forbear pronouncing of all Traytors Murderers Adulterers Perjured Atheists c. that never profest Repentance at their Burial that God hath of his mercy taken to himself the soul of this our dear brother except the unbaptized c. aforesaid And note 1. that the Parish Priest hath no power to do these things either by himself or in conjunction with the Bishop or any other 2. And that there is not one Suffragan Bishop or Chorepiscopus in England under the 26 Bishops to do any part of their work in these 97025 Parishes CHAP. III. Our Judgment of the History of the Antient Church-Government and of the rise of the Diocesan Prelacy I Shall anon shew more fully that there are two things especially in which we think the very Species of our Diocesan Prelacy to be altered from the antient Episcopacy One is in the Extent of their Office as to their subject Charge a Bishop infimae speciei of the lowest species having then but One Church and now a Bishop infimae speciei having many hundred Churches made into one or nullified to make One 2. In the Work of their Office which was then purely Spiritual or Pastoral and is now mixt of Magistratical and Ministerial exercised by mixed Officers in Courts much like to Civil Judicatures The History of their rise I suppose is this 1. Christ made a difference among his Ministers himself while he chose twelve to be Apostles and special Witnesses oâ— his Doctrine Life and Resurrection and Ascension and to be the Founders of his Church and the Publishers of his Gospel abroad the World 2. As these Apostles preached the Gospel themselves and planted Churches so did many others as their helpers partly the seventy sent by Christ and partly called by the Apostles themselves And all these exercised indefinitely a preparing Ministry before particular Churches were gathered abroad the World and afterwards went on in gathering and calling more 3. Besides this preparing unfixed Ministration the same Apostles also placed by the peoples consent particular fixed Ministers over all the several Churches which they gathered 4. These fixed Ministers as such they named indifferently Bishops Elders Pastors and Teachers Whereas those of the same Office in general yet unfixed are called either by the General name of Christ's Ministers or Stewards of his Mysteries And in regard of their special works some were called Apostles some Prophets and some Evangelists 5. These Apostles though unfixed and having an Indefinite charge yet went not all one way but as God's Spirit and prudence guided them they dispersed themselves into several parts of the World 6. But as they did many of them first stay long at Jerusalem so afterward in planting and setling Churches they sometimes stayed several months or years in one place and then went to another And so did the Evangelists or Indefinite Assistants whom they sent forth on the same work 7. While they stayed in these newly planted Churches they were themselves the chief Guides of the People And also of their fixed Bishops 8. This abode in settling the particular Churches and their particular Bishops or Elders occasioned Historians afterward to call both Apostles and Evangelists such as Timothy Titus Silas Silvanus Luke Apollo c. the Bishops of those Churches though they were not such as the fixed Bishops were who undertook a special Charge and care of one particular Church alone or above all other Churches 9. On this account the same Apostle is said to be the first Bishop of many Churches as Peter of Antioch and Rome Paul of Corinth Ephesus Philippi c. When indeed the Apostles were the particular fixed Bishops of no Churches but the Bishops equally of many as a sort of unfixed Episcopacy is included in Apostleship 10. On this account also it is that Timothy is said to be Bishop of Ephesus because he was left there for a time to settle that and other Churches of Asia near it as an Assistant of the Apostles And so Titus is called the Bishop of Crete because he staid in that Island which was said to have an hundred Cities on this work which belonged not to a particular Bishop but to the more indefinite Ministry 11. How many such fixed Bishops Elders Pastors or Teachers each particular Church must have the Apostles never determined by a Law But did de facto settle them according to the number of souls and store of qualified persons In some Churches it is possible there might be but one with Deacons In others it is evident that there were many as at Jerusalem Corinth c. 12. The particular Churches which were the charge of these fixed Bishops or Elders were Societies of Christians conjoyned for Personal Communion in God's Worship and mutual assistance in holy living And though for want of convenient room or liberty they did not always meet all in the same place yet were they ordinarily no more than could meet in one place when they had liberty and never more than could hold personal Communion if not at once yet at several times in publick worship As it is now in those places where one part of the Family goeth to Church one part of the day and another on the other part And those by-Meetings which any had that came not constantly to the publick Assemblies were but as our House-Meetings or Chapel-Meetings but never as another Church Nor were their Churches more numerous than our Parishes nor near so great 13. At the first they had no Consecrated nor Separated places for their Church-Meetings but Houses or Fields as necessity and opportunity directed them But as soon as they could even nature taught them to observe the same appointed and stated places for such Assemblies Which as soon as the Churches had peace and settlement they appropriated to those sacred uses only though they had not yet the shape or name of Temples 14. Though the Pastors of the Church were all of one Office now called Order being all subordinate Ministers of Christ in the Prophetical Priestly and Regal parts of his Office in the Power and Duty of Teaching Worshiping and Government yet was the disparity of Age Grace and Guifts to be observed among them and the younger Pastors as well as people owed a meet reverence and submission to the Elder and the weaker to the stronger who had notoriously more of God's Grace and Guifts So that in a Church where there were many Pastors it was not unlawful nor unnecessary to acknowledge this disparity and for the younger and weaker to submit much to the judgment of the elder and more able 15. While they kept only to the exercise of the meer Pastoral work of Teaching and Worshiping and that Government which belongeth hereunto they had little temptation comparatively to strive for a preeminence in Rule or for a Negative Voice But aliene or accidental work did further that as followeth 16. The Apostles did reprove those Worldly contentious and uncharitable Christians who went to Law before
definitely to signifie these Churches Congregate into a Synod or Consistory But I believe his word of neither place One is Mat. 18. 17. Tell the Church c. If I say that tell the Church signifieth tell the Society containing Pastors and Christians though it is the Pastors that you must immediately speak to and the offender must hear I give as good proof of my exposition as he doth of his If I speak to a man and hear a man though it be only his ears that hear me and his tongue that speaketh to me yet by the word man I mean not only ears and tongue If the King send a Command to a Corporation to expel a seditious member though the Mayor or Aldermen only do it Authoritatively and the People but executively yet the word Corporation doth not therefore signifie the Officers only The other Text is Act. 15. 22. But I will not believe him that the whole Church signifieth the Synod only For though they only decreed it I think the rest consented and approved it and are meant in the word the whole Church I grant him that Rom. 16. 1. the word signifieth the Church of a Village or Town But he will never prove that it is not meant of a Church of the same Species as City Churches were And as to the House or Family Churches which he mentioneth Rom. 16. 5. 1 Cor. 16. 19. Col. 4. 15. Phil. 2. Dr. Hammond expoundeth Col. 4 15. of the Church that did meet in his house and so some do all the rest But that we stand not for nor doth it concern us But when he addeth a multitude of Texts as using the word Church indefinitely not defining the place Society of a Nation or City quantity c. most of the instances brought are of Churches definite as to place and of the same Species as the Apostles Instituted though when the Church of such a place is said to do a thing it 's no determination what number of the members did it His first instance is Acts 4. 31. and next Acts 15. 3 9 c. The Churches had rest through all Judaea and Gallile and Samaria Acts 15. 3. Speaks of the Church of Antioch which v. 27. it 's said they gathered together v. 4. mentioneth the Church at Jerusalem v. 11. mentioneth the Churches of Syria and Cilicia Acts 18. 22. Speaketh of the Church at Caesarea Rom. 16. 16. Speaks of the Churches where Paul lately travelled v. 23. Gaius was the Host of a definite whole Church at Corinth And when 1 Cor. 4. 17. he speaketh of his teaching in every Church it is an Universal enunciation but of Churches of a certain or definite species and so of the rest Then p. 5. he telleth us what is truly and properly a Church on Earth and saith Every company of men professing the true faith of Christ is both truly a Church and a true Church Ans. Yes As Canis caelestis is truly a Dog and a true Dog but not properly but equivocally A Church in its most famous signification is a Society constituted of the Pastor and Flock as a School of the Schoolmaster and Schollars And an accidental meeting of Christians in a Market or Ship is no more properly called a Church than School-boys meeting in such places are a School No nor occasionally praying together neither So p. 5. He concludeth that the Christian People of one City and Country adjoyning whether Province or Diocess are one Church yea of any Nation or part of the World not because under one Spiritual Government or Priest-hood but because one People or Commonwealth ruled by the same Laws professing the same Religion All this is de nomine only But are we not likely to dispute well when we never agree of the Subject or terms of the Question We have no mind to contend about Names Let him call the World or a Corporation or Kingdom or Ecclesiam Malignantium by the name of a Church if he will so that we first agree what Church we dispute of We talk not of any accidental meeting or Community but a Society before defined constituted of the pars gubernans and pars subdita And of this sort we know of Divine Institution an Universal Church Headed by Christ and particular Churches headed under him by their Bishops or Pastors A Church without a Head in Fair Ship or Temple we talk not of Nor yet of a Church that hath but an Accidental Extrinsick and not an Essential Constitutive Head to them as they are Churches of Christ's Institution Whether it be the Emperour of Germany or of Constantinople Mahometan Christian Papist or Protestant we believe that every Soveraign is so the Head that is the Ruler of the Church that is of the Christians in his Dominions We denominate â formâ Bishop Downame may denominate whence he please à materiâ or ab accidente c. and say They are one Church that are under one Prince Law of one Religion Do with your Equivocals what you will But forget not that it is a Pastoral particular Church of the Holy Ghost's Institution that we Dispute about Otherwise I deny not Diocesan or Patriarchal Churches nor deny that the Papal Kingdom is a Church of a certain species right or wrong And forget not his Concession p. 6. and we need no more Indeed at the very first conversion of Cities the whole number of the People converted being sometimes not much greater than the number of the Presbyters placed among them were able to make but a small Congregation But those Churches were in Constituting they were not fully Constituted till their number being increased they had their Bishop or Pastor their Presbyters and Deacons without which Ignatius saith there was no Church c. Of wâ—â—â—h after He next Cap. 1. laboureth much to prove that the words Ecclesia Paraecia and Diocaesis of old were of the sâ—â—e signification About words we have no mind to strive But all the proofs that he brings of the extent of a Church to more than one Congregation or Altar are fetcht from later times when indeed Churches were transformed into Societies much different from those before them He citeth Concil Carth. 2. c. 5. 3. 42 43 c. that places that had no Bishops before should not receive Bishops without the consent of the Bishop whom they were before under Indeed by these Canons we see much of the state of the Church in those times and partly how the Case was altered Every Church had a Bishop of its own Those Churches were almost all first planted in Cities The multitudes were Heathens but the City Christians with those in the Country near them were enow to make a Church or Congregation In time so many were Converted in the Country Villages that they were allowed Assemblies like our Chappels at home And some of them had Country Bishops set over them And in many places greater Towns which they then called Cities were anew converted The Presbyters
Hammond think they prove that Rome and other great Cities then had more Bishops than one by reason of the peoples diversity in Languages c. As Peter of the Circumcision and Paul of the Uncircumcision 4. Eusebius mentioneth not this as a certainty but with an it's said which is the usual note of his uncertain reports of which he hath not a few as is commonly confessed 5. Dr. Hammond is so far from believing this that many Parishes were committed so early to Presbyters under one Bishop that he thinketh there is no proof that any such Presbyters were in being in the Scripture times And though we confess that Alexandria and Rome had divers Churches in them long before other places there is no proof or probability that it was so in the Apostles days And l. 3. c. 4. Eusebius expresly saith But how many and what sincere followers have governed the Churches planted by the Apostles it cannot be affirmed but so far as may be gathered from the words of Paul And c. 19. he mentioneth in the singular number the Church not the Churches of Rome Antioch and Jerusalem And l. 4. c. 11. he saith Celadion succeeded Mark in the Church of Alexandria But he saith l. 5. c. 9. that Julianus was chosen Bishop over the Churches of Alexandria And c. 22. Demetrius came in his place And l. 6. c. 1. Demetrius took upon him the oversight of the Congregations there And c. 35. Dionysius received the Bishoprick of ruling the Churches in or about Alexandria c. Ans 1. So long after it is not denied but that Alexandria had more Assemblies than one 2. Yet it is most likely that by the Churches in and about Alexandria Eusebius meant the Churches under the Archbishop of Alexandria which had Bishops of their own 3. Before they had a Temple there might be several lesser Meetings in the City which were but as our Chapels or the Independants Meeting in several Houses at once when yet the Church was but one because they were associated for Personal Communion 4. When the Parishes were divided to several Presbyters yet then each Presbyter had the true Episcopal Office as to the People though not the Name and though they were under a superiour Bishop that is they had the whole Office of a Presbyter or Pastor to Govern the People as well as Teach them and Worship with them And so there was then no Parish like ours which is but part of a Diocesan Church and no Church of it self as the Bishops Form it because it hath but a half Pastor 5. And is not the case of all other Churches in the World that to this time were but single Churches more considerable than the case of Rome and Alexandria which differed from all the rest Obj. But all the rest did the same as soon as they had People enow to make many Churches Ans 1. I have told you Grotius and Dr. Hammond think that there were more Bishops than one in a City for some time 2. This multiplication was not till long after in the third Century and with most in the fourth when it was no wonder that the Church fell into the Imperial Form And when they did so the Roman Primacy arose with the rest 3. Yet even then the Presbyters were Episcopi gregis and had the true full Pastoral power as to their Flocks as aforesaid So that there were no Bishops that yet deposed the Presbyters as now Page 125. He saith Neither was this a thing peculiar to the Bishops of Alexandria but common to others Ignatius was Bishop not only of Antioch but of Syria Irenaeus the Bishop of Lyons was Bishop of the Churches in France c. Ans 1. This openeth the former case These were not Diocesanes deposing all the Episcopos gregis and become sole Bishops but Archbishops that had under them Bishops in each particular Church Yet note that it is the French Synod of Bishops which Euseb ib. l. 5. c. 23. Iren. is said to oversee as it 's said ibid. that Palmas did so among the Bishops of Pontus in their Synod and that Victor was President in the Bishops Synod at Rome and Theophilus of Caesarea and Narcissus of Jerusalem in the Palestine Synod Which is nothing to our case It is further said that Optatus saith that in Rome were 40 Churches and that Theodoret had 800. Ans 1. It is granted that in Optatus's days Rome had 40 which is nothing to our case in hand 2. In those 40 so late there were no half Presbyters but as this Doctor confesseth they had not only a joynt power in Governing the Flocks but in Ordination too 3. I confess Theodoret's case seemeth strange and though of late date is so incredible as contrary to the case of other Churches that I do the rather for that clause believe that Epistle to Leo to be a forgery or corrupted at least And besides this Reason I have these also for it 1. Because he himself saith that Cyrus where he was Bishop was but two days journey from Antioch Hist Sanct. Patr. de Juliano And he that knoweth how great the Diocess of Antioch was will not easily believe that a Town within two days journey to Monks that went on foot was like to have eight hundred Churches in it at that time 2. And we know out of whose shop Theodoret's Epistles come Nicephorus saith he read above 500 of his Epistles Baronius saith there is a Book in the Vaticane containing 150 of them Metius translated these into Latine But saith Rivet Crit. Sacr. l. 4. c. 21. p. 455. the Reader must remember that they have been kept all this while in the Adversaries Cabinets and by them are brought into light and into Latine so that they have no authority further than other History confirmeth them 3 Especially seeing Leontius de Sectis saith as Baronius confesseth that Hereticks fained Epistles in Theodoret's name And Bellarmine de script Eccl. mentioneth one that hath his name in Concil Ephes that neither Theodoret nor any Christian is to be charged with 4. And that this one Epistle to Leo should be cull'd out of all the rest to be alone Printed after Theodoret's Works sheweth the design and what credit is to be given to it 5. And I shall anon cite much out of Theodoret himself to shew the improbability that Diocesses had then so many Churches And so much as a just confutation of Bishop Downame not as referring to other men with whom he dealt but to the cause which we have in hand And that I answer not the whole Book is because I know of no more in it than what I have culled out which needeth an answer as to the cause which I defend Of which I make the judicious Reader Judge 6. Bishop Hall's Defence of Episcopacy meddleth so little with the point now in Question that I have no need to say any thing to it more than is already said And he granteth all that I desire 7.
maintaining that the word Presbyter in the places of the New Testament cited by him doth mean only a Bishop that is a Pastor of one only Congregation that had no Presbyter under him but Deacons and that no mention is made by the Apostles of other Presbyters § 6. And he gratifieth us with Epiphanius his Reasons § 4. because as yet there was not a multitude of Believers And that the Elders that Paul speaketh to Timothy of ordaining and rebuking and those that were worthy of double honour were only Bishops that had no subject Presbyters Whether they were set over the Churches as Moses was over Israel with a design that they should make subordinate Officers under them I shall enquire in due place Cap. 20. He goeth over most of the other Texts in the New Testament that mention Elders shewing that they mean such Bishops and that even at Hierusalem the Elders Acts 15. were not our new half Priests but the Bishops of all the Churches of Judaea and so of others here again repeated by him But it sticketh with me that these Bishops having no subject Presbyters are found so oft in the Metropolitane City and so oft in travel and so oft many hundred Miles from home that I doubt it was but a few Churches in the world that kept the Lords day and assembled for publick Worship or had any Sacraments frequently but lived as the Atheists and impious contemners of Church-Communion now do or else that with the Fanaticks we must hold that Lay-men or Deacons did play the Priests in all Church Offices Cap. 21. He vindicateth that one remaining Text Jam. 5. 14. which mentioneth Presbyters visiting the sick as meant only of Bishops and not of mungrel Priests And so being secured that these were never found in the Scripture times and consequently no Bishop except Archbishops that had more worshipping Churches than one we must look who presumed to institute another Office And here § 3. he perswadeth us to be so civil to Ignatius as thankfully to acknowledge him the first Patron of our Office-dignity intimating that there is no earlier proof of the invention of this mungrel Office than the Epistles of Ignatius Cap. 22. He tells us that the word Presbyter is also taken for Bishops by Polycarp Papias Irenaeus Tertullian and Clemens Alexand. so that our cause will be carried beyond Scripture times But again finding so many Bishops with Polycarp I doubt he maketh Bishops too unwearied Travellers and too great non-Residents and Gods Publick Worship too often interrupted by their absence Cap. 23 24 25 26. He speaketh of Deacons the word and Office which we have now no business with but to note that cap. 26. § 8. he is again at Epiphanius allowing a single Bishop without Presbyters but not without Deacons because he cannot be a Bishop without Deacons which I believe not nor do our Prelates but without subject Presbyters he may better than with them And § 10. he excellently argueth from the Epistle to Timothy that seeing Paul instructeth him in all things belonging to the Church of God 1 Tim. 3. 15. and yet never mentioneth these Medioxumos Presbyteros mungrel or middle Priests it is plain that the reason is because none such were instituted when the Apostle wrote To which I add nor afterward by the Apostles as far as can be proved and therefore never should have been Cap. 27. He speaketh of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. and 2. and 1 Tim. 5. shewing that these Women were in Orders Of which I have no mind to contend so that by the Name it be not inferred that they are she-Bishops and that they argue not as a Preacher did since we were silenced I can name the Man and place from St. John's Epistle to the Elect Lady to prove that there were Lord-Bishops in the Apostles daies viz. an Elect Lady supposeth an Elect Lord But there are no Elect Lords but Elect Lord-Bishops Ergo We have not yet seen all Dr. Hammond's confutation of our Diocesan Prelacie In his fifth Dissertation we have more Cap. 1. He speaketh of Clemens Rom. and whereas we think that the confusion among Historians came partly from the little notice that came down from those times of such particulars and partly from the identity of the Office of Linus Cletus and Clemens being all Bishops at once of a great Church the Half-Presbyters being not yet ordained he gratifyeth us by proving that not only at Rome but also in Antioch Ephesus Corinth and Jerusalem there were more Churches than one with their several Bishops Even one of the Jews and one of the Gentiles how the local Diocese were then divided is hard to tell and where it was that one Apostle had Power of the Keys and where not I shall improve this Concession in due place Cap. 2. Of Clements Epistle he first takes notice of the Inscription to the Church of God dwelling or sojourning at Corinth The same Phrase as Philip. ◠1 2. And by this Church he proveth by confident affirming that all the Churches of Achaia are meant And that the same is to be said of Paul's Epistle to the Corinthians he unresistibly proveth by saying that Quisquis eas vel leviter degustaverit tuo scilicet gustu hoc omnino pronunciandum esse nobiscum statuet Nec igitur de hac Clementis ambigi poterit And so all that Controversie is ended But though without Scripture proof imagination might handsomely feign that the many Churches of Achaia are called singularly the Church of Corinth as one because of the Unity of the Metropolitane yet 1. I would have heard somewhat like reason for and some instances of the use of such a speech as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God dwelling or sojourning at Rome to the Church of God dwelling or sojourning at Corinth And why and where and by what good writers all Achaia is called Corinth or all Macedonia Philippi or all the Cities about it indeed as the County of Worcester the County of York of Warwick c. are usual Titles so may the Church of York Worcester Warwick be in the Diocesans sense But whoever said of all the County or Diocess To the County Diocess dwelling at York Worcester Warwick As if all the Countrey and Towns belonging to that Circuit were called Warwick c. 2. Doth not his own proof evidently confute him 2 Cor. 1. 1. To the Church of God which is at Corinth with all the Saints which are in all Achaia Are the last words Tautological doth with signifie no addition at all If by the Church which is at Corinth be meant all the Churches and Christians in Achaia what sense is there in the addition of with all the Saints which are in Achaia O what kind of proof will satisfie some Learned Men 3. Was it all the Churches of Achaia that the incestuous person 1 Cor. 5. dwelt with and that are chidden for suffering him
of Presbyter Which he proceedeth to shew that he thinks was done that there might be a store of Bishops prepared for all Countries Pag. 25. he thus far differs from Doctor Hammond but not from the truth as to hold that Plures in eadem Ecclesia velut Ephâ—sina Episcopi fuere There were many Bishops in one Church as in that of Ephesus Which he taketh for a particular Church and not a Province and saith that the simple manners of the Church would then bear this till Ambition had depraved men and Charity and Humility and the imitation of Christ waxed cold then came that which Hierome speaketh of that For a remedy of Schism one was chosen out of the company of Presbyters and set above the rest So Pag. 26. In eadem capita passim ambo conferebantur And p. 27. Hoc si ita est quid aliud restat nisi ut penes eosdem Nam plures una in Ecclesia fuisse tales iisdem ex locis argumentum ducitur tam nomen illud duplex quam conveniens nomini potestas authoritas utraque fuisse dicatur that is If this be so what else remaineth but that both the double name and the agreeable double power and authority be said to have been in the same persons for that there were many of them in one Church may be proved from the same places And Pag. 95 96 97 98 99. he sheweth out of Justin Martyr first That all things in the sacred Assemblies and Sacraments were done by the Bishop alone and that he was the Curator and Moderator both of the Sacraments to be administred and of teaching the people and of the Churches money The Bishop consecrated the Sacraments and by the Deacons administred them to the people He prayeth and preacheth He had the care of the Church-moneys and kept them with it he relieved the Orphans Widows Sick Prisoners Travellers c. And from Tertullian that the Christians received not the Sacrament from the hands of any but the Bishops Were there not then as many Bishops as Church-Assemblies And that they chiefly did baptize And p. 112. he citeth the Can. 7. 8. Concil Gangrensis which anathematizeth those that without the Bishops consent durst give or receive the Church Oblations c. And p. 141. out of Prosper de vita contempl c. 20. that a Bishop must excel in knowledge that he may instruct those that live under him And p. 144 145 147. he citeth Can. 3. Concil Arelat 3. an 813. That every Bishop in his own Parish do perfectly and studiously teach the Presbyters and all the people and not neglect to instruct them And Concil Turonens 3. Can. 4. Let every Bishop diligently study by sacred preaching to inform the flock committed to him what they must do and what they must avoid And Concil Rhemens 2. Can. 14. That Bishops preach the Word of God to all And Concil Cabilonens 3. Can. 1. That Bishops be diligent in reading and search the mysteries of Gods Word that they may shine by the brightness of Doctrine in the Church and cease not to satiate the souls subject to them by nutriment of Gods Words And p. 147. That in the formula by which the Kings of France committed Episcopacy to any it is said You shall study by daily Sermons to edifie or polish the people committed to you according to Canonical Institution And ibid. Can. 19. Concil Constant in Trullo The Church Presidents must every day but especially the Lords day teach all the Clergy and people the things that belong to piety gathering from the Scriptures the sentences and judgments of verity And p. 149. he citeth Concil Lateran sub Innoc. 3. c. 10. allowing Bishops to take helpers in preaching when business or sickness hindred them And p. 150 152 153. he mentioneth it as somewhat rare that at Alexandria Presbyters preached and at Antioch Chrysostom and at Hippo Augustine while Flavianus and Valerius were Bishops I do not cite all this now as to prove the sense of Antiquity but the sense of Petavius who plainly intimateth that the Churches were no larger of a long time than that a Bishop might preach to all the Clergy and People every Lords day and that in Scripture times all or near all the Presbyters were Bishops which is it that we contend for and consequently you may judge what the Churches were And though it still look much farther than Scripture times I will shew you what Petavius thought of the Magnitude of City-Churches even near four hundred years after Christ in Epiphanius's days in his Animadvers on Epiphan ad Haer. 69. p. 276. Singularem tunc temporis Alexandriae morem hunc fuisse vel saltem paucis in Ecclesiis usurpatum c. i. e. That this was a singular custom of Alexandria or at least used in few Churches you may hence conjecture because he so expresly mentioneth this custom as peculiar to the Alexandrian Church to wit that in the same City there should be many Titles to each of which should be assigned a proper Presbyter who should there perform the Church Offices But yet the same was formerly elsewhere instituted that is at Rome where the Presbyters did every one rule his own people being distributed by Titles that is setled Sub-Assemblies To them the Bishops on the Lords days sent Leaven or hallowed Bread in token of Communion See what a shift they were at first put to lest the several Assemblies should seem several Churches For it is not to be imagined that this was done to signifie that common Christian Communion which they had with all other Christian Churches but that nearest Communion which belongeth to those that are embodied under one Pastor or the same Pastor in Common that is one particular Church Even as if these divers Altars or Tables were at a distance in the same Church and the Bishop would signifie the Union of the several Companies in the same Society by sending some of the Bread which he had blessed to them all But Petavius proceedeth Non dubito majoribus duntaxat in urbibus c. I doubt not but that it was in the Greater Cities only that there were more than one Titles within the bounds or Liberties when within the same Walls they would not be contained and meet together and so had Presbyters put on the several Churches But in the smaller and less frequented Cities there was one only Church into which they all did come together Of which sort were the Cities of Cyprus And therefore Epiphanius noteth the custom of Alexandria as a thing strange to his Country-men and unusual Hence was the original of Parishes which word was transferred from the Country Churches to the City Churches And adding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their Bishops or Curators setled in Rome by Servius Tullius he saith Quibus Christianorum in agris Paroeciae quam simillimae fuerunt Nam illic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To which the Parishes of the
cuncto populo ex optimis quibusque electus quo nominato placente populus in unum congregatus una cum Presbyteris Episcopis praesentibus die Dominico consentiat Qui vero inter reliquos princeps Episcopus percontetur Episcopos populum an ipse sit quem praeesse petunt c. So that all the people of the Church came together to chuse and consent to the Bishop no greater at that time was a Diocesane Church Cap. 12. His peractis dextram laevam ejus ut discipuli Magistro assistant This is part of the Common Rubrick of the best and eldest Liturgy that I know of recorded by Church History for the celebrating the Sacrament So that it supposeth a Bishop to be then present in all Churches that had an Altar and Sacrament The rest of the Liturgy lib. 8. supposeth still the same presence of the Bishop Cap. 35. Congregabis Episcope Ecclesiam ad vesperam c. It would be too long to recite all the Bishops part in the ordinary Offices of the Assembly It is hence plain that in those Ages unless it were very few perhaps only Rome and Alexandria no Bishops had more stated Assemblies or Churches that had Altars or communicated than one VIII The Canons called the Apostles run just in the same strain with the Constitutions And though by some of them it is apparent that at least all of them are not so old as many think As that which intimateth that Rulers set up Clergy-men c. yet they were elder than our Compound Diocesane Churches For Can. 5. It is said Omnium aliorum primitiae Episcopo Presbyteris domum mittuntur non super altare Manifestum est autem quod Episcopus Presbyteri inter Diaconos reliquos Clericos eas dividunt By which and many such passages it is evident that there was then but one Altar and one Bishop with his Presbytery and Deacons in a Church as in Ignatius's time and that they all lived on the same Altar together with the rest of the Gifts of the Church Vid. Can. 58. The Can. 32. saith Siquis Presbyter contemnens Episcopum suum seorsim collegerit altare aliud erexerit nihil habens quo reprehendat Episcopum in causa pietatis aut justitiae deponatur quasi principatus amator existens Haec autem post unam secundam tertiam Episcopi obsecrationem fieri conveniat The same is in the Can. 5. Concil Antioch And to set up aliud Altare Altare contra Altare is the Phrase used then by many Writers and Councils to signifie a dividing and separating from the Church and setting up an Antichurch All which sheweth that then a Bishops Church had but one Altar IX Dionysius whoever or whenever he wrote doth so describe the Bishops work as sheweth that he had but one Church and Presbytery to assist him Cap. 4. de Eccles Hier. he tells us that The Prefect did baptize those that were converted and the Presbyters and Deacons did but assist him And it is a very long manner of baptizing which he there describeth and all the Church were called together to it and joyned in it And this was in times when the Infidels were to be brought in and converted and baptized at Age where Examinations Professions and Circumstances made it so long a work as this alone would have proved his Church to be no greater than aforesaid much more with the rest of the work which he describeth X. But Councils give the surest testimonies to such matter of fact Concil Agath Can. 4. Siquis etiam extra Parochias ubi 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 This being decreed so late when Christians were increased in the Countries alloweth them to avoid weariness in travelling with their Families too far to have Chappels or Oratories in the remote parts of the Country but so that they come all to the City or Parish Church on all the greatest Festivals Which sheweth that then the Church was but one Assembly which all could joyn in to hear the word And that each of these City and Parish Churches had a Bishop of their own is apparent in what followeth Can. 30. Benedictionem super plebem in Ecclesia fundere aut poenitentem in Ecclesia benedicere Presbytero penitus non licebit that is It shall not at all be lawful for a Presbyter to pronounce the Blessing on the people in the Church or to bless a Penitent in the Church Now these being or one at least performed in every Church Assembly when a Presbyter is forbidden to do them it is implied that a Bishop was present to do it himself and so that every communicating Assembly had a Bishop And it 's said Can. 31. Missas die Dominico secularibus totas audire speciali ordine praecipimus ita ut ante benedictionem sacerdotis egredi populus non praesumat quod si fecerit ab Episcopo publice confundatur So that there must be a daily pronunciation of the Blessing each Lords day and that not by the Presbyters but the Bishop who must rebuke them that go out before it which sheweth that each Church had a Bishop And after Qui solemnitatum id est Paschae natalis domini vel Pentecostes festivitatibus cum Episcopis interesse neglexerint quum in civitatibus communionis vel benedictionis accipiendae causa positos se nosse debeant triennio communione priventur Ecclesiae By which it appeareth that in a City there were no more Christians or Church-members than could congregate with the Bishop on the Festivals for Communion when all the neglecters were to be deprived of the Communion for three years XI The Council at Eliberis Baetic An. 305. had nineteen Bishops twenty six Presbyters and the Deacons omnis Plebs stood by which intimateth that these twenty six Presbyters and the Deacons were the main body of the Clergy under the nineteen Bishops which was not two Presbyters to a Bishop why else should the Deacons and all the Laity be there if not all the Presbyters And supposing that Plebs omnis here signifie not strictly all the Laity yet it intimateth that the Churches were no greater than that so great a part of their Laity was there as that Phrase might be well used of which cannot be of our Compound Diocess XII Concil Gangrens cap. 7. No one was to receive the Oblations of Fruits and the First-fruits due to the Church out of the Church And cap. 8. None was to receive them but the Bishop or he whom the Bishop appointed This sheweth the quantity of the Diocess and that every Church had one Altar
Bishops and distinct from Cathedrals that they could not be there buried before they were built and in Being which saith Selden began in England seven hundred years after Christ here one and there one as a Patron erected it Selden of Tythes pag. 267. Yea in seven hundred he findeth but one of Earl Puch in Beda and in Anno 800. divers appropriate to Crowland and so after And it was the Character of a Parish Church to have Baptisterium Sepulturam pag. 262. So that before a Bishop's Church however called had but one place that had Baptisterium Sepulturam Yea long after that Parishes had very few Members in most places so long was it e'er the People were brought to Christianity And they were then as our Bishops make them now not proper Churches but Chappels of Ease Selden ibid. pag. 267. tells you that Ralph Nevil Bishop of Chichester and Chancellor of England requested of the King that the Church of Saint Peter in Chichester might be pulled down and laid to another Parish because it was poor having but two Parishioners Sure it was never built for two Persons But it 's like many were Heathens Or if not so then in the Years 700 and 800 they were so Though Master Thomas Jones hath well proved that the Brittish Churches were far extended before Gregory sent Austine and that our Bishops and Religion are derived from them Even at Tours in France in the days of Saint Martin notwithstanding all his Miracles the Christians were not so many as the Heathens at least till one publick Miracle towards his later time convinced some CHAP. VI. The same further confirmed by the Ancients I. EUsebius Demonstrat Evangel pag. 138. saith When he considered the Power of Christ's Word how it perswaded innumerable Congregations of Men and by those Ignoble and Rustick Disciples of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerosissimae Ecclesiae were constituted not in certain unknown and obscure places but erected in the most famous Cities Rome Alexandria and Antioch through all Egypt and Lycia through Europe and Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Villages and Countries or Regions and all sorts of Nations By this it appeareth that Villages had Churches then II. Though of later date consider the History of Patrick's Plantation of Churches in Ireland who is said himself in his own time to have three hundred sixty five Churches and as many Bishops and three thousand Presbyters as Ninius reporteth Not only Thorndike taketh notice of this but a better Author Usher de Eccles Brit. Primord pa. 950. And Selden in his Comment on Eutychius Origines Alex. pag. 86. from Antoninus and Vincentius thus mentioneth it Certe tantum in orbe terrarum tunc temporis Episcoporum segetem mirari forsan desinet quisquis crediderit quod de B. Patricio Hibernensi Antoninus Vincentius tradunt Eum scilicet solum Ecclesias fundasse 365. totidemque Episcopos ordinasse praeter Presbyterorum 3000. Qua de re consulas plura apud praestantissimum virum Jacobum Usserium c. So that here was to every Church a Bishop and near ten Presbyters No Man will doubt but the Bishops themselves were taken out of the better sort of the Laity and the Presbyters of the second sort and all below many private Christians now among us And were there three hundred sixty five Cities think you in Ireland Yea or Corporations either It 's easie to conjecture what Churches these were III. All History Fathers and Councils consent that every City was to have a Bishop and Presbytery to govern and teach the Christians of that City and the Country people near it which is but a Parish or Presbyterian Church For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in the old common use any big Town yea little Towns that were distinct from Country Farms and scattering Villages so that all our Corporations and Market Towns are Oppida and such Cities as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified Therefore even by this Rule we should have a Bishop to every such Town 1. Crete was called Hecatompolis as having an hundred Cities as Homer saith it had And what kind of Cities were those Which were to have an hundred Churches and Bishops in a small Island 2. Theocritus Idyl 13. de laudibus Ptolem. vers 82. saith that he had under his Government thirty three thousand three hundred and thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities And if so they must be as small as our Boroughs if not some Villages certainly he had not above twice the number of Cities eminently so called that Stephanus Byzantinus could find in the whole World in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. He that will peruse and compare the Texts in the New Testament that use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above sixscore times and see Grotius on Luk. 7. 11. c. shall soon see that the word is there used for such Towns as I am mentioning if not less IV. Sozomen lib. 5. cap. 3. tells us that Majuma which was Navale Gazae being as part of its Suburbs or the adjoyning part but twenty Stadia distant was because it had many Christians honoured by Constantine with the name of a City and had a Bishop of their own And Julian in malice took from them the honour of being a City but they kept their Bishop for all that It had the same Magistrate with Gaza and the same Military Governors and the same Republick but was diversified only by their Church-State For saith he each had their own Bishop and their own Clergy and the Altars belonging to each Bishoprick were distinct And therefore afterward the Bishop of Gaza laboured to subject the Clergy of Majuma to himself saying that it was unmeet that one City should have two Bishops But a Council called for that purpose did confirm the Church-Right of Majuma V. Gregory Neocaesariensis called Thaumaturgus was by force made Bishop of that City where all the Christians were but seventeen at his Ordination such was the Bishop's Church And when he had preached and done Miracles there till his Persecution there is no mention of any Presbyter he had with him but of his Deacon Musonius that fled with him Though when he died he left but seventeen unconverted And when he had converted some at Comana a small Town near him he did not set a Presbyter over it and make it part of his own Diocess but appointed Alexander the Collier to be their Bishop and that over a Church who were no more than met and debated the Case of his Election and Reception See Greg. Nyssen in Orat. in Greg. Thaumat Basil de Spirit Sancto cap. 19. Breviar Roman die 15 Novemb. Menolog Graec. VI. Concil Nic. Oecum 1. Can. 13. decreeth that every one that before death desireth the Sacrament was to have it from the Bishop One Ed. in Crab saith Generaliter omni cuilibet in exitu posito poscenti sibi Communionis gratiam tribui Episcopus
probabiliter ex oblatione dare debebit The other Ed. saith Et cura probatio sit Episcopi We are content that the Diocess be as great as the Bishop will perform this for to examine all such dying men and give them the Sacrament or send it them after his distinct Examination VII Gregor Nazianz. Epist 22. pag. 786. To. 1. perswading the Church of Caesarea to chuse Basil for their Bishop sendeth his Letters to the Presbyters the Monks the Magistrates and the whole Laity And though I doubt not but by that time there were Country Congregations by this the magnitude of the City Church may be gathered where the whole Laity could be consulted and could chuse And Basil made this Gregory his chief friend Bishop of Sasimis a small poor dirty Town And yet Gregory himself it seems had in some near Village a Chorepiscopus with Presbyters and Deacons as in Glycerius his Case appeareth Epist Greg. 205. pag. 900 901. And Nazianzum where he plaid the Bishop under his Father two Bishops at once one in Title the other in Practice without Title was but a small Town VIII Basil an Arch-Bishop was so much against enlarging Dioceses and taking in many Churches to one Bishop that he taketh the advantage of the difference between him and Anthymius to make many Bishops more in his Diocess over small places yea it seemeth some places were so small as that they never before had any Pastors at all as appeareth by Gregory Nazianzene Epist 28. IX Theodoret tells us lib. 4. cap. 20. Hist Eccles that even in the great Alexandria the Presbyters and Deacons were all but nineteen when Lucius came to banish them to Heliopolis a City of Phoenicia which City had not one Christian in it By which it appeareth that even then under Christian Emperors Christianity was not received by the multitude when some Cities had not a Christian X. Theodor. ib. l. 4. c. 16. saith that when Eulogius and Protogenes the Presbyters of Edessa were banished to Antionone in Thebais they found the most of the people Heathens and but few of the Church yet had that little number a Bishop of their own XI Id. l. 4. c. 20. In Peter Bishop of Alexandria's Epistle wherein he sheweth such actions then done by the Soldiers in scorn of the Godly proclaiming Turpitude not to be named under the name of scornful Preaching as have been done by others lately among us it 's said of Lucius Qui partes lupi nequitia improbe factis agere impense studebat quique Episcopatum non consensu Episcoporum Oâ—thodoxorum in unum convenientium non suffragiis vere Clericorum non postulatione Populi ut sacri Ecclesiae Canones praescribunt So that great Patriarch himself was chosen Postulatione Populi as shewing the custom of all the Churches which beginning when the people were but one Congregation continued as it could in some degree when they came like a Presbyterian Church for even then it was no otherwise to have many Congregations XII Id. c 22. saith that Valens found the Orthodox even in the great Patriarchal City of Antioch in possession but of one Church which good Jevinian the Emperor had given them of which he dispossessed them And when they met afterwards to worship God at a Hill near the City Valens sent to disturb them thence And Cap. 23. Flavianus and Diodorus Presbyters Meletius the Bishop being banished led them to a River side where they congregated till they were thence also driven by the Emperor And Flavianus when he could not preach collected Mâ—tter Reasons and holy Sentences as Sermon-Notes for others to preach in the Gyâ—nasâ—â—â— Bellicum where they resolved to meet whatever came on it Then Aphraates a Monk taught them and when Valens told him that Monks must pray in private and not preach in publick Aphraates told the Emperor that he had set the House of God our Father on fire and troubled the Church and therefore he was called to its publick help to shew how far they obeyed a silencing Emperor By all which it appeareth that even then the Orthodox Patriarchal Church of Antioch was but one Assembly which met in one only place at once XIII Id. l. 4. c. 29. When Terenâ—ius the Emperor's victorious General being Orthodox was bid by the Emperor to ask what he would of him as a Reward he asked but One Church for the Orthodox and was denied it which intimateth their numbers XIV Dolicha where Eusebius made Maris Bishop was parvum Oppidum a little Town and infected with Arianism where an Arian Woman killed Eusebius with a Tile when he went to ordain Maris Bishop Theodor. lib. 5. cap. 4. XV. Euseb Eccles Hist l. 5. c. 16. tells us that Apollonius saith of Alexander a Montanist Bishop that the Congregation whereof he was Pastor because he was a Thief would not admit him By which it appeareth that his Church was but one Congregation And l. 7. c. 29. The Synod of Antioch say of Dionysius Alexandr that he wrote not to the person of Paulus Samosatenus but to the whole Congregation that is his Church And they say He licensed the Bishops and Ministers of the adjoyning Villages and Cities to preach to the People Which sheweth what Dioceses and Churches then were XVI Socrates l. 1. c. 8. tells us that Spiridion was at the same time a Bishop and a Shepherd And whether his Parish was one Church or many hundred you may easily judge when so holy a Man could spare time all the Week to keep his sheep XVII When Constans the Emperor affrighted Constantius to restore Athanasius Constantius craved of Athanasius that the Arrians in Alexandria might have one Church to themselves Athanasius told him It was in his power to command and execute but craved also a request of him which was that in all Cities there might also be one Church granted for them that communicated not with the Arrians But the Eastern Arrian Bishops hearing that put off the decision of both the Requests By which a willing person may conjecture at the quantity of the Episcopal Churches in those times XVIII Even in Ambrose's days the great Church of Milan was no greater than could meet in one Temple to chuse a Bishop And Ambrose was chosen by them Socrat. l. 4. c. 25. And Baronius in Vita Ambrosii ex Paulino saith pag. 9. Quod solitus erat circa Baptizandos solus implere quinque postea Episcopi tempore quo decessit vix implerent What then was all the rest of his work and how many Churches could he thus oversee And the Arrians for whom the Emperor made all that stir with Ambrose were so few in Milan that when the Emperor would have had one Church for them and could not get it by fair means or force Ambrose thus jesteth at the Empress and the Arrian Gothes Quibus ut olim plaustrum sedes erat it a nunc plaustrum Ecclesia est Quocunque foemina illa processerit secum
one was new then so the other could not be old XVIII Another evidence is the state of Cathedral Churches which as many Episcopal Antiquaries say were first the sole Churches of the Bishops Charge or Diocese and that Parish Churches were since built one after another as Chappels be in Parishes by those that could not come so far And that the present Government of the Cathedral by the Dean and Chapters under the Bishop is the evident relict of the old Episcopal Government and truly telleth us what it was To pass by many others I will now recite but the words of Holingshead our Historian a Clergy-man Chron. Vol. 1. p. 135. Col. 1. Those Churches are called Cathedral because the Bishops dwell near them At first there was but ONE CHURCH in every JURISDICTION whereinto no man entered to pray but with some oblation towards the maintenance of the Pastor And for this occasion they were built very huge and great for otherwise they were not capable of such multitudes as came daily to them to hear the word and receive the sacraments But as the number of Christians increased so first Monasteries then finally Parish Churches were builded in every jurisdiction from which I take our Deanry Churches to have their original now called Mother Churches and their Incumbents Archpriests And the rest being added since the Conquest either by the Lords of every Town or zealous men loth to travail far and willing to have some ease building them near hand unto these Deanry Churches all the Clergie in old time of the same Deanry were appointed to repair at sundry seasons there to receive wholsome ordinances and to consult of the necessary affairs of the whole jurisdiction if necessity so required And some image thereof is yet to be seen in the North parts But as the number of Churches increased so the repair of the faithful to the Cathedral did diminish whereby they are now become especially in their nether parts rather Markets and shops for merchandize than solemn places of prayer whereunto they were first erected I need to say no more of this XIX The next evidence is That when Churches first became Diocesane in the sense opposed they were fitted to the form of the Civil Government And Dioceses and Metropolitanes and Patriarchs came in at the same door The very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was long unknown in a sacred sense and was after borrowed from the Civil divisions when the Church was formed according to them And as Altare Damasc p. 290. saith Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut refertur ad Episcopum ignota fuit Eusebio superioribus seculis And the word Parish was also before used in our narrower sense for a vicinity of Christians And as Grynaeus saith in Euseb p. 1. not 3. Euseb promiscue usurpat haec duo vocabula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that a Diocesane as such thus formed to the Romane Civil form and a Metropolitane and Patriarch yea and the Pope as the Prime Patriarch in the Empire are all of Humane institution and all of the same original and right there are few Protestants that do deny 1. The reason of the thing plainly sheweth it 2. Their beginning at once sheweth it 3. And that they were never any of them setled out of the Roman Empire where that form obtained except that they setled here and there one on the verge of the Empire to have some care of the neighbour countreys till after that the Roman name and power invited small countreys adjoyning to them to imitation And Bishop Bilson of Chr. Subject often tells us that Metropolitans and Patriarchs are of Humane institution Godwin a Bishop in the Lives of the English Bishops de Convers Brit. c. 3. p. 30. saith Quis tam imperitus est ut non intelligat post mortem Tiberii fluxisse multos annos ne dicam seculum unum aut alterum priusquam Cardinalis Patriarchae aut Metropolitani nomen in Christianorum ecclesiis auditum est He might have added aut Diocesani for they were built by the same hand on the same foundation I do not mean that an Apostolical General Ministry was so new but a Diocesane of many Churches as Episcopus infimi gradus Multitudes of Papists and Protestants attest the novelties of these foresaid ranks Two testimonies of the Papists are so notable as that I will not pass them by Cardinal Cusanus that Learned Prelate and proud enough li. de Concord l. 2. c. 13. saith Omnes gradus Majoritatis Minoritatis in ecclesia juris positivi esse And therefore concluded that the Papacy is removeable from Rome Nay the very Canon Law it self saith Decret Par. 1. dis 22. c. 1. c. omnes Omnes sive Patriarchii cujuslibet apices sive Metropoleâ—n primatus aut Episcopatuum Cathedras vel ecclesiarum cujuscunque ordinis dignitates instituit Romana ecclesia what need we more witness It is from P. Nicolaus his decretal And though a man might suspect that he meant only of the personal Institution of the particular Patriarchs Metropolitans c. yet the context sheweth the contrary and that it is the species office or place that he speaketh of Because the opposite assertion is that the Roman Churches dignity was founded by God himself And the next Cap. 2. is that not the Apostles but the Lord himself gave the Roman Church its primacy XX. The next evidence is That we rarely read of any Bishops preaching in any Church but One unless he was driven out of it by persecution or unless it were in another Bishops Church If I should except only the great Patriarchal Churches out of all the world and that only as late as 400 or 500 years after Christ when Emperours had helpt to increase the Churches no impartial man would take that for any debilitation of my proof And yet I shall not easily yield to that exception In Antioch and Jerusalem I think it will hardly be affirmed that the Bishop used to preach to any Congregation but One In Great Constantinople equalled to Rome when find you Chrysostome any where but in one Church except when violence hindred him and then the same Congregation followed him Indeed the Novatians had a Church there and perhaps there was some bye Congregation or two of Christians who all communicated in the Bishops Church and therefore were but as Chappels But go into all the rest of the world and the case will be plainer except Rome and Alexandria Even Basil an Archbishop is not found a Teacher ordinarily any where but to his Church at Caesarca nor Gregory but at Nazianzum when he went from Constantinople and from Sasimis and so of the rest no not Ambrose in the great city of Milan And let it move none that Milan and some other Cities had more Temples than one for as Baronius before cited tells us there were then many Temples built as Monuments in honour of the Martyrs that were not Tituli nor had
any Parish or Congregation belonging to them When find you Augustine teaching in any Church but one in Hippo as part of his charge Of Epiphanius I need not speak seeing it is confest that in Cyprus no City had two Churches in his days and that it was their custome to place Bishops in villages as Socrates Sozomen and Nicephorus agree So that the matter of fact is certain except four or five Churches if so many in all the world 400 years after Christ and except but two or three hundred years after Christ you will find no Bishop in any Church but one as part of his own Charge But the consequence inferred hence will be denied because the other Parishes might be taught by Subpresbyters without him Answ But I would ask 1. Whether all the rest of the Parishes were not the Bishops Charge yea part of his Church yea equally with the other part As to what Onuphrius and others say of the stations and the Bishops going from Church to Church 1. It was scarce any where but in Rome 2. It was of later times 3. It was only in the City 4. It was commonly the same auditors that followed him to several Churches And it 's true that other Bishops went to the memorials of the Martyrs oft and had as monuments more Churches than assemblies And it 's true that of later times certain Canons bind the Bishops to visit all their Parishes And the eldest oblige him to visit all the people which sheweth that yet his Docese was not great If he be the Bishop of the Church and the office of a Bishop be to guide the Church in Worship and by Discipline then he is bound to do this to all the Church indeed if you make but a meer Presbyter of him then as many may divide the work between them so each might know his proper part as things stood when Parishes or Chappels were divided But if a Bishop as such be the uniting head as the King of a Kingdom he must be equally related to the whole But if it were not equally who can believe that there was so great a difference in the parts of the same Church as that one parcel of them only should have right to their Bishops presence teaching worshipping and personal guidance and ten twenty an hundred a thousand other parcels have no right at all What! a Bishop of a whole Church not at all obliged to Teach or Guide in personal worshipping any part of that Church but one Some great change was made in Churches before men could arrive at such a conceit Even now among us a Bishop taketh himself by the constraining Law of man which is his Rule to visit his Diocese once in three years I do not mean one Church of fourty or an hundred in his Diocese much less to preach himself usually in those few Towns he comes to but to call his Curate Priests together and to set one of them to preach his Visitation Sermon But where find you this done by three Bishops in the world for 300 years after Christ unless that Archbishops visited the Bishops Churches under them Now they say there have been Bishops in England who have once in three years confirmed some children abroad throughout their Diocese I do not mean one of two hundred but where find you that then the Bishop went out of his City to do this 2. My next question therefore is Whether the Bishops of those times were not at least as conscionable and careful and laborious in their offices as any now are if not much more What! not a Gregory a Basil a Chrysostome an Augustine a Fulgentius a Hillary c. What! not they that preached almost daily They that write so strictly of the labours of the Ministery They that lived so austerely and favoured not the flesh that speak so tenderly of the worth of souls And would all these think you undertake to be Bishops of a whole Church and yet so leave the whole work upon others as never to come among them and teach them and examine them nor give them the Sacrament in all the Parishes of the Diocese save one This is not credible If you say that in Alexandria it was certainly so that distinct congregations were committed to the Presbyters I answer 1. Yet so as that they might any part of them as living in the same city come and hear the Bishop when they would 2. They might communicate with him per vices if they would 3. They were all bound to do so at the great festivals of the year 4. They were all personally governed by the discipline of the Bishop and Presbyters conjunct in Council But of this next XXI Another evidence is that the whole Plebs or people of the Bishops charge till Churches were setled under Presbyters far off in the countreys were bound by the Canons to come to the Cathedral Church and communicate with the Bishop at Easter Whitsuntide and some other such festivals even after they were distinguished into several Auditories and Communicating Assemblies under Presbyters which I have before proved from the particular Canons which certainly proveth that the Dioceses were no more than could assemble in one place XXII Another evidence is that Presbyters did but rarely preach in the two or three first ages except in Alexandria or in some few Churches which had got some extraordinary men Chrysostome's preaching at Antioch Augustin's at Hippo while they were but Presbyters are noted as unusual things And it is said of Augustine as forecited that it being not usual in other Churches for the Presbyters to preach in the Bishops presence the example of that Church by the humility of the honest Bishop who preferred his abler Presbyter before himself did lead many other Churches into the same practice Spalatensis and many others have given large proofs that the Bishops and not the Presbyters were the ordinary preachers in their Church * Filesacus saith De Episcop authorit cap. 15. Sect. 1. pag. 344. Episcopos consuevisse ex ambone verba facere refert Concil Lateran sub Martino Concil Trull c. 33. Permissum deinde Presbyteris quanquam non passim nec in quibuslibet ecclesiis Diaconis olim id concessum sed raro p. 351. ait Balsamon juris Graeco-Romani li. 2. cap. 9. in Alexii Comneni Bullis Populum docere solis est datum Episcopis magnae ecclâ—siae Doctores Patriarchae jure docent These were like our Canons as he shews at large and this was in later ages when a Bishop might teach per alium And p. 351 352. Concil Trull c. 64. docet ex Greg. Nazianz. solis Episcopis convenire concionari sanctas scripturas interpretari Presbyteris vero non nisi Episcoporum concessione Of the Bishops teaching see the numerous citations in Filesacus cap. 1. And if any be stumbled at the name Presbyteri Parochiani usual in the Councils and Fathers as if they were Countrey Presbyters who preached then in
gather from Epiphanius And after him all sorts and Sects of Christians still owned it Even the Donatists and Novatians who had their Bishops as well as others 28. In Scripture times we read not of any meer fixed Bishops of particular Churches who Ordained either Bishops or Presbyters but only Apostles and their unfixed Assistants who had an equal charge of many Churches Not that the Office of the Indefinite unfixed Ministry was not the same with the Office of the fixed Bishops in specie For both had power to do all the Ministerial work as they had a call and opportunity to exercise it But because it being the employment of the Indefinite or unfixed Ministers to Gather and plant Churches before they could be Governed the Ordination of Elders over them was part of the planting of them and so fell to their lot as part of their constituting work 29. How it came to pass that the Itinerant or Indefinite exercise of the Ministry for planting Churches so quickly almost ceased after the Apostles days is a matter worthy to be enquired after For whereas some think that de jure obligatione it ceased with the Apostles as being their proper work that cannot be true 1. Because many others were employed in the same work in the Apostles days 2. Because it is Christ's own description of that Ministry to whom he promiseth his presence to the end of the Age or World Mat. 28. 19 20. 3. Because to this day there is still lamentable necessity of such Five parts in six of the World being yet Infidels 30. It is most probable that this service abated and withered gradually by the sloth and selfishness of Pastors And that it was the purpose of the Apostles that the fixed Bishops should do their part of both these works that is Both to preach for the Converting of all the Infidel Countries near them and also Govern their particular Churches yet not but that some others might be deputed to the Gathering of Churches alone And then these Bishops finding so much work at home and finding that the Itinerant work among Infidels was very difficult by reason of Labour Danger and their want of Apostolical gifts hereupon they spared themselves and too much neglected the Itinerant work Yet I must confess that such Evangelists did not yet wholly cease Eusebius Hist lib. 5. cap. 9. saith Pantaenus is said to have shewed such a willing mind towards the publishing of the Doctrine of Christ that he became a Preacher of the Gospel to the Eastern Gentiles and was sent as far as India For there were I say there were then many Evangelists prepared for this purpose to promote and plant the Heavenly Word with Godly Zeal after the manner of the Apostles 31. It was the ordinary custome of the Apostles to preach and plant Churches first in Cities and not in Country Villages Because in Cities there were 1. the greatest number of Auditors and 2. the greatest number of Converts And so there only were found a sufficient number to constitute a Church Not that this was done through any preeminence of the City or ignobility of Villages but for the competent numbers sake And had there been persons enow for a Church in Villages they would have placed Churches and Pastors there also as at Cenchrea it seems they did 32. When there was a Church of Christians in the City and a few Converts in the Country Villages that joyned with them they all made up but one full Assembly or Church fit for personal Communion for a long time after the Apostles days the main body of the people being still Infidels so that the Christian Churches stood among the Infidels as thin as the Churches of the Anabaptists Separatists and Independants did among us here in England in the days when they had greatest Liberty and countenance 33. Though at first the Bishops being men of the same Office with the other Presbyters were not to do a work distinct and of any other kind than the Presbyters might do but only Lead them and Preside among them in the same work as their Conductors as I said before of a chief Justice c. Yet afterward the Bishop for the honour of his calling appropriating certain actions to himself alone the Presbyters not exercising those acts in time the not exercising them seemed to signifie a want of Office or power to exercise them and so subject Presbyters who were never made by the Apostles that can be proved nor by their command were like a distinct Order or Species of Church-Officers and grew from syn-Presbyters or assessours of the same Office in specie to be as much subjects to the Bishops as the Deacons were to the Presbyters 34. All this while the Bishop with his fellow Elders and Deacons dwelt together in the same City and often in the same House and met in the same Church the Bishop sitting in the midst on a higher seat and the Presbyters on each hand him in a semi-circle and the Deacons standing And the Presbyters Preaching and otherwise officiating as the Bishop appointed who ruled the action And the Converts of the Villages came to this City Church as Members of it and joyned with the rest In the days of the Author of the Epistles ascribed to Ignatius every Church had but One Altar and One Bishop with his Fellow Elders and Deacons as the note of its Unity or Individuation For so many people as had personal Communion at One Altar with the Bishop or Elders were the constitutive parts of the Churches 35. Thus it continued also in the days of Justin Tertullian and Cyprian no Bishop having more than one Church or Altar without any other formed self-communicating Church under him but only Oratories in City or Country 36. The first that brake this Order were Alexandria and Rome where Converts soon multiplyed to a greater number than could meet in one place or Communicate at one Altar wherefore sub-assemblies with their particular Presbyters were there first formed who Communicated distinctly by themselves Though there is no proof that they Communicated there in the Sacrament of a long time after that they met for Preaching and Prayer Yet even in Rome and Alexandria the only places that had more than one stated Assembly for 200 years or more there were not so many Christians then as in the Parish that I now live in See more of my Proof in the beginning of my Church History abridged whos 's first and second Chapters belogn specially to this Treatise and therefore I must refer the Reader to them 37. Even in Epiphanius time about 370 years after Christ it is noted by him as a singularity in Alexandria that they had distinct Assemblies besides the Bishops whereupon Petavius himself largely giveth us notice that in those days except in a few very great Cities there was but one Church-assembly in a Bishops charge 38. After that in Cities or Country Villages the Converts multiplyed into more
rest of his Reasonings for such Diocesan Churches I will put a few Questions more pertinent than his Queries p. 67. about the state of such Diocesan Churches Q. 1. Whether the Apostles were not by this description Bishops of all the World as their Diocesses And whether therefore it follow that there were no Bishops under them in particular Churches Q. 2. Whether Apostles and Evangelists did not go from City to City sometime staying some Months or Years at one and then passing to another And whether this made all the interjacent Countries their Diocesses changing their Bishops as oft as they thus changed their Habitations Q. 3. Whether more than one such Apostle or Evangelist were not both at once and successively in the same place to labour the conversion of all they could And whether therefore there were many Bishops to a Diocess Q. 4. Where we shall find the proof that the Apostles or Evangelists set the bounds of Diocesses And whether this description of his own do make Diocesses bounded by circuit or space of Ground or by the Abilities of the Bishop to endeavour conversion Q. 5. When the Apostles forbad any other to labour mens conversion in their Cities or Countries where they or others had been before them And did not one plant and another water and usually more than one at once Q. 6. Whether Mat. 28. 19 20. Discipling or Preaching to convert men and then baptizing them be not the way of gathering Churches and therefore proveth that before conversion they are no Churches and are not Christians only members of the Church And are those Diocesan Churches that are no Churches Q. 7. If one be setled in a single Congregation in the City with a purpose to endeavour the conversion of the Country is not a Diocesan Church there the same as a single Congregation though the Diocess be larger Q. 8. If when Congregations multiplyed Bishops were not multiplyed but one would keep many Churches under himself alone doth it prove that this was well done because it was done and that God consented to this change His next Reason is because Churches were not then divided into Parishes Which in due place I shall prove to be a sufficient Reason against him Churches were Societies constituted of Pastors and their Christian Congregations as afore defined And his inference is vain that Presbyteries were not settled in Parishes because the Churches were not yet divided into Parishes For they were Parishes that is single Churches without dividing The space of Ground called Parishes was not then marked out Nor was a Diocesan Church like ours that hath no subordinate Bishops divided into Parishes for there were no such Diocesan Churches to be so divided But the Universal Church and the Apostolical Provinces were made up or constituted of Parishes I mean of particular Churches as greater numbers are of unites and as Villages are of Houses But to say that Churches were not divided into Parishes in the sence in question is all one as to say Churches were not divided into Churches Our Controversie is like this Whether all the Families in the Town should have but One common Master And he that affirmeth it should argue thus Masters were not at first appointed to Families but to Villages For Villages were not at first divided into Families when there were none but single Houses erected True but Families were Families before there were Villages to be divided As Villages were not made before Houses and then divided into Houses nor Cities before Streets and afterwards divided into Streets nor Kingdoms before Cities and Corporations and then divided into Corporations or inferiour Societies Nor Academies before Colleges and then divided into Colleges so neither were Provincial or Diocesan Churches made before single Churches and after divided into them but were made by the coalition of many single Churches which should not have been changed for that use in specie by altering the species of their Pastors and depriving them of their Proper Bishops In his 5th Chap. He pretendeth to confute the Asseâ—tion that for the first 200 years the City Churches were but single Congregations Here we use to except only Alexandria and Rome in all the World And we confidently extend the time to 150 years and very probably to 200 and moreover say that till the fourth Century most or very many Churches were no other if not long after in many Kingdoms All his talk p. 80. against shallow giddy Heads that see no further than their Nose end because it was denied that Pastors were set in single Congregations to convert also the Infidels about I have nothing to do with For I assert that as all Ministers are bound to endeavour the conversion of such if they have opportunity not wanting power so those are most bound to it that have best opportunity which is the Neighbour Bishops But till men are converted they are no parts of the Church no nor of that particular Church eo nomine because converted by that Bishop as shall be proved without some further consent and ground The rest about the largeness of the Church of Jerusalem c. shall be considered in due place In his Chap. 6. p. 104. I desire it may be noted that he saith I do not deny but 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 exceed the proportion of a populous Congregation And p. 114. that Metropolitans he thinks were intended by the Apostles or at least suadente naturâ necessitate flagitante as Beza saith And I suppose a Diocesan Church will find no better ground than a Metropolitan viz. Humane Prudence or I think intended In chap. 7. He pretendeth to prove that in the Apostles times Parishes began to be distinguished under one only Bishop c. But what 's the proof Rome and Alexandria are all the Instances But 1. his proof that Evaristus divided Parishes about An. 100 is worth nothing as having no sufficient evidence but fabulous reports 2. He allegeth Eusebius l. 2. â— 15. saying of St. Mark that he is said first to have constituted the Churches of Alexandria But this is no proof 1. Because Eusebius's following words out of Philo do make it most probable that by the Churches of Alexandria he meant the Churches in and about Alexandria which proveth not many in the City it self 2. If he had planted many Churches in the City it is no proof that he varied from the practice of the other Apostles who as Act. 14. 23. placed Elders that is saith Dr. Hammond Bishops in every Church Or that the Elders of each Church had not the true Pastoral or Episcopal power of Governing the Flock which is all that we plead for And if it had been proved that Mark had been over them it followeth not that he was not over them as an Archbishop but as a meer Bishop only 3. Grotius and Dr.
