in both I think the Substance of our English Episcopacy is that one Man hath sole Power of Ordination and Jurisdiction over all the Church-Officers and Members in many Congregations if he will shew us that in the Primitive Times let him rejoice in his Argument from Antiquity 2. The Antiquity that the Dr. here pretendeth to is far short of that which himself and others do boast of with a great deal of Confidence some of them tell us of a clear Deduction that they can make of it down from the Apostles in all ages without Interruption some make it of more than 1500 years standing but the Dr. here is not pleased to pretend to that Cyprian lived in the Third Century Athanasius in the Fourth Augustine and Theodoret in the Fifth and it may easily be granted that there was a great degeneracy in Church-Discipline and Government by that time yet that Episcopacy was arrived at that heighth that is now in England even at that time we deny Sect. 2. To prove what he had undertaken he layeth down two Observations 1. That it was an inviolable rule among them that but one Bishop was to be in one Church I am little concerned in this though I see no rule for it except a Canon of Concil Cabilonens which was but Provincial and very late under Pope Eugenius about Ann. 654 yet I think it was generally and rationally practised for taking a Bishop for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Presbyters which I affirm to have been the Dialect of those times What needed more Bishops than one seeing all the Presbyters of one City might conveniently meet ordinarily for the Exercise of Discipline When Mr. B. proveth the contrary he taketh Bishop in the Apostles sence and then I affirm with him that there were more Bishops in one City that every Assembly for worship had one if not more The Dr's Argument that he seemeth to glory in p. 246. is of no value it is That if more Bishops than one could be in a City the Schism of the Donatists and Novatians might have been prevented this is either a great mistake or somewhat else for taking Bishops for Moderators of Presbytery the bare setting up of two Presbyteries and two Moderators could not have prevented these Schisms and if the Church had found it convenient to divide them retaining the same Principles of Faith and about Church-Order and Discipline there had been no Schism It is most false that these Schisms were meerly about the plurality of Bishops in a City The Schism of the Donatists had its rise at Carthage from the Ambition of Donatus who opposed the election of Cecilianus the pretence was that he had been ordained by a Proditor and that he had admitted another Proditor to Ecclesiastical Office Cecilianus being Tried and Acquitted both by the Emperor and the Church in several Councils Donatus and his party set up another Church an Eldership and People in opposition to Cecilianus disclaiming the discipline of Cecilianus and his Party in admiting the lapsed upon repentance and admitting the wicked as they alledged to the Sacraments So that it is plain that the Schism lay in this That they set up another Church-way and Order and consequentially to that set up another Bishop and Presbytery not beside but in opposition to that which was before and that without sufficient reason upon the very like occasion did Novatus separate from Cornelius Bishop at Rome and set up a new Church on the foresaid grounds Cyprian indeed condemneth Novatus and nullifieth his Church-Power because post primum secundus esse non potest but this is still to be understood of setting up another Bishop or meeting of Presbyters under a President without the Authority of the Church or good cause for so doing It is evident then that these Schisms were built on another Foundation than what the Dr. supposeth and that they could not have been prevented if forty Bishops had been allowed in a City as long as Donatus and Novatus retained their Principles they would have separated from all Bishops and Churches that were not of their way all that followeth in this his first Observation is easily Answered in one Word to wit that all these Citations prove no more than this that where a Church was setled and sufficiently furnished whether you take it for a single Congregation or more Congregations associate for Discipline with a President it was not fit for any to disturb that Unity by setting up another Church whether of the one or the other sort mentioned Sect. 3. His second Observation is That in Cities and Diocesses which were under the care of one Bishop there were several Congregations and Altars and distant places I contend not about the word Diocess supposing that one President of an Assembly of Presbyters with these Presbyters might have ruling power over many particular Churches call that District by what name he will the matter is not great Our question is not about the Name but the Power by which that District was ruled whether it were in one Man or in the body of Presbyters But it is well known that Diocess which now signifieth a Church Division did in those days signifie a Civil Division of the Roman Empire made by Constantine the Great who divided the hundred Provinces of the Empire into 14 Diocesses where all Africk was but one see for this Heylin Cosmogr lib. 1 p. 54. And it is as well known that Diocess did often Signifie a Parish or people of a Parish neither do I contend about the word Altar supposing the Dr. meaneth places where the Lords Supper was Celebrated Both Origen and Arnobius affirm that 200 years after Christ the Christians were blamed by the Heathens because they had no Altars the name of Altar was not used in the Church till the Third Century and not then neither but figuratively But the Dr. loveth to speak of Ancient things in his Modern Dialect borrowed from the more corrupted times of the Church Sect. 4. For his Observation it self I shall not contend about it tho' I think he will hardly answer what is said against it No Evid for Diocess p. 15. For it maketh nothing against what I hold unless he prove that the Bishop had the sole Power or had jurisdiction over the Presbyters in that District which he calleth a Diocess What he saith that seemeth to be Argumentative to this purpose I shall mind and no more The multitude and distance of places that he instanceth tho' all were true the contrary of which the forecited Author maketh appear will not prove Superiority of power in one Man neither Augustine's care for Neighbouring Places that wanted Ministers either to provide Ministers for them or to Baptize them or do other Church Acts for them in their need This proveth neither Extension nor Solitude of Power far less doth Cyprian's nameing Provincia nostra in which were many Bishops prove him to have been a Metropolitan the Empire was
