This book made available by the Internet Archive.

To his Highnefs

RICHARD

Lord Protestor

OF THE

•Common-wealth of England, Scot* land and Ireland.

Sir,

g^ll^ Hefe Papers are ambitious of accompanying thofe againft Popery into your High-nets prefence, for the tender of their fer-vjee, and that upon the fame account. 5\,W The Controverfies here decided, are thofe that have had a hand in moftof the great tranfa&ions that of late years have here part 5 and that (till have a hand in the differences that hinder our defired peace.. I +>f»\ A obfervc

t

The Epiftle "Dedicatory.

obferve that the Nation generally rejoyceth in your peaceable entrance upon the Government. And are af-fe&ed with indignation, if they hear but any rumors that troublefom perfons would difturb their hopes. And many are perfwaded that you hare been ftrangely kept, from participating in any of our late bloody contentions , that God might make you an Healer of our breaches, and imploy you in that Temple-work, which Davidti\mk\{ might not be honoured with , though it was in. bis mind, becaufe he had jhcdbloed abundantly^ and made great voart , i Chron.22. 7,8. I perceive alfo that feme [ettltment of Church-affairs will be expe&ed from you by themoft. And therefore it concerneth all our welfare that you be well acquainted with the ftate of thofe differences, about which all will expeft your judgement. For my own part I think not that matters are half fa far out of order ia the Churches^ as mod difcontented men imagine : But yet 1 know there is much to be mended, wherein both God and moft good men expeft youfhould contribute a confiderable part. Some think there is no fettlement in the Church 5 till tbtj are in the faddle, and all their Brethren are become their fervants, and do them obeyfance. And alas, we have thofe that take it for no fettlement , till they have ihe fword in their own hands, or have engaged you to ufe it at their difcretion,and may again fill the Prifons or other Lands, with their Brethren that are far better then themfelves: Thofe I mean that in their writings foglory that their predecefifors hang'd the Puritans 5 and lament that of late they were but filenced^s being a lefs effeduall means. Some would have no other fettlement then we have, or elfe would have Licenti$ufnef$ fettled by a Law, and have unlimited Libertj in Religion, Doubdefs thefe are confeious what it is that they have

need

The Epiftle Dedicatory.

need of : If Heathens, Infidels and Papifts be but excepted out of the Toleration, it difpleafeth them ; And we can eafily conjecture why. If we grant them all the Liberty of their confciences (that is 5 of their mif-belief, becaufe,alas,we cannot cure it) itfatisfieth them not, unlefs they may have alfo Liberty of tongue and Pra-<ftife. When I have heard and read the Reafonings of fomeof them againft the Immortality of the foul, and the Chriftian Religion it felf, I have wondered why they fhould take it for fuch a point of Liberty, to have leave to draw others to their opinion , when they feem to think that mens Happinefs or Mifery is no more concerned in it. Thefe are the men that tell the world that Magiftrates have nothing to do with Religion, but only with our Peace and Bodily welfare 5 contrary to the fulleft Teftimony of the Scriptures : Which is but to perfwade men to efteem you as the dirt of the earth, and to value the Miniftry above the Magiftracy 5 as much as the Soul is better then the Body 3 and as Heaven is better then this dunghill-world. And for this odious do&rine, they have no ftronger reafon, then becaufe that Heathen Princes are uncapable of deciding matters about Religion. As if mens wilfull and wicked indif-pofition would change the office, and difoblige both them and thofe that are guilty of no^fuch unfitnefs, from the obligations laid upon them by the Lord .• They may as wifely fay that a fober Phyfitian is obliged to no more then a drunken one can perform ; or that a feeing man may do no more then the blind can do: Or that a Learned Prince may not meddle with Learning, becaufe an unlearned Prince is unfit for ic. But any man that hath read BelUrmine^Parfons^ Cretfer^ or fuch like Jefuites, may know the Fathers of this doctrine : Nothing more familiar with them ? then tha£

A 2 Princes

The Epiflle Dedicatory.

Princes have nothing to do but for our Bodies, and the Common Peace .• but forfooth it is the Pope that muft Rule all about our Souls. The Libertines know whofe caufe they plead. But verily men that regard the Intereft of Chrift and their falvation-, would let light by Princes, if they believed them to be fuch terreftriall animals as Papifts and Libcrtims would make them.

Some alfo there be, that would have a fettlement upon too rigorous terms 3 though they would not have it executed with cruelty. Mod men would fain have their own opinions prevail, and too many place too much of their Religion in cenfuring as Heterodox all that differ from them, and think it an evidence of their God-linefs that they are Uncharitable •, and feeing many minds and waies, they think that punifhment muft heal them all : Not that they would be driven to their Brethren , but all their Brethren muft be driven unto them.

In the midft of all thefe crofs expeditions, if you will confult with, and obey the Lord, I dare boldly tell you, it is paft all doubt^ that you muft avoid extreams, and keep as tenderly the golden mean, in this point, as in any that concerns you. If you give Liberty to. All that is called Religion, you will foon be judged of no Religion, and loved accordingly. If you fo far clofe with any Party of them that walk in the faith of Chrift, and the fear of God, as to deal rigoroufly with the reft, you will be hated by them as aPerfecutor. And if men ^ be opprefted in that which they value above their lives, it will tempt them to negleft their lives for their relief.. If you joyn with no Church in the Lords Supper ami other holy Communion, left you feem to efpoufe the party that you -joyn with, you will by raoft be judged to

be.

T*he Epijl/e Dedicatory.

be carnally wife, felf-feeking and irreligious, or one that is yet tofeek for your Religion. If ycu rep aw V all that areagainftthe great undoubted Truths of Chrift, from in feeling others^ and own all that hold the NeccfJ'ary Truths in Godlinefs and Charity 3 you will pleafe both God, and moft good men. And if you hold your per-fonall Communion with thofe that are of your own judgement in letter differences , this will notlofeyou the affedions of the godly (though of a few fa&ious perfonsit may ) as long as you are a tender Father to them all J though you Communicate but-with fome. \ The Godly Emperours that fuppreft the Jrrians and many Herefies, maintained the Novatians in the Liber-ty of their Churches 3 *nd were beloved both by the Rovatfans and the Orohodox. But if you could be the happy inftrument of taking away the l>ivifions of th,e Godly, that there might be no fuch thing as Fartics or Separations known among them (though diverfity of opinions there will be ) (and if you cculh give all the Minifters of the Nation a pattern of fuch union of the tolerable diffenting parties in your own Pafiors, with whom you fhall Communicate ) this would*be the way to lift you higheft in the Efteem and Love of all your people, and make them fee that you were appointed of God to be a Healer and Reftorer •, and to glory in you, and blefs God for you as the inftrument of ourclnefeft peace. And O what a precedent and preparative it would be, for the Healing of all the Proteftant Churches through the world / And certainly your \ hghneis hath a fair opportunity for this happy work • You enter in afeafon when we are tired with contention, and fen* fible of our lofs and danger, and tenderer then formerly of one another, and the moft angry parties are much affwaged, and there is net fo much ieproach and bitter- •

"The Epiftle Dedicatory,

nefs among the Godly , as lately there hath been. A Spirit of Peace and Healing is lately rifen in the hearts of many thoufandsin the Land, and Minifters that differed ,do lovingly affbciate, and moft do feel the fmart of our Divisions, and are fo prepared for a perfeder clofure, that they wait but for fome Leading hand. I am certain that there are Healing Principles before us, and a temperament is obvious to judicious charitable men, upon which we might accord. And, though fome are too rough to lie in any building, yet moderate men are to be found of every party, that deferveth your encouragement, whom you may ufe as a precedent to the reft, and inftruments to promote this work. It is you that have thofe great advantages that can facilitate that which to others were impoflible: and from you it is ex-pe&ed. In this Book, and one of Confirmation,which I lately publi/hed , I confidently affirm, is contained much of that Reformings Reconciling Truth which muft heal us if ever we be healed. And though the ftu-dy of fuch matters require much time, yet feeing God commandeth Princes that the Book of his Law depart net cut of their mouthes, but that they meditate in it day and nighty that they may do according to it^ zpofli. 1. 8. I may fuppofe that they will be willing alfo to meditate on fuch Books as help them to understand it. I fliould have been as ready as another to cenfure fuch an addrefsas this,as guilty of prefumptuous boldnefs 5 but that I consider what is the work of my Calling, and what it is to be faithfull to the Eternall God , and am confcious of fidelity to your Highnefs in my boldnefs , and know that thefe are neceflary Truths, and that totheCcun-fellors of Peace isjey^ Prov. 12. 20. and have no intereft in this world that I regard, in comparifon of the Churches happinefs. My earned Prayers for your

Highnefs

The Efiftle Dedicatory,

Highnefs fhallbe , that your own foul being firft fub-je&ed and devoted wholly unto God, you may Rule us as one that is Ruled by him, and never know any Intereft but his, and that which is fubfervient to him, and may efcape that ftumbling- ftone, on which the Princes of the earth do commonly dafh themfelves in pieces, even by efpoufing an Intereft contrary to Chrifts, and fo growing jealous of his holy waies, and falling out with them : and that God would endue your Highnefs with that heavenly Wifdom, that is firft Pure, and then Peaceable, Jam. 3. 17. and you may efcape the flattering fuggeftions of the Wijdom of the fltft , and ferious Piety may be the firft part of your Policy, that fo the Eternall God may be engaged in the Prote&ion of your Dominions and You : That you may alwaies remember, that you are Chrifts and your Peoples , and not your Own : and that the diligent promoting of G O D-LYNESS and CONCORD may be the ftu-dy and refolved work of your Life. This is the way, andonlythis, (let flefh and blood fay what it will) to make you truly Great and Happy. God is the Center and Common Intereft of all his fervants. Keep clofe to him,and they will all keep clofe to you. There is no other Common Intereft 5 nor any thing that the Godly do fo highly value. If they fee that it is indeed for God, they can bear any thing, or do any thing •, for they are wholly devoted to him alone. The more of God ap-peareth on you, and the more you promote his Intereft in the world, the highlyer will you be advanced,and the dearer will you be to all that Love him. And even with . the ungodly multitude, that Piety is honoured in Princes, that is defpifed in their neighbours-, and the hand of God is plainly demonftrated in their furviving Honour •, the names of Pious Princes being Great, when

the

The EftftleDedicatory.

the Created leave a name that is vile, even in the mouthesof common worldly men, who are ready to keep a Holy-cay for a Saint when he is dead, though they hate or will not imitate the living. Your Zeal tor God will kindle in your fubjefts a Zeal for you. The more your Life and Government is Divine , the more Divine will you appear, and therefore the more Amiable and Honourable to the Good, and Reverend to the evil. Parliaments will Love and Honour you, and abhor the motions that tend toadivifion, or your juftdif-pleafure. Minifters will heartily Pray for you, and Praife the Lord for his mercies by you, and teach all the people to Love, and Honour, and Obey you. The people will rejoyce in you 5 and you will be Loved or Feared of all: Such happinefs attendeth ferious Piety, when impiety3 fel fi lime fs 3 and negleft of Chrift is the fhame and ruine of Prince and People. I crave your Highnefs pardon of this boldnefs, and your favourable acceptance of the tendered fcrvice of

A faithfull fubjett to your Highnefs, as you are an Officer of the Uni-verfallKing.

c JRicbard c Baxter.

A Preface to thofe of

j the Nobility Gentry, and Commons of this Land., chat adhere to

Prelacy.

■ ' ■ .

Honourable, Worfhipful,and Beloved Country men.

T being much for your fakes that 1 have published thefollowing Difputations , it bihoveth me here to addrefs my felf to y-ou\in a few preparatory word's. What dijlance there hath long heen^and Jlillcontinued between you and your Brethren(for fo they are) is too much known to friends and foes, at home and abroad^ and too much daily manifefled by each fide. Shall if (till continue, or would yon have it healed ? if it mufl continuefell us how longed 'tell us why? Would yort have it go with us to Eternity i and will you not be re con* riled) nor dwell with us in Heaven ? It is not in your Power to [hut us out ^ And mil jcu not be there, if we be there f Or do you think there will be any Bifcord where Love is Perfetted^ andweare One in God? If yot^can be content to be faved withus 6 andbelieve that aliofboih Opinions\ that truly love and fear the Lord, fhall live there in dear e (I

[a) • Lqvc

z The Preface.

Love for ever % bow can you chufe, when you forethink cf this, but Love them now , that you muft for ever Love ? and long to be reconciled to them, -with whom you mufl there foh>:rmcnioufty accord? Ten know that Earth is our preparation for Heaven : and fuch as men would be there, they muft begin to be here : As they muft be Holy here, that ever will there Jee the Lord in Holinefs •, fo muft they here be Loving and Peaceable, that ever will live in that perfect heavenly Love and Peace. And why is it that the diftance muft be fo great ? ^€re we not all the Children of one Father ? Have we not all the fume God, the fame Redeemer\ the fame Spirit in us? {if we are Chriflians indeed,. Rom. 8.9.-) Are we not in the[ame Baptifmal Covenant with Ccd ? Have r^e not the fame holy Scripture for eur Rule ? and are we not in the jante univerfal Churchy and cf the fame Religion ? fome of you (ay, No7 to the grief of your friends, and the fiame of your own under-ftandipgs, and uncbaritablenefs. I befeechyeu bear it, if I touch the fore :For my work U Healing •, and therefore though it M^d be touctit, it ft)all be as gently-as the cafe wU kear. If I may judge by fuch as I have had any opportunity to knowj 1 muft fay, that the difiance on your part is Continued in fome by confufed apprehenfions of the cafe, andmt diftinguijhing things that differ • In fome by difcontents of mind, and too deep a fenfe of worldly loffes^ and. the things that you take as injuries from others : In fome by the. advantage of a co-interefl andconfoaation with thefe Divines that are of your way, and fo by a Willing-n-efs to think them in the right , and thofe in the wrong that yon take for adverfaries : In fome by a ftiffnefs and flontnefs of difpofition, tbatcals it Conftancj to hold your ewn, and Manlwefs not to ftcop to others, and takes it as difhohoarableto feekfor Peace, even in Religion with your fuppofed adverfaries 3 or to yield to it y at leaft without much

importunity Whh too many (mife/able fouls I) it is meet ungodltnefs^and'amity to that way of Piety, that in many that you differ from , appears: And in the be ft of you it is a Remifsnefs of Charity, and want of zeal for the Churches Peacey and the Love and'T'nity of Brethren, To con-futethereafonings of all thefe forts, would draw out this Preface to too great a length. The firfl fort my experience hath caufedme to obferve. oft have I fain into company with men that pour forth bitter odious words againfl Prei-byterie .• and 1 ask them what that Piesbyterie is that they fpeakfif with fo much abomination f Is it the Name or the Thing , which they fo abhor f if the Name, is it not a term of Scripture ufed by the Holy Choft f i Tim. 4. 14. Are not the Tabors of the Church mofl frequently called the Presbyters, or Elders ? Tic. 1.5. A& 14. 23. & 15. 2,4,6., 22,23. 1 Tim. 5. 17. A&.20. 17. James 5. 14. iPet. 5.i,&c. It muft needs then be the Thing, and not the Name which they abominate. And what is that Thing i moft of them cannot tell me. Some prefently talk of the difnfe of the Common Prayer^ as if that were a part of Presbyterie-, And Government, and the form of wor[h:p were all one. Some prefently run to Scotland 5 4W talk of forcing men to Confefsion of fin, and of their, fecular enforcement of their Excommunications. But 1. Jf this be odiom, why was it ufed by the Bifoops £ Is it good in them, and bad in others ? 2. And why plead you for Difcipline, and Againfl Toleration, if you jo loath the things you plead for? 3. But will yett not, when as known fo openly, difltnguijh the Mtwfleriai Paver from, the fecular f Us known by their Laws and conftant Prac7/ce, that all the Power that was exercifed by Violence, on Body cr.Eflate, by the Ajfemblies, was derived from the Nla-giftratc, whofe Commifisontrs alfofate among them. And the Bifhops in England were fecoqdd by the Sword, as

{a 2) much

much as they. Its known that the Presbyterians commonly maintain in their Writings, that Paflors have no Coercive or Secular Power 5 hut only the Keys of the Kingdom of Heaven^ to exercife on the Confcience } committed to them by Chrifl. 4. And the writings and practice of thofe 7/2 England, openly manifejl it : and its them with whom you have mojltodo. Some tell me that Presbyteriek the Government of (hie Church without Bijhops : And is it only the Negation of your Prelacy that is the odious thing f Is there nothing Pofitive odious in Presbyterie ? Thus our Belief is condemned by the Papifls^even becaufe we Believe not fo much as they • when in the Pofitives of 'our Faith there is nothing that they can blame\ Some make it the odious thing that they have Lay-Elders • But 1. The Pref hyterians account them not Lay , but Ecclefiafticks. 2. And what is the odious harm that thefe men do among them ? They are prefent^ and Confent to the ad-monifhing and cenjuring of offenders. K^yind what great harm doth that to the Church f Is it becaufe they do not Preach i No jure 5 in that your Readers are much like them* What work can you Name that thefe Elders are ap' -pointed to, that by your Confefsion is not to be done f It is not theWovk then, that you blame, but that thefe men do it. 3. But what is this to all that are in this point of your mind) and think that unordained Elders wanting Power to preachy or adminifler the Sacraments, are not officers in the church of Cods appointment? As far as lean un-derfland, the greater part, if not three for one of the Eng-lifh Mmiflers that you ftand at a diflaricefrom^ are of this mind^and fofsr againft Lay-Elders as well as you; of whom 2 confefs my f elf to be One. {and that M c Vines was One, I have fbewed you in the End.) Surely then all we are none of the odious Presbyterians in your eyes. Wny then is there fuchadiftance f And are Lay-Elders as bad as Lay-chan-'idlers ? So

So alfo when fome have been hotly condemning us as being againfi Bifhops^ J ask them what a Bifhop is i and whatjort of Bifhops it is that they mean? And mo ft of them are unable to give me a rational anfwer to either of the gueftions f But fome that are wifer, though they kndw no more forts of Bifhops but one, yet they can fay, that by a Bifhop they mean an Ecclefiajlick Governour of Presbyters and the people. And ?f[o s thin why do they vilifie Bijhops under the name of Presbjters ? I have here (hewed yon that ifthisbeall^ then every Parijh hath a Bifhop where there is a P aft or that hath Cbappels, and Curates un- ' der him : Or any two Mmifters that will (ubjeff them-felves to a third, do make a Bifhop. Tou delude four (elves and others, while you plead only in general for Bifhop s : We art all for Bifhops as well as yon. All the ^ueflion is, What fort of Bifhops they muflbe f Whether only Epifcopi gregis, or alfo Epifcopi Epifcoporum gregis < and if [o, Whether they muflbe Bifhops of (ingle Churches^ as our Varices are , or a multitude of Churches, as Dioceftes are f Andifthe lafi were granted, Whether thefe be not pro • perly Archbifhops ? In all other parts of the Contr over fie 1 find, that the followers of each party go much in the dark, and take much upon truflfrom the Teachers whom they value, and little underflandthe true ft ate of our differences : So that it is more by that common providence^ commonly called Good luck, that feme of them are Protejlants or Chriftians, then from any favinggrace within (hem. Had Papiflsor ^Mahometans but as much inter eft in them, as the Bifhops, it is like they would have been as much for them.

As for the fe of you that know your own Opinions ^ and the Bea-jons of them, you muft needs knew that the Divines* called Epifcopal in England, are of two forts, that very much differ from one another: And therefore fuppofng you

(43) t*

S The Preface.

to be the followers ofthefe differing D ,*-

inglj further [peak to you as you are.

I. 7be Bijhops of England, and their followers from thcjrft Kefonnaiien, begun by King Edward thefixt, and revived by Queen Elizabeth, were found in DocSrine, adhering to the Auguftinian Method, exprtffednow m the Articles aud Homilies : They differed not tn any confide-rable pints from thofe whom they called Puritans : But. it xv us m the form ofGovernment, and Liturgy, and Cere-?nonies that the difference lay.

II. But of late years a new (train of Bi [hops were introduced, differing much from the $ld^ yet pretending to aahere to the Articles and Homilies, and lobe Fathers of the fame Church of England as the reft. 1 know of none before B? Mcunt3gue of their way.and but fewthat followed him, till many years after. And at the dcmohflnng of the Prelacy , they were exigent of both forts. Would yen know the difference ? if you have read the writings if B? Jewel, Pilkington, Alley, Parry, Babbington, Baily , Abbot, Carlton, Morton, Ufher, Hall , Dayenant, with fuch like on one fide ; and the writings tf the Neiv

ifccpal Divines that are no:v mojl followed^ on the other fide, I need not tell you the difference. And if you will not

: :t the labour to knew it by their writings, its Ike that

I will not believe it if I tell you. For if you will take all on truft, Imujlfufpec? that yon will put your truft//; them to whomy oh are addicted.