them to the Bishop he saith that he may commit it to a Presbyter For it is Mixt and hath partly the External Jurisdiction which the Bishop received by his proper Episcopal Ordination and partly yea much rather or more the Internal by the Keys which they have by virtue of their Presbyterial Ordination in equality with the Presbyters The External because it is External may therefore be delegated to another even a Lay-man which is it which the Parliament of Scotland have lately declared to be in the King And doth not all this shew what Episcopacy is Even a Magistrates Office Circa Sacra vindicated by Grotius and others But saith he they cannot delegate the inward power which is properly of the Keys because this dependeth of the Sacred Presbyterial Order both in fieri in esse in conservari operari For the Presbyterial Order hath always the Keys annexed For when any is Ordained Presbyter the Keys are given him and Jurisdiction with Orders by Divine Right And § 28. p. 474. Seeing the Apostles gave the Keys equally to all Bishops and Presbyters No man can by Divine Right reserve part of the Keys to himself alone and leave another part to others Moreover in lib. 2. c. 3. § 61. p. 210. He sheweth that Clement Linus and Anacletus were all Bishops in Rome at once Lib. 2. c. 9. § 1. p. 282. He sheweth that Bishops and Presbyters are wholly equal in all Essentials which belong to the Ecclesiastical Ministries to be exercised towards the People And that even in Government the rest of the Presbyters without excepting any in every Church make one College of which the Bishop is the Head all Ordained to the same Cure and Government of Souls So this Diocess hath between a thousand and two thousand Ministers living some of them an hundred or sixscore Miles distance to make a College to the Bishop that is usually at London How the Bishop is bound to Govern with them see him § 4. And § 5. To be plainly understood he saith We Bishops therefore must all remember that All the Presbyters are our Brethren and Collegues in the Ministry not our Servants or Slaves and that by Divine Right they have no less power in feeding the people of God than we have And if we exercise any External ampler Jurisdiction over them not properly Ecclesiastical it is not of our own power but delegated from the Magistrates power as I shall prove lib. 6. and 10. Yet plainer § 8 9. p. 285. These Parish Presbyters have by Divine Right full Power in the Ministry of Christ and in these Parishes are the Ordinary Ministers but under the Bishop For the Bishop alone hath a General Ecclesiastical Government to settle Ministers in their Diocess But being applyed to the Government of their Church they have the ordinary power but Presbyterial in that Church By positive Right only Bishops are deputed to certain Seats Yet Presbyters have so this Ordinary power that they cannot by Humane Ecclâ—siastical Right reduce it into Act till applyed by the Bishop in his Diocess And c. 9. § 11. p. 286. â— 13. p. 287. He sheweth that in Vacancies or the Bishops Absence the Clergy of Presbyters have the whole Episcopal power of Government And p. 288 289. He laboureth to prove that one Church had many Bishops and that it is but Ecclesiastical Law or Custome that one Church should have but one Bishop And § 15. That if the Canons prohibited not a Bishop might make all his Parish Presbyters full Bishops as § 16. in the Ministerial Essentials towards the Faithful they are by Divine Right equals Vid. § 20. page 291. This is enough to say of Spalatensis save that all that he saith for Bishops against us is so little a part of what is said by the rest that it can require no new Answer And if this great Moderator who returned to Rome though for a miserable imprisonment and end because we are not yet near enough to Antiquity or rather being flattered into covetous and ambitious hopes be able to prove no greater a difference between Bishops and Presbyters we need not think that any other is like to do it 16. The last great Learned Sober Defender of Episcopacy and the last that I need to mention here is Doctor Hammond who in his Annotations and his Treat of the Keys and especially his Dissertations against Blondel and his Defence of them against the London Ministers hath said much in this Cause But his way is new save that he followeth Petavius in the main supposition He forsaketh almost all the Fathers and almost all the Patrons of Episcopacy of later times who have written for it in the Exposition of all the Texts of Scripture which mention the Elders and Bishops of Churches in those times supposing that they all speak of Bishops only In his Treat of the Keys he maintaineth that the power of them was given to the Apostles onely by Christ and to Bishops as their Successors by the Apostles But I take it for undeniable truth that the Bishops and Elders settled in every Church by the Apostles in their own time had this power and I need not expect a contradiction in it And how fitly those are called the Apostles Successors whom they set over the Churches in their own time even from the beginning that they settled Churches and with whom they continued in the same Churches many Months or Years as Paul in Asia I leave to others to judge But the Question is not whether Bishops have the power of the Keys but whether all Presbyters have it not also And 1. He sheweth that according to the Canons the Presbyters might do nothing in this or in other Acts of Ministration without the Bishop 2. That our English Ordainers though they say Receive the Holy Ghost whose sins you do remit it shall be remitted c. Do not give the Presbyters all the Power of binding and loosing but so much as the Bishops or the Governours are presumed to have thought sit to impart to them which he saith is 1. The declaring in the Church the absolution of penitents after the Confession 2. The absolving them by way of prayer before the Sacrament 3. And by Baptismal washing and 4. Upon Confession to the sick and in private Conference and Confession c. Which yet he saith Is by Christs Authority committed to the Presbyters 3. He saith All this will not extend to the absolving from the bond of excommunication or proportionably to such power of binding any further at most thau to confer the first power of it which if it be then given doth yet remain as the other Power of Preaching and administring the Sacraments bound and restrained from being exercised till they be further loosed by the donation of a Second Power Ans But 1. Either he was not able or not willing to tell us whether this Power be given the Presbyters or not For he avoideth it by
now to his Arguments 1. Paul planted Paul onely was their Father What then Ergo Paul onely was their Bishop I deny the Consequence and may long wait for a syllable of proof Contrarily Paul onely was not their Apostle Ergo Paul onely was not their Bishop For every Apostle you say hath Episcopal Power included in the Apostolical and none of them ceased to have Apostolical Power where-ever they came though they were many together as at Jerusalem Ergo None of them ceased to have Episcopal Power The conceit of Conversion and Paternity entituling to sole Episcopacy I shall confute by it self anon 2. But Paul judged the incestuous person and speaketh of coming with the rod. And what followeth Ergo None but Paul might do the same in that Diocess I deny the Consequence Any other Apostle might do the same Where is your Proof And if all this were granted it is nothing against the Cause that we maintain And next let us inquire whether this Church had no Bishops or Presbyters but Paul As here is not a word of proof on their side so I prove the contrary 1. Because the Apostles ordained Elders or Bishops in every Church and City Acts 14. 23. Tit. 1. 5. Therefore the Church of Corinth had such 2. If they had not Presbyters or Bishops they could hold no ordinary Christian Church-Assemblies for all Gods publick Worship e. g. They could not communicate in the Lords Supper for Lay-men may not be the Ministers of it nor the ordinary Guides and Teachers of a Worshipping Church But they did hold such ordinary Assemblies communicating in the Lords Supper And to say that they had onely Pastors that were itinerant in transitu as they came one after another that way is to speak without book and against it and to make them differ from all other Churches without proof 3. 1 Cor. 14. doth plainly end that Controversie with 1 Cor. 11. when they had so many Prophets and Teachers and gifted Persons in their Assemblies that Paul is put to restrain and regulate their Publick Exercises directing them to speak but one or two and the rest to judge and this rather by the way of edifying plainness than by Tongues c. And c. 11. they had enow to be the ordinary Ministers of the Sacraments And cb 5. they had Instructions for Church-Discipline both as to the incestuous man and for all the scandalous for the time to come and are chidden for not using it before And who but the Separatists do hold that the power of the Keys for the exercise of this Discipline is in the Peoples hands Therefore most certainly they had a Clergy And if all this go not for proof against a bare Affirmation of the contrary we can prove nothing 4. And 1 Cor. 4. 15. I scarce think that Paul would have had occasion to say Though you have ten thousand instructers if they had not had qualified Persons enow to afford them one or two for Presbyters Cap. 2. proving no more of any one Apostles fixed Episcopacy he cometh to their secondary Bishops or Apostles And whereas we judge that Apostles and Evangelists and the Apostles Assistants were unfixed Ministers appropriating no Churches or Diocesses to themselves in point of Power but planting setling and confirming Churches in an itinerant way and distributing their Provinces onely arbitrarily and changeably and as the Spirit guided them at the present time of their work and that Bishops and Elders were such Pastors as these Church-gatherers fixed in a stated relation to particular Churches so that an Apostle was a Bishop eminenter but not formaliter and that a Bishop as such was no Apostle in the eminent sense but was also an itinerant Preacher limitedly because while he oversaw his Flock he was also to endeavour the conversion of others as far as his opportunity allowed him I say this being our judgment this learned Doctor supposeth Apostles as such to be Bishops and the fixed Bishops as such to be second Apostles And I so avoid contending about Names even where it is of some importance to the Matter that I will not waste my time upon it till it be necessary In § 1. he telleth us that these second Apostles were made partakers of the same Jurisdiction and Name with the first and either planted and ruled Churches or ruled such as others had planted Answ 1. We doubt not but the Apostles had indefinite itinerant Assistants and definite fixed Bishops placed by them as aforesaid But the indefinite and the definite must not be confounded 2. And were not Luke Mark Timothy and other itinerant Evangelists as such of the Clergy and such Assistants or secondary Apostles Exclude them and you can prove none but the fixed Bishops But if they were why did you before deny Evangelists Dissert 3. cap. 6. the power of the Keys and make them meer converting Preachers below Doctors and Pastors and the same with Deacons whereas Paul Ephes 4. 11. doth place them before Pastors and Teachers But avoiding the Controversie de nomine call them what you will we believe that these itinerant Assistants of the Apostles were of that One sacred Office commonly called the Priesthood or Ministry though not yet fixed and that the assigning them to particular Churches did not make them of a new Order but onely give them a new object and opportunity to exercise the Power which they had before and that Philip and other Deacons were not Evangelists meerly as Deacons which term denoteth a fixed Office in one Church but by a further Call And that you never did prove that ever the Scripture knew one Presbyter that had not the power of the Keys as Bishops have yea you confess your self the contrary All therefore that followeth in that Chapter and your Book of James the Just and Mark and others having Episcopal power is nothing against us The thing that we put you to prove is that ever the Apostles ordained such an Officer as a Presbyter that hath not Episcopal Power and Obligation too as to his Flock that is the Power of governing that Church according to God's Word And I would learn if I could whether all the Apostles which staid long at Jerusalem while James is supposed to be their Bishop were not Bishops also with him Whether they ceased to be Apostles to the People there Or whether they were Apostles and not Bishops And whether they lost any of their Power by making James Bishop And whether one Church then had not many Bishops at once And if they made James greater than themselves Whether according to your Premonition they did not give a Power or Honour which they had not which you think unanswerable in our Case Cap. 4. come in the Angels of the Churches Rev. 1 2 3. of which though the matter be little to our Cause I have said enough before why I prefer the Exposition of Ticoniui which Augustine seemeth to favour And I find nothing here to the
contrary that needeth a Reply Cap. 5. he would prove the Angels to be Archbishops which if done would not touch our Cause who meddle not with Archbishops but onely prove that the full Pastoral or Episcopal Office or power of the Keys as over the Flock should be found in every particular Church that hath unum Altaere To prove Metropolitans again he tells us how that in Provinces we find Churches mentioned in the Plural number and in Cities onely a Church singularly not perceiving how hereby he overthrows his Cause when he can never prove that in Scripture many particular Churches are called A Church Diocesane or Metropolitan as united in one Bishop as our Diooesane and Metropolitan Churches now are Nay indeed though the Society be specified by the Government yet the Name sticketh in their teeth here in England and they seldom use the Title of the Church of Canterbury and York for the whole Province and they use to say the Diocese of Lincoln London Winchester Worcester Coventry and Litchfield c. rather than the Church of Lincoln London Coventry and Litchfield c. lest the Hearers would so hardly he seduced from the proper sense of the word Church as not to understand them His Proofs of the Civil or Jewish distinction of Metropolitans § 4 5 c. let them mind that think it pertinent But § 9. we have a great word that It may be proved by many examples that after this Image the Apostles took care every where to dispose of the Churches and constituted a subordination and dependence of the lesser on the more eminent Cities in all their Plantations Answ This is to some purpose if it be made good The first Instance is Acts 14. 26. 16. 4. and 15. 2 3 22 23 30. Not a word else out of Scripture And what 's here Why Paul and Barnabas are sent to Jerusalem from Antioch to the Apostles and Elders about the Question and were brought on their way by the Church and passed thorow Phenice and Samaria Chosen men are sent to Antioch with Paul and Barnabas Judas and Silas with Letters from the Apostles Elders and Brethren even to the Brethren of the Gentiles in Antioch Syria and Cilicia And when they came to Antioch they delivered the Letters and Paul and Timothy as they went thorow the Cities delivered them the Decrees to keep that were ordained by the Apostles and Elders that were at Jerusalem Doth not the Reader wonder where is the Proof And wonder he may for me unless this be it The Apostles and Elders were at Jerusalem when they wrote this Letter and thence sent it to Antioch Syria and Cilicia Ergo They established the Bishop of Jerusalem to be the Governour and Metropolitan of Antioch Syria and Cilicia The Apostle Paul went from Antioch to other Cities and delivered them these Decrees Ergo Antioch is the governing Metropolis of those Cities I think the major Propositions are Every City from which Apostles send their Letters to other Cities and every City from which an Apostle carrieth such Letters or Decrees to other Cities is by those Apostles made the Governing Metropolis of those other Cities What dull Heads are the Puritans to question such a Proposition as this But it is not given to all Men to be wise And we ignorant Persons are left in doubt Q. 1. Whether the Universal Headship or Papacy of the Bishop of Jerusalem be not of Apostolical Institution and that more than by one Apostle even by all of them that were then at Jerusalem Q. 2. Whether the Apostles did not this as they did other parts of Church-settlement by the Spirit of God and so whether it be not jure Divino yea by a more eminent Authority than the Scriptures which were written by parts by several single Men some Apostles and some Evangelists when this is said to be done by all together Q. 3. Whether Christ's Life Death Resurrection Ascension and sending the Apostles thence into all the World and not into the Roman Empire onely do not incomparably more evidently make Jerusalem the Universal Metropolis of the Earth and so set it above Rome which is but the Metropolis of one Empire Q. 4. Whether then an Universal Head of the Church or Vicar of Christ be not jure Divino and so a Jerusalem Papacy be not essential to the true Church and Religion Q. 5. Whether then all the Emperours Bishops and Churches that did set up Rome Alexandria Antioch and Constantinople above Jerusalem were not Traytors against the Universal Sovereign of the Church and guilty of Usurpation and gross Schism Q. 6. To what parpose this Sovereignty was given to Jerusalem which was never possess'd and exercised Q. 7. Whether Peter's being at Rome could alter this Church-Constitution and one Apostle could undo what all together had done Q. 8. Whether the Apostles carried this Metropolitical Prerogative with them from place to place where-ever they came And whether it did belong to the Men or the Place And whether to the Place whence they first set out or to every place where they came or to the place where they dyed Judge what is the proof of any of these Q. 9. When they were scattered which of their Seats was the Metropolitan to the rest or were they all equal Q. 10. If the Power followed the Civil Power of the Metropolitane Rulers whether Caesar did not more in constituting the Church-Order and giving power comparatively to the Metropolitanes than Christ and his Apostles Q. 11. Whether it was not in Caesar's power to unmake all the Church Metropolitans and Bishops at his pleasure by dissolving the Priviledges and Charters of Cities Q. 12. If it please any King or be the Custom of any Kingdom as it is in many parts of America that the Kingdom have no Cities or Metropolis whether it must have any Churches Bishops or Metropolitane Q. 13. Whether when Paul wrote his Letters from Corinth to Rome he thereby made the Bishop of Corinth the Governour of the Bishop and Diocess of Rome And whether little Cenchrea was over them also because Phoebe carried the Letter And did his writing from Philippi to Corinth subject Corinth to the Bishop of Philippi And did his writing from Rome to Galatia Ephesus Philippi the Colossians and from Athens to the Thessalonians and from Laodicea and Rome to Timothy and from Nicopolis to Titus and John's writing from Patmos to the Asian Metropolitanes produce the same effect Q. 14. If Paul's carrying the Letters from Antioch to other Cities proved Antioch the Governour of the rest whether when he returned from the other to Antioch again he made not the other the Governours of Antioch I am ashamed to prosecute this Fiction any further His following Citations from the Fathers I think unworthy of an Answer till it be proved 1. That these Fathers took the Metropolitane Order as such to be of Apostolical Institution and not in complyance with the Roman Government by meer humane
alterable policy And 2. That this Opinion rose as early as he pretendeth 3. And that these Ancients were not deceived â—â—t our English Bishops rather Bilson Jewel c. who took Patriarchs and Metropolitanes as such for Creatures of Humane Original While Ignatius his being Bishop of a Church in Syria shall prove him the Bishop of all Syria and the Church of God dwelling in Syria in Antiochia shall be equivalent with the Church in Antiochia governing all Syria I shall not undertake to hinder such men from proving any thing that they would have believed His Cap. 6. of the promiscuous use of the Names of Bishop and Presbyter and Cap. 7. that prepareth the stating of the Controversie need no answer but to say that we deny not but where a single Presbyter was he had himself the power of Governing that Church but where there were many though all had the full Office severally they were bound to use it in Concord And whether one amongst them shall have a precedency or guidance of the rest we think as Dr. Stillingfleet hath proved to be a matter alterable by humane prudence according to the various condition of the Churches And if any take both such Bishops and Archbishops to be Jure Divine with Dr. Hammond it will be somewhat to his Cause but nothing to ours Cap. 8. he openeth his conceit which in time I shall shew doth yield us the whole Cause that every place of Scripture which mentioneth Bishops or Presbyters meaneth Diocesan supereminent Bishops only And first he proveth it of the Elders Bishops of Ephesus Acts 20. because the whole flock is meant of all Asia Fully proved because Irenaeus said as he thought that the Bishops were convocate from Ephesus and the nearest Cities But 1. Irenaeus saith not Bishops only but Bishops and Presbyters conjoining them as two sorts and not Bishops or Presbyters as the Doctor doth 2. The nearest Cities and all Asia we take not for words of the same importance 3. We take not your bare word for the validity of the Consequence that because the Bishops of several Cities were there therefore it is all Asia that is singularly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Flock and not each Bishops Flock respectively q. d. Each of you look to your several Flock 4. We think if you calculate the time Acts 20 and 21. and consider Paul's haste Acts 20. 16. that few impartial men will believe that Paul's Messengers that were wont to go on foot did so quickly go all over Asia and so quickly get together all the Bishops of Asia to Miletum unless they all resided at Ephesus as our English Bishops do at London and Governed their unknown people by a Lay-Chancellour 5. And Irenaeus ibid. p. 312. saith Et omnia hujusmodi per solum Lucam cognovimus we know all such things by Luke alone pretending no other Tradition And if it be in Luke it is yet to be thence proved 6. But he pleadeth our Cause too strongly by supposing that each City then had a Bishop without any subject half Presbyter and so that no such Office was yet made Cap. 9. Of Timothy's Episcopacy concerneth not our Cause Though I hope that neither he nor his Church were so bad as the Angel or Church in Rev. 2. is described And it 's easier to answer the strength of Dr. Hammond than for him to answer the Evidence brought by Prin in his Vnbishoping Timothy and Titus to shew the itinerant life and Ministry of Timothy contrary to the life of a fixed Bishop And if non-residency have such Patrons and Timothy have taught men to leave their Churches year after year and play the Pastor many hundred Miles distant it will make us dream that non-residence is a duty And if all these years Timothy's Metropolitan Church at Ephesus had no ordained Presbyter but Passengers that fell in I blame them not or wonder not at least that they lost their first love for it 's like they seldom had any Church Assemblies to Communicate and Worship God together Cap. 10. Cometh to the case of Philippi Phil. 1. 1 2. And 1. § 3. he saith It is manifest that Epaphroditus Bishop of Philippi was at Rome with Paul when he wrote this Epistle and he supposeth that there were yet no Presbyters but Bishops And so when Paul wrote to all the Saints which are at Philippi with the Bishops and Deacons he meant to those that are not at Philippi where there was no Bishop but in other Cities of Macedonia that had every one a Prelate without ever a Presbyter under him With some this expounding may go for modest if not true Two probable Arguments I object against his improbable Expositions of this Text and that Acts 20. before mentioned 1. Where did he ever read that all the Province of Macedonia was called Philippi and the Saints said to dwell at Philippi that dwelt all over Macedonia 2. Where did he ever read in Scripture many Episcopal Churches under one Metropolitan called One Church in the singular Number as in Acts 20. 28. or One Flock either 3. Will any knowing man deny that he contradicteth not only Hierom and Theodoret but the common Exposition of the Fathers by this his odd Opinion And is it not gross partiality for the same man that can so easily cast off the judgment of almost all the Ancients at once to lay so much of the whole stress of his Diocesan and Metropolitan Cause upon the Fathers assertions yea doubtful reports and to take it for so immodest a thing in others to deny belief to them in such uncertain matters But he setteth Epiphanius his words against Aerius against them all Even that Epiphanius who ordained in the Bishop of Jerusalem's Diocess to his displeasure and that combined with that Theophilus Alexand. of whom Socrates writeth such horrid and unchristian practices to root out Chrysostom and raise a flame in the Church of Constantinople who liker a mad man than a sober Bishop came from Cyprus not only into the City but the Church where Chrysostom used to officiate to inflame his people and declame against and censure their Bishop to whom he was an inferiour and that parted with him in a wrathful Prognostick and dyed by the way home And yet even this one man saith nothing to his advantage but that the Apostles placed Bishops only with Deacons in some Churches that had not fit men to make Presbyters of which we not only grant but doubt whether ever they made any but Bishops though in great Cities there were many of them And § 8 9 10. when it seemed to serve his turn he yet further gratifieth us by granting yea maintaining that one Congregation had not two Bishops yet nothing hindreth but that in the same City there might sometimes be two distinct Assemblies converted by two Apostles perhaps of distinct dialects and rites and these governed by distinct Bishops with a divided or distinct Clergie which is almost as much
much to the same purpose p. 87. One City with the Territories adjoyning to it being ruled by one single Bishop was to be called a singular Church And therefore that which is said to be done in every Church Act. 14. 23. is said to be done in every City Tit. 1. 5. Tâ—e sum of which observation is only this that one City with the Territories adjoyning to it never makes above one Church in the Scripture Style And yet he largely proveth the contrary that there was one Church and Bishop of Jewish Christians and one of Gentiles whereas a Province or Countrey or Nations consists of many Cities and so of many Episcopal Sees or Churches The like he hath again p. 90 § 53. But whereas p. 88. â—e would Prove that a Province or Nation of many Churches may be called one Church because the Churches in all the World are so called in our Creed and in the Scripture I answer That he can never prove that many Churches are ever in Scripture called one save only the Universal Church which is but one being Headed by one Head even Christ The Universal Church as he said before of a Church compared to Persons is One Collective body as a Political Society related to Christ or constituted of Christ and all Christians And a particular Church is one as constituted of the Ministerial Pastors and People But find any Text of Scripture that calleth the Churches of a Nation or Province one Church in all the new Testament if you can In pag. 103. he giveth Reasons for his singularity in interpreting so many Texts of Scripture and sheweth that as the Fathers differ from each other as Tirinus sheweth so we may also differ from them and I know not of any Expositor that ever wrote that hath more need of this Apology than Grotius and he And I mislike not his Reasons But then how unsavoury is it for the same person to expect that we should in reverence to one expository word in Irenaeus and another in Epiphanius forsake the common sense of the Fathers where they do agree or that we must bow to every ancient Canon But I would not have him thought more singular than he is lest when I have answered him the Prelatists forsake him and say that they are still unanswered therefore I crave the Readers special observation of his words p. 104 105. I might truly say that for those minute considerations and conjectures wheren this Doctor diffâ—rs from some others who have written before him as to the manner of interpreting some few Texts he hath the Suffrages of many of the learnedst men of this Church at this day and as far as he knows OF ALL that embrace the same cause with him Of which I only say that if he do but minutely differ from others and not at all from the most I hope my confutation of him will not be impertinent as to the rest But if he lay the very stress of his cause upon novel Expositions of almost every Text which mentioneth Bishops Presbyters Pastors and quite cross the way of almost all save Petavius that ever went before him then think whether that cause stand on so firm ground as some perswade which needeth such new foundations or ways of support at this Age in the judgement of such learned men as these Pag. 119 120 121. He proveth that Diocesane Bishops are the only Elders of the Church which James adviseth the sick to send for supposing the City Churches even of Jerusalem to be yet no bigger than that one Bishop and a Deacon who yet was not this Visiter of the sick might do all the Ministerial work Where I confess he quite outgoeth me in extenuating the Churches in S. James's time If the Church of Jerusalem had seven Deacons I will not belive him pardon the incivility that they had but one Presbyter And pardon me a greater boldness in saying if he had tryed but as much as I have done what it is to do all the Pastoral work for one Parish of 2 or 3000 Persons in publick and private he could not possibly have been of this Opinion Nor do I think it likely that when it is a singular Person that James bids send for the Elders of the Church but that it implyeth that the Church where he was had more Elders than one I confess that if it had been spoken either to Persons plurally or of Churches plurally the phrase might well have signified the single Elders of the several Churches But to say to each sick man singularly Let him send for the Elders of the Church singularly in common use of speech signifieth that there were many Elders for that man to send for in the Church And whereas he asketh whether a sick man must send for the Colledge of Presbyters I answer that a sick man may well send for the Presbyters or Ministers either one after another as there is occasion or more than one at once if need require for his Resolution If we say to a sick man in London send for the Physicians of the City and let them advise you c. it signifieth that the City hath more Physicians than one and that he may advise with one or more at once oâ— per vices as he findeth Cause and no man would speak so to him if London had but one Physician and Norwich another and York another c. And when p. 121. he supposeth the Objection that they have a mean opinion of visiting the sick because they say it is not the Bishops work which he well maketh it to be methinks this should suit with no English Ears who will quickly understand that they speak de facto of our Bishops to whom a sick man may send an hundred or fifty or twenty Miles to desire him to come presently and pray with him if his disease be a Phrensie which depriveth him of his Wits and all about him be as mad And the Bishop with us may be said to visit the sick of his Diocess as a man may be said to weed a Field that plucketh up a weed or two where he goeth or to build a City because he knockt up a Naâ—l or two in his own House Pag. 120. It is observable which he saith Indeed if it were not the Bishops work to visit the sick how could it be â—y the Bishop when other parts of his Office became his full Employment commited to the Presbyter For 1. he could not commit that to others if he first had it not in himself And 2. This was the only Reason of ordaining inferior Officers in the Church that part of the Bishops taâ—k might be performed by them Ans Either he believed that the Office of a Subject Presbyter or Order as they call it was instituted by God and setled in the Church as necessary by his Spirit and Law or not If he do then Qu. 1. Whether the work of these Presbyters after the institution be not the work of their own
Office and not in the individual acts the Bishops As Eve was a Rib of Adam materially but when she was a woman she was no part of Adam nor her acts like his acts and so of all woman-kind thereafter Qu. 2. Whether the Bishop any other way commit the work or Office to him than by calling him to an Office which God himself had made or instituted and Ministerially investing him in it as a Servant that hath no land of his own may be sent by his Master to invest another in some Land which he hath given him by a Legal Solemn delivery of possession or as a Steward may send such Reapers into his Masters field as his Master did before exactly describe to him Christ being the only maker of the Office and punctual describer of it and the Bishop people and Magistrates altogether doing no more but choose the Person described as fit and deliver him possession of the place But if he thought that the Bishop himself doth make the Presbyters Office by parting his own and so giving him as much as he thinketh fit I shall shame this Opinion in due place Pag. 132. and in his Dissert he would make us believe that Polycarp's Epistle and so Clement's to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be interpreted extensively as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church in the Parish that is the Diocess of Corinth or Province of Achaia And so he distoâ—teth Phil. 1. â— and other places but in all his Citations giveth us not a word of proof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to dwell in the Circuit or extent of a Diocess and not simply to soâ—â—uru or dwell As if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as if the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a Diocess or a City with its Territories As Pat Young saith on Clement's Epist p. 1. cum idem sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—t videre est statim in initio libri Ruth alibi apud 70 which he further proveth yea and by an old Inscription of an Altar brought from Delos c. see the place And we took it to be agreed on that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its strict sense is but habito tanquam peregrinus advena sum and in its usual larger sense juxta habito accolo sum prâ—ximus vicinus accola And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but incolatus vicinia habitatio propinqua a place of cohabitation or a neighbourhood As we still take cohabitation to be a necessary qualification or dispositio materiae of a Church-member of the same particular Church contrary to the Diocesan state where the Members never see each other nor hear of their Names And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in process of time as Bishops enlarged their Diocess or Church came to signifie a whole Country or Circuit as large as a Diocess did yet no man can prove that it was so from the beginning of the Churches or signified any determined space of ground beyond the habitation of the members of one Worshipping Church or Congregation Even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to build in the same Diocese but neaâ— or in the same Neighbourhood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to set ones dwelling in the same Diocess but vicinity That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in its strictest signification is but inquilinus a sojourner and in its largest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cohabitant but in boâ—n signifieth a Neighbour and not strangers dwelling out of the notice of each other through a Diocess is so fully shewed out of many Authors by the Basil Lexicon published by Henr. Petr. 1568 that I need not add to it And the Authors of that Lexicon suppose that the third the Church signification is primarily but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut accola that Paraeci huic dicuntur qui fanum aliquod accolnit not that dwell near a thousand or many hundred several Churches unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curia viciniae conventus not many hundred Conventions accolâ—rum coitio congregatio hoc parochiam dicunt absurde Much more would they call the newer Notion of a Diocess-Parish like ours absurd In Heb. 11. 9. and Luk. 24. 18. Act 7. 6. 1 Pet. 2. 11. 1 Pet. 1. 17. Act. 13. 17. Act. 7. 29. Eph. 2. 19. which are all the places in the new Testament where these words are used that I know of the Dr. himself in his Annotations doth not once pretend that the word is used in his Province sense And is not Clemens and Polycarp liker to use the word in the Scripture sense than in this aliene sense that since came into the Church We must therefore take leave till better proof of the contrary to expound Clemens Polycarp and Ignatius meerly by sojourning and cohabiting in such a vicinity as Personal and Congregational Communion required But his only seeming proof is again because Paul's Epistle to the Corinthians was to the Province of Achaia To which again I answer that Paul's Epistle to the Corinthians was to be communicated to all Achaia and after to all the World but that maketh not Corinth and Achaia nor the Church at Corinth and the Churches of all Achaia to be the same Nay Paul expresly distinguisheth them by the Conjunction as aforesaid else his words were Tautological if by To the Church of Cod which is at Corinth with all the Saints which are in all Achaia he had meant To the Church of God which is in all Achaia with the Saints that are in all Achaia And I had thought all Achaia had been more than a Parish even as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used Ecclesiastically in those times in the opinion of the Diocesane Divines themselves And so much of Dr. Hammond and all that have written for our Prelacy The Opposers of Prelacy To name the Authors that write on the other side or some of them is enough Viz. 1. Beza 2. Cartwright 3. Jacob against Downame 4. Didoclane alias Ca'derwood's Altare Damascenum 5. Learned Parker de Polit. Ecclesiast not so florid as his Treat of the Cross but more nervous 6. Holy and Learned Paul Baine Perkin's Successor his Diocesan's Tryal short and nervous in Syllogisms 7. Salmasius in 2 Books Apparat. ad primat P. Walo Messalinus 8. Before him Gersom Bucer dissert de Gubern Ecclesiae against Downame large and learned 9. Jer. Burroughs in 2 or 3 sheets Argumentatively 10. Prins unbishoping of Timothy and Titus 11. Dr. Bastwick's Flagellum Pontificis Episcoporum Latialium oratorical 12. And such are Miltons 13. Smectymnuus that is Steph. Marshal Edw. Calamy Tho. Young Mat. Newcomen and Will. Spurstow And a defence of it 14. The Lond. Ministers Jus Divinum Presb. Minist 15. The Isle of Wight Papers 16. Dav. Blondel that wonder of the world
2. The 2d Reason that ordination is an Act of Superiority 1. Is granted because the person to be ordained is yet no Minister of Christ and therefore is Inferior to the Presbyters that ordain him till he have received his office 2. But that afterward the ordainer must be of an higher order as well as greater antiquity in office than him that is ordained by him I deny For than Bishops could not ordain Bishops nor Arch-Bishops ordain Arch-Bishops and who shall ordain the Patriarcks or if you be for him the Pope Have they all superiours to do it 3. The third Reason from History I shall confute in due place only here retorting it thus In Scripture times no fixed Diocesan ever did ordain therefore none such should now ordain 2. But next let us distinguish 1. Between ordaining to the Ministry in the Universal Church without affixing to a particular Charge and the fixing of a Pastor in that particular Church And 2. Between ordaining a Bishop or Plenary Pastor and a half Pastor called now a Presbyter 1. As Baptism as such doth joyn a man to no particular Church but only to the Universal but yet they that have opportunity should secondarily by a faither act of consent also joyn themselves to the particular Church where they live but if they live where they have no such opportunity they must do it after as soon as such opportunity cometh Even so ordination to the sacred Ministry as such doth fix a man to no particular Church but make him a Minister of Christ to the world for mens convertion and to the Universal Church for Christians edification as he shall have any particular opportunity for exercise which the Church of England expresseth by the words when thou shalt be thereunto Lawfully called meaning a call ad exercitium to the exercise of the office received But yet where there are not many unchurched Infidels to be converted but all profess Christianity it is not fit such shall be ordained sine titulo as they speak lest it occasion irregularity and poverty in the Clergy but be at once affixed to a particular Church which fixed Ministers are in Scripture usually called Bishops Presbyters and Pastors with relation to their particular flock or Church besides their primary relation to the World and to the universal Church from which the extraordinary Officers were called Apostles and Evangelists and the ordinary ones Ministers of Christ in general Though I deny not but even the unfixed may be called Bishops Elders and Pastors as being virtually such and in an Office which wanteth nothing but a particular Call to that fixation and exercise Now 1. To call a Minister already made such to a particular Church and so to make a Bishop or Pastor or Presbyter of him doth not necesarily require a Diocesan For 1. The people that are at liberty may do it and ordinarily have done as Blondel hath fully proved And in our times if a free people only choose a man already ordained and take him for their Pastor no man taketh this for a nullity no not the Prelatists themselves 2. And a Pastor Magistrate or Prince may do it without a Bishop as none deny 3. And a Minister may frequently on just occasion be removed from place to place and needeth not a Bishop for every change at least as to the being of his office 2. And as to the first ordination of a Minister as such if there must be a Diocesan to do it this is gathered either from the nature of the thing or from divine institution 1. As to the nature of the thing it sheweth no such necessity but rather contradicteth it for 1. As to Efficiency if a Bishop or Arch-Bishop or Primate or Patriark may be made without the agency of any one of a higher order then so may a Presbyter For the reason is the same 2. And as to the object 1. The first object of the sacred Ministry as such is the Infidel world to whom they are to Preach the Gospel and offer Christ and Salvation and beseech them in Christs stead to be reconciled to God to call them from darkness to light and the power of Satan unto God And to think that none but Apostles should do this and that all the world must be left to the Devil when the Apostles were dead is an unchristian thought To those that must do this Christ promised his presence to the end of the world Now. 1. The Infidel world is no more under the power of a Diocesan than of a Presbyter If it be it is either 1. As he is a Prelate 2. Or as a Diocesan 1. Not as a Prelate in general For if the world be the object of the Ministers office it can be no more of the Prelates as such 2. Not as a Diocesan For the Infidel world Egypt Tartary Japan China Persia c. is no part of any Bishops Diocese 2. And as to the work of a Preacher to the Infidels it is the very fame whether it be done by a Bishop or a Presbyter There is nothing to do for them but preach and baptize and neither of those is a work proper to a Bishop If it be said that it is not because of the object or the work are proper to a Bishop but because the sending forth a man for that work is proper to him I answer that when I have proved past contradiction that he fendeth a man to do as high a work as he could there do himself and to the very same it sheweth that ex natura rei there needeth no higher order than the Ministers to send him No more than there needeth a higher progenitor than a man to beget a man 2. And as his office is related to the Church-Universal all the same argumentation will hold good For the Church-Universal is the object of the Ministers office as well as of the Prelates and no more than his own Diocese is the special charge of a Diocesan as such and the work to which the Minister is ordained in general to the whole Church can no otherwise be proved less than the Prelates unless by proving a Divine institution which they will grant 2. And as for a Divine institution as to the ordaining power I will say but this much which may take with cordate men till I come to speak more largely of the point 1. That Doctor Hammond and as far as he knew all that owned the same cause with him doth grant that the Apostles nor any other in Scripture times did not so much as institute the office of a Presbyter as distinct from a Bishop much less ever ordain any one to such an office And that in all their Instructions to Timothy and Titus about ordination of Bishops or elders and Deacons they have not a syllable about any ordination or qualification of such subject Presbyters but only about ordaining Bishops Therefore if Bishops be the successors of the Apostles in ordination they cannot do
that other a Tutor And so if a Physician commit his work statedly to another or a Pilot or the Master of a Family he maketh the other a Physician a Pilot a Master And so if a Bishop or Presbyter commit his work statedly to another he maketh that other a Bishop or Presbyter And then that Bishop or Presbyter so made is himself obliged as well as empowred and the work that he doth is his own work and not his that delivered him his Commission So that this doing these twelve parts of a Bishops work per alium is a meer mockery unless they speak unfitly and mean the making of all those to be Bishops as they are or else by perfidious usurpation casting their trust and work on others For if they could prove that God himself had instituted the Species of Sub-presbyters it would be to do their own work and not another mans My next proof of the limitation of Churches in Scripture times is that Deacons and Bishops were distinct Officers appointed to the same Churches The Church which the Deacon was related to was the very same and of the same extent with the Church which the Bishop was related to as is plain in all Texts where they are described Act. 6. 1 Tim. 3. Tit. 7. c. But it is most clear that no Deacon then had the charge of many hundred Churches or more than one such as I have described Therefore neither had the Bishop of that Church They that have now extended the Office of the Deacons further and have alienated them from their first works of attending at the Sacred Tables and taking care of the Poor cannot deny but that this was at least a great part of their work in the Scripture times and some Ages after at least when Jerome ad Evagr. described the Offices of the Presbyters and Deacons And was any man then made a Deacon to a Diocess or to many hundred Churches or to more than one Did he attend the Tables of many Churches each Lords day at the same time If you say that there were many Deacons and some were in one Church and some in another it is true that is They were in several Assemblies which were every one a true Church and they were oft many in one Assembly But there was no one that was related to Many stated Church Assemblies nor to a Church of a lesser size or magnitude than the Bishop was 5. And that there was no Church then without a Bishop one or more is evident from Act. 14. 23. They ordained them Elders in every Church compared with other Texts that call them Bishops And Doctor Hammond sheweth that these Elders were Bishops And indeed it was not a Church in a proper political sense that had no Bishops formally or eminently No more than there can be a Kingdom without a King a School without a School-master or a family without a Master Object They are called Churches Act. 14. 23. before they had ordained Elders Answ 1. It is not certain from the Text for the name might be given from their state in fieri or which they were now entring into 2. If it were so it is certain that the appellation was equivocal as it is usual to distinguish the Kingdom from the King the School from the School-master the Family from the Master but not in the strict political sense of the words for that comprehendeth both 3. The truth is they were true political Churches before For they had temporary unfixed Bishops even the Apostles and Evangelists that converted them and officiated among them Otherwise they could have held no Sacred Assemblies for holy Communion and the Lords Supper as having none to administer it The fixing of peculiar Bishops did not make them first Churches but made them setled Churches in such an order as God would establish 6. Lastly The setling of Churches with Bishops in every City Tit. 1. 5. doth shew of what magnitude the Churches were in the Scripture times For 1. It is known that small Towns in Judea were called Cities 2. And that Creete which was called Hecatompolis as having an hundred Cities must needs then have small ones and near together 3. And it is a confessed thing that the number of Converts was not then so great as to make City Churches so numerous near as our Parishes are And if the consideration of all this together will not convince any that the Churches that had Bishops in Scripture times consisted not of many stated Assemblies as afore described but of one only and were not bigger than our Parishes let such enjoy their error still CHAP. IV. The same proved by the Concession of the most Learned Defenders of Diocesane Prelacy THough the Scripture Evidence be most satisfactory in it self yet in controversie it much easeth the mind that doubteth to find the Cause fully and expresly granted by those that most learnedly defend those consequents which it overthrows And if I do not bring plain Concessions here I will not deprecate the Readers indignation 1. Among all Christians the Papists are the highest Prelatists And among all Papists the Jesuits and among all the Jesuits Petavius who hath written against Salmasius c. on this Subject Petavius Dissert Ecclesiast de Episcop dignit jurisd p. 22. concludeth his first Chapter in which he had cited the chiefest of the Fathers Hactenus igitur ex antiquorum authoritate conficitur primis temporibus Presbyterorum Episcoporum non tantum appellationes sed etiam ordines in easdem concurrisse personas iidem ut essent utrique i. e. Hitherto it is proved by the Authority of the Ancients that in the first times not only the Names but the Orders of Presbyters and Bishops did concurr into the same persons so that both were the same men And if so I shall shew the consequents anon And pag. 23. He thus beginneth his third Chapter as opening the only necessary way to avoid the Scripture Arguments against Episcopacy Si quis amnia illa scripturae loca diligenter expendat id necessario consequens ex illis esse statuet eos ipsos qui ibi Presbyteri vocantur plus aliquid quam simplices fuisse presbyteros cujusmodi hodieque sunt nec dubitabit quin Episcopi fuerint iidem non vocabulo tantum sed re etiam potestate i. e. If any one will diligently weigh all those places of Scripture he will conclude that this is the necessary consequent of them that those that are there called Presbyters were somewhat more than simple Presbyters and such as now they are and he will not doubt but the same men were Bishops not only in name but in deed and in power Pag. 24. Existimo Presbyteros vel omnes vel eorum plerosque sic ordinatos esse ut Episcopi pariter ac presbyteri gradum obtinerent I think that either all or most of the Presbyters were so ordained as that they obtained both the degree of Bishop and
Christians in the Countries were most like For there also were Bishops or rather Chorepiscopi rural Bishops placed of old which some Latine interpretations of the Canons call the Vicars of the Bishops but others far more rightly than they the Country or Village Bishops of which more after So that you see in Petavius opinion even when Epiphanius wrote the ordinary Cities of the World had but one Assembly in each City and Suburbs And only some extraordinary Cities of which only Alexandria could be named by Epiphanius and Rome also by Petavius and no more by any other Author had divers setled Titles under their several Presbyters And even those Titles in those two Cities were but Chappels like our Parish Chappels received consecrated Bread from the Bishops Church lest they should think that they were a distinct body of themselves Yea and that the Villages that had Assemblies had their proper Bishops And so I dismiss Petavius with thanks for his free Concession 2. My next Witness is Bishop Downame the strongest that hath written against Parish Bishops for Diocesanes who lib. 1. cap. 1. before recited saith Indeed at the very first Conversion of Cities the whole number of the people converted being somewhere not much greater than the number of Presbyters placed among them were able to make but a small Congregation And cap. 6. pag. 104. At the first and namely the time of the Apostle Paul the most of the Churches so soon after their Conversion did not each of them exceed the proportion of a populous Congregation Though this reach not so low as Petavius Concession it is as much as I need to the present business 3. My third Witness shall be that learned moderate man Mr. Joseph Mede who in his discourse of Churches pag. 48 49 50. saith Nay more than this it should seem that in those first times before Diocesses were divided into those lesser and subordinate Churches which we now call Parishes and Presbyters assigned to them they had not only one Altar to a Church or Dominicum but one Altar to a Church taking Church for the Company or Corporation of the faithful united under one Bishop or Paster and that was in the City or place where the Bishop had his See and Residence Like as the Jews had but one Altar and Temple for the whole Nation united under one High Priest And yet as the Jews had their Synagogues so perhaps might they have more Oratories than one though their Altar were but one there namely where the Bishop was Die solis saith Justin Martyr omnium qui vel in oppidis vel ruâ—i 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 celebrate it 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 St. Cyprian Epist 40 72 73. de unit Eccles c. So that Mr. Mede granteth that every Church that had a Bishop had no more people than communicated at one Altar To which purpose he goeth on further to Ignatius Testimony of which anon 4. Bishop Bilson's Testimony Perp. Gov. cap. 13. pag. 256. See afterward 5. Grotius is large in his endeavours to prove that not only every City had a Bishop but also every stated Assembly of which there were divers in one and the same City and that the Government was not suited to the Temple way but to the Synagogues and as every Synagogue had its chief Ruler of which there were many in a City so had every Church in a City its Bishop and that only the Church of Alexandria had the custom of having but one Bishop in the whole City Thus he de Imper. Sum. Pot. p. 355 356 357. And in his Annot. in 1 Tim. 5. 17. Sed notandum est una urbe sicut plures Synagogas ita plures fuisse Ecclesias id est conventus Christianorum cuique Ecclesiae fuisse suum praesidem qui populum alloqueretur Presbyteros ordinaret Alexandriae tantum eum fuisse morem ut unus esset in tota urbe praeses qui ad docendum Presbyteros Per urbem distribueret docet nos Sozomenus l. 1. c. 14. Epiphanius c. Thus Grotius thought that of old every stated Assembly had a Bishop that had power of Ordination I confess I interpret not Zozomen nor Epiphanius as Grotius doth nor believe I that he can bring us frequent proof of two Churches with Bishops in one City much less many unless in Doctor Hammond's instance before and after mentioned But the rest I accept 6. I may take it for a full Concession from Bishop Jeremy Tailor which is before cited though in few words Praef. Treat of Repent I am sure we cannot give account of souls of which we have no notice And I am sure a full Parish is as many as a more able and diligent man than ever I was can take such notice of as to do the Pastors Office to them 7. But the last and greatest Champion for Diocesanes is Doctor Hammond his Concessions are mentioned before but now are purposely to be cited But remember still that we are yet speaking but of the matter of Fact In his Annot. in Act. 11. 30. he saith Although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second Order in the Church and now is 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 the second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches Though so suddain a change be unlikely I pass it by In his Dissert p. 208 209 211. cap. 10. sect 19 20 21. 11. sect 2. c. he saith Prius non usquequaque verum esse quod pro concesso sumitur in una civitate non fuisse plures Episcopos Quamvis enim in una Ecclesia aut coetu plures simul Episcopi nunquam fuerint nihil tamen obstare quin in eadem civitate duo aliquando disterminati coetus fuerint a duobus Apostolis ad fidem adducti c. as I have before more largely cited him Yea Dissert Epist Sect. 30 31. he will have the question stated only of a Bishop in singulari Ecclesia in singulari coetu The controversie is not Quibus demum nominibus cogniti fuerint Ecclesiarum rectores sed an ad unum in singulari Ecclesia an ad plures potestas ista devenerit Nos ad unum singularem praefectum quem ex famosiore Ecclesiae usu Episcopum vulgo dicimus potestatem istam in singulari coetu ex Christi Apostolorum institutione nunquam non pertinuisse
affirmamus So that it is a Bishop of one Assembly or Church which Doctor Hammond will have the question stated about 2. And such a Church or Assembly as great Cities a while had divers of and so divers Bishops 3. And this was after the Scripture times for they had divers Bishops with a divers Clergy 4. But that in Scripture times the Order of Sub-Presbyters cannot be proved instituted 5. And in his Annotations he expoundeth all the Texts of the New Testament of Bishops that mention Presbyters 6. But in his Answer to the London Ministers not daring yet to hold that they were of Humane and not of Divine Institution he holds that they were instituted in the end of St. John's days after all the Scripture was written which was about two or three years before his death and so were of Divine Institution though all the rest of the Apostles were dead Before I apply this I will subjoyn his words of more numerous Witnesses to our opinion with himself for he saith 8. Doctor Hammond of the rest Vindication against London Minsters pag. 104. And though I might truly say that for those more minute considerations or conjectures wherein this Doctor differs from some others he hath the suffrages of many of the learnedst men of this Church at this day and as far as he knoweth of all that embrace the same Cause with him I purposely pass by such Bishops as Cranmer Jewel c. and such conformable Divines as Doctor Whitaker Fulke c. as being not high enough to be valued by those that I have now to do with As Jewel Art 4. p. 171. sheweth that every Church must have one Bishop and but one and out of Cyprian that the Fraternitas universa was to chuse him Et â—piscopus delegatur plebe praesente de universae fraternitatis suffragio Episcopatus ei Sabino deferretur And mentioneth the Rescript of Honorius the Emperor to Boniface that If two Bishops through division and contention happen to be chosen we will that neither of them be allowed as Bishop but that he only remain in the Apostolick Seat whom out of the number of the Clergy Godly discretion and the consent of the whole Brotherhood shall chuse by a new Election How big yet was the Church even then Now all this being asserted 1. It is evident that they hold that in Scripture times no Church consisted of more than one ordinary stated worshipping Assembly 2. And that every such Assembly had a Bishop For if there were no Presbyters there could be no Assembly but where a Bishop was present for the Lords days were then used for publick Worship and the people could not do that without a Minister for they had Communion in the Lords Supper every Lords day And therefore they must have a Bishop or have no such Worship And Doctor Hammond departeth from Petavius in holding that no Church had more Bishops than one So that de facto he granteth all that I desire 1. That the Churches were but so many Assemblies having each a Bishop 2. And that no Sub-Presbyters were instituted in Scripture times And by what right the change was made we shall enquire anon CHAP. V. The same proved by the full Testimony of Antiquity THat the particular Churches infimae speciei vel ordinis of which combined Associated Churches were constituted were no larger than is before described and had but Unum Altare I shall prove Historically from Antiquity I. And Order requireth that I begin with Clemens Romanus But let the Reader still remember that while I cite him and others oft cited heretofore by many I do it not to the same end as they who thence prove that Bishops and Presbyters were then the same but to prove the Churches to be but such single Congregations as are fore-described Ep. ad Cor. pag. 54 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Per regiones igitur urbes verbum praedicantes primitias eorum spiritu probantes Episcopos Diaconos eorum qui credituri erant constituerunt Here are these concurrent evidences to our purpose 1. In that he speaketh only of Bishops and Deacons and neither here nor elsewhere one syllable of any other Presbyters but Bishops it is apparent that in those times there were no Subject-Presbyters distinct from Bishops in being Nor could Doctor Hammond any other way answer Blondel here but by confessing and maintaining this and so expounding Clemens as speaking of Bishops only before other Presbyters were in the Church And if so then there could be none but Churches of single Assemblies then or such as one man could officiate in because there was then no more to do it 2. In that Cities and Countries are made the Seats of these Bishops for though some would make them to be mentioned only as the places where the Apostles preached the obvious plain sense of the words is connexive of preaching and constituting Bishops by preaching they made believers in Cities and Countries and over those believers they placed Bishops and Deacons which implieth it to be in the same places And whereas some would strain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Provinces and not Country Villages it must then as distinct from Cities have meant many Cities and so have stled Bishops and Arch-Bishops intimating Subject-Presbyters under them But here is no such word or intimation Yea when the Countries are made first the Place of the Apostles preaching as they confess let any impartial man judge whether this be like to be the sense They preached in Provinces that is in the Cities of Provinces and in Cities And if there were Country Churches and Bishops seâ—ied by the Apostle's its easie to see that each particular Church-Assembly had a Bishop when even the City Churches themselves were no bigger than Petavius and others mention 3. Ad hominem Though I believe that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eorum qui credituri erant be intended only to signifie the subsequence of believing to their preaching yet waving that to them that suppose it to intend the subsequence of believing to making Bishops it must needs imply that the Churches then consisted but of few and were yet to be filled up But whether one Bishop to have many Churches is a question which must be otherwise and aliunde decided 4. The magnitude of the Churches is plainly intimated when he saith p. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Constitutos itaque ab illis vel deinceps ab aliis viris celebribus cum consensu universae Ecclesiae qui inculpate ovili Christi inservierunt c. If the Bishops were chosen by the Consent of all the Church it was no greater a Church than would and did meet to signifie their consent and not such as our Diocesses now are 5. Also the same is intimated by pag. 69. If it be for me that Contention Sedition and Schisms arise I will depart I will be gone whither you will and will do what