divided into Provinces If a Minister in England should say there are many Ministers in our Country it will not prove that they were under his Charge Vuler mentioneth Cresceus who had 120 Bishops under him the Dr. should have proved that he had sole jurisdiction over them and all their Churches or that he could act any thing in Church matters without them and so that he was more than president in their meeting when they came together about the Affairs of the Church These are the Goodly Arguments from Antiquity by which Men think to wreath on our Necks the Yoak of Domination Sect. 5. He bringeth another proof for his Diocesan Bishop Sect. 20. from Athanasius his having charge over the Church of Alexandira and these of Maraeotis And 1. Epiphamus saith that Athanasius did often visit Neighbour Churches especially those of Maraeotis Ans. So have many Presbyterian Ministers done to Neighbouring Parishes that were destitute and yet never pretended to Episcopal Power over them That this was an Act of Charity not of Episcopal Authority appeareth because Epiphamus calleth them Neighbour Churches not a part of Athanasiu's Church and that he mentioneth other Neighbour Churches besides these of Maraeotis which Athanasius saith were subject to him Next Athanasius saith Maraeotis is a region belonging to Alexandria which never had neither Bishop nor Suffragan in it but all the Churches there are immediately subject to the Bishop of Alexandria but every Presbyter is fixed in his particular Village Ans. Maraeotis or Mâ—ria as Ptolomy calleth it is a Lake not far from Alexandria now called Lago 〈◊〉 I suppose Athanasius means the Country about that Lake which it seems had then few Churches and Christians and therefore it was very fit they should Associate for Discipline with these of Alexandria being very near to it their Subjection to the Bishop of Alexandria doth not prove his sole jurisdiction over them but only that they were so by the Association of Presbyters of which the Bishop of Alexandria was Moderator Subjâ—cton to a Bishop in our days signifieth to be under his Jurisdiction by himself because men have set up such Bishops but it cannot be made to signifie the same in the Dialect of these times unless it were Aliunde proved that they were such Bishops which is not done by such an Argument as this wherefore I deny the Drs third Consequence that he draweth from this passage p. 254. to wit That these were under the mediate inspection of the Bishop of Alexandria so that the whole Government belongeth to him There is not the lest shadow of reason for such an inference his disputation that followeth about the Christians of Alexandria meetâ—ng in Diverse Assemblies I meddle not with it is nothing against us whether it weâ—e so or otherwise Sect. 6. The last proof that he bringeth is out of Theodoret which he saith is plain enough of it self to shew the great extent of Diocesan Poweâ— he saith he had the pâ—storal charge of 800. he should have said 80 Churches and that so many Parishes were in his Diocess The Dr. insulteth much on this Testimony but without cause for 1. Theodoret lived in the fifth century and we deny not but by that time Episcopal Ambition had in some places encroached on the Government instituted by Christ and which had been kept more intire in former Ages 2. It is much suspected by learned Men that Theodorets Epistles are not genuine and the Dr. doth not deny that Hereticks had feigned Epistles in Theodorets name as Leontius saith which doth darogate much from the credit of these that cannot be well proved to be true 3. Theodoret doth not say that he had the Pastoral charge of these Churches but that he had been Pastor in them the former Expression looketh like a sole power in him and therefore the Dr. thought fit so to vary the phrase the other hinteth no more power then is consistant with a party every Minister being a Pastor in the Churches to whose Association he belongeth 4. But whatever be in that this sheweth the extent of Theodorets Power as to place or bounds but doth not prove that he alone exercised that power and therefore is no proof of a Diocesan Bishop Sect. 7. Before I proceed I shall return to examine the Doctor 's Allegations for Diocesan Power p. 230. which I above referred to this place He asserteth That the Presbyters and whole Church were under the particular Care and Government of Cyprian This Assertion is too big for the Proofs that he bringeth for it to wit That Cyprian reproveth some of the Presbyters for receiving Penitents without consulting him and complaineth of the Affront done to his Place as Bishop and dischargeth the like to be done for the future Lucian saith that the Martyrs had agreed that the Lapsed should be received on Repentance but their Cause was to be heard before the Bishop and several Passages to this purpose To all which I. A. by denying the Consequence Cyprian as I cited above did not take on him to receive the Lapsed without the Presbyters Will it thence follow that he had no Power at all But it was solely in them even so that the Presbyters especially that some of them as the Dr. himself states the Case might not do it without Cyprian doth not prove that the Presbyters and whole Church were under his Government It amounteth to no more but this that in a Presbytery regularly constituted especially where they have devolved the Power of calling and presiding in their Meetings on a fixed and constant Moderator it is very irregular that a part should meet about Discipline without the rest and particularly without Consulting him whom they have so chosen Beside I will not deny but Cyprian sheweth too much Zeal in this Cause and might possibly attempt to stretch his Power a little too far as afterward many did He was a holy and meek Man but such may be a little too high To this same purpose are his other Citations of Moses and Maximus commending Cyprian for not being wanting to his Office. Cyprian's Epistle to the Clergy of Carthage that the Dr. citeth sheweth there were Disorders committed in the Matter of receiving the Lapsed in that not only some Presbyters took it on them without a regular Meeting of the whole but even Deacons medled with it which was out of their way His Citation of the Roman Clergy commending the Martyrs for not taking on them the Discipline of the Church is wholly out of the way for none ever supposed that every Martyr had Church-Power That they delayed some parts of Discipline till they had a new Bishop proveth as little as the rest for it is fit one should moderate in their Meetings and Custom had obtained that he should be fixed in that Office which was not from the beginning Cyprians appointing some to visit when he could not do it by reason of Persecution neither is a precedent for our Bishops doing their
the Government of Churches we deny not tho' we deny that they had that Office or any part of it but then the question is whether they alone who in the 2. or 3. Century began to get the name of Bishops appropriate to them had that Government by themselves or in Common with the rest of the Presbyters unless the Dr. prove the former he speaketh not to the point None hath better proved the contrary of what is here held by the Dr. then he himself Iren. p. 308. to wit That not Bishops alone but all Presbyters succeeded to the Apostles and that by Testimonies out of Cyprian Ierom and Ignatius Sect. 11. He undertaketh to prove that the English Episcopacy doth not take away the whole Power of Presbyters as some alledge And that therefore it maketh no new Species of Government from what Christ Instituted or was read in the Ancient Church We do not alledge that it taketh away the whole power of Presbyters for that were to reduce them into the same order with the rest of the people but we say it usurpeth an undue power over them that neither Christ nor the Primitive Church ever allowed in taking out of their hand that power of Governing the Church that they have equal with the Bishop and in other things to be observed in our progess In order to makeing out what he alledgeth he proposeth two things to be enquired into Sect. 12. First What power is left to Presbyters in our Church 2. What Authority the Bishops have â—ver them For the first he asserteth their power in reference to the whole body of the Church and that because they have a place in the