The Kew party of Epifccpal Divines are a.fo fnbdivided: fome if them are (;/ 'their Defence of Gronus 3 and Grotius his own Pr ofefsion maybe believed) of Grotius his Religion, that is, Papifls : Others of them, the: drav: as neer /kGrotians as Proteff wts may /wn

rot Poper^ it t we ha~. notable parties

of Fii i. The eld Orthodox

Trolcftnt

Troteftant Bifhsps and their followers* 2. the New Reconciling Proteflant party. $.Tbh New Reconciling P.ipijls, or Grotians. o^ hieftafie of the difference 1 will give you* 1. The Old Epifcopal party , as 2 [aid, in Doctrine agreed with the Non-conformifl, and held that Doctrine that now we find in the Articles, and Homilies, and in the Synod of Don, where B? Carlton, £p Hall, 5? Dave-x\mt 7 and three more Divines of this Nation were, and had a great hand in the framing of thofe Canons, and by con-fenting, did as much to make them obligatory tout in England , as commonly is done ir, General Councils by the Delegates of mofl Nations.

But the- New Epifcopal Divines., both Froteflants and Papifls, dp renounce the Synod of Don, and the DcBrinc ef our Articles and Homilies, fofar as it is conform thereto, in the points of Predeflmation , Redemption, Freewill, Effectual Grace , Perfcvtrance , and Affnrance of Salvation : following that Doffrine wtich is commonly maintained by the J-efuites and Arminians in thefe points.

2. 7he Old Bpifcopal Divines did renounce the Pope as i^intichrifi, and thought it the duty of the Tranfmarwe Churches to renounce him, and avoid communion with his Church, as leprous and unfit for their communion. Bui the Xew Epifcopal Divines do not only hold that the Pope is not Lslnticbrifl) but one part of them {the Proteftants) hold that he may be obeyed by the Tranfmarine Wefiern Churches as the Patriarch cfthe We (I, and be taken by tts all to be the Principium uniratis.^ thcCathohck Churchy and the Roman Determinations flill may fland, except thofe of the laft four hundred years, and thofe, if they obtrude them not on others* So B? Bramhall, and many more .• And M" Dow, and others tell us that the Canon Law isJldlinforcein'Enghnd) exceptfome Parts of it which

the

the Laws of the Land havecaft out. And the Grotians teach, that the Church of Rome is the Mi/Iris of other Churches, and the Pope to (land as the Bead of the Vnt-verfal Church, and to Govern it according to the Canons and Decrees of Councils: and they receive the Trent-Creed and Council, and all other Councils which the Pope receives, excepting only again ft fome School-pints , and abufe of mwners among the Papifts, which their Canons and Decrees condemn*

3. The old Epifcopal Divines did take Epifcopacyto he better then Presbyterian Equality,, but not nec<(Jary to the Being of a Church, but to'the Better being where it may be had. But the New Frelatical Divines of both forts, unchurch tbo(e Churches that are not PrelaticaL

4. The Old Eptfccpal Divines thought that Ordination by Presbyters without Prelates was valid, and not to be done again, though irregular. But the New oves take it to hi NoOrdwaticn, n*r thofe (0 ordained to be any Mintfters, but Lay-men.

5. And accordingly the old Epifcopal Divines did hold: the ForreinProteftant Churches, ^/France, Savoy, Holland, Geneva, Helvetia, &c that had no Prelates, as true Churches, and their Paftors as true Mi* ifttrs of Chrift,and highly valued and honoured them as Brethren. ButtheNenifort dodifown ibem all as no true Churches y though they acknowledge the Church of Rome to be a true. Church, and their Ordination valid.

. 6. The old Epifcopal Divines thought it lawful to jojn in aBual Communion with the Paflors and Churches that were not PrelaticaL But the I Jew ones feparate from their cemmnni&n^ and teach the people todofo, fnpfoftng Sacrament al admini fir at ions U be there performed by men that aye no Jdwijlers> and. ba&CfH authority. ^^ 7 6 The Old Epifcr^al Divines thought it meet tofufpendy

jilence 7

filencC) imprifon, or undo thofe Godly Divines that did not bow towards the Altar, or publifh to their People Declarations or InftruBions for Dancing on the Lords Day, or that did preach twice aday t But many of the New ones practically told m y that this was their judgement.

Of theft differences I have given you fome proof here* lifter : and would do here in the exprefs words of the Authors on both fides, were it not that ijhould be needlejly tedious, and thatlfbould unnecejjarily offend the particular Divines of the New part) who are among m, by reciting their words* Moreof the differences Ipafsby.

I. And now I would know ofthofe of you that follow the Ancient EpiJcopal Divines,what hindereth you from a cha-ritablejeaceable Communion with thofe Orthodox Minifters now in England, that fome ofyouflani at a difiance from ? Doffrinal differences (at leaft , requiringfuch a dtjftance) you cannot pretend. B ? Hall tels you in his Peace-maker (after cited) that there is none between you and the For-rein (Presbyterian) Churches. And a* for the matter of Epifcopacy, if you will infift upon the late Englifh Frame asneceffary,v\z. [That there be but One Bifhop overman} hundred Churches, and that he have the fole power of Excommunication, and that he rule by a Lay-Chancellor* &C. and be a Lord, and feconded with a forcing power', &c. ] then you will for fake the judgement of your Leaders-. For they will tell you that fome of thefe are but feparable appurtenances, fome of them corruptions and blemifhes, and fome net Necejfary. What need we any more ado ? Tou fee in the publifhed judgements of B* Hall, B? Uftier, D c Holdfvvorth , Forbes, and others, (after cited ) that they would have all Presbyters to be Governors of the Churches, one of them having ajlated Prefidency or Mo-deramfbip, and this will content them. And are we not then &mt£ i I m confident moft of the Minifters in T 4 • (*) England

England would bt content to field you this : But what if there be fome that are not of your mind concerning the flatcd Preftdency which you defere ? will you therefore uncharitably refufe communion with tbtm ? fo would not jour Leaden ! In this therefore you will for (ake them, and for* fake many holy churches efebrife^ and for fake charity, and Ch'riftbimfelf that teacbetbyou another hflon. Will it not content you t bat ycu have freedom your (elves to do that which feemeth be ft in your own eyes, unless all others be of pur opinion t

But perhaps you will'fay that you baveno! Liberty your f elves tepratitfe according to this your]ndgement. To which Ianfwer, i. Tour Brethren of the CMiniftery have not the. power of the Sword\and therefore do neither deny you Liber-ty^or can give.it yew. It is the Magiferates work. And will ytu feparate from lis for other mens doings ? For that you. have no rational pretence.if you know of any that per/wade Magi ({rates to refrain your Liberty , ihats nothing to ethers: Cenfure.none but thfe that you know to be guilty* i. I never knew that you were deprived of the Liberty &f exercifing fuch an Episcopacy as the forementioned Bifhops do defere. I do not believe you could be hindered^ and we that are your neighbours never hear of it. I know not of either Law or Execution again [I' you If you think, that the claufe in the Covenant, or the Ordinance againfe Prelacy, or the late Advice that excepts Prelacy from Liberty 3 are any referaint to you> I think you are much mijiaken, It is only the late frame of Prelacy as it flood by Law 3 exercifedby ArchbijhopS) Bifhops^ Beans , Chancellory &c. and that by force upon difeenters^ that is taken down. You baventrt. Liberty to force any by corporal pu-nifhment to your obedience. But you have full Liberty {for ought that ever I hea'd) to exercife the meer Epifcofa* cydtftredby Hall, Ufher, W fuch like, on all that are

ofyourjudgement) And will fubmit to it. That we mag hold con ft ant Affembltcs ofPaftors we find by experience : K^ind in theje Affembltes if you will chooje one for your ft sited Prefident, who will hinder you ? No one 1 am ..confident; Tell us whoeverfufferedforfo doing? or was prohibited) or any way hindered from it by any force ? Nay more y/ "you will give this Preftdent a Negative votejn Ordination and furtfdiclion,who will hinder you ? yea who can i If twenty Mimflers (hall refolve that they will never Ordain, *r Excommunicate any without the confent (yea or Command if you mufthave it fo) offuch a man whom they take for their Preftdent, who can or will compel I them to the contrary ? And all the People that are of your mind^ have Liberty to joyn themfelves with fuel Pa/tors on fuch terms^ and fubmit themfelves to yon, if they will*

Butjw will fay ^ ihat this is nofetting up ofEpifccpacy> while every one that is unwilling to obey m y may refufe it* I anfwer^This is all that the Nature of Bpifcopacy requi-reth : And this is all that the Church faw praififed (even Rome // felf) for above three hundred years after Chrift. And is not ihat now tolerable for your Communion with us^ which fcrved then for the Communion of all the Churches on earth ? Is the Primitive pattern of purity and fim-plicity become fo vile in your eyes, as to be inconfiftent with Chriftian Communion ? Let not fuch principles be heard from ycur mouths 5 or feen in your prafiifes. Whether the Magiflrate ought to compell us all to be of your mind or way , 1 will not now meddle with : but if he will not, will you therefore feparate from your Brethren ? Or w 11 you not exercife the Primitive Eptfcoptcy on C onfenters, hecauft you have not the fword to force Dif-fenters ? And are you denied ycur Liberty, becaufe jon are not backed by the Sword ? This c oncer net h other mens Liberties y and not yours. Ton have the Liberty of

(b 2) Epifci-

tt The Preface.

Epifcopal Government, ( though not of [miting other: Kith the Magiftrates Sword) and as much Liberty for eught 1 know as Presbyterians or Independents have {though not [o much countenance) And how comes it topafs that the other modes of Government are commody txerciftd upon meer Liberty, and yours is net ? Is it becaufe you h*ve ?iO confidence in any Arm bat fle\h f if your Epifcopa! Power be of Divine appointment, why may you not trufl to a Divine afsifiance as well as others, that yon think are not of God t J fit can do nothing without the Sword, let the Sword do all without it, and retain its proper honour. if it can do lefs en voluntary Sub-eels, then other wiysef Churcb-gdvernment can do, fay fo, and confefs it mo ft infirm, and give place to them* But if your shave mo ft Authority from chrift,and fp:r it ual force upon the Confcience, txercifeit, and let m fee it by experience-, or elfe expect not that any fhould believe you, or take you to berefolute fervants ofchrtff and true to your Miniftry.

But perhapi you will fay, that you cannot have Communion with us, becaufe we are fchtfmaticks : For fo much B? Uiner himfelfdoth feemto charge us with. ] To which 1 anfwer, i.£? lifter chargcth none with Schijm, but thofe thxt caft off Bifhops to whom they had fwom cbtdience. 3*t if 1 may judge of other Counties by this, there are fo few of thofe,that they can afford you no pretence of fcrupU again ft the Communion ofour ijfffembltes\l know not (tc my remembrance) of one CMimfierin this County liable to this charge i but moft never fwore to them, and the re ft had no hand in their exclufton. i. Whoever among us did either fwear to, or difobei fuch Bifhops as Bifhep Ufher there affureth us were the Bifhops of the antient Churches t If they fet up another ( intolerable ) fort in ftead of tht B flops which he himfelf requireth, judge whether it were a greater fin to fwear to t he/n,or to difobey them. ^ ^sfn&

the

thefchifm which he mentioneth is not fuch in his own judgement as makes men uncaple of your Communion. This pretence therefore is frivolous.

Especially considering that mofl of us have no Prelates that fo much as claim a Government over us. In this 'County fence £pPrideatix died (who was one of the ancient moderate fort) we know of none that ever made a pretence to the place. And are we fchifmaticks for not obeying a Bifhopwhen we have none? Andfurely none can juftly lay a claim to fuch a fuperiority, even according to the ancient Canons, unlefs he be fir ft chofen by our (elves,yea and the people , as a Reverend Bifhop (I hope yet living) of the ancient fort hath told you, Morton Apolog. CathoL/ Pare r. cap. 85. p.257. Bellarmine himfelfconfefdng\\ that utCIerus & popuks Epifcopumeligeret, hie mo- u cftis fuit in ufu tempore Cbryfoflomi^ Ambrofii, Auguftini, W Leonis^Gregorii. Bellarm.li. deClericis cap.9. And other of our Bifhops fay the fame.

J conclude therefore that we are not only of one faith and Church wth you, but differ fo little in our opinions about lower things , that you can thence have no pretence for an alienation : Andtherefore with thofe of you that are godly and peaceable, 1 take it for granted that we are actually agreed. Butif any will facrifce the Churches Peace, their Charity, their fouls to their parties, or pafsions and di[contents, I leave them to God, and to the reading of other kind of Books ^ that tend to change an unrenewed mind.

11. And to thofe of you that follow the newer flrainof PreUticul Divines, ifhall adventure a few words, how fmallfoever the probability is of their fuccefs. And 1. To thofe of you that Are not departed from the Communion of all Proteftants^ nor gone with Grorius over to the Romanics. 1 befeetkyou, as before the Lord, proceed not in your bitter nefs^unchar it ablenefs , or feparation from your

(b 3 ) Brethren,

j^ The Preface.

Brethren, ncrjour .hcwcrkcf Gedin their mi-

mflration^ till jeu are able to froducc fuchfslulgreuna: what jcu do y as jou dare ft and to at Ufi y before tfudgcment-fexiofcbri]}. I. Seme tf jcu charges w'.tb no lefs the?. -:.as following Aeriu t rejecting 9 f

BifbofS) cr equalizing Pre with them : and can j*$

bo! j ::rr.mu i;i Hereticks ? / anfmtr^ i "Tltll is not

\ bcrefte that ever] angry man hath called [o, no not tf the i enerable Anc ■: , Do yen indeed take; zitj And

frc I hmimu :: to be an Article of cur Faith f Why then was Creed t z, UHanj ummog us arc for Efif-, thai are not for j^ur fort of Prelacy U that fpe-cies tbst car Controverfie is about. 3. / fhall arfxtcr yom in tbrwords of our Reverend Moctc ' a Prelate^ though not of the Xcwftrain) Apo!c£ Cached. Psr. 1.:

:. ^5.97. who anfwereth the Pdfiflsthxt ufc agatnft us the fame obeclion [ Non de differentia omni, led dc Settni .-. fed rmefiatt ;-.-, \ nsndi^ NB ) qu#-

ftio eft inftir;er;. Advert::. : Tiicaso.c

: r : e:ibai eflejare d..ii: ■ idem Protefbn-:s: Rej>. Qu:>d idem forte Gmfius Hieronymus, nee H iliiafTeveraninc.-hoc fchol^e veftra* Do-ftorpc r.:::usnonita pridem facile krgiebatar Mi Medina, lib. 1. de fac. erig. affi:m:t 5 non mode S njmuv idem in hoc c: Ac mishaerctic 5 fei uTe, ve-*ofum,Augufl: iAum, Pr:ma-

,m, Chrjfofiomum y Tbeodoretum 9 . ^ ' '■:■;; -,.

Jc Ecdef milit. c. 9. Ita, f tail "alent. Jefuir. T^w.^ *>^. g.qu. 1 .funcf. 2. ) ifti

ri alioq n& orthodoxi Ac (inqui:

J.) non eft 1 bonfio. Prob^bo vc

hoc non moc etiam omnibus;, isit-

fponfis prxfarn i _ efle. A as. Erafmu.

pum nihil intererat, ut teftatur Hieronjmus : Sedpoft 4 propter fchifma a multis deleftus eft Epifcopus, & quotquot Presbyteri, totidem erant Epifcopi. J Tua, Erajme, apud Jefuitas fordet authoiitas {but not with you that I write to) —~ Advocat. K^lphonfus ctCaflro adverf. haeref. tit. Epifcop. Q Hieronymus in ea opini-one fuit, ut crederet Epifcopum & Presbyterum ejuf-dem efle ordinis & authoritatis] Ecce etiam alterum : BelUrmAib.iide Rom.Fontif. c.%. [Videtur REVE-R A Uieronymm in ea ppinione fuifle. ] An ille folus i £ Anfelmus & Sedulius opinionem fu'.im ad Hieronymi (ententiamaccommodarunt. ] Quam eandem fenten-tiam Medina vefter Patribus pariter omnibus tribuif ■—Quid ex his, inquies < oftendam$ fi cognoviffenr -Patres hancin Aereo hse.efind'amnatanv e(Te 3 tantum abeft ut ei'crrori verbis fuffragari viderentur •, ut potius' in contrarium errorem abriperentur: fi non cognove-runthancopinionemin Aereo damnatam, curvos eanr hoc nomine in Pioteftantibus damnandam effe con-tenditis? Cajjander lib. confult. art. 14. Q An Epifco-patus inter Ordines Ecclefiafticos ponendus fit, . inter* Theologos & Canoniftasnon convenit i convenitau-tem inter OMNES in Apoftolorum a?tate interv Epifcopos & Presbyteros NULLUM DI S-CRIMEN fuiffe r fed poftmodum Schi r matis evitandi Caufa Epifcopum Presbyteris ful(Tepra?pofi-tum, cui Chirotonia, id eft Ofd ! nandi poteftas con-cefTaeft ~]If'you mil not keep company with Reverend / Morton^ / pray you go not beyond tbefe Moderate Pa-I pijls.

2.. But you fay, that at. Icafl we are Schijmatich^ and you wufl.not bold Communion with fchifm. And how art we proved Schifmaticks f Why y [ 1. Becaufe we have C4JI off Bifhops. 2. Becaufe we now obey t hew not.'] I

have •■

have inferred this already 3 to which I add:] 1. Its a fine w:rld, when men will feparate themselves from the Churches of Chrijl to avoid fchifm , and they that are again ft feparation, and offer Communion to the Separa-tifts, mufl be taken to he the Schifmaticks them fives. It is fchifm that we detefl, and would draw you from, or elfe what need we fay fo much for Concord and Communion t 2. I have told jcu already, that it is not one Miniflcr of a Multitude in cur Communion that did caft off the Pre-laies^ half of them didnothing to it, and the ether half were Ordainedfince. 3. Nor can you truly fay , that now they refufe obedience t$ Bifhops, where there are none to obey, or none that command them, 4. Again 1 till yen, it is ffrfEpifcopacy, but only the fwfttl (pedes of Prelacy, wkchthe Parliament,and Affembly, and Covenanters did cafi off. And what if you think this (pedes be ft ? muft all think fo. or elfe be Schifmaticks f And why not all Scbtf* maticks then that are again/} the Papacy, which is thought by others the be ft form f Ihave here given ycu fome Ar» guments to prove your Prelacy which was cafi off, t$ be againfi the wilhf Chrifl,andthe welfare of the Churches. And Ifhall not believe that its fchifm to be againfl fm and the Churches rulne. And I cannot but admire to read in your writings, that Difcipline and Piety are pretended hj y@u, as the things which you promote, and we deflrty, whenl am moft certain that the definition of Piety and Difcipline are the very things by which you have [9 much offended your Brethren', and we would heartily ctme as near you as we can, fo that Piety and 'Difcipline may not be destroyed. Had we not known that the able faithful , Preachers whom you called Puritans ( conformable and not conformable) that laboured in the word and dec7rine y . tvere fitter t$ promote piety then the ignorant, drunken, worldly Readers , And lazy Preachers, that once a day would

preach

preach again ft doing too much to be faved t, and had we not known, that Piety was better promoted by Learning the will of God,and praying,and meditating on the Lords Day, then by dancing ; and by cherishing men truly fearing God, then by [corning, imprisoning, persecuting and expelling them 5 we would never have been fo much againft your duings as we have been. But mens falvation is not fo contemptible a thing, as to be given away to humour the proud, that cannot live in Conmur.ion with any, unlefs they may drive them to deftrutlion. We will not (ell mens fouls to yon at fuch rates,nor buy your Communion^ nor flop the reproachful mouths of any by fuch horrid cruelties. We talk not now to you of matters that are known by hear-fay only: we fee which way fromoteth Piety, and which deffroyeth it : we fee that mo ft of the ungodly in the land, are the forwarde(l for your wayes. Tou may have aim oft all the Drunkards, Blafphemers, and Ignorant haters of godlinefs in the Country, to vote for you, and if theydurff, again to fight for you at any time. I cannot be fo humble f as to fay, I am blind, and fee not what indeed I fee, be-caufe another tells me, that his eye fight is better then mine, and that he feeth things to be other then 1 fee them to be. I doubt not but there are fome Pious perfons among you : 1 cenfure you no further then experience conftraineth me.. But I know that the common fenfe of moft that are ferious in practical Chriflian.'ty, is again ft your formal wayes of worjhip, andagamft the courfcthat you have taken in this * land;, and the fpiritofprophanenefs complyeth with you, anddoitth on ^ou y in all places that ever I wa$ acquainted ' in* Bear with plain.truth : it is in a caufe of evcrlafting\ confequence. There is fomtwhat in a gracious foul, like ' health in the body, thai difpojeth it to re lift) whole fern food^ and[perceivefiwre^difference between it, andmeer air, or toyi[h'kickfhaws > then it can eaftly expre/s. In abundance of