shall by the people be appointed only let the Sheep-fold of Christ live in peace with the Presbyters appointed over it By which words it is evident that it was such a particular Ovile or Church where the Will of the people might be declared as a matter that bore much sway But who can think that this is spoken of many Congregations where the peoples Will could not easily be signified 6. And it is farther manifest in that it was but for the sake of one or two that the Church of Corinth moved this sedition against the Presbyters called also Bishops pag. 62. Now how many Congregations that Church consisted of where the interest of one or two was either so far concerned or so powerful it is easie to conjecture set all these together and judge impartially I add though out of season that it was none of the Apostles meaning that those whom they made Bishops of such single Churches without a subject Order of Presbyters should make such an Order of subject Presbyters and make themselves the Bishops of a Diocesane Church without any Bishops under them For pag. 57. he saith And our Apostles by our Lord Jesus Christ knew that contention would arise about the name of Episcopacy and for this cause being endued with perfect fore-knowledge they appointed them aforesaid and left the Courses or Orders of After-Ministers and Offices described that other approved men might succeed in the place of the deceased and might execute their Offices So that it was the same places and the same Offices which those ordained by the Apostles had in which others must succeed them which therefore were described by the Apostles and not into others To confirm my Exposition of Clemens note that Grotius himself Epist 182. ad Bignon giveth this as a reason to prove this Epistle of Clemens to be genuine Quod nusquam meminit exortis illius Episcoporum authoritatis quae Ecclesiae consuctudine post Marci mortem Alexandriae atque eo exemplo alibi introduci coepit sed plane ut Paulus Apostolus ostendit Ecclesias communi Presbyterorum qui iidem omnes Episcopi consilio fuisse gubernatas that is Because he no where maketh mention of that excelling authority of Bishops which began to be intrduoced at Alexandria by the custom of the Church after the death of Mark and in other places by that example But he plainly sheweth as the Apostle Paul doth that the Churches were governed by the Common Council of Presbyters who were also Bishops Note also as aforesaid that Doctor Hammond in Dissert granteth as to matter of fact that Clemens speaketh but of the Bishops of single Congregations whom he also calleth Presbyters there being no other in the Church of Corinth II. My next Witness is Pius Bishop of Rome in Epist Justo Episcopo in Biblioth Patr. Tom. 3. pag. 15. mentioning only Bishops and Deacons of which Doctor Hammond making the same Concession still granteth that hitherto Bishops had but single Churches Of this more anon III. My next and greatest Witness is Ignatius in whom to my admiration the Diocesanes so much confide as that quasi pro aris focis they contend for the authority of his Epistles I am as loth to lose him as they are therefore I will not meddle in Blondel's controversie against whom they say Doctor Pierson is now writing In his Epistle to the Philadelphians he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is to every Church one Altar and one Bishop with the Presbytery and the Deacons my fellow servants I am not able to devise apter words to express my sense in He saith not this of some one Church but of all nor yet as of an accident proper to those times of the Churches minority but as of the Notes of every Churches Individuation or Haecceity as they speak The Unity of the Church is characterised by One Altar and One Bishop with the Presbytery and Deacons If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were out it would not alter the sense being plainly implied Bishop Downame's Exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it signified Christ is so forced and contrary to the evidence of the Text that his own party quite forsake him in it and he needeth no confutation For who ever before dreamed that the Unity or Individuation of each particular Church consisted in having one Christ who is the common Head of all Churches One Christ to every Church and one Bishop would signifie that every Church must have one several Christ as well as one several Bishop Nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used by the Ancients except when the Context sheweth that they speak by allusion of Christ Master Mede's plain and certain Exposition and Collection I gave you before the same with ours As for them that say that many Congregations might per vices come to one Altar to communicate I answer 1. Let them make Churches as big as can thus communicate and spare not though there be necessary Chappels or Oratories besides 2. But remember that every Church used to worship God publickly and to communicate at least every Lords day and that there was but One Altar to each Church and therefore but one Communicating Congregation Doctor Stillingfleet in his Schismatical Sermon is for my Exposition Object It is meant of one Species of Altars and not one Individual Answ Then it is meant also of one Species of Bishops in each Church and not of one Individual Object The practice of the Churches after sheweth that they took it not for a sin or Schism to have several Altars in a Church Answ I talk of nothing but matter of fact it was the note of One Church when those Epistles were written whether the Author was mistaken de jure or whether after Ages grew wiser or rather had fewer Bishops and more Altars for the sake of Carnal Interest I judge not The same Author Epist ad Smyrn saith Ubi utique apparet Episcopus ibi multitudo sit quemadmodum utique ubi est Christus Jesus illic Catholica Ecclesia as Usher's Lat. Trans or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis exercitus coelestis And the Context sheweth that this multitudo or plebs is the Church which the Bishop overseeth Therefore ubi Episcopus ibi Ecclesia fuit and so every Church had a present Bishop So in Epist ad Magnes he bids them All unitedly or as one run together to one Temple of God as to one Altar to one Jesus Christ So that every Church had one Temple and one Altar to which as a note of their Union in Christ the whole Church must unanimously come So in Epist ad Trull he saith Et Episcopus typum Dei Patris omnium gerit Presbyteri vero sunt consessus quidam conjunctus Apostolorum coetus sine his Ecclesia Electa non est Nulla sine his Sanctorum Congregatio nulla Sanctorum Collectio Et postea Quid vero aliud Sacerdotium est vel Presbyterium quam sacer
probable sense For 1. If by the Altar they say is meant One Christ 2. or one Species of Altars these are before confuted and are palpably false He that is in another part of the World may come to an Altar of the same species which is nothing to the unity of a particular Church here spoken of 3. If they say It is called one Altar because under one Bishop this maketh not many to be one no more than many Temples And if tropically it were so meant it would be but a vain repetition One Bishop being mentioned besides And it is an Altar which the Bishop with his Presbytery is supposed to be present at which cannot be All in a Diocess called One. Partiality can give no other probable sense Object 1. One Church it is known had many Altars Answ Not then no nor long after except at Rome and Alexandria and then they were but as parts of Chappels and not of Churches Object 2. It is said also There is one Body of Christ and one Cup which cannot be meant literally Answ It is well called One agreeably to our present sence For 1. It is one and the same Bread though not one piece which is there present consecrated and divided to them all and one Cup or present quantity of Wine which is there distributed among them 2. And it is One body and blood or sacrificed Christ which is in every Church represented and offered by One Bishop at one Altar This doth but confirm our Exposition But what can be so plain as to convince the prejudiced and unwilling 2. Pag. 45. he willeth `` the Church to send a Deacon to Antioch as other neighbour Churches sent Bishops and some Presbyters and Deacons And can any man think that a Diocess met to chuse a Deacon to go on a visit or that it was a Diocesane Bishop that was sent by a Diocess yea that all these neighbour Churches that sent them were so many Diocesses VI. The next is the Epistle ad Trallesios Where he saith of the Bishop that came to him That he saw all the multitude in him that is the Assembly And as before he bids them Do nothing without the Bishop and be subject to the Presbytery and that as to the Counsel of God and Conjunction of Apostles adding For without these the Church is not called what can be plainer to shew that it was a Church that had a present Bishop and Council of Presbyters conjunct without whom the Church was not lawfully called together So that every Church had such 2. And pag. 50. he saith again Not inflated but being inseparable from God Jesus Christ and the Bishop and the Orders of the Apostles that is the Confess of Presbyters He that is within the Altar is clean and he that is without the Altar is not clean that is he that doth any thing in the Church without the Bishop Presbytery and Deacon is not clean in Conscience which plainly sheweth that every Church-Assembly had a guiding Bishop Presbytery and ministring Deacon 3. Pag. 52. he saith I salute you from Smyrna with the Churches of God which are present with me He had not then the presence of many Diocesses nor were Bishops alone used then to be called Churches Therefore they were Church-Assemblies which he visited and were with him and about him 4. Again he repeateth Be subject to the Bishop and Presbytery and love one another with an inseparable heart Which hath the sense aforesaid VII In the Epistle to the Romans the words of the Church presiding in locho chori Romanorum is much spoken of already by many The Epistles ascribed to him have much of the like kind as Epist ad Tarsenses pag. 80. Ad Antiochenos pag. 86 87 88. The Epist ad Heroum Diaconum calleth the Presbyters of Antioch Bishops who baptize sacrifice and impose hands So Epist ad Philippenses pag. 112. If after all this evidence from Ignatius any will wrangle let him wrangle what words can be plain enough for such And what a blind or blinding practice is it which too many Writers for Prelacy have used to pretend Ignatius to be for them who is so much and plain against them And to toss about the name of a Bishop and Presbytery as if all that was said for a Parochial Bishop and Presbytery that is in a Church associated for personal presential Communion were spoken for such a Diocesane Prelacy as putteth down and destroyeth all such Churches Bishops and Presbyteries And what falshood is it to perswade the World that we are against Episcopacy because we would have every Church to have a Bishop and would not have all the Churches in England except Diocesane to be unchurched and turned into Chappels or Oratories When yet we refuse not to submit to more general Overseers of many Churches to see that the Pastors do their duty and counsel and exhort them to it whether appointed hereto by the Magistrate or the consent and choice of many Churches IV. Justin Martyr's Testimony is trite but most plain and not to be evaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Postea fratrum praeposito panis poculum offertur Postquam praepositus gratias egit totusque populus fausta omnia acclamavit qui inter nos Diaconi vocantur dant unicuique partem panis calicis diluti super quos facta est gratiarum actio atque etiam deferre sinunt absentibus Die solis urbanorum ac rusticanorum coetus fiunt ubi Apostolorum prophetarumque literae quoad fieri potest praeleguntur Cessantâ— Lectore Praepositus verba facit adhortatoria Posthaec consurgunt omnes preces offâ—rimus quibus finitis profertur panis vinum aqua Tum praepofitus quantum potest preces offert gratiarum actiones Plebs vero Amen accinâ—t Inde consecrata distribuuntur singulis absentibus mittuntur per Diaconos Ditiores si libeat pro sua quisque voluntate conferunt Collecta deponuntur apud praepositum Is subvenit pupillis viduis propter morbum aliamve necessitatem egentibus vinctis quoque peregrinis in summa curator fit omnium inopum Thus Justin Apolog. 2. Where he describeth the Church State and Worship which we desire as plainly as we can speak our selves Note here 1. That whether the Country-men and Citizens had several Churches or met in one City Church it sheweth that they were but single Congregations For every Church had a present Bishop For Doctor Hammond maintaineth that by the Praepositus here is meant the Bishop and so do others of them 2. This Bishop performed the Offices of the day every Lord's day praying preaching and administring the Lord's Supper c. 3. All the Alms of the Church was committed to the Bishop at present and therefore he had not many hundred or any other Churches under him where Presbyters did all receive the Alms. 4. He was the common Curator of all the Poor Orphans Sick c. which could not be for more than
one of our Parishes And let the Bishops take as big a Church as they will do all this for and spare not 5. And the Deacons bringing the consecrated Bread and Wine to the absent in token of Communion with the same Church and Bishop sheweth that there were not under him many other absent Congregations that had no other Bishop of their own Nor did the Deacon carry it to such Congregations through the Diocess In a word here is a full description of a Congregational Church and Bishop Saith Master Mede before cited of these words As the Jews had their Synagogues so perhaps might they have more Oratories than one though their Altar were but one there namely where the Bishop was Die solis omnes c. here he cites these words Namely as he there tells us to celebrate and participate of the Holy Eucharist Why was this but because they had not many places to celebrate in V. Tertullian is as plain and full Apol. c. 39. Corpus sumus de conscientia religionis disciplinae unitate spei foedere Coimus in Coetum Congregationem ut ad Deum quasi manu facta precationibus ambiamus orantes Cogimur ad divinarum literarum commemorationem Certe fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum 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 a Communicatione orationis Conventus omnis Sancti Commercii relegatur Praesident probati quique Seniores c. And de Corona Milit. cap. 3. Eucharistiae Sacramentum in tempore victus omnibus mandatum a domino etiam antelucanis coetibus nec de aliorum manu quam praesidentium sumimus And further Aquam adituri itidem sed aliquando prius in Ecclesia sub antistitis manu contestamur nos renunciare Diabolo pompae angelis ejus In all these words and many more such in Tertullian it is evident 1. That then a Church was a Congregation met for holy Worship and not many hundred Congregations making one Church primae ordinis 2. That this Church had ordinarily a Bishop present not present in one Congregation and many hundred without 3. That the Bishop baptized and took the Confessions of the Baptized and performed the ordinary Worship and administred the Lords Supper Doctor Hammond himself maintaineth that it is the Bishop that Tertullian speaketh of 4. That Discipline was exercised in those Church Assemblies and therefore the Bishop was present 5. They took the Sacrament from none but the Bishops hand save that the Deacon distributed it as from him which proveth that the Bishop was present when ever the Sacrament was administred 6. They had these Assemblies every Lords day All which set together plainly sheweth that then every Church had a present Bishop ordinarily and was no more than one Congregation met for such Communion as is described VI. And even in Cyprian's time the alteration was not great Epist 68. Edit Goulart p. 201. he saith Propter quod plebs obsequens praeceptis dominicis Deum metuens c. i. e. For which cause the people that are obedient to the Lords Commands and fear God ought to separate themselves from a sinful Prelate or Bishop and not to be present at the Sacrifices of a Sacrilegious Priest seeing they have the greatest power either of chusing worthy Priests or of refusing the unworthy which very thing we see coming down by Divine Authority that the Priest the people being present be chosen or appointed before the eyes of all and by the publick judgment and testimony be approved worthy and fit And so going on to prove the Divine Right hereof he addeth which was before done so diligently and cautelously the people being all called together lest any unworthy person should creep into the Ministry of the Altar or the place of Priesthood For that the Unworthy are sometimes ordained not according to the Will of God but according to the presumption of Man and that these things are displeasing to God which come not of legitimate and just Ordination God himself doth manifest by the Prophet Osee saying They made themselves a King but not by me And therefore it is diligently to be observed and held of Divine Tradition and Apostolical Observation which with us also and almost all the Provinces is held that for the right celebrating of Ordinations all the next Bishops of the same Province do come together to that people over whom the Bishop or Prelate is set and that the Bishop be appointed them or assigned the people being present who fullyest know the life of every one and have throughly seen the act of every ones Conversation which also we saw done with you in the Ordination of Sabinus our Colleague that the Office of a Bishop was given or delivered him and hands imposed on him in the place of Basilides by the suffrage of the whole Fraternity and by the judgment of the Bishops that had met together and had sent you Letters concerning him And before Sect. 4. Deus instruit c. God instructeth and sheweth that the Ordinations of Priests that is Bishops ought not to be done but under the Conscience that is present sight and consent of the assisting people that the Laity being present either the crimes of the bad may be detected or the merits of the good predicated and that Ordination be just and legitimate which was examined by the suffrage and judgment of all The Case is so plain in Cyprian that Pamelius himself is forced thus to confess Non negamus veterem Electionis Episcoporum ritum quo plebe praesente immo suffragiis plebis eligi solent Nam in Africa illum observatum constat ex electione Eradii successoris D. Augustini de quo extat Epistola ejus 120. In Graecia aetate Chrysostomi ex lib. 3. de Sacerdot In Hispaniis ex hoc Cypriani loco Isidor lib. de Officiis In Galliis ex Epist Celestini p. 2. Romae exiis quae supra diximus Epist ad Antoniam Ubique etiam alibi ex Epist Leonis 87. Et perdurasse eam consuetudinem ad Gregor 1. usque ex ejus Epistolis Immo ad tempora usquâ— Caroli Ludovici Imperat. ex 1. lib. Capitulorum eorundem satis constat Verum Plebi sola suffragia concessa non electio quae per subscriptionem fieri solet Hoc enim potissimum tunc agebatur ut invito plebi non daretur Episcopus From hence now the quantity of their Churches may easily be gathered 1. The people must be present 2. And this must be All the people the whole Laity of the Church 3. They give their testimony of the life of the ordained 4. They are supposed all to know his conversation 5. This is the
5. UPon the Review finding some considerable Evidences from Councils before omitted some shall be here added 1. The Roman Clergy called a Council at Rome Bin. pag. 158. c. saith that in the Interregnum they had the charge of the Universal Church and Cyprian wrote to them as the Governors of the Church of Rome when they had been a year or two without a Bishop And their Actions were not null 2. A Carthage Council with Cyprian condemn even a dead man called Victor because by his Will he left one Faustinus a Presbyter the Guardian of his Sons and so called him off his Sacred Work to mind Secular things Did this favour of Bishop's Secular Power Magistracy or Domination 3. How came the Carthage Councils to have so many hundreds in so narrow a room or space of Land but that every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corporation or big Town had a Bishop Anno 308. at a Carthage Council the very Donatists had two hundred and seventy Bishops And at Arles two hundred Bishops heard the Donatists Cause 4. The Laodicean Council decreed Can. 46. that the Baptized should learn the Creed and on Friday repeat it to the Bishops or Presbyters which implieth that a Bishop was present with every Church And Cap. 57. It is ordained that thenceforth Bishops should not be ordained in small Villages and Hamlets but Visiters should be appointed them But such Bishops as had heretofore been there ordained should do nothing without the Conscience of the City Bishop Which implieth 1. That every big Town had a Bishop 2. And Villages before 5. Epiphanius Haer. 68. pag. 717. c. saith That Peter separated from Meletius in the same room and as Meletius went to the Mines he made new Bishops and gathered new Churches so that in several Cities there were two Bishops and Churches Which implieth that they were Congregations for Personal Communion 6. The Nicene Council cap. 8. alloweth Rural Bishops then in use whom Petavius proveth to have been true Bishops 7. Greg. Nazianz. pag. 528. c. sheweth how Churches were enlarged and changed when the strife began between Mea Tua Antiqua Nova Nobilior Ignobilior Multitudine Opulentior aut Tenuior 8. After Lucifer Calaritanus ordained Paulinus Antioch had long two Bishops half being his Flock and half cleaving to Meletius 9. Nazianzen had in the great City of Constantinople but one of the small Churches the Arians having the greater till Theodosius gave him the greater And those Hearers he was Bishop over 10. A Council at Capua ordered that both the Bishops Flocks in Antioch under Evagrius and Flavian should live together in Love and Peace 11. Many Cities tolerated Novatian Bishops and Churches among them and oft many other Dissenters Which sheweth that but part of the City were one Church 12. The Council at Carthage called the last by Binius decreed that Reconciliation of Penitents as well as Chrisme and consecrating Virgins is to be done only by the Bishops except in great necessity For how many Parishes can a Bishop do all this and all the rest of his Office And when Christians were multiplied they that desired a Bishop where was none before might have one But else aliud Altare is again forbidden to be set up 13. Another Carthage Council decreeth Can. 15. That the Bishop have but vile or cheap Houshold-stuff and a poor Table and Diet and seek Authority or Dignity by his Faith and desert of Life Can. 19. That he contend not for transitory things though provoked Can. 23. That he hear no Cause but in the presence of his Presbyters else it shall be void that is sentenced without them unless confirmed by their presence Note this being a constant work required a constant presence and it is not a selected Chapter of Presbyters that is named And must those of many hundred Parishes dwell in the City or travel thither for daily Causes of Offenders c. Can. 28 30. Bishops unjust Sentence void and Judgment against the absent 14. A Council at Agathum Can. 3. saith If Bishops wrongfully excommunicate one any other Bishop shall receive him Which implieth that the wronged person lived within reach of a Neighbour Bishop's Parish For it doth not bind him to remove his Dwelling And leave to go daily twenty or forty Miles to Church is a small kindness And I have already cited Can. 63. If any Citizens on the great Solemnities Easter the Lord's Nativity or Whitsuntide shall neglect to meet where the Bishops are seeing they are set in the Cities for Benediction and Communion let them for three Years be deprived of the Communion of the Church So that even when Churches were enlarged yet you see how great a part of them met in one place 15. Divers Canons give the Bishop a third or fourth part of all the Church Profits And if those Churches had been as big as our Dioceses it would have been too much of all Conscience 16. A Synod at Carpentoracte decreed that the Bishop of the City shall not take all the Country Parish Maintenance to himself Which implieth as the former that his Country Parish was small 17. A Council at Orleance Anno 540. decree Can. 3. about ordaining a Bishop that Qui praeponendus est omnibus ab omnibus eligatur The Dioceses yet were not so large but that All met to chuse 18. So Concil Byzazen saith it must be By the Election of all 19. Another at Orleance Anno 545. saith No Citizen must celebrate Easter out of the City because they must keep the principal Festivities in the presence of the Bishop where the holy Assembly must be kept But if any have a necessity to go abroad let him ask leave of the Bishop Here is but one City Assembly and Individuals must be known to the Bishop and ask his leave to go abroad And Can. 5. saith A Bishop must be ordained in his own Church which he is to oversee Which implieth that he had but one Church and Country Chappels 20. Another Orleance Council hath the like deposing all Bishops that come not in by common consent And requiring them both in their Cities and Territories to relieve the Poor from the Church-House Let us have such Dioceses as the Bishop can do this for and we consent 21. A Synod at Paris Can. 8. says Let no Man be ordained a Bishop against the Will of the Citizens nor any but whom the Election of the People and Clerks shall seek with plenary Will None shall be put in by the Command of the Prince c. 22. King Clodoveus called a Synod at Cabilone which Can. 10. decreeth That all Ordination of Bishops be null that was otherwise made than by the Election of the Comprovincials the Clerks and the Citizens 23. The Const Trul. Can. 38. sheweth how the unhappy changes were made decreeing That whatever alteration the Imperial Power shall make on any City the Ecclesiastical Order shall follow it And so if the
King will make every Market Town a City it shall have a Bishop And if he will make but one or two cities in a Kingdom there shall be but one or two Bishops And if he will make one City Regent to others that Bishop shall be so Thus Rome Constantinople c. came by their Superiority But Hierome telleth us the contrary that the Bishop of Tanais or any small City like our least Corporations was of equal Church-Dignity with Rome or the greatest 24. The same Council Can. 78. repeateth that All the Illuminate that is Baptized must learn the Creed and every Friday say it to the Bishop and Presbyters I hope they did not go every Friday such a Journey as Lincoln York or Norwich Diocess no nor the least in England would have put them to nor that the Bishop heard as many thousands every Friday as some of ours by that Canon should have heard 25. Anno 693. at a Toletane Council King Egica writeth a Sermon for them and therein tells them that Every Parish that hath twelve Families must have their proper Governor not a Curate that is no Governor But if it be less it must be part of another's Charge 26. Anno 756. Pipin called a Council in France whos 's Can. 1. is that Every City must have a Bishop And as is beforesaid every Corporate Town was a City 27. In the Epitome of the old Canons sent by Pope Adrian to Carolus Magnus published by Canisius the eighth Antioch Canon is Country Presbyters may not give Canonical Epistles but the Chorepiscopi By which it appeareth that the Chorepiscopi were Bishops as Petavius proveth in Epiphan Arrius And Can. 14 15. That No Bishop be above three Weeks in another City nor above two Weeks from his own Church Which intimateth that he had one single Church And Can. 19. That when a place wants a Bishop he that held them must not proudly hold them to himself and hinder them from one else he must lose that which he hath 28. The same Canons say Can. 94. If a Bishop six Months after Admonition of other Bishops neglect to make Catholicks of the people belonging to his Seat any other shall obtain them that shall deliver them from their Heresie So that 1. The Churches were not so big but that there might be divers in one Town 2. And converting the People is a better Title than Parish Bounds 29. It is there also decreed That no Bishop ordain or judge in another's Parish else it shall be void And they forbid Foreign Judgments because it is unmeet that he should be judged by Strangers who ought to have Judges of the same Province chosen by himself But our Diocesanes are Strangers to almost all the People and are not chosen by them See the rest Also another is that every Election of Bishops made by Magistrates be void yea all that use the Secular Magistrate to get a Church must be deposed and separated and all that joyn with him Also if any exact Money or for affection of his own drive any from the Ministry or segregate any of his Clergy or shut the Temple 30. A Council at Chalone under Carol. Magn. the Can. 15. condemneth Arch-Deacons that exercise Domination over Parish-Presbyters and take Fees of them as matter of Tyranny and not of Order and Rectitude And Can. 13. saith It is reported of some Brethren Bishops that they force them whom they are about to ordain to swear that they are worthy and will not do contrary to the Canons and will be obedient to the Bishop that ordaineth them and to the Church in which they are ordained Which Oath because it is very dangerous we all agree shall be forbidden By which it appeareth that 1. The Dioceses were not yet so large as to need such subordinate Governors as ours have Nor 2. Were Oaths of Canonical Obedience to the Bishop and Church yet thought lawful but forbidden as dangerous 31. A Council at Aquisgrane under Ludov. Pius wrote an excellent Treatise gathered out of the Fathers to teach Bishops the true nature of their Office which hath much to my present use but too long to be recited 32. Upon Ebbos Flight that deposed Lud. Pius the Arch-Bishoprick of Rhemes was void ten Years and ruled by two Presbyters Fulk and Hotho who were not then uncapable of governing the Flock but it is not like that they governed Neighbour Bishops 33. Canisius tells us of a Concilium Regiaticinum and Can. 6. is That the Arch-Presbyter examine every Master of a Family personally and take account of their Families and Lives and receive their Confessions And Can. 7. That a Presbyter in the absence of the Bishop may reconcile a Penitent by his Command c. Which shew that yet Dioceses were not at the largest 34. A Council at Papia Anno 855. order yet That the Clergy and People chuse the Bishops and yet that the Laity on pretence of their electing power trample not on the Arch-Presbyter and that Great Men's Chappels empty not Churches 35. Yea Pope Nicholas Tit. 8. c. 1. decreeth that no Bishops be ordained but by the Election or Consent of the Clergy and People When they became uncapable of the ancient Order yet they kept up the words of the old Canons 36. This is intimated in the old Canons repeated at a Roman Council Anno 868. That if Bishops excommunicate any wrongfully or for light Causes and not restore them the Neighbour Bishops shall take such to their Communion till the next Synod Which was the Bishop of the next Parish or Corporation and not one that dwelt in another County out of reach And Can. 72. Because the Bishops hindred by other business cannot go to all the Sick the Presbyters or any Christians may anoint them How big was the Diocess when this Canon was first made Who would give his business rather than Distance and Numbers and Impossibility as the reason why the Bishop of London Lincoln Norwich c. visit not all the Sick in their Dioceses 37. Anno 869 till 879. was held a Council called General at Constantinople The Can. 8. is Whereas it is reported that not only the Heretical and Usurpers but some Orthodox Patriarchs also for their own security have made men subscribe that is to be true to them the Synod judgeth that it shall be so no more save only that Men when they are made Bishops be required as usual to declare the soundness of their Faith He that violateth this Sanction let him be deprived of his Honour But these later instances only shew the Relicts of Primitive Purity and Simplicity more evidently proved in the three first Centuries 38. And he that will read the ancient Records of the Customs of Burying will thence perceive the extent of Churches Doctor Tillesly after cited affirmeth pag. 179. against Selden that The Right of Burial place did first belong to the Cathedral Churches And Parish Churches began so lately as now understood having no
arbitrabatur And cap. 25. Cum ipso semper Clerici una etiam domo mensa sumptibusque communibus alebantur vestiebantur Yea he ordered just how many Cups in a day his Clergy-men with him should drink and if any sware an Oath he lost one of his Cups Through God's Mercy sober Godly Ministers now need no such Law By this it evidently appeareth that the Church which he and his Presbyters ruled was not many hundred but one Congregation or City-Church There being no mention of any Country Presbyters that he had elsewhere as far as I remember And when Augustine was dying the People with one consent accepted of his choice of Eradius to be his Successor Epist 110. pag. 195. To recite all that is in Austin's Works intimating these Church-limits would be tedious XX Epiphanius's Testimony I have before mentioned as produced by Petavius that there were few Cities if any besides Alexandria in those Countries that had more than one Congregation and particularly none of his own And Doctor Hammond trusteth to him and Irenaeus to prove that the Apostles setled single Bishops in single Congregations in many places without any Sub-Presbyters XXI Socrates l. 5. c. 21. saith The Church of Antioch in Syria is situate contrary to other Churches for the Altar stands not to the East but to the West Which Speech implieth that besides Chappels if any there was but one Church that was notable in Antioch while he calleth it The Church at Antioch without distinction from any other there XXII Socrates l. 7. c. 3. tells us a notable story of Theodosius Bishop of Synada who went to Constantinople for Power to persecute Agapetus the Macedonian Bishop in that City But while he was absent Agapetus turned Orthodox and his Church and the Orthodox Church joyned together and made Agapetus Bishop and excluded Theodosius who made his Complaint of it to Atticus the Patriarch of Constantinople a wise and peaceable Man who desired Theodosius to live quietly in private because it was for the Churches good May such causes oft have such decisions and Lordly troublesome Prelates such success By which story you may guess how many Congregations both Parties made in Synada XXIII Socrates l. 7. c. 26. tells us that Sisinnius was chosen Bishop of Constantinople by the Laity against the Clergy And cap. 28. Sisinnius sent Proclus to be Bishop of Cyziâ—um but the People chose Dalmatius and refused him And this custom of the People's Choice must needs rise at first from hence that the whole Church being but one Congregation was present For what Right can any one Church in a Diocess have to chuse a Bishop for all the rest any more than the many hundred that are far off and uncapable to chuse XXIV Sozomen's Testimony even so late is very observable lib. 7. cap. 15. who mentioning the differences of the East and West about Easter and inferring that the Churches should not break Communion for such Customs saith Frivolum enim merito quidem judicarunt consuetudinis gratia a se mutuo segregari eos qui in praecipuis Religionis capitibus consentirent Neque enim easdem traditiones per omnia similes in omnibus Ecclesiis quamvis inter se consentientes reperire posses And he instanceth in this Etenim per Scythiam cum sint Civitates multae unum dâ—ntaxat hae omnes Episcopum habent I told you the reason of this Rarity before Apud alias vero nationes reperias ubi Pagis Episcopi ordinantur Sicut apud Arabes Cyprios ego comperi He speaketh of his own knowledge No wonder then if Epiphanius be to be interpreted as Petavius doth when in Cyprus not only the Cities had but one Church but also the Villages had Bishops To these he addeth the Novatians and the Phrygian Montanists And let none think their instances inconsiderable For the Montanists were for high Prelacy even for Patriarchs as in Tertullian appeareth And the Novatians were for Bishops and had many very Godly Bishops and were tolerated by the Emperors even in Constantinople as good People and Orthodox in the Faith And Novatus was martyred in Valerian's Persecution as Socrates l. 4. c. 23. saith XXV Even Clemens Roman or whoever he was that wrote in his name Epist 3. sheweth that Teaching the People is the Bishop's Office and concludeth in Crab p. 45. Audire Episcopum attentius oportet ab ipso suscipere doctrinam fidei Monita autem vitae a Presbyteris inquire a Diaconis vero ordinem Disciplinae By which Partition of Offices it is evident that the Bishop only and not the Presbyters then used to preach to the Church and that the Presbyters though ejusdem ordinis and not Lay-Elders used to instruct the People personally and give them Monita vitae and that they were all in one Church together and not in several distant Churches XXVI Paul himself telleth us that Cenchrea had a Church and the Scripture saith They ordained Elders in every Church And though Downame without any proof obtrude upon us that it was under the Bishop of Corinth and had a Presbyter of his to teach them yet of what Authority soever in other respects the Constitutions called Clements or the Apostles be they are of more than his in this where lib. 7. cap. 46. in that old Liturgy Lucius is said to be Bishop of Cenchrea ordained by the Apostles XXVII Gennadius de viris illustr l. 1. c. 10. saith that Asclepius was Vici non grandis Episcopus Bishop of a Village not great XXVIII Saith Cartwright Four or five of the Towns which were Seats of the Bishops of the Concil Carthag which Cyprian mentioneth are so inconsiderable that they are not found in the Geographical Tables XXIX And faith Altare Damascen p. 294. Oppidum trium Tabernarum Velitris vicinum was a Bishop's Seat for all the nearness and smallness of the Towns And Gregor lib. 2. Epist 35. laid the Relicts of the wasted Church to the Bishoprick of Veliterno Castrum Lumanum had a Bishop till Gregory joyned it to Benevatus Bishop of Micenas and so had many Castra ordinarily Remigius did appoint a Bishop within his own Diocess when he found that the number of persons needed it Viz. apud Laudunum clavatum Castrum suae Dioeceseos Of Spiridion the Bishop of Trimithantis I spake before XXX Theoph. Alexand. Epist Pasch 3. in Bibl. Pat. To. 3. concludeth thus Pro defunctis Episcopis in locis singulorum constituti In urbe Nichio pro Theopempto Theodosius In Terenuthide Aisinthius In oppido Geras pro Eudaemone Pirozus In Achaeis pro Apolline Musaeus In Athrivide pro Isidoro Athanasius In Cleopatride Offellus In Oppido Lato pro Timotheo Apelles And the nearness and smallness of some of these sheweth the Dioceses small The same Theoph. Alex. saith Epist Canon Can. 6. De iis qui ordinandi sunt haec erit forma ut quicquid est Sacerdotalis ordinis consentiat eligat tunc Episcopus examinet
vel ei etiam assentiente Sacerdotali ordine in media Ecclesia ordinet praesente populo Episcopo alloquente an etiam posset ei populus ferre testimonium Ordinatio autem non fiat clanculum Ecclesia enim pacem habente decet praesentibus sanctis ordinationes fieri in Ecclesia Undoubtedly as Balsamon noteth by Saints is meant fideles the People Here then you see that the Churches then were such where all the Clergy were present with the Bishop who ordained Ministers to a single Church where all the people could be present to be consulted XXXI In the Life of Fulgentius it is said that Plebs ipsius loci ubi fuerat Monasterium constitutum differre suam prorsus Electionem donec inveniret B. Fulgentium cogitabat where the Bishops resolved to ordain though the King forbad it them And though the King persecuted them for it it is added Repleta jam fuerat Provincia Bizacena novis Sacerdotibus pene vix paucarum plebium Cathedrae remanserant destitutae And the Phrase plebium Cathedrae doth signifie a Bishop's Seat in one Congregation of People One Plebs was one Congregation and had its proper Cathedram XXXII Sozomen after Socrates mentioning the diversity of Church Customs as aforesaid l. 7. c. 19. saith that at Alexandria the Arch-Deacon only readeth the Holy Scriptures in other places only the Deacons and in many Churches only the Priests and on solemn days the Bishops By which words it appeareth that then every Church was supposed to have a Bishop Priests and Deacons present in their publick Worship For the Bishop on his solemn days could not be reading in many Churches much less many hundred at once XXXIII Histor Tripartit l. 1. c. 19. out of Sozomen l. 1. c. 14. Edit Lat. Basil p. 1587. telleth us how Arius seeketh as from the Bithynian Synod to Paulinus of Tyre Euseb Caesar Patroph Scythopol ut una cum suis juberetur cum populo qui cum eo erat solennia Sacramenta Ecclesiae celebrare Esse dicens consuetudinem in Alexandria sicut etiam nunc ut uno existente super omnes Episcopo Presbyteri scorsim Ecclesias obtinerent populus in eis Câ—â—â—â—ctas solemniter celebraret Tunc illi una cum aliis Episcopis c. By this with what is said before out of Epiphanius it is undeniable that this gathering of Assemblies by the Presbyters in the same City and administring the Sacrament to them besides the Church where the Bishop was was taken to be Alexandria's singularity even as low as Sozomen's time And yet note that here is even at Alexandria no mention of many Churches in the Countries at a distance much less hundreds thus gathered but only of some few in that great City And if even in a great City and in Epiphan and in Sozomen's days a Presbyter's Church was an Alexandrian Rarity what need we more Historical Evidence of the Case of the Churches in those times XXXIV Ferrandus Diaconus in Epist de 5. Quaest saith to Fulgentius Sanctos Presbyteros Diaconos beatamque Congregationem which was his Church saluto And that you may again see what Congregation or Church that was In vita Fulgentii cap. 17. pag. 8. it is said that the Plebs sought and chose him and that in despight of Foelix the ambitious Deacon who sought the place and sought the life of Fulgentius Populus super suam Cathedram eum collocavit Celebrata sunt eodem die Divina solenniter Sacramenta de manibus Fulgentii Communicans omnis populus laetus discessit And if in the noble City of Ruspe so late as the days of Fulgentius the Bishop's Church-members were no more than could chuse him set him on his seat and all communicate that day at his hands it is easie by this to judge of most other Churches XXXV Concil Parisiens 1. in Caranz pag. 244. Can. 5. saith Nullus civibus invitis ordinetur Episcopus nisi quem Populi Clericorum Electio plenissima quaesierit voluntate Non principis imperio neque per quamlibet conditionem Metropolis voluntate Episcoporum Comprovincialium ingeratur Quod si per ordinationem Regiam honoris sui culmen pervadere aliquis nimia temeritate praesumpserit a Comprovincialibus loci ipsius Episcopis recipi nullatenus mereatur quem indebite assumptum agnoscunt Siquis de Comprovincialibus recipere eum contra indicta praesumpserit sit a fratribus omnibus segregatus ab ipsorum omnium Charitate remotus Here again you see how late all the Church was to chuse every Bishop plenissima voluntate and consequently how great the Church was And were this Canon obeyed all the people must separate from all the Bishops of England as here all are commanded to do from all those Bishops that do but receive one that is put in by the King and not by the free choice of all the Clergy and People of his Church Note that Crab Vol. 2. pag. 144. hath it contra Metropolis voluntatem But both that and Caranza's Reading who omitteth contra seem contrary to the scope and it 's most likely that it should be read Metropolis voluntate contra Episcoporum comprov scilicet voluntatem XXXVI Leo 1. P. Rom. Epist 89. pag. mihi 160. damning Saint Hillary Magisterially yet saith Expectarentur certe vota Civium testimonia populorum quaereretur honoratorum arbitrium Electio Clericorum quae in Sacerdotum solent ordinationibus ab his qui norunt patrum regulas custodiri ut Apostolicae authoritatis norma in omnibus servaretur qua praecipitur ut Sacerdos Ecclesiae praefuturus non solum attestatione fidelium c. Et postea Teneatur subscriptio Clericorum honoratorum testimonium ordinis consensus Plebis Qui praefuturus est omnibus ab omnibus eligatur And how great must that Diocess be where all the Laity must chuse and vote c. It 's true that Epist 87. c. 2. p. 158. he would not have little Congregations to have a Bishop to whom one Presbyter is enough and no wonder at that time that this great Bishop of Rome the first that notably contended for their undue Supremacy in the Empire was of that mind who also Epist 88. saith of the Chorepiscopi Qui juxta Can. Neocaesar sive secundum aliorum decreta patrum iidem sunt qui Presbyteri The falsehood of which being too plain Petavius in Epiphan ad Haeres 74. p. 278. judgeth that these words being in a Parenthesis are irreptitious And ibid. Epist 88. he saith that by the Can. all these things following are forbidden the Chorepisc and Presbyter Presbyterorum Diaconorum aut Virginum consecratio sicut constitutio Altaris ac benedictio vel unctio Siquidem nec erigere eis Altaria nec Ecclesias vel Altaria consecrare licet nec per impositiones manuum fidelibus baptizandis vel conversis ex haeresi Paracletum Spiritum Sanctum tradere nec Chrisma conficere nec Chrismate Baptizatorum frontes
signare nec publice quidem in Missa quemquam poenitentem reconciliare nec formâ—tas cuilibet Epistolas mittere By which it appeareth how big that Man's Diocess must be who besides all his other work must be present to sign every baptized person and reconcile every Penitent in every Congregation And it 's worth the noting what kind of works they be that the Bishop's Office is maintained for XXXVII From the great Church of Rome at its first Tide time let us look to the great Church of Constantinople even in the days of a better Bishop Chrysostom Besides that they had long but one Temple of which anon Chrysostom saith in 1 Thes 5. 12. Orat. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et primum debet imperare praeesse volentibus lubentibus qui ei gratiam habent quod imperet p. 1472. p. 1473. Sacerdos in hoc suum contulit negotium Nulla est ei alia vita quam ut versetur in Ecclesia Qui Christum diligit cujusmodicunque sit Sacerdos eum diliget quod per eum sit veneranda assecutus Sacramenta And Doctor Hammond saith this Text speaketh only of Bishops 1 Thes 5. 12. Et ibid. Pro te precatur dono quod per Baptismum datur tibi inservit visitat hortatur monet media nocte si vocaveris venit And how many Parishes can a Bishop thus serve And how many score miles will they send and he go to visit the Sick at midnight And Chrysost in 1 Cor. 14. p. 653. saith Conveniebant olim omnes psallebant communiter Hoc nunc quoque facimus They had no separating Choristers sed tunc in omnibus erat una anima cor unum Nunc autem nec una quidem anima illam concordiam videris consensum sed ubique magnum est Bellum Pacem nunc quoque precatur pro omnibus is qui praeest Ecclesiae ut qui in domum ingreditur paternam sed hujus pacis nomen quidem est frequens res autem nusquam Tunc etiam domus erant Ecclesiae though called Conventicles Nunc autem Ecclesia est domus vel potius quavis domo deterior When Churches grew to be Dioceses they grew worse than when they were in houses But he that here is said praeesse Ecclesiae is he also that pronounceth Peace to them XXXVIII Gregory Nyssen speaking of the gathering of true Churches by preaching saith in Ecclesiast Hom. 1. p. mihi 93. He is the true Preacher who gathereth the dispersed into one Assembly and bringeth those together into one Congregation or Convention who by various Errors are variously seduced XXXIX He that readeth impartially Beda's Ecclesiastical History shall find that in England between six and seven hundred years after Christ they were but single Churches that had Bishops For indeed the famousest and holiest of them in the Kingdom of Northumberland were but Scots Presbyters and such as were sent by them without any Episcopal Ordination Aidan Finan c. And though they did Apostolically preach in many places to convert the Heathen Inhabitants yet their Churches of Christians were small yet presently the Roman Grandeur and Ceremoniousness here prevailed and so by degrees did their Church-form Yet saith Cambden Brit. ed. Frank. p. 100. When the Bishops at Rome had assigned several particular Churches to several Presbyters and had divided Parishes to them Honorius Arch-Bishop of Canterbury about the Year 636. first begun to distribute England into Parishes as is read in the Canterbury History But it 's plain in Beda if he did then begin it he went but a little way with that division The same Cambden also tells us that the Bishoprick of York devoured seven Bishopricks and the Bishoprick of Lincoln more c. Some Seats were but removed but many Bishopricks were dissolved and turned into one which yet were erected when Christians were fewer saith Isaackson Chronolog There was one at Wilton the See at Ramesbury one at Crediton one at St. Patrick's at Bodmin in Cornwall and after at St. Germains one at Selsey Island one at Dunwich one at Helmham and after at Thetford one at Sidnacester or Lindis one at Osney one at Hexham c. And at this day Landaff St. Asaph's Bangor St. David's are no Cities where we have Bishops Seats as notices of the old way XL. Isidorus Peleusiota lib. 1. Epist 149. to Bishop Tribonianus distinctly nameth the Bishop's Charge and the calamity if he be bad that will befall himself first and then the whole Church Himself for undertaking and not performing and the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod hujusmodi viro Sacerdotium indigne mandavit The whole Church then was no bigger than to chuse the Bishop and be under his present inspection as he intimateth And Epist 315. to Bishop Leontius If thou tookest on thee the care of the Church against thy Will and art constrained by the Suffrages and the Contentions and Hands of the People God will be thy helper But if by Money c. Lib. 3. Ep. 216. p. 342. He reckoneth up such and so much work as necessary for a Bishop as no man living can do for above one ordinary Parish And frequently he describeth the City and Congregation at Pelusium as the place where the wicked Bishop and his wicked Priests together destroyed the interest of true Religion XLI I conclude this with the words of Eusebius with the Collection of Papirius Massonus a Writer of the Popes Lives Fabianus ab iis electus est ad Episcopatum urbis Ac forte evenit ut in locum ubi convenerant Columba e sublimi volans capiti ejus insideret Id pro foelici signo accipientes magno consensu alacritate animorum ipsum elegerunt Haec Eusebius Hist l. 6. Ex quo loco collegimus Electionem Episcopi Romani non ad paucos sed ad omnes olim pertinuisse Pap. Masson in vita Fabiani fol. 18 col 2. And if all the whole People of the great Church of Rome were then no more than could meet in one Room to chuse their Bishop what were the rest of the Churches in the World and how many Congregations did they contain CHAP. VII More Proofs of the aforesaid Limits of Churches THe thing that we are proving is that every Bishop should have but one Church supposing him to be no Arch-Bishop and that this Church should be such and so great only as that there may be personal Communion in publick Worship and holy Conversation between the Members and not so great as that the Members have only a Heart-Communion and by Delegates or Synods of Officers As to our Historical Evidence of the matter of fact it runs thus 1. That in the first state of the Churches it cannot be proved that any one Church in all the World consisted of more stated Communicating Assemblies than one or of more Christians than our Parishes But though through Persecution they might be forced as an Independant Church
now may do to meet by parcels in several Houses sometimes in a danger yet their ordinary Meetings when they were free was all together in one place And Unum Altare was the note of their Individuation with Unus Episcopus when Bishops grew in fashion in the eminent sense 2. That the first that broke this Order and had divers Assemblies and Altars under one Bishop were Alexandria and Rome and no other Church can be proved to have done so for about three hundred Years after Christ or near nor most Churches till four hundred yea five hundred Years after 3. That when they departed from this Church temperament they proceeded by these degrees 1. They set up some Oratories or Chappels as are in our Parishes which had only Prayers and Teachings without an Altar Oblations or Sacraments in the City Suburbs or Country Villages near the People coming for Sacramental Communion to the Bishop's Church 2. Afterward these Chappels were turned into Communicating Churches But so as that at first the Bishop's Presbyters who lived sometimes in the same House with him and always near him in the same City and were his Colleagues did preach and officiate to them indifferently that is he whom the Bishop sent and after that a particular Presbyter was assigned to teach a particular Congregation yet so as that more of the Bishop's Presbyters commonly had no such Congregations but the most of them still attended the Bishop in his Church and sate with him on each hand in a high raised Seat and whilst he did usually preach and administer the Sacrament they did but attend him and do nothing or but some by assisting Acts as Lay-Elders do in the Presbyterian Churches principally employed in personal oversight and in joyning in Government with the Bishop And those same Presbyters who had Congregations joyned with the rest in their Weekly Work and made up the Consessus or College of Presbyters 3. And next that and in some places at the same time Communicating Congregations were gathered in the Country Villages so far off the City as that it was found meet to leave a Presbyter Resident among them but under the Government of the City Bishop and Presbytery of whom he was one when he came among them And all this while the Churches were but like our greater Parishes which have divers Chappels where there is liberty of Communicating 4. After this when the Countries were more converted there were more Country Parish-Congregations set up till they attained the form of a Presbyterian Church differing only in the Bishop that is a certain number of the Neighbour Country Parishes in one Consistory but with a Bishop did govern all these Parishes as one Church that is It was many Worshipping Churches as sis eight or ten or twelve joyning to make up one governed Church But at the same time many Pastors and People being convinced of the Church-form which they had before been under and of their own necessity and privileges did require the same Order among themselves as was in City Churches and so had their proper Bishops who were called Chorepiscopi or Country Bishops But these Country-Bishops living among the poorer and smaller number of Christians had not so many Presbyters to attend them as the City-Bishops had So that some Country Congregations had Bishops and some had none And the Churches being chiefly governed by the Synods who met for obliging Concord to avoid Divisions these Synods being made up of the City-Bishops at first they there carried it by Vote to make all the Country-Bishops under them and responsible to them Which they the rather and the easilier consented to because many obscure and unworthy Fellows did insinuate into the esteem of the Country-Christians who had no Bishops near them to advise them better and so became the Corrupters of Doctrine and the Masters of Sects and Heresies By this time one part of the Country Churches had Bishops of their own and the other had none but only Presbyters under the City-Bishops and Presbytery But yet it was but few Neighbour-Parishes like our Market-Towns and the Villages between them that were thus under the City-Bishop For every such Town was then called a City in the larger sense as it signifieth Oppidum and most such Towns had City-privileges too which was no more than to be Corporations and not to have a Nominal Eminency as now some small places have above greater as Bath rather than Plimouth Ipswich Shrewsbury c. Next to this the Emperors being Christians and desiring without force to draw all the People from Heathenism to Christianity they thought it the best way to advance the Christians in worldly respects which ever win on common minds And so they endued the Churches and Bishops with such Honours and Powers heretofore described as were like to the Honour and Power of the Civil Governors in their kind And the Bishops being thus lifted up did first enlarge their own Dioceses as far as they could and advance their Power and the World came unchanged into the Church both in Cities and Villages where the Christians were before so few that many think the Heathens were called Pagani in distinction from the Citizens who were Christian And then the Bishops put down the Chorepiscopi as presuming too much to imitate their Power And next to that lest every Corporation or Market-Town having a Bishop their Dioceses should not be great enough and ne vilesceret nomen Episcopi lest a Bishop's Name should not be honoured enough but become cheap by reason of the number and of the smallness of his Church they first ordered that no such small Cities or other places as had People enough for but one Presbyter should have a Bishop and afterward by degrees put down many smaller Bishops Churches and joyned them to their own And so proceeded by the advantage of Civil Alterations on Cities Names and Privileges to bring themselves to the state that they are in wherein one Bishop infimi ordinis that is no Arch-Bishop hath many hundred or above a thousand Churches and multitudes of Cities called now but Corporations Burroughs or Market-Towns I have repeated so much of the History lest the Reader forget what it is that I am proving and that he may note that if I prove now that in later Ages they kept but the Vestigia or Reliques of the former to prove how it was before their times and if I prove but a Church of Presbyterian Magnitude to have so long continued it sufficeth against that which we now call a Diocess And that we do not play with Names nor by a Diocesane Church mean the same thing with a Parochial or Presbyterian but we mean such as our Dioceses now are where a Bishop alone with a Lay-Chancellor's Court or with some small help of an Arch-Deacon Surrogate or Dean and Chapter without all the Parish-Ministers besides doth rule a multitude of distant Congregations who have no proper Bishop under him And now I proceed I.