convocation where rules of Discipline Articles of Doctrine and forms of Service are determined How small a matter this is tho' the Dr. aggravateth it I do with him appeal to any Man of understanding who is unbyassed and who knoweth the constitution of an English Convocation it consisteth of two Houses in the upper House are only Bishops and let the lower House never so unanimously vote for a thing they can reject it that is 25 Men who by the Laws of the Gospel have no more power then any other 25 of near 9000 so many Churchs are reckoned in England take to themselves as much power as all these Then for the lower House of the Convocation it is made up of Presbyters indeed as the Dr. saith but many if not most of them such as by no Law of Christ have more power to sit there than any others have as Deans Arch-deacons and other Cathedral Officers here also the Presbyters are bereaved of that party of power that is their due besides that few of the inferior Presbyters are admitted often not above two or four in a Diocess If then their power be not swallowed up by the Bishops and their Creatures in the Convocation let any judge He next proveth the power by the hand that they have in Ordination or giving Orders as he calleth it to wit That by the Rules of this Church four Presbyters are to asist the Bishop and are to examine the persons to be ordained or the Bishop in their presence and to join the Imposition of hands Here also their power is swallowed up for all the rest have equal power with these four yea with the Bishop himself which is wholly taken out of their hands and managed at the Bishops pleasure who chuseth these four beside that this is really if ever practised the person is usually examined or said to be so by the Bishops Chaplain and the Bishop layeth his hands on him Sect. 12. Next he telleth us what power Presbyters have in their particular Charges p. 267. which he leaveth us to gather from 3 topicks The Epistle that is read at the Ordination of a Presbyter to wit Act. 20. or 1 Tim. 3. What an impertinency saith the Dr. had both these been if the Presbyters power had been swallowed up by the Bishop A goodly Argument some think it a great Impertinency and Boldness too in the face of these Scriptures to make a distinction as to any part of Church Power between a Presbyter and a Bishop His next topick is the Bishops Exhortation at the Ordination where he telleth them of the dignity of the Office and greatness of the Charge calleth them Pastors that they are to Teach Premonish and Feed and provide for the Lords Family c. This indeed implyeth their Preaching Power but there is not a word of Ruling Power which the Lord joyned with it but the Bishops do separate them and for all this saying over their cold â—esson at the Solemnity the Bishops will not suffer the Presbyter to Preach by vertue of this Ordination without License so that their Ruleing Power is taken away and their Preaching Power restraineâ— at the Bishops pleasure This is a crossing of Christs Institution who made them equal neither is it any more wonder that the Bishops practice should cross his own Exhortation then that he should cross the Scripture read on that occasion His third Topick is the ordained Persons Oath to miâ—ister Word and Sacraments and Discipline as this Realm hath received the same Here Discipline is pro forma mentioned but the following words shew the meaning for this Realm hath not received Christ's Discipline to be exercised by the Officers into whose hands he put it but the Dr. acknowledgeth little less then I say when he saith That the general care of Government and Discipline is committed to the Bishop I hope the Reader will by this time see that the Presbyters in the Church of England have not all that power left to them that Christ gave to his Ministers and therefore the English Episcopacy is another kind of Church Government than that which Christ Instituted or the purer primitive times knew Sect. 13. The other thing he proposeth is Sect. 13. to shew what Authority the Bishop hath by his Consecration which he placeth in Government Ordination and Censures and he saith the Church of England did believe that Bishops did succeed the Apostles in these parts of their Office. This I deny not but the Dr. should have proved that the Church of England had ground to believe so Mr. Bs. concession will not oblige us to be of the same mind that she did believe so I am not convinced from what he bringeth in proof of it but the contrary I have proved above wherefore I shall take no further notice of this Section except to examine his notion p. 269. on which he seemeth to value himself very highly it is that in the Apostles times they managed the Government of the Church themselves and therefore there was no Bishop but Bishâ—ps and Presbyters were one but as the Apostles went off Bishops came to be setled in the several Churchs whom the Apostles setled some sooner some later if which saith he we have an incontrouleable evidence in Timothy and Titus And by this he would reconcile the
they use against some of the Rags of that Whors attire tho' all be unjustly charged with this yet it is too evident to be the temper and way of some It s true immorality in Ministers and visible Enmity against the practice and power of Religion may justly stir the indignation of a serious Christian but to be so affected toward all that differ from us in the lesser matters of Religion is a Zeal not kindled from Heaven On the other Hand the odious comparison that is made between Popery and Presbytery preferring the former as more Eligible which is frequent in the Mouths not of the Rable only but of Men of Name and Authority in the Church doth not savour of that meekness guided by a sound judgment which becometh the Gospel Let them who are Godly and Sober on both sides love and esteem one another in the Lord and we may hope for more peace in the Church than yet we have seen This ill temper now hinted at should be shunned by all and reproved where it appeareth by them who would promote the peace of the Gospel If by all the means mentioned or other good ways peace cannot be obtained we must not step out of Gods way to obtain it Truth must be bought at any rate but Peace may be too dear to be bought by a Christian It may be impossible it may not lie in us to live peaceably with some men yea or with a Church Rom. 12. 8. Holiness is simply necessary not Peace Heb. 12. 14. Wherefore it is to be expected that we should yield in the matters of God however little they maybe comparatively as one may and ought to do for peace sake in his own matters Men cannot command their Light Consciences are unplyable things to worldly or carnal Arguments yea to those that seem to have somewhat in them more divine seeing the least Evils is not to be done or assented to for attaining the greatest good Over-powering light to change our minds or forbearing one another till that light arise are the true methods to compose Debates in the Church Assent and Subscrption to what is required while an inward dislike of it remaineth is away to Peace in a Church that the Lord doth not approve and that will not have Stability nor a good Issue I have no further account to give of this book but that it was written a few years ago which must excuse some passages that may seem not to suit our present case It was a doing when King James came to the Crown the case of Protestants soon after made it appear unseasonable to contend about our private Sentiments wherein we differ when we all were like to be undone by a Deluge