( c) your

your moft applauded Preachers, the things of God wen fpoken with fo little life and ferioufnefs, as if they had not been believed by the fpeaker, or came not from the hearty yea Godlinefs and Diligence for Heaven\ no as the thing that they ordinarily preached again ft under the name 0/precifenefs* and being righteous overmuch. And the Puritans were the men that Pulpits rendered moft odious to the people, and your Preachers exercifed their wit and zeal againft -, while almeft all their hearers through the Land did take a Puritan to be one that was [erioufly Religious. Man) a place have I lived in, where there was not a man that ever [poke a word againft Bifhops or Ceremonies ; but a few there were ( alas, a few ) that would fometime read a Chapter in the Bible,and pray with their Families, and fpeak of the life to come, and the way to it, and for this they were commonly called Puritans. If a man had but mildly askt a [wearer why he fwore, or a drunkard why he would be drunk y or had once named Scripture, or the life to come, unlefsprophanely, the fir ft word he Jhould hear, was, [ Oyou are one of the holy Brethren I you would not drink or fwear, but you will do worfe in fecret I It was ntver a good world fince there was fo much talk of Scripture and Religion : but the King and the Bifhops will take an order with you, and all the Puritans and Precift-ans in the Land j / profefs upon my common fad experience, that this was the common language of the people that were ignorant andprophane in all parts 0/England that ever 1 came in ( which were not a few;) and thefe were the men that they called Puritans, and on fuch accounts, i^fnd what could the Prelates and Preachers of the Land have done more to mens damnation , then to preach them into an hatred of Puritanifm, when it was known by all that lived among them, that Piety was £tu*i-tanifm in their account, and no man was fo free from it,

as

as he that would (corn at the very name of Holinefs, and drink and fwear^as if he had defied God. This is true, And England knows it: and if you will after this think that you have wtfed your mouths clean, by faying as M* Piexcejhat by Puritans,^ means none hut \jnen of bloody {edition, violence* deffifers of domnion, fainted fepul-chres 3 Prote(iants frightened out of their wits, &c. J the righteous God that loveth rigbteoufnefs, and hath [aid, Be ye holy for I am holy^ will make you know to yeur penitent or tormenting forrow, that the thing which commonly was refuted Puritanifm in England, was no fuch thing as you defcribe : And that its none of your wifdom to kickagainft the fricks, and flay with the apple of Gods eye,and bring men to hate the members ofChrifi,and then tell them you me ant the members of the Devil , and to thrufl men into Hell in je(i : I have heard before the King many a Sermon againft Puritans , which 1judged impious % but yet had this excufe, that much of the auditory fartly under flood, that it was not Piety as fuch, that was dtrcBly reviled : And fo fer-hafs it might be in the Vniverfities^ and fome few intelligent auditories : but fo it was not among the common peo-fie through the Land. A Puritan with them was of the fame fignification as a ierious Chriftian is with me. And if you bring the Land to an hatred of fuch as are called Chriftians, and then fay that by Chriftian s you meant none but mad men y feditious, bloody, Sec, you (hall anfwer in earneft for ffitting in the face of Chrijl in jefl; and that before him that will not take your jears or jingles, or adding refroach unto ref roach for afufficient excuje.

I know alfo that the cafting out of the CMiniflers of your way, is much that offendeth you : concerning which I (ballonly jay, that 1 meet with none, or very few that pro-fefs not their willingnefs that all men ef your mind that truly fear God, and arc able and diligent, fhculd be kept in.

(*i) And

zo The preface.

And if you be angn f:r the cafltng out of the igncrant^

\ negligent or (candalous. there's no remedy. But bt ailamedto reproach us for cafltng cut f u:h from . :-:::of Chrijl^ as JuXnn the ApoftAte would have 1 cafi cut from the Pnejihood of his Idols : and let us crave jour leave to expect as much Devotion in the fervants of Gbrifc us he txpeciedin his enemies. Vid. J>u<ian. Oper pag.549.550, 55 r, <$*■ fragment. [ Faceffant itaque procul a nobis illeberales joci\ ac petulans omne col.. -

quium In hisoccupanda hint ftuc ; a, & cum

privatim, turn publice Diis fape fupplicandum eft j maximequicem tercedie : fin minus, faltcm diluculo : .ub velperam. Neque en:m Sacerdotem decet,diem ullumac nodtem fine facrificio tranfigere. Eft autem ut initium ciei ciiuculum, ita nodtis vefpera. Itaque rationiconfentaneum eft, ut amborum intervallorum.

veluc primitive quaedam Diis confecrentur ►

Equidem fie ftatuo, facerdotem oportere nodtes atque dies puru.ii fe ab omnibus & integrum fervantem

f-5 5 5. Non enim mediocriter adverfus Deos

delmquimuscum iacras veftesoftentamus, & omnium oculis canquam mirun aiiquid cbjicimus. Ex q;j^ id accidie, ut cum multiad nosimpuri homines accedant, facra :ila Dec-rum fymbola contaminentu;. At vero nosfacerdotaliuti vefte, ntfi ut faCerdotibus dignum eft vlcaai inftituamus, id ipfum noxas om-.es crimi-num.ac Deorum maxime contemptum in (efe conti-

net. Adobfca?na ilia theatrorum fpedhcu'a nullus

omnmofacerdos accedat— neque cum hiftrione ullo vel auriga, vel Ultatore. fit amicitia conjunclus, ad

eorumve rorasaccedat. Placeateos ex omnibus

conftitui qui in Civitatibus optimi funt, & imprimis quidem Dei; deinde vero hominum amantiflimos quof-que,five pauperis fint ; fivedivites. p.5 57. Duo-bus

bushifcepicTditusfitornamcntiSj Religione erga De-

um, & in homines benignitate • Ec Epift. 49.

p 203. [ Sed velim omnes noftrosfacerdotes omnino, qui Galatiam incolunt, vel minis impellas, vel ratione perfuadeas, utfint honefti-, vel facerdotali minifterio abdices, finon una cum uxoribus, liberis, & famulis Diis colendis fedulo animos attendant— Deinde fa-cerdotem quemque hortare ne accedat ad fpe<5tacula, neve in tabernabibat, neu'artem aliquam aut opificium turpe infameve exerceat. Etqui tibi in his rebus mo* rem gerunt, eis honorem tribuito : qui autem rciiftunt expellito. ] Leg. & fragm. Epift. 62. We crave your leave to ufe the Presbyters as ftrittlyas Julian did thefe Priefls, andtoexpefias much fiety and Jofoiety in them 5 and that you willnot condemn allthofefor Puritamfmjhnt will not he worfe thin this Apoflate Pagan.

And for Difciplme ^ could rve have any from your Efifcopacy worth the. naming, we fhould be the more re-concilable to it : But it hath not been, nor it cannot be. Common drunkards that were for twenty or thirty years together drunk ufually once or twice a week, and abundance as prophane in other kinds, were the flated members of this Partfl) Church where now 1 live, in the Bishops dayes • and were fafer from any trouble then the Puritans among them that would not imitate them. Let me here mind you of two of the following Arguments, which perfwa&e us that jour Prelacy is not of God, becaufe it is deftruflive if Dif-cipline.

1. When Efifcopacy was firft known in the Church, every Presbyterie, or Confeflus Presbyterorum.iW a Bijhop; and every lresbyter had right to be a member of fome fuch Presbyterie. And feruuflj would you have ail the Presbyters in a Diocefs to be a Trcsbyterie, where your Bijhop mnfl prtfide for the ordinary Government of the

( c 3 ) Diocefs

%z The Preface.

Diocefs as one Church ? Are you [Irangers in England i Or do yzu n$t know what abundance we have that in one parifb are every week fcandalous } by drunkennefs, curing, /wearing, railing, or fuch like ? And can all the Paftors travail fo far to the Presbyterie (o frequently without ntgletting their Faftoral work f Or can all thefe people be perfwaded without the Magiflrates [word to travail fo far to anfwer fortheirimpiety? Will they not tell us, we have fomewhat elfe to do f Are we not like to make them wait feven years and [even, before the mo{l of them can have a tolerable tryal, when fo many hundred Parifhes,of which.fome one may have hundreds of obftinate fcandalous perfons, mu(l all go fo far, and have but onejudicature ? 2. / befeech you give me leave but from Scripture y and from Br. Hammonds raraphrafe, to lay before you the work of a Bifhop, and then tell me whether one man,or ten, or an hundred can do this work for one of our ordinary Diocefs, any more then one man can build a City f

i. A Bijhop muft be the public k Teacher of all the flock which he is to over fee . Andean one man undertake this for many [core or hundred Churches ?

%. A Bijhop muft perfonally over fee and take care of all the flock, as Ignatius [peaks, enquiring of each one by Name 7 andean a Bifhop know and perfonally inftrutf fo many hundred Parties * Thefe two parts of his Office I prove together : Atl.io. 20. [ I taught you publickly, and from houfe to houfe. 28. Take heed therefore to your felves and to all the flock, over which the Holy Ghoft hath made you Overfeers, to feed the Church of God which he hath purchafed with his own blood. 31. Therefore watch, and remember that by the fpace of three years, I ceafed not to warn every one night and day with tears. See Dr. Hammond on the Text, who tells you that it is [poke to Bifbops.

i Ptf.5.1,2,3; The Elders which are among you

I exhort, whoamalfo an Elder Feed the flock

of God which is among you, taking the overfight thereof, not by conftraim, but willingly, not for filthy lucre, but of a ready mind 5 neither as being Lords over Gods Heritage, but as enfamples to the flock 3 See Vr. Hammond expounding it at fpohen to Bifhops, q. d. QTheBiihopsof your feveral Churches I exhort— take care of your feveral Churches, and

govern them, not as fecular Rulers by force (N B) but as Paftors do their fheep, by calling and going before them, that fo they may follow of their own accord. ]

Heb. 13.7. Remember them that have the Rule over you, who have fpoken unto you the word of God] Vr. Hammond Parapbr. QSetbefore your eyes the Bifliops and Governors that have been in your

Church, and preached the Gofpel to you ] o all

you Inhabitants of Yorkfhire, J^incolnfhire, Norfolk, Suffolk, Effex, Middlefex, Kent, Worcefterfhire, &c. how many of your Farijhes did ever hear a Bifbop preach the Gofpel to them ?

ytrf.ij. Obey them that have the Ruleover you, and fubmit your felves, for they watch for your fouls as they that muft give account J ZX H. £ Obey thofe that are fet to Rule you in your feveral Churches, the Biihops, whofe whole care is fpent among you, as being to give account of your proficiency in the Gofpel. 3 Q dreadful account t for him that muflgive it for Jo many thousands whofe faces he never [aw, and whofe names he never heard , much lejs did ever [peak a word to them I

1 r/w.5.17. Let the Elders that Rule well be counted worthy of double honour, efpecially they

who

who labour in the word and do&rine ] fee Dr. H. expounding it of Bijhops.

iTkef 5.12. And we befeech you Brethren to know them which labour among you, and are over you in the Lord,and admoniili you,and toefteem them very highly inlovc for their works fake] Dr. H. [Pay all due refpedte to the Bifliops of your feveral

Churches ] Tell us ye Parifhes 0/England, what

labours have Bijhops be/lowed among you ? or bow many of yon have they admonifbed ? and which of them are you hence obliged to honour for their works fake ? and is it them, or is it the Presbyters f 1 mention none of this as bLrning Bifrops for negligence • but as blaming them that will plead for, and undertake an impofsible task ; and after all with an hardened forehead will defend it with 'violence and feparation from diffenters, when (0 many ages have told the world to their faces, that the undertaken task was never done.

3. It is the work of Bijhops to confirm the Baptized: andis now made peculiar to them. D. H. {_onUeb.\i % a. To teach, exhort, confirm, and impofe hands, were all the Bifbops office in that place ] ^And if fo, then the examining all the perfons in a Diocejs, till they have jufl fat is faction that they are fit to be confirmed, and the actual! Confirmation of them aH y will be a confiderable task of it felf.

4. It is the Bifhops work to exercife Difcipltne in the Church, by admonlfhmg the unruly and disorderly , and hearing the cafe when the Church is told of thofe that have continued impenitent ', and openly to rebuke them, and to cafl them out by Excommunication, if they remain impenitent and unreformed. Dr. H. on Tit. 3.10. [It is thy office and duty toward fuch an one, firft to admo-nifli him once or twice, and if that will not work upon

him

him or reduce him, then to fee a mark upon him, to infill the cenfures on him, and to appoint all men to break off familiar converfe with him. ] And o what Abundance of work is this in the feveralparts , even in one Parifh, much more in a Viocefs , fee Dr. H. on Mat. 18.17,18.

5. It is the Bifiops work to take the principal care of the poor, and their fleck, or the contributions for them, which contributions were made at every Ajfembly. See Dr. H. on 1 Cor. 12.28. *.•£ The fupream truft and charge was referved to the Apoftles and Bifhops of theChurch. So in the 41. Canon of the Apoftles: A Bifliop mud have the care of the monies, fo that .by his Power all be difpenfed to the poor by the Pref-by ters and Deacons •, and we command that he have in his Power the goods of the Church. So tfuflin Martyr Apol. 2. That which is gathered is depofited with thePrefe&or Bifliop, and he helps, relieves the Orphans and Widdows, and becomes the Curator or Guardian to all abfolutely (N B) that are in want. So Ignatius to Peljcarp 5 After the Lord thou fhalt be the 'Curator of the Widdows. And Polycarphlmk\£ fpeaking of the Elders or Bifhops, They vifit and take care of all that arc fick, not negle&ing the Wid-dow, the Orphan, or the poor. ] So Dr. H. read him further. Remember this, all you that are for our Bnglifh Prelacy. See that the Bi/hop be at once in every Panjh in hisDiccefsto receive the contributions. Or fee that you put aU into his hands and cuflodj : fee that he take care of all the poor, and widdows, and orphans, in all your Country, and that all their monies be disburfed by him, or his fpecial appointment, and be the common Ovtrfeer of the potir for his Diocefs. And when you and he have tryed this one feven years ■ come then and tell us, whether he will be

U) *nj

any longer a Prelate *, or you will any longer be for Prelacy. In the mean timtjudge in your Confciences by thefe paf-jages of Antiquity cited by />. H. whether the antient Bijliofs had one Congregation, or many (core or hundred to be their V a ft oral charge f

6. Alfo it is a fart of the Bif\)ops work to vifit the fie k, and pray with them^and for them, $am^.\\. Is any lick among you? lee him call for the Elders of the Church, and let them pray over him ] fee Dr. H. that by Elders is meant the Bifft^s % e. £ Becaufe there is no Evidence whereby thefe ( inferiour Presbyters ) may appear to have been brought into the Church fo early, and becaufe xi^Cvn^t in the plural, doth* no way conclude that there were more of thefe Elders then one in each particular Church (any more then that the fick man was bound to call for more then one ) and becaufenp*Afr*«J Elders of the Church was both in the Scripture ftile, and in the firft writers the title of Bifhops ; and laftly, becaufe the vifiting of the fick is anciently mentioned as one branch of the Office of Bifhops 5 therefore it may very reafonably be refolved, that the Bifhops of the Church, one in each particular Church, but many in the Univerfal, are here meant 3 fo far Dr.H. Remember all you that are all for Prelacy fo fend for the Bifhopwhen you are fick, every perfon in the Diocefsy according to this exprefs command: And if be would do his work by a Deputy, remember, that in alt that Diocefs which was the Bijnops charge in the Scripture* times, there wm no Presbyter exifient but himfelf, as is here confeffed. So in the following words the fame Learned Dr. further preveth from Antiquity, [ that one part of the Bifhops office is fee down,that they are t^wfrrif^ni ntrmt «ftrr&, thofe that vifit all the fick ] Let us have fuch Bifhops as can and will do this, and enr Controverfie will fom be at an end about Epifcopacy. Were

Were it not that 1 have fpoken of tbefe things afterwards^ and fear being tedious, I fhould have fhewed, that 7. Baptizing , 8. Congregating the Affemblies , 9. Admwifiring the Lords Suffer ', 10. Guiding the x^Affem-hly in the whole publick worfhip , 11. Blefiing the people at thedifmifsion, and 12. Absolving the penitent ; and wore then all thefe were the works of the ancient Epifcopal function. And now I leave it to the Conscience of any man that hath a grain of Confcience left him, whether one man be able, were he never fo willing, to do any one of all thefe duties, much lefs to do all of them for many hundred Parities ? Can a Bifhop teach them all, and Ca-techife and confer with all, and counfail, and comfort, and admonifh all, and Govern all, and try all cafes of every fcandalous impenitent per (on of fo many thoufand, and Cenfure, and Abfolve, and Confirm, and Try them for Confirmation , and receive all the Churches flock, and be tie Overfeer of all the poor, and take care of all the Orphans and Widdows, and vift } counfail, and pray with all theftck, and guide every Congregation in publick worfhip, and give the Sacrament to all, and pronounce the Blejsing in every Affembly , &c. and this for a whole County or more i 0 wonderful, that ever this fhould become a Con* troverfte among men, that vihfe others as unlearned and unwife in comparifon of them ? I muft lay by refpeff to man fo far, as plainly to profefs 9 that I take thefe for fuch errors as muft need proceed from want of Piety and Confcience, and practice of the duties that are pleaded for. If thefe men did not talk of Governing a church, as thofe talk of Governing a Navy, an Army, or a Commonwealth^ that never fet their hand to the work, it is not pofsiblc fare that they fhould thus err. o how many gifthops never tryed what it is to Govern the Church, or faitkfullj perform any one of all thefe works ! / folemnly profefs^ that with

(dz) the

z8\ The Preface.

*be help of three more fellow Presbyters y and three or four Deaconsfe fides the greater help of abundance of Godly people here in their places, 1 am not able to do all this as tt fbould be done, for this one Panjl). And yet thegreatefi part of our trouble is taken off, by therefujalof the multitude of the ungodly to come under' Dtfcipltne , or bz members of our Pafloral charge, Sirs, thefe are not fcho-la flick (peculations ! J he everlaftingfoj or Torment of our people lyeth upon the fuccefful performance of thefe works {as we that are Chnftians verily believe ) K^ind therefore to Difpute, whether One man fhould do all this for a Diocefs y is allone as to Difpute, whether zt [ballall be undone or no? and that is, whether we (hall give up our Countries to the Devi or no ? And flail the Prela-tical Cont roverfe come to this ? Tou have no way to avoid it i but by Delegating your power to otlurs, and cafling your work upon them. But you confefs that this was never done in Scripture-times, there being then no Subject Pesbyters to whom it might be committed. And by what author ity then cm you do it? Can Epifcopacy be transferred by Deputation to another? This is long ago confuted by many writers, Popifl and Proteftant* Do the work by am* ther^ and you (ball have your wages by another. And what is your Office, but your Authority and obligation 19 do your work ? He therefore that you commit this to is a Bifhop. So that this is but to make us Deputy B iflops: And if fo, let us call them Biflops.

1 have read many of your writers of late^ that fay we have no Government, and faith one of them, the Yresby* terian Government was never yet fet up in any one Parifh in England] Thefe are Jlrange things to be reportedt0 Englifl men. P erf wade the world next that no man in England hath anofe on his face. Is it not known that the Presbyterian Government hath been exercifed in Lon*

don,.

don, in Lancafhire, and in many Counties, thefe many years f And what Government is it that you think we want t 7he people are gujded in the matters of God by their fever al Paflors* The Payors live in Concord by Af-fociatims in many Countries. Both rafiors and People are Governed by the CM agi(Irate : And what need we more ? Look into this County where I live, and you (J)all find a faithful, humble, laborious CM in tfiry, Affociated and walking in as great unity as ever I read of fince the K^poflles dales* No difference, no quarrels, but fweet and amicable Correfpondency,and Communion, that I can hear of Was there fuch a Miniflry , or fuch love and concord\ or fuch a godly people under them in the Prelates reign ? There was not: I lived where 1 do: and therefore I am able to (ay, there was not. Through the great mercy of God, where we had ten drunken Readers then, we have net one now : and where we had one able godly Treacher then, we have many now : and in my own charge^ where thtre was one that then made any (hew of the fear of God, I hope there is twenty now : And the Families that were wont to fcorn at holinefs, and live in open tm* piety i are now devoted to the worfhip and obedience of the Lord, This is our lofs and mifery in thefe times which you fo lament.