Altars with the form were introduced till two hundred Years after Christ which maketh some the more question the Antiquity of Ignatius and Clem. Const and Can. Apost I yield to Baronius ad An. 57. that the Christians had Churches that is places consecrated for Church-Assemblies under those peaceable Emperors that went before Dioclesian For Eusebius besides others expresly telleth us so Spaciosas amplas construxerunt Ecclesias But I desire the Reader to mark his words Lib. 8. cap. 1. A man might then have seen the Bishops of all Churches in great reverence and favour among all sorts of Men and with all Magistrates Who can worthily describe those innumerable heaps and flocking multitudes through all Cities and famous Assemblies frequenting the places dedicated to Prayer Because of which Circumstances they not contented with the old and ancient Buildings which could not receive them have through all Cities builded them from the Foundation wide and ample Churches Here note 1. That here is no mention of any more Churches than one in each City Cities and Assemblies are numbered together 2. That these Buildings are called Churches 3. That these Churches were built greater than the old ones anew from the Foundation because the old ones were too narrow to contain the People But not superadded to the old ones 4. That the Bishops are called The Bishops of all Churches in relation to the same kind of Churches as are here described So that then a Bishop's Church met in one enlarged place Yet all these were no Temples but such as the silenced Ministers have of late built in some parts of London for the Christians were in continual danger of the demolishing of them which fell out in Dioclesian's time But till this Calm which Eusebius here describeth for about two hundred and fifty Years after Christ the Christians oft met in Vaults and secret places where they might be hid and not in open Churches unless now and then in a Calm between Platina in vit Xisti tells us that even at Rome it self about the Year 120. there were few found that durst profess the Name of Christ And see what he saith In Vita Clement 1. Anaclet Mantuan lib. 1. fastor de Clem. Anacl Evarist Alex. Xist Calist Urban c. In whose times Killing Banishing and Persecuting caused Scatterings hidings and as Pliny tells us many Apostasies See what Gers Bucer saith pag. 221 222 223. of all the Ages now in question about this matter As Tertullian saith Apol. c. 3. adeo in hominibus innocuis nomen innocuum erat odio Did the Rabble but see or hear the Christians they were raged against them and cried to the Judges Tollite impios Saith Polydor. Virgil. de invent rer l. 5. c. 6. Romae non reperio quod sciam aliud antiquius templum aedificatum aut dicatum vel ad usum Sacrorum fuisse conversum quam Thermas Novati in vico patricio quas Pius Pontifex Praxidis eximiae sanctitatis foeminae rogatu divae Pudentianae ejus Sorori consecravit qui fuit annus circiter 150. But the name Templum here is not used by Polydore as by the Ancients for a large and comely Fabrick For saith Tertullian after that Apol. c. 37. Christians leave Temples to the Heathens And saith Pope Nicholas in Epist de depositione Zachariae Rodoaldi Episc recited in his Life by Papir Massonus Fol. 132. Col. 2. Deinde propter frigidiorem locum in Ecclesia Salvatoris quae ab Authore vocatur Constantiniana quae prima in toto terrarum orbe constructa est You see that by this Pope's own Testimony there was no Church in the whole World built before this one at Rome by Constantine The meaning is no large sumptuous place called a Temple but only commodious meaner Rooms or Buildings And the same Pap. Masson in Vita Bonifacii fol. 55. noteth that Hierom even in his time so late Basilicas Christianorum tres tantum commemorasse When upon the great increase of Christians but one odd Idol Temple even in Alexandria was begged of the Emperor for the Christians Ruffin lib. 2. cap. 22. and divers others tell us what tumult and stir it caused And when Euseb de Vita Constant lib. 3. c. 49 50. tells us of his building of Churches except Constantinople it is but one in a City even the great Cities Nicomedia in Bythinia and Antioch And Socrat. lib. 1. cap. 12. saith that even in Constantinople which he made so great and beautiful that it was no whit inferior to Rome and by a Law engraven on a Pillar commanded that it be called Second Rome he built from the Foundation but two Churches Pacis Apostolorum I could find in my heart were it not tedious here to translate all Isidor Pelusâ—ota's Epist 246. lib. 2. in which he openeth the difference between Templum and Ecclesia and inveigheth against that Bishop as no Bishop who cried up the Temple as the Church while he persecuted and vexed the Godly who are the Church indeed and against them that are for sumptuous Temples and unholy scandalous Churches and tells us he had rather have been in the times when Temples were less adorned and the Churches more adorned with Heavenly Graces than in those unhappy times when Temples were too much adorned and Churches naked and empty of Spiritual Graces So that when there was but one Temple in a City except two or three and when that was called the Church because it contained the Church it 's evident what the Churches then were V. The ancient Agapae shew how great the Churches then were when as all the Church did feast together and these continued in Tertullian's time in some places at least And several Church-Canons mention them after that And Chrysost saith Homil. de Oportet haeres esse p. mihi 20 21. that in the Primitive times there was a custom that after Sermon and Sacrament they all feasted together in the Church which he highly praiseth But it was not many hundred Churches that feasted in one Room And after he saith The Church is like Noah's Ark but Men come in Wolves and go out Lambs c. shewing that by the Church he meant the Assembly And after All have the same Honour and the same Access till all have communicated and partaked of the same Spiritual Meat The Priests standing expect them all even the poorest Man of all By this he sheweth what Church he meant and how great the Church was Et Serm. 21. pag. 313. Redundat injuria in locum illum Ecclesiam enim totam contemnis Propterea enim Ecclesia dicitur quia communiter omnes accipit This doth not only shew what Church he meaneth but fully confirmeth what I said before that The whole Church was in that place and that the place is therefore called the Church because it commonly receiveth all But note that this was not preach'd at Constantinople but yet at the great Patriarchal Church of Antioch And I
other Churches I have before cited a Canon which gave leave to Presbyters to preach in the countrey villages intimating it was rare heretofore 2. Filesacus saith ibid. p. 562 563. Sed ut quod res est libere eloquar illo aevo anteriore cum Parochiae vox vulgo etiam pro Dioecesi usurpatur that is for all the Bishops Charge credo Presbyteros Parochianos dictos fuisse non aliter ac siquis Dioecesanos pronunciaret hoc est In hac Parochia seu Dioecesi ordinatos titulatos But surely whilst Presbyters rarely preached there were either Churches that had no preaching which cannot be proved or else few Assemblies that had not Bishops Obj. But then you make Lay Elders of the Presbyters Ans They were the abler sort of Christians ordained to the same Ministerial or Sacerdotal Office as all true Ministers are But few of them being Learned men and able to make long Sermons were imployed only as the Bishops assistants as elders are among the Presbyterians who if they would but ordain those Elders and let them have power over the word and Sacraments though only to exercise it under the Bishops or chief Pastors guidance when there was cause they would come nearest to the ancient use XXIII And it seemeth to me an evidence that the Churches then were usually but as narrow as I assert that the Presbyters were to abide with the Bishop and attend him in his City Church For if you suppose them able to Teach or guide a flock themselves as some were such as Augustine Macarius Ephrem Syrus Tertullian c. it is scarce credible to me that the Bishop would suffer such worthy persons to sit among his Auditors when there were many countrey congregations that needed their help For that the Church was so supplied with Preachers as that besides all these Presbyters in the Bishops Church there were enow for all the rest of the countrey Parishes as now is contrary to all the intimations of Church-History And therefore when we read of so many Presbyters with the Bishop before we read of many or scarce any elsewhere surely there were no people that needed them XXIV And yet though great Cities had many with the Bishop I may add that the paucity of Presbyters under the generality of Bishops sheweth that their Dioceses then were but like Parish Churches with their Chappels Or else Aurelius and the other Bishops in the Carthage Council needed not have been in doubt whether those Bishops that had but one or two Presbyters should have one taken from them to make a Bishop of which was yet affirmatively decreed because there may be more found fit to make Presbyters of where it 's hard to find any fit to be Bishops I will speak it in the words of the learned Bishop Bilsons Perpet Govern c. 13. p. 256. In greater Churches they had great numbers of Presbyters In smaller they had often two somewhere one and sometimes none And yet for all this defect of Presbyters the Bishops then did not refrain to impose hands without them The number of Presbyters in many places were two in a Church as Ambrose writeth on 1 Tim. 3. sometimes but one In the third Council Carthag when it was agreed that the Primate of that City might take the Presbyters of every Diocese and Ordain them Bishops for such places as desired them though the Bishop under whom the Presbyter before lived were unwilling to spare him Posthumianus a Bishop demanded what if a Bishop have but one only Presbyter must that one be taken from him Aurelius the Bishop of Carthage answered One Bishop may Ordain many Presbyters but a Presbyter fit for a Bishoprick is not easily found wherefore if a man have but one only Presbyter and fit for the room of a Bishop he ought to yield that one to be Ordained Posthumianus replied Then if another Bishop have a number of Clerks that others store should relieve him Aurelius answered Surely as you helped another Church so he that hath many Clerks shall be driven to spare you one of them to be ordained by you A Diocese such as is intimated here we do not strive against XXIV Another evidence is that when ever we read of persecution turning the Christians out of their Churches you ever find them gathered into one Congregation when they could have leisure and place to meet in and usually a Bishop with them unless he were banished imprisoned or martyred and then some Presbyter supplied the place or unless they were scattered into many little parcels And you find no talk of the persecution of multitudes of Countrey Presbyters afar off but of the Bishop with his City Presbyters and Church To which add that it was One Church still which rejected obtruded Bishops and refused to obey the Emperour who imposed them All this is manifest in Gregory Neocaesar his flight with Musonius and the state of his Church In the Case of Basil and of Lucius the obtruded Bishop at Alexandria and in the Case of Antioch before described and of Rome it self It 's tedious to cite numerous testimonies in a well known case If Alexandria was in such a case or near it I hope you will doubt of no other Churches And that with this you may see what Conventicles the Christians kept when the Emperours forbad them and how resolutely the Bishops preached when the Emperours silenced them I will recite the words of Baronius himself and in him of Dionysius Alexandr apud Euseb lib. 7. c. 10. c. 17. and Cyprian ep 5. c. in Baron ad an 57. p. 542. that those who cry out against Preaching and Conventicles when they are but strong enough to drive others out of the Temples may better understand themselves Siquando c. If at any time so vehement a persecution did arise that the Christians by the Emperours edicts were utterly excluded from the Churches and assemblies notwithstanding little regarding such things they forbore not to come together in One in holy assemblies whithersoever there was opportunity This Dionys Alexand. Bishop witnesseth writing to Germanus when he mentioneth the Edicts of Valerian forbidding the Assemblies But we by Gods assistance have not abstained from our accustomed Assemblies celebrated among our selves Yea I my self did drive on certain brethren to keep the assemblies diligently as if I had converst among them And he writeth the same also to Hierax when he was banished When we were persecuted by all and put to death we celebrated the Feast with joyful minds and any place appointed us for several sorts of sufferings as the woods the desert solitudes the tossed ships the common Innes the horrid prison did seem fit to us in which we might keep our solemn Assemblies with the greatest joy That they held their Assemblies and offered sacrifice usually when it was permitted them in the prisons Cyprian witnesseth But the Acts of the holy Martyrs do fullier signifie it especially those most faithful
shall there tell him whom to Baptize where there is no Bishop And the power of Baptizing is the first and greatest Key of the Church even the Key of admission And they that do among us deny a Presbyter the power of judging whom to Baptize and give the Lords Supper to do not give it to the Bishop who knoweth not of the persons But the Directive part they commit to a Convocation of Bishops and Presbyters and the Judicial partly to the Priest and partly to a Lay-Chancellor X. Epiphanius Haeres 75. saith The Apostles did not set all in full order at once And at first there was need of Presbyters and Deacons by whom both Ecclesiastical affairs may be administred Therefore where no man was found worthy of Episcopacy in that place no Bishop was set By which it appeareth that he thought that for some time some Churches were Governed without Bishops And if so it there belonged to the Presbyters office to govern Whereto we may add the opinion of many Episcopal men who think that during the Apostles times they were the only Bishops in most Churches themselves And if so Then in their long and frequent absence the Presbyters must be the governours XI That many Councils have had Presbyters yea many of them is past doubt Look but in the Councils subscriptions and you will see it A Synod of some Bishops and more Presbyters and Deacons gathered at Rome decreed the Excommunication of Novatianus and his adherents Euseb lib. 6. c. 43. Noetus was convented judged expelled by the Session of Presbyters Epiphan Haeres 47. c. 1. See a great number of instances of Councils held by Bishops with their Presbyters in Blondel de Episc sect 3. p. 202. Yea one was held at Rome praesidentibus cum Joanne 12 Presbyteris An. 964. vid. Blond p. 203 206 207. Yea they had places and votes in General Councils Not only ut aliorum procuratores as Victor and Vincentius in Nic. 1. but as the Pastors of their Churches and in their proper right I need not urge Selden's Arabick Catalogue in Eutych Alex. where there were two persons for divers particular places or Zonaras who saith There were Priests Deacons and Monks nor Athanasius a Deacon's presence Evenof late the Council of Basil is a sufficient proof XII The foresaid Canons of Carthage which are so full are inserted into the body of the Canon Law and in the Canons of Egbert Archbishop of York as Bishop Usher and others have observed XXIII Hierom's Communi Presbyterorum Concilio Ecclesiae gubernabantur seconded by Chrysostome and other Fathers is a trite but evident testimony XIV That Presbyters had the Power of Excommunications see fully proved by Calderwood Altar Damasc p. 273. XV. Basil's Anaphora Bibl. Pat. Tom. 6. p. 22. maketh every Church to have Archpresbyters Presbyters and Deacons making the Bishop to be but the Archpresbyter CHAP. XIV The Confessions of the greatest and Learnedest Prelatists 1. THe Church of England doth publickly notifie her judgment that Church Government Discipline and the power of the Keys is not a thing aliene from or above the Order of the Presbyters but belongeth to their office 1. In that they allow Presbyters to be members of Convocations and that as chosen by the Presbyters And whereas it is said that the Lower house of Convocation are but Advisers to the Upper I answer All together have but an advising power to the King and Parliament But in that sort of power the lower house hath its part as experience sheweth 2. There are many exempt Jurisdictions in England as the Kings Chappel The Deanry of Windsor and Wolverhampton Bridgenorth where six Parishes are governed by a Court held by a Presbyter and many more which shew that it is consistent with the Presbyters office 3. The Archdeacons who are no Bishops exercise some Government And so do their Officials under them The Objection from Deputation is answered 4. The Surrogates of the Bishops whether Vicar General Principal Official or Commissaries are allowed a certain part of government 5. They that give Lay-Chancellors the power of Judicial Excommunication and Absolution cannot think a Presbyter uncapable of it 6. A Presbyter proforma oft passeth the sentence of Excommunication and Absolution in the Chancellors Court when he hath judged it 7. A Presbyter in the Church must publish that Excommunication and Absolution 8. By allowing Presbyters to baptize and to deliver the Lords Supper and to keep some back for that time and to admit them again if they openly profess to repent and amend their naughty lives and to absolve the sick they intimate that the Power of the Keys belongeth to them though they contradict themselves otherwise by denying it them 9. And in Ordination the Presbyter is required to exercise discipline And the words of Act. 20. 28. were formerly used to them Take heed to your selves and to all the flock over which the Holy Ghost hath made you Overseers or Bishops to feed or Rule the Church of God Whence Bishop Usher gathereth that the Churches sence was that the Presbyters had a joynt power with the Bishop in Church Government And though lately Anno 1662. this be altered and those words left out yet it is not any such new change that can disprove this to have been the meaning of them that made the book of Ordination and that used it II. Archbishop Cranmer with the rest of the Commissioners appointed by King Edward the Sixth for the Reformation of Ecclesiastical Laws decreed the administring Discipline in every Parish by the Minister and certain Elders Labouring and intending by all means to bring in the ancient discipline Vid. Reform Leg. Eccles tit de Divinis Officiis cap. 10. And our Liturgy wisheth this Godly Discipline restored and substituteth the Curses till it can be done And the same Cranmer was the first of 46 who in the time of King Henry the Eighth affirmed in a book called The Bishops Book to be seen in Fox's Martyrology that the difference of Bishops was a device of the ancient Fathers and not mentioned in Scripture And of the opinion of Cranmer with others in this point his own papers published by Dr. Stillingfleet Irenic p. 390 391 c. are so full a proof that no more is needful III. Dr. Richard Cosins in his Tables sheweth how Church Discipline is partly exercised by Presbyters and by the Kings Commission may be much more And it is not aliene to their office IV. Hooker Eccles Pol. lib. 5. pleadeth against the Divine settlement of one form of Government And lib. 7. Sect. 7. p. 17 18. he sheweth at large that the Bishops with their Presbyters as a Consess governed the Churches And that in this respect It is most certain truth that the Churches Cathedral and the Bishops of them are as glasses wherein the face and very countenance of Apostolical antiquity remaineth yet to be seen notwithstanding the alterations which tract of time and course of the world hath
brought And much he hath elsewhere which granteth that the Presbyters are Church governours though not in equality with the Bishops V. Dr. Field lib. 5. c. 27. shewing how the Apostles first limiting and fixing of Pastors to particular Churches was a giving them Jurisdiction saith this assigning to men having the power of order the persons to whom they were to minister holy things and of whom they were to take the care and the subjecting of such persons to them gave them the power of Jurisdiction which they had not before And As another of my Rank cannot have that Jurisdiction within my Church as I have but if he will have any thing to do there he must be inferiour in degree to me so we read in the Revelation of the Angel of the Church of Ephesus c. So that with him a Bishop is but one of the Presbyters of the same Rank having the first charge of the Church as every Incumbent in respect to his Curates and so above his Curates in Degree And As the Presbyters may do nothing without the Bishop so he may do nothing in matters of greatest moment without their presence and advice Conc. Carthag 4. c. 23. It is therefore most false that Bellarmine saith that Presbyters have no power of Jurisdiction For it is most clear and evident that in all Provincial Synods Presbyters did sit give voices and subscribe as well as Bishops And the Bishops that were present in General Councils bringing the resolution and consent of the provincial Synods of those Churches from whence they came in which Synods Presbyters had their voices they had a kind of consent to the decrees of General Councils also and nothing was passed in them without their concurrence And Chap. 49. The Papists think that this is the peculiar right of Bishops But they are clearly refuted by the universal practice of the whole Church from the beginning For in all Provincial and National Synods Presbyters did ever give voice and subscribe in the very same sort that Bishops did whether they were assembled to make Canons of Discipline to hear Causes or to define doubtful points of doctrine And that they did not anciently sit and give decisive voices in General Councils the reason was not because they have no interest in such deliberations and resolutions but because seeing all cannot meet in Councils that have interest in such business â—but some must be deputed for and authorized by the rest it was thought fit that the Bishops So here are Bishops authorized by Presbyters as their Deputies in the greatest affairs in General Councils He proceedeth to prove this by instances Concil Later sub Innoc. 3. c. VI. Even Archbishop Whitgift maintaineth as Doctor Stillingfleet hath collected Iren. pag. 394. that No kind of Government is expressed in the word or can necessarily be concluded thence No form of Church Government is by the Scriptures commanded to the Church of God or prescribed And Doctor Stillingfleet there citeth many testimonies to prove this the judgment of the Church of England And if so it must be only men and not God who make any difference between a Presbyter and a Bishop in the point of Jurisdiction VII Bishop Bilson Perpet Govern p. 16. c. 391. saith The Synod of Antioch which deposed Paulus Samosat as Eusebius sheweth lib. 7. c. 38. in Concil Eliber about the time of the first Nicene Council sate Bishops and Presbyters even 36. In the second Concil Arelat About the same time subscribed twelve Presbyters besides Deacons So in Concil Rom. sub Hilario Gregor where 34 Presbyters subscribed after 22 Bishops And in the first sub Symmach where after 72 Bishops subscribed 67 Presbyters So in the third fifth and sixth under the same Symmachus Felix had a council of 43 Bishops and 74 Presbyters The Concil Antisiod c 7. saith Let all the Presbyters being called come to the Synod in the City Concil Tolet. 4. c. 3. saith Let the Bishops assembled go to the Church together and sit according to the time of their Ordination After all the Bishops are entred and set let the Presbyters be called and the Bishops sitting in a compass let the Presbyters sit behind them and the Deacons stand before them Even in the General Council at Lateran sub Innoc. 3. were 482 Bishops and 800 Abbots and Priors conventual saith Platina Thus Bilson and more VIII To the same purpose writeth the Greatest Defender of Prelacy Bishop Downam Def. lib. 1. c. 2. sect 11. pag. 43 44. and the places before cited out of him professing that the Bishop hath but a chief and not sole jurisdiction IX Bishop Ushers judgment is fully opened in his Model which we offered to the King and Bishops in vain and which he owned to me with his own mouth X. Because the citing of mens words is tedious I add that All those whom I cited Christ Concord p. 57 c. to shew that they judge the Presbyters Ordination may be lawful and valid do much more thereby infer that they are not void of a Governing power over their own flocks viz. 1. Dr. Field lib. 3. c. 32. 2. Bishop Downam Def. lib. 3. c. 4. p. 108. 3. Bishop Jewel Def. of Apol. Part 2. p. 131. 4. Saravia De divers Min. Grad cap. p. 10 11. 5. Bishop Alley Poor mans Libr. Prelect 3. 6. p. 95 96. 6. Bishop Pilkington 7. Bishop Bridges 8. Bishop Bilson Of Subject p. 540 541 542 233 234 c. 9. Alex. Nowel 10. Grotius de imper 11. Mr. Chisenhall 12. Lord Digby then a Protestant 13. Bishop Davenant Determ Q. 42. p. 191 192. 14. Bishop Prideaux cont de Disciplin Eccles p. 249. 15. Bishop Andrews 16. Chillingworth To which I add 17. Bishop Bramhall in his Answer to Mileterius's Epistle to the King 18. Dr. Steward's Answer to Fountains Letter 19. Dr. Fern. 20. Mason at large 21. Bishop Morton Apolog. XI Spalatensis is large to prove the power of the Keys to belong in common to Presbyters as such I cited the words before Lib. 5. c. 9. n. 2. c. 2. n. 48 c. XII Even Gropperus the Papist pleadeth in the Council of Trent for the restoring of Synods of Presbyters instead of Officials the thing so much detested in England as that all we undergo must rather be endured yet saith Gropperus Restore the Synodals which are not subject to so great corruption removing those Officers by whom the world is so much scandalized because it is not possible that Germany should endure them The Spaniards and Dutch men willingly heard this but not the rest Hist p. 334. lib. 4. XIII The opinion of Paulus himself the author of that History is so fully and excellently laid down of the Original of the Bishops grandeur and of the manner of introducing the Ecclesiastical Courts by the occasion of Pacifications Arbitrations and Constantines Edict as that I intreat the Reader to turn to and peruse p. 330 331
he knoweth how little of it will be done And who will use his wit learning and zeal to plead his cause and his parts and office thus to serve his designs and gratifie him who considereth what it is to be a Bishop a Christian or a man CHAP. XVI That the English Diocesane Government doth change this office of a Presbyter of Gods institution into another quantum in se of humane invention I Come now to prove the Minor proposition of my Argument That the Diocesane Government deposeth the Office of Presbyters which God hath instituted as much as in them lieth By which limitation I mean that if we would judge of the Power and Obligation of Presbyters as the Prelatical constitution de facto doth describe it and not as God describeth it contrarily we must take it for another thing For the proof of this it must 1. be considered what is Essential to the office and 2. How somewhat Essential is taken from them I. And 1. we grant as before that no Action whatsoever as performed at the present or for some excepted season is Essential to the Pastoral office A man ceaseth not to be a Preacher or Pastor as soon as the Sermon is done and he is out of the Church When a man is asleep or in a journey he endeth not his office Nor yet when he is interrupted by business sickness or persecution Yea if he were so sick as to be sure never to exercise his office more he keepeth the Title with respect to what he hath already done 2. Yet Exercise as Intended and as the Relative end or Terminus of the Obligation and Authority is Essential to the Office For when it is a Relation which we question and that consisteth in Obligation and Authority there is no doubt but it is ad aliquid and is specified by the Action or Exercise to which men are Obliged and Authorized As a Judge a Souldier a Physician are And it being a Calling which we speak of and that durante vita capacitate it must be such Action as is intended to be Ordinary and Constant He that Consenteth not to do the work of a Minister and that for more than a trial or a present occasion and is not Obliged and Authorized to that work at least statedly as his intended ordinary course of life is no Minister of Christ which Paul well expresseth by that phrase Rom. 1. 1. Separated to the Gospel of God 3. As God in creating man made him in his own Image so did Christ in making Church Pastors Therefore he saith As my Father sent me so send I you And he that receiveth you receiveth me and he that despiseth you despiseth me and him that sent me Luke 10. 16. And they are Embassadours to beseech men in his name and stead to be reconciled to God 2 Cor. 5. 19 20. And Christ himself is called the Angel of the Covenant and the Apostle and high Priest of our Profession and the Great Prophet and the Bishop of our Souls and the good Shepherd and the great Shepherd or Pastor of the flock and the Minister of the Circumcision And he was a Preacher of the same word of life as we are And he administred the same Sacrament of Communion as we do Now as the Office of Christ had these three Essential parts viz. to be the Teacher the High Priest and the Ruler of the Church so hath not only the Apostles but every true Pastor in his place as is proved this threefold subserviency to Christ 1. They will confess themselves that He is no true Pastor who hath not Authority and Obligation which set together are called a Commission to be a Teacher of the Church For though some men may be so weak as that they can Teach but by Reading Catechizing Conference or very short defective immethodical Sermons And though where a Church hath Many the Ablest may be the usual publick Preachers and the rest be but his assistants Yet I never found any proof of Elders that were not Teachers by office as well as Rulers and had not Commission to Teach the flock according to their abilities and might not Preach as the need of the Church required it however the weaker may give place to the abler in the exercise of his office Because his office is an Obligation and Authority to exercise his Gifts as they are for the Churches greatest edification 2. And it will be confessed that he is no Minister or Pastor who is not Commissioned by Christ to be the Churches Guide in publick Worship in Prayer praise and Sacrament of Communion However where there are many all cannot officiate at once 3. Therefore all the doubt remaineth whether the power of the Keys for Church Covernment such as belongeth to Pastors be not as Essential as the rest I say the Commission the Authority and the Obligation though violence may much hinder the exercise And this I have proved before and must not stay to repeat it Only 1. God doth not distinguish when he giveth them the Keys and office Therefore we must not distinguish 2. The very signification of the words Keys Pastor Presbyter Overseer Steward c. do not only import this Guiding Ruling power but notably signifie it as most think more notably than the Worshipping part of their office 3. Dr. Hammond and all of his mind confess that in Scripture these words are applyed to no one person or office that had not the Governing as well as the Teaching and Worshipping power 4. The truth is the Teaching and Ruling and Worshipping power are inseparably twisted together Ruling is done not by the sword here but in a Teaching way by the Word As a Physician may 1. read a Lecture of health to his Patients 2. and give every one particular directions for his own cure and this last is called Governing them So when the same Pastor who Teacheth all generally by Sermons doth make his applications to mens persons and cases particularly it is Governing the Church as when a man is impenitent he doth Excommunicate him only by teaching him and the Church that such persons as are so impenitent are under the wrath of God and uncapable of Church Communion and therefore requiring the Church as from Christ to avoid that person and declaring him to be under the wrath of God till he repent and requiring him to forbear Communion with the Church And so in other acts of Government And as in Worshipping the Pastor delivereth the Sacrament of Communion so it must belong to him to Give it or Deny it 5. And indeed the ancient Churches had usually more Pastors than Assemblies by which means every Presbyter could not daily preach and officiate But yet they were so constant Assistants in the Government as hath occasioned so many to think that it was mere Ruling Elders who joyned with the Bishops in those times And Paul himself saying 1 Tim. 5. 17. The Elders that rule well are worthy of double
change in their Church Orders Either it was part of the Apostolical Commission and work to settle Church Offices and orders for Government or not as to the species if Christ had not before done it or to settle it by revealing what Christ did command them either from Christ's mouth or the Spirits inspiration to â—â—tle the Catholick Church as Moses did the Jewish If it were none of their Commissioned Office work then it was none of John's And then it is done so as may be yet undone But if it were John's work it was Theirs And if theirs why did they not perform it Even while they had that promise Matth. 15. 20 21. Where two or three are gathered together in my Name c. And If two of you agree of a thing c. If you say that there was no need till they were all dead I answer It is a Fiction The greatest numerous Church at Jerusalem had more need of more than One to officiate among them and so had Ephesus Antioch Coritnb c. than most Churches else had in St. John's days And were all the Apostles so negligent and forgetful 2. What proof is there that St. John did make this change It is either by Scripture that it is proved or by History 1. Not by Scripture For 1. No Scripture mentioneth S. John's doing it 2. Dr. Hammond and his followers confess that it was not done as can be proved in Scripture times And Chronologers suppose that there was but a year or two between his death and the end of Scripture times that is the writing of his Apocalypse And is it probable that he began so great a Change the last year of his life 2. And History maketh no mention of it at all For I am ashamed to answer their nonconcluding reason from St. John's bringing a young prodigal to a Presbyter to be educated or his Ordaining Presbyters when it is no more than is said of the other Apostles Let them give us if they can any Satisfactory proof that S. John alone a year or two ere he died made this new species of Presbyters and Churches that we may believe it to be of God But blind presumptions we dare not trust 3. None of the Ancient Churches Councils or Doctors that ever I could find did ever hold that Subpresbyters were instituted by St. John alone and these changes made by him How then shall we think that men of yesterday can tell us without them and better than they and contrary to them the history of those times 4. By as good a course as this what humane corruption may not be defended and Scripture supposed insufficient to notifie Gods Church-institutions to us When there is nothing said in Scripture for them the Papists or others may say that S. John made this or that Change when all the rest were dead But why must we believe them 5. And the Church hath rejected this plea already long ago When Papias pleaded that he had the Millenary Doctrine from St. John himself and when the Eastern Churches pretended his Authority for their time of Easters observation here was incomparably a fairer shew of St. John's Authority than is produced by Dr. H. in the present case And yet both were over-ruled by the Consent of the Churches II. And that it cannot be proved to be the Apostles intentions that their establishment herein should be but temporary and left to the will of man to change I have largely proved in my Disput 1. of Church Government long ago I now only say 1. That which the Apostles did in execution of a Commission of Christ for which he promised and gave them his infallible Spirit was the work of Christ himself and the Spirit and not to be changed but by an Authority equal to that which did it But such was the setling of the species of Churches and Elders Ergo c. The Commission is before recited from Scripture and so is the promise and gift of the Spirit to perform it 2. Where there is full proof of a Divine Institution by the Apostles and no proof of a purpose that men should afterward change it or that this institution should be but for a time and then cease there that Institution is to be supposed to stand in force and the repeal cessation or allowed mutation to befeigned But there is full proof of a Divine institution by the Apostles that Preesbyters with the power of Government were placed over single Churches and no other saith Dr. H. And there is no proof brought us at all of either Repeal Cessation or Allowance for mutation Ergo c. They confess de facto all that we desire viz. 1. That there was then none but single Churches or Congregations under one Bishop 2. That there were no Subpresbyters Let them now prove the Allowance of a Change 3. That supposition is not to be granted which leaveth nothing sure in the Christian Churches and Religion But such is the supposition of a change of the Apostles Orders in these points Ergo. If the after times may change these Orders who can prove that they may not change all things else of supernatural institution As the Lords day Baptism the Lords Supper the Bible the Ministry yet remaining c. And if so nothing is sure Object Christ himself instituted these and therefore they may not be changed Answ 1. It was not Christ himself that wrote the Scripture but his servants by his Spirit 2. Christ himself did that mediately which his Apostles did by his Mandate and Spirit Matth. 28. 20. The Spirit was given them to bring all things to their remembrance which he had spoken to them And to cause them to Teach the Churches all things which Christ had commanded them And as Christ made the Sin against the Holy Ghost to be greater than that which was but directly against his humanity and as he promised his Disciples that by that Spirit they should do greater works than his so that which his Spirit in them did establish was of no less authority than if Christ had personally established it 4. By this rule the Prelates themselves may be yet taken down by as good authority as the Apostles other settlement was changed For if it was done by Humane Authority there is yet as great Humane power to make that further change Wherever they place it in Kings Bishops or Councils they may yet put down Bishops by as good authority as they put down what the Apostles set up and may set up more new orders still by as good authority as they set up these half-presbyters And so the Church shall change as the Moon 5. That which is accounted a reproach to all Governours is not without proof to be imputed to God and his inspired Apostles But to make oft and sudden changes of Government is accounted a reproach to all Governours Ergo For it is supposed that they wanted either foresight and wisdom to know what was to be
me all nations baptizing them And Dr. H. thinketh that no Presbyter but Bishops baptized in Scripture time because there were then no other existent And it is too evident in Antiquity by what I before cited that no child or aged person was usually baptized without a Bishop when Bishops came up at least they used to anoint their nostrils c. with holy oyl And doubtless they that Baptized or admitted to baptism did examine them of their faith and resolutions before they took them into the Covenant and Vow of God And how many hundreds in a year can the Bishop do this for besides all his other work 6. It is by the English Canons and Rubrick the Bishops duty to confirm all that were baptized many think it is meant in Heb. 6. 1 2. Our Bishops take it for a proper part of their work And they that must confirm them according to our Liturgy must know their understanding and receive their profession of their faith and standing to their Baptismal Covenant which requireth some time and labour with each one for him that will not make a mockery of it Look into the Bills of London which tell you how many are born every week and thence conjecture how many hundreds in a year the Bishop hath in that Diocese to Confirm and consequently in other Dioceses proportionably Or if that will not inform you try over England where you come how many are though but cursorily as a hasty ceremony confirmedat all Whether it be one of many hundreds And set this to the rest of the Bishops work 7. It is the Bishops work to defend the truth against gainsayers to confute and stop the mouths of Hereticks and contradicters and confirm the troubled and wavering minded in the faith not by fire and sword nor by a quick prohibition of others to preach but by sober conferences and weight of evidence and by Epistles as Paul did when they are not at hand yea even to other Churches and as one that is gentle to all men apt to teach patient in meekness instructing them that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2. 24 25. And shall the Bishop do this for many hundred Churches While he is defending the poor flock against Papists Quakers Arrians Socinians Infidels alas how numerous are the deceivers at Newark or Gainsborough or Boston what shall they all do between that and Barnet or the remotest part of Buckinghamshire II. The second part of the Bishops office is to be the peoples Priestly guides in Gods worship principally in the publick Assemblies and oft in private viz. 1. To confess the peoples sins and their own To be their own and the Churches mouth in prayer thanksgiving and the praises of the Lord. And in how many hundred Congregations at once will they do this 2. To consecrate and distribute the Sacrament of Communion and consequently to discern who are fit for it And in how many Churches at once will he do this 3. To bless the Congregation at the end of every meeting All these I have before proved that the ancient Bishops did and Dr. Hammond saith No other in Scripture times And what Ubiquitary shall do this 4. And in private it is the Bishop that must visit the sick that must be sent for by them all and must pray with them As Dr. H. at large proveth Annot. in Jam. 5. I have told you before how well and for how many he is able to do this in one of our Dioceses If that serve not turn I pray you if you are foreigners ask English men what number it is of sick men in a Diocese that are visited and prayed with by the Bishop Compare them with the Bills of Mortality in London and judge proportionably of the rest whether he visit one of many thousands of such as die to say nothing of all the sick that do recover 5. And it is the Bishops work to receive all the offerings first-fruits tythes and other maintenance of the Church as the Canons before cited say And see Dr. H. on Act. 2. c. and Act. 4. 33 34 35 c. 6. It was the Bishops work to take care of all the Poor Orphans Widows Strangers as the Canons cited shew And Dr. H. on 1 Cor. 12. 28. c. saith The supreme trust aâ—d charge was reserved to the Apostles and Bishops of the Church So in Can. 41. Apost A Bishop must have the care of the moneys so that by his power all be dispensed to the poor c. where he citeth Just Mart. and Polycarp for a particular care I have before told you that if the poor of every parish be not relieved till the Bishop take notice of them few of the poor in England would be any more for Bishops than for famine nakedness and death III. But the principal thing which I reckon impossible and is and must be destroyed by Diocesanes is the Government of all the particular Churches or Parishes in the Dioâ—â—se Where note 1. That I speak not of the Magistrates Government 2. Noâ— of that General Inspection by which an Archbishop or General Pastor overseeth the inferiour Bishops with their flocks as a general Officer doth the Regiments and Troops in his Army which have Colonels and Captains of their own But I speak of the particular Church Government of the Bishops of single Churches like that of Captains over their own troops or rather Schoolmasters in their several Schools And I the rather mention this because Bishops making it more proper to themselves than Teaching or Worship must hold were they consistent with themselves that they can less delegate it to others The exercise of the Keys are 1. For entrance by Baptism 2. By confirmation rightly understood as in a peculiar Treatise I have opened it 3. By Reproof Consolation Excommunication and Absolution of particular persons which I am now to speak of Where distinctly note I. What the work is Materially II. In what manner it must be done III. On how great a number of persons I. 1. To receive accusations and informations of all the great and perilous heresies crimes and scandals in the Diocese 2. To judge of the credibility of the witnesses hardly done by a stranger and of the validity of their proofs For Councils themselves have petitioned the Emperours that ungodly persons might not be witnesses who make so small a matter of other sins as that they may be supposed to make but little of false witnessing Else an Atheist or Infidel or man of no conscience as he never need to miss of Church preferment for want of conforming to mens wills so he may be master of the â—ame liberty and lives of all honest men at his pleasure and govern them that govern Church and State Therefore Bishops themselves must difference between witnesses And to say I know an honest man that knoweth an honest man that saith they are honest men is a poor
with six or seven in a day if he did nothing else shall before he can examine their cases have thousands more of their and others to examine So that nothing of this nature can be more notorious than that our controversie with the Bishops is but such as these Whether the Lord Mayor alone shall not only oversee all the Families in the City but be the Only Governour of them so that Husbands Parents and Masters shall only teach and exhort their families but the Lord Mayor alone shall rule them as to their daily works their speeches and their lives Or whether the City and the whole Diocese shall have but one Schoolmaster who shall be the sole governour of all the Schools in all those hundred parishes 20 or 40 or 100 miles distant and the Schools shall have under him only Curate Ushers who shall only teach the boyes as far as they are willing to learn and for all their untractableness disobedience absence and faults shall present their names to a Chancellors Court set up by the sole ruling Schoolmaster Or whether all the Colledges in the University shall have no Governour but the Vicechancellor and the rest be but Tutors to the Voluntiers Or whether all the Patients in a Diocese shall have but one Physician to govern the Patient by prescripts and under him only Apothecaries to carry about his medicines and directions Indeed if it were the Physicians work to play the Soldier and cut all their throats it might be done in a short time But healing requireth more ado And if it were the Bishops or Chancellors work to do no more than to read an accusation and say Do you Repent and as some do because they must be thrice admonished to say at once I admonish you I admonish you I admonish you I excommunicate you or to do as the Pope doth Interdict whole Kingdoms at once as Herod killed all the children in hope that he should meet with Christ among them then a few hands might do the work But whether it be possible to exercise the discipline of Christ in their Diocesan way on one of a thousand let the impartial judge As also whether that Church be fitlier said to be governed or ungoverned where one of a thousand is governed indeed whenas it is the body of the people and not one of a thousand that is called the Church CHAP. XIX The same Impossibilty proved by Experience THey say Experience is the teacher of fools But O how well were it for the Churches of Christ if their Reverend Bishops who think themselves only meet to govern them had but learnt by it these 1300 years at least The Experience which I offer you is 1. That of the ancient Churches what work the enlargement of their Diocesses and growing great by the greatness of their charge made quickly by the destruction of true discipline abundance of forecited testimonies shew To which what sad complaints might I add out of Socrates Chrysostome Isidore Pelusiata and many others which made Gregory Nazianz Orat. 1. Say so much of the difficulty of a Bishops work and to depose himself when contentious men were ready to depose him and to wish so earnestly that there had never been greatness and Priority and difference of Seats as Upper and Lower among the Pastors of the Churches being tired with their contentions pride and envy even of the Orthodox themselves who instead of doing the work contended for power and preeminence I cited some of Chrysostomes sayings before de sacerdot l 3 c. 16. 17. where he sheweth the greatness of a Bishops work and p. 57. So p. 58. Nisi quotidie Episcopus omnium domos circumierit in hac parte vel eas superans quibus nullum aliud studium est quam in foro versandi deambulandique hinc omnino offensiones infinitae emergent Neque enim ij soli qui aegrotant sed qui sani sunt invisi se volunt Id quod non religionis ac pietatis sed honoris dignitatisque potius nomine plurimi sibi vendicant Ac si quem forte contigerit ex ditioribus potentioribusque Christianis ecclesiae usu lucroque communi ita urgenti ab Episcope frequentius invisi hic protinus Episcopus palpatoris atque adulatoris notam sibi inurit Chrysostome speaketh like a man that knew by experience what a Pastors work is And if our Bishops must go to every house how many years pilgrimage would it be to go but once through all their Dioceses Bernard saith Epist 82. Cum praesideant urbibus valde populosis coetus ut itadicam patrias propriae Diocaeses ambitu circumcludant occasione inventâ â—â— quacunque veteri privilegio satagunt ut vicinas sibi subdant civitates quatenus duae quibus vix due Praesules sufficiebant sub uno redigantur antistite And the doleful lapse of discipline hereupon all History witnesseth Which made Erasmus say Eccles lib. 1. Quantum negotiâ— credimus esse cum praeter vicos paâ—os viginti frequentes amplae civitates such as our big Market Towns uni parent antistiti Et multorum praesulum ditio tam late patet ut siquam maxime forent expediti omnibus mundanis negotiis non possent tamen in omnibus oppidis Concionari quum bodie una civitas quamplures requirit Ecclesiastes How much less will one perform all the rest of the Bishops work Saith Musculus Loc. Commun de Minist p. mihi 438. Quare viderint Episcopi c. Let Bishops look to it who when they cannot or do not rightly Minister to one Church extend their power not to some few Churches but to whole Provinces Let them read Chrysostome on Tit 1. Per civitates in every City c. These things made Luther say advers falsò nominatum ordinem Episcop To. 2. p. 310. Perinde habet c. It is with these wicked ungodly Bishops all one as if the Devil himself should mitred and ringed sit in the chair and himself rule the people And Bishop Hooker in 8 precep saith Et certe si jam vigeret antiquus ille ergae populum amor If they had the ancient Love to the people they would themselves confess that there is more work in one City than the best men can easily do They know well enough that the Primitive Church had no such Bishops till the time of Silvester the first I cite this ex Altar Damascen having not the Book at hand Filesacus tells us ex Concil Triburiensi c. 26. Relata est coram sancta Synodo quaeremonia plebium eo quod sint quidam Episcopi nolentes ad predicandum vel ad confirmandum suas per annum paraecias circuire de Orig. Paraec p. 537. What would they have done if they had been in our times See Isidore Pelus Ep. 246. l. 2. p 236. teaching Bishop Eusebius and Theodosius what a Church is who had so far lost the true Episcopacy as to take walls for men and to abuse and scorn
the true Church or godly people while the Walls were adorned as if Christ had come from Heaven more for Walls than Souls c. of which before In a word nothing is more evident than that true Discipline was shut out at the times and in the degrees as Diocesses were enlarged and that in Aâ—rick and other places where the Churches or Diocesses were more small and numerous discipline was best preserved II. The second sort of experience is that of almost all the Reformed Churches who have found the Pastoral work and Discipline particularly to be so great as that less than all the Parish Ministers concurring could not perform it 1. Those Churches which with Calvin set up Presbytery exclude no Pastor from the Governing part but took in Elders of the people to help them because experience had told them that all the Ministers were too few what then would one Bishop and Chancellour or Vicar have been able to do 2. The Lutherans who set up superintendants commonly so set them over the Pastors as not to take away the true Pastoral power of governing their particular flocks as finding by experience that the old way of Prelacy would not do it And usually they join Magistrates with them as they also in the Palatinate did And it is such an oderate supriority which is exercised in Hungary Transilvania and in Poland till the Papists rooted them out thence 3. The Helvetian Divines exercise a certain measure of power in keeping the unfit from the Sacrament but not what they judge to be the Churches duty because the Magistrate never would consent That the Pastors are for it as needful to the right ordering of the Churches you may see in Polani Syntag. at large and in most of their Divines of Basil Bern Zurich c. I will now only cite the honest hearty words of Musculus above 100 years ago because he was a man most clear and candid and that did mancipate his judgment neither to Luther Calvin nor any party as such but took liberty to differ from them all as in the points of Redemption perseverance c. At Bern in his Loci Commun ed. 1567. p. 421 He proveth Bishops and Presbyters and Doctors and Pastors to be all one And p. 422. that in the Apostolick Primitive Church they governed the Church in common being subject to no head or president But after the Apostles daies as Hierome saith to avoid schism but as he thinketh more out of a desire of Majority one got the name and presidency of a Bishop But saith he whether this counsel did profit the Church or not by which such Bishops were introduced as Hierome saith by custome rather than by truth of divine disposition to be above the Presbyters it hath been better manifested to after ages than when this custome was first brought in which we must thank for all the insolency wealth and tyranny of the Principal and Equestral Bishops yea for the corruption of all the Churches which if Hierome had seen undoubtedly he would have known that it was the devise not of the Spirit of God to take away schisms as was pretended but of Satan himself to lay waste and destroy the ancient Ministers for feeding the Lords flock whereby it might come to pass that the Church might have not true Pastors Doctors Presbyters and Bishops but under the masks of those names idle-bellies and magnisick Princes who will not only not themselves feed the people of God with sound Apostolick Doctrine but also take care by most wicked violence that it be done by no one else By this devise of Satan it is brought to pass that instead of Bishops the Churches have potent Lords and Princes for the most chosen out of the order of Nobles and great men who being upheld by their own and their kindreds power may domineer over the flock of God as they list And p. 423. The office appointed to the Bishops that came after the Apostles times was to preach to the people to adminster the sacred things to prescribe repentance to take the care of the clergy and the people both in City and Country to ordain to visit to take care that the goods of the Church be rightly kept and dispensed and to take the patronage of Church-matters with Princes And if the Bishops had but staid here it had been better with the Church Or if the Prelates and Pastors of our times would return to these Canonical Rules there might be hope that the Eccleasiastical State and order might possibly be reformed and the controversies of these times might be ended by the word of God Hence it is plain that the office of true Presbyters and Bishops in the Church of Christ is to feed the Lords flock with sound Doctrine and to be truly Pastors and Teachers But now the false Bishops pretend a Pastoral Cure when going to the Assembly-Offices they are as they take it Episcopally cloathed They put on a white stole longer than ordinary with a girdle not such as John Baptist wore c. The maskd Pastor thus dressed doth not feed the flock of God but performeth the Church service in such a gesture Ceremony and dralect that all the matters of the Church may be nothing else than certaine vaine and pompous shewes so that if one of the Apostles were there he would never so much as dreame that this were the Episcopal feeding of the Lords flock Thus the Bishop doing once or twice a year doth Suffciently performe his Office what ever he do the rest of the time The ordination of Ministers and other things accounted Ecclesiastical he committeth partly to his suffiragane and partly to his Vicar or Chancellor The office of Teaching he committeth to some Doctor or Monk so sworne as that he shall not dare to speake a word or hisse besides what is prescribed him in the formes of Lawes Thus far I confess he speakes of the Popish Bishops But who would believe he meant not ours that had seen them And how little do they differ Well you shall next hear him speak of Protestant Bishops Pag. 425 Let us now come to other Ministers Pastors and Bishops divers from these who do nothing in the Church of Christ but Preach and teach They have certaine daies of the weeke on which they Preach And that is well They Preach only out of the holy Scriptures And that well too But this is not well that very many of them speak formally and coldly and not from the heart so that what Seneca somewhere saith agreeth to them Animum non faciunt quia animum non habent They make not men hearty or serious because they are not so themselves And that of the Roman Orator thou wouldst never talk thus if thou speakest from the heart Nor do they accommodate the word of God to the Hearers by pertinent and profitable distribution but they think they have well performed their office if they have any how spoken out the hour In the
of my conviction When I undertook a Pastoral charge my self I kept with me two Ministers to assist me at one Parish Church and a small Chappel I had three Godly Justices of Peace in the Parish who to countenance our discipline kept their monthly meeting at the same time and place I had four ancient Godly men that performed the office of Deacons I had above twenty of the Seniors of the Laity who without pretence of any office met with us to be witnesses that we did the Church and sinners no wrong and to awe the offenders by their presence These met once a month together we had almost all the worthy Ministers of the Country agreeing and associated to do the like in their several Parishes as far as they were able that unity might the more convince offenders We had in the same Town the next day after our monthly Town-meeting an Assembly of a dozen or twenty such Ministers to edifie each other and that those might be tryed by them and before them whether we could perswade them to repentance who could not be prevailed with by ourselves And which was our ease incomparably beyond all this the times nor our judgment allowing us to use discipline upon none but such as consented to our office and relation to them we told them that we had all agreed only to exercise so much of discipline as Episcopal Presbyterians and Independants had no controversie about some of the Episcopal joyning with us and that we would exercise it in all our flocks but we could be Pastors to none against their wills whereupon of about 3000 persons 1800 or more of which were at age to be Communicants all refused to do any more than hear me preach for fear of discipline except about 600 or a few more These 500 were the most understanding Religious part of the Parish all the grosly ignorant and the Common swearers and all the Drunkards and scandalous persons were among the refusers except about five or six young men that had got such a Love to tipling that they could not leave it These hid their sin a while But could not long Yet the trouble and work that these five or six men made us sometimes by Drunkenness sometimes by fighting sometimes by slandering their Neighbours or such like was more than it is easy for an unexperienced person to believe So hard was it to bring them to a Confession of their sins or to ask those Forgiveness whom they grosly wronged that when we endeavoured with all our skill to convince them and used both gentle exhortation and also opened to them the terrors of the Lord when we prayed before them that God would give them repentance when their own Parents and relations joyned with us all would not make them confess their sin but we were forced to cast them out of our Communion for the most part of them And among all the rest there were some that sometimes would need admonitions and reconciliations with one another which found us some work But if we had but been troubled with all the other 1000 or 1200 as was supposed of the Parish and so with all the Swearers railers Common Drunkards some Infidels c. What work should we have had So much as I dare confidently say that without being half so strict and troublesome as the Ancient Canons were all we could not possibly have done more in the work of discipline than Govern that one Parish Nor could we have done so much but with such omissions as nothing but disability would have quieted our Consciences under And that you may know that I give you not my single experience the rest of the honest Ministers of the County 1. Sometimes durst not associate with us because the scandalous persons of their Parishes were so many and so masterly and fierce as that they were not able they thought to exercise any discipline among them 2. Some that did joyn with us were fain to do as the Independants and gather out some of the best to be their flock as to Communion in the Sacrament and let the rest live quietly as bare hearers because the offenders were so many that they durst not exercise discipline on them 3. Some did even give the Sacrament to all promiscuously how scandalous soever to avoid the difficulties of exercising discipline 4. And all over the land they were faine to take the same course with these sorts aforesaid yea and more too many quite forbear the Sacrament because they could not keep away the scandalous 5. And too many took up the way of Separation and gathered Churches out of these Churches according to their several opinions because the Parishes were so bad that they thought them uncapable of discipline Though yet the truth is 1. Many such made them worse than they were 2. And took the course that was easiest to them by avoiding the most difficult part of their work 3. And they were led to it by over valuing Expressive parts in some of the people and unvaluing the good desires of some that wanted such Expressions And if we that found discipline too hard a work for us to exercise in our several Parishes should have dreamed that one of us was sufficient to have exercised it on a thousand or many hundred such Parishes by our selves and Chancellors O what Monsters of ignorance should we have been CHAP. XX. Objections against Parish Discipline answered Obj. 1. YOu make this discipline seem more needful than it is A Church may be a true Church without it The Helvetians use very little of it at all Ans 1. The Helvetian Divines write for it though with lenity and they are for denying the Sacrament to the Impenitently wicked which is not nothing and they are for Pastoral admonition of the persons that are scandalous And the rest the Magistrates hinder them from and partly undertake themselves And verily I take it to be much more iningenuous to let the Magistrate do what he can and to pretend to no more discipline than to talk for it and never use it 2. A Man may be a true man though he have the Palsie Dropsie Gout or Stone or be dismembred And are these therefore indifferent things 3. Whether discipline be needful judge after these Reasons 1. Otherwise Bishops are not needful to exercise it nor any other Pastors but bare Preachers Why should Lordships wealth and honours be allowed Bishops for that which is not needful 2. If it be needful to be exercised on Ministers why not on the People also And if not on Ministers why have there so great numbers been silenced suspended and troubled Sure somebody thinketh that our silencing is needful 3. If it be not needful why did the universal Church use it and that so strictly from the beginning And why do they that say this pretend a reverence to the Ancient Churches to the Councils the Canons and the Bishops of those times who went ten times further in their