of Popery But now after the state of the Nation hath been unhinged and is in a hopeful way to be setled it may seem allowable if not necessary that each Party should put in their claim and give the best reasons they can for their preteâ—sions and that with all moderation and peaceableness And having so done what they should leave it to them who ought to judge what is fittest to be chosen This I have endeavoured ut potui non ut debui wishing that some other person by whom it might have been done to more advantage had taken this Task Some may readily dislike the way of managing this debate following the Antagonist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this I could not well shun The Reverend Doctor 's method not being very exact and many things that might stumble an ordinary Reader being brought in by him where it could little be expected This way I thought most useful for them who want instruction and others as they do not need any help that I can afford them so they can suffer no prejudice by this manner of reasoning I submit all that I have said to the censure of the judicious candid and unbyass'd Reader and to the Authority of the Church of Christ in any of her Lawful Assemblies If any shall judge that I have yielded too much or that I have condescended too little for the sake of unity I am willing to be corrected by any who shall bring plain Scripture or solid reason for what they alledge A Rational Defence OF Non-conformity c. THey who find themselves under an Obligation from the Authority of a Holy and Jealous God to regard the Purity of his Worship and keep their Consciences from being defiled with the Corruptions that Men have brought into that Worship are at this day under most Severe Persecution and that from their Fellow-Protestants which is no small aggravation of their Trouble when the common Enemy is ready to destroy us and the Religion that we do jointly profess But our Brethren are not satisfied with our other Sufferings but we are lashed with theâ—r Tongues and Pens and exposed as the most contemptible and most unreasonable of Men and that not only by the Common sort of Ministers and People that are of the opposite Party whose Zeal against us carrieth them commonly to profess that Papists are better than Presbyterians and that Religion rather to be chosen than this A great Token of Respect to the Protestant Religion as if all the Principles of it in which we agree with them were of less value than the Cermonies owned as Indifferent things wherein we differ from them but even by the Reverend and Learned Dr. Stillingfleet a Man formerly Eminent for his Moderation yet in this Bock now under examination treateth his Antagonists with that Contempt and Severity that was not expected from a man of his worth That poor suffering party though they have no Shelter against their other Afflictions but to make that GOD their Refuge for Obedience to whom they suffer yet may be allowed I hope a modest Apology for their way and practice by which that Reproach that is cast on them may be rowled away and their Innocency vindicated In order to this I have made bold to attempt the Answering of this Book looking for his help whose Cause we plead But before I meddle with the Book it self it is needful to survey his long PREFACE consisting of 94 pages wherein his main business is to fasten on the Nonâ—conformists a most heavy Charge as if they were Promoters of the Interest of Popery Sect. 2. If any Dissenters of that Time did use the Excellent B. Jewel whose Memory is still precious among all Protestants vngratefully and spightfully for preaching his Opinion in Defence of the Church-Order of England they deserve Blame it had been their part to vindicate their Principles by a sober and rational Defence against the Bishop's Arguments but not to shew Disrespect to a person who had so well deserved for his Learned Labours against Popery But I do not well understand how this unworthy Carriage should consist with the Character that the Dr. doth afterwards give of these Dissenters as to their moderation and compliance with the Church's way when he hath
maintain such principles as destroy the Justice and Equity of the Reformation I know not when we meet with them we shall consider them mean while we profess our selves ready to disown all Principles that can be made appear to be of that tendency Sect. 13. Bishop Sanderson's three ways how Non-conformists promote Popery eventually tho' not intentionally which he mentioneth p. 7. are such as to unbyassed men will seen unworthy of the learned Bishop to propose or the learned Dr. to applaud the first is By helping to pull down Episcopacy at which he saith Rome rejoiced But will any say that this Joy of Rome was because Episcopacy is such an Enemy to Popery when they have it as well as we and when it is not to be seen in any Protestant Church as in England yea I must say Except in England Is it not obvious that their Joy was for our Broils on that occasion and not for the Ruin of that which they love so well Will any deny that Rome rejoiced as much at the pulling down of Presbytery in Scotland and the hindrance of its Settlement in England for our Changes Anarchy and Confusions are their Advantage The Second is Their opposing the interest of Rome with more Violence than Reason The Third is Their frequent mistaking the Question especially through the necessity of some false Principles which they will maintain whatever come of the common Cause of the Reformation It is not easie to reply to these I shall only say there is no Truth in what is here said nor the Candour becoming a Disputant in saying of it without any pretence to proving it Let not the Dr. think that the Bishop's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will convince us the Folly and Indiscretion that he is pleased next to grieve us with the Imputation of and to back again with the same learned Bishop's Authority p. 8. is another of his Arguments which we will not attempt to answer save with the words of Psal. 123. 3 4. Have mercy upon us O Lord have mercy upon us for we are exceedingly filled with contempt our Soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud What he after mentioneth of the Popish Instruments being for the most violent courses doth not concern us who endure but use no Violence Let them look to it who with such Violence do press their Brethren in things acknowledged Indifferent which they think unlawful and ruine them for not yielding What Service this may do to the Papists who are such Lovers of Violent Courses let the World judge The Jews by indiscreet zeal brought the Romans on them which they designed to shun If he will prove our zeal against Popery to be also indiscreet we shall endure the parallel He cannot get that Notion out of his Head p. 9. that was met before That Non-conformists attempt to overthrow the Constitution of the Church because they are against the Ceremonies What Service this may do the Papists may be considered to make the Protestant Religion which I suppose doth constitute the Church of England have a Trifle such an Indifferent Ceremony must be for such a part of her Constitution as with it she is overturned they will be apt to inferr that we reckon our Religion a Trifle Let it be considered whether talking at this rate doth not look liker a Transport than what can be justly charged on the Non-conformists Sect. 14. Who doubteth but the Papists envy the Church of England and wish her torn in pieces and wish there were no Bishops in England and that they have endeavoured