3. But perhaps you willrefufe Communion with us, be* canfe of our differences from you in doBrine about the Controverts called Armurian. But the fiercenefs of ma-ny of you hereabouts doth ferve but to difcover your ignorance anduncharitablenefs. The Papifls that differ among themfelves about thefe points, can yet hold Commtmion in> one Church', and cannot you with us f Will you be fiercer againfl us then the fefuites again (I' the Dominicans ? Nay wegp not neer jo far a* they. We cleave to Aiiguftine, and the Synod of Dort^ who own not Phyfical Predetermined $) nation,

J:

nation, and meddle not with Reprobation antecedent to fore fight of fin, and who confefs a. fufficiency in Chrifis fatisfaction for all. \^4nd jet mufl we have thofe impotent clamors, with which the writings of Mr. Pierce and other fuch abound f Why then do you pretend to follow the Church of England, which Mr. Hickman hath fl)ewed you plainly that you defert f Many of the highefl meer Armtnians are charitable peaceable men, that hate Reparation from their Dijjenting Brethren. Curcelkus is one of the moft eminent men living of that way. And how charitable and peaceable an Epifile bath ht writ before D. Blondels book de Papifla Joanna ? And 1 hear that Mr. Hoavdythe Author of the Book called Gods Love to mankind, lives in peaceable Communion with the Neigh* hour Minifters in Effex. And 1 havt had Letters from many of that way with whom I Correfpond, full of Chri-flian Love and Piety, and hatred of calumny and feparati-ons. But verily 1 mufl tell you, that when we find an) of you in your writings and Sermons making it your work to vilifie the LMiniflry, and with the Quakers to make them odious to the people, and making your jeers, and railings and uncharitablenefs the life of your Sermons , we cannot but fufpett that you are Popifh Emiffaries, while we find you in their work, or elfe that you are Malignant Enemies , and of the ferpentine brood, whofe heads fl)all (hortly be hruijed by the Lord.

4. And if it be the difufe of your Common Prayer that you feparate from us for, I would know of you, whether you would have denyed Communion with all that lived before tt had a being, if this be your Religion, 1 may ask you, where was your Religion before Luther ? before King Edwards dates ? If you fay in the Mafs book {and what elfe can you fay ?) I ask you then, where was it before the Mafs book had a being ? Would you have denyed Communion

nion to the Apofiles and all the Primitive Church for Jome hundreds of years, that never ufed yeur Book of Common Prayer ? will you flillmake things indtfferent, necejjary t 2. One word to thofe of you that follow Grotius • / have /hewed that he profefjeth himfelf aPaptft, even in that VifcufAon which CM r Pierce fo magmfieth as excellent. 1 hear Mr. Thorn dike and others defend him: and feme think 1 injure him by calling him a Papift. Wonder- } ful ! what will not he a Contr over fie among learned men ? %^ire we fain among fuch that deny him to be a Papift^ i that profeffeth exprejly to be fatisfied, if evil manners be but corrected, (and fchool-opinions not impofed) which , are contrary to Tradition and all Councils? and that profeffeth to own the Creed and Council of Trent, and all the" 1 Poptfh Councils whatfeever, and the Miftrifhip of Rome, and the Catholick Mafier(hip of the Pope governing the^ Catholick Church according to theft Councils t What is s Papift if this be none ? 1 refer you to my Evidence in the Difcovery of the Grotian Religion, and the firji Chap. } gf the fecond Part of my Catholick Key, replying to Mr. Pierce. Confute it rattonally if you can. 1 jha/J now only defire you when you have read Rivet, to read a Book called Grotius Papizans, and to hearken to the teftimonj of an honcft^ learned Senator of Paris, that admired Gro-tius, and tells you what he is from his own month : and ^ that is, Claud. Sarravius, who faith in his Epiftol.pag. 52,53. adGronov. [ De ejus libro & libdlo poftremis interrogatus,refpondit plane Milleterio Confona, Ro- ] manam fidem effe veram & finceram, folofque Cleri-corum mores degeneres fchifmati tiedifle locum •, adfe- -rebatque plura in hanc fententiam. Quid dicam * Merito quod falfo olim Paulo Agrippa -^ *to*& <n ylvv*'**

«< vavida 7n?;T9i™'. Deploro veris lachrymis tantam '

ja&uram ]" Here you have a credible witnefs^that from

his

his own mouth reporteth it, that our Reformation was to Grotius afcbi(m>andnothing but the ill manners of the J Clergy gave us the opportunity. Andpag. 190. Epifl. ad Salmaf. Q Vis ergo me exerte dicere quid ientiam de poftremo Grotii libro i & an omnia mihi in eo pro-bentur < Rem rogasnon magnam,necadeo difficilem, quemque expedire promptum eft. Tantum abeft ut omnia probem, ut vixaliquid in eo reperiam, cui fine conditione calculum apponam meum. Veriflime dixit ille qui primus dixit, Cr<tf/«wPapizare. Vix tamen in ifto icriptoaliquidlegiquodmirarer, quodve «t>s^x». 4»i occurreret. Nunquidenim omnes iftiufmodi ejuf-dem authoris lucubrationes erga Papiftarum errores perpetuam 7vy&T*c*.ar & pu'4^ erga Jefuitasamorem, erga nos plus quam Vatinianum odium produnt & clamant: In Voto quod ejus nomenpr^ferebat, an veri* tus eft ha?C7r*?*^i;^ profited? 3

Had none ofjou owned Grotius his Popery,! would never have charged it on you. But when Grotius himfelf glorU eth of his adherents in England, and fo many of you plainly defend him, and profefs four owning of thofe hooks, and thofe deftrines in which his Popery is contained, ( if ever Popery were known in the world ) / muft then crave your pardon, if I think [omewb&ttbeworfe of Popery, became thcj that hold it are ajhamedofit. For 1 abhor that Religion which a man hath cauje t6 be afhamed of, and will not Jave him from being a lofer by it, that owneth it, and (landeth to it to the lafi. And I think that man hath no Religion, who hath none which he wtll openly profefs and flana to.

1 have at this time but thefe few requefls to make to you, which 1 befeech you to anfwer without partiality. 1. That you will jerioufly confider 9 whether it be truly Catholick) to-mchurcb us^and fo many Churches of Chrijl

as

as art of ourmind^as jour partakers do? Becaufe Ca-tholicifm is jour pretenfe^ ccnfider whether jou he not further from it then mo ft pfple in the world f

2. Becaufe I conceive this Bcok is not fuitedto jcur great objections, I defire ycur perufalof another that comes out with ity called A Key forCatholicks 3 efteciallytbe fecond Part^ and if jou cannot anjwerthem^ take heed how you continue Papifts*

3. While you hold us for no Minijlers or Churches, or Capable cf jour Communion, it is in vain for us to hope for Communion with you : but we defire that jou will eon-fider of thofe terms of a more dijtant fort of Communion, which there I have propounded in the End of the fir ft and fecond Part: and denj us not that much,

4. At leaft we befeecbyou, that while you are Papifts^ jou will deal openly^ and no worfe with us then fober Papifts that fpeak according to their Conferences ufe to do. Do not let it {as the Lord Falkland (peaks ) be in the Power of fomuch per annum (nor of your faclious interefl) to keep jou from profefsing your feIves to be what you are$ and do not make the Prottftantname a mter cloak tofecure jou in the oppofxng of the Proteftant Canfe^ and follow not the example 0/Spalatenfis, and the Counfelof Campian and Par tons , in feigning a fort of Doctrinal Puritans^ and railing at Protectants under that name. Deal wii h us but as fober Papifts do^ and we fhall take it thankfully. How highlj doth Bodin a LearnedPapift extol the Presbyterian Difcrpline at Gen^vah from its effects, rvhen among ma-nj of jou it hath as odious titles as if it wtte jeme blafpbc--meus damning thing. What fober Ptpift would talk as

Mr. Pierce doth p. 30. of the great abomination of

the Presbyterian Directory,] and net be able to name

■ one thinz in it that is abominable. Is it a treat abomina-

tion to exhort And direcJ mm to preach, andirtj, ana

praife God) &C t If it be the Omifsion of his forms and Ceremonies , that is no Part of the hock ; and if it be fome Directions that are againft them, they that revile the Common Prayer beok y as mo ft Papifts have done^ cr they that count fuch Ceremenies and Forms indifferent things 3 as others have done, have little reafon to account that [o great an abomination that direcieth men to omit them^ What abominable thing is imp fed by the Directory? TeS us if you can. What excellent things doth Thuanus [peak of the Presbyterians or Calvinifts ? and how highly doth he extol the mtjl of their Leaders or Teachers whom he mentioneth ? But to Mr, Fierce 5 what a bloody perfidious fort of men are they, unfit to live in a Commonwealth ? And to Grotius 5 the P rotef ants are not only of bad lives y but by the Power of their Doctrine they are fucb. 1 have (hewed you in my Key for Catholicks hew great the praifes of Calvin are in the mouth of Papir. MafToniu% and other fober Papi/ls: and the fame may be faid of ethers of our Divines, who are mentioned by yen witfa moft calumniating odious words. Even Maldonate the Jefuite, when he is rail ng at the Calvinifts, cGnfcffetb of them y ( in Matth.7.15,) that [_ Nothing was in their mouths but, the Lord, and cur heavenly Father, and Chrift, and Faith 5 an Oath was not heard: nothing appeared in their deeds, but Almf-deed^and Temperance, and Modefty] Is this like y^ur language of them f Nay, if Satan had dictated to him , 'how could he have uttered m^re faljhood and detefable calumniation then Mr. Pierce hath done, p.75. when he faith [_ were Hac-ket, Lancajler^ Arthington and others hanged for Nonconformity i or was it nothing but Ceremonial which Coppinger^&c. defigned againft the lives of the whoh privy Council, and againft the perfon of the Queen i were not Cartwright y and Travers> and IVentworth, and

Igerton^

J-gertMtZnd other Presbyterian Minifters privy to the plot? ] The Lord will rebuke this fl an derous tongue. Did ever Cochl#us, cr Bolfeck go beyond this man? Hew fu-ly is it known that Hacket and his Companions were Grundletonians or Familifts, jujl fuch as James Nailor, and the Quakers', ( who are far nearer the Papifls then the Puritans or Presbyterians) and that they madly came into London, Coppinger and Arthington, as his two Prophets, proclaiming Hacket to be $efus Chrifi •, and that for objlinate infixing en this Bla/pbemy, Hacket was hanged, and dyed blaffheming, and Arthington upon his Repentancepublifiedthe whole Story ef the begin-ing and progrefs of the bufinefs, as you may fee it in the Book called Arthingtons Sedu&ion. In which their madnejsy bla/pbemy, cr any Treafon of theirs or others, this man might as hone ft ly have faid, that Auguftine, cr Luther, or Cranmer had an hand, or were privy to the plot, as Cartwright, Travers, and fuch Presbyterian M'wtfters. What be bath read in Bancroft, / know not, nor much regard, till Bancroft himfelf be better cleared ef what he u by writers charged with, concerning Ficlerus, "DQ\mzn,(^c,4ndwhilehewas known to be the mo ft violent persecutor of the Puritans. But I fee as the Papifts will take it for a currant truth, that Luther was fetcht away by the Devil, and that Calvin was ftigmatized for Sodomy, and dyed blafpheming, &c. // they can but (ay, that one Cochlceus or Bolfeck of their own hath ffoke it 5 fo fuch men among us dare tell the world the mcft odious falfhoods of Cartwright^ Travers, and the Presbyterian Minifters, if they can but fay,that Bancroft fed it before them. And now the reft may take it as unqueflionable, when Mr. Yxticthath faidiu Dothefe men believe that there is a day of Judgement ? if they do, they make but lamentable preparation for it. ^yindhis affertim pag-77*

( e 2 ^ that

that [Excommunicating Kings and killing them is the doftrine of the Presbyterians] and much mere of his mixing is of the fame kind. To this I hAve given him an Anfmr in my Key for Catholicks, where he Jhall fee whether Papijts or Proteftants are for King-killm? I Badyeu not gone fo far beyond fuch moderate Papifls as Caffandcr, Hofpitalius, Maffonius, Bodin, Thua-\\\\%,&e> in your enmity andbitternefs again(I the Protects, as clearly to contradicJ them, and to fpeak blond. and venom, when they fpeak charitably, and honourably we might have had more peaceable neighbours ofyou,t hough none of your Communion.

And J fuppofe that thofe who fep.tr ate from us, as having no true CMiniftry or Churches, would have all theft Mmiflers that thty take for none, tobe file need and ca ft out. 1 do not think you will deny this tobe your dt~ fire, and your purpofe, if ever you fhould have power ? And if fo, what men are you f and what a cafe would you bring this Nation in & To your objections I have anfwercd in this book, and jaid fomewhat more to you in another Preface. And upon the whole matter am forced now to conclude, that it is an Enmity to holinefs in nn-fantf/fied hearts that u the principal caufe of ourdiftame and divifions * and that the way to convince fuch men> as too many are that we deal with, is not Difputing, but fraying to the Lord to change their hearts: And that if ■we could once ferfwade them but to the Love of Cod and Holinefs,and to aferious fraeliceofChrijlian Religion,and {if thy be Bifhops) to a faithful practice of thofe works of a Bishop which they confefs are his duty,and to tryChurcb-Go-vernment before they plead for what was never tryedby them.ourControverfies would then be ended:they would never more plead for fuch a Prelacy that deftroyeth Piety, and I^fcipline, nor never revile the Servants of the lordi

nor

nor never defire [o much to promote the work of Hell, as thecafling out all that they account no Minlfters^ and the c a fling off of all that they account no Ordinances or valid jdmini/lrat/ons, would be. Farewel Difputing with fuch men, in order to their Conviction, and an healing peace.

Hocnon eft artis, fed piecatis opus.

T 0 ST S C^IT T.

WHat the Publisher of Dr. Stewards Sermon doth mean by his Commmend-ing it to my Confederation } when there is not a word in it that I am concerned in more then he, I underftand not. If he thereby intimate, that I charged Dr. Steward to be of Grotiut'S Religion,or any other that difowneth it, he egregioufly abufeth his Reader and himfelf. If he intend to argue that none of the Prelatical Party were Grotians y becaufe Dr. Steward was not: Let him prove his Conference • Idifproveit, 1. From the teftimony of Grotius himfelf. 2. From the mouths and books of thofe that have owned Grotius among us, even finee they were acquainted with his judgement, and have owned his Vq* turn <s^ Vifcujsio in particular. If his meaning

1*3.) be

be that QDr. Steward was a Grotian, and yet no Papift: therefore Grotians are no Papifts 3 one branch of his antecedent is falfe : Either he was no Grotian, or he was a Papift. Again I profefs, that it is far from the defire of my foul, to raife fo much as the leaft fufpicion on any that own not the Doftrine and De* fign of Grotius. Difclaim it 7 and we are fatif-fied. Dr. Heylin was taken for as hot an antipuritan as mod in England • and yet C in a moderate Letter to me) he difclaimeth Groti-nnifm' which I mention, partly left any, by my naming him on another occafion in that Book, mifconceive me to have accufed him of this, and principally to difcourage the defenders of Grotius, when fuch men as Dr. Heylin and Dx . Steward are againft them.

The

The Contents,

Dispuation i.

Hether it be Neceffarj or Profitable to the right Order or the Peace of the churches of England, that we reflore the extruded Epifco-pacyf Neg.

Peace with Epifcopal Divines to be fought,

The Nature of Church-Governmem opened, pag, 5. to 14. Twelve forts of Bi[hops to be diflingnifred, pag.-14,1 y. Which of theje way be admitted for Peace, pag. 16.

Unfixed General Miniflen to do the Ordinary part of the

Apofiles work,are to be continued: proved, pag.21,2 2. What Power Ape files had over other CMinifters, p. 23,

to 30. The Authors Concefsions for Epifcopacy, pag. 30, 31. Arguments againft the EngUJh Prelacy* T. It deftroyeth

Govtmment and its end, pag. 3 2.

2. It gratifieth Satan and wicked wen, pag.36.

3. It unavoidably caufeth divifiens, pag. 3 7.

4. It fufpendeth or degradeth all the Presbyters, pag. 38.

5. It maketh Lay- men church-gevemors.

6. Andepprcfjeth the Btfiops with guilt, pag-44-

$MAmmmm/m$,mmm

ERRATA.

pAgc io. I.4. r. had not been by tbemfelves. p.24.1.23. for Philetas, r. Alexander p. 30.1. penult, for Perfett, r. President. p.3 3.I.34,:} <;.v.the loooth. ©/3000th.' perfon. p.3 7.1.34. for It, r. #. p.41.1.9. r. Presbytcric. p.72. 1. »/ r . f or that, r. ffef. p.77.1.24. r. occafoning. \>.j%.\.i6.x. had in.it. p.Si.Li. blot out any. LzS.for at all, r. all. 1.29. blot out the. p.87»l-i7 for had r. have. Marg. Ly.r. ^£f~ tttwy. p.88.1.17. for Prelacy, r. Policarpe. I.37. for there that, r. thatthere. p.89. 1.2. r. c^t/StV. p 93.I.3. r. k w.^,and I.34. for ^, r. ^. p.94.1.29. r. we well. p.95. Marg.1.31. r Blondel, and 1. 33. forji«,r. <w</. p.96.f. 9 , r . Churches. p. 97 . I.5. for Scholarurn, r. S colorum- p.ioo. Marg.l.13. forw, r. o^w p 104.I.8. for I mean, 1. I wave, p.106.1.4. fov that,x. the. Difp.2. Pref. p.i 17A.16.for pafs,r. pafe. p.118.1.30. blot out and. p.121.1.14. r. Bijhop. p.124. l.i 7 .r. Janfeniw. P.T37.I.5. r. Members, p.139.1. ?• for men, r. run. p.i j 7 .1.3.& 4 . r.pleafure & Vaflors,U 1.34.r. W. p.i^o.l.2. r.w#.p.163.1.11. for Proctors, r.Dottors.p 166. I.14 r.jfo itfffo. p. 1 £9.1.6. blot out «/?0#. p. 181.1. 16. r. 0W>ft/.p.i82.1.n.r./W yet. D.iSulult. for ^ 5 r, at. p.184.1.3. for Ami, r. Acl.11. p.i9i.l.2 9 . forfo, r. the, & 1.37- for ata/e, r. depofe. p.194.1.29. for and, r. &c. p. 199.I.13. for ^tt.ii. r. Ac~i.11. p.2i9.1.i.r. Armnm. p.229.1.32. for three and four^ r. ifciri & /bmfc. }\i4i•'!•**• for nme > r - w ^- P-*4*- 1«H- for Davenant, r. Davenport. P.2J3.I.18. blot out do. p.265.1.12. blot out to. p.277. l z . r. one 8c the. & l.ii.r.wor^. p.291. I.18. for the, r. r/wf. p. 316.1.x*. r. as their, P.317.LW. for Overfeers, r. 0*fcw. p-328.1.2i.r. Behmenffls. p.339. Lxtf, r, W no 'o/W. p.340.1.9. r.theleafl. p.3^7.1.9. r. ^fo. p.372.1.21. for he,r. the. p.409.1.34.' r. but what was. p.420. I.16. r. 0///;* tf *//. p.421. I16, for /to, r. rte. p ±10

L28. r. L.tw.

^t^^><f>dfr<f>cijf>^>cf*cfjr|5

(0

An Advertifement to prevent mif-underftanding,

j jjggg T exceeding fear city of time, con (training me to write t hefe Papers in much hafle^ and allowing me hut a curfory perufal of them when written, and the like after the printing, for the colleiting the Errata of the Prefs, 1 find hy this hafly review, and by feme observation of mens readiness to mijunderftand?ne, that it is neceftarytofpeak a little more about the following particulars 5 that 1 may be under flood by fuch as are willing to underfl and me : and the miftakes of others I fhall eafily bear,

Sed. t. Pag. 8p. There is fomewhat that requireth correction of the pen y and fomewhat that requireth explication. In Iran fating that parage of Ignatius, QUnus panis qui pro omnibus fra&us eft] muft he written next [effufus eft] before [& unus Calix.] And for the following ob\etHon^ though it was made by a difcreet fer-fon, yet I know no ground for it: nnlefs If. Voffius his Edition leave out i m™ ™ hx>.y,<n^'] {which I have not now at hand, but is likeiyefi) 1 know not >f any Greek copy that leaves it out. Indeed Bifiop Uihers Latine doth y and the Vulgar Latine leaves out the iranflatien of the next words before it Lto7* a*o/« c^ W^? fa ^ff&* e< ] ef which faith Bifay Ufher [Ex interpretation hac excidifTe vi-deantur.] And noUng the corruption of the Vulgar Jran-[lation in this very,place / there premifedtomy Anfwcr,

( g ) thai

itmigtat ::;.:: :. change in the Te::: done [o in many places, / think is eafie to f rove \ but

>o probability (jf any G:tta Copy be <& is objefied: ) and the Reafons of my con-

r or a probabilityj fu 1 think them not worth the txprcfsingj imt

Though of the general I Bi : Uftiei cimfelf faying^

both of his La:;:.r; '■ rju ; [Es ea ntegricati

reft 3k Ignatkim n aufinn,3 and of

the firjl Giztr liithn [Hanc re tores^ ncnex Gracoaliquo cocice a! :. fedparumeX ingenio, p k vctere Valgato Latinc 1

:.-.:es~ Bpift*ad Lsc'c. :r.:e Ann::. &p:g.2<5 D:iftr:.