Did it preserve the Kingdome of Navar to the right Lord What should I say more of this after the copious instances of H. Fowlis and after that volume of W. Prin. of the English Prelates Treasons Read it and judge 2. What people more peaceable and obedient to their superiors for instance than the Helvetian Ministers have been who yet have no such thing as Bishops 3. Dr. Pet. Moulin Junior one of your selves in his answer to Philanax Angl. hath said enough to confute most of the Calumnies against the Reformed Churches in this point 4. Who knoweth not that even in the ancient Churches and that when Episcopacy was thriving apace yea and by and among the Bishops themselves yea some that were good men and are now Sainted yet tumults seditions rebellions and contentions troubled the Churches and the Emperours and Magistrates as frequently as of later times which I mention not to abate the honour of those better Christians but 1. To shew you that all this was done under Prelacy and therefore it was not want of Prelacy or aversness to it that is to be taken for the cause 2. That these distempers were found in the best times and among the purest Churches and therefore are not to be now thought strange or taken for a mark of a bad religion I will not repeate what I said but even now of the horrid tumults and blood shed at Alexandria their cruel Murdering of Hypatia and the insurrection and sedition even of the Holy Monks and Saint Cyrils Sainting of the executed actor of violence on the Governour What work his Predecessor Saint Theophilus made against Saint Chrysostome how Epiphanius acted his part how Saint Hierome was of their party how even the Orthodox Bishops in several Synods opposed and deposed those two excellent Bishops of Constantinople Gregory Theol. and Chrysostome hath been said before Even at the Election of Chrysostome Theophilus went about by all means to discredit him and to preferr to the place one Isidore a Priest of his own Church And that you may know how Loyalty prevailed against the owning of Tyrants when they got the better you shall further hear why Theophilus set so much by this Isidore because he undertook for him a perillous piece of service saith Socrates li. 6. c. 2. viz When the Emporour Theodâ—sius waged War with Maximus the Tyrant Theophilus sent Presents directed to the Emperour with two Letters one to Theodosius and one to Maximus charging Isidorus to present him that got the better with the gift and one of the Letters Isidore being careful of his business went diligently about this feat got him to Rome and hearkeneth after the Victory But his fetch was not long ere it was found out for his Reader that accompanyed him stole away his Letters Whereupon Isidore being afraid to be taken with the manner took his heeles in all hast to Alexandria This was it that made Theophilus labour so carnestly for Isidore But all that were of the Emperours Court preferred John to the Bishopprick And afterwards when as many charged Theophilus with heynous crimes and presented to the Bishops then present libells and Articles against him some for this thing and some for that Eutropius one of the Emporours Chamber having gotten the Articles and Inditements shewed them to Theophilus bad him choose whether he would Create John Bishop or stand at the Barr and answer to the Crimes that were laid to his charge Theophilus was so afraid with this that presently he consented to the installing of John What would have been said of one of us now if we had not only complyed with a victorious Tyrant but also so jugled with presents and double Letters before hand I did my self disowne Oliver Cromwel openly to his death and yet because after twelve years possession of the Usurpers I did but Dedicate two Bookes to his Son Richard whom I never saw nor heard from only to encourage him to befriend truth and unity against Papists and Sectaries who then threatened all and this when the Royalists themselves gave out that he was Really for the restoration of the King this is made the odious Crime in me as a thing deserving greatest Infamy Do I need to recite how great Leo himself and other Roman and Italian Bishops owned the Barbarian Conquerours No wonder than if they too early took Theodoricus for their King set over them by God who was a better man than the rest and had at last a better Tittle Saith Socrates further li. 6. c. 7. When the Common-wealth of the Roman Empire was tossed with these troublesome stormes of Rebellion such as were promoted to the reverend function of Priest hood were at distraction among themselves to the great slander of Christian Religion Then was one set against the other the original of which pestilent Schism came from Egypt and the occasion was as followeth There was a question broached a little before whether God were a body made after the likeness and forme of man Or whether he were without body and void of all Corporal shape Hereof there arose sundry contertions and quarrels While some affirmed this and others that Some of the rudest and unlearned sort of Religious men thought that God was Corporeal and of the forme and figure of man But the greater part condemned them with their Heretical opinion affirming that God had no bodily substance or shape Of which opinion was Theophilus Bishop of Alexandria so that in the hearing of the whole Congregation he inveighed bitterly against the Contrary The worshippers of Egypt understanding this left their Religious houses came to Alexandria flocked about Theophilus condemned him for a wicked person and sought to bereave him of his Life Theophilus being made privy to their Conspiracy was wonderful pensive devised how he might scape their hands and save his life As soon as he came into their presence he saluted them Courteously and said thus to them When I fasten mine eyes on you methinks I see the lively face of God With these words the rash heat of the unruly Monkes was delayed and they said If that be true that thou sayest that the Countenance of God is no otherwise than ours accurse then the works of Oregen For divers of his books do impugne our opinion But if thou refuse to do this assure thy self to receive at our hands the punishment due to the impious and open Enemies of God Nay saith Theoph. I will do that which seemeth good in your eyes Thus you see what the Monks were But will you see what Theophilus was It followeth The Religious houses in Egypt were overseen of four worthy men Bretheren Dioscorus Ammonius Eusebius and Eutburmus Their great fame and excellency made Theophilus force them out of their beloved solitude and make Dioscorus a Bishop and two other to live with himself At last their Consciences were pricked perceiving that the Bishop was set upon heaping and hoarding of mony and that all their labour
parts requisite thereunto or had not as yet attained to maturity of years being not much past their nonage as we have known some of them to be or in all respects undeserving persons And yet men of age and experience eminent for learning and piety must stand unveiled before such as these to receive directions and commands from them to whom they were able and fit to give the same who through the just judgment of the Almighty have since been as much and more scorned than they do now scorn others every way their superiour but in place Here he citeth such like words also even from Bishop Andrews Gonc ad Cler. with his prediction of the fall of their order for their vicious lives So p. 6. To this specious design an open way seemed to be made by the great profaness and vicious living of the opposite party who while they were zealous for conformity to the ordinances of men and thought a main part of Christian duty to depend upon the observation of them did allow themselves carnal liberty inviolating the precepts and commandements of God And this they did as from the inbred corruption which is common to all men so likewise from a private spirit of opposition against the adversaries of their cause And p. 10 11. Speaking of advantages against the Bishops and their party saith he This perchance was not the meanest that they might thus check and shame the open prophaness gross impiety irreligion and sin of their professed adversaries The which to speak truth was so eminent oft times and notorious in many of them as might startle a meer natural Conscience to hear or behold it and cause therein an abhorrence from their courses so opposite as well to right reason as sanctifying grace much more in a mind inlightened though with the smallest ray of Evangelical truth For what could be more strange or hateful to men in whom was any spark remaining of common grace or moral virtue and who were not wholly possessed with Atheism and carried on with fullest bent to libertinism and ungodly practice than to hear those that professed themselves the followers of Christ scoffing at the purest acts of his worship blaspheming or prophaning his holy name by causless Oaths fearful imprecations direful execrations and such like speeches not to be expressed again without horror and amazement And not only so but glorying likewise in this their abominable wickedness and in other of like damnable nature in lasciviousness lusts excess of wine and strong drinks revellings wherein they thought it strange that others ran not with them to the same excess of riot speaking evil of them How much did this their apparent and overdaring impudence in sin commend and grace the seeming Saint-like conversation of their adversaries of some of them we cannot without manifest breach of charity judge of them otherwise than that they were simple harmless well meaning men who being offended and not without cause at the corruption of the times and scandalous lives of many in the sacred office of the Ministry And indeed their strict conformity in other respects to the precepts of the Gospel with their constancy in suffering for the defence of their cause did argue as much to moderate men and not possessed with prejudicate hatred of their opinion and persons For such as these could never be induced to entertain a good conceit of them no not in the least measure but judged their best actions to be counterfeit and false and thought their greatest suffering to proceed from pride and contumacy of spirit Now as it comes to pass between those that extreamly hate one another that they endeavour as much as in them lieth to be unlike each other in manner of life so it fared in this case And p. 27. 28. The slack hand of ecclesiastical discipline was another cause of the general ignorance and prophaness of these times which reached no further for the most part to the inferior Clergy how peccant soever otherwise than in disconformity to Episcopal orders Provincial or Synodical Constitutions touching external government Neither did it call people to a due account if any of their proficiency in the knowledge of Christ Jesus or censure them for non-proficiency therein yea scarcely for gross and scandalous crimes if they were persons known to be well affected to the present Government And of the change since in 1653 when Bishops were down he saith p. 29. I can speak it on my own knowledge that a Town of good note in the Western parts of the land not far distant from the Sea heretofore famed for all manner of riot and disorder by this course of late years hath been reduced to that order and discipline that it is a rare matter to see a man there at any time distempered with wine and strong drink or to hear a rash Oath proceed from any mans mouth no not when there is most frequent concourse of people thither from all the neighbouring parts Such changes through Gods mercy were not rare till Prelacy returned Reader I cite the words of this author so tediously because many would perswade those that knew not those times that none of this was true on either side And because the Author was a very high Prelatist writing openly against their adversaries 1653. VI. Dr. Gauden after Bishop of Worcester Hiera spist pag. 287. saith I neither approve or excuse the personal faults of any particular Bishops as to the exercise of their power and authority which ought not in weighty matters to be mannaged without the presence Council and suffrages of the Presbyters such as are fit for that assistance The want of this S. Ambrose S. Hierome and all sober men * justly reprove as unsafe for the Bishops and Presbyters and the whole Church For in multitude of Counsellors is safety and honor I am sure much good they might all have done as many of them did whom these touchy times were not worthy of And p 262. 263. They have taught me to esteem the ancient and Catholick Government of Godly Bishops as Moderators and Presidents among the Presbyters in any Diocess or Precincts in its just measure and constitution for power paternal duty exercised such as was in the persecuting purest and primitive times Just such we offered them in Bishop Ushers Model p. 263 I confess after the example of the best times and judgment of the most learned in all Churches I alwayes wished such moderation on all sides that a Primitive Episcopacy which imported the authority of one grave and worthy person chosen by the consent and assisted by the presence Counsel and suffrages of many Presbyters might have been restored or preserved in this Church And this not out of any factious design but for those weighty reasons which prevail with me Add to this what he saith in Hookers life of the late Bishops and remember that this man was one of the Keenest Writers against the adversaries of the Bishops in his
time And that though he was made a Bishop and great when the King was restored yet he was the only Bishop of them all that in our conference at the Savoy did desire and endeavour by such concessions to have reconciled us altogether VII I must not tire the Reader with more such long citations I next wish him to see Mr. Alesburies Treatise of confession p. 21. 24 28 104 105 169. Where he describeth the ancient discipline and sheweth from our own Prelates that it is every particular member of the flock that the Pastor should personally know and counsel And see how far we are from this VIII But none of these speak of the times that we are now fallen into It can hardly be expected that any of their own party should yet dare to speak against them yet in private talk how common is it But because it will be too tedious to recite the words I desire the Reason to peruse a Book called Icabod or the five groans of the Church which in sharpness and high charges upon the Prelates since their return exceedeth all that are before cited And that you may know that he is sufficiently Episcopal one of his accusations of them is for accepting so many into the Church now that were lately against conformity I know the man who is said to be the Author and know him to be conformable to this time and in possession of a benefice in the Church IX Let the Reader remember that the division between the Conformists and Non-conformists began at Frankford in Queen Maries days and that Dr. Ri. Coxe was the man than began this stir against the English Church there by his forcible obtruding the Common-Prayer book on them and that long led that party And let him read in Cassander his 20th Epistle where he will find that the said Dr. Coxe when he was made Bishop of Ely in Queen Elizabeths time wrote to Cassander for directions about setting up Cruciâ—â—xes or crosses in the Churches and Cassander instructeth him in what shape the Cross is to be made And his Prec Eccles gave us some of our Collects X. Yea when the Popish Prelacy is described it is so like to ours that when Dr. Bastwick and others wrote against the Italian Bishops ours take it as spoken of them Hear Bishop Jewl Serm. on Mat. 9. 37. 38 But the labourers are few I say not there are but few Cardinals few Bishops few Priests that should be preachers few Archbishops few Chancellors few Deans few Prebendaries few Vicars few Parish priests few Monks few Fryers For the number of these is almost infinite And p 198. And what shall I speak of Bishops Their cloven Mitre signifieth perfect knowledge of the old and new Testament Their Crosiar staff signifieth diligence in attending the flock of Christ Their purple boots and sandals signifie that they should ever be booted and ready to go abroad through thick and thin to teach the Gospel But alas in what kind of things do they bear themselves as Bishops These mystical titles and shews are not enough to fetch in the Lords harvest They are garments more meet for Players than for good labourers whatsoever apparel they have on unless they will fall to work Christ will not know them for Labourers Pag. 144. The Christians in old time when they lived under Tyrants and were daily put to most shameful deaths and were hated and despised of all the world yet never lacked Ministers to instruct them It is therefore most lamentable that Christians living under a Christian Prince in the peace and liberty of the Gospel should lack Learned Ministers to teach them and instruct them in the word of God This is the greatest plague that God doth send on any people To which I add on the by that if any say we would labour if the Bishops would give us leave Though the charge against them thus intimated is grievous and it were better for that man that offendeth one of Christs little ones much more that hindereth multitudes from their duty in seeking mens salvation that a Mill-stone were hanged about his neck and he were cast into the depths of the Sea yet that this will not excuse men from the preaching of the Gospel to the utmost of their power see Bishop Bilson himself Asserting viz. that silenced Ministers should not therefore give over preaching in his Christian subject XI Yea read but Caesars description of the Heathen Druides and tell us whether their Character agree not better with the Prelacy which hath prevailed in the Churches these seven hundred years at least than Christs Character in the Scripture save onely that it is Christianty which they profess Caesar Comment lib. 6. p. 72 In omni Gallia c. In all France there are two sorts of men in some number and honour for the common people are accounted almost but as servants which of themselves dare do nothing nor are used in any consultations most of then being pressed with debts or the greatness of tributes or the injuries of the more powerful do give themselves in servitude to the nobles who have all that power over them as Lords over their servants And of these two sorts one are Druides the other Knights The former are interested in Divine affaires they procure publick and private sacrifices they interpret Religions To these flock abundance of young men for discipline and they are with them in great honour For they determine of almost all controversies private and publick And if any crime be committed if murder be done if there be any controversies of inheritanc or bounds these men determine them and do award rewards and punishments If any private person or the people stand not to their award or decree they forbid them the sacrifices This is with them the most grievous punishment Those that are thus interdicted are accounted in the number of the ungodly and wicked All men depart from them and fly from their presence and their speech lest they get any hurt by the contagion nor is any Right or Law afforded them when they seek it nor any honour done them And over all these Druides there is one in chief who hath the highest authority among them When he is dead if any one of the rest excel in worthiness he succeedeth But if there be many equal he is chosen by the suff age of the Druides And sometimes they contend for the principality by Arms. At a certain time of the year in the borders of the Carnuli Chartres which is counted the middle of all France they have a Consess or Convocation in a consecrated place Hither come all that have controversies from all parts and obey their judgments and decrees It is thought that this Discipline was found in Brittain and there translated into France And now they that more diligently would know that business for the most part go thither to learn it The Druides use not to go to the Wars nor do they pay tribute with
unum nomine Vivilo quem nos ante tempus ordinavimus Presbyteros vero quos ibidem reperisti si incogniti fuerint viri illi à quibus sunt ordinati dubium est eos Episcopos fuisse an non qui eos ordinaverunt si bonae actionis cathoâ—ici viri sunt ipsi Presbyteri in ministerio Christi omnemque legem sanctam â—docti apti ab Episcopo suo benedictionem Presbyteratus suscipiant consâ—â—râ—ntur siâ— ministerio sacro fungantur 11. Of old it was the Custom of the Church that Presbyters joyn with the Bishops in Ordination Concil Carth. c. 3. All the Presbyters present must impose their hands on the head of the Presbyter to be ordained with the Bishop Which fully sheweth that it is an act belonging to their Office and therefore not null when done by them alone in certain cases and that it was but for order sake that they were not to do it without a Bishop who was then the Ruler of the Presbyters in that and other Actions And its worth noting That ib. Can. 4. The Bishop alone without any Presbyters was to lay hands on a Deacon though not on a Presbyter Because he was ordained non ad sacerdotium sed ad ministerium not to the Priesthood but to a Ministery or service which plainly intimateth what Arch-Bishop Usher said to me that Ad Ordinem pertinet ordinare quamvis ad Gradum Episcopalem ordinationes regere The Priesthood containeth a power to ordain Priests but the Episcopal Jurisdiction as such sufficeth to ordain a Deacon Or that the Bishop ordaineth Presbyters as he is a Presbyter his Prelacy giving him the government of the action but he ordaineth Deacons as a Ruler only Arg. II. Ordination by Bishops such as were in Scripture time is valid and lawful But the Ordinations in England now questioned were performed by Bishops such as were in Scripture times Ergo the late ordinations in England now questionedare valid and lawful The Major speaking de nomine officio is granted by all The Minor I prove thus 1. The Ordinations in England now questioned were many or most performed by the cheif particular Pastors of City Churches together with their Colleagues or fellow Presbyters that had Presbyters under them But the Cheif particular Pastors of City Churches having Presbyters under them were such Bishops as were in Scripture times Ergo the Ordinations in England now questioned were performed by Bishops such as were in Scripture times I must first here explain what I mean by a particular Pastor as in an Army or Navy a General Officer that taketh up the General care of all is distinct from the inferiour particular Captains that take a particular care of every Souldier or person under their command so in the Church in Scripture times there were 1. General Officers that took care of many Churches viz. a general care And 2. perticular Bishops and Presbyters that were fixed in every City or perticular Church that took a perticular care of every Soul in that Church It is only these last that I speak of that were Bishops infimi gradûs not such as the Apostles and Evangelists but such as are mentioned Acts 14. 23. and Acts 20. 28. Tit. 1. 5. c. Now for the Major it is notoriously known 1. That ordinarily some of our Ordainers were City Pastors 2. That they had Presbyters under them viz. one or more Curates that administred there with them or in Oratorics called Chappels in the Parish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Oppidum and our Boroughs and Towns Corporate are such Cities as are signified by that word And there are few of these but have more Presbyters than one of whom one is the Cheif and the rest ruled by him Besides that one was oft-times President of the Assembly chosen by the rest For instance if I had ever medled in Ordainings as I did not 1. I was my self a Pastor of a Church in a City or Burough 2. I had two or three Presbyters with me that were ruled by me so that I was statedly their Chief I was statedly chosen by the neighbourhood associated Pastors to be their Moderatour which was such a power as made Bishops at Alexandria before the Nicene Council Now that such were Bishops such as were in Scripture-times I prove 1. By the Confession of the Opponents Doctor Hammond and his followers maintain that there were no subject Presbyters instituted in Scripture times and consequently that a Bishop was but the single Pastour of a single ongregation having not so much as one Presbyter under him but one or more Deacons which granteth us more than now I plead for and that afterwards when Believers were encreased he assumed Presbyters in partem curae So that our Bishops which I plead for are of the stature of those after Scripture times in the Doctors sence Defacto this is granted 2. The Bishops in Scripture times were ordained in every City and in every Church Tit. 1 5. and Acts 13. 23. So are ours They had the particular Episcopacy over-sight rule and teaching of all the Flock committed to them Acts 20. 28. and if the Angel of the Church of Ephesus were one cheif he was but one of these and over these in the same Church and charge And so have our Parochial Pastours these very words Acts 20. 28. being read and applyed to them in their ordination They had the Keys of the Kingdom of Heaven committed to them and so have ours If it be said that these are but things common to the Bishop with the Presbyter 1. What then is proper to a Bishop To say Ordination is but to beg the question And Ordination it self is not proper in the sense of our own Church that requireth that Ordination be performed as well by the laying on of the hands of the Presbyters as of the Bishop 2. They use themselves to make the governing or superiority over many Presbyters to be proper to a Bishop 3. Those to whom the description of Bishops in Scripture belongeth are truly and properly Bishops But the Description of Bishops in Scripture agreeth at least to the chief particular Pastors of City Churches having Presbyters under them Ergo such are truly and properly Bishops The Minor which only needeth proof is proved by an induction of the several Texts containing such descriptions as Acts 20. and 13. 23. 1 Tim. 3. and 5. 17. Tit. 1. 5. c. 1 Thes 5. 12. Hebr. 13. 7. 17 24. 1 Pet. 5. 1 2 3. and the rest 4. If our Parochial Churches or at least our City Churches those in each Town Corporate and Borough be true Churches then the cheif particular Pastors of them are true Bishops but they are true Churches Ergo. Still note 1. That I speak of Churches as governed Societies in sensu Politico and not as a Company of private Christians 2. That I speak only of particular Pastors or Bishops infimi gradus and not of Arch-Bishops and
when vacant by the Bishops death Now all these lived together as in a little Colledge thus the Churches were planted and the Gospel disseminated through the world But at first every Bishop had but one Parish yet afterwards when the numbers of the Christians increased that they could not conveniently meet in one place and when through the violence of persecution they durst not assemble in great multitudes the Bishops divided their charges in lesser Parishes and gave assignments to the Presbyters of particular flocks which was done first in Rome in the begining of the 2d Century And things continued thus in a Parochial Government till toward the end of the 2d Century the Bishop being chiefly intrusted with the cure of Souls a share whereof was also committed to the Presbyters who were subject to him and particularly to be ordained by him nor could any ordination be without the Bishop who in ordaining was to carry along with him the concurrence of the Presbyters as in every other act of Ecclesiastical jurisdiction Pag. 308. 309. Corruptions broke in upon Church Officers especially after the 4th Centurie that the Empire became Christian Which as it brought much riches and splendor on Church employments so it let in great Swarmes of corrupt men on the Christian Assemblies And then the Election to Church offices which was formerly in the hands of the people was taken from them by reason of the tumults and disonders that were in these Elections which some time ended in blood and occasioned much Faction and Schism And Anâ—bitus became now such an universal sin among Churchmen that c. Pag. 310. I do not alledge a Bishop to be a distinct office from a Presbyter but a different degree in the same office c. Pag. 320. As for the sole power of ordination and Jurisdiction none among us claime it but willingly allow the Presbyters a concurence in both these Pag. 322. That whole frame of Metropolitans and Patriarks was taken from the division of the Roman Empire which made but one great National Church Pag. 331. I acknowledged Bishop and Presbyter to be one and the same office and so plead for no new office bearer in the Church The first branch of their power is their authority to publish the Gospell to manage the worship and dispence the Sacraments And this is all that is of Divine right in the Ministry in which Bishops and Presbyters are equal sharers but besides this the Church claimeth a power of Jurisdiction of making rules for discipline and applying and executing the same All which is indeed suitable to the common laws of societies and the general rules of Scripture but hath no positive warrant from any Scripture precept And all these Constitutions of Churches into Synods and the Canons of discipline taking their rise from the divisions of the world into the several provinces and beginning in the 2d and beginning of the 3d. Century do clearly shew they can be derived from no Divine original and so were a to their particular forme but of humane constitution Therefore as to the managment of this Jurisdiction it is in the Churches power to cast it into what mould she will But we ought to be much more determined by the Laws of the land In things necessary to be done by Divine precept since no power on earth can Council the authority of a Divine Law the Churches restraints are not to be considered Pag. 335. I acknowledge that without Scripture warrant no new offices may be instituted Pag. 337. I am not to annul these ordinations that pass by Presbyters where no Bishop can be had And this layes no claime to a new office but only to a higher degree of inspection in the same office whereby the exercise of some acts of jurisdiction are restrained to such a Method And this may be done either by the Churches free consent or by the Kings authority Pag. 348. In Augustines time it appears from the journal of a conference he had with the Donatists that there were about 500 Bishopricks in a small tract of ground Pag. 30. Observe the Bishops were to be ordained in the presence of the people where every one might propose his exceptions yet the popular Elections were not wholly taken away and at least the peoples consent was asked Pag. 41. Vossâ—is from all the manuscripts of Damasus his lives of the Popes shewes that S. Peter ordained both Linus and Gletus Bishops of Rome and after some enquiry into the matter he concludes that at first there were three Bishops in Rome at once Linus Cletus and Aneneletus in the next succession he placeth Cletus Anencltus and Clemens Pag. 48. Among the Jewes where ever there were an hundred and twenty of them together they did erect a Synagoguge Pag. 49. At a conference which Augustine and the Bishops of that Province had with the Donatists there were of Bishops 286 present and 120 absent and 60 Sees vacant And there were 279 of the Donatists Bishops Pag. 51. The Gothick Churches are said to be planted 70 years before Ulphilas their first Bishop came to them Pag. 50 He she weth the like of the Scots By the streine of Ignatius Epistles especially that to Smyrna it would appear that there was but one Church at least but one place where there was one Altar and Communion in each of these Parishes which was the Bishops whole charge Pag. 56. The enlarging of the Diocesses hath wholly altered the figure of Primitive Episcopacy That the Bishops were chosen by the people and by the Clergy and people and at last not obtruded without the peoples consent Father Paul Saript de Beneficiis oft tells you and I have fully proved by many Canons in my abstract of Church-history of Councils FINIS * Where Dr. Allestree was bred His next Neighbor a Cosins Tab. 3. b Cosins Tab. 4. c Cosins Tab. 5. d Cos Tab. 6. e Cos Tab. 2. f Cos Tab. 8. g Cos Tab. 2. Tab. 8. h Cos ibid. i Cos ibid. k Cos Tab. 2. l Act of Uniform That Parish Priests have no Governing power see Dr. Zouch as also that the King is the Ecclesiastical Supream m Cos Tab. 13. n Cos Tab. 11. Acts 14. 23. Tit. 1. 5. ☞ Vid. Epist 2. Edict Anacleti de forma provinciali Metrapol c. Turrian pro Epist decr c. 24. De novitate hujus formae leg Blondel cont Decr. p. 1. 27. who giveth full testimony of it cont Anaclet Ep. 2. 41. Leg. Vitaâ— Ambros per Baron August li. de opera Monecheâ—â—â—n Invit Ambros per Baron Vit. Ambros per Baron Socrat l. 3. c. 15. Theodoret Eccles Hist l. 1. cap. 10. Leg. Valentiniani Valentus Legem seu Literas in Theodoreti Eccl. Hist l. 4. c. 7. Hestor Andaeanorum c. 9. Messalianorum c. 10. cum interpretatione D. Hookeri li. 7. p. 66. de Audio Euseb l. 8. c. 1. Dr. Hanmer's Translat p. 144 145. Socrat. l. 2. c. 3. Id. ib.
Heathen Judges And the thing shewed so little of the Christian Spirit of Love and was also of so ill consequence by scandals and dissentions that it was worthy to be reproved especially in Christians that were persecuted by those Magistrates Therefore almost all the differences of Christians were necessarily decided by Arbitration And none were thought so fit to be the Arbitrators as the Elders or Pastors of the Churches By which it came to pass that where Churches were great and the ceasing of persecution which came but as storms that passed away did restore that peace which cherished dissentions the work of the Elders in these Arbitrations was not small especially as added to their greater proper Office-work 17. At the same time many Heresies arose which occasioned Divisions in the Churches and sometimes among the Officers themselves 18. And the Ministers being though holy yet imperfect as well as other Christians the remnants of self-conceitedness and pride occasioned also the trouble of the Churches For when the Apostles themselves while Christ was with them strove who should be the Greatest and have the highest place it is no wonder if they did so afterward who had not so great a measure of Grace as they 19. Besides all this when the Apostolical Virtues ceased there were few Philosophers or Learned men that turned Christians and few that had excellent Gifts of Oratory fit to be Teachers of the Churches And the most of the Elders were good men but of inferiour parts Like the better sort of our unlearned godly Christians By which means it came to pass that some one of the Clergy in every Church when there were many having so much Knowledge and Oratory as to overtop the rest he was ordinarily more esteemed than the rest 20. By these four means conjunct it quickly came to pass that in every Church that had many Elders some one was chosen by the rest and by the people to be the chief and to have some special power of Church affairs And 1. In cases of frequent Arbitration there seemed a kind of necessity that some One be Umpire For if half go one way and half the other there can be no end 2. And in case of Heresies and different Opinions in Religion if One had not in each Church some deciding over-ruling power or Negative Voice it is no wonder if Divisions were the hardlier prevented and the Churches Unity hardly kept 3. And especially when some One was really wiser and abler than the rest it was thought but suitable to Nature that he rather ruled the juniors and weaker sort than that their Votes should rule him or rule without him 4. And when all men have too much self-love and Pride which enclineth them to desire pre-eminence and maketh them judge too high of themselves it was thought safer for all the Clergy and People to judge who among them was really the best and wisest man than to leave every man to be judge of himself and of the rest For so it was too likely that every man would think himself the wisest Therefore one was chosen as supposed by others even by the whole Church as the fittest man to have a deciding and overseeing power among the rest to avoid contention which their own strife about pre-eminence would cause 21. And there was a fifth cause which was not much less than any of the rest which was that often through the scarcity of fit persons One man was first settled over a new-gathered Church before any others could be had to joyn with him And therefore he being there first alone and that in sole power it was thought unfit that any that came after him should come in without his consent or Ordination because he was the sole Governour so that 1. because they came after him 2. and that by his Will if not Ordination it must needs follow that he would usually have the pre-eminence As it is now among us where the Rector of the Parish where there are divers Chapels chusing his Curates who are usually his Juniors he is constantly of greater power than they and ruleth them accidentally though his Office be the same as theirs 22. As by these means one Pastor got a pre-eminence of esteem and power above the rest so in a short time he got the title of Episcopus Bishop to be appropriated to himself alone leaving the name of Elders and Pastors and Priests unto the rest in common with himself For he was now become the prime Overseer of the whole Church both people and Elders 23. Our own experience sheweth us how it came to pass that the people themselves not only consented to all this but also desired and promoted it especially then when the effects of Clergy-ambition had not fully appeared to the World For even now when a great Parish can get one Learned able Pastor they say we will allow you so much but your Curates must take less And they will not endure that the young and weak Curates have either equal maintenance or equal honour or power over them as the chief Pastor of the Parish hath so that the people themselves are against an equality of power where there is not an equality of worth 24. Though we cannot prove that this fixed Episcopacy was either set up by the Apostles or countenanced by them nor yet that it was begun and in being in their days yet it could not be long after their days that it begun And if Hierome mistake not it began at Alexandria some years before the death of St. John the Apostle 25. All this while the Bishop was not supposed to be of a distinct Office or species of Ministry now called An Order but only an Overseer and chief of persons in the same Office with him being in common with the rest Episcopus plebis and extraordinarily Episcopus Cleri vel Episcoporum seu Presbyterorum As one of the Monks is made Abbot in a Monastery or as one Justice among many is of the Quorum or one Judge on the Bench is the chief Justice Or as the President in an Academick College 26. The chief thing in which a special power was given to the Bishops above their fellow Presbyters was in Ordination that none should be Ordained without them It being a matter of exceeding great consequence to the Churches what Ministers were set over them and therefore put chiefly in the power of these chosen men And the next part of their power was in having the chief disposal of all Church affairs as our Parish Pastors have now among their Curates so that nothing was to be done in the Church without and against their consent and pleasure 27. This Episcopacy did so universally obtain that I remember not to have read of any sort of Christians Orthodox or Heretical Catholick or Schismatical who ever refused it or spake against it till Aerius's time And even he spake not against it as flatly unlawful but as unnecessary as far as I can
so shamefully enumerate and declaim against So that it was said that the World groaned to find it self turned Arian And their fewds and inhumane contentions were so many and odious that it is a shame to read them Multitudes of Cities had Bishops set up against Bishops and some Cities had more than two or three The people reviling and hating each other and sometime fighting tumultuously unto blood for their several Prelates The Christian World was made as a Cockpit and Christian Religion made a scorn by the Contentions of the Bishops Constantines wisdom conscience and interest engaged him to use all his skil his kindness and his power to reconcile them And if he had not done what he did how unspeakably wretched would their odious contentions have rendered them And yet he professeth his heart almost broken by their dissensions and while he chid them bitterly and exhorted them kindly he could not prevail His Sons that succeeded him laboured to unite the Bishops though in different ways and could not do it Jovianus the little time he reigned declared his hatred of their contentions and how much he loved a peaceable man but that did not cure them even when they came new from under a Julian I will look no lower to the more degenerate Prelacy but recite the doleful words of Eusebius even of those that were not at the worst and came but newly from under the persecutions of former Emperours when they had but a little prosperity immediately before Dioclesians persecution they are thus described How great and what manner of glory and liberty the doctrine of piety due to Almighty God preached in the World by Christ hath obtained before the persecution of our time among all mortal men both Grecians and Barbarians it requireth more labour to declare c. The clemency of the Emperours when Heathen towards the Christians was so increased to whom also they committed the Government of the Gentiles And for the great favour they bare to our Doctrine they granted liberty and security to the Professors of Christianity What shall I say of them that in the very Palace of the Emperours and in the presence of Princes lived most familiarly which esteemed of their Ministers so highly that they granted them in their presence freely to deal in matters of Religion both by word and deed together with their wives and children and servants And thus one might then have seen the Bishops of all Churches in great reverence and favour among all sorts of men and with all Magistrates Who can worthily describe those innumerable heaps and flocking multitudes throughout all Cities and famous Assemblies frequenting the places dedicated to prayer Because of which circumstances they not contented with the old and ancient buildings which could not receive them have throughout all Cities builded them from the Foundation wide and ample Churches These things thus prevailed in process of time and daily increased far and nigh so that no malice could intercept no spiteful fiend bewitch no wight with cunning at all hinder it as long as the Divine and heavenly hand of God upheld and visited his People whom as yet he worthily accepted But after that our affairs through too much liberty ease and security degenerated from the Natural rule of piety and after that one pursued another with open contumely and hatred and when that we impugned our selves by no other than our selves with the armour of spite and sharp spears of approbrious words so that Bishops against Bishops and People against People raised sedition last of all when that cursed hypocrisie and dissimulation had swam even to the brim of malice The heavy hand of Gods high judgment after his wonted manner whilest as yet the Ecclesiastical Societies assembled themselves nevertheless began softly by little and little to visit us so that the persecution that was raised against us took first his Original from the Brethren that were under Banner in the Camp When as we were touched with no sense thereof nor went about so pacific God we heaped sin upon sin thinking like careless Epicures that God neither cared nor would visit our sins And they which seemed our Shepherds Laying aside the rule of piety practised contention and schism among themselves and whilst they aggravated these things that is contentious threatnings mutual hatred and enmity and every one proceeded in Ambition much like Tyranny it self then I say then did the Lord make the daughter of Zion obscure and overthrew from above the glory of Israel c. c. 2. We saw with our eyes the Oratories thrown down to the ground the foundations digged up the holy Scriptures burned to ashes in the open Market-place and the Pastors of the Churches some shamefully hid themselves Yet is it not our drift to describe the bitter calamities of these men which at length they suffered nor to record their dissension and insolency practised among themselves before the persecution c. Note that all this was before Arius his Heresie even before Dioclesians cruelties but not before the beginning of Church-Tyranny and ambition as is said But after this alas how much greater were their enormities and dissentions when their Tyranny was much encreased It would grieve any sober Christian to read how the Christian World hath been tossed up and down and the people distracted and Princes disturbed and dethroned and Heresies fomented and horrid Persecutions and bloodshed caused by the pride and contentiousness of Prelates And most of all this in prosecution of that Controversie which Christ decided so long ago viz. Who should be greatest It was not Religion saith Socrates l. 5. c. 22. that the two Arian Sects of Marinus and Agapius was about but Primacy They strove which of them should be the chief wherefore many Clergy-men under the jurisdiction of these Bishops perceiving the ambition the rancour and malice of these proud Prelates forsook them c. Macedonius at Constantinople was so Tyrannical that as he came in by cruelty so he caused more by presumptuous removal of the bones of Constantine to another Church that he might pull down that and this without Constantius the Emperours knowledge where the people in Factions fought it out till the Church and Streets were full of Carkasses and streams of blood saith Socrates The same man set four Companies of Souldiers on the Novations in Paphlagonia till he enraged the people with Clubs and Bills to kill them all And he was so Tyrannical in forcing Conformity that he not only forced men to the Sacrament but gagged their mouths and popt it in Nor was this only the vice of the Heterodox but the Orthodox as is aforesaid And as the French and German Bishops aforesaid did against the Priscillinaists so for their own interest against one another they flattered and restlesly instigated the Civil power even Uusurpers to execute their Wills and favoured that power that most favoured them When the foresaid Maximus had killed Gratian and reigned in France
no Model of a Gospel Ministry nor proof of our Authority or obligation as instituted from the Instituted Ministry of the Mosaical Church Because the Law of Moses is abrogate and indeed did never bind the Gentiles as I have fullier proved in my Treat of the Lords day Nor is it safe to argue from parity of reason that we must now be or do as they did in point of pure institution while we so little know the total reason of God's institutions and when he himself hath taken them down and set up new ones we must not then plead our Reason against the alterations which God himself hath made 7. Therefore though Christ be now the Head and Fountain of Power both to Magistrates and Ministers yet he did not institute a new Office of Magistracy but add new Laws for them to rule by as part of their Rule of Government Because their Office was so much founded in Nature and so much of their work lay in ruling mankind according to their common Natural Law But a Ministry he did institute a-new as to the species and great essentials of the Office 8. Christ changing both the Instituted Mosaical Law and Priesthood did begin himself in his own person as the Great Prophet High Priest and King of his Church to exercise his Office in the Jewish Nation 9. Being not to continue corporally on earth nor his bodily presence being ubiquitary he designed that the Holy Ghost should be his Agent internally to carry on his work in the World And he appointed the Sacred Office of the Ministry that meet men might be his Agents externally in the Teaching and Governing of his Redeemed ones in a holy order and in conducting them in holy worship in a Ministerial subordination to his Prophetical Regal and Priestly Office 10. As he himself did Officiate among the Jews so he first placed this Ministerial Power in twelve chosen men and seventy Assistants with some relation to the twelve Tribes and seventy Elders of Israel to whom he sent them 11. During the time of Christ's abode among them in the flesh they were but as Pupils and Learners while they were Teachers and their Abilities Commissions Office and Work and so their success were all yet imperfect They were not yet authorized openly and commonly so much as to declare Christ to be the Messiah and Saviour but only to prepare men for that belief Because those works were not yet done which must be the Evidences of their Doctrine and the Instruments of mens Conviction viz. Christ's Death Resurrection Ascension and his sending the miraculous gift of the Holy Ghost 12. When Christ was risen before his Ascension he perfected their Commission both as to their Work and Province but appointed them to stay till the descent of the Holy Ghost upon them as the sealing and full delivery of it giving them full ability for their work before they set themselves about the solemn performance of it 13. Their Commission and Office was 1. to Teach men and make them Christians or Christ's Disciples 2. and then to Baptize them into the name of the Father the Son and the Holy Ghost and so to take them into his Covenant and Church and 3. to Teach them as Covenanted and en-Churched persons to observe all his commands The first part of their work was to be exercised unlimitedly on all the World as far as they were able The second part on the new Converted Believers and their infant seed And the third part on the Baptized that were adult And he added the promise of his presence with them to the end 14. As he now enlarged their Commission to All the World as the object of the first part of their Office so he added one Paul by a voice from Heaven unto the number of the Apostles who was especially made an Apostle to the Gentiles to shew the rest that they were no more confined to the twelve Tribes of Israel 15. Because these Apostles were entrusted not only with a common Preaching of the Gospel but as Founders of the Churches to be the eye and ear witnesses of the life miracles resurrection and doctrine of Christ and to acquaint men certainly with the Laws of Christ therefore he promised them the extraordinary gift of the Holy Ghost to lead them infallibly into all truth and to bring all things to their remembrance which he had taught and given them in Charge and so to enable them to perform all their Commission which he gave them accordingly and so made them the Foundations of his Church and the infallible deliverers of his Will to the World by their preaching and practice first and afterwards by their Writings 16. Therefore since their miraculous reception of the Spirit all their Doctrines Writings and Establishments which were done in the Execution of their Commission are ascribed to the Holy Ghost It was the Holy Ghost that â—ndited the Sacred Scriptures and it was the Holy Ghost that settled the Churches and that wrought the Miracles and that bare witness of Christ and the Christian verity For the Apostles spake not of themselves but as the Holy Ghost inspired them 17. As others in that time were employed as their assistants in propagating the Christian Faith so had they also the same spirit though in several measures and gifts And so far as they had that spirit he was the seal of their doctrine But because it was the Apostles that had the promise of Infallibility we have greater assurance of the Infallibility of their writings than of others It being their approbation which is much of our assurance that the writings of their Assistants were infallible and the testimony which they give of the persons that wrote them viz. Mark and Luke 18. These Apostles with their many Assistants Prophets and Evangelists did by preaching holiness and miracles the effects of Divine Wisdome Goodness and Power convert multitudes and baptize them and did not only thus gather them into the Catholick Church to Christ but also settled them in a holy Order in particular Churches for personal communion among themselves in holy worship and holy living And they made such regular Church-communion a duty to all that could obtain it 19. By the authority of Christ and the Holy Ghost they ordained others to the sacred Office of the Ministry The same office with their own as to the common works of Preaching and Teaching the Gospel Worshiping and Guiding the Churches by holy Discipline which are the common essentials of the sacred Ministry But not the same in respect of their extraordinary endowments and works before described as eye and ear witnesses infallibly delivering the will of Christ 20. Though in the Nature of the Office all Christs Ministers have the Power before mentioned 1. to convert men to the Faith by preaching 2. to take them into the holy Covenant and Church by Baptism 3. to teach worship and rule in particular Churches or 1. to gather Churches by preaching and
swear that they are duties or may be done as of humane obligation by those that cannot say they are of Divine obligation 55. We hold that the first Churches that did divolve all arbitrations of differences among Christians upon the Pastors did that which brought no great present inconvenience when the People were but few and the Pastors had sufficient leisure but that which prepared for the degenerating of the Ministry and the Churches lamentable corruption And therefore that they should have foreseen this and done as St. Paul directed them and referred matters to any fit wise man among them And when they saw the mischief they should have quickly reformed it as Silvanus Bishop of Troas aforementioned did And that if there were Lay Elders in any of the ancient Churches as one passage in Origen and one in Ambrose and this of Silvanus in Socrates have made some think they were truly Lay and appointed only to such Arbitrations as these and such other Animadversions over the rest as Lay-men may do A help that I once tryed and found to be very great 56. We hold that when Constantine gave the Clergy the sole Power of Judging the Causes Civil and Criminal of all the Christians he shewed more ignorant zeal than true discretion and did let in a pestilence into the Church and that instead of that he should have only left Arbitrations to mans free choice and have set up a Christian or Righteous Magistracy to whom both Bishops and all other Christians should submit 57. We hold that when Christians so multiplyed as that they grew uncapable of Personal Communion at one Altar it was the duty of them and the Bishops to have ordered them into new Churches whcih should every one have had its proper Bishop or plenary Pastoral Office among them and not to have kept them all still in the name of one particular Church infimi ordinis when they were uncapable of the nature and end 58. We hold that it was sinfully done to make a new Office or Order of subject Presbyters that had not the Governing power of their perticular Churches neither alone nor conjunct but had only the power to Teach and Worship the Government being reserved only to the Bishop of another called a Mother Church 59. But we believe that this came not in till many hundred Years after Christ and that but by slow degrees and that after subordinate Churches and Altars were invented and set up yet the Pastors under the name of Presbyters had much of the Governing power of the Keys though with and under the Bishop of the Mother Church 60. The deposing of all the first rank or Order of Bishops which were before over each particular Church the making of a new Office of half Presbyters the making of Churches of a new species as being under a new sort of Officers the making Archbishops who should have many Churches and Bishops under them to become the Bishops of the lowest rank having none under them but above all these the making of the Pastoral work especially discipline become utterly impossible by putting that into one mans hand that cannot be done but by many or many hundred these and such like are the things that we can neither swear to nor approve 61. We hold that though the Magistrate may shape his part of the Church Government variously according to the Interest of the common good yet that the Spiritual or Pastoral part should not have been molded into the shape of the Civil Imperial Government And that so doing did give the Papacy that countenance which is the ground of its usurpation 62. For we hold that the essential constitution of the Pastoral Office and its work and the essential constitution of the Church Universal and of Individual or particular Churches are all of Divine unalterable Institution And that all Laws of Christ for such Constitution and for Administration are unalterable by man Though we hold that Circumstancials and Accidentals are alterable as being not setled by any Divine determination As e. g. how many Ministers shall be in each Church which of them shall be more regarded than the rest as being of greater wisdom how ost and when and where they shall assemble with many the like 63. We hold that as all Christians ordinarily should have personal Communion in particular Churches so those Churches and their Bishops should hold such Communion as is needful to their strength and concord and the common good 64. This Communion of Churches is to be held internally by Concord in the same Faith and Love and Religion and externally by the same profession and instrumentally 1. by Messengers and Letters and 2. by Delegates and Synods when there is need which as is said for Time Place Numbers Provinces Orders are left to humane Prudence 65. If any that divide the Country into Provinces will settle Synods accordingly and settle over them Presidents for the ordering of their proceedings and will give power to one above others to call such Synods and will call these Provinces or Nations or Empires by the name of Provincial National or Imperial Churches and the Bishops so exalted by the name of Metropolitans Primates Patriarchs c. We contend not against this as unlawful in it self though we easily see the accidental danger being taught it by long and sad experience so be it 1. that none of these be pretended to be of Divine Institution but of humane determination 2. and that they meddle with nothing but such accidentals as are left to humane prudence 3. and that they equal not their humane Association with the Christian Worshiping Churches which are of Christ's Institution 4. and that much less they do not oppress their brethren and tyrannize nor deprive the particular Pastors and Churches of their proper priviledges and work But alas when were these Rules observed by humane Churches 66. The Canons of such Synods or Councils of Bishops may be made Laws indeed by the Civil power and they are if just obligatory to the people by virtue of the Pastoral Authority of the Bishops But as to the particular Bishops they are only Agreements and no proper Laws the Major Vote of Bishops being not proper Governours of the rest and bind only by virtue of Christ's General Laws for Love and Concord 67. The Pastoral power is not at all Coactive by secular force on body or estate but only Nunciative and perswasive commanding in Christ's name as authorized by him and executed no otherwise than by a Ministerial word and by with-holding our own acts of Administration and denying our Communion to offenders Nor did the Apostles themselves pretend to any other than this power of the Word for the Keys are exercised but thus excepting what they did by Miracle And if Bishops would go no further they would work on none but Voluntiers and their usurpations might be the more easily born 67. And indeed we are fully perswaded that none but Voluntiers are â—it for the
great priviledge of Church-Communion and that giving it to the unwilling that had but rather endure it than a Prison is a great profanation of it and a cheat to poor souls and a horrid corrupting of Christ's Churches and Ordinances 68. If wilful Church-corruptions have made any places uncapable of a present conformity to Christ's Institutions their incapacity must not become the measure and rule of our Reformation But a true Conformity to the Institution must be intended and endeavoured though all cannot come up to it at the first 69. We do not hold that every Corruption in Number or Officers or Order nullifieth a Church or maketh all Communion with it unlawful as long as the essential constitution doth remain Yea though my own judgment is that every Church in Town or Country should have a Bishop yet if they would but set up one Bishop with his assistant Presbyters in every Corporation and Great Town with the neighbour Villages according to the antient practise from the middle of the third Century for many following so that true discipline might but be made possible to them that had a heart to practice it I should greatly rejoyce in such a Reformation much more if every Parish Pastor were restored to all the parts of his Office though he exercised all under the Government of Bishops 70. We hold the Parish Churches of England that have true Ministers that are not utterly uncapable through Ignorance Heresie Insufficiency or Wickedness to be true Churches of Christ But that is because we hold the particular Ministers to be true Bishops Episcopos Gregis etsi non Episcoporum and to have the power of the Keys over all their Flocks And that is because we hold that it is not in our Bishops power to deprive them of it though they would And because we hold that when Christ hath instituted and described the Office of a Pastor or Presbyter and the Ordainers ordain a man to that Office their power shall be judged of by Christs institution and not by the Ordainers will though he mistake or would maim and change it by his wrong description And that the Ordainer is but a Ministerial Invester delivering possession according to his Masters will and not his own And as long as Christ giveth to Pastors the power of the Keys and they themselves consent to receive and use them especially if the People also consent to the exercise of them it is not the Bishops will or words that can nullifie this power And if this Answer were not good I confess I were not able to Answer a Brownist who saith that we have no true Publick Churches of God's Institution Diocesan Churches being but Humane if they had Bishops in each Church under them and being sinful when they have none and Parochial Churches being Humane or null as having no Bishops of their own nor Pastors of Christ's Institution but half Pastors and therefore being but part of a Diocesan Church But all this is sufficiently answered by our foresaid Reasons which no high Prelatist can soundly answer 71. I do hold that those Parish Assemblies that have no Ministers but such as are uncapable either through notorious Ignorance or Heresie or utter Insufficiency as to the Essentials of their Office or by disclaiming themselves any Essential part of the Pastoral Office or by notorious Preaching against Godliness and opposing the Churches necessary good are indeed no true Churches of Christ but only are Analogically or Equivocally so called As you may call a Community of Christians that have no Pastor or Church which is no Organized or Political Society 72. But yet I think it not simply unlawful to joyn at any time with such an Assembly For I may joyn with a Christian Family or occasional Assembly though not as with a Church 73. We hold that all the Christians in the World in particular Churches or out do make up one Catholick or Universal Church which is Mystical and Invisible in that 1. the Faith of Mens minds is Invisible 2. and Christ is Invisible to us Mortals now he is in Heaven But it is also Visible 1. In respect of the Members and their outward Baptism and Profession 2. and because that Christ the Head was once Visible on Earth and is still Visible in Heaven to the Glorified part as the King is to his Courtiers when the rest of the Kingdom seeth him not and will Visibly appear again to all 74. We hold that this Universal Church is One in Christ alone and that it hath no other King or Head That he hath Instituted no Vicarious Head either Pope or General Council Nor is any mortal man or men capable of such an Office 75. We hold therefore that the Roman Pope and General Councils if they claim such an Headship is an Usurper of part of Christ's Prerogative which having usurped he hath used against Christ and his interest against the Soveraignty of Princes and against the true Unity Concord Peace and Holiness of the Churches 76. And we hold that it was the modelling of the Church to the Policy of the Roman Empire which gave the Pope the advantage for this usurpation And that the Roman Catholick Papal Church is a meeâ— Humane Form and an Imperial Church as much as the Archbishop of Canterbury as Superiour to the rest of England is of Man and that Body so united is a National Church And that the General Councils were never truly General as to all the Churches in the World but only as to the Roman Imperial Church None considerable ever coming to such Councils but those that were or had been in the Roman Empire or some very few that closely bordered on them Nor had the Roman Emperour who usually called or gave his Warrant for such Councils or Governed them any power over the Clergy of all the rest of the Christian World in Ethiopia the outer Armenia Persia India c. Nor did the Imperial Pope then exercise any power over them And we are perswaded that the power of the Patriarchs of Alexandria Antioch Jerusalem Constantinople and of the Metropolitaâ—â— Primates c. stood on the same foundation with the Primacy of the Pope and that one is no more of Divine right than the other But that the Papacy is the far more wicked Usurpation as pretending to more of Christ's Prerogative 77. We hold therefore that the Roman Church as such that is as pretending to be the Church-Catholick Headed by an Usurping Universal Bishop is no true Church of Christ but a Humane and traiterous Usurpation and conspiracy therefore by Protestants called Antichristian Though those that are true Christians among them are Parts of Christ's Catholick Church and those that are true Pastors among them may be the Guides of true particular Churches 78. We hold therefore that no Power on Earth Popes Council or Prince hath power to make Universal Laws to bind the whole Church of Christ on Earth because there is no Universal Head or