to destroy her Constitution and Government But what is all that to the purpose Doth it hence follow that they who dislike her Bishops and Ceremonies are doing the same Work The Tendency much less the Designs of Papists and Non-conformists can never be drawn into one Channel till he prove that it is the Ceremonies of the Church of England that Papists aim to destroy and not the Protestant Religion in it and that their spight at the English Bishops is not because they are Protestant Bishops but because they are Bishops It may with as much shew of Reason be said That a Physician promoteth the design of his Patient's Enemy who aimeth to kill him whereas the Physician 's Work is to remove his Disease both would have the Man what he is not but there is no Concurrence between them either in their intention or tendency of their Work. What followeth doth as little prove his point as I shall shew by brief Answers to his Questions Did not Cranmer Ridley c. suffer Martyrdom by their the Papists means Ans. Yes but not because Bishops but as Protestants Did not they own the same Episcopacy which is now among us and which men by Book upon Book seek to destroy p. 10. Ans. That maybe a Question but I now suppose they did these worthy Servants of God had Reformed much but left this Unreformed they did worthily in their Generation yet as men who are Imperfect we may rather wonder that in that time of Darkness which they had been born in and under the prejudices of their Education they discovered so much of Errour than that they in that Crowd of Corruptions that they had to purge out over-looked this Sect. 15. Some further Argumentative Questions he moveth Is all this writing against Bishops and Ceremonies done for the honour of the Reformation Is this the way to preserve the Protestant Religion among us to fill mens minds with such prejudices against the first Setâ—â—ment of it and to make the World believe that the Church-Government then Established was repugnant to the Institution of Christ and that our martyr-Martyr-Bishops exercised an unlawful Authority over Diocesan Churches But whâ—ther will Mens indiscreet Zeal carry them Here 's a Tragical Outcry as if Non-conformists went about to destroy Religion because they are not for Bishops and Ceremonies What a strange unaccountable fondness have these Men for their Diana who talk at this rate If this Discourse have any Nerves it will at once condemn all these as the worst Enemies that true Religion hath who have found any fault in a Reformed Church as if it were a thing impossible that a True Reformation should be an Imperfect Reformation But thus it is with Men who have left Scripture-Guidance and become fond of Humane Authority in Religious Matters We honour the Reformers but do not Idolize their Persons where they follow Scripture we follow them and the Apostle required no more of his Followers 1 Cor. 11. 1. but where they recede from the Rule we must needs Dissent Sect. 16. It may very much clear us silence such Clamours of our Adversaries if we consider that the English is not the only Imperfect Reformation that hath been in the World and that what our Author here alledgeth would equally justifie all their defects and condemn all Endeavours after further nearness
to Infallibility Were it not easie to name many more men of all these excellent qualities who have had their Navi The laying such weight on men hath been an useful tool to build up Antichristian Babel bâ— taking People off from eyeing Scripture Authority in the matters of Christ and putting that of Men in its room Doth the Dr. thing it strange that a dissenting Artifiâ—er a term suited to that Contempt of Non-conformists that his Book is full of should be in the right when one more Holy and Learned than he is in the wrong especially in things of that moment that the Ceremonies are of For I look on it as taunting not disputing to talk of the mighty importance of the Ceremonies to the Souls of Men the Beams of Vnlawfulness in them of which a Mote could not be seen by the Reformers we count them of such Importance as a tender Conscience ought to refuse them and yet not of such mighty Importance as many other things are We see a Mâ—te not Beams of unlawfulness in them whatever our Ancestors thought of them Neither is this because of a dark and Jewish Dispensation that they were under while all the clear Gospel-Light of Division and Separation is reserved for our Times as the Author pleasantly dreams that we think they were not so favoured with a general Sun-shine of Light as we are Popish Darkness being then but going away But for the Light of Division and Separation we look on it as gross Darkness and leave it to our imposing Brethren who cause the Division Neither was it the Reformer's want of Zeal for Religion but want of Light and Zeal against Ceremonies that caused their different Practice from â—urs they Burnt for the former not for the latter Neither is it strange that they should have no suspicion of the unlawfulness of these things when they went to suffer seeing these things never were controverted between them their Persecutors Was it never heard of that true Martyrs had Mistakes that were extrinsick to that on which their Sufferings were stâ—ted What he citeth out of Jacob the Non-conformist against Johnson the Separatist p. 7. doth not touch our Case for the Separatistâ— that then were went on other Grounds than we do of which after and if Mr. Jacob used some Arguments that were ill grounded lâ—t him answer for it Sect. 13. As to the Historical Account that he giveth Sect. 3. of the English Exiles in Queen Mary's Reign at Frankford and elsewhere I shall not controvert it only I shall make a few Animadversions on it having first in general noted That it is no wonder nor is it argumentative against us who take Scripture not Mens Opinions for our Rule that they who in England were inured to that less-pure way of Worship did cleave to it abroad till by seeing and learning away more consonant to Scripture they fell in with that And it is as little to be wondred at that some gave more pliable Ears to the right way that they were instructed in in strange places and others clave more obstinately to that they had been bred with we know what a prejudice Education causeth and heâ—câ— arose those Contests that he mentioneth If he could prove as he cannot that all the Non-conformity that is in England was brought from beyond Sea he saith nothing unless he also prove that it was not brought out of the Scripture We must not reject every thing in Religion that is not of English Original lest we by so doing throw off both Christianity and Protestantism Sâ—ct 10. In particular I first take notice of what he saith p. 8. These English Exiles with the People in all other places Geneva excepted kept to the Orders established in our Church Here is a notable Falshood to wit That all the Exiles kept to the Orders of the Church of England himself excepteth those at Frankford and Mr. Fuller above-cited telleth us of a Party of Non-conformists before that time in England headed by Rogers and Hooper no doubt some of them fled from the Marian Persecution and it is not probable they would use the Ceremonies that here grieved them when they were under no Law to â—ompel them Another thing that I take notice of is He challengeth Mr. Baxter for saying That at Frankford the Contest was between them who were for the English Liturgy and them who were for a more free way of Praying but I see not how this is disproved by him the Confirmation of it may be rather