Si:":. 2, I mmjUmtoei leufcrts . . \: that my

drift in this writing :. -nuch to iff 4

Government meerh as contrary t: the InJ};: or Jpc-

.& to plead igAin% i I take-to be

■ to the Ends of Government : Not xbat 1 ii not a csWifld adhering to the JAcrcd Rule^ but i. 1 fuppcfe that many c tf D;': mat*

mined in the Word are feigned by feme to be (mp/U**> : : and iha: many matters are indtf-mi '~i the Peart if g if the Church

upon. 2. I'.'— i **Ji f** haft e*9tCMtisn } that if any C:-. ynmentcontrary te m-, judgement were fet up , that

tntly in the nature of it wrong ;

I would Mentlylrjc under it in ua:e andquietnefs: and

ac ) wznidbe now loth to enter a qu aw el with amy

nm us in xolatoik m

;w that their judgement ; to

b< the undoing Wf 3 and to cajt Difcipline almofi

cut of the Church, I think tt better 'to difpleafe

them.

(3)

them, then let them undo the Church without contradiction. The be ft is, thefenous Chrtftians of this age have experience to help them to under ft and-the cafe 3 and I fup~ poft my Difputation to be unto them as if I Diluted before a man that is refloredfrom want, or bamfhment orficknefs, whether he (hould be reduced to the Condition from which he is re fared i

Se<5t. 3. Some parages here will occafion the gueflion (as p. 5.) Whether and how far Church Government is jure Divino i ~\ But of this, in the main I am agreed with them that I difpute. Tofpeak further , my own judgement is, 1. That the Spirit of God hath efablt/hed alhhe Officers and worfhip-Ordinances of his Churchy and that no new Church-office or Ordinance of worfhip {as to the fub-fiance) may be inflituted by man 5 2. But that there are man) Circumftantlals about the Exercife of thofe offices and Ordinances , that are not determined particularly by a Law> but are left to humane prudence to determine of, by /^General dire&ions of the Law. And fo I fuppofe that Bifhops and Presbyters are but one Office , of Gtds inflitution 5 but in the exercife of this Office if one for erder be made a Moderator or Prefident of the reft , or by agreement (upon a difparity of parts or interefi) do unequally divide their work between them y in the exercife^ it is a thing that may be done, and is fit where the Edifjca* tion of the Church requireth it, but not a thing that always muft be done, nor is of it felf a Duty, but a thing indifferent. The following Cafe therefore 1 hence re-folve.

Se&.4. j&ejl. [Whether the Order of fubje<ft Presbyters might lawfully be created by Bifhops or any human e Power < and whether the Order of Bifhops mighc lawfully be created for the avoiding of Schifmby the content of Presbyters '. or Metropolitans by Bifhops c]

(£2) An[»«

(4)

Anfw. If you under ft and by the «W[Order] a di* ftintf Office, none may create any of thefe but God, But if by [Subjeft Presbyters] be meant only men of the fame Office with Bifhops, that do for the Churches benefit {abject themfelves to the diretlion or Prefidency of another, (upon feme difparity in their gifts or the like) in the exercife of tbit Offic^ I fuppofc that this is a thing that by Con fent may be lawfully done. And fo I verily believe that betimes in the Church it was done, ( of which anon.) So if by [Bifhops] be meant no diftinfl Office, but one of the Presbyters chofen from among the reft, to exercife his Mtniflery infome eminency above the re ft, by reafon of his greater Gifts, or for Peace and Order, I doubt not but it is a thing that confent may do: {^nd accordingly the Canon Law defines a Bifrop that he is [Unus e Presbyteris, &o] So if by [a Metropolitan] be not meant another Office, but one in the fame Office, by reafon of the advantage of his Seat, chofen to [ome acts of Order for the common benefit , / doubt not but it may be done: but every //^Indifferent things is not to be made Neceffary, flatedly and univerfally to the Church.

Seft. 5. When I do in thefe Papers plead that the Order of Subjefi Presbyters was not inftituted in Scripture times, and confequently that it is not of Divine Inftitution 7 I mean as aforefaid, that as a dtftinQ Office, or Species of Church mini ft ers, as to the Power from God, it is not of Divine Infiitution, nor a lawful lnfti-tution of man 5 but that among men^ in the fame Office, fomemght Prude'ntially be chofen to an eminenci of degree as to the exercife ^ and that according to the difference of their advantages there might be a difparity in the ufe, of their authority and gifts, 1 thtnk was done in Scripture times, and might have been after, /fit had not then. And my judgement is^ that ordinarily every particular Church

(f*cb

(fuch as our Parijh Churches arefhadmore Elders then One but notfuchftore of men 0/eminent gifts as that all thefc Elders could be fuch . But as if half a dozen of the mvfl judicious perfgns of this Par if]) were Ordained to be Elders, of the fame Office with my felf, but becaufe they are not equally fit for publick preaching, [hould moft imploy tbemfclves in the refi of the Over fight , consenting that the publick preaching lie mofi upon me, and that I be the Moderator of them for Order in tircuwflantials: This 1 think was the true Epifcopacy ard Presbyter) of the fir (I times. Frem the mi flake of which, two contrary Errors have an fen : The one of thofe that think this Moderator was 0/another Office in fpecie, having certain work afsignedhim by Cod, which is above the reach of the Offce of Presbyters to perform ; and that he had many fixed Churches for his charge. The ether of them that th:nk thefe Elders were fuch as are called now Lay-elders, that is, Vnordarned men, authorized ■ to Govern , without Authority to Preach, Baptize, or Adminifierthe Lords Supper. ^And fo hfhthe Prelati-cal on one fide, and the Presbyterians and Independents on the other fide, run out, and mi flake the ancient form, and then contend againfl each ether. {This was the fnbflance ' of what 1 wrote toMt. Vines, which his fubjeyned Letter refers to, where he fignifieth that his judgement was the fame.) When PaulW Barnabas were together, Paul was the chief fpeaker, and yet Barnabas by the Idolaters called Jupiter. Nature teachetb us that men in the fame of fice fhculd yet have theprehemmence that's due to them by their Age, and Parts, and lnterefls , &c. and that Order fhculd he kept among them, as in Co/ledges and all Societies is ufual. The mcfl excellent part of our work is publick preaching, but theinolk of it for quantity is the reft of the Over fight of the C birch {in lnftrucl'mg per fondly, ad~ mom[htngj reproving, enquiring into the irntkof.accu^a-

(2 3) H'*M

tions, comforting, vif ting the ftck, ft ablfiling the weah^ looking to the poor, absolving, &nfwering doubts , excommunicating, and much mere,) And therefore as there is a necessity (as the experienced know) of many Elders in a particular Church of any great number, fo it u ft that moft hwdsfhould be mojl implojed about the (aid works of Overfightj yet fo as that they may preach as need and occafiQn requtretb {and admintfler Sacraments) and that the eminent Speakers be moft employedm publickpre aching jet (e as to do their part of the reft as occafion requireth: And fo the former Elders that Rule well jhall be worthy of double honour , but efpecia/ly thefe that labour in the Word and Doctrine, by more ordinary publick preaching: And fuch kindof feldom-pr caching CMiniftcrs as the former > were in the fir ft times, and (honhthe in moft Churches yet that are numerous*

Se&. 6. When 1 fpeak in thefe Papers therefore of other mens Concefsions that there were de fa&o in Scripture times, but One Biftop without any fubjeel Presbyters to a particular Churchy remember that I fpeak not my own judgement, but urge again ft them their own Concefsions : i^fndwhen I profefs my Agreement with them, it is not in this 3 much lefs in all things, {for then I needed not dif-fpute againft them,)but it is in this much, that in Scripture times there was de fafto, i,No mecr Bifbop of many particular Churches ( or ftated worshipping Congregations\) 2. Nor any diftincl office or Order of Presbyters^ that radically had no Power to Ordain ^or Govern, or Confirm, &C {which are thejubjeci Presbyters I mean.)

Se&. 7. Specially remember that by [Y>\ft\oips~] in that difpute, 1 mean, according to the Modern ufe, one ihat is m^Archbiflwp, and yet no meer Presbyter y but one fup-pofed to be between both, that is, a Superior to meer Presbyters in Order or office, and not only in degree or modification

cation of the exercife • but below Archbifhops {whether in Order or Degree :) The[e Are they that I difpute dgainfi 5 excluding Metropolitans , or Archbifhops from the quefiion 3 and that for many Reafons.

Sedi. 8. If it were prov:d or granted that there were Archbifyops in thofe times, of Divine Inflitution^ it would no whit weaken my Arguments •, For it is only the lowejl fort of Biflwps that I difpute about: yea it confrmeth them. For if every combination of many particular churches had an Archbifhop, then the Governors of fuch Combinations wete not meer Bi[hops y and then the metr Bijhops were Pa-nfh Bifhops, or Bi(hops of fmgle churches only : and that is it that I plead for, againft Diocefan Bijhops, that have many of thefe Churches (perhaps fome hundreds) under one Bifhop of the lowefl rank , having only Presbyters under him of another Order.

Se&. p. If any think that 1 fhould have anfwered all that is written for an Apojlolical In/iitution of Metropolitans^ or of Archbifhop /> or of the fubjeft fort of Presbyters^ or other points heretoucht, I anfwerthem^ 1. In the former my work was not much concerned * nor can any man prove me engaged to do all that he fancieth me concerned to do. 2. Few men love to be contradiEled and confuted, and I have no reafon to provoke them further then necefsity requireth it. 3./ take not all that I re ad for an argument [0 confiderable,as to needReplyes. If any value the Arguments that I took not to need an Anfwer , let them make their befl of them : I have taken none of them out of their hands by robbing them of their Books $ // they think them valid^ let them be (0 to them. Every Book that we write mu(l not be in folio * and if it were , we fhould leave fome body unanfwered fit 11 I have not been a. con* temner or ncgleffer of the writings of the contrary-minded. But volumino'ifly to tell the world of that I

think:

(8)

think they abufe er are abufed in, is unpleafing and tin* profitable.

Seft. 10. And44 to the Jus Divinum cf limited Die-ceffes to the Apoftles as Bijhops, and of \-s4rchbifhops, Metropolitans, &c. I fhall fay but this : I. 7hat I take not all for currant in matter of fact, that two, or three, or twice (o many fay was done, when 1 have either crofs te-fiimony, or valid Reafons of the improbability : 1 believe fuch Hiflorians but with a humane faith, and allow them fuch a degree of that, as the probability of their report, and credibility of the perfons doth require. 2. / take it for no proof that all that was done in all the Churches^ that 1 am told was done in [owe. 3. / take the Law $f Nature and Scripture to be the entire Divine Law^ for the Government of the Church and World. 4. And therefore if any Father or Hiftoriantell me, that this was delivered by the Apoftles as a Law to the Vniverfal Church, which is not contained in Scriptures, nor to be proved by them, 1 will not believe them ;no more then I would have believed Papius and all his Millenary followers y that pretended Tradition from Saint John •, nor any more then 1 would have believed the Afians or Romans that pretended different times for Eafter^ as a Tradition ^Apoftolical binding the whole church. 5. if it were provedthat de fadto the Apoftles did thus or thus difpofeof a circumftance of Government or Worship , which yet is undetermined in Scripture, 1 take it not for a fufficient proof, that they intended that Fatl for anllniverfal Law , or that they meant to bind all the churches in all ages to do the like : no more then Chrifl intended at the Institution of his Supper to tie all ages to do it after Supper, in an upper room, but with twelve, and fitting, &c. 6. Tea if I had found a Direction or Command from the Apoftles, as Frudcntiai determiners of a Circumftance pro tempore &

loco

<9>.

loco only (as of the kifs oflovejoatr^ov^ring^eating things fir angled >and blood&c.)Itake it not for a proof that this is an univerfal (landing Law. One or two ofthefe exceptions wilfhake off the proofs that (ome count flrong.forthe univerfal obligation of the church to Diocefans or Metropolitans,

Se&. ii. That the Apoftles had Epifcopal Power ( / meanfuch in each Church where they came^ as the fixed Bjfiops had) 1 doubt not. Andbecaufe they founded Churches according to the fuccefs of their labors 3 and fetkd them^andif they could y again vifitedtkemjherefore 1 blame not the Ancients for calling them the Bijhsps ofthofe Churches. But that each man of them was really a fixed Metropolitan > or Patriarch, or had his proper Diocefs , in which he was Governor in chief \ and into which no other ApofiU might come as an equal Governor without his leave^ this and fuch like is as well proved by filence as by all that I have read for it of Reafon, or Hiflory, that is> the 7 efit-monies of the dncients. I find them fometime claiming afpecial intereft in the Children that they have begotten by their Minifiry.But doubtlefs when Paul & Barnabas or Silas went together^fome might be converted by one, and (ome by another within the fame Diocefs or City.if any man (hall convince me,that any great ftrefs doth He upon this quefiioj fbal be williug to give him more of my reafons for what I fay. Se<5k. 12. And as to them that confidently teach that the Apoftles fuited the Ecclefiaftical Government to the Politick, and that as b) a Law, for the[ church univerfally to obey: All the confutation at prefent that I will trouble them with^ fhallbe totelltuem, that I never (aw any thinglike a proof of it, to my under (landing, among ' all the words that are brought to that purpofe : and to till them, i. That //Paul chofe Ephefus, Corinth, and other the mofi populous places to preach in, it was but a prudential circum/Jantiating of his work, according to that General Law of doing all to Edificatiun : and not an oblu

Clo)

gation on all tht Pafttrs or Freshers of the Gofpel to do the fami where the Cfft U net the fame. %.Andif]?$u\ having converted many in thefe Cities do there plant Churches ( and no other can be proved tn Scripture times ) tt fol-

s not that we may plant no Chhtches but in Cities. $. And :fthe great eft Cuies had then the mofl numerous Chutches and the mdfl eminent Paflots fitted to them, and therefore are named with feme note of excellency abc the rijU tt foUtwetb not that the reft about them were under them h fuh : ecticn. 4. Teatf the P>tfl>9ps of the chiefCi* ties for order fake were to call Prov.-nra! A'fembi.cs^and themutingsto be in their Cities, and they were te be the pref dents of the refl in Synods .with fitch like wcnmfltn-tial difference, :t foiloweth not that they were proper Co* vernonrs of the re(l y and the refi to ebey them in the Government ifthiir proper charges. Nor that t^ey had power to place snddifplace them. ^.XUtchlefs wi I it prove that thefe LMetroiolitans.tak/ng the name ofDiocefans, might p**t down all the B jhovs of two hundred Churches urfder them , and fettp none but Presbyters (in order di-flintl from B:(hofs ) ever the flecks, be fides themfelves », tndfo the Archbtjbops having extir.guifhed all the fir ft Order cf Bifhops offtngle churches, to take the fole Government of fomany Churches,even people as well as Pres* biters irio their own hands. 6. And I do not think that the) can prove that the K^fpoflles did inflitttte as many

us of church-Government then, as there were of civil i clicy in the world. All the world had not the Roman form of Government ; Nor had leffer Cities the fame dependenceupen gres.tr, in all ether Countryes, 7. Was H in one degree of fubordwation sf Officers only, or in all, that the Afofl/es fuued the Eccleftafticall Government to the Civil ? If in O r e,htnv is it proved that they intended tt in that cr.e, ai d not in the refi'. //inal! 3 then we mufl

have many degrees of officers , more then yet we have : Inferiors very many, and Superiors fome of all confidence too high: thenwemuft havefome to anfwerthe Correctors , the Confular Prefidents,andthe Vicars, and Lieutenants , the Pro-confuls and Prefetfs, and the Emperor himfelf : Even one to be Vniverfal in the Empire ( thats jet fome limit to the Pope, and will ha&zard the removing of the Supremacy to Conftantinople, by the Rule that the Apoflles are fuppofed to go by,) And great variety mujl there be in the fever a I Diocefjes of the Empire ( which Blondcll hath punflu ally defertbed dc primacu inEcclef. pag. 51 x. to 519. fhewing the caufes of the inequality of Bifhopricks and Churches. ) 8, According to this Opinion the form of Church mufi alter as oft as Emperours will change their Policy,or Warsfhxll change them I \_Andupon every change of the Priviledges of a City, the Churches Prehminenec mttft change, and fo wejhall be in a mutable frame: Which if Bafil and Anthymius had under flood, might have quicklier decided their contr over fie. Tea according to this opinion, Princes may quite take down CMc-tropolitans at pleafure, by equalling the priviledges of their Cities. The befl is then, that it is in the power of our Civil Govermurs to diffolve our obligation to tJMetropoli-tans,yea and to all Btfhops too,if Cities muft be their only re-fidence , as Ihavefhewed.

Se<ft. 13. As for them that pretend humane Laws for their form of Government, that is, the decrees of General Councils-, I anfwer 9 1. Idifewn and deny all humane Laws as obligatory to the Church Vniverfal: It is the prerogative of God, yea thegreatefl point of the extrafe of his $0-raignty to be the Law-giver to his vniverfal church. There can be no Vniverfal Laws without an vniverfal Law *giver: and there is no Vniverfal Law-giver under Chrifl in the world, t, And for General Councils ( fince

{hi) Scrip-

(-11)

Scripture times at leafl) there have keen nofuch things mr any thing like them , unlcfs the Roman Empire, yea a piece of it,be the whole world. 1 know t her fore no humane Vniverfal Laws, whether it be for forms of Government, Liturgies, Holydayes, or Any thing elfe.

Se&. 14. But the principal matter that tends to end our d fftrence, is, the right underftanding of the Nature of that Government that is properly Ecclefiaflical: What is it that we mujl have Diocefans and Metropolitans to do f ( he fides what 1have grantedto Apofiolical Bifhops in the third Di-fpute I ) Is it to Teach or Rule the people of the particular Churches { J hey cannot do it at fo great difiance, not knowing them nor converfing with them ; at leafl fo well as they that are on the place, as the ancient Bifhops were. Is it to Rule the Presbyters only ? Why then hath not every Church a Bijhop to Rule the flock,hut a Presbyter that is forbidden to Rule them ( in all that which they call tfunfdiffion them* felvcs ) ? And how is it that Presbyters (hall be Ruled by Diocefans , and the Diocefans by Provincials { not by force: For the Pajfors have no coercive power by violence i or touching mens bodies oreflates. Is it by bare commanding * Why what will that do on diffenters that difobey'.fhall they depofe the Bifhops or Presbyters that difobey them i But how C Not by any force, but command , or exhortation, or Excommunication. They can do no more that I know of. And what if they excommunicate a Pa-flor ! Let the cafe be fuppofed as now it is among us : What ■ if a Bijhop with the few that adhere to him, excommunicated all the Paflor sin the County that are not fatisfedof> the Divine Right of Diocefans, or of the Uwfulnefs of all his impojed Ceremonies and Forms < The people will take ■ it to be their duty ( mofl generally where the Miniflry hath been favingly effectual) to own their rafters notwithfland-ingfuch an Fix communication, and the Paflors will take it to-be

be their duty to go on with their work : audthe excommunication will do no good(unlefs perhaps to make fomeDivifion, and/toake both parties the [corn of the ungodly or procure the rabble torailmore bitterly at their Pafters, arid hate all their advice,be a defireable good,) And as when the Pope excommunicatedthem,fomeBi\hops again excommunicated the rope-Jo feme of tbefe Paflors its like would txcommuni* cat e their Metropolitans: And why a Bifhop^orat Icafl a Synod of BijJwps may not caft a wicked Metropolitan out of their communion,is pafl my under ft anding to conceive,

Synods are for Communion of Churches % and if we had a Monarchical, National church in conformity to the Com-mon-wraith, I know not how it wouldftand with the Law of God) for the whole Nation to hold Communion with an Heretical Primate. A Roman Synod depofed John the thirteenth 7 and other Popes have been depofed by Councils. 1 conclude thereforey that what ever power men claim , // the Magi/late interpofe not ( which is extrinfick to the Church-Government in que (lion ) it will work but on mens Judgements, call it Depofing, Excommunicating, or what you pleafe: and this power no man can take from you but by hindring you to [peak. You may now depofe thus and excommunicate whom you pleaje,and when they have (leightedit, or excommunicated you again, you will have done. Nay 1 think you do excommunicate us already : For you withdraw from our Communion, and draw many with you 3 and fo you exeicife your power (/ mean it of thai party that in thefecond Deputation I have to do with, ) Se<5t 15. Much of my Oppofuion to the Engl fl) Prelacy lependethonthefuppofition, that they took all the people, and not only the Presbyters for the obje^ls )f their Government, or for their chat ge : ^Jnd I find 'ome of the younger fort that are fpruhg up fince their fall, kdiubt of this. But i.all men in England that knew

(hs) b#t

.(H)

but twenty year ago what belonged to thefe matters, arepaft doubt of it* And I have no mind to dilute againft them that contradict the common knowledge of the Nation^as if theyftwuld doubt whether we had ever a King in England. 2, Rtad overthe Canons, and the yearly Viftation Articles (which the Church-wardens ordinarily fware to prefent by y before they had ever read the Booker heard what was in it) and then judge. 3. Their arguing for the fole $urijdic~}ton ofEi/hops, and that they only were properly V aft or s,and that Presbyters had not the Key 0/Difcipline 5 £/tf of Doctrine^ fome evidence. 4. It is known to the Nation , that the Pa-fiors of the Parijh Churches had no power by their Laws, (or fufferance) to cafl out any the mofl enormous ftnner or Here tick from the Churchy nor to bring them to open confefion of their fin , nor to Abfolve the penitent\>but by Reading of their Sentence % and publiflung what they fent from their Courts 5 and confequentlj could do nothing of all the means in order hereto ; (For the means cannot be ufed where the end is known to beimpofsible.) All the obflinate fcavdalous perfons, and [corners at a holy life, wemuft take as mem-hers of our Churches ^ having no power to caft them out. Indeed we had the fame power as the Church-wardensj to put cur names to their presentments. But a power of accufing to a Chancellors Court is not a Power of Governing \ efpeci-ally when Piety under the name of Precifenefs and Purita-nijm 9 was fo hated and perfecuted^ that to have accujed a man for meer prophanefs would have been fo far from obtaining the end^as that it was like to have been the undoing of the accufer^ except he had been out of the fufpicion of Precifenefs (as they called it) himfelf But I need not dif-pute thu with any but thofe that being bred in better times {though far from what we defire) are unacquainted with the caft of their PredecejJ r.