that were abroad among these new Converts or scatered Christians made them know that every Church should have a Bishop and that they might choose one of their own And few Presbyters being then Learned able men in Comparison of the Bishops by this advantage of presence among them many raw and schismatical Presbyters crept into the Peoples affections and perswaded them to choose them for their Bishops when they were chosen and ordained they encroached on the rest of the old Bishops Diocess and also refused to come to the Synods lest their failings should be known pretending that they must stay with their own People Now the Bishops that complained of this did not alledge 1. That no Bishop should be made but in a City 2. Nor that when Christians multiplyed they must not multiply Bishops accordingly but all be under their first Bishop only 3. Nor that a new Congregation had not as good right to have and chuse a Bishop of their own as the first City Congregation had But only to keep ignorant Schismatical Presbyters from deceiving the People for their own exaltation and from hindering Synodical Concord they Decreed that none in their Diocesses should have Bishops without the first Bishops consent And that being so Consecrated they should frequent Synods and should be Bishops only of that People that first chose them and not encroach on the rest of the Diocess And whereas he hence gathereth that the Country Churches ever from the beginning belonged to the City Bishops There were no such things as Appendant Country Churches from the beginning of the City Churches But it 's true that from the beginning of the Country Peoples Conversion when they were not enow to make Churches themselves they belonged to the City Churches as Members Even as now the Anabaptists and Independent Churches consist of the People of Market-Towns and the adjoyning Country Associated into one Assembly After that the Country Meetings were but as Oratories or Chappels And when they came to be enow to make dinstinct Churches of some good Bishops had the Wit and Grace to help them to Chorepiscopi Bishops of their own but most did choose rather to enlarge their own Possessions or Powers and set Subject Presbyters only over the People And that these new Bishopricks must be by the old Bishops consent is apparently a point of Order to avoid inconveniences if not of Usurpation For what power had the old Bishop to keep any Church of Christ without a Bishop of their own when it was for there good That he hath some countenance from Leo for the New Church-Form without Bishops I wonder not when Leo was one of the hottest that betimes maintained the Roman Primacy if not Universal Soveraignty And as the Care against placing Bishops in small places ne vilescat nomen Episcopi came in late so 1. It intimateth that it was otherwise done at least by some before 2. And it is but the Prelatical grandure which Constantine had pufft up which is then alledged as the Reason of this Restraint His Argument is That which was judged unlawful by the Canons of approved Councils and Decrees of Godly Bishops was never lawfully regularly and ordinarily practised But c. I deny the Major Kneeling at Prayer or Sacrament on the Lords day the Marriage of Priests the Reading of the Heathens Writings and abundance such-like were forbidden by such approved Councils especially a multitude of things depending on the new Imperial shape of the Churches which are now lawful and were lawful and ordinarily practised before Paul Kneeled and Prayed on the Lord's day Acts 20. c. Therefore the placing of Bishops in Country Parishes was not unlawful before because the Councils of Bishops afterward forbad it nor was it ever unlawful by Gods Law Methinks a Bishop that subscribeth to the 39 Articles of the Church of England which mentioneth General Councils erring even in matters of Faith should never have asserted that they cannot erre in matter of Government nor retract and alter that which was well practised before them His next Argument is this If there were any Parish Bishops then they were the Chorepiscopi But the Chorepiscopi were not such Ans 1. I deny the Major There were then many City Bishops that were but Parish Bishops or had but one Church as shall be further proved 2. Yet as to a great number it is granted that their Diocesses had many Churches at the time of Concil Eliber Sardic c. which he mentioneth But it followeth not that therefore it was so with any in the time of Ignatius or with many in Cyprian's time 3. If it were all granted de facto it will not follow that de jure it was well done and that the old Form was not sinfully changed 4. The Chorepiscopi themselves might have many Congregations under them like our Chapels and yet be Parish Bishops And it 's most probable that at first they had no more than one of our Country Parishes though afterwards they had many Churches under them as City Bishops had His next Argument is Churches endued with Power Ecclesiastical sufficient for the Government of themselves having also a Bishop and Presbytery had the power of Ordination But Country Parishes had not the Power of Ordination Ergo c. Ans 1. Government is Inferiour or Superiour They might have sufficient Inferiour power of Government though they had none of the Superiour power such as belongeth to Archbishops to whom Appeals were made As a Corporation that hath a Mayor and Assistants hath sufficient Inferiour power but not Regal nor such as Judges Lord Lieutenants c. have And if it were proved as some hold that only General or unfixed Ministers like the Apostles and Evangelists or Archbishops that were over many Churches had the power of Ordination and not the Inferiour Bishops of single Churches it would not follow that these Inferiour Bishops had not the power of Governing their own Churches with assisting Presbyters And if he will prove for us that every fixed Bishop hath the power of Ordination who hath but the Inferiour power of Governing his single Church by Admonitions Excommunications and Absolutions he will but do our work for us 2. I deny his Minor Propos If by Country Parishes he mean the Bishops of Country Parishes they had the Power of Ordination And all that he saith against it is only to prove that de facto they had not the Exercise of it in the times he mentioneth and that de jure humano it was not allowed them by Canons But 3. We grant so much of the Conclusion as that de facto few Country Parishes had a Bishop and Presbytery Because there were but few Country Parishes in the World till the third Century that were really Christian Churches or fixed Societies of Christians that had ordinary Church-communion together in the Sacrament or had an Altar But our Case is About single Churches now called Parish Churches and not about Country
Churches For they might be but single Parish Churches though they were in Cities only and the Country Members joyned with them in the Cities And his own Confession is page 35. that besides Rome and Alexandria that had many Churches in the City there is not the like evidence for multitude of Parishes in other Cities imediately after the Apostles times I suppose by his Citations he meaneth till the third Century And if this be granted us of all the great Cities of the World that they cannot be proved to have many Churches we have no great reason to look for many in the Country Villages His next Argument is Churches containing within their Circuit not only Cities with their Suburbs but also whole Countries subject to them were Diocesses But the Churches subject to the ancient Bishops in the Primitive Church contained c. Therefore they were Diocesses Ans Either this is his Description of a Diocess or we have none from him that I can find And let who will Dispute about the Names of Diocess and Parish for I will not And if by a Diocess he meaneth a Church consisting of all the Christians in City and Country associated for Personal holy Communion having One Altar and One Bishop this is that which we call a single Church or some a Parish-Church and if he call it a Diocess he may please himself But if he mean that in these Cities and whole Countries were several such Churches that had each an Altar and were fixed Societies for personal holy Communion not having any proper Bishop of their own but one Bishop in Common with whose Cathedral Church they did not and could not Communicate through Number or distance I deny his Minor proposed in this sense as to the two first Centuries though not as to the following Ages But if by Cities Suburbs and whole Countries subject he mean all the unconverted Infidels of that space for doubtless he calls not the soil or place the Church I deny the very subject There were no such Churches Infidels and Heathens make not Churches Though Hereticks made somewhat like them sicut vespa faciunt â—avos as Tertullian speaketh If the Diocesan Churches Disputed for be Churches of Pagans and Infidels we know no such things But if he mean that all the Heathens in that Circuit are the Bishops Charge in order to Conversion I answer 1. That maketh them no parts of the Church Therefore the Church is of never the larger extent for the soil or Infidel Inhabitants 2. The Apostles and other General Preachers like the Jesuits in the Indies may divide their Labourers by Provinces for the Peoples Convetsion before there be any Churches at all 3. This distribution is a meer prudential Ordering of an accident or circumstance and therefore not the Divine Institution of a Church Form or Species 4. Neither Scripture nor prudence so distributeth Circuits or Provinces to Preachers in order to conversion of Infidels as that other Preachers may not come and Preach there as freely as one that claimeth it as his Province For 1. Christ sent out his Apostles by two and two at first 2. Paul had Barnabas or some other Evangelist or General Preacher usually with him And Peter and Paul are both said to be at Rome at Antioch and other places And many Apostles were long together at Jerusalem even many years after Christ's Resurrection Christ that bid them go into all the World never commanded that one should not come where another was nor have power to Preach to Infidels in that Diocess And what is the Episcopal power over Infidels which is claimed It is not a power to Ordain or to Excommunicate them It can be no other than a power to Preach to them and Baptize them when converted And this is confessed to belong to Presbyters If the Bishops would divide the World into Diocesses and be the only Preachers in those Diocesses it would be no wonder if the World be unconverted It is not Bishops that are sent by the Papists themselves to convert the Indians But perhaps you may say that the Bishops rule those Presbyters that do it I answer 1. It 's an imperfect kind of Government which a Bishop in England can exercise over Presbyters that daily Preach as Mr. Eliat his helpers to the Natives in a Wilderness many thousand Miles from them 2. But if they do rule the Preachers that maketh not the Soil nor the Heathens to be any parts of their Church but the Preachers only Therefore a Diocess with them and a Church must be different things His first Reason therefore page 36. from the Circuit is vain His second page 37. that the City Bishops had a right from the beginning over many Churches that had no other Bishops and did not after usurp it he proveth not at all For the words of Men three or four hundred years after Christ alledging ancient custome are no proof When the 25 Can. Trull cited by himself maketh thirty years possession enough against all that would question their Title And abundance of things had Custome and Antiquity alledged for them so long after that were known Innovations His third Reason is from the Chorepiscopi as the Bishops suffragan which sheweth no more but that the City Bishops whether justly or by usurpation were at last really Archbishops or Rulers of Bishops But of this before His fourth Reason from Succession will be good when he that affirmeth that no Church was governed by the Parish Discipline hath proved that all many yea or any Bishops from the Apostles days had many Churches under them that had no Bishops of their own Till then he saith nothing As to his instance of the Scythians having but one Bishop the Reason was because it was but little of their Country at first that were made Christians or that were at all in the Roman Empire So that the Bishop was setled at Tomis in the borders of the Empire in the Maritine part of the Euxine Sea that thence he might have an influence on the rest of the Scythians over whom the Romans had no power and where there were many Cities indeed but few Christians as may be seen in Theodoret Tripart Nicephor and many others Of his other three or four instances I shall after speak Chap. 3. lib. 2. He pretends to prove that the seven Asian Churches were Diocesan and not Parochial and never defineth a Diocess and Parish which is lost labour His first Argument is Churches whose Circuit contained Cities and Countries adjoining were Diocesses But c. This is before answered Our Question is Whether they were as our Diocesan Churches such as had in these Cities and Countries many Altars and Churches without Bishops under them Trees and Houses and Fields and Heathen People make not Churches nor yet scattered Christians that were Members only of the City Church His proof of the Minor is 1. These Churches comprized all the Churches of Asia Ans If he mean that all the rest
of the Churches of Asia had no Bishops but Parish Presbyters under these seven Bishops he should prove it and confute Dr. Hammond that is so contrary to him had he then lived Till then we take it as a contemptible incredible assertion that Asia had but seven Bishops and yet a multitude of Churches If he mean only that these seven were Archbishops his impertinency is too palbable Particularly he saith The Church of Ephesus Smyrna c. Contained a great City and the Country belonging to it c. Ans We talk of Churches under Churches and he talketh only of Cities and Countries Again I say Let him take his Diocess of Infidels Houses and Ground we know no such Churches Page 46. He saith Cenchrea was subject to the Church of Corinth and never had a Bishop of their own But not a syllable of proof It is not a Family Church which we speak of therefore he need not here have mentioned that But a Church associated for ordinary Communion in God's publick worship which cannot be celebrated without a Pastor Let him prove that Cenchrea was such a Church and yet had no Bishop In § 6. p. 49. He would prove that the Circuit of a Church was in the Intention of the Apostles or first Founders the same from the beginning befor◠the division of Churches as after Which I shall in due place disprove His reasons are 1. Because the whole Church since the Apostles days hath so understood the intention of the Apostles Ans 1. This is not proved 2. I shall anone prove the contrary that the Apostles had no intention that Churches should be defined by the limits of the place and Country nor did they themselves ever appoint any such bounds to any one Church and say so far it shall extend Nor did they ever take any but Christians in any Circuits for Members of the Church And I shall prove that all Churches were but such as I described single Churches with their Bishops at the first and that some Villages had Bishops four or five hundred years after And his own Reason that Churches followed the Civil Form proveth the mutability of their bounds seeing the Civil Forms were mutable His next Reason is because that division of Churches which was 300 or 400 Years after Christ with their Limits and Circuits were ordinarily the same which had been from the beginning as divers Councils testifie Ans Those Councils mean no more than that it had been an old or setled Custome as many Learned men have proved And if they could be proved to mean that from the Apostolical plantations the bounds of all the Diocess were set I marvel that any man could believe them But they say no such thing as were it not tedious to the Reader an examination of each particular would shew Else no new Churches and Bishops must be setled in the World but those that the Apostles converted in any Cities between or near them For the unconverted Cities in the inter-spaces were as much those Bishops Diocesses as the Villages of equal distance And then the making of new Cities would have made one a Bishop of many Cities contrary to the Canons His third Reason is that the Distribution of the Churches usually followed the division of the Common wealth Ans 1. If so as is said they must be various and mutable All the World was not divided just as the Roman Empire was And the Imperial divisions had great changes 2. I think it lost labour to dispute with him that holdeth this assimilating the Church to the Civil Form was of Divine Apostolical Institution If any can think so let him give us his proof that the Church Constitution must vary as Monarchical Aristocratical and Democratical States do As Empires and free Cities do And that from the King to the Constable we must have a correspondent Officer And that the Papacy as Capital in the Roman Empire was of Gods Institution And that an Emperour King or popular State may change the Form of the Churches as oft as they may the Form of their subordinate Governments Are not these small Reasons to prove that when the Apostles planted Bishops in all single Churches they intended that those Bishops should be the sole Bishops of many hundred Churches when they should be raised in the Circuit of ground which now is called their Diocesses But more of this in due place But next he appealeth to mens consciences Whether it be not unlikely that there was but one Congregation belonging to these famous Cities towards the end of the Apostles days Of which more afterward In Chap. 4. p. 69. He argueth The Presbyteries ordained by the Apostles were appointed for Diocesses and not to Parishes Therefore the Churches endued with the power of Ecclesiastical Government were not Parishes but Diocesses Ans Our Question is Whether they were single Churches as before defined or only One Diocesan Church made up of many such single Churches 1. If by Presbyteries be meant many Presbyters a College or Consessus I deny the Consequence because every Church that had Government had not such a Presbytery But one Bishop or Pastor did serve for some of the lesser Churches and yet that one had Governing power 2. I deny the Major It was single Churches that had then many Elders set over them 3. Reader it seemeth to me no small disparagement to the Diocesan Cause that the grand Patrons of it so extreamly differ among themselves Dr. Hammond holdeth that in all the Scripture times no one Church had any Presbyters at all save only one single Bishop This Bishop Downame seemeth to hold that every Governed Church had a Presbytery And no one and every one extreamly differ Yet either of them would have censure him that had gain-sayed them His proof of the Antecedent is this They who were appointed to whole Cities and Countries to labour so far as they were able the conversion of all that belonged to God were appointed to Diocesses not to Parishes But c. Ans Is not here frustration instead of edification to the Reader for want of defining a Diocess and a Parish I thought we had talkt of a Diocesan Church and here is a Diocess described which may be a single Church or no Church at all as the Bishop pleaseth Here is not so much as any Christians much less Congregations of them mentioned as the Bishops Flock But many an Apostle Evangelist and Converting Preacher hath been set over Cities and Countries to labour mens Conversion as far as they were able before they had converted any or at least enow to make a Church and after that before they had converted more than one Assembly The Jesuits in the Indies thus laboured in several Provinces before they were Bishops of those Provinces or called them Provincial Churches But now we perceive what he meaneth by a Diocess even a space of Ground containing Inhabitants to be converted if we can I will shorten my Answer to the
they forsake him or refuse to use him and Excommunicateth a man when they avoid his communion and declare him unmeet for communion In all which the Church useth her own right but taketh not away another mans Then for the Canonical Enquiries after faults and impositions of Penence or delays of absolution he sheweth that both the Canons and Judgments by them being but prudential Determinations of Modes and Circumstances bound none but Consenters without the Magistrates Law except as the Law of Nature bound them to avoid offences He should add and as obedience in general is due to Church-guides of Christ's appointment And how the Magistrate may constrain the Pastors to their duty Chap. 10. He sheweth that there are two perpetual Functions in the Church Presbyters and Deacons I call them Presbyters saith he with all the Ancient Church who feed the Church with the Preaching of the Word the Sacraments and the Keys which by Divine Right are individual or inseparable Note that And § 27. He saith It is doubtful whether Pastors where no Bishops are and so are under none though over none are to be numbered with Bishops or meer Presbyters § 31. His counsel for the choice of Pastors is that as in Justinian's time none be forced on the People against their wills and yet a power reserv'd in the chief Rulers to rescind such elections as are made to the destruction of Church or Commonwealth Chap. 11. § 10. He sheweth that Bishops are not by Divine precept And § 1. That therefore the different Government of the Churches that have Bishops or that have none should be no hindrance to Unity And § 10 11. That some Cities had no Bishops and some more than one And that not only in the Apostles â—ays but after one City had several Bishops in iâ—â—tation of the jews who to every Synagogue had an Archisynagogus Page 357. He sheweth that there have been at Rome and elsewhere long vacancies of the Bishops See in which the Presbyters Governed the Church without a Bishop And saith that all the Ancients do confess that there is no act so proper to a Bishop but a Presbyter may do it except the right of Ordination Yet sheweth p. 358. that Presbyters ordained with Bishops and expoundeth the Canon thus that Presbyters should Ordain none contemning the Bishop And p. 359. He sheweth that where there is no Bishop Presbyters may Ordain as Altisiodorensis saith among the Schoolmen And questioneth again whether the Presbyters that have no Bishops over them be not rather Bishops than meer Presbyters citing Ambrose's words He that had no one above him was a Bishop what would he have said of our City and Corporation Pastors that have divers Chapels and Curates under them Or of our Presidents of Synods or such as the Pastor of the first Town that ever I was Preacher in Bridgnorth in Shropshire who had six Parishes in an exempt Jurisdiction four or five of them great ones and kept Court as ordinary like the Bishops being under none but the Archbishop And § 12. He sheweth that there was great cause for many Churches to lay by Episcopacy for a time And p. 360. he saith Certainly Christ gave the Keys to be exercised by the same men to whom he gave the power of Preaching and Baptizing That which God hath joyned let no man separate But then how should Satan have used the Churches as he hath done And he sheweth of meer ruling Elders as he had done of Bishops that they are not necessary but are lawful and that it may be proved from Scripture that they are not displeasing to God and that formerly the Laity joyned in Councils Only he puts these Cautions which I consent to 1. That they be not set up as by God's command 2. That they meddle no otherwise with the Pastoral Office or Excommunication than by way of Counsel 3. That none be chosen that are unfit 4. That they use no coactive power but what is given them by the Soveraign 5. That they know their power to be mutable as being not by Gods command but from man And Chap. 11. § 8. He delivereth his opinion of the Original of Episcopacy that it was not fetcht from the Temple pattern so much as from the Synagogues where as he said before every Synagogue had a chief Ruler 14. As for J. D. and many other lesser Writers Sir Thomas Aston c. who say but half the same with those forementioned it is not worth your time and labour to read any more Animadversions on them 15. But the great Learned M. Ant. de Dominis Spalatensis deserveth a more distinct consideration who in his very learned Books De Repub. Eccles doth copiously handle all the matter of Church-Government But let us consider what it is that he maintaineth In his lib. 5. c. 1. he maintaineth that the whole proper Ecclesiastical Power is meerly Spiritual In cap. 2. that no Power with true Prefecture Jurisdiction Coaction and Domination belongeth to the Church In c. 3. he sheweth that an improper Jurisdiction belongs to it Where he overthroweth the old Schoolmens Description of Power of Jurisdiction and sheweth also the vanity of the common distinction of Power of Order and of Jurisdiction and maintaineth 1. that Power of Jurisdiction followeth ab Ordine as Light from the Sun 2. That all the Power of the Keys which is exercised for Internal effects although about External Matters of Worship or Government belongeth directly to the Potestas Ordinis 3. That the Power of Jurisdiction as distinct from Order and reserved to the Bishops is but the power about the Ordering of External things which is used Principally and Directly for an External Effect that is Church order § 5. p. 35. 4. That it is foolish to separate power of Order from any power of Jurisdiction whatsoever that is properly Ecclesiastical it being wholly Spiritual 5. The Episcopal Jurisdiction not properly Ecclesiastical he maketh to consist in ordering Rites and Ceremonies and Circumstances and Temporals about the Church and about such Modal Determinations about particular persons and actions as are matters of humane prudence which have only a General Rule in Nature or Scripture 6. By which though he hold Episcopacy Jure Divino that it is but such things that he supposeth proper to the Bishop which the Magistrate may determine and make Laws for as Grotius and others prove at last and himself after and as Sir Roger Twisden hath Historically proved to have been used by the Kings of England Histor Def. Cap. 5. 7. That all Ecclesiastical power whatsoever is fully and perfectly conjunct with Order page 36. 8. That this plenitude of power is totally and equally in all Bishops and Presbyters lawfully Ordained and that it is a meer vanity to distinguish in such power of Order Plenitudinem potestatis a parte solicitudinis 9. That this equal power of the Bishop and Presbyter floweth from Ordination and is the Essential Ordinary Ministerial
two or three thousand Souls without much help or many sad unavoidable Omissions the Qâ—estion shall be whether the Bishop may not undertake to Teach and oversee many hundreds or a thousand Parishes and Catechise Pray with and Exhort a thousand times more than any Parish Minister doth or is able to do And to do all this without ever coming into those Parishes or ever seeing the Faces or hearing the names of one of a multitude of the People or ever speaking one word to them but summoning thâ—m by Apparitors to a Lay-Chancellors Court to be Excommunicated first and after imprisoned while they live if they do not what the Chancellor bids them O what is mans understanding when a Carnal interest hath there clothed it self with a Sacred name Cap. 3. He telleth us of the Power of the Keys commited to the Apostles and by them to the Bishops as their Successors But whether all the Bishops Ordained by them and living with them and some dying before them it 's like were their Successors and whether all true Pastors were not such Bishops as had the Power of the Keys and whether by those Keys be meant the Government of the Flocks or also of the Governors themselves and of what extent the Churches under each Bishop was and to what end and use are the things in Question which he here saith nothing to Cap. 4. He proveth by strong affirmation that the Apostles were by Christ's last Commission Mat. 28. 19 20. to be the Bishops of their several assigned certain Provinces But confidence goeth not for proof with us He tells us of the name of Episcopacy Acts 1. 29. We never questioned whether the Apostles had the Oversight of the Church but we hold 1. That the World was the first Object of their Office from whence they were to gather Churches 2. That the Place Course or Circuit of their Travels and Ministry was not of any Divine Institution but left to their prudent choice by the Common Rules of Nature doing all things in Order and to Edifying and sometime directed in their motions by the present inspiration of the Holy-Ghost 3. That more than one Apostle was oft in the same Cities and Countries none claiming it as his peculiar Province nor denying the right of others to be there And where one was this Year another was the next 4. That when an Apostle planted a Church in any City and settled Bishops over the People they themselves were called by many of the Ancients the first Bishops of those Cities in which sence one Man had many Bishopricks 5. That the Apostles were Itinerant unfixed Bishops and not fixed Bishops such as they themselves confined to any one limited Church or Province Nor can it be proved out of all Antiquity that any one of all the Apostles was confined to any one limited Province much less what that Province was but only that their Ability Opportunity Time and Prudence limited every Man and directed him as the End required 6. And that if the Apostles had fixed themselves in particular limited Provinces they had disobeyed their Commission which was to go Preach the Gospel to all the World And no Man did ever yet so dote as to pretend that they divided the whole World into twelve Provinces and there fixed themselves And such twelve Provinces as they had been capable of overseeing would have been but a little of the World And it was but a little part comparatively that they Preacht the Gospel to Most Kingdoms of the World they never saw And those which they came into were so great and many that they Preached but to a few of the People Yet this was not their culpable Omission because they were limited by Natural Impotency and so by Impossibilities of doing more But had it been by a Voluntary setling themselves in twelve Provinces to the neglect of all the rest the Case had been otherwise But whilst they did their best for the whole World themselves and Ordained others to do the rest they performed their Office There needeth no more to be said as to those Ancients that name the Apostles Bishops Nor is their Episcopacy if proved any thing to our Case as shall be manifested Cap. 5. He thought he had proved that Power in the Church is given by the Apostles to the Bishops only Whereas with Spalatensis and most Christians we hold it given to Christ's Ministers as such and therefore to them all though in an Eminency the Apostles only had it And 1. Whereas he denyeth the Power of the 70 because they were not Apostles but Disciples We Answer 1. That Evangelists and other Ministers that were not Apostles had the Power of the Keys 2. That to deny that the 70 were at least Temporary Apostles limited to the Jews and had the power of Preaching and working Miracles would be to deny the letter of the Text. And the Apostles themselves could not Govern Churches till they were gathered 2. And yet if neither they nor John Baptist in Baptizing did exercise any power of the Keys which he can never prove it is nothing to our Case 3. When will he prove that the Evangelists and the Itinerant Assistants of the Apostles had not the power of the Keys When themselves commonly say that the higher Orders contain the powers of the lower And are the Bishops higher than the Evangelists 4. Nay when will he prove that ever any Presbyter was Ordained by the Apostles or by any others as they appointed without the power of the Keys It would weary one that loveth not confusion and lost lalabour to read long Discourses of the Power of the Keys or Government which distinguish not the Government of the Laity or Flocks from the Government of the Ministers themselves and that abuse the Church by feigning an Office of Presbyters that are not Presbyters and proving that Church-Governors are not Church-Governors For what is the Office of the Presbyter or Pastor essentially but a Stated Power and obligation to Teach and Govern the People and Worship as their mouth and guide Cap. 6. He seemeth by denying the Evangelists the power of the Keys and of Church-teaching and making them meer Preachers to the Insidels to favour the Independants Opinion who think the Laymen sent forth are to do that work But 1. Mat. 28. 19 20. Christ maketh such Officers as must Preach and Baptize and gather Churches among the Infidels before they govern them to be them that he will be with to the end of the World And the same men had the Power of teaching the Churches when they were gathered as is there expressed 2. Call them by what name you will such Itenirants were usual in the Apostles daies as Silas Apollo and many more 3. It was not the twelve Apostles only that Converted the World but such other Ministers that were called thus to labour by them or by the Spirit immediately Joseph of Arimathea is said by many to have preached here and in other
Tryal by the Holy Ghost Cap. 5. § 5. He now acknowledgeth that where many were at first Converted not always the first but the fittest was chosen Bishop And how prove you that he and his Flock were no Church The same he maintaineth § 11. And after from the choice usually made by suffrages and other reasons well confuteth the former conceit when he took it to be Blondels but sure he could not believe that they were Ecclesiae nondum natâ— or future Believers that chose Bishops by Suffrages But having so fully in this Chapter confuted his former as Blondel's opinion I doubt not but Blondel is in this as easily reconciled to him as he to himself and meant no more but 1. That the Apostles used not to make Bishops of the first Converts simply but to choose them out of the ancient grown and proved Christians 2. And that being so chosen not he that was first Baptized but he that was first ordained had the presidence in the Conâ—essus of their Presbyters Which the Dr. might easily have seen and spared his insulting upon the contrary supposition But let it here again be noted that § 9. he expresly and confidently asserteth all that I now desire viz. That Clemens doth speak of that time of the Churches beginning in which there were not yet many Believers and therefore without doubt neither Presbyters instituted If he means no Subject Presbyters or if he means not many in a Church but one Bishop I desire no more For then no Bishop had more Church Assemblies than one nor any half Presbyters were ordained by the Apostles For Clemens doth not tell us what the Apostles did in the beginning of their Preaching only but giveth us this as an account of all their course in settling Offices in the Churches where they came Cap. 6. He confesseth that Clemens mentioneth but two Orders Bishops and Deacons and we would have no more and § 4. is over angry with Blundel for gathering hence that he did not do as those that from the Jewish Elders or Priests or the 70 gather another order what is there in this Collection that deserveth the sharp words of that § Cap. 7. Whether Clemens well cited Isai 60. 17. we need not debate But if yet any think that the Dr. hath not fully granted us our Cause let him take these additions § 7. He well gathereth from Clemens that this form of Government founded in Bishops and Deacons in each Church being setled by Men entrusted by Christ is no less to be ascribed to Gods Command than if Christ himself had constituted Bishops and Deacons in every City Let who dare then approve of the alteration by the Introduction of another Order of Priests And § 8. He noteth also out of Clemens that the foresight of the contention that would be about Episcopacy caused this establishment of Bishops and Deacons No doubt God foreknew both that the popular sort would oppose Government and that the Monarchical Prelates would depose all the Bishops of the same Church save themselves and the Arch-Prelates would depose all the Bishops of particular Churches and set up half Priests in their stead And he doth well not to pass the following words in Clemens though hard yet plainly subverting the Doctors opinion that from this same foresight the Apostles constituted the foresaid Bishops and Deacons in every Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ac descriptas deinceps ministrorum officiorumque vices reliquerunt ut in defunctorum locum alii viri probati succedere illorum munia exequi possent as Pat. Junius translateth it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can allow no such doubt as shall make this much of the sense to be questionable 1. That upon the foresight of the Contentions about Episcopacy the Apostles made by the Spirit an established Description of the Orders and Offices which should be in the Church not only in their times but afterwards 2. And that the approved men that should hereafter be ordained should succeed in those same Orders which the Apostles had established and described even to the same Work or Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. That the Apostles thus setled or described no mungrel or half Priests but only Bishops and Deacons nor any Churches that had not each a Bishop and Deacon 4. Therefore no such half Priests should be brought in but only such as the Apostles instituted or described I can scarce speak my thoughts plainlier than by the Doctors next words § 9. It is evident that by the immediate impulse of the Spirit of God Bishops were constituted Deacons only joyned to them in every Church and so at Corinth and the rest of the Cities of Achaia And that by the command of the same Divine Prophesie or Revelation successors were assigned to them after their departure not a new order invented Christ thus consulting and providing for the Churches peace c. And § 14. he well granteth 1. That the form of Church Government was no where changed by the Apostles and so no middle order instituted by them 2. That through all their Age and when they were consummate in the middle under their Disciples the Government of every Church was in the power of the Bishops and Deacons in common But whereas § 13 c. he layeth this as the ground of his Cause 1. That it was not the Church at Corinth alone but of all Achaia that Clemens writeth to under this name 2. And that there were not many Bishops in one Church but one to each of these particular Churches I desire the Reader 1. To try impartially whether in all the Drs. Book there be one word of cogent Evidence to prove what he saith yea or to make it credible or likely 2. To consider these Reasons following for the contrary 1. As is said whether Scripture custom of speech will allow us to call all the Churches of a Region A Church in the singular Number Shew one Text for it if you can 2. Whether any ancient Ecclesiastical use of speech will allow us to say that the Churches of Achaia dwell at Corinth as Clemens speaketh p. 1. 3. Whether I have not proved from 1 Cor. 14. c. that the Church of Corinth had more Ministers or Clergy men or Pastors in it than one in Paul's time And therefore was not without so soon after 4. Whether it be credible that when it was but one or two Persons p. 62. by whom or for whose cause the Preâ—byters were ejected that it is like either this one or two were members of more particular Churches in Achaia than one or two Or that all the Churches of Achaia would so far own one or two mutineers in a particular Church as to cast out many of their Ministers for their sakes 5. Yea when Clemens whole scope intimateth that this one or two did this because they aspired after Power or Preeminence themselves Could they expect themselves to be made the Rulers of more
Office of half-Presbyters began to be invented according to his own Computation That pag. 21. passim his supposition of the 24 Bishops of Judaea sitting about the Throne of James Bishop of Jerusalem and his other supposition of their being so ordinarily there And of the Bishops of Provinces in other Nations being so frequently many score if not hundred Miles off their people in the Metropolitane Cities when the people had no other Priest to Officiate doth tend to an Atheistical conceit that the Ordinary use of Sacred Assemblies and Communion is no very needful thing when in the best times by the best men in whole Countreys at once they were so much forborn Pag. 26. Again you have his full and plain Assertion That there were not in the space within compass of which all the Books of the new Testament were written any Presbyters in our modern Notion of them created in the Church though soon after certainly in Ignatius time which was above 50 years after the Rev. they were Pag. 60. He supposeth that whoever should settle Churches under a Heathen King among Heathens must accordinly make the Churches gathered subordinate to one another as the Cities in which they are gathered were though Heathen subordinate to one another of which more in due place Pag. 76 77. He saith that As Congregations and Parishes are Synonimous in their Style so I yield that Believers in great Cities were not at first divided into Parishes while the number of Christians in a City was so small that they might well assemble in the same place and so needed no Partitions or Divisions But what disadvantage is this to us who affirm that one Bishop not a Colledge of Presbyters presided in that one Congregation and that the Believers in the Regions and Villages about did belong to the care of that single Bishop or City Church A Bishop and his Deacon were sufficient at the first to sow their Plantations For what is a Diocess but a Church in a City with the Suburbs and Territories or Region belonging to it And this certainly might be and remain under the Government of a single Bishop Of any Church so bounded there may be a Bishop and that whole Church shall be his Diocess and so he a Diocesan Bishop though as yet this Church be not subdivided into more several Assemblies So that you see now what a Diocess is And that you may know that we contend not about Names while they call the Bishop of one Congreation a Diocesane we say nothing against him A Diocesan in our sense is such as we live under that have made one Church of many hundred or a thousand But Reader be not abused by words when it is visible Countreys that we talk of As every Market-Town or Corporation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City in the old sense so the Diocess of Lincoln which I live in at this reckoning hath three or fourscore Diocesses in it and the Diocess of Norwich about 50 Diocesses in it c. That is such Cities with the interjacent Villages Pag. 78. He saith When they add these Angels were Congregational not Diocesan they were every of them Angels of a Church in a City having authority over the Regions adjacent and pertaining to that City and so as CHURCH and CONGREGATION ARE ALL ONE AS IN ORDINARY USE IN ALL LANGUAGES THEY ARE Thus were Congregational and Diocesan also What follows of the paucity of Believers in the greatest Cities and their meeting in one place is willingly granted by us I must desire the Reader to remember all this when we come to use it in due place And you may modestly smile to observe how by this and the foregoing words the Dr. forgetfully hath cast out all the English Diocesans While he maketh it needful that the Cities be Ecclesiastically subordinate as they are Civilly and maketh it the very definition of a Diocesan Bishop to be a Bishop of a City with the Country or Suburbs belonging to it But in England no lesser Cities ordinarily at least nor Corporation-Towns are at all Subject to the great Cities Nor are any Considerable part of the Countrey Subject to them nor do the Liberties of Cities or Corporations reach far from the Walls or Towns So that by this Rule the Bishop of London York Norwich and Bristow would have indeed large Cities with narrow liberties But the rest would have Diocesses little bigger than we could allow to conscionable Faithful Pastors But he yet addeth more p. 79. he will do more for our cause than the Presbyterians themselves who in their disputes against the Independents-say that Jerusalem had more Christians belonging to the Church than could conveniently meet in one place But saith the Dr. This is contrary to the Evidence of the Text which saith expresty v. 44. that all the Believers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeting in one and the same place The like may be said of the other places Act. 4. 4. and 5. 14. For certainly as yet though the number of believers increased yet they were not distributed into several Congregations Will you yet have more p. 80 81. When the London Ministers say that the Believers of one City made but one Church in the Apostles days he answereth This observation I acknowledge to have perfect truth in it and not to be confutable in any part And therefore instead of rejecting I shall imbrace it and from thence conclude that there is no manner of incongruity in assigning of one Bishop to one Church and so one Bishop in the Church of Jerusalem because it is a Church not Churches BEING FORECED TO ACKNOWLEDGE THAT WHERE THERE WERE MORE CHURCHES THERE WERE MORE BISHOPS I am almost in doubt by this whether the Dr. were not against the English Prelacy and he and I were not of a mind especially remembring that he said nothing against my disputations of Church Government written against himself when I lived near him Observe Reader 1. That even now he confessed that a Church and Congregation is all one 2. And here he confesseth that where there were more Churches there were more Bishops and his words Because it is a Church not Churches seem to import that de jure he supposeth it is no Church without a Bishop and that there should be no fewer Bishops than Churches And then I ask 1. Where and when do all the Christians in this Diocess of above an hundred miles long Congregate who meet but in above a thousand several Temples and never know one of a thousand of the Diocess 2. Doth not this grant to the Brownists that the Parish Churches are no Churches but onely parts of the Diocesane Church 3. And then if it be proved that the Diocesane Church form is but of humane invention what Church in England will they leave us that is of divine institution This is the unhappiness of overdoing to undo all and of aspiring too high to fall down into nothing And doth he not speak
for Chronology and History A few leaves of whose over-large Collections Dr. Hammond hath Answered as you have heard and given his reason for going no further because Blond extendeth the Ministerial Parity but to 140. But to us it is not so inconsiderable to see by what degres the Prelacy rose and to see it proved so copiously that even in after Ages the species extent and of Churches and the Order or Species of Presbyters were not altered notwithstanding accidental alterations And therefore I shall undertake to bring proofenough of what I now plead for from times much lower than 140 such as I think the impartal will rest satisfied in though interest and preconceived Idea's are seldom satisfied or conqueredly a Confutation CHAP. VI. That it is not of Gods institution nor is pleasing to him that there be no Churches and Bishops but in Cities or that a City with its territories or Country adjacent be the bounds of each Church SOme late most esteemed defenders of Diocesanes especially Dr. Hammond lay so great a stress upon the supposition that the Apostles setled the Churches in the Metropolitane and Diocesane order and that they did partly in imitation of the Jewish policy and partly as a thing necessary by the nature of the thing that even in Heathen Kingdomes when Churches are gathered in any Cities they must have a difference of Church power over each other as they find the Cities to have a civil power as you heard before from Dr. H. that I think it meet here breifly to prove 1. That it was not of the Apostles purpose to have Churches and Bishops placed only in Cities and not in Villages 2. Nor that Church power should thus follow the civil 3. Nor that a City with its territories should be the measure of the habitation of each Churches members The licet in some cases I deny not but the oportet is the question yea and the licet in other cases The two first are proved together by these reasons following 1. Christ himself our grand examplar did not only preach and convert Christians in Cities but in Country villages where he held assemblies and preacht and prayed yea in mountains and in Ships And though he planted no particular Churches with fixed Bishops there yet that was because he did so no where He performed all offices in the Country which he did in the Cities except that which was appropriated to Jerusalem by the Law and the institution of his last supper which could be done but in one place 2. There is no Law of God direct or indirect which maketh it a duty to settle Churches and Bishops in Cities only and forbiddeth the setling them in Country villages This is most evident to him that will search the Scripture and but try the pretended proofs of the late Prelatists for the vanity of their pretensions will easily appear They have not so fair a pretense in the New Testament for asserting such a Law as the Pop hath for his supermacy in Peter feed my sheep And where there is no Law there is no obligation on us unto duty and no sin in omission If they say that the Apostles did plant Churches only in Cities comprehending their territories I answer 1. They prove that they planted them in Cities but the silence of the Scriptures proveth not the Negative that they planted none in Villages 2. Nor have they a word of proof that each Church contained all Christians in the Cities with all the interjacent Villages 3. Much less that they must contain all such when all the Countries were converted and the Christians were enow for many Churches 4. Nor can they ever prove that the Apostles planting Churches only in Cities was intended as a Law to restrain men from planting them any where else Any more than their not converting the Villages or the generality of the Cities will prove that they must not be converted by any other Or than that their setting up no Christian Magistrates or converting no Princes will prove that there must be no such thing Whoever extended the obligation of Apostolical example to such Negatives as to do nothing which they did not 5. The reason is most apparent why they preached first in Cities because there is no such fishing as in the Sea They had there the frequentest fullest audirories And so they planted their first Churches there because they had most converts there And it is known that Judea a barren mountainous Coutrey of it self had been so harressed with Wars that there was little safety and quiet expected in Countrey Villages and the Roman Empire had been free from the same plague by such short intervals that as many people as could got into the Cities for all that know by experience what War is do know the misery of poor Country people who are at every wicked Soldiers mercy It was therefore among poor scattered labourers a hard thing to get a considerable auditory which maketh Mr. Eliots and his helpers work go on so heavily among the scattered Americans who have no Cities or great Towns because they can rarely speak to any considerable numbers Now to gather from hence either that Villages must have no Churches or no Bishops is an impiety next to a concluding that they must not be assembled taught or worship God 3. The reasons are vain and null which are pretended for such a modelling of Churches to the form of the civil Government and thus confining them to Cities For 1. There is no need that one Bishop be the Governour of another at all 2. And therefore no need that the Bishop of a Metropolis govern the Bishop of a lesser City or he the Bishop of a Village 1. God hath not given one Bishop power over another as meer Bishops As Cyprian saith in his Carth. Council none of us are Bishops of Bishops but Colleagues Dr. Hammond himself saith that the Bishops are the Apostles Successors and the Apostles were equal in power and Independent Annot. in 1 Tim. 3. c. p 732. Jesus Christ dispensing them all the particular Churches of the whole world by himself and administring them severally not by any one Oeconomus but by the several Bishops as inferiour heads of unity to the severalbodies so constituted by the several Apostles in their plantations each of them having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinct commission from Christ immediately and subordinate to none but the supreme donor or plenipotentiary Indeed if it be not Bishops but Archbishops or Bishops of Bishops which are the Apostles Successors in order over the Bishops as they are supposed to be over the Priests then such an order of Arch-Bishops is of divine right But not as Metropolitanes or for the Cities sake but as general Officers to take care of many Churches succeeding the Apostles 2. And that Apostolical succession is not the foundation of the Metropolitan or City power is plain 1. Because if the Bishop or Arch-Bishop be the immediate successors of
the Apostles there must be but just 13 or 14 in the whole world if they succeed them fully in the accidentals of their office But if not than their residence in Cities will not prove that they must succeed them in that accident any more than in the number 2. Because as is shewed the Apostles tyed not themselves to Cities only and what they did in preferring Cities was occasional as is said before 3. Nor is there the least proof beyond an ostentation of vain words and confidence that ever the Apostles setled Churches according to the civil form and put the Bishops of lesser Cities under the Metropolitans No more than that among themselves that Apostle was Ruler of the rest who had the Metropolis for his Seat The Papists themselves not pretending that Peter was Ruler of the rest because Rome was his Seat but that Rome must have the ruling Universal Bishop because it was the Seat of Peter And if the Metropolis made not one Apostle Ruler of the rest why should it do so by their successors And I never heard any attempt to prove that Mathew Bartholomew Lebbeus James the Apostle Thomas Philip and every one of the Apostles had a distinct independent Metropolis for his Episcopal Seat 4. Indeed it s but vain words of them that pretend that the Apostles fixed themselves in any Seat at all but it is certain by their Office and by History that they oft removed from place to place in order to call as much of the world as they were capable and were somtimes in Metropoles and sometimes in other places and though the ancients make them the first Bishops of Churches they do not say that they were Bishops of any particular Churches only exclusively to all others But the same Apostle that Planted ten or twenty Churches was the first Bishop of them all pro tempore setling fixed Bishops to succeed them 5. And whoever dreamed that Mark who was no Apostle was the Ruler of other Apostles at least that came into his Province because Alexandria was the second Metropolis 4. This pretended forming of the Churches as aforesaid is contrary to the Ends of Church institution and Communion which are the publick worshipping of God and personal Communion of Parochians or Cohabitants in that worship Sacraments and holy living in mutual assistance Whereas in a great part of the world Country Villages are so far from any Cities that if they must travel to them for this publick Communion they must spend all the Lords day in travaile and yet miss their Ends and come too late Nor can Women Children and aged ones possibly do it at all But if they are to have no such personal Communion with the City Churches but have it ordinarily among themselves then whatever men may say that strive about the Name they are not of that particular City Church as such but are of another Church at home which must have a BishopÌ„ because it is a Church 5. Their Civil and City or Diocesan frame contradicteth the plain institution or Law of Christ and of his Spirit For 1. Math. 28. 19. 20. it is the very Commission of the Apostles and their successors with whom Christ will be to the end of the world to Teach or Disciple all Nations and then to Baptizc them and so gather them into the Church Universal and then Teach them as Disciples all his Laws which includeth Congregating them in perticular Churches where they must be so taught Now as it is all Nations even the whole Countryes and not the Cities only that must be Discipled or convicted and Baptized so it is the whole Nations Villages and all of Baptized persons that must thus be Congregated into particular Churches and taught 2. To which add Act. 14. 23. the positive exemplary and so obliging ordinary practice of the Apostles They ordained them Elders in every Church so that 1. It is Gods will that Villages have Churches 2. And it is Gods will that every Church have a Bishop at least therefore it is Gods will that every Village have a Bishop which have a Church or that some Villages have Bishops And though every City be mentioned Tit. 1. 5. that only sheweth that de facto then and there Village Churches were rare or none but not de jure they must not be gathered nor doth he say ordain Elders in Cities only much less give them Rule according to the City power And as Ceuchrea had a Church which was no City so Act. 14. 23. will prove that they should have a Bishop For every Church is to have a Bishop And Ceuchrea was not a family-Church and so the name not used equivocally And Bishop Downams assertion that it was a Church with a mean Presbyter under the Bishop of Corinth is a naked unproved saying that deserveth no credit and is contradicted by Doctor Hammond who saith there was there no meer Presbyter in being 6. Had this form been setled as they Pretend in Cities only and Diocesses there would have been uncertainty and contentions what places should have Bishops and Churches and what places should have none For it is uncertain and litigious what place is to be taken for a City and what not For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth any great Town and some times strictly Towns incorprate and sometimes more strictly eminent Corporations now called Cities with us here in England And how great would the difficulty have been to determine when a Town was big enough to pass for a City or when it had privileges enow for that title If it be said that the account and name then and thus used was the directory they will then make Gods Church to depend for being upon a Name with heathen people If they will call Ceucbrea a City it shall have a Church otherwise it shall have none But there was no such controversie in those times 7. According to their model Churches shall be mutable and dissolvible at the will of the Magistrate yea of every Heathen Magistrate For if he will but change the priviledges and title of a Town and make it no City it must have no Church or Bishop And if he will remove the privileges and title the Church and Bishop must remove And if he will endow a big Village or Town with City privileges and name a Church and Bishop must be then made anew But who can believe that Christ thus modled his Churches in his institution 8. Yea after their model an infidel or Christian King aâ—iud agenâ— that never thinketh on it or intendeth it shall change the Churches and destroy them If by war a City be turned into no City or if the King for other reasons un-city it or if change of Government put it into another Princes power that shall for his convenience un city it the Church in City and Country is at an end though there remain people enow to constitute a Church 9. Yea a fire or an Earthquake by this Rule
be a worthy Pastor 2. And to get the best they can For cohabitation or proximity or vicinity is necessary to Church ends both to publick and private communion and mutual help But the Minister that converth them may dwell far off that Therefore indeed the Reasons why all in a City and vicinity were wont to be of the same Church if there were room was not because that Minister converted them but because they were fit for such Communion by cohabitation 9. And were it otherwise the Bishop and his Presbyters preaching to the same people the Presbyter might convert more and become joint Bishop 10. And certainly it would unbishop all the English Bishops almost that I am acquainted with who nether converted their Dioceses from Infidelity nor baptized them nor convert many that ever we hearof from a wicked life to serious holiness which the Presbyters have done by very many and so must there be made the Bishops if they would CHAP. X. That a particular Church of the first or lowest order must consist of Neighbour Christians associated for Personal Communion in local presence in holy worship and conversation and not of strangres so remote as have only an Internal Heart-Communion or an External Communion by the mediation of others LEt it be here noted that none dally with the Name Church as an equivocal that 1. I speak of no meer Community of Christians nor of any accidentall assembly which have no Pastors or no intent of sacred ends Call them what you will But of a proper Christian society constituted of the Pars gubernans and the Pars gubernata the Pastor and Flock 2. That I speak not of a Family Church which consisteth of the Master and the Family 3. Nor yet of the Universal Political Church as visible or as mysticall which consisteth of Christ the head and all visible or sincere believers 4. Nor of any Christian Churches confined by Agreement for Concord of Churches being many 5. Nor of any such Churches accidentaly united in one kingdom under one king or Civil Governor whether Christian or Infidel 6. Nor of many Churches headed by humane appointment with one Metropolitane Primate or Patriack being a Pastor thus exalted by men above the rest 7. Nor yet of many Churches under one Arch-Bishop or general Apostolical Visitor or Pastor claiming this general oversight by Divine right whether rightly or wrongfully I now take no notice 8. But the Church which I treat of is only the political society of Christians of the first ranck and so of a Bishop of the lowest ranck or a meer Bishop that is no Arch-Bishop Not of an Oratory or Chappel of ease where part of a true Church often meet but of a true entire Church of the first magnitude or rank And I take it for granted 1. That such Churches there should be 2. and that every true Church should have its Bishop as Doctor Hummond and many others grant taking the Church in this political notion or if that be not granted I will proove it further anon And that these lowest true political or Organized Churches must be Neighbours united for Personal Communion as aforesaid I prove 1. First from all the Scripture instances The Churches at Jerusalem Antioch Ephesus Corinth c. were all such as is fuller to be opened in the 2d Part. 2. From the instances of all the Churches of the first and second age of which also more is after to be said 3. From the dutyes of Church members which are as followeth 1. To assemble together for Gods publick service Act. 4. Heb. 10. 25. 1. Cor. 14. c. And how can they do this that are utterly out of reach and never know or see each other 2. To have the same Pastors that are among them and over them and preach to them the word of God and go before them by the example of an holy life 1 Thes 5. 12 13. Heb. 13. 7 17 24. 1 Tim. 3. 6 7 c. And how can they hear the Pastors that never Preach to them or be Guided by those that never see them or follow their example whom they never knew or come for counsel to them that are out of their reach and knowledg 3. To send to their Pastors when they are sick to pray with them and advise them which they cannot do to them that are out of their reach Jam. 5. 4. To provoke one another to Love and to good works and to consider one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that end A word that signifieth knowledge and more even Observation of that which we see or know In which and v. 25. saith Dr. Hammond Let us weigh and consider all advantages we can have upon one another to provoke and excite one another to Charity and all actions of piety such as are joyning in the publick service And not suffer our selves to proceed so far towards defections as to give over the publick assemblies the forsaking of which is not is not only deserting the publick profession of Chriâ—t but also of the meanes of growth in grace but stir up one another to the performance of this All which suppose propinquity and and consist not with the distance of uncapable strangers Heb. 3. 13. To exhort one another daily while it is called to day lest any be hardened by the deceâ—tfulness of sin Which we cannot do by men of another Countrey with whom we have no converse All is plainly expressed 1 Thes 5. 11. 12 13. Wherefore comfort your selves together and edifie one another even as also ye do And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish â—ou and to esteem them very highly in love for their work sake and to be at peace among your selves But how can they comfort themselves together that never came together or see each other There can no peace but Negative be among them that are not among each other and have no converse They cannot edifie utter strangers How can I know the Bishop of the Diocese who never saw him nor ever had opportunity to see him tho I live about an hundred miles neerer him being at London than some parts of his Diocese are I know those that Labour among us in this Parish but the Bishop never laboured among us nor was here that ever I heard of nor do I know one in the Parish that useth not to Travaile that ever saw him and few that by heaâ—say know his name Rom. 15. 7. 14. Receive ye one another as Christ also received us to the Glory of God 6. That ye may with one mind and one mouth glorifie God of which saith Dr Hammond That ye may joyn unanimously Jews and Gentiles into one and assembling together worship and serve the Lord wherefore in all humility of condescension and kindness embrace and succour one another help them up when they are fallen instead of despising and driving them from your communion v. 14.