gathered from the Accompt he giveth of these Debates p. 9. to wit that when the Magistrates first required them not to dissent from the French in Doctrine or Ceremonies and then took off that restraint Yet they altered the English order and brought it nearer to the French Model which we know doth not impose a Liturgy nor restrain free Prayer but at most proposeth a Directory wherein are some set Forms as helps to them that need them To say that those who laid aside the Responses Litany and Surplice â—â—d many other things were still for the English Liturgy is to speak at random But he omitteth a material passage because it maketh against him with which Fuller Ch. Hist. lib. 8. p. 27. supplieth us out of the same History that the Dr. citeth to wit The Troubles at Frankford That they laid aside the Liturgy Surplice and other Ceremonies in Service and Sacraments both as superfluous and superstitious wherein then did they differ from Non-conformists Sect. 14. He saith p. 9. That the Question among them was not Whether a Liturgy or not but whether the Order of Divine Service was not to be accommodated as much as might be to the French. This is to confess that they did not contend for the English Liturgy as he telleth us some others did who were dissatisfied with their deserting of it But I further Assert That the Controversy was between a Liturgy and Directory to wit between the way of England and that of the French Protestants who have no Liturgy but as other Protestant Churches had an order of publick worship for directing unqualified Ministers such many behoved to be in the beginning of Reformation from Popery to the set Forms in which they were not tied whom the Lord had competently gifted for the Work of the Ministry So as in the best Reformed Churches these Directories were by Degrees disused as Crutches are by a Lame Man as he recovereth the use of his Limbs p. 10. He telleth us of some resolute Conformists at Zurick and Strasburg who were earnest with the Non-conformists at Frankford We deny not that there were such among them who suffered for Protestantism What those of Frankford say p. 10. of not defacing King Edward 's Laws must be understood of Laws for the Protestant Religion not of those for Ceremonies otherwise it had been protestatio contraria facto and p. 11. Their not dissenting from their Brethren wholly at the ransom of their Lives for
the Church The Bishops shewed kindness unto them for their Zealous Preaching A few remarks on this will serve to clear our way 1. It seems the Episcopal Party had not such respect as was fit to the Consciences of their dissenting Brethren in that they were getting Laws made to force them to that which they could not perswade them to by the Gospel but this is the Old Spirit of that party which still createth trouble to the Church 2. That some of them accepted of Preferment and these he nameth Gilby Whittingham are among them whom Fuller placeth in the Ranck of fierce Non-conformists sheweth how loath they were to divide from their Brethren as long as they were suffered to keep their Consciences undefiled 3. He omitteth to tell us that these men would never subscribe to the Liturgy nor use the Ceremonies which Mr. Fuller Lib. 9. p. 76. informeth us of that not only these fiery men as he calleth them but even the moderate Non-conformists as Mr. Fox Mr. Lawrence Humfrey refused to subscribe 4. It was a commendable piece of Moderation in the then Bishops that they suffered these Men to Preach notwithstanding of their Non-conformity Indeed there was cause for it they were able and useful men and the Church had much need of their Labours Fuller saith p. 65. Tolerability was Eminency in that Age. A Rush Candle seemed a Torch where no brighter Light was seen before where he telleth us of a Sheriff's Preaching for want of other to do that work and how sorrily he performed it If the present Bishops would exercise the same moderation they needed not to be afraid of Separation Sect. 31. He proceedeth to tell us that these Non-conformist Preachers first let fall their dislike of Ceremonies and gaining Ground they called them the Livery of Antichrist and enflamed the People and this was the first Occasion of pressing Vniformity with Rigor Some were silenced as kindness had made them Presumptuous this made them Clamorous Mr. Fuller giveth another account of this matter p. 76. The English Bishops conceiving themselves Impowered by their Canons began to shew their Authority in urging the Clergy of their Diocess to subscribe to the Liturgy Ceremonies and Discipline of the Church and such as refused the same were Branded with the Odious Name of Puritans and p. 81. He sheweth how Ministers were contented before B. Grindal one of the most moderate but pressed to Rigor by the rest who asked them have we not a Godly Princess speak is she Evil A Question fitter for the Inquisitors in Spain than a Protestant Bishop That the Non-conformists preached against the Ceremonies is neither to be doubted nor wondered at so did our Lord and Master and his Apostle Paul It was their duty to teach people to observe all that Christ hath Commanded that being their Commission if they spake Falshood or Truth in an undue manner they were liable to Correction What our Author calleth inflaming the People others will call faithful warning of them against what might displease God and defile their Consciences Any who enflameth them to unsober or unpeaceable principles or practices let them bear their blame I see nothing in their Carriage under the Bishops forbearing of them that deserâ—eth the Name of presumption nor under their Sufferings that should be called Clamorousness as the Dr. calleth their informing their Friends at Geneva how they were used But it is the Spirit of that party to use cruel Severity against them that differ from them and reproach them if they say they feel it Patience and Stoical Apathy are not the same thing There is nothing yet said by the Dr. that can cast the Blame of Separation on the Non-conformists or free the Bishops of it Sect. 32. He saith further p. 19. at the end About this time the dissenting Party being exasperated by silencing some of their most Zealous Preachers began to have separate Meetings where they Preached and Prayed and had the Sacraments Here we have out of the Mouth of an Adversary the true Cause and Original of the Separation tho' somewhat unfavourably represented the cause of it was they could not have Gods Ordinances without Mans Inventions their Ministers being silenced who administred them purely and tho' but some of them at first were silenced yet the rest were under the same Condemnation by the Law and daily expected the Execution of the Law on them and all the People could neither have the ordinances by those that were as yet unsilenced nor could they live without them So that it was not Exasperation but desire to wait on God in his own Ordinances that made them take that course This account of it themselves give as the Dr. hath it p. 20. before the Bishop of London whose Discourse to them the Dr. relateth unbecoming the Moderation of B. Grindal charging them with lying pretences without any Ground mentioned and unbecoming the Learning of a Bishop charging them with Condemning the Reformation Sect. 33. The next thing he insisteth on is Beza's advice to the Ministers and people who tho' he sheweth his dislike of the Ceremonies and adviseth the Ministers not to subscribe yet presseth the silenced Ministers not to Exercise their Function against the will of the Queen and the Bishops