Se&. 16. objeff. But do you not contradict your

felf,

(15)

[elf, in faying the Pallors were degraded or fufpended, is to the exercife of fo great a part of their work 3 and yet (ay here,^ Pref to the Reformed Paftor, that the Power of Difcipline was given them? ] Anfw t i # In their Ordination the Bifteps [aid to them [Receive the Holy Ghoft : whofe fins thou doft remit they are remitted \ whofe fins thou doft retain they are detained.] And in the Book of ordination it was asked ef them [Whether they would give their faithful diligence always to adminifter the Do&rine #id Sacraments, and the Difcipline of Chrift as the Lord hath commanded, and as this Realm hath received the fame according to the Commandements of God?] And the Kubrick of the Common Prayer Book enableth the Curate to admonifh open and notmotu evil livers by whom the Congregation is offended , and thofe that have wronged their neighbors, that they come not till they have openly declared that they have repented and amended, ] But i. This doth but ferve to leave them une xcufable ^ that acknowledged Difcipline to belong to the Office of a Presbyter\when yet he might not exercife it. The B flops in the Ordination of Presbjters enabled them to preach the Gofpel: And'jet thiy were after that forbidden to preach till they had a Licenfe ; and it was put into the Vifitation Articles, toprefent thofe Miniflers that preached without Vcenfe* If the) w 11 deny us the exercife of the Power that tire) fir (I confefs belongeth to our Office, we arc not an fiverable for their felf contradictions. 2. By Difcipline 1 fuppcfe they mean but our Inftru-5i.on,and our pubhfhing their Orders for Penance, Excom~ mun cation, or Abfolution. 3. Ihty were the Judges tf/" the fenfe of the Lapses far as the ex cent en required: And the Vnivcrjul fraaice of England, with their writings, (hewed us, to our coft, th:ir judgement* What good would it do, us. if the Law had been on our fide, while the Concur-

rent

rent Judgement and Practice of the Governors denied it, and went again flit, 4. He that had kept a man from the Sacrament, according to the flain words of the Kubrick , was to have been accountable for it at their C&urts^ and fo likely (if he had been a man of ferUus pet), and not a per-ficutor of Puritans) to have been undone by it, and was like to make fo little of it, as to the Ends of Discipline (all men being compelled by the Preferments to receive the Sacra-mem) that I never knew one (to my be ft remembrance) in 25 years time that I lived under the Bifbops, that waskept from the Sacrament , except a Puritan that fcrupled to take it kneeling. And what was this to true Church Co* vernment ?

Se<5t. 17. object. But either they did it according to the eftablifhed Law, ornot: If they did, the fault was in the Law, and not in them : If they did tranfgrefs the Law, then the fault was in mens abufe, and the Law and Order cannot be blamed. Anfw. A fad cafe to poor ignorant mi fir able fouls , that they mufl be left inobftinacy, and deprived of Cods means of Reformation without Remedy, becaufe either the Law or fudges mufl be excufed. The fudges are the mouth of the Law to us : that is Law in the iffue to us which they unanimoufly call Law. If the fault wire in the Law 3 it was time it fhould be altered: if it was in the Bijhops univerfally, it was time :hey fhould be altered. Let us but have a Remedy, and enjoy Gods Ordinances, which he that is the Churches Head and King hath appointed for our benefit 7 and we 'have done.

Se&. 18. object. But may not Bifhops when they Ordain, Delegate what meafure of Minifterial Power theypleafe* and if you never received more, why fhould you ufeit i ] Anfw. A poor relief te the forfaken Church : Deprive her of Government 3 and then tell us that

we

we had no power I Is the Power deferable to us, // the Ordinance were net de fir able to the Church f 2. What Power have Bifhopt, and whence did they receive it 3 to change the Office of Chrifls inflitutien, or Ins /,pofiles i If jo , they may turn the three Orders ( which the P^pifls them] r elves fay the Pope cannot alter) into as many more. Then they may create an Office for Baptizing only , and another for the Lords Supper only, andanother for praying only\ and Jo cf the refl 5 which is worfe then making Lay-elders, or then taking away the Cup in the Sacrament. Hath thrift by his Spirit tn(lituted Cburch-cffices, and are they new at the Bi" {hops power to transform them ? 3. if the) had powtr to diflribute the work in theexercife, part to one, and part to another, jet they have no power toaeprive the particular Churches 0/ the whole or any part 3 but one or more mufl do it 3 and the Office mufl be the fame, and the power e xer-cifed to the edification, and not the confufion and corruption of the Church.

SedK ip« objecl. But the Keys were given only to the Apoftles , and not to the feventy Difciples nor to Presbyters.] Anhv. 1. If the feventy were only Vifci-pies, and not church- officers, the Ancients and the Englilb Bifhops have been much mijlaken, that have fo much urged tt) that Presbyters fucceedthem as Bifhops do the Apoflles : But if they be Officers, then they have the Keys. 2. The Epifcopal Divines, even the Papifts, commonly confefs that part of the Keys are given to the Presbyters: and Chrijl gave them together. '^Were they given only to Apcflles for iheaifelves 5 or to convey to others < If to themfelves only, then no one hath them now. if to convey to other s,thi n either to apoflles only- as their Succtfjors {but there's none fuch) or to Patriarchs or Primates , or ^Metropolitans, or Archbifhops only: {but none of this will pleafe the Bifhops) cr ta Bifhops only ^ which I grant , taking Bigots

in the Scripturefenfe. And I defire to fee it proved, that it was not a prefurnptusus Innovation in them whosoever they were,that after the dijs of the Aperies Ordained a new fort of Presbyters in the Church that fhould have no power of the Keys. 4. They that mufi ufe the Keys, mufi have Power to ufe them.But Parifh Bifhops mufi ufe them {as the nature andnecefsity of the work doth prove:) Therefore Pa-rifh Bifhops mufi have the Power. If only one man in a Diocefs of an hundred or two hundred churches (hall have the power ef the Keys, w-e may know after all the talk of Difcipline, what Difcipline to expeff.

Sedt 20. object. Why blame you Lay-chancellors, Regifters,Pro6tor$se$v. when you fet up Lay-elders > we are* as well able to call Chancellors Ecclefiaftical, as you can call Lay-elders fo. ~] Anfw. / never pleaded for Lay-elders: if other men errc,willitjuftife your error ? But 1 mufi tell you^an unordained man in a fwgle Parifh 2 having power only to afsifi the Paflor in Government>is far unlike a Lay-Court to Govern all the churches #fa Diocefs.

Se<3. 21. objecJ. Do not your Arguments againft Bifhops for excluding Difcipline, make as much for the carting out of Minifters,of whom you complain in your Reformed Paftor for negledt of Difcipline i ] Anf. 1 .The Nature cf Prelacy as fet up in England 5 n^r* only one man had t he Government offo many Churches, unavoidably ex-dudtth it, if the bejl men were Bifhops {till it be otherwife formed:) But the nature of a Parochial Epifcopacy is fitted to promote it. 2. Thofe Presbyters that I blamed for neglecting the higher acls of Difcipline, do jet keep away more prophane per fons from the Lords Supper in fome one Churchy then ever I knew kept away in all places under the Prelates. 3. If Minifies ftnfully negleil Difcipline,yet as Preachers and Guides An publick worjl)ip,8cc. they are of tmfpeakable need and value to the Church: But few Bifhops of England

preached ordinarily : And 4. We art defirom that Btfnofs (hall continue 2^ Preachers, but not as Diocefan excluders 0/Parochial Church- Difcipline.

Se&. 22. objecl. By pretending to agree with them that fay there were no Presbyters in Scripture times, you would put down Presbyters,jmd then the Government of the Church will be (uch as you blame. Anf. It is the thing 1 plead for, that every Church may have fuch Bifhops as the) had in the Apcflles days^ and not meer {new devijed Presbyters) that are of another office and Order.

Sedt.23. Objecl. Bifhops had Deacons to attend them in the Scripture times, though not Presbyters 5 therefore it follows not that Bilhopshad then but One Congregation. Anfw. Yes beyond doubt : For Deacons aula not, and did not perform the Pafloral part in the whole pub-lick worfhip of any flated Churches. They did not preach {as Deacons ) and pray andpraife God in the public k Ajjembltcs % and adminifler the Sacraments: It's not affirmed by them that are againfl m : therefore there were no more Churches then Bfiops.

Sedt. 24. Ob]eft* But what doth your Arguing make againfl: the other Epifcopjl Divines that are not of the opinion that there were no meer Presbyters in Scripture times i Anfw.i. Other Arguments here are as much againfl them, though this be not {if they maintain that fort of Epifcopacy which I eppofe.) 2. They alfo confefs the fmalnefstf churches in Scripture times : (as 1 have (hewed out ofBifhip Downam 5 ) and that is it that I plead for.

Se<5t.2 5,0%#.Butifyoa would have all reduced to the ftate that defaclo the Church Government was in in Scripture times,you would have (as but one Church to a Biiliop, fo)but One Bifhop to a Church •, as D r ./7. Differt4.c.i9)io>2i>%2. hath proved copioufly, that is,

( i 2 ) that

(1C)

thatStripturementionethnoafTiftant Presbyters with the Bilhop : and would that pleafe you, that think a fin-gle Cosgregation (hould have a Presbyteries You ihould rather as he tcacheth you/.21.^.237. be thankful to Ignatius , and acknowledge the dignity of your Office, ah co primarto defenfore aftrui & propugnari.*] Anfw. As we make no doubt from plain Scripture to prove, (andhave proved it) that ftngle churches had then many Presbyters (fomeofthem at leafl: ) So having the great eft part of Fathers and Epifcopal Divines of our mind herein, {even Epiphanius himfelf) we need not be very folicitotu Aleut the point of Teft.mony or Authority. 2 . We had rather ofthe two have but one Paftor to a Congregation, then one to a hundred or two hundred Congregations, having a Presbyter under him in each , authorized only to a part of the work. 3. Either thediftintt office of the Presbyters is of Divine Inftitution, to be continuedin the church, or not. If not, Btflwps or feme body itfeems may put down the office. If it be, then it feems all Gods Zniverfai (landing Laws (even for the fpecies of church officers) are not contained in Scripture. And if not in Scripture,where then f If in the Fathers^ 1. How [hall we know which are they,and worthy of that name and honor f 2. And what ft)ill we do to reconcile their contradictions t 3 Ani what number of them mufigo to be the true witneffes of a Divine Law f 4. And by what note may we know what points fo to receive from them^ and what not ?

But if tt be from Councils that we mufl have the reft of the Laws of God (not contained in the Scripture.) 1. Is it from all orfome only ? If from all, what a cafe are we in, as obliged to reeeive Contradictions and Hereftes ? if from feme only, which are they, and how known^and why they rather then the reft ? Why not the fecond of Ephefus as well as the fir ft at Conftantinople. But this I fhallmt vow further

frofccute y

(II)

profecute^ unlefs I were deahng with the Papifls (to whom have fatd more ofit, in another writing.)

4. Ignatius his Presbyters were not men of another office, nor yet fet over many Churches that had all but one Bi-fl)op : But they were all in the fame Churches with the Bi-fhop % and of the fame office ,only fubjeel to his moderation or presidency for vnity and Order fake: and this we flrive not againfl/f limited by thegeneral Rules of Scripture.

Sed. 26. objeft. Thofe that you have to deal with fay not 5 that [There were no Presbyters in the Apoftles days, but only that in the Apoftles writings, the word £Bi(hops] always fignifies Bilhops,and the word Elders either never or but rarely Presbyters. But it is poflible for them to be in the time of thofe writings that are not mentioned in thofe writings •, and the Apoftles times were larger then their writings, as you are told Find, againfl the Lond % Minifl.p. 1 06.] Anf. 1. The words 1 cited (from Annot.in A<fLi 1.) faithfully^ which you may perufe: which fay that there is no evidence that in Scripture times any of thefecond Order were inftituted.] So that it is not Scripture writings only^ but Scripture times that's (foken of. And 2 , if there be no evidence of /> 5 the Church cannot believe it cr affirm it •, for it judgeth not ofunr eve ale d things • and therefore to us it is no Inflitution that hath no evidence. 3. The Apoftles were all dead fave John before the end of Scripture times :So that they mufl be inftituted by John only: And John dyed the next year-after Scripture times^ us the chief Chronologtrs judge : For 4$ he wrote his x^dpocalypfe about the 1 4 th year of Domi-'hn^fo his Gofpel the year before Trajan, and dyed the next ytafy being after the commoner reckoning 3 An.D. 98. and 'ome think more. And what likelihood^ or proof at leaft^ hat John didinfiitute themtheyear that he djed ? when be fame men tell us of his excurfion into Afia to plant'

(*3) Elders

(12.)

Elders (before that year>its like,)q. And if the) mere mt in-(Hinted in Serif ture timejhen no teflimonyfrom Antiquity can prove them then inflituted* But indeed if we had fuch tejlimony and nothing cf it in the Scripture it felf,we (houU take it as little to curpurpo[e.Tor 5 doth Ant quity fay.that the Inflitutionwas Divine* of Umverfal obligation to the Church, or only that it was but a prudential limitation of the extrafe of the fame office (the like I demand of other like Teflimonies in cafe of Dioa^es, Metropolitans, &c.) If only tin later.*7 birds us not,but proveth only the licet, and net the oportet at lea (I,as to all the Church. And then every Countrcy that finds caufe,mayfet up another kind of government : t ut if it be the former that is affertedas from antiquity, then the Scripture containeth not all Gods Vniverfal Laws 5 Which who ever affrmeth y mujl go to Fathers or Councils inftead of Scripture to day,and to the infallibility of the Pope, or a Prophetical lnjptratien to morrow, and

next

Seft. 27. Once more to them that yet will maintain that the Apofiles modelled the Ecclefiaftical form to the Civil y and that as a Law to the whdc Church, we take it as their Concefiton,tbat then we ow no more obedience to the Archbi-Jh&p 0/Canterbury, then to the Civil Mdgiflrate 0/Canterbury, {and efpecially London (ure is exempted from his Juperiority.) And / yet know not that any Civil Magiftrate of Canterbury, cr York, or London, or Worcefter, hath any government in this Countrie , except the Soveraign Rulers at Weftminfter be meant. And I hope our Itinerant ceurfe of fudges,will prove the right(to the ObjecJors) of Itinerant ^Avoflolical Overfecrs of the churches^ for fettlement at leaft.

Se£. 28.objec7. But Parifhes being not divided till long after the Apoftles days, there might be then no ordinary AiTemblies but in the City 5and yet the whole

Territory

Territory adjacent be the Diocefs.]Anfw^rf t y re } n the Territories perfons enough to make many Affemblies^ or only fofetv as might travel io y and'joy n with the City Affem-bly I if the latter^ it s it that I a(fert y as ufual in the fir ft age at leaft 5 If the former, then either all thofe in the Territories met for pub lick Worfhip and Communion jr not: //not 5 they finned againft the Law of God that obliged them thereto as well as Citizens: //they did 3 f hen they mufl have ei* thtr Bifiop or Presbyter withthem^ for the due performance ofthat worfhip.

Se«5h 29. if any think all thefe ftragling objections And advertifements here unfeafonable , / render him this true account of tbem: This fir ft Bifputation was prepared only for our ordinarily Monthly Exercifes here, and fo written long ago, before the London Minifters Booker the An-fwertoit, and the reft that have followed, and therefore could not take notice of much that hath fines paffed^ and withal was not intended for publick view: But when I jaw f) many of the Gentry and Commonalty withdraw from the publick worfhip^ and the ignorant and prophage had learnt to refel their Paftors Inftrnclions , by calling him a Lay-man^ and faw how the new feparation threalned the perdition of multitudes of the people^ efpecially was awakened by the Calls of Minifters in other Countries that were far more troubled with them then we^ I thought meet to prefix this to the Second Bifputation, which was it that was defired of me: and therefore to take notice ofthafe things fo late.

Sedi. 30. And the common experience tells you that it is not a few that go the way that lately was ftngular even among the Epifcopalt, to which I may add the Teftimony in Vindic. againfl the London Atiniflers, p. 104. £And though I might truly fay that for thofe more minute eonfiderations or conjectures, wherein this Do&or differs from fome others ——- he hath the fuffrages of

- 04>

'manyoftbeLearnedft men of this Church. at this day (and as far as he knoivs, of all that embrace the fame caufevvith him)efc\ — ]

Se<5t. yi. And this at leaft 1 may expeff from the Reader , that if he think we argue weakly y he will, confefs that we argue not for worldly greatnefs, butgp again ft our carnal inter eft. We contend againfl' Bijhopricks of the En-g\\(h mode y as depringno (neb Wealth or Honour. Some of us have as good opportunities to have d part in that kind of Greatnefs if it were again introduced, as they : But I am not able alone for a Farijh charge, .and am loth to have more on 'my hands, and, my accounts ; which is I fuppofe the mind of my Brethren aljo, y ■

Se<5t. 32. Qne more Advertisement I owe the Reader, that this hemg written[0 long, fines I was made confident by Bi[hop Ufher, de Primordfis Eccl. Brit, thar Ireland was the Ancient Scotia where Palladius, &c. planted the Gofpel, which pag. 97. 1 havefignified. But I fhould wrong Scotland, // I fhould not tell thet, that I have received fuch Arguments to the contrary ftnee then, from the Right .Honourable, and my highly valued friend\ the . Jiarlof Lawderdailj that I am forced to fufpend my judgement in that poptt, till I have leifure better to ftudy the fointj .being yet unable toanfwer the [aid arguments.

CO

Whether it be Neceflary or

Profitable to the right order or the Peace of the Churches o£ England that we reftore the extruded Epifcopacy ?

< N this Qucflion here are thefe three things fuppofed. i. That there are yet particular Churches of Chrift in England : and therefore thofe that conclude that there hath been no Church among us ilnce the Diocefan Bifliops were laid by, are none of them that we are now difputing with; and indeed we think fo grofs a conceit unworthy of a Confutation.

2. It is fuppofed that both the right Order and the Peace of thefe Churches are matters highly to be valued. 3. And alfo that its our duty for the obtaining of it,to do that which is necef-fary or profitable thereto. But the doubt is, Whether the Epifcopacy in queftion be neceflary or profitable thereto ?

For the decifion whereof I (hall briefly tell you my Judgement, in thefe propofitions, whereof the two firft are but preparatory. Propofition 1. A Peace with tht Divi&s *ftheJEpifcopal}tsdg£

ment , is much to be deftred and ear?ieflly to bs endeavoured.

Prop. 2. A certain Efifcopacy ma] be yielded to , for the Peace ( ifnot for the right order) of the Church.

Prop. 3. The Dicccfan Epifcepacy which was lately in Eng* fon& 3 andij mow laid by , may not lawfully be re-affumedor re ad* mitted^ as a means far the right Order or Teace of the Church.

i.Torthefirftof thefe,! chink iteifie ro prove that we ought to feek an Agreement in the Epifcopalconttoverfie, with thofe that differ from us in that point.