Able also to admonish one another so Col. 3. 16. Teaching and admonishing one another in Psalms and Hymns But more of this in the 2d part 5. Lastly it is their part to admonish a brother that offendeth and if he hear not to take two or three witnesses and if he hear not to tell the Church Matth. 18. 15. of which see Dr. Hammonds Annot. and of the Keys But all this requireth personal knowledge and propinquity Obj. It is not necessary to the being of Church members that every one that is a Church member know them many in London know not their next Neighbours Ans I Speak not 1. Of the Act but of the Power or Capacity and the Relation with its end 2. I speak not of every member but of so great a part as denominateth the Church 1. As a Pastor who by sickness or other impediment preacheth not of a long time may yet be a Pastor because he hath 1. The Power 2. And a Relation whose end is the Instructing of the Flock 3. And he intendeth the exercise as soon as the impediment is removed or if lazyness or any culpable neglect be the cause that altereth not the natuâ—e of the office but proveth him faulty So a member that is 1. Capable 2. Related to the end may be a member though neglect or impediments keep them from the exercise of much of that which they otherwise may do He that dwelleth in the Neighborhood may do all these Offices to another if he will when opportunity calleth for it and therefore may be so obliged to it But so cannot he that dwelleth out of reach Citizens or members of Corporations are in a capacity for officesbelonging to the society though some may neglect them and others want opportunity to do them but one out of reach is uncapable of the duty and therefore uncapable of the Relation which is made up of obligation to that duty when there is cause The Relation is essentially a Power and obligation to the Duty And the Dispositio materiâ— is necessary to the reception of the forme He therefore that is not in a capable means by cohabitation is not materia disposita and can neither have Power nor obligation to the dutyes of a Church member towards the rest and so cannot have the Relative form or be indeed a member And therefore all that write judiciously of the definition of a particular Church do make Propinquity or Cohabitation to be the Dispositio materiae sine qua non From which they are called Parishioners They are not a Church because a Parish but they are therefore the materia disposita as to this part of the capacity extrinsick Christianity being it that maketh them intrinsecally fit materials 2. And I deny not but some few members may be several waies uncapable naturally of the ordinary offices of members Some by infancy some by distraction some by sickness some by the restraint of Parents Masters or Husbands and some by a retired disposition c. And some Churches may be so sinfully over-great as that the number hindereth many of the members from a capacity of the ordinary duty of the relation which is the case of some great Parishes in London But either this is the case of the greater part and main body of the Society or bâ—t of a few If but of a few it may prove it a disordered Church but it cannot prove it no Church no more than a few Hereticks can denominate the Church Heretical or a few mad or leprous persons can denominate it mad or leprous or than the family of Noah David Christ was denominated from a Cham an Absolom a Judas But if it be the main body though in intrinsick qualifications the Church may be denominated from the better part sometimes and not from the greater yet in extrinsick qualifications it is now to be denominated a Church only from the Pastor and that number who are capable of the relation as being the two constitutive parts and all the rest are none of the Church And if there be no such body united to the Pastor for true Church ends and capable of them it is no Church Obj. But it is enough to make one Church if they be all united in one Bishop or Governour though their distance make them uncapable of knowing one another and doing what you have described Ans It is enough indeed to make a Church of another species such as I before named either the Catholick Church through out the world or a Church composed of many particular Churches if it may be called a Church Because their Communion is not to be Local or present nor to the ends of a particular Church but only intrinsical in Faith and Love and extrinsical by Delegates or Mediators But this is not enough to the being of a Church of the first order which now we speak of which should have a Bishop of their own and is not composed of many united Churches For else the Church of a Patriark or a Primate or an Arch-Bishop or Metropolitane should be a Church of the first order and have no Church or Bishop under it For such a Church is united in one Governour To say nothing of the Papal Church which yet pretendeth not to depose all Bishops Therefore the unity of the Governour will not suffice of it self to make one Primary Church though it may make one Compounded or General Church conteining many Churches and Bishops 2. And the nature of the thing telleth us that as the People have their Duties and Priviledges as well as the Pastors so the people must be united among themselves by some common Relation conteining Power of and Obligation to that duty and capacity of that priviledge Which is past all doubt among knowing men Therefore an uncapable body cannot be made one Primary Church by the unity of a Prelate 3. But as we distinguish of a Church single and compounded of many particular and General Primary and Secondary all which termes I use to be clearly understood so do we also of Bishops or Pastors which are particular Bishops of one Church or General Bishops of many Churches Of the first sort we confess all that is said positively that is that one such Bishop maketh one Church Because the very nature of his office as shall be after shewed doth suppose a capable society It being his office in presence personally to conduct them which a General distant Bishop cannot do so that indeed one Present Pastor or more of a flock by Christianity and Uicinity capable and by consent united with him and one another for presential Communion in publick worship and holy conversation are the constitutive parts by which a Primary Church is essentiated and must be defined Obj. But even the Presbyterians say that many worshiping congregations may make up one Governed Church though each congregation have ordinary Communion in the Sacrament c. among themselves distinct from the rest because they may be all united
in the Government of one Presbytery And our ordinary Parishes have Chappels in them and yet are one Church Ans 1. We must be excused from submitting now to the opinions of Presbyterians or any other party while we are giving an account of our own judgment in the case 2. The Presbyterians are not all of a mind in that point whether each of those Parishes be not a true political Church and have not its own plenary Pastor or Bishop and such a Government as belongeth to a particular Church though as they all think subordinate to a Presbytery of many Churches conjunct or as some call it of one Church denominated so from the higher Government 3. And as to our Chappels ordinarily they are but places for the Assembling of such as by age or foul weather or weakness cannot travaile to the Parish Churches and they are for distance and number in those Parishes that have them no more or other than may consist not only with the personal acquaintance of the members of the Parish Church but also with the frequent Communion of them all by turnes in the same Parish Church if they please to travaile to it as they may So that these Chappels of case as they are commonly called are not inconsistent with all the fore-described ends and dutyes of Church-members And even the Independants do confess that age distance persecution c. may allow one of their Churches to meet at once in several houses or places where several Pastors may pro tempore officiate and yet this consisteth with all the forementioned ends of the relation 4. And indeed disorders and confusions in Churches must not be our measure to judge of their Nature and constitution by though one in a Swoone may be hardly discerned from a dead man yet life is nevertheless essential to a man The Principalities in Germany may be so curtaled and intangled that it shall be hard for Lawyers to judge whether the Princes be proper Soverains and Monarchs or not And yet what doth constitute Monarchy and Soveraignity is known A Ship may be made so little and a Barge so big as that it may be hard to distinguish them by name and yet a Ship and Barge are divers If in one great house there be several men with their Wives Children and Servants in several rooms or parts and â—ne have some superiority over the rest they being free journy-men or labourers under him the degree of the Power of the chief Master here may be in several cases so various as that it shall be hard for any man to say whether this be one Family only or many But must we therefore remove all distinction of Families or forsake the old and usual definition The same I say of Primary perticular Churches Stepney Parish or Giles Criplegate or Martins in the fields may be so great as to make a doubt of it whether they are single Churches and so may some Lancashire Parishes that have very distant and large Chapelries But shall the disease or extraordinary case or dicffiulty of such a Parish make us change the old and true definition of a Church And thus some Presbyterians have argued from the Multitude of Converts at Jerusalem and Ephesus that they could not be one particular Church so as to meet all in one place which is the common and strongest objection against us But 1. undoubtedly there were many strangers there that were ready to pass away to other places 2. And the Spirit knew that the Church was quickly by persecution to be scattered 3. And on a suddain there was not time to settle them in exact order as afterward they did in all the Churches Acts. 14. 23. But many Apostles being there they might transiently have divers meetings at once 4. And the number and distance of them all was no greater then might consist with the forementioned Church Ends and definition They that meet one day with one Apostle might meet the next day with another and might have Personal Communion and Conversation And 5. The text saith that they did meet all in one place and as Doctor Hammond aforecited saith they deny the plain text that do deny it they were not distributed into divers assembles and the All that meet together must mean the greater part of the Church members at once And I my self have Preached to a Congregation supposed by understanding persons in it to be six thousand and all to have heard and as many more might have heard the next day and so twenty thousand might make a Church when vicinity maketh them otherwise capable and in Judaea we find that men speaking to Armies yea the Enemies Armies shew that far more could hear at once then can do with us whether voices or aire did make the difference I Know not and if the fore-named Parishes that have but one ordinary meeting place have 30000 or 40000 or 50000 souls in them we may conjecture at the case of Jerusalem hereby For though among those new Converts there were not so many neglecters of the Assemblies yet the passing strangers might be many To make the case plain I would but desire the dissenters to consider 4. Whether that Gods publick worship be not a duty Even the Communion of Christians in Doctrine Prayer and Sacrament 2. Whether there must not be some present Pastors to officiate before the Church in all these 3. Whether this Congregation must not be Christians and persons qualified for Communion and whether the Churches have not alwaies by the holy Spirits appointment differenced between Christians and Infidels and between Heretical or flagitious persons and the orderly and obedient and admitted the first sort only to Communion 4. Whether he that is present and delivereth the Sacrament should not know what he doth and to whom he giveth it and should not in the administring make a difference and keep away the Infidels Heriticks and openly flagitious and should not know the people whom he overseeth 5. And whether he can do all or any of this to a transient multitude that as the waters of a river are passing away when he still seeth strange faces only and those are his Auditors and Commuicants whom he never saw before or knoweth how can he know whether they are Baptized Christians or unbaptized Jews or other Infidels 6. Therefore is not an ordinary Cohabitation or vicinity of necessity to a fixed Church and Pastor that he may know them and they may know each other These things I suppose are past dispute 7. And then I ask whether such a society as this be not a true Church and such as is described in scripture and such as should ordinarily be continued in the world whether it be part of a more compounded general Church and under the general oversight of Apostolical Bishops is none of my question now but whether this be not an ordinary political Church of the first order 8. And if so whether every such Church by Acts. 14. 23 should
not have such Elders as are there mentioned which Doctor Hammond maintaineth to be Bishops or should not have such Episcopos gregis overseers of this flock as are impowered to do all the foresaid works of their proper Office of which next CHAP. XI That a Bishop or Pastor of a particular Church of the first rank afore-described must Govern it statedly as present by himself and not as in absence by another NOthing hath more deceived men next to Infidelity and Carnality â—n this controversie than want of experience Judging by a noise of words of such matters as they never faithfuly tryed Had men well tryed a few years what it is to do the Office of a Pastor they would easily know to whom it belongeth But when either University students or Nominal Pastors do stand by and look on or read and hear only of the name of Church-Power and Government and never did more themselves than to preach and say the service of the Church or now and then visit a sick man or dine or talk on the by with a neighbour or at most hear Chilren say their Catechism it is no wonder if they talk at randome and think that a man may be the only Bishop of many hundred Churches and Govern them per alios or at twenty or fourty or an hundred miles distance by meer visiting or meeting the Clergy and dining with them once in three Years I shall here therefore prove that the nature of the Primary Episcopacy or Particular if the word Primary be cavilled at is such as cannot be done in absence nor per alios by substitutes in any of its Proper parts but only by a present Bishop or Pastor himself And here first remember that I say in any of its proper parts as distinguishing the proper works of the sacred Ministry from those that are common to other men and those that are but Accidents or Circumstantial As a Bishop may plow his land or build his house or saddle his horse by another so I doubt not but he may appoint another to toll the Bell to Church to cover the holy Table to receive Collections to read Proclamations to keep the Church doors to repair the building to bring relief to the Poor to do that about sacred things which is common to Lay men with Ministers even to read the Psalm to chuse it to set the tune to publish Marriages to name to the people the times of meeting to read the Scriptures to be messengers to summon accused offenders to tell the Church to summon witnesses to hear witnesses and confessions All these he may appoint a servant or another to do because they are but accidental to his Office and no part of his proper work but that his proper work must be done by himself and that as present ordinarily with the people whom he Governeth the enumerations of the particular will evince 1. The work of such a Bishop is Publick in the sacred Assemblies 2. Or out of the Assemblies by way of applicatioon to particular Persons and cases 1. In the Assemblies 1. It is the Bishops office to be the chief Teacher of the Church to preach instruct exhort and comfort them usually himself And when he doth it not himself to appoint another and judge of his performance I shall reserve the proof to the 2d part where all this is to be reviewed to a further use And this is the work of one that is present 2. He is to be the mouth or Intercessor of the people as a Priest under Christ the Great high Priest and Intercessor To pray in the Assembly to be their mouth in the common confession of sins To praise God and give thanks with and for them to whom they are to joyn in consent with their Amen at least And this is the work of a present Person 3. He is to Baptize and admit persons into the visible Church Or to try and judg who is fit to be Baptized and to admit them by some other Minister of Christ but he can neither Baptize nor try and judge particularly who is to be baptized at least of the Adult unless he be present and know the persons and hear his confession and receive his claime 4. He is to Celebrate the Supper of the Lord to consecrate the Bread and Wine to be the Messenger of Christ in his name to deliver them as his body and blood and the Seals of his Love and of Remission of sins unto the people and so to commemorate his death till he come and as his Steward to give his houseshold meat in season but this is all the work of a Present and not an absent Person 5. He is to be the judge of the claime and title of the persons that come to the Churches Communion to see that Infidels and incapable persons be not there which is not well done by one that is not ordinarily present even in the Administration to see to whom it is administred 6. He is to be the chief publick reprover and admonisher of Scandalous persons by name who are so to be openly reproved and admonished in the Church which he cannot well do if he be not in the Church himself 7. He is to be the chief publick Excommunicator of the obstinately wicked to declare before all that such a person is uncapable of communion with the Church which is not well done by one that is not there to do it as shall anon be further opened 8. The same is to be said of publick Absolution when the Penitent is publikely taken into the Church or judged and declared to be Absolved 9. And the blessing of the people in the name of the Lord at the dismission of the Assembly hath of old been reserved to the Bishop as his part which is to be done by one that is there present II. And as for those acts of Application to persons and cases which are to be done out of the Assembly 1. To be at hand for the people to repair to in their greater doubts for resolution and greatest difficulties for direction as a Physician among the sick is not the least part of the true Bishops work And this requireth his usual presence and some acquaintance usually with the persons life No man will expect that all such doubting people travaile to a strange Bishop many score miles distant or out of their reach 2. To hear the confessions and cases of burdened penitent souls and to direct them in the true way to peace and comfort is a special part of the Bishops work besides his resolution of Doctrinal doubts which requireth presence and acquaintance usually with the person 3. It is part of the Bishops work to watch over the peoples conversation and to see that they live not in mortal sinsor scandalous courses and to reprove them that do and draw them to repentance And all this is a present persons work 4. It is the Bishops work to see that the families of the
livers But men that more fear to sin against God who can cast both soul and body into Hell than to lie in prison perhaps it is such Ministers as now are silenced for not saying subscribing or swearing as they are bid or it is some Church-Wardens who fear that they should be guilty of Persecution or Perjury which in their opinion are neither of them things indifferent if they should take the Oaths with the Articles that sometimes are offered them Or perhaps it is some one for not receiving the Sacrament either when a troubled Conscience maketh them fear lest they should eat and drink damnation to themselves or from a Minister or with a Church which they think the Scripture commandeth them to avoid whether such be in the right or in the wrong no wonder if they refuse to repent though they suffer when they fear a greater suffering from God Obj But the Minister of the place though he excommunicates none may seek to bring the sinner to repentance and may satisfie the Church of the justness of the excommunication Ans 1. In the nature of the thing they go together and are the work of the same persons And therefore Tertullian assureth us that in his time Discipline was exercised in the Church-meeting when they had been worshipping God 2. Who is either so fit or so obliged to satisfie the Church of the Act as he that doth it and hath examined all the Cause A parish Minister cannot bring any unwilling person to come over to speak with him not that we would have him have a forcing power but he cannot do his own Ministerial part which is to refuse to be the Pastor of such a man as refuseth to speak with him at all or to take him for his Pastor nor to forbear himself to give him the Sacrament so that he that neither heard the examination of the Cause by the Chancellor nor perhaps can have any speech with the person or at least with the Accuser or any of the Witnesses is very unfit to justifie another mans act and to satisfie the Church that it is well done much less to exhort the offender to repent who to him perhaps if he vouchsafe to speak to him will justifie his own cause when he cannot call witnesses to convince him And to speak to that which is our common case we have few persons excommunicated that ever I saw or knew of in forty years time save only the Conscientious persons beforementioned And when the parish Minister oft taketh them for the godliest persons in his Parish and the Bishop or Chancellor excommunicates them as Impenitent schismaticks how shall such a parish Minister justifie that and satisfie the person or people of the justice of it which he himself lamenteth as a hainous sin which tendeth to the dissipation of his flock But I come nearer to enquire into this officiating per alium by which an absent Bishop is supposed to do his office in the several Parishes of his Diocese 1. That alius or Official is either a Layman or a Clergyman 2. If a Clergyman he is either one of the same Order with the Bishop or another 3. Either it is the meer accidentals of his sacred function which he committeth to another or the proper Acts of it 4. Either it is pro hac vice in some case of necessity or it is as by an ordinary stated Official 1. If it be a Layman and the work be but Accidental or Extrinsick to the sacred function I grant that he may do it But for such works we need no Bishop For what a Layman may do when he bids him he may do when the King or his Magistrates bids him This is not the thing in question But if it be a proper Pastoral Act this Layman that doth it either receiveth from the Bishop power and obligation to do it or not If not he cannot do it as his Official If he do then he is a Pastor or Bishop himself and is Ordained and so no Layman For I provoke any dissenter living to tell me wherein the sacred office or any other lieth but in a Power or Authority and an Obligation to do the proper works of that office so that undeniably here is a contradiction And if any were of opinion that pro tempore in a case of necessity a Layman might do any Ministerial sacred act as Preach Baptize Consecrate the Sacrament of Christs body and blood excommunicate absolve c. 1. I answer if that were true if would but prove that those Acts are not proper to the sacred function in such a case of necessity as single Acts but only as ordinarily and statedly done by one separated to them 2. And therefore this would not at all concern our case which is not about extroardinary Acts in cases of necessity but about an ordinary stated course by Courts Chancellors and Officials 2. But if the Agent or Official were not a Lay Chancellor but a Clergyman if he be of the same Order with the Bishop than I grant all for it granteth me all even that every Church should have an ordinarily present Bishop But if he be supposed to be but of an inferior Order then I proceed as before either the Bishop giveth him power and obligation to do the proper work of the Bishop or not If not he is not hereby enabled to do it If yea then he hath thereby made him a Bishop For to be a Bishop is nothing else than to have Authority and Obligation to do the proper work of a Bishop But if it be but an Accidental or a common work which another may do it is not that in question nor do we need the Office of a Bishop for it Moreover either the Bishop pro hic nunc was himself obliged to do that Act which he committeth to another or not he but the other was by office obliged to do it If he himself was obliged to do it he sinned in not doing it If he were not it was not truly his act or part of his office work nor did he do it by another but that other did only his own work for which not the Bishop but he shall have the reward Obj. But doth not he that sendeth his servant to pay a debt himself in Law-sense pay it per alium what another doth as his Instrument reputatively he doth himself Ans I grant it because it is none of the debtors proper work nor is he at all obliged to it to bring the money and deliver it himself but to cause it to be delivered Therefore in sending it he doth all that he is obliged to do and when another is his instrument it is supposed that he is not obliged himself to do that which his instrument doth but only to cause the doing of it by himself or an Instrument as he please so that stil this is nothing to the case of a work that is proper to the Bishops Office Obj. But we therefore
effect in order to concord or order they do it by the Magistrates power and not by the Keys without the Magistrate they would be so contemned a sort of men that instead of silencing us by their keyes one of us now silenced could do more to silence them were that according to our Judgment I mean it were easier to perswade ten people from Hearing one of them specially of late than for them to perswade one from hearing us in many places And what the Magistrate doth he can do by others if he please as well as now he doth by them 3. The Churches that have no Bishops have incomparably lesse Heresie Schism Wickedness and more concord then we have here The Church of Scotland is an eminent instance which hath known but little by experience what Schism or Heresies are And so are the Protestant Churches of France of Geneva of Helvetia and other places 4. Were but the true Episcopacy forementioned restored we should yet less know any shew of need for our Diocesane Magistrate Ministers and they would suffice to do what on earth may be expected Obj. Were not Bishops the meanes of the Churches concord in all ages Ans True Bishops such as afore described did their parts but when such as our Diocesans sprang up the Church was presently broken into pieces and by odious contentions and divisions became a sandal and scorne to unbelievers To read but the Acts of Counsels and the History of the Church and there find the horrid contentions of Prelates against each others the parties which they made their running up and down the world to Princes and Rulers and Synods to bear down one another it will do as much to grieve and amaze the Soul of a Sober Christan almost as an History in the world that he can peruse Obj But they silenced Hereticks and deposed them and so kept Doctrine sound and safe Ans Before they had the Sword of the Magistrate to second them they silenced none For how could they do it They only judged them to be cast out of their Communion and deposed which they could no way execute but by avoiding them and perswading the people to disown them and avoid them For they neither did nor could hinder them from gathering Churches and Preaching to their followers And there the rejected ones did reject their Rejecters and excommunicate their excommunicaters and in the eyes of their followers were the better men and only Orthodox So that their silencing was but changeing their Congregations And so numerous were the sects that followed such Teachers that they sometimes seemed more than the Orthodox Epiphanius found enow in his time to fill a large Volume And the Donatists alone were so numerous in Africa as to pretend to be the Catholick Church and by their numbers and insolency deterred Augustine into a change of his opinion and to call for that help from the Princes Sword which before he had denyed Never had the Church in any place so many Sects and Heresies as since the times that Prelacy grew up and in those Countries and where it wasmost exercised Andindeed the ignorance and pride of Prelates was not the least cause For some of them and no small number became the Authors of Heresies themselves such as Paulus Samosatenus the Apâ—linarii the great Patriarcks Dioscorus Nestorious Macedonius and alas how great a number more and others of them did by their dominering insolency rise up with so much pride and wrath against those that humoured them not especially if indeed they erred as that they forced some into Schisms and by silenceing the dissenters did but drive themâ—â—â—t up for themselves in separated assemblies And they so disaffected the zealous people as drove them away from the Orthodox Churches to the Sects and Hereticks as the English Prelates do at this day so that multitudes of the most strict and temperate Christians followed the Novations the Donatists and much worser sects And when the Prelates grew up to a secular terrour and twisted with the Civil power and were backed by the Sword 1. They made the more sober and mortified Christians the more dislike them as may appear by what Eusebius Socrates and others write of them and the Characters that are given of Cyril and Theophilus Alexander and such others And by Martins separation from Ithacius and Idacius and their Synods and by the increase of the Priscilianists by their pride and violence mentioned by Sulp. Severus and others 2. And it was not by the Keys indeed but by the Sword which backt them that they did all that they did be it good or evil in silencings and in keeping up their order 3. And they did but teach the Hereticks to strengthen themselves by the same means So that the Priscilianists once got countenance from Gratians Courtiers against the Bishops And Ambrose was persecuted or endangered by Valentinian as Athanasius at last was by Constantine himself and Chrysostome deposed and many others by such means Yea till at last the Bishops found that evil is more commonly befriended by corrupted nature than good and that Goodness is usually lowest where wealth and honours make men highest and that few Princes were the best of men and therefore that if one befriended the truth many were like to be against it and till the Arrians by the help of Emperours and Vandal and Gothish Kings had almost turned all the Church into Arrians and had got the General Councels on their sides and had cruelly persecuted the Orthodox Bishops and taught them what it was to trust to the Sword for the clensing and concord of the Churches And when the controversie of Images came up one Emperour was for them and another against them By which means and by the contending of the Eastern and Western Patriarcks and Prelates who should be the greatest the Churches have been torne to pieces and so continue lamentably to this day as in the History was before declared And it was the Prelatical Tyranny of the Romanists that since raised so many parties against them and then had no way to Cuâ—b them but by prosâ—câ—ting them by the Sword and flames as in the case of the Waldenses Albigenses and Protestants appeareth And as the Murders of many hundred thousands in Piedmont France Germany Ireland England c Besides their Inquisitions shew Thus Solitudinem fecerunt unitatem pacem â—â—carâ—nt When they have hanged burnt and slain the people and Priests they have quieted and silenced them and when they have made a solitude and depopulation by killing those that disserâ—d from them they have brought all to concord and been all of a mind And let none be offended that I mention the Papists in describing Prelacy For I do it not to raise an Odium on them but I refer it to the consideration of sober men 1. Whether as Herbarists give us the picture and description of herbes not in their spring but in their full grown stalk blossom and fruits
shall obey as his Ministers any whomsoever the King shall commit any part of his power about Church matters to and promise them due obedience as such And so you see what is not the Question now to be debated But the Question is Whether the present Church Government in England as distinct from the Kings and Magistrates part be so good or lawful that we should swear or subscribe our approbation of it our obedience to it or that we will never in our place and calling endeavour an alteration of it no though the King command us and that every man in the three Kingdoms that vowed to endeavour such alteration is so clearly and utterly disobliged as that all strangers that never knew him may subscribe or declare that he is disobliged or not obliged to it by that Vow CHAP. II. The first Argument against the English Diocesans That their form quantum in se destroyeth the particular Church Form of God's Institution and setteth up a Humane Form in its stead ARGUMENT I. WE cannot subscribe or swear to that form of Church Government as good or lawful which in its nature excludeth or destroyeth the very specifical nature of the particular Churches which were instituted by the Holy Ghost and setled in the primitive times and is it self a humane from set up in their stead But such we take the present Diocesane form to be Ergo The Major will be denied by very few that we have now to do with And those few that will deny it must do it on this supposition 1. That the Holy Ghost did institute that particular Church Form which is destroyed but pro tempore And Secondly That he allowed men since to set up one or more of their own in its stead But the disproof of this supposition will fall in more fitly when I have shewed what Church Form was first setled The Minor I thus prove The Species of a particular Church which the Holy Ghost did institute was one Society of Christians united under one or more Bishops for personal Communion in publick worship and holy living The Diocesane English frame is destructive of or inconsistent with this species of a particular Church Ergo The Diocesane English frame is inconsistent with or destructive of the Species of the Holy Ghosts institution In the Major 1. By Bishops I mean Sacred Ministers authorized by Divine appointment to be the stated Guides of the Church by Doctrine Worship and Discipline under Christ the Teacher Priest and Ruler of the Church Whether he have a superior Arch-Bishop I determine not Nor now whether he may ordain Pastors for other Churches What I mean by Personal Communion and whether it be consistent with divers Assemblies I have fully shewed before I mean that the said Churches were no more numerous than our English Parishes nor had more Assemblies Or no more than could have the same personal Communion and that there were never any Churches infimaeâ—vel prime speciei which consisted of many such stated Assemblies I shall therefore now prove 1. That the Churches of the Holy Ghosts institution were no more numerous or were such single Congregations And that they had each such Bishops and Pastors will be proved partly herewith and partly afterward 2. And that such Churches do tota specie differ from the Diocesane Churches and from our present Parish Churches as they define them and are inconsistent with them And the first I shall prove 1. From the Holy Scriptures 2. From the Confessions of the Diocesanes 3. From the testimony of Antiquity All proving fully that the ancient Episcopal Churches were but such single Societies or Congregations as I have described and such as our Diocesses of many hundred Churches are different from and inconsistent with CHAP. III. That the primitive Episcopal Churches of the Holy Ghosts Institution were but such Congregations as afore described THese following particulars set together I think will by the Impartial be taken for full proof 1. In all the New Testament where ever there were more stated societies than one for publick worship as afore described they are called Churches in the Plural Number and never once a Church in the Singular Number except when the Universal Church is mentioned which containeth them all This is visible in Act. 9. 31. and 14. 41. and 16. 5. Rom. 16. 4 and 16. 1 Cor. 7. 17. and 11. 16. and 14. 33 34. unless that mean the several meetings of the same Assembly at several times and 16. 1 19. 2 Cor. 8. 1 18 19 23 24. and 11. 8 28. Gal. 1. 22. 1 Thess 2. 14. 2 Thess 1. 4. Rev. 1. 4 11 20. and 2. 7 11 17 29. and 3. 6 13 22 23. and 22. 16. If any say how prove you that all these were but single Congregations I answer 1. It is granted me by all that these plural terms Churches included many single Congregations 2. I shall prove anon that the most of the particular Churches named in Scripture were but such Congregations 3. And no man can give me any proof that a Society consisting of divers such Congregations is any where called a Church singularly And therefore we are not to believe that the plural term meaneth many such singulars as are no where singularly named 2. Particular Churches are described so in Scripture as fully proveth my aforesaid limitation and description As 1 Cor. 11. 16 18 20 22. When ye come together in the Church I hear that there be divisions among you A Church consisted of such as came together When ye come together into one place this is not to eat the Lords Supper And it is the Assemblies that are called Churches when he saith We have no such custom nor the Churches of God So 1 Cor. 14. 4. He that prophesieth edifieth the Church that is the Assembly that heareth him and not many hundred such Assemblies that are out of hearing Vers 5. Except he interpret that the Church may receive edifying Vers 12. Seek that ye may excel to the edifying of the Church Object May not the whole Church be edified per partes Ans Yes but it must be per plures vel diversis vicibus Not at once by the same man if the far greatest part of the Church be absent Obj. But is not the whole man edified naturally or morally by the edification of a part Answ Yes if it be a noble part Because the whole man being naturally One by the unity of the soul or form there is a natural Communion and Communication from part to part But one Corporation in a Kingdom may be edified or enriched without the wealth or edification of the rest And this Text plainly speaketh of Immediate Edification of that Church that heareth and this at once and by one speaker So Vers 19. In the Church I had rather speak one word with my understanding that I may teach others Here the Church is plainly taken for the Assembly Vers 23. If therefore the whole Church be come together
Stewards ruling many hundred Families of which more anon 3. Another part of the Bishops work in those times was to Baptize For it was part of the Apostles work Matth. 28. 19 20. And how great a work that was to try the peoples due preparations and to see that they did understandingly and seriously what they did I desire no other proof than the great care taken in all the ancient Churches of this business which brought up the Custom of baptizing but twice a year Object The Apostles baptized three thousand at once Answ The Jews were supposed to be bred up in the knowledge of other parts of Religion and wanted only the knowledge of the true Messiah and his Salvation which might be taught them in a shorter time than the Gentiles could be taught the whole substance of Religion that knew but little Therefore as soon as the Jews were convinced of the true Messiah and the righteousness of Faith and consented to the Covenant they might be baptized 2. The extraordinary effusions of the Spirit in that time did make a shorter preparation sufficient At least Baptizing must be an addition to the Bishops work 4. As the Apostles laid hands on Believers to convey the Holy Ghost so the Prelatists think that the Bishops then Confirmed Believers with Imposition of hands saith Doctor Hammond on Heb. 13. a. To teach exhort confirm and impose hands all which were the Bishops office in that place And O what a work it is to know the persons of many hundred Parishes to be capable of Confirmation and so to confirm them of which more afterward 5. I need not prove that the Bishops then were the Masters of the Assemblies and called them appointing time and place as the Rulers of the Synagogues did which sheweth that they were present with the Church Assemblies 6. The Bishops administred the Lords Supper as all confess and therefore must have some Pastoral notice of the fitness of all the Church to receive it which intimateth sufficiently the extent of the Church 7. They went before the Assemblies usually in performance of the publick worship They prayed with them and praised God And Doctor Hammond thinks that in all this in Scripture times they had not so much as a Presbyter to assist them 8. They admonished the unruly and disorderly and received Accusations and openly reproved and excommunicated the Impenitent And O how great a work is it to deal with one Soul aright as must be done before it cometh to Excommunication Much more with all in a Parish Much more in many hundred Parishes 9. It is confessed that it was the Bishops work to absolve the penitent publickly And then he must judge of their Repentance and then he must try it And for how many thousand can a Bishop do this with the rest 10. The Bishop did dismiss the Congregation with a Benediction as is maintained by those that we dispute with and therefore must be present in it 11. They were to visit and pray with the sick and all the sick to send for them to that end Jam. 4. 14. If any be sick among you let him call for the Elders of the Church and let them pray over him saith Doctor Hammond Because there is no evidence whereby these inferior Presbyters may appear to have been brought into the Church so early And 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 Though I am far from believing him that the sick person is bid to send but for one when the term is plural or that he must send for many out of other Churches I will take his concession that this was the Bishops work 12. Lastly They were to take care of the poor and of the Contributions and Church stock saith Doctor Hammond on 1 Cor 12. 28. The supreme trust and charge was reserved to the Apostles and Bishops of the Church So in the 41st Canon of the Apostles the Bishop must have the care of the moneys so that by his power all â—e dispensed to the poor by the Presbyters and Deacons and we command that â—e have in his power the Church Goods So Justin Martyr Apol. 2. That which is gathered is doeposited by the Praefect or Bishop and he helpeth or relieveth the Orphans and Widows and becometh the Curator and Guardian of all absolutely that be in want So Ignatius to Polycarp After the Lord thou shalt be the Curator of the Widows And Polycarp himself speaking of the Elders or Bishops They visit and take care of all that are sick not neglecting the Widows the Orphans and the Poor So far Doctor Hammond So that by this time it is easie to see how great the ancient Churches were yea and how great they were to be continued when all this is the Bishops Office and Work We are willing that they have Diocesses as big as they can do this work in even with a Consessus of assisting Presbyters There is no one of all these twelve alone that a Bishop can do for a Diocess of many score or hundred Churches How much less all these set together Nay what one considerable Parish would not find a Bishop with divers assistants work enough in all these kinds if it be faithfully done As for the doing of it per se aut per alium I have so far confuted it before as that I may be bold to tell them now that they may also receive the reward in se aut in alio And if he that will not work should not eat quaere whether they should eat per alium I add If all this as Doctor Hammond maintaineth was made by the Spirit in the Apostles the Bishops work if they may make new Church-Officers to commit part of their work to there may be twelve sorts of Officers made by them for these twelve parts of their work And then we shall better understand them Whatever is the work of a Bishop as a Presbyter every Presbyter may and must do according to his ability and opportunity But whatever belongeth to a Bishop as a Bishop cannot be done by another either Lay-man or Presbyter Therefore let us have but Bishops enough to do it or else confess that it is no necessary work So great a trust as the Gospel and mens souls which Christ hath committed to Bishops may not be cast upon others without his consent that did commit it to them But they can shew no consent of Christ to make new Officers to do their work by Timothy was to commit the same to others which he had received 2 Tim. 2. 2. The things thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also And who knoweth not that if a Tutor commit his work statedly to another he maketh
common custom of the Churches in Africa and all other Countries Now I leave it to the consideration of sober minds how many Churches or Congregations could do all this Whether it was many hundred Churches that never saw the person nor one another that were to meet in one Church or place to do all this Or rather the Inhabitants of a Vicinity using to assemble for Communion when even our Greater Parishes now are more than can thus meet and do all this 2. Note also that when Cyprian imposeth it on the same people that chuse their Bishop also to separate from one that is wicked and not communicate with him in the Sacrament it is most evident to him that is willing to understand that this Bishop was to be the Teacher of all the people of that Church and was to administer the Sacrament to them in the Congregation and they had ordinary communion with him For how else should they be called on to separate from him in the Sacrifice as it 's called Doth he command a thousand or a hundred distant Churches to separate from the Sacrifices of that Bishop who never had local Communion with him unless perhaps once in their lives as with a stranger The Impartial can hardly read these words and not understand them Two Objections are here made 1. Obj. All the People is put for all present which is a part Answ By such interpretations let God or Man say what they will it will signifie but what the Reader please The Context and many concurrent expressions shew that though business or sickness might hinder some Individuals it was the main body of the Congregation which is called Plebs Universa or else it will be nonsense 2. Object But if the same were the custom till the days of Charles and Lodovick then it could not be all the people for then it 's known that the Dioceses were larger Therefore it must be but all that belonged to the Cathedral Answ 1. Even till their days Christianity had not been received by the whole Cities or Parishes in the greatest part of the Empire but according to the liberty then given when none were forced to be Christians the Christians were but few in many great Countries It was long ere they were the greater number of the Inhabitants in France and Flanders longer in England and longer in Germany and Hungary and Poland and longer in Sweden and Denmark c. 2. That it was no Cathedral Society distinct from other Congregations under the same Bishop in Cyprian's time is most evident There being no such distinction intimated but contrarily all the Bishops Church or Flock is spoken to And how should one part of the Church come to have a right to chuse and refuse the Bishop more than all the rest And in all ordinary Dioceses it was so long after But it is true that at Rome Alexandria and the greater Churches where the custom was continued and yet the multitude of the people was so great that they could not half meet in one place those that were forwardest crowded together and oft committed Riots and Murders as at the Election of Damasus and others till by this the custom was changed to avoid such tumults and those that would not be in the Crowd stayed at home And the nearest Neighbours commonly were they that met Object But do not we see that a whole County can meet to chuse Parliament Men Answ 1 No It is only the Freeholders who are comparatively but a small part of the County 2. It is in a Field or Streets and not in a Church 3. It is commonly to judge of their Suffrages by comparing by the eye the magnitude of the distinct Companies when they separate or else by taking their Votes Man by Man in a long time and not to do all in their hearing and by their Counsel as in this Case 4. I have been at great Assemblies for such Elections of Parliament in the Fields and I never saw more together than have heard me preach in one Assembly nor half so many as some London Parishes do contain much less as a Diocess There is a great deal more in Cyprian to prove the thing in question Epist 3 6 10 11 13 14 26 27 28 31 33 40. which would be tedious to the Reader should I recite it A primordio Episcopatus mei statuerim nihil sine consilio vestro sine consensu plebis meae privata sententia gerere Prohibeantur offerre acturi apud nos apud confessores ipsos apud plebem universam causam suam Haec singulorum tractanda sit limanda plenius ratio non tantum cum Collegis meis sed cum plebe ipsa universa Vix plebi persuadeo immo extorqueo ut tales patiantur admitti Secundum vestra divina suffragia Conjurati scelerati de Ecclesia sponte se pellerent By these and many such passages it is evident that even the famous Church of Carthage under that famous Bishop was no greater than that all Church Affairs might be treated of in the hearing of all the Laity and managed by their consent and the Quality of each Presbyter and Communicant and their faults fell under the Cognizance of the whole Church not as Governors but as interessed for their own welfare as the words declare VII And here I think I may seasonably cite the Constitutions called Apostolical which if not written by Clement were certainly for the most part of them very ancient as being before Athanasius who mentioneth them And the Learned and Sober Albaspinaeus Observ Lib. 1. p. 38. saith De constitutionibus istis nemini dubium esse debet quin probus iuxta antiquus liber sit certoque affirmare possum trecentis primis eo ecclesiam Graecam tanquam rituali Pontificali usam esse Quique eas attente legerit eadem de illis quae de canonibus judicabit additas viz. decursu temporum primis novas quemadmodum novae leges constitutiones in regimine Ecclesiae novis occasionibus enatis factae sunt that though they were not written by Clement or the Apostles yet they were that Summary of Apostolical or Christian Discipline which the Greek Churches much used for the first three hundred years and that Additions were made by degrees But I cite them for nothing but the History wherein they are of great account to acquaint us with the state of the Church in those times Lib. 2. cap. 18. It is said that Omnium Episcopus curam habeat eorum qui non peccarunt ut non peccent eorum qui in peccatis sunt ut peccasse poeniteat ait enim Dominus Videte ne contemnatis unum ex pusillis istis Item poenitentibus condonare oportet peccata Quocirca curam omnium suscipe tanquam rationem de pluribus redditurus Ac sanos quidem conserva lapsos vero mone qui in jejunio premens leva in remissione eum qui
suos omnes coetus vehit Her Coach is their Church and which way soever she goeth she carrieth all her Congregations with her Ambros de Offic. To. 4. c. 1. sheweth that teaching his Church is the Bishop's Office And de initiandis c. 2. p. 163. To. 4. he saith to the baptized person Vidisti illic in Sacrario Levitam vidisti Sacerdotem vidisti summum Sacerdotem In which he intimateth that the Bishop as the Chief Priest was present in the Church with his Presbyters at Baptizings Which sheweth that they had not a multitude of Churches without Bishops And de Sacram. l. 1. c. 1. how the Bishop himself must touch with Oyl the Nostrils of all that were baptized with other Ceremonies after mentioned sheweth that he was usually present at every Baptism And de Sacram. l. 3. c. 1. he giveth the reason why he did wash the Feet of all that were baptized and the Church of Rome did not Vide ne forte propter multitudinem declinarit Perhaps they decline it because of the multitude But all the Diocess of Milan as a Bishoprick not as an Arch-Bishoprick had no such multitudes but that besides all his other work Ambrose could have time to wash the feet of every one that was baptized And cap. 3. Ecclesiae contuitu consideratione te ipse commenda The Church was present then And to shew by his work what his Church was he celebrated the Sacrament daily Accipe quotidie quod quotidie tibi prosit sic vive ut quotidie merearis accipere Qui non meretur quotidie accipere non meretur post annum accipere And how he discharged all this you may perceive de Dignit Sacerdot cap. 3. Episcopus non aliud nisi Episcopalia opera designat ut ex bono opere magis quam professione noscatur plus meritis esse Episcopum quam quod nomine vocitetur Quia sicut nihil esse diximus Episcopo excellentius sic nihil est miserabilius si de sancta vita Episcopus periclitetur si Sacerdos in crimine teneatur He thought not as too many now do that the Name and Seat of Bishop or Priest can do more to hallow Persecutions Worldliness and other Crimes than the Crimes can do to unhallow the Bishop or Priest And lib. 5. To. 4. pag. 180. having mentioned The Husband of one Wife he addeth Si vero ad altiorem sensum conscendimus inhibet duas usurpare Ecclesias A Bishop must no more have two Churches than a Husband have two Wives But some Bishops imitate Solomon's Lust rather than his Wisdom and will have above a thousand Churches as Wives or Concubines Adding Qui stipendiis tantum contentus Ecclesiae suae penitus non ambiat quae novit esse superflua Covetousness hath enlarged Dioceses And cap. 5. Cum dominatur populis anima servit Daemoni When he Lords it over the people his own Soul is a Slave to the Devil And cap. 6. pag. 18. Nam quid aliud interpretatur Episcopus nisi superinspector Maxime cum solio editiore in Ecclesia resideat ut ita cunctos respiciat ut cunctorum oculi in ipsum respiciant So that it is from the oversight of one Congregation where he sits among and above the Presbyters that he is called a Bishop and not from Churches which he overseeth indeed but seeth not and might well be said to be an Overseer in our vulgar sense as it signifies one that overlooketh or observeth not were he as many now And of so small a place as Forum Cornelii instead of committing it to a subject Presbyter he saith Epist 63. p. 111. ad Constant Arausicorum Episcopum Commendo tibi fili Ecclesiam quae est ad forum Cornelii quo cam de proximo invisas frequentius donec ei ordinetur Episcopus And pag. 117. Ad Eccles Vercellens post obitum Eusebii Epist he writeth to them thus to chuse another Quanto magis ubi plena est in nomine domini Congregatio ubi Universorum Postulatio congruit dubitare vos nequaquam oportet ibi dominum Jesum voluntatis authorem petitionis arbitrum fore ordinationis praesulem vel largitorem gratiae So that this famous Church was no greater than that all the people could meet and agree in the Choice or Postulation of a Bishop So To. 4. de Poenitent l. 5. c. 15. Tota Ecclesia suscipit onus peccatoris cui compatiendum fletu oratione dolore est By which it seems that all the Church that is so great a part as might be called all was used to be present each meeting when Penitents lamented their sin And in To. 3. p. 183. in 1 Cor. 11. he saith that the Angels before whom the Women in the Church must be veiled are the Bishops as God's Vicars which intimateth that ordinarily every Church-Assembly was to have a Bishop present And ibid. Hoc notat qui sic in Ecclesiam conveniebant ut munera sua offerentes advenientibus Presbyteris quia adhuc rectores Ecclesiis non omnibus locis fuerant constituti c. And p. 161. in Rom. 1. 2. Propterea Ecclesiae scribit quia adhuc singulis Ecclesiis Rectores non erant instituti By which you may conjecture what he thought of the magnitude of Churches then Tom. 3. p. 89. He so far acknowledgeth the People to have elected him that he calleth them on that account his Parents who in other respects were his Children in Luk. 18. Vos mihi estis Parentes qui Sacerdotium tulistis Vos inquam Filii vel Parentes Filii singuli Universi Parentes Like Hooker's Singulis Major Universis Minor Where you see that the whole Church and not a thousandth part did chuse him Bishop And To. 3. p. 180. in 1 Cor. 14. Verum est quia in Ecclesia that is in every Church Unus est Episcopus not in hundreds of Churches For he saith ibid. in 1 Cor. 12. Et quia ab uno Deo Patre sunt omnia singulos Episcopos singulis Ecclesiis praeesse decrevit He decreed that there should be to every Church a several Bishop When I cite all this of the state of that famous Church of Milan where the Emperor himself did oft reside and which presumed to differ in Customs from Rome I leave you to gather how it was before Christian Emperors and in all the ordinary Churches XIX Augustine was chosen by the people and brought to the Bishop to be ordained Vit. cap. 4. And cap. 5. Valerius the Bishop gave him power to preach before him contrary to the use of the African Churches but according to the custom of the Eastern Churches Which sheweth that Augustine while Presbyter and so other Presbyters ordinarily was in the same Congregation with the Bishop and not in another And upon this other Churches took up the same custom And cap. 21. it 's said In Ordinandis Sacerdotibus Clericis Consensum majorem Christianorum consuetudinem Ecclesiae sequendam esse