And the People to wait on the Word and Sacraments notwithstanding of the Ceremonies that they might by these means obtain a through Reformation And to Ministers he saith that they should not leave their Functions for the Sake of the Ceremonies In which Advice the Dr. doth much insult How impartially Beza's opinion in this case is represented by the Dr. I know not not being able at present to get a sight of the Book but some other Citations already examined make me jealous especially seeing the Dr. maketh Beza contradict himself for p. 21. he maketh him advise the silenced Ministers to live privately and not exercise their Functions against the Will of the Q. and the Bishops But p. 22. he maketh Beza say to them that the Ceremonies are not of that moment that they should leave their Functions for the sake of them But whatever were Beza's opinion Non-conformists of old and late took the Word of God and not the Authority of Men for the Rule of their Faith and Practice They honour such as Beza and are ready to receive Instruction from them but must have leave to examine all by Scripture as the Beraeans did the Doctrine even of Paul. Again Beza is far from advising Ministers to forbear Preaching a together because restrain'd by the Magistrate That principle never obtained among Protestant Divines and is to be examined afterward but he disliked their publick appearance in that case which may be constructed a Defiance and Contempt of the Magistrate For they had hired a Hall in London as publick as any Church for their Meetings Christ's Apostles were private with the Doors shut when they might not be publick and so should we and yet not give over
Gifts and do not cross Christ's Institution whatever inconvenience may be in them 3. Nor do we deny the Lawfulness of a Presidency among Presbyters in the Person of one of them Nature maketh it necessary that one should preside in a Meeting to shun Confusion and Christ hath not instituted the duration of one man's Presidency whether for one meeting for a Month or Year or during his life and therefore the Church may determine in that Yet we must add That the perpetuating of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or making a moderator constant having been of old and late the means of bringing in a Lordly Prelacy and corruption of ambitious men being so apt to improve it that way so that the Papal Chair hath arisen from this low and blameless Foundation we think it highly inconvenient 4. Neither do we deny that among Ministers the wiser graver and men of more Holiness and Experience should by their reason prevail over those that are not so well qualified It is Superiority of Power that is in question between us and our Brethren yea we deny not but some of Opinion for parity of Power have overborn their Brethren through their loftiness of Spirit an Episcopal Temper may be in a Presbyterian it is not mens Corruptions but their Principles that our debate is about 5. We deny not but the Name Bishop that in the Apostles times was common to all Eldeâ—s of the Church began very early to be appropriated to the Moderator who also was called Primus Presbyter and that this priority for as small as it was was too much affected and taken notice of even in the Apostles times Diotrephes who is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 3. 9. i. e. affected to be Primus Presbyter had a great mind to that dignity but this was when â—ew of the Apostles were now alive It is neither the Presidency nor the Precedency that we debate about but the Imparity of Church-Power or Authority 6. We deny not that prelatical Usurpation obtained in some places and was sâ—atched at in other places while yet the ancient Order of Parity among the Pastors of the Church was in most places retained 7. Though we deny that Diocesan Episcopacy prevailed in the Church for the first Three Hundred Years or that it was general in the fourth Century and are willing to enter the Lists with our Brethren in this debate about the first and purest Antiquity of Church-Government yet it is not mens Authority but divine Institution that we are determiend by and lay the stress of our Cause upon and will admit of no absolute Rule of judging in this Controversie but the Scripture Sect. 3. It might have been expected that the Dr. when he would charge us with so great blame as he doth in not submitting to the Authority of Prelates should have proved the Divine Institution or at least the lawfulness of that Office and answered the Arguments that our Writers bring against it This were the way to satisfie Mens Consciences but the Dr. is pleased to take an easier though not so perswasive a way to wit to refute Mr. B's Assertions about Episcopacy and to prove some things that are short of the main thing that is in question as I hope shall appear in our Progress And I have often observed that the confidence of our Brethrens Assertions in this Controversie is too big for the strength and concludency of their Arguments Sect. 4. It will contribute to our clear and sure procedure in this Controversie if we consider the difference and inconsistency that is among our Prelatical Brethren about the Episcopacy that they assert and the Foundation on which they build it as to the thing some of them do so restrain the Power of Bishops denying both sole Ordination and sole Jurisdiction to them that they make it little or no more but a Presidency So the learned and Pious Vsher who is followed by many of the more sober and learned of that party Grotius also goeth this way de Imper. sum potest circa sacra p. 337. others allow them Jurisdiction over other Pastors of the Church and exempt them from being liable to the Censures of their Brethren yet so as they ought not to rule by themselves but with the consent of the Pastors of the Church who are to be their Counsel Our Author Iren. p. 309. saith that both Jerom and Ignatius agree that the Counsel of Presbyters was of Divine Institution Others are for their Monarchial power in their several Diocesses neither being obliged to take the Counsel of the Presbyters nor being liable to their censures So the generality of our High Church-men Some make the Bishop the sole Pastor of the Diocess and all the Parochial Clergy to be but his Curates others think the Parochial Pastors to be substitute or delegate to none but Christ some think the Bishop's work is to preach the Gospel and administer Sacraments in his own Person and that this he should be constantly exercised in Others that his Work is to rule and that he need not trouble himself with other Work unless he please Some allow the Bishop a Power of delegating his Authority not of dispensing the Word and Sacraments only but of Government and Discipline to others yea to Lay-men that by them he may Excommunicate and judge Ministers and People Others think that he hath no power to do so so me think that it is inconsistent with the Office of a Bishop to be imployed in Civil Government others allow it Some think a Bishop should be chosen by the Church and that really and not seemingly only as when the Magistrate nominateth the Person to the Chapter who yet are not the Church of whom they must proceed to a Mock election others think those that come in this way to be none of Christs Bishops Some own Diocesan Bishops who yet see no warrant for the Hierarchy as it is stated among us in Metropolitans Primates Arch-bishops Deans Arch-deacons Chancellors c. Some hold the Office of Bishop to be distinct from that of Presbyter others deny this many School men are on both sides it was debated at the Council of Trent In all these things I observe very much Confusion and want of a distinct Idea of that Office that is debated about in the Writings of our Prelatical Brethren Sect. 5. There is as little agreement or distinctness among them about the Foundation on which the Office of a Diocesan Bishop standeth Some of them are for iâ—s divine Right as being instituted by Christ But this Plea they find so hard to be managed and to have so ill success and to be so little the way to preferment as derogating from the Supremacy of the Magistrate that most have laid it aside others that it is of Apostolick institution being not commanded by Christ but prudently setled by the Apostles Others that it is juris ecclesiastici brought in by the Primitive Church afâ—er the decease of all the
confesseth that Sedulius Anselmus ad verbum retulerunt Hieronymi sententiam In Comment in Tit. 1. If any reject the Testimony of Jerom because he was a Presbyter and no Bishop I hope they will allow us the like liberty to reject the Testimonies that they bring of them who themselves were Bishops and then let them reckon their Gain when the Suffrages of the Ancients are brought to the Poll. Sect. 18. Other Testimonies I shall mention more briefly Tertul. Apolog. c. 34. speaking of Excommunications and other Censures saith they are done in the Assemblies and that praesident probati quique seniores Clem. Alexandr Stromat lib. 7. poenes Presbyteros est disciplinae quae homines facit meliores Both these wrote in the beginning of the Third Century Wherefore Discipline in that Age was exercised in common and every Assembly had its president with power of Discipline Ambrosius who wrote in the end of the Fourth Century when no little Deviation had been made from the right way yet sheweth the Church could not then bear sole jurisdiction for a Sentence pass'd by Syagrius was disliked quia sine alicujus fratris consilio But Ambrose passing Sentence in the same cause was approved quia cum fratribus consacerdotibus participatum processit Ambros Ep. ad Syagrium And even Cyprian as great an Asserter of Episcopal Primacy as that age could bear Ep. 12. 46. joineth the Clergy with the Bishop in receiving the Lapsed on their Repentance I next adduce the learned and excellent Augustine as a Witness of this Truth Ep. 19. ad Hieron Quamquam enim honorum vocabula quae jam ecclesiae usu obtinuit Episcopus Presbytero major sit He maketh the Bishop Major not Lord over the Presbyter and even that Majority was but by the Custom of the Church not divine Ordinance and a custom that had now obtained was not always Also lib. quaest com he proveth from 1 Tim. 3. Bâ—shop and Presbyter to be one and saith quâ—d est enim Episcopus nisi Presbyter and this Oâ—eness he further sheweth because Bishops such as then were to wit in the beginning of the Fifth Century when the Order of the Church was much changed called the Presbyters Compresbyteri but never called the Deacons Condiaconi Presbyter and Bishop being the same Office but Deacons being distinct from them both The last Testimony shall be that of Chrysostom in 1 Tim. 3. homil 11. Inter Episco um atque Presbyterum interest fere nihil quippe Presbyteris ecclesiae cura permissa est quae de Episcopis dicuntur eae etiam Presbyteris congruunt sola quippe ordinatione superiores illâ— sunt Bellarm. saith that Primasius Theophilactus and Oecumenius on that Text teach the same things and almost in the same words And the Second of these lived in the end of the Ninth Century the last in the Tenth or Eleventh The Answer that Bellarm. giveth to this is not worth taking notice of to wit Chrysost. meaneth that Presbyters have jurisdiction as Bishops have but only by Commission from the Bishop This is directly contrary to the Scope of his Discourse which is to shew an Identity of them as they are in themselves What he alledgeth out of this Citation that a Bishop may ordain not a Presbyter the learned Father's expression will not bear for Ordination must signifie either the Ordination the Bishop and Presbyter have whereby they are put in their Office to be different which he doth not alledge or that the difference between them was only in order or precedency not in Power or any Authority or that it was by the Ordination or appointment of the Church not Christ's Institution but it can never signifie the power of ordaining for then Christ who was sufficiently a Master of words would have said potestate ordinandi not Ordinatione Sect. 19. I conclude this one ground of scruple at the present Episcopacy with 3 Considerations which tho they be not â—oncludent in themselves being but humane Testimonies yet may abate a little of our brethrens confidence in asserting their Opinion about Bishops to have always been the sentiments of the Catholick Church The 1 is That Lombard and most of the School-Men deny the distinction of Bishops and Presbyters lib. 4. dist 24. liter I. He telleth us that the Canons do only mention the orders of Presbyters and Deacons because the primitive Church had only these and of these only we have the Apostles Commandment the rest were after appointed by the Church And ibid. litera M. he sheweth that the orders of Bishop Arch-Bishop c. the Church borrowed from the distinction of the Heathen Flamins Horum autem disoretio saith he a gentilibus introducta videtur Both Cajetan on Tit. 1. and Estius on the place of Lombard now cited deny the Divine Right of Episcopacy The 2 Consideration is That the Waldenses Albigenses Wickliff and his Followers and all they that under the darkness of Popery maintained the same Doctrinâ—s that the Protestants now profess were of a Parity among Presbyters and disallowed of Diocesan Bishops This is confessed by Medina and is not denyed by Bellarm and any that read what is written of their Opinions will acknowledge this it is among Wickliff's Errors imputed to him by Tho. Waldensis that in the Apostles times there were only 2 Orders Priests and Deacons and that a Bishop doth not differ from a Priest Fuller Ch. Hist. lib. 4. cent 14. p. 132. Let not any impute this to their persecuted State for we know Papists have always had their Titular Bishops where their Religion was suppressed The third thing that I offer to be considered is The observation of Spanhemius a most diligent searcher into the History of the Ancient Church in his Epitom Isagâ—g ad Hist. N. T. saeculo 2. V. 5. Where he moveth a doubt whether then there was Episcopus Praeses only in the greater Churches whether it was only Praesidentia Ministerii non imperii as Tertul. de pudicitia c. 25. or only a reverence to their age and their conversing with the Apostles and whether it did not with the defection of after ages receive addition SECT IV. The Dr's Arguments for Episcopacy Answered I Return now to the reverend Dr. to hear what he will say for this Episcopacy that we scruple on the forementioned grounds I begin with his first undertaking above mentioned to wit to shew That our Diocesan Episcopacy is the same in substance which was in the Primitive Church And this he laboureth to prove concerning the African Churches in the times of Cyprian and Augustine and the Church of Alexandria in the time of Athanasius and of the Church of Cyprus in the days of Theodoret. Concerning all this in general I make two observations before I come to examine his particular Allegations 1. That his phrase is ambiguous that their Episcopacy was the same in Substance with ours I wish he had shewed what is that Substance of Diocesan Episcopacy that he findeth