Tor, 1. They are brethren, of the fame faith with us, whom we are bound to love and honour, and therefore to ufe.all juft means for peace with them. If we muft as much as in us lyeth, if ftcjftblty live peaceably with all men t Rom. 12.18. much more with Brethren of the fame family and profeffion.

2. They are very many - and the far greatePi-(though not the pureft^) part of the'Church is of their mind ;- All the Greek Church, and the Ethiopian Church, and the Jacobites, Armenians,and ail o:her parties without the verge of the Reformation from Popery here in the Weft, that ever I read or heard of, are ali of that way , befides all theRomane Church: And,though I know that much ignorance, and imperfection, if not fuperfti-tion and fouler errors may be juftly charged on the Greek, Ethiopian, e2v. Churches, as well as on Rome (though not Popery it fclf ) yet I think there is fcarce a good Chriftian that is noc unwilling toeaftoff fo great a part of the Church of Chrift, as thefe are. Indeed, he that dares fo far defpife all the Churches of Chrift on earth except thefe few that are happily reformed , as to.thinkthatitiinodutyofours, to feek unity and peace with them,by ali juft means,I think is no meet perfon for us to difpute with. It is the hainous fin of Rome, to defpife and unchurch Greeks, Ethiopians, and all favc themfelves, which Ihope Protectants will never imitate, who have juftly condemned them fo deeply for it. Let the Donatifts (hut up the Church of Chrift in Africa,, and call the reft ficiluns ; and let the Papifts reduce it-to the fubferibers to their Trent confeftion, or to them only, that believe in the Popes univerfal Headfhip and Government, and call all others Hereticks: yet will ail true Catholicks imitate Angttftine and the Councils that were called againftthe Dona-tift'Sj. who ftilj defcribed the Cathplike Church to be. that which

KM

CO

wki difperfed over the world, having begun at ferufalem i and though co Gods praifc we dare rcjoycingly affirm, that the mod illqftrious and the foundeil pare of ic is in Europe, among the Reformed, yet dare we not fay that ic is all or the grcatcft pare here- Nay we confefs that we are hat a fmall parcof Chrifts Church. And therefore common fobriety may tell us, that the Peace of to great a part of Chriils Church as is in all the reft of the world,is highly to be valued, and fought with all our might, in righceoufnefs.

Moreover, even among the reformed Churches there are many for fome Epifcopacy or Superintendency : As the Church of England and Ireland was lately for Diocefan Epifcopacy : fo the Churches in Denmark^, Sweden, fjixhnie, and other parts of Germany Tranfilvania, &c. are .for a lower fort of Epifcopacy, called Superintendency among them.

3. And the quality of many of the Divines of that way, is fuch as befpeaks our greateft reverence to them,and fhould move us to thirlt after Unity and Reconciliation with them. Many of them are men of eminent Learning and Godlinefs,and found in the faith.

I know that it is commonly objefted, that they are generally ungodly men that are that way; and though fome of them are Learned men, yet they are all, or almoft all, of carelefs and carnal lives, or meerly formal and fuperftitious, and therefore their Communion is not much to be cleared.

To which lanfwer. i. The plain undenyable truth is chat it was fo here with the mod of them in the Bifhops dayes, where ever I was acquainred-.There were more Miniflers in many places that would have fcorned, threatned or troubled a man for a godly diligent life, then that would lead him that way by a good example. We muft fpeak that truth that cannot be hid, whoever bed ifpleafed. Tothisday,too many of that way are carelefs and fcandalous. But then Confider withall, 2. That it is but too common for the common fort even of Minifters as well as people, to be carelefs and bad, what ever opinions they are of.* Efpecially if the times do difcountenance practical Religioufnefs, the greater part are likely to follow the times, being that way atfo fo'ftronglyenclined by nature. 3. Confider alio chat we have had, and have men of that Judgement that have been ex-

B 2 cellent

C+)

ccllent Inltruments of the Churches good, and (o eminent for Gods graces and gifts,that their names will be precious whileft Chrift hath in England a Reformed Church : were there in all England but one fuch man diffenting from us, as Hooper,Far-rar, Latimer,Cranmtr, Ridlej , Jewel^ Abbst y Davenant 9 V/her 9 Hall, &c. what fober Godly man would not be exceeding felicitous for a reconciliation? I am furc ( befides the godlinefs of their lives, and painful preaching ) One fewcl, One VJher % One Davenant,hath done fo mucbagainft the Roman Ufurpcrs, as they will never well claw it off themtothelaft.

Moreover whoknowethnot that rooft of the Godly able Mi-

nifters of England fince the Reformation, did judge Epifcopacy

fome of them Lawful, and fome of them mod fit ( for the Non-

conforroifts were but few : ) and that even before this late

i trouble and war, theraoft, even almoft all, of tbofe that were

of the late Affembly at Weftminfter, and moft through the land,

y did fubferibe and conform to Epifcopal Government, as a thing

I not contrary to the word of God : fo thac it is evident that it is

/ very confident with a Godly life to judge Epifcopacy lawful

and dt^ or elfe we fhould not have had fo many hundred learned

and godly men of that mind.

And I am not altogether unapt to believe, that many of them yet are fofar reconcileable to it ("moderated J that if it were again e(tablifhed,they would fubmit to it as they did; For ] hear but of few that have made any recantation of their former conformity: but contrarily have known divers of them profefs a reconcilablenefs as aforefatd, as Mr. Qataker doth in one of his books exprefs his own Judgement.

If I have proved this preparatory propofition (which I think needeth but litle proof, ) then have I alfo proved i. That they have finned much who have hitherto forborn the ufeof any means for Peace, which was in their power. 2. And that we are bound our felves to defire and feek after a peace with fuch men: and that we cannot difchargc a good confciencc while we negleS fuch means as is within our reach , and fit for us to

The fecond Propofition is, that £ A Certain Epifcopacy nay be fielded to , for the peace , if not alfo for the right order rf ihz Church] In the declaration of my judgement concerning

this.

this, I make no doubt but I fhall difpleafe both fides • the one for yielding fo much •, the other for yielding no more. But jatla'eftalea'. * live noc upon mens favour, northcair of their applaufe: That truth which difpleafeth at prefent, may tend to peace, and produce it at the laft, when the angry humour is allayed, or at leaft, when the angry age is gone.

For the clearer determination of this and the main Queftion following, it is neceffary that I here flay i. To open the nacure of Church-Government in general: 2. To open the fence of the word £ Epifcopacy ] and the feveral forts of Bifhops. And then 3.1 (hall tell you what fort of Epifcopacy it is that I could yield to for the Churches peace.

1. Imuftconfefs I think that the greatcft part of the con-troverfie by far,is in this firft queftion,of the nature of Ecclefiafti-cal Government, ftri&ly fo called, which is only in the hands of Chrifts Minifters, Bilhops or whomfoever, commonly called, Clergy men. And concerning this ( having written my thoughts more largely eifewherc ) I (hall now lay down thefe few Proportions.

Prop. 1. tsfllthis power Ecclefttfiical is Jure divino, given from God himfelf-, and that either immediately, or by the mediation only of the Apeftles. I mean as to the determination in fpecie, what it (hall be, and the conftitution of that order and power in the Church, though perhaps fome other caufes,at lead * fine qui- , 0f . ,. f . bus non may intervene for the reception of this power by an in- ference be- " J dividual perfon.Thefc therefore that plead only the Laws of the tween Eledi-Land, or only Canons of former Biftiops for their (landing or /)n ? nd Ordi-authority, do fay nothing that as to our controverfie is regarda- " h acion \ * n & ble. What men do,they may undo,if there be reafon for it, and if givesThe rL it depend on their authority , we multfubmit to their reafon. or Power, but

Prop. 2. This *Divine Conftitution of the Species of (^hurch- Chriftonly. Powe r and Government, is to be found wholly in the written word of ^ ee Grot ^ s de God, called the holy Scriptures. This we are agreed on againft ^ t \T c S ^ m ' 1 the Papilts, who would fupply the fuppofed defe&s of Scripture z 6 9i 270. by their unwritten Traditions, which they call the other pare of Gods word. Church Canons and Laws of men may determine of fome modes and circumftances for the better execution of the Laws of God, by the People whom they are over: but they cannot make new Church Ordinances or Governments, nor

(6)

convey a Power which God die fountain of Power did net ordain and convey : nor can they give what they themfeives had not. The Church-office and Authority therefore that is not proved from the Holy Scripture, is to be taken as the fruit of humane arrcgancy and prefump ion. Yet I deny not but that we may find much in Antiquity, in Fathers and Councils about matters of fad to help us to underfhnd forae Scr-ipcures ; and fo to dif-cern the matter of right.

Prop. 3. The Scripture d?ih not Contradict, but faff ofe and confirm the light ef T^ature ; nor doth it impofe pip many man Natural impoffib lities, nor c onfl it ute offices which cannot be executed, or which woji'd deftroy that end to which they are ff^fpofed to be Conftituted.

Prop. 4. Ecclejiaflical Authority comp y ehendeth not the power of the fword, nor any popper of ufiAg violence to mens bodies ^or Uymg mulfls or confifcat ons on their eftttes. The Eccleiiaftical Power which Chrifl ordained, was cxercifed for the rlrft three hundred years without any touching of mens bodies or purfes, before there were any Chnftian P;ince?.

Prop. 5. MAgiftrates are not eo nomine obliged to punlfb men becaufe thej are Excommunicated ( whether upon every ] u(l Excommunication they (h 7uld pumfhj I will not now difpute ) but they are bound to know that their penalties be deferved, before they inflid them ; asd therefore mull themfeives take Cogni-fance of the Caufe, and as rational agents, underftand before they ad; and not blindly follow the Judgements of the Bi(hop.%as if they were but as Executioners where the Bifhops are Judges. Prop. 6. * The Power of the highefi Church-governours is but an Authority of THrefting in the way to falvation : It is but Directive : but then-there is no room for the common Objection, it all that that £ then it is no greater then any other man may perform •, ] for f-erexpref- jt j s one thing to Direct Occasionally from Charity, and another "nap 0 / 01 " thing to Direct by Authority in a (landing office, as purpofely ilion*. ° appointed hereunto, f The Power of Church Governors is but

9va ante

teratores chriftia/ios in Synodis confmpta Cunt ad ord'r/icm an: wnatiim facjentia, [cs noTi I'ocantur fed Canoncs, babvtttfi ant folm Concilii vim , ut inhis qua fingulo* rjs fpegiant quam univerfos y ant obligant per modum pafti volentcs & notentes etiam panes ex neceffitate determination'h M promde ex lege natural^ nan ex humayio aliqw Imp.r.o. ctiusde lmperio.pag. zo^ 210. iege & cap. 9. per totum.

(?)

of the fame nature as Is the Power of a Phyfi ianover his Patients, or of a School- mailer over his Scholars, fuppofinghe had not the power ofthe rod or actual force, but fuch a power as the Profcilbrs of Philofophy or other fciehces had in their feve-ral Schools upon the aduic ( nor all fo great neither ; becaufe the Laws by which we muft rule , sre made to our hands, as to the fubftantials.J Hence therefore it is plain, that as we can bind or force no man to believe us, or to undcrflarid the truth, and to be Chriitians, but by the power of demenftrated Evidence, and by the light which we let in ( through Gods grace ) into their Confcienccs; fo neither can we caufe any to execute our fentences againil offenders further then by light we convince them that it is their duty: fo that if all the Bifhops or Presbyteries in the land (hould judge fuch or fuch an opinion to be here-fie, and fhould Excornmuniaate thofe that own it as hereticks-in this cafe if the Church do believe as the Paftors believe,rhey will confeat and avoid the Excommunicate perfon ; but if they take it to be Gods truth which the Paftors call herefie, they will not takethemfelves bound by that, fentenceto avoid him: nor will the Offender himfelf any further be fenfible of a penalty in the fentence then he fhall be convinced that he hath erred; and U the Church avoid him, he will juftifie himfelf, and judge thac they do it wrongfully , and will glory in his fuffering : fo that it is on the Confcience that Church-Governours can work • and no otherwife on the outward man, but medUnte Confcientia*

Prop. 7. The ground of this is partly becaufe no (fhurch-Go-verners can bind any man contrary to Gods word: Clave errante 8c ita apparente, ifthe people know-that he erreth, they are not to obey him agai»fi God. Yet in the bare inconvenient determination of fome Circumftantials, by which the duty is not deftroyed,buc lefs conveniently performed, the people are bound to obey their Governors, becaufe it is notagainft Gods determination, and becaufe he erreth but in an undetermined poinr,of which God ap^ pointed him to be the orderly determiner. But if God have once determined, no mans contrary determination can oblige ^ nor yet if they go beyond the fphere of their own work, and determine ofanalienefubjeft, which God did never commit to their determination : t\k a Minifter, or Bifhop, might oblige every Taylor how to cut his garment, and every shoo-maker how to

cut

(S3

cut his (hoc, fo that they (hould fin if they did difobey, which is ridiculous to imagine : and if they go about to introduce new ftated Ordinances or Symbols in the Church which they have nothing to do with, or in any other work (hall afTume to them-felves a power which God never gave them, it doth no more oblige then in the former cafe.

Prop. 8. Anotherreafon of thefixthPropofition,is, becaufe The People have a judgement tf difcernUg, -whether the Governors do go according to Gods reorder not : eifethey (hould be led blindfold, and be obliged by God to go againft Gods word, whenfoever their Governors (hall go againft k. It is not bruits or Infants, • but rational men chat we muft rule.

Prop. 9. The three things which Church- power doth conftfi in % are ( in conformity to the three parts of Chriits own office ) 1. About matter of F'aith, 2. About matter of Worjhip, 3. About matter of Pratlke in other cafes.

1. Church Governors about Doftrine or. Matters of Faith, are the Peoples Teachers, but cannot 0^/;^ them to Err, or to believe any thing againft God,nor make that to be truth or error that is cot fo before.

2. In matter of Worfhip, Church-guides are as GodsPriefts, and are to go before the people, and ftand between God and them, and prefent their prayers and prayfes to God, and admi-nifter his holy myfteries, and blefs them in his name.

3. The Commanding Power of Paftors is in two things : 1. In Commanding them in the name of Cbrift to obey the Laws which ta hath made them already. And this is the principal. 2. To give themnew Directions of our own, whichas is faid, 1. Muft not be againft Gods Directions. 2. Nor about any matter which is tiot the objed of our own office, but is without the verge of it, 3. But it is only in the making of under laws* for the better execution of the laws of Chrift ; and thofe under.lottos muft be only the Determinate* $f Circum/iances about Gods fervice which Scripture hath made nectffarj ingenere, but left to the Governors determination in fpecte • and they are fuch as are alterable in fe-veral ages, countries, &c. fo that it had been unfit for Chrift to have determined them in his word , becaufe his word is an uni-verfalLvN for all ages and countries; and thefe Circumftances will not bear an univerfal determination: clfc why could not

Chrift

(p)

Chrift have done ic ? nay how is his Law perfect elfc that doth omit it ? For cxample,God hath commanded us to read the word, preach, hear, fing, which mull: neceffirily be done in fome time, place, gefture,number of words, &c. Bur he hath not commanded us on what day of the week our Lecture (hall be, or at what hour of the day, nor what Chapter I (hall read, nor how many at once, nor what Text I (hall preach on, nor what Pfclrn I (hall fing, nor in what words I fhall pray, whether irnpofed by others, or not, whether with a book, or foreconceived form, or not; nor whether I (hall read with fpeftacles or without, or whether I (hall difcern how the time paffeth by an hour-glafs t or by the clock, or by conje^iire without them. Thefe therefore and other fuch like, mult humane Prudence determine of. But with thefe Cautions.

i. Thefe are rnoftly matters that require a various determination in feveral places according to the great variety of Circum-ftances; and therefore it is for the moft part fitter for the particular Pallor of that Church, who is upon the place, and feeth the cafe, to determine them pro re nata, * then for Synods, or *ThatSy-diftant Prelates, to do it by general Laws or Canons binding all. nods are nor 2. Though upon a fmall mifdetermination of fuch a Circum. abfolutelyne-flance, the people muft obey, yet if it be fo grofly mifdeterml hfthLlwnot ned as to deftroy the duty it felf Circumftantiated, or to be no- G f Scripture torioufly againfttheend which ic is pretended for, then they are Institution not to obey ic. As if a Paftor would appoint the People to hear b ™ Natural

in the night only, or at fuch unfeafonable times that they cannot ^ ireftlon ) f ec

b . u it r Grft.de Im-

come, or in many the like cafes. p ert0 CM p 7> ■*

Note alfo that it is one thing to prefcribe thefe matters in & per mum. direct Regimental Refpecl, and that belongeth to him upon the Place ; and its another thing to prefcribe them for common Vnion or Con:ord among many Churches, and that belongs to a Synod; ( of which anon. )

And it is mod certain by fad experience, that fcarce any thing hath broken the unity and peace of the Church more, then un-necefTary determinations pretended to be for its unity and peace. Could men have been content to have made Gods Laws the center and couchftone of the Churches Unity, all had been well: but when they muft make Canons for this Vefture, and that Ge-ilure, and the other Ceremony, and determine in what words

C all

\

all men (hall pray,and how many words he (hall fay,or how long he fh 11 be, and To make (landing Laws upon mutable circum-flances,and chis without any necefiity at all,but meerly to domineer , as if they had been themfelves ordained and entrufted with Gods worfhip and mens fouls; fuch fottifh Presbyters,that know not how to fpeakor do any thing but as it is prefcribed them, nor how to carry themfelves foberly or reverendly without being obliged which way to bow, and when and how oft, with />che like. yUnnecefTary things made NcceiTary have deitroyed I the Churches Peace •, and fo blind are the Authors of it, that yet thev will not fee their errour, though the cries, and groans, and blood of the Churches have proclaimed it fo long. Tbe / Church Hiftorie of thefe one thoufand and three hundred years at leaft doth tell us that it is the Church Governours by their too much bufinefs and overdoing in fuchwayes, even by too bold and bufiedeterminations about doctrines or Ceremonies , that have broken all in peices and caufed that condition , diflfention and feemingly remedilefs divifions in tbe Church.

Prop. I O. In cafes which are beyond the prefent unde>fl [ andi»g of the people ,thcy are bound as Learners Jo fubmit to the judgement of their Guides : If they fee no fufficient caufe, either in the matter to caufe them to fufpeft that their Teachers are miftaken, or in their Teachers to caufe them to fufped them to be feducers, they owe them fo much credit and refped as their Guides, as to believe them fide humana, or to fuppofe that they are likelier to be in the right then themfelves; and therefore in matters of Doctrine not to contradict them, but to fubmit to learn of them, till by learning they come to that ripenefs of underftaRd-ing , as to be capable of decerning the errors of their Guides^ and fo to contradict them groundedly, if indeed they err: fo alfo in the order of variable Cireumttantials about the fervice of God, though the people ought not to obey their Governours, if under that pretence they fhould command them things finful; yet when they are not able to fee any certain evil in the thing commanded , nor fo ftrong a probability of evil as fhouid caufe them to fufpend obedience while they take better advice , in fuch a cafe it is their Duty to obey theguides of the Church. For they are certain that they are commanded ta obej them that

rule

rule over them* andwatch for their fouls, Ueb. 13* 17. but they are not certain that in fuch a cafe it is an evil that is prefcribed by them, nor is it fuppofed to be much probable • therefore a certain evil of difobedience mufl be avoided before an uncertain and improbable evil. This the very office of Church Go-vernours doth plainly import.

Object. Then if the Miniftermiftake, all the people that under/land not the grounds of the matter, muft err for company. Anfw. If by Mufl, you fpeak of their Duty, I deny the con-fequence: For their Duty is to be men ofunderftanding, and to fee the truth in its own evidence,and fo not to err ; But if by Muft ,you only exprefs a Necefllty of Infirmity which they have finfully contracted themfelvesjthen I yield all: but I fay, that it is a greater fin to difobey their guides, without known reafon, and confequently never to obey them in any cafe beyond the pre-fent knowledge of the people, then it is to follow them fide ku-mam in fuch miftakesas we have no fufficient means at prefent todifcover. For the former will overthrow almoft all Miniftra-tionand Church-government.

Ob j. Then it is no fin for an Ignorant man to Err wish his Teacher for company. Anfw. I deny that Confequence: for it is his fin to be an Ignorant man : and confequently to have any Error. But fuppofing him already [gnorant by bis own finful-nefs, and that the Minifiers of the Gofpel come to heal it, we may well fay that it is his greater fin to disbelieve and difobey them without apparent caufe, then to millake with them where he is not able to difcern the miftake.

Prop. 11. He that difobejeth the Word of God in the mouth of a Mini ft er or Church-governor, committeth a double fin, in com-parifin of him that difobejeth the fame word in the mouth of a private man : for bftde s the Jin which he fir ft committeth, he breaketh alfo the fifth Commandment,and defpifeth Chrift in his Mejfenger : As a man that (hall refufe to worfhip God, to ufe his name reve-rendy,&c. when a private man telleth him that it is his duty, doth (in by that refufal: but if he refufe it when his own Father or Mother, or Mini ft er command him, he alfo breaks the fifth Commandment befides the reft. Minifterial Authority therefore doth aggravate the (ins of pcrfons that are difobedient.

Prop. 12. Tet for all this , one private man that evinceth out

C2 of

(120

»/ Scripture a fin or a duty contrary to the doclrine or commands of

our G'uides , muft be regarded in that before them ; and the evidence

and divine verity which he bringeth mufl not be refufed, because

Church-Governors are againfl if* Other wife we fhould make

Gods Officers to be greater ihen himfelf ^ and the Promulgators

and Preachers of his Law, to have power to null or frultrate the

known Law which they (hould proclaimed that the means is to

be preferred before the end,and when it deftroyes the end, and fo

ccafeth it felf to be a means,which arc things not to be imagined.

Prop. I 3. Tet is it a great fin for any men lightly and rajhly to

fufpeel their Teachers and Rulers, and much more Councils or the

whole Church ; and too eafily to credit the fingular opinions of any

private man or diffenting Pafior. But we fhould be very fufpici-

ousof the private man rather, and of the lingular man ; and

therefore fhould fearch well, and fee good reafon for it before

we credit thera, though we may not refufe any truth which they

(hall bring.

Prop. 14. The ufes of Synods or Ceuncils, is not direclly to be fuperiour Covernours of particular Pafiors and Churches; but it is Direclly I. For the Information and Edification of the Pa" flors themfelves by the collation of their reafons and mutual advice • 2. For the Vniou and Communion of the fa>d Tafiors, and of the particular Churches by th?m : that they may agree in one, and go hand in hand to do Gods work % and fo may avoid the croffing and hindering of each other, and one may not receive thofe to co?nmunion without fatisfadion, who are excommunicated by other^and fo that by this concord of Paftors they may be ftrcngthened to a more iuccefsfull performance of their duties. But thcn,thefe Direcl ends of Synods being prefuppofed, Indi-direclly they may truly befaid :o be for Government • B:caufe God in general having commanded us to carry on his work as much as we can in Unity and Peace, and it being tie proper work of Councils to agree upon waves of Unity, it followeth that for Unity fake it becomes our duty to fubmit to their juft Agreements • and fo chat the forming of fuch Agreements or Ca-nons,isconfequentlyor Indiredly a part of Govcrnmcnc,though Diredly it is but for Unity and Concord. P titers in Synods have the fame power over their people as they I ave out: and therefore what Canons they make juftly for theGovernment of'the people,

as

as PaftorspreDireclly a&s of Government: but as ty^femi/ed Paflorjy&nd alfo as co the Canons by which they bind each other, they ad but by confent or contract in order to concord and communion, and not by a fuperiour Ruling power. So that Synods as Synods are Dirediy only Gratia Vnitatis & Communio-*is t and not Gratia Regiminis •, but IndirettIj and by conference from thefirft ufe, they arc after a fort Regimental.

To conclude this about the Nature of Church-Government,in the two former fimilitudes it is fomewhat apparent; For Chrift calls himfelf the Phyfitian that comes to heal difeafed fouls: and his Church is alfo a School, and his people are all Schollars or Difciples, and Miniftershis Ufhersor under-Schoolmafters. Now the Phylitianmay prefcribc to his Patient the tiroes, the quantities of caking Medicine*, and what diet to ufe, and what exercife in order to his health •, and alfo Phyikians may make a Colledge, and frequently meet for mutual Edification, and Agree what Patients to meddle with,and what not, and thac they will not receive thofe Patients that run from one to another to their own hurt, and that they will ufe none but fuch and fuch apprQvedMedicamems,wirb divers the like circumilances. But yet no Phyfitian can either compell men to be their Patients; nor com pell them (any otherwise then by perfwafion ) to take their Medicines, when they are their Patients ^ nor can they corporally punifh them for any difobedience to their directions : But this they may do : they may tell them firit thac if they will not be ruled, they (hall be without the Phjfitians help, and then their defeafe will certainly kill them, or endanger them ; and if the Pacient continue fo difobedient as to fruflrate the means of cure, the Pfyiitian may give him over, and be his Phyfitian no more; and this is the Power of a Church Guide, and this is hh way of punifhing: Only he may further acquaint them with a Divine Commiilion, then a Phyfician can do to his Patient, (&t leaft gradually) and fo prefs obedience more effectually on cbeir consciences.

So a Schoolmaiter may make orders for the right cireumftan-tiating of matters in his School ( fuppofing one Grammer en-joyneJ by fuperiour Authority, ) and he may order what Authors (hall be read, and at what hour*, and how much at a time, anddifpofc of the feats and orders of his Schollars: But yet if

Ca he

(H)

he be a Teacher of the Adult, according to our cafe, he cannot corporally punifh thofe that either refufe to be his Schollars, or to learn of him or obey him ; but the utmoft that he can do is to put fome difgrace upon them while they abide in his School,and at lalt to (hut them out. And then all the School matters in the Countrey may well agree upon one Method of Teaching, and that they will not receive thofe without fatisfa&ion into one School, who are for obftinacy andabufe caft out of another. But fuch Agreements or Meetings to that end do not make either one Phyfitian or Schoolmafter to be the Governour of the reft, or above another, nor yet to have the charge of all the Schollars or Patients of all the reft j fo is it in the cafe of Ec-clefiaftical Affemblies.

HAving faid this much concerning the Nature of Church-Power and Government, I come to the fecohd thing pro-mifed, which is to enumerate the feveral forts of Bifhops that are to fall under our confideration, that fo we may next confider, which of them are to be allowed of.

And here I fuppofe none will expect that I (hew them all tfiefe forts diftindly exiftenr; itisenoughthatlmanifeft them to be in thcmfelves truly different.

i. And firft the name [ Bifhop ] may be given to one, that is only the Overfeer or Ruler of the People of one particular Church, and not of any Church rulers themfelves : That ruleth the flock, but not any Shepherds.

2. Thofe alfo may be called Bifhops ,who only are Joint- Rulers with others of a particular Church , and Prefidents among the Elders of that one Church for Vnity and order fake , without ajftiming any Government over thofe Elders.

3. A third fort there are that are Prefidents in fuch an Elder-fhip , and withal do take a Negative voice in the Government , fo that nothing fhallbe done without them in fuch affairs.

4 A fourth fort are the file Paftors of fuch a particular Church that have many Minifiers under them as their Curates^ who are properly to be Ruled by them alone-, fo that thePaftor is the fole Ruler of that Church, and the Curares do onJy teach and otherwifc officiate in obedience to him: Which is the cafe of

divers

divers Miniftersof great Parifhes, that keep one Curate at their ParifliChurch, and others at their Chappels. Yet its one thing to be the fole Ruler of the Parifh, and another to Rule the reft of the Elders.

5. A fifth fort of Bifhopsare thofe that are the fixed Prefi-dents ef a Clajfis of the Pafto r s of many particular Churches ^ who hold the title durante vita, or cfudm din bene fe gefferint, though they are in ufe only while the Claflis fitteth, and have only a power of Moderating and ordering things, as the fore-man of a Jury, or a double or cafting voice, as the BaylirT in Elections in molt Corporations, or as the Preftdent in fome Col-lcdges; but no Negative voice, which maketh a Power equal with all the reft.

6. A fixth fort are the heads of fuch Clapses, having a Negative voice , po that the reft can do nothing without them.

7. A feventh fort arc the Prefidents ef Provinces or DigcifftJ containing many CUffcs^ which have only a Moderating P^wer^but no Negative voice.

8 An eighth fort arc the Bifbops of particular Cities with all the Rural parts thAt are near it, containing many Churches • who af-fume the Power of Governing that Diocepf to themfclves along with-out the Presbjters of the particular Churches, eicher not ufing them at al in matter of Government, or only confuking with them in Ajflfemb!ies, burgJvingthemnodecerrniningvor.es.

9. A ninth fort is a Diocefan Bifhop of fuch a City, who doth mt take upm him the RhU of the people of the Diocefs ( beyond his own Congregation J but on f j of the Paftors ^ fu p poll ng,that the feverai Paftors or Presbyters have power to Rule the feveral Congregations, but withali that they thcmfelves are to bs ruled by him.

1 o. A tench fort are fuch Bifeeps as ajfume the Government of thefe Diccefan Bifbops, which are commonly called t^rchbi/beps : to which alfo we adjoyn Metropolitans, Primates, and Patriarchs, whoaffume the Power of Governing all below them : as under the feventh rank I do alfo for brevity comprehend Metropolitans, Primates, and Patriarchs, who aflume no Governing Power over other Bifhops, but only the prtmamfedem, and the moderating Power in Councils.

11; The eleventh fort are unfixed general Paftors y called Am-

bulatory^

bulatory, or Itinerant, that have a care of all the Churches, and are no further tyed to any particulars, then as the neceffary defecl of their natural capacity (feeing they cannot be in all places at once,) or elfe the difpatch of that work which they there meet with, before they go further, andfome fuch occafion dnh re-qure \ and being excluded outof no part of the Church, further then by confent for the common good, they (hall exclude them-felves; fuch, I mean, as the Apoftles were.

12. The twelfth and laft fort is the Judas that goes u^der tie name of St. Peters Succeffor y and Chrifls Vicar General, or the Vice-Chrift, who claimeth a power $f Governing the whole uvivtrfal Church as its Head, having Infallible power of determining Con-troverfies, and matters of Faith, and whofe Office muft enter ths definition of the Catholtck Church, and thofe that feparate from him are no Catholikes, or true ChriOians. This is he that bearcth the bag, and makech the twelfth fort.

3. T Come now in the third place to tell you, how many and X which of thefe forts of Epifcopacy I think may be admitted for the Peace of the Church: And,

1. Of the firft fort there is no Controverfie among us : few will deny the Jus Divinum of Presbyters, as having the Rule of the people of a particular Church, and the fole Rule , fup-pofing that there is no other Paftor over that Church but himfelf.

2. Of the fecond fort of Parifti Bifhops ( who are meer Pre-ft dents over the whole Elderfhif of that particular Church, and that continually, or fixedly.) I think there is little queftion will be made by any, but they alfo will eafily be admitted.

3. The third fort ( A Parochial 'Bi/hop, having a Negative voiceina Tarifh Elherjhip) I fhould be content to admic for the Peace of the Church : but whether of it felf it be defirabie, I do not difpute : for if one Paftor even in a Parifh may have a Negative voice among two or three Curates, it will follow that the thing it felf is not unlawful, vik>* for one Minifter to have a Ne* gative vote among many, and fo among an hundred, if there be nothing elfe to forbid.

4. The fourth fort { for brevity) Comprehcndetb two forts.

('7

I. Such Paftors of a Jingle Congregation, which having diverfe Car at is under them who are Presbyters,do yet themfelves take upim them the fole Government of the people and of their Curatis. I think this is intolerable, and indeed a Concradi&ion,or a Nulling of the Presbyters office : for it is cffential to the Presbyter of any Church to be a Guile or Ruler of chac Church : to put them out of all Rule therefore is to Null, or fufpend the exercife of their office • which cannot ftatedly be done without deftroying it. But then 2. if we fpeakof the fecond fort,that is, fuch Paftors of particular C hurches, as have jurats who are Presbyters, and they govern their Curates, but take the Curates as true Governors ofthepcky thefe as I dare not (imply defend, (for if it be lawful for one Paftor to Rule two or three in a Parilh, then why not twenty or an hundred, if nothing elfe forbid ? ) fo I confefs I ihould be ready to admit of them,if it might attain the Churches peace: for I fee many godly Divines that are againft Epifcopacy, yet praSice this; and will have no Curates in their Parifh, that will not be Ruled by them. And there is a certain Obedience which Juniors and men of weaker parts, do owe to their Seniors and men of far greater knowledge, though the Office be the fame. And the Nature of the Government being not Compul-five and Coercive, but only upon the voluntary, whofe judgements approve and their wills confent, its confiderablc how far even a Ruler of others may voluntarily confent and fo oblige himfelf to be Ruled by another, that could not have any power to Rule him, without that confent of his own, and voluntary Condefcenfion.

5. As for the fifth fort, that is, [The (landing Prefident of a Clajfis, having no Negative voice ] I (hould eafily confent to them for order and Peace: for they are no diftind Office, nor affurae any Government over the Presbyters. And the Presbyterian Churches do commonly ufe a Prefident or Moderator pr$ tempore. And doubtlefs if it be lawful for a Month, it may be lawful for a year, or twenty years, or quam diu fe benegejferit: and how many years had we one Moderator of our Aflemblies of Divines at Weftminfter ? and might have had him fo many years more if death had not cut him off? And ufually God doth not fo change his gifts, but that the fame man who is the fitteft this month or year, is moft likely alfo to be the fitteft the next.

6. And for the fixth fore, viz,. [ A Prefident of a CUfses having a, NegAtivt vo : ee, ] I confefs I had rather be without him, and his power is not agreeable to my Judgement, as a thing in-fticuted by God, or fitteft in it felf. But yet I (hould give way to it for the Peace of the Church, and if it might heai that great breach that is between us, and the Ep.fcopal Brethren, and the many Churches that hold of that way • but with thefe Cautions -> and Limitations, i. That they (hall have no Negative in any thing that is already a duty or a fin : for an Angel from heaven cannot difpenfe with Gods Law. This I doubt not will be yielded. 2. That none be forced to acknowledge this Negative vote in them, but that they take it from thofe of the Presbyters that will freely give or acknowledge it. For its a known thing that all Church-power doth work only on the Confcience, and therefore only prevail by procuring Confent, and cannot compel!.

3. Nor would I ever yield that any pars of the Presbyters differing (hould be taken as Schifmaticks, and caft out of Communion ,or that it (hould be made the matter of fuch a breach. This is it that hath broken the Church, that Bifhops have thruft their Rule on men whether they would or noc, and have taken their Negative voice at leaft, if not their fole Jurisdiction, to be fo neceftary,asif there could be no Church without it, or no man were to be endured that did not acknowledge it ^ but he that de-nyeth their difputable Power muft be excommunicated with them that blafpheme God himfclf. And as the Pope will have ihe acknowledgement of his Power to be infcparablc from a member of the Catholike Church, and caft out all that deny it, fo fuch Bifhops take the acknowledgement of their Jurisdi&ion 10 be as infcparable from a member of a particular Church, and confequently ( as they fuppofe ) of the univerfal: and fo to deny them (hall cut men off, as if they denyed Chrift. This fa-voureth not of the humility that Chrift taught his followers,

4. Nor would 1 have any forced to declare whether they only fubmit for Peace, or confent in approbation ; nor whether they lake the Bifhops Negative vote to be by Divine Inftitution, and fo Neccffary,or by the Presbyters voluntary confent & contract, as having power inleveral cafes to fufpend the exertife of their own juft authority, when the fufpenfion of it tendeth to a pub-lite Good, No duty is at all times a du:y, If a man be to be ordained

cm

dained by a Presbytery, it is not a flat duty to do it at that time when the Prefident is abfent, except in cafe of flatneceilky; why may hot the reft of the Presbyters then, if they fee it conducive to the good of the Church £refolve never o ordain ( except in cafe of fuchNecefiky, ; but when the Prefident is there, and is one therein • ] which is indeed to permit his exer-rife of a Negative voce, without profefling it to be his right by tny Infticution? Jt is lawful to ordain, when the Prefident is prefent; it is lawful (out of cafes of Nccefsity) to forbear when he is abfent: according therefore to the Presbyterian principles, we may refolve to give him defatlo a Negative voice, that is, not to ordain without him, but in Necefsity: and according to the Epifcopal principles, we mufi thus do : for this point of Ordination is the chief thing they ftand on. Now if this be all the difference, why fhould not our May be, yield to their, Mnft £*,ifthe Peace of the Church be found to lye upon it. But 5. I would have this Caution too, that the Magiftrate fhould not annex his fword to theB fh pscenfure, without very clear rea-fon: but let him make the belt of his pure fpiritual Authority that lie can : we fhould have kept peace with Bifhops better, if they had not come armed, and if the Magiftrates had not become their Executioners.

7. As to the feventh fort, viz. f A Prefident of a Province fixed, without any Negative voice'] I fhould eafily admit of him, not only for Peace, but as orderly and convenient, that there might be fome one to give notice of all AlTemblies, and the Decrees to each member, and for many other mattters of order: this is pradifed in 'the Province of London pro tempore, and in the other Presbyterian Churches. And as I faid before in the like cafe, I fee not why it may not be lawful to have a Prefident qu*m diufe bene gejferh, as well for a moneth,or a year,or feven years, as in our late AfTembly two fuccefsively were more, ( as I remember ) fo that this kind of Diocefan or Provincial Bi-fhop, I think may well be yielded to for the Churches Order and Peace.

8. As to the eighth fort of Bifhops, viz. [ The Diocefan wh& affnmethfhe fole Government of many Parijh £hurches both Pref-byters and People ] as ten, or twelve, or twenty or more, as they ufed to do, even a whole Diocefs, I take them to be intolerable,

D 2 and

and dcftruc'tive to the Peace and happincfsof the Church, and therefore not to be admitted under pretence of Order or Peace if we can hinder them. But of thefc werauftfpeak more when we come to the main Queftion.

9. As for the ninth fore of Bifhops, viz. [ A Dioafan Ruling all the Presby ers r hut leaving the Presbyters to Rule the People 1 and confequently taking to himfelf the fole or chief Power of Ordination, but leaving Cenfures and Abfolution to them, except in cafe of Appeal to himfelf; I muft needs fay that this fort of Epifcopacy is very ancient, and hath been for many ages of very common reception , through a great part of thethurch • but I muft alfo fay that I can fee as yet no Divine inftitution of fucb a Biihop taken for a fixed limited officer, and not the fame that we fhall mention in the eleventh place.But how far mens voluntary fubmiflion to fuch, and confent to be ruled by them, may authorize thern, I have no mind to difpute. Only this I will fay , that though I allow not in my judgement this fort of Epifcopacy,yet I think it incomparably more tolereablethan tic eighth fort,which takcth the whole Government of the people from the Presbyters to themfelvcs; And if I lived in a place where this Government were eftablifhed, and managed for God, I would fubmit thereto,and live peaceably under ic anddo nothing to the disturbance, difgrace or difcouragement of it. My reafons He not ftay to produce.

10. As for the tenth fort of Bifhops, viz. ArM/bops, Metropolitans, Primates and Patriarchs, having not only the moderation of Synods, bat alfo either the fole Government of all the Clergy % and cheif Government of all the people t or a Negative voice in all, I am much more in judgement againft them,then the for-mer,and fo much the more againft thcm,by how much the larger their Jurifdidjon is, for reafons which I (hall anon have occafion to produce*

11. As far the eleventh fort of Bi(liops,that is \ fnch asfttcceed the Apoftles in the office of Preaching and Governing , to wit as ##-limited univerfal Officers'] it is a great doubt among many whether any fuch fhould be?For though it becertain that fuch were, yet we arc in doubt whether they have any fucceffors. For my own part,[ confefs my felf fatisfiedin this, that the Apoftles have Sacceffors, though not in .their; extraordinary Immediate raan-

ncr

(21)

ncr of Miffion, nor in their extraordinary Gifts of the Spirit, yet in all that part of their office which is of ftanding Ncccflity to theChureh: And I am fatisficd that their general Miniftry,or ambulatory preaching as unrixed officers, and their Government oftbe Church by Office (fuchas they did then ufe) are. of ftanding Neceffity to the Church : And therefore that as fuch Apoftolivre unfixed general Officers,the A pottles dejure have Succcffors.And «** Tmbyte-this I have formerly proved to you in my Thefts dt Polit. Eccle- ** 5 ?% Ua fiafl. briefly thus. . _ J j\ vm

Argument i. Chrift promifed when he inftituted this General temen loco Office to be with them to the end of the world: therefore it was afaipta arum his will that it fhould continue to the end of the world, {Mat, f ur ^o.Eza?i-28 20,21. J It was to a Mmiftry that werefent to f reach the % re Zu.^ h Gvfpelto everj Creature,or to all the n»orld,and to DifcipleNations, t t mi, fed nuUi that this promife was exprefly made ; therefore fuch a Miniftry loco alligati. is to be continued. sic & muli0

Argum.z. Tliefame work and Necefficy Hill continued: %aSS3T Fot, 1. There are ftill moft of the Nations on earth unconverted, epiftopo Tax- -2. The Con verted and Congregated to be Confirmed and Go- t*mu 9 gb verned, therefore the Office continueth. ManafaFru.

Argum. 3. We can fetch no Argument from the Apoftles Ex- ™T" y %^ , ample or from any Precept or Promifcto them, to prove the Evmetium fueceffion of fixed