may add as to the former Evidences To. 5. Serm. 52. pag. 705. when he had shewed that in the Church there must be no division he expoundeth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui seipsum ab hoc conventu sejunxerit So that the Assembly was the Church and not a thousandth part of the Church only See more of the Churches feasting together in Baronius ad an 57. pag. ed. Plant. 543. to spare me more labour about this VI. Another Evidence of the Limits of the ancient Churches is that which I oft mentioned in the particular Testimonies that every where all the People either chose or expresly consented to their Bishops and they were ordained over them in their sight And this no more could do than could meet in one place and one part of a Church hath no more right to it than all the rest The Consequence is evident And for them that say that it was only the Parishioners of the Cathedral Church that voted I answer Now Cathedrals have no Parishes and heretofore the Cathedral Parish was the whole Church The Testimonies fully prove that it was All the Church or People that were the Bishop's Flock And for some hundreds of Years there were no Parishes in his Diocess but one and therefore no such distinction Pamelius's heap of Testimonies and many more for the matter of fact I have already cited And however some talk now to justifie the contrary course of our times it is so clear and full in Antiquity that the People chose their Bishops at first principally and after secondarily after the Clergy having a Negative Voice with them and their Consent and Testimony ever necessary even for eight hundred Years at least that it would be a needless thing to cite any more Testimonies of it to any versed in the Ancients Papists and Protestants are agreed de facto that so it was See Cyprian lib. 4. Epist 2. of Cornelius lib. 1. Epist 2. of Sabinus and lib. 1. Epist 4. Euseb Hist lib. 6. cap. 29. tells us that Fabian by the People was chosen to succeed Anterus And Cyprian saith it was Traditione Apostolica vid. Socrat. lib. 4. cap. 14. lib. 2. cap. 6. lib. 7. cap. 35. Sozomen lib. 6. cap. 24. lib. 8. cap. 2. of Chrysostom lib. 6. cap. 13. vid. Augustin Epist 110. Theodoret Hist lib. 1. cap. 9. in Epist Concil Nicaeni ad Alexandr The Bloodshed at the Choice of Damasus was one of the first occasions of laying by that custom at Rome And yet though they met not so tumultuously they must consent Leo's Testimony I gave you before with many more Theodor. lib. 5. cap. 9. of Nectarius sheweth that Bishops were then chosen Plebe praesente universa fraternitate as Cyprian speaketh of Sabinus So the Concil Parisien even an 559. But for more plentiful proof of this see M. A. Spalatens de Rep. Eccles lib. 1. cap. 22. n. 10. lib 6. cap. 7. lib. 3. cap. 3 n. 12. c. Blondel de Jure plebis more copiously and de Epis Presbyt Bilson perpet Govern cap. 15. lib. of Christian Subjection oft And it is to be noted that when the People's Confusion had made them seem uncapable any longer to chuse 1. This was long of the Prelates themselves who by that time had so far enlarged their Churches that the People were neither capable of doing their ancient Work and Duty nor yet of being ruled by the Clergy aright 2. And when the People were restrained from the Choice by Meetings and Vote the Magistrates in their stead did undertake the Power 3. And when it fell out of the People's hands into Great Mens the Proud and Covetous who could best seek and make Friends did get the Bishopricks whereupon the Churches were presently changed corrupted and undone 4. And the sense of this moved the few good Bishops that were left to make Canons against this Power and Choice of Princes and great Men decreeing that all Bishops obtruded by them on the Churches should be as none but be avoided and all avoided that did not avoid them And the Roman and Patriarchal party cunningly joyned with these honest Reformers to get the Choice out of the Magistrate's hands that they might get it into their own and so Christ's Church was abused among ambitious Usurpers The Decrees against Magistrates Choice of Bishops you may see Can. Apost 31. Decret 17. q. 7. c. siquis Episc Sept. Synod c. 3. Decret 16. q. 7. Oct. Synod c. 12. Act. 1. c. 22. Decret 16. q. 7. Nicol. 1. Epist 10. Epist 64. with more which you may find cited by Spalatens lib. 6. cap. 7. pag. 675 676 677. And it is to be noted that though still the Clergy had a Negative or first Choice yet when they procured Charles the Great who was to rise by the Papal help to resign and renounce the Magistrates Election he restored the Church to its Ancient Liberties as far as enlarged Dioceses and ambitious Clergy-men would permit it His words are these Sacrorum Canonum non ignari ut in Dei nomine Sancta Ecclesia suo liberius potiretur honore assensum ordini Ecclesiastico praebuimus ut scilicet Episcopi per Electionem CLERI POPULI secundum statuta Canonum de PROPRIA DIOECESI remota personarum munerum acceptione ob vitae meritum sapientiae donum eligantur ut exemplo verbis sibi subjectis usquequaque prodesse valeant Vid. Baron To. 11. n. 26. Decret Dist 63. c Sacrorum Where note that 1. he includeth the People of the whole Diocess 2. And doth this as according to the sacred Canons So that for Men to dream that only the Parishioners of a Cathedral Church which had no proper Parish or the Citizens only were to chuse is to feign that which is contrary to notorious Evidence of Law and Fact as well as of the reason of the thing For where all are the Bishops Flock and chuse as his Flock there all the Flock must chuse and a parcel can claim no privilege above all the rest VII The next Evidence is this In the first Age it is very fairly proved by Doctor Hammond that there were by the Apostles more Bishops and Churches than one in many Cities themselves And if one City had more than one Church and Bishop then much more many distant places in Towns and Countries That one City had more than one he sheweth by the distinction of Jews and Gentiles Churches As Peter was appointed chiefly for the Jews and Paul chiefly for the Gentiles so he sheweth it very probable that at Rome Antioch and other places they had several Churches And thus he reconcileth the great differences about Linus Clemens and Cletus or Anacletus And especially on this reason that they had not the same Language And indeed when in great Cities there are Christians of divers Languages it is necessary that they be of divers Congregations
their proper affixed Presbyters as Arius his Case sheweth and as is confessed And when that was done they were Parishes in out sense And till that was done some one Presbyter was sent from the Bishop as he pleased and then all the Parishes in the Diocese must needs be under one Presbytery as well as one Bishop There were no setled Congregations for ordinary Church Communion besides the Bishops Church-meeting till Parishes were divided if not by space of ground yet by the distinction of Temples and People which is the thing intended There could be no such thing as a Diocesane Church in the sense that we oppose it in that is One Church with a Bishop infimi ordinis having none under him made up of a multitude of Communicating Churches with their Subpresbyters yea such as are no part of the Bishops Consessus or Presbytery for the Government of that Church XIV The next evidence is the ancient custom of All his Presbyters sitting in one seat with the Bishop in a semi-circle in loco eminentiore on each hand of him and the Deacons standing under or below them which is so ordained by Councils as Carth. 4. Can. 35. c. And the thing is commonly reported in the ancients And this being put usually as of his Presbyters in common who were his assistants and colleagues and with whom he Governed the Churches without mentioning any excepted Presbyters belonging to distant Parishes It is apparent that the Bishop then had ordinarily but one assembly The same I may say of the many Canons that shew what the Presbyters are to do in the Church which imply his presence But I have mentioned many of them before XV. Another evidence is the custom of the Presbyters dwelling in the same house with the Bishop single as in a Colledge which not only in Hippo but in very many other places was then used and they dwelt near the Church where that was not used As when they had wives or the Bishop had his Episcopam as the Concil Turon 2. calleth her and alloweth it Tolet himself de Sacerdotio lib. 5. cap. 4. n. 15. pag. 722. confesseth this saying In Ecclesia Primitiva usque ad tempora Augustini Hieron Episcopum Clerum solitos vivere in communi unde bona quae vel ex decimis vel ex fidelium devotione offerebantur erant indivisa subdebantur distributioni Episcopi quae partim ipsi partim Clero partim fabricae partim pauperibus obveniebant Postea vero quando quisque per se vixit talia bona divisa sunt in quatuor partes prima Episcopo servata secunda Clero tertia fabricae quarta pauperibus And sure that Church then was no bigger than that Colledge did officiateto XVI And that which these words of Tolet recite is the next evidence viz. The way of maintenance in those times 1. They lived on Oblations mostly And these oblations are ever mentioned as offered but upon One Altar 2. These Oblations were all brought to the Bishops hands and distributed by him or his appointment 3. The First-fruits and Tythe that came next were also in his hands 4. And so were all the Gifts and all the Praedia or Church glebe 5. All these are mentioned as given to One Church only and not many 6. The distribution was as aforesaid some fourfold sometime three-fold of which Spalatensis reciteth the decrees so fully that I will not tire the reader with reciting them 7. And it was the Fabrica of One Church only that the Bishop was to give the fourth part to maintain And were many hundred fabricks more forgotten 8. And it was a present Clergie and not men setled along way off that he was to make distribution to 9. And when he was to have the first fourth part himself who can think that this is meant that men must carry the fourth part of the Hay and Corn and Wood and Pigs c. from all the Parishes through such Dioceses as ours and the fourth part of all the Glebe rents This would make the Bishoprick indeed seem to worldly minded men to be worth the venturing of their souls for And they must have so many score or hundred barns full as might tempt them to say Sâ—ul take thine ease eat drink and be merry c. But the evidence speaketh plainly XVII Another evidence is this That when first new Communicating Assemblies were erected even in the same Cities with the Bishops the saâ—d Bishops did devise this new trick of their own heads to send to that Assembly some Bread hallowed by themselves And this was first to comfort as they said the Presbyters and new Congregation lest they should think themselves cut off from their Bishops Church and Communion 2. To hold their interest in the people by this handle of their own making Of these Eulogiae the Can. Concil Laodic 14. speaks as Petavius and others think Petav. in Epiphan ad haeres 69. pag. 276. saith Romae ubi per titulos distributi presbyteri suos quique populos regebant Ad eos Episcopi Dominicis diebus fermentum sive benedictum panem in Communionis symbolum mittere consueverant And the passage which he citeth out of Innocent ad Decentium cap. 5. is very full De fermento vero quod die Dominico per Titulos mittimus superflue nos consulere voluisti cum omnes Ecclesiae nostrae intra civitatem sint constitutae Quarum Presbyteri quia die isto propter plebem sibi commissam nobiscum convenire non possunt ideo fermentum a nobis confectum per acolythos accipiunt ut se a nostra communione maxima illa die non judicent separatos That Melchiades ordained this Damasus his pontifical book saith which was about An. 313. But Baronius ad An. 313. largely openeth all the business and sheweth that this fermentum was hallowed levened bread which was not the Eucharist but a devised sacrament as Innocent calleth it of Union and Communion confirming this which I have said And ex Can. 14. Concil Laod. c. he sheweth that it was used also in the East And to this notable passage of Innocent Omnes ecclesiae nostrae infra civitatem suntconstitutae all the Popes Churches were within the city he saith p. 97. Detitulis tantum intelligit ad quos fermentum mitti soleret non quidem quod non essent in suburbiis aliae complures ecclesiae atque sanctorum memoriae sed nulla prorsus Titularis in quam populus colligi consueverit Cujus rei causa ait se non mittere fermentum ad Presbyteros per diversa coemeteria constitutos quod illi plebem sibi subditam quam colligerent non haberent Here you see 1. That there were more Temples than Congregations or Parishes being erected as Monuments in honour of the Martyrs 2. That there were no Congregations or Parishes but within the City 3. That this device of holy bread came upon the division of Parishes and therefore as
Communion be Professed seeming Christians and Saints or not And whether they revolt by Heresie or wicked lives from their profession And whether they be impenitent in these revoltings And therefore having opportunity by presence or nearness to know them and the witnesses must judge of the credibility or reports or accusations And must admonish the offenders and seek by all possible conviction and exhortation with patience to draw them to Repentance And if no perswasion will prevail to refuse to admit them to the Communion of the Church and to deliver them the Sacrament of Communion and to tell them openly of their sin and danger and pronounce them lyable to Gods wrath till they do repent and to charge the Church to avoid Communion with them 10. It is the particular Pastors of those Churches to whose office all this belongeth 11. If that Church have more Pastors than one they must do all this work in concord and not divide nor thwart each other So that as many Physicians undertake one Patient as each one singly of the same office and yet must do all by agreement unless some one see that the rest would kill the patient so it is in this case 12. All these particular Churches must in their vicinities and capacities live in Concord and hold such a correspondency and Communion of Churches for mutual strength and edification as tendeth to the common good of all The means of which are Messengers Letters and Synods as there is occasion All these twelve particulars I doubt not but so judicious and worthy a man as Dr. Stillingfleet will easily concede And indeed the summe of them is granted in his book And then whether you will call this a Form of Government or not how little care I for the meer name 13. I may add this much more that All these Congregations are under the extrinsick Government of the Magistrate as Physicians are And he only can rule them by the sword and force But then we will agree with Dr. Stillingfleet or any man that God hath left all these things following without a particular determination to be determined according to his General Laws 1. Whether this Parochial or Congregational Church shall always meet in one and the same place or in case of persecution or want of room or by reason of the Age Weakness and distance of some Members may have several houses or Chappels of ease where some parcels may sometimes meet who yet at least per vices may have personal present Communion with the rest 2. Whether a Church shall be great or small that is of what number it shall consist supposing that it be not so great or so small as to be inconsistent with the end 3. How many Pastors each Church shall have 4. Whether among many One shall be a Chief and upon supposition of his preeminence in Parts Grace Age and Experience shall voluntarily be so far submitted to by the rest as may give him a Negative voice 5. Whether such officers of many Churches shall consociate so as to joyn in Classes or Synods stated for number time and place And whether their meetings shall be constant or occasional pro re nata 6. Whether One in these meetings shall be a stated Moderator or only pro tempore and shall have a Negative voice or not in the circumstantials of their Synodical work 7. Whether certain Agreements called Canons shall be made voluntarily to bind up the several Members of the Synods to one and the same way in undetermined circumstances of their callings or as an agreement and secondary obligation to their certain duties 8. Whether these Associations or Synods shall by their Delegates constitute other provincial or larger associations for the same Ends Who those Delegates shall be Whether one in those larger Synods also shall have such a Negative as aforesaid All these and such like we grant to be undetermined And if they will call only such Humane modes and circumstances by the name of Forms of Government we quarrel not de nomine but de re do grant that such kind of Forms or Formalities are not particularly determined of in Gods word 9. And besides all these whether successors of the Apostles in the ordinary part of their work as A. Bishops or General Ministers having the care of many inferiour Bishops and Churches be not Lawful yea of Divine right or whether they be unlawful is a question which all Nonconformists are not agreed on among themselves so great is the difficulty of it But for my own part being unsatisfied in it I never presumed to meddle in any Ordinations lest it should belong to Apostolical A. Bishops only and I resolved to submit herein to the order of the Church wherever I should live III. But if you hold that Dr. Stillingfleet Bishop Reynolds and all those Conformists who say that no Church Form is jure divino necessario do extend this as expresly they do to the Diocesane Form Let it be observed 1. That we plead for no more than we have proved and they will confess I think to be jure divino 2. And that we plead against swearing and subscribing to nothing but what they themselves say is not of Gods institution 3. That the proper Prelatists affirm it to be of Divine Institution or else they will renounce it 4. That the preface of the book of Ordination to which we must subscribe or declare Assent and Consent doth make this Episcopacy to be a distinct Order from Presbyters as a thing certain by Gods word This therefore I wonder how they can subscribe to who say no Form is jure divino I am sure they perswade us not to subscribe it while they disprove it And I would have leave to debate the Case of the Church of England a little with these Humanists and to ask them If no Church Form be of Gods making 1. Why may not the King and Parliament put it down as aforesaid 2. But specially who made the Form of the Church of England which we must swear to If another Church then that other was not of the same Form otherwise that Form was made before which is a contradiction If it was of another Form I ask what it was and who made the Form of that other Church which made this Church Form and so to the Original If Bishops or Synods made it still they were parts of a Church or of no Church If of no Church what Bishops were those and by what power did they make new Church Forms that were of none themselves If an Emperor or King first made them either he was himself a member of a Church or of no Church If of a Church what form had that Church And why should not that first form stand And who made that form and so ad originem If he was of no Church how came he by power to make Church forms that was of none himself Nemo dat quod non habet It 's no honour to
Prelacy to be so made And were they Christians or no Christians that made the Diocesane Form If Christians were they orderly Christians or rebellious If orderly how happened it that they were of no Church themselves when the Apostles setled so much of Church Form and Order as I have before named If rebellious they were a dishonourable original of Diocesanes And if the Church Form be not of Divine institution then the Church it self is not For forma dat nomen esse And so the cause is given up to the Brownists by these Learned moderate men so far as that there is no Church in England of Divine institution Were it not that when in general they have said that no Church Form of Government is so Divine they again so far unsay it as to confess the Parith Churches or Congregations with their Pastors to be of Divine institution and of continued necessity All that is to be said by and for them is this That the Apostles were the makers of the English or Diocesane Form but not of that only but of the Presbyterian and Independent also and so made no one necessary but left all indifferent Or that they made one of these Forms as mutable allowing men to change it Answ But 1. I have proved what they made Let them prove that they made any other of a different sort not subordinate or supraordinate if they can 2. And let them prove the mutability of that which they made and their power to change it which they assert Till one of these is proved we are or should be in possession of that which was certainly first made I am bold to conclude this argument with the speech of a bold but a wise and holy man Joh. Chrysostome de Sacerdotio lib. 3. pag. mihi 48. cap. 15. And when some Bishops have obtained that prefecture of a Province not belonging to them and others of one FAR GREATER THAN THEIR OWN proper STRENGTH CAN BEAR THEY CERTAINLY BRING TO PASS THAT THE CHURCH OF GOD SEEMETH NOTHING TO DIFFER FROM AN EURIPUS or a confused turbulent changeling thing pag. 49. AND DO NOT THESE THINGS DESERVE GODS THUNDERBOLT A THOUSAND TIMES ARE THEY NOT WORTHY TO BE PUNISHED WITH THE FIRE OF HELL NOT THAT hell WHICH THE HOLY SCRIPTURES THREATEN TO US BUT EVEN OF ONE THAT IS FAR MORE GRIEVOUS Forgive the words my Lords They are not mine but Chrysostome's or if you will not forgive the citing of them I will bear it as he did the like Only I will abate you in my prognostication or sentence that far sorer hell fire than the Scripture threameth supposing this will be sharp enough even for the most dispersing silencing persecuting Prelate and imputing those words to honest Chrysostome's vehement Oratory And I 'le tell you what went next before these words And they do not only take in the unworthy into the Priesthood but they cast out the worthy For as if they had agreed both ways to spoil the Church of God and the first cause were not enough to kindle the wrath of God they add the second or worse to the former For I judge it equally pestilent to drive out the Profitable and to take in the unprofitable which certainly they do that the flock of Christ may from no part either find consolation or be able to take breath O what would this man have said had he lived now in England CHAP. XI Argument 3. From the destruction of the order of Presbyters of Divine Institution and the Invention of a new order of Sub-half-Presbyters in their stead ARGUMENT III. THe office of Presbyters instituted by the Holy Ghost containeth an Obligation and Authority to Guide by Doctrine Worship and Discipline the flocks committed to their care But the office of a Diocesane being one only Bishop over many score or hundred Congregations is destructive of that office of Presbyters which containeth an obligation and authority to Guide by Doctrine Worship and Discipline or the exercise of the Church keys the flocks committed to their care Therefore the office of such a Diocesane is destructive of the office of Presbyters instituted by the Holy Ghost The Major is thus proved by the Enumeration of the Acts which contain the general office and by the proof of the General power extending to those Acts viz. 1. They that had the Authority and Obligation to exercise the Church keys in the Scripture sence had the authority and obligation to Guide their flocks by Doctrine Worship and Discipline But the Presbyters of the Holy Ghosts institution had the authority and obligation to exercise the Church keys in the Scripture sence Ergo they had authority and obligation to Guide their flocks by Doctrine Worship and Discipline 2. Again The office which contained an Authority and Obligation to Teach Exhort Rebuke publickly and privately to judge of persons baptizable and to baptize them to Pray Praise God and administer the Lords Supper to the Church and to judge of them that are to receive it to watch over them privately and publickly to Excommunicate the obstinately impenitent and absolve the penitent doth contain authority and obligation to Guide that flock by Doctrine Worship and Discipline But such is the Office of Presbyters as instituted by the Holy Ghost Ergo c. Here note 1. That I am not now medling with the Questions Whether such Presbyters hold this power in subordination to any superiour Bishops nor whether there lie any appeal from them to a higher power in the Church 2. Nor am I now questioning Whether in Scripture sence Bishops and Presbyters are all one in Name or thing 3. But that which I maintain is 1. That there is no proof in Scripture that God ever instituted any order of Presbyters which had not the forementioned power of the keys 2. And that God did institute such an Order of Presbyters as had that power de nomine de re And 3. That the Diocesane Office destroyeth such and setteth up others in their stead What God instituted I will prove 1. Out of the Scripture records 2. Out of the History of the Church which long retained them in some degree CHAP. XII That God instituted such Presbyters as had the foresaid power of the Keys in Doctrine Worship and Discipline and no other proved by the Sacred Scriptures THat God instituted such Presbyters and no other I shall prove by the enumeration and perusal of all the Texts of Scripture which mention them viz. as instituted in the New Testament and now in force Act. 14. 23. When they had Ordained them Elders in every Church Compared with Tit. 1. 5. That thou shouldest Ordain Elders in every City as I had appointed thee 7. For a Bishop must be blameless as the steward of God And his power is described v. 11 13. Ch. 2. 1 7 15. and 3. 10. intimate it Compare this with 1 Tim. 3. 1 2 5 6. 1 Tim. 5. 17. Let the Elders that rule well be
after one Bishops death another was not chosen As before the choice of Fabian's successor you may see by the Epistles of the Roman Clergy to Cyprian Marcion was expelled by the Roman Presbytes sede vacante Epiphan Haeres 42. And if they had the power over one another more over the flock And I need bring no particular proofs of this For when Bishops have been banished imprisoned dead and the seat vacant a year yea divers years together as it hath been at Rome was the Church no Church all that time Had it no Government Was there no power of the Keys Was the Church laid common to all This instance is so full as nothing can be said against it but that it was in Case of Necessity But that only proveth that it is the Presbyters office work though out of a case of necessity they must do it with the Bishop and not without him But a Lay-man may not do a Presbyters proper work on such a pretence However the Church by this practice hath declared it's judgment in the case VII Concil Carthag 4. Can. 23. is Ut Episcopus nullius causam audiat absque praesentia Clericorum suorum Alioquin irrita erit sententia Episcopi nisi Clericorum praesentia confirmetur If it be said that here is no mention of their Consent but of their Presence only I answer It is a presence necessary to the Confirmation of the Bishops sentence and the presence of Dissenters would rather infirm the sentence more than their absence than confirm it And the conjunct Canons shew that it is Consent that is meant For Can. 32. it 's said Irrita erit donatio Episcoporum vel venditio vel commutatio rei Ecclesiasticae absque conniventia subscriptione Clericorum where such a Connivence is meant as is joyned with subscription And if subscription of the Presbyters was necessary in these cases no less than Consent is meant in the other Which is yet more apparent by those following Canons which forbid the Bishop to Ordain without his Clergy or to accuse any of them but by proof in a Synod or to suffer a Presbyter to stand while he sitteth And the Canons that place the Bishop in consessu Presbyterorum and set him in the midst of them in the same seat in the Church and call him their Colleague The Canons which make the Presbyters Governours of the Rural Churches and make the Deacons servants to them of which the number is too great to be now recited Even here Can. 22. it 's said Episcopus sine Concilio Clerioorum suorum Clericos non ordinet Ita ut Civium assensum conniventiam testimonium quaerat And if not sine concilio * then not contra consilium And if the consent of the Laity be necessary sure the Clergies is so too Can. 29. Episcopus si Clerico vel Laico crimen imposuerit deducatur ad probationem in Synodum Can. 30. Caveant Judices Ecclesiae ne absente eo cujus causa ventilatur sententiam proferant quia irrita erit imo causam in Synodo profacto dabunt And if a Bishop must not so much as accuse but in a Synod on proof much lefs might he be judge alone Can. 33. appointeth that Bishops or Presbyters shall be invited to preach and consecrate the Oblation when they come into strange Churches So for there was no difference Can. 34. Ut Episcopus in quolibet loco sedens stare Presbyterum non patiatur 35. Ut Episcopus in Ecclesia in consessu Presbyterorum sublimior sedeat Intra domum vero Collegam Presbyterorum se esse cognoscat Can. 36. Presbyteri qui per Dioeceses Ecclesias regunt c. Can 37. Diaconus ita se Presbyteri ut Episcopi ministrum esse cognoscat vid. Can. 38 39 40. Yea even in Ordination it is said Can. 2. Presbyterquum Ordinatur Episcopo eum benedicente manum super ejus tenente etiam omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super Caput illius teneant Et Can. 3. Diaconus quum ordinatur solus Episcopus qui eum benedicit manus super caput illius ponat quia non ad Sacerdotium sed ad ministerium consecratur So that Priesthood was to be conferred by the hands of Priests and the Bishop's alone was not enough But Deacons might be Ordained by a Bishop without Presbyters What need I tire the Reader with other Councils testimonies when this though called Provincial having 214 Bishops and among them Aurelius Augustine c. is no less valuable than any General Council in the volumes of the Councils VIII In the Arabick Canons of the Concil Nic. 1. which I cite not for their justification but as testifying the matter of fact in the times of which they were written whensoever it was it 's said Can. 47. After one Bishop is forbid to absolve him that another hath Excommunicated Eadem Lex erit de Sacerdote id est Ut nullus Sacerdos solvat aut liget quem alius Sacerdos solverit aut ligaverit quamdiu ille qui solvit aut ligavit vixerit Post mortem vero successor ejus solvet quem mortuus ligavit sed debet Episcopus praeesse huic negotio Neque convenit ut Episcopus aut Archiepiscopus solvat aut liget eum qui digne a Sacerdote solutus aut ligatus fuit quamdiu ille qui solvit aut ligavit vixerit Here you see the Priest may bind and loose and that in foro Ecclesiastico yea so fast that no Bishop or Archbishop may loose or bind contrarily during his life Then Presbyters had the Keys And Can 57. according to other Canons cited before they say The Arch-Presbyter in the Bishops absence shall be honoured as the Bishop because he is in his place and let him be the Head of the Priests who are under his power in the Church with all that the Archdeacon is over And if one Presbyter may Rule the rest as a Bishop the Government of the flock is not above their Order or place If it be said that he doth it as the Bishops Deputy it is answered oft enough before Spiritual Power or Pastoral is deputable to none but such as are of the same Order which is not properly a deputation IX Presbyters had power to Baptize and to celebrate the Lords Supper Therefore they had power to judge who were Baptizable and who were capable of the Lords Supper For 1. Else they would not do it as Christs Ministers but as the executioners of anothers judgment And if so they may give both Sacraments to Turks and Infidels if they be bid And then indeed the Priest is not the Baptizer or Consecrater Morally but the Bishop doth it by the Priest All which are false And a Presbyter may preach and Baptize in any Infidel Kingdom where no Bishop hath any Diocese and this as an ordinary case in Turky Tartary China Japan c. And what Bishop
satisfaction in comparison of personal knowledge Much less to trust the whole trial to another 3. He must hear the accused person speak for himself For there is no judging till both are heard 4. He must rebuke false accusers and justifie the innocent and vindicate their good name 5. He must by convincing arguments and melting affections labour to bring the sinner to Repentance 6. He must desire the Church to be witnesses of his faithful admonitions and to avoid the like crimes and impenitence themselves and to pray God to give Repentance to the offender 7. He must publickly declare the impenitent excommunicate and bind him over to answer it at the bar of God and set Gods terrors before his Conscience 8. He must try and judge of the Truth of the Repentance of those that say they do repent where all the ancient rigorous Penances came in And not trust every incredible saying I Repent 9. He must receive those publickly into the Church that truly repent or credibly profess to do so and must comfort him with the declaration of the pardon of his sin 10. He must perswade the Church to receive him into their affections and Christian Communion and to esteem and use him as a Brother again II. And as to the Manner all this must be done 1. with great Prudence and discretion else the Church may soon be set on fire as by a confession of a Deacons adulteries at Constantinople c. 2. It must be done with deliberation and throughest acquaintance and information of the truth else rash and hasty judgments and believing knaves will disgrace the Bishop and injure the just and gratifie the wicked breed uncurable breaches between so unjust a Bishop and the flock 3. It must be done with the greatest seriousness reverence and gravity As knowing that the honour of God and Religion and the Church lieth on it and the comfort or recovery of the souls of men and the preservation of the rest It is not a Chancellors check nor saying do you repent and will you pay your fees that dispatcheth such a work as this It requireth much skill and time and patience Poor sinners must not be taken in a passion nor is it imperious frowns that melt men into true Repentance The opening of the nature of the sin and the aggravation not reproachfully but convincingly the awakening of a secure hardened sinner with the terrors of the Lord the drawing him home by the opening of the motives of Love and mercy do all require greater skill and holiness and love to Souls than most Bishops have that ever I was acquainted with much more than a Lay Chancellor hath who is the man that doth the work that never pretended to be a Divine I must profess for my own part that when I did this with others for one Parish it called for more skill and holy affections and consequently more convinced me of my weakness by far than publick preaching to the people The heart of an honest judge will be turned within him before he pass the sentence of death on an offender And before we pass the sentence of Excommunication our bowels must yearn over poor souls and all means be tried to recover them And here it is not the clearest witness of the crime that will serve turn For men are not to be excommunicated for any ordinary crime unless it have impenitency and obstinacy added to it And therefore the work of the Bishop is not like a secular Court to judge only of the fact and fault but to judge of mens repentance or Impenitence And that is a thing that cannot be done by a few Lordly awful words You will say Because of all this we judge that ordinary Priests are not to be trusted with so great a work but a few wise and Reverend Prelates Ans 1. I never yet knew the best Bishop that was to be compared for ability in this work to many a Parish Minister that I have known Nor did I ever know One Bishop tolerably fit for it who had not for a considerable time been a laborious Parish Minister Those that come from the Universities to be Noblemens and Bishops Chaplains and so get the Tythes of two or three rich Benefices and then are made Prebends Deans and Masters of Colledges and then he made Bishops may read and talk of all this work but know no more what it is indeed than I know how to build an house 2. An experienced Minister that liveth upon the place and knoweth all the persons and witnesses hath incomparable advantage above a strange Prelate 3. One that is their familiar and ordinary Teacher whom they neither contemn nor fear with a carnal awe for fear of punishment may discern whether Repentance be credibly serious which he that aweth them by greatness and terror shall never know For almost all the veriest beasts will there profess Repentance though they come home with redoubled malice against the persons that would have reformed them Only a man that believeth he is in the right will incur the Bishops wrath for not confessing that he is in the wrong 4. But yet our Caution is far greater than the Bishops For because this requireth so much skill and faithfulness we would have no one Man trusted with it except in a case of necessity when a Church can have no more For in the multitude of Counsellers is safety We would have every Church have a Consessus of Presbyters and if one be a Bishop we contend not against it And we would have it done in the presence of the Seniors of the flock who know the persons that so if one should want skill or trustiness he might be helpt by others or hindred from doing wrong And if all this will not do we would have the next Synod of neighbour Pastors to have a final audience of the case And now let any thing except utterly blinding Pride and Partiality be judge WHETHER A CONSESSVS OF MINISTERS IN THE PRESENCE OF THE SENIORS OF THE FLOCK WHO ALL KNOW THE PERSONS be not liker to JUDGE RIGHTLY IN ONE PARISH where also a neighbour Synod may review the case than ONE STRANGE PRELATE or CHANCELLOR FOR A DIOCESE OF MANY CHURCHES WHERE HE KNOWETH NOT THE PERSONS Especially when this Chancellor and all the Proctors and Officers of the Courts do live in wealth upon the Trade and therefore must manage it as a trade When in the way that we desire no Presbyter nor Synod should have one farthing for all his pains but his comfort in obeying God and end cavouring the Churches good and mens salvation Alas Lord How long shall Christs enemies be the Pastors of his flocks and the seed of the serpent be the great instruments that must break the serpents head and the lovers of sin be they that must be the suppressers of it and those employed to teach men knowledge who themselves will not know and to preach up holiness who cannot endure it To
mean time they observe not the peoples mindes and lives much lesse do they reforme them Nor do they take care how the people grow in the knowledge of God the faith of Christ and in true Godliness They apply not themselves to the study of the Scriptures nor perswade the people to read them in their houses they neither take care of the poor and strangers nor visit the sick as little caring how and with what faith they depart And thus they discharge their Ministry neither faithfully prudently nor profitably It is indeed of great moment that they bring not strange Doctrine into the Church but teach the Scripture Doâ—â—rine and that they use not superstitious rites but are not content with simple administration of the Sacraments according to the custome of the Primitive Church But in this they are to be blamed that they do things right and profitable not from the hearts but sleightly as on the by and what is accordingly to be else done by a faithful Minister they wholly neglect While they thus Minister they do not indeed bring Errour and superstitions into the Churches as in the foregoing ages was done But in the mean time inclining to the other extreme they take the course which by degrees will bring the people into that indifferency in Religions which is the most pestilent and to drink in Epicurism the waster and extniguisher of all religion Wherefore I beseech them in the Lord that they fully performe and discharge their Ministry and not thus by the halves Thus far he describeth our ordinary better sort of the Clergie but not our Bishops And Pa. 431. They that labour more to keep up the authority of Bishops than to save the people when they cannot convince the Ministers called by the Magistrate of error do raise a question about their calling being themselves neither lawfully chosen nor called saying what Suffragane ordained you minister what Bishop called you to the office As the Priests by Christ They questioned not his work which they could find no fault with but his power so these where they cannot by Gods word defend their own errours and abuses nor disprove our true doctrine they fly to the Episcopal power and authority as if they did passess any such umblamable and lawful power when they neither discharge the office nor have the power of true Bishops wherefore let no true sincere Minister of Christ regard the barking of these men but as content with the testimony of his Conscience and his calling to teach by the Lawful Magistrate go on in the Lords work with alacrity of spirit Here he addeth the manner of their calling at Bern by the election of the Pastors and confirmation of the Magistrates and reception of the people that you may know what he meaneth by the Magistrates Call And p. 436. having told us that Christianity falleth where the election and Pastoral care of the Ministry falleth he addeth But now they that endeavour to put out the light of truth boast much of the power of Bishops Arch-Bishops Metropolitanes Patriarcks and the Roman Pope where if you urge them to it they are not able to prove by any truth of divine institution that so much as this first ministerial power of Ministring in the Church is in those Bishops Arch-bishops Metropolitanes Patriarcks or Pope that is in these Church Lords Satrapes Let them prove that these are true Ministers of Christ I strive not about Episcopacy simply in it self whether it be to be numbred with Christs true Ministers But the controversie is whether such Bishops as our age too patiently tolerateth are to be numbred with Christs true Ministers It is greatly to be feared lest in the day of judgment they will hear that dreadful word from God Depart from me ye workers of iniquity I know you not I have added more of Musculus then directly concerneth the point now in hand because I would take him all together And because the Helvetians are not accounted Presbyterians I add Bullinger Decad. 5. Serm. 3. p. mihi 377. 378. and Serm. 4. p. 383. Where he sheweth that Diocesan Bishops have not the sole power of ordination that Presbyters and Bishops were the same and had the same work and the horrid abuses that came into the Church by the degenerating of Episcopacy And Decad. 5. Serm 10. p. 491. that in latter Ages Prelates and Bishops snatching by tyranny that power of excommunication to themselves which before was used by the Pastors in Synods in common and sacrilegiously using it against the first institution had tarned a wholesome medicine into deadly poyson and made it abaminable to good and bad But I may not recite all Wagundus was no Presbyterian being superintendent of Magdeburgh first and after of Wismaria and after of Jene and after Bishop Pomeraniensis nor yet Math. Iudex yet go they the same way as may be seen Sytagm p. 1049. de excom p. 1114. de Eccles p. 1135. de Minist Should I cite all that is said by those that never were called Presbyterians about the degeneration of Episcopacy the largeness of their charge the ruine of discipline by their tyranny ambition and grasping wealth and titles when they neither will nor can perform the work I mean by Luther Melancton Illyricus Chytraeus Tzegedine Bucer Zuinglius Oecolampadius Gryneus Aretius Gualther Pet. Martyr Paraeus Chenmitius Pelargus c. I should but over-weary the Readers patience I only add that if the Churches of France Belgia Geneva and the rest of the Presbyterians and the Churches of Transilvania Hungary and formerly Poland that were Orthodox and Bobemia Brandenburgh Saxony the Palatinate c. that set up another sort of Episcopacy had found that the old or English species would have done the Ministerial works it is not credible that they would all have rejected it III. The third part of that experience which I alledge is the Bishops own 1. This is signified by their confessions before named Ar. Bishop Ushers reasons for the ancient use of Episcopacy with their Presbyters who shall be acknowledged true Church Governours over their flocks is fetcht from the need of so many to the work And Mr. Stanley Gower late of Dorchester was wont to profess being long intimate with him that he professed to him that he took a Bishop to be but primus Presbyterorum of the same order and every Presbyter a Governour of the flock And when he asked him why then he would be a Primate as he was he told him that he took it not for any part of his office as instituted by Christ but for a Collateral Dignity which the King was pleased to bestow on him for the more advantageous discharge of his Spiritual Office What Bishop Jewels opinion was to the like purpose is plain enough in his works Bishop Reignolds that now is professed to me his opinion to be the same when he took the Bishoprick and when he saw Dr. Stillingfliets book that no form of Church Government is
day 3. The remaining respects which the people had to the Prelates and their way was a hinderance to us that desired to meddle herein with none but consenters 4. A great number of Sectaries raised by the distastes of the Prelates wayes did also hinder us 5. Yet it was than possible and feasible to Ministers that were wise and willing to do so much as might very much attain the ends of discipline though not so much as they desired 6. But is this an Objection fit for the Prelatists to make or doth it not encrease their condemnation what would you say to a Physician a Pilot a Schoolmaster that should say It is not an hundred Physicians that can do what should be done for all the Patients in this City nor an hundred Pilots that can well govern all the Navy nor an hundred School masters that can well Govern all the Schools in the Diocess Therefore I will get them all turned out and I will be the only Physician with my Apothecaries the only Pilot with my Sâ—amâ—n the only Schoolmaster with my Monitors and Ushers my self for the work can be but left undone Such rule the Churches must have while God for our sins will suffer it The doing it per alios is oft enough answered before Obj. V. Many Parish Ministers are young and raw and unfit to govern Ans 1. They are unfit who make this Objection who bring and keep such in and cast so many hundred out that are better however ignorant malice slander them 2. This also may be said against their preaching much more For 3. They may Rule with others when they cannot preach by others 4. There may be appeals to the next Synod or Prelate if you will have it so Obj. VI. You would have a Priest to be a Pope in his Parish Ans I can call this Objection no better than gross Impudency For 1. It s a Contradiction A Pope is a Head of the Universal Church And so it is saying that we make every Minister a Head of the Universal Church to his Parish 2. We desire more Presbyters than One in a Church 3. We desire Appeals to the next Synod and is that to be a Pope 4. Is not one Minister as able to Rule a Parish without the help of assistants and Synods as one Prelate to Rule many hundred Parishes who likely is a worse man than the Minister Impudent pride will perhaps say no. CHAP. XXI The Magistrates Sword is neither the strength of Church discipline nor will serve instead of it nor should be too much used to second and enforce it THese three assertions I will prove distinctly 1. The Magistrates Sword is not the chief strength of true Church discipline I add this because this is the Prelatists last Objection that its true that the Keys are but brutum fulmen and a leaden sword without the Magistrates For almost all men will dispise it Who will come to our Courts if they may choose Who will regard our Excommunications Do not the people now despise them what then would they do if they had their wills when we have excommunicated the Schismaticks They will Excommunicate us again The greatest Prelatists who write to me and speak with me use these very words themselves To which I answer 1. If we prove that Christ hath instituted discipline and that for such noble ends as aforementioned it is little less than blasphemy thus to reproach it As if Christ had no more Power Wisdome or Goodness than to ordain so vain and unprofitable a means to such high and necessary ends 2. The objection doth but express a carnal mind which regardeth only carnal things and thinketh as basely of all others as if nothing moved them but the interest of the flesh And as if Gods favour or displeasure and the authority of his word and Ministers were of no force or regard even with the Church of Christ 3. The objection inviteth Kings to put down all Bishops except Preachers and Magistrates For why should they put the people to so great charge and trouble especially when they love the Prelates so little as to keep them up to wield a Leaden Sword and to brandish a brutum fulmen and to make a noise to no more purpose yea to rob the Magistrate of the honour of his proper work and to make the deluded people believe that those things are done by a brutum fulmen which really are done by the Civil power 4. This objection bitterly reproacheth all the ancient Churches and Bishops and all General and provincical Councils and all the Cannons and ancient discipline of the Churches As if they had troubled the world to no pupose and all their discipline had been vain 5. The objection is notoriously confuted in that the Discipline was more powerful and had better effect before Constantius time than afterwards and was much more strictly exercised against sin And that which so long did more without the Sword than afterward by it doth not receive its efficacy from the Sword 6. A naturarei there is as much of Divine Authority as much of the power of his Precepts Prohibitions Promises and threatnings as much of Heavenly inducement as much of the terrors of Hell as much of internal goodness of holyness and evil of sins as much of Soul interest in what the Minister propoundeth for mens conviction as there is when it is backt with the Magistrates Sword And if all these have no force Christianity must be a dream and able to do no good in the world which better beseemeth Julian Celsuâ— or Porphyry Symmachus or Eunapius to say than a Bishop 7. By this objection the Prelatists openly confess that their Churches consist of men so carnal as are not moved by Divine authority without the Sword And consequently what Pastors they have been to the Churches and how they have governed them and what they allow us to expect from their discipline for the time to come 8. By this Objection they condemn themselves and justifie the Nonconformists For why should we Swear that we will never endeavour any alteration of so brutish an Office as if the King and Parliament could not take down such an useless thing And why should so many hundred Ministers be forbidden to Preach Christ for not assenting consenting and Swearing to such a vaine and brutish power 9. By this they give up their cause to the Presbyterians and Independents Confessing that their discipline is uneffectual when as we that plead for another frame desire not the Magistrates Sword to interpose and desire to use discipline on none but Volunteers And either the discipline which we desire hath some efficacy or none If none what need they fear it or hinder it or silence so many hundred Ministers and write and strive and all to keep men from using such a brutum fulmen which can do no harme But if they confess that our discipline hath efficacy and theirs hath none what do they but directly
In that they commonly profess to receive and hold the Ordainers office and power from the Pope The very office it selfe say the Italians being from him And the application and communication of it to the individual subject being from him say the Spaniards and French also But the Pope as such hath no power to make Bishops at all which I prove 1. Because the very office of a Pope as such is not of Christ yea is against Christ and his prerogative and Law and abhorred by him viz. An universal visible Vicar or Head of the Church on earth 2. Because on their own principles the Pope can have no power for want of uninterrupted succession of true Ordination nothing being more plain in Church History scarce than that such succession is long ago nulled by oft interruptions as I have proved elsewhere and as is by many Protestants proved 3. Because the Work that they ordain their Priest to is Idolatry even Bread worship besides Man worship and Image worship 4. Because all their Priests are in the Trent Oath sworn to this Idolatry and sworn to renounce all their Senses to that end and to renounce the Scripture sufficiency and to own the Papal Treasonable usurpation which all are contrary to the Office of Christs Ministers Yet are those that ordained at Rome received by our Prelates when they turn to us without reordination and their Orders are not taken by them to be null which I dispute not now Much less are the late Protestant English Ordinations null II. The Viciousness of such other Prelates Ordinations is proved by all that is said against their Calling it self before And further 1. Those Prelates that are chosen by Magistrates and not by other Bishops or the Presbyters of their Diocess or People what stale hypocritical pretext soever there may be of the contrary are by the Canons of the Universal Church no Prelates But such are those in question Ergo The Major to omit many other Canons I prove from Concil Nic. 2. Can. 3. in Bin To. 2. p. â—93 Omnem electionem quae fit a Magistratibus Episcopi vel Presbyteri vel Diaconi irritam manere ex Canone dicente si quis Episcopus secularibus Magistratibus usus per eos Ecclesiam obtinuerit deponatur segregetur emnes qui cum eâ— communicant Oportet enim eum qui est promovendus ad Episcopatum ab Episcopis eligi quemadmodum a sanctis Patribus Niceae decretum est in Can. qui dicet Episcopum oportet maxime quidem ab omnibus qui sunt in provincia constitui c. Argument IV. Orders conferred by such as are in orders and have the Power of Order equal with the highest Bishops is valid But the Orders lately conferred in England and Scotland by those called Presbyters were conferred by such as were in Orders and had the power of Order equal with the highest Bishop Ergo The Orders lately conferred in England and Scotland by those called Presbyters was valid As to the Major I remember Arch-Bish Usher told me himself that it was the argument by which he indeavoured to satisfie K. Charles I. 1. That Ordinis est ordinare a man that is in orders as to the sacred Priesthood may caeteris paribus confer Orders it being like Generation or univocal causation 2. That Hierom tells us the Alexandrian Presbyters did more for they made their Bishops And at this day among the Papists men of inferiour Order must with them ordain or consecrate or make their Pope And Bishops make Arch-Bishops How much more may men of the same Order confer what they have that is the Power of the Priesthood or Presbyterate As Abbots who are no Bishops have frequently done 2. And for the Minor Bishop Carleton hath these words in his Treatise of Jurisdiction pag. 7. The Power of Order by all Writers that I could see even of the Church of Rome is understood to be immediately from Christ given to all Bishops and Priests alike by their consecration wherein the Pope hath no priviledge above others Thus teaches Bonavent in 4. sent d. 17. q. 1. August Triumph li de potest Eccles qu. 1. a. 1. Joh. Gerson li. de pot Eccles Consid 1. Cardinal Cusau li. de conced Cathol 2. cap. 13. Cardinal Contarenus Tract de Eccles potest Pontif. Bellarm. lib. 4. de Rom. Pontif. cap. 22. In the Canons of Elfrick ad Wolfin Episc in Spelman p. 576. l. 17 Having shewed that there are seven Orders 1. Ostiarius 2. Lector 3. Exorcista 4. Acolythus 5. Subdiaconus 6. Diaconus 7. Presbyter though the Bishop for Unity sake have the priviledge of Ordination and Inspection yet he is there declared to be but of one and the same 7th Order with the Presbyter Haud pluris interest inter Missalem Presbyterum Episcopum quam quod Episcopus constitutus sit ad ordinationes conferendas ad visitandum seu inspiciendum curandumque ea quae ad Deum pertinent quod nimiae crederetur multitudini si omnis Presbyter hoc idem faceret Ambo siquidem unum tenent eundemque Ordinem quamvis dignior sit illa parâ— Episcopi This being the Doctrine of the Church of England even in the times of Popery we have little reason with the Preface to the book of Ordination to say that it is manifest in Gods word that they are distinct orders For as it is added Can. 18. Non est alius ordo constitutus in Ecclesiasticis ministriis humane and all taken in praeter memoratos septem istos c. Dion Petavius Theolog. Dâ—gmat To. 4. par 2. Tomi 3. Append. c. 2. p. 677 Alterum est quod nunquam iterare illam ordinationem licet ut cum ab haeresi ad Catholicam Ecclesiam revertuntur qui vere ordinati eis denuâ— manus impenitur And what ordination is valid among the Papists see in Johnsons answer to my Questions FINIS POSTCRIPT Promiscucus additions to the Chapter 4. of part second out of Mr. Gilbert Burnets bocke called The Vindication of the Church of Scotland c. PAg. 304. 305. Let me here send you to the Masters of Jewish Learning particularly to the eminently learned Dr. Lightfoot who will inform you that in every Synagogue there was one peculiarly charged with the worship called the Bishop of the Congregation the Angel of the Church or the Minister of the Synagogue And besides him there were three who had the Civil judicature who judged also about the receiving of proselites the imposition of hands c. And there were other three who gathered and distributed the almes Now the Christian Religion taking place as the Gospel was planted in Cities where it was chiefly Preached these formes and orders were reteined both names and things Pag. 306. These Presbyters were as the Bishops Children educated and formed by him being in all they did directed by him and accountable to him and were as Probationers for the Bishoprick one of them being alwaies chosen to succeed in the seat
Christus unus una Ecclesia Aliud Altare constitui aut Sacerdotium novum sieri praeter unum Altare unum Sacerdotium non potest ☜ Cypr. l. 1. â—p 66. Tit. 1. 5. Ordain Elders in every City A Village saith Euseb l. 5. c. 16. Vid. Baron an 233. n. 10. It is the eighth Canon in Crab. Vid. Petavium in Epip haeres 69. p. 276 277 278 c. The chief Champion of Prelacy strongly proveth that the Chorepiscopi were true Bishops * Leg. Altare Dam. pag. 290. Saith D. Field l. 5. c. 28. In Antiquity a Parish contained the Citizens and all such Borderers as dwelt near and repaired to any chief Church or City A Diocess both then and now importeth the Villages Churches dispersed in divers places aâ—der the Regiment of one Bishop Mark this tâ—â—e use of the words against what Downame and others â—â—etend I know the learned Albaspinaeus laboureth to prove that the Agapae were not at the sacrament and in that place But he thinketh that they were meetings of the whole fraternity and it s like no house was much greater than the Church-house so that this makes no difference So Sr. Hen. Spelman Concil p. 152. saith in Theodor. time about An 672. Parish divisions here began Seld. of Tythes proveth that the division of Parishes in England began but about 700 years after Christ And Dr. Tillestly doth not deny the time but thinketh that though Patrons as Selden saith might probably begin this yet Bishops also had a hand in it Of this see an excellent Tract of Church Benefices by Pad Paul Sarpi translated by Dr. Denton confirming many things beforesaid And it is a considerable proof which Dr. Tillesley against Selden saith p. 179 The right of a Bâ—â—ial place did first belong to the Cathedral Church and herein the custome of our Kingdom and others was not different And if the Diocese was such as that all were to be buryed at the Cathedral it was not so big as â—â—â—â— of our Parishes in London which are fain to take other ground for buryal and their Church will not hoâ—â— the tenth part of the living as auditors Leg. plura apud Gers Bucer pag. 231 232 233 234 235. I may add also as anther evidence that in the beginning for a considerable time Confirmation was closely joyned to Baptism and therefore ordinarily none were Baptized but by a confirmer or in his presence And the Bishops say that only Bishops did confirm And if so then let it be considered to how large a Diocese a Bishop could be present at every Baptism Yea if Confirmation had been at a greater distance seeing all that were baptized were confirmed it is easy to know for how many one Biâ—hop cannot do this Did our Bishops use it they would know I do not think that in this city one person of 50 or 100 is confirmed though the Bishop dwell among them Perhaps in some Dioceses not one of 1000 for we rarely hear of any at all * In the subscrâ—ptions of Councils you shall find sometime a Bishop and one Deacon sometime a a Bâ—shop and a Presbyter as at Arles id Spelman p. 42. * not many Churches See Leo 1. Epist 88. p. 158. So Lib. poenitential Theodori Cantu in Spelman p. 155. Concil Arelat 1. c. 21. Conc. Lâ—od c. 57. c. 4 5. Aqu. 1. 2. q. 18. art 3. 5. 10. q. 72. art 9. Cajet Medin ib. Act. 2. 1. 42 44 46. Heb. 10. 22 c 13. 7 17 24. Act. 14. 23. Act. 20. 1 Thes 5. 12 13. 1 Cor. 5. 14. per tot 1 Pet. 5. 1 2 3. 1 Tim. 3. Tit. 1. 5 c. 1 Cor. 16. 1 2. 1 Cor. 11. Mat. 28. 19 20. Mat. 18. 15 Tit. 3. 10. Yet I doubt not that they were not to Consecrate Ministers alone without the Bishop Epist 28. p. 64. Edit Goulartii The next Epis 7. is worthy to be read of all that suffer for the truth to keep them from pride unruliness and scandal and so is the 8. See Instances in Blondel §. 3. p. 183 184. Note it is not consilio but concilio And c. 30. he sheweth instances of Concil Antisiodor c. 7. Tarrac c. 13. Concil Tolet. 1. ex Gregor l. 4. ep 88. Synod Eliber c. * King James Dr. Low Ep. Bridges Cosins Sutliffe Crakenthorp Hales Chillingworth c with Chemnitius and many Lutherans and Calvinists * By this judge how big the Diocese was * But no one in all the land was appointed to this day In the new Rubrick is added If he humbly and heartily desire it But if he will but say so the Priest must not judge These are not our Bishops * Now neâ—r sixty five I have â—ately heard two excommunicated for teaching School and being married without License and a thiâ—d no cause named * As they that toâ—â—e the Covenant unwillingly now maintaine that therefore it binds them not * Thâ— ophilus â—â—â— Sisters sâ—n and successor * What should such Religious men be now called that had no more knowledge so great errour and so great fury and tumultuating â—â—â—eâ—lion * Saith Dr. Hanmer in his Margin This â—ishâ—p hath more fellows in the world * Ithaciaâ—â— * Most of the prophane * 1. Yeâ— but thâ—â— did by persecuting the â—est 2â— They could not because they were Diocesans and would not because too may of them hated the best * The deâ—oist * O good Bishops * Very true * Marke what they were sequestred for * Marke * Leave iâ— to God to judge of the secrets of â—he heart †He maketh our Prelates no sober men See Stillingfleets Iren p. 379. c. * The story of Eranistus dividing into Titulos much less proper Parishes is confuted by the most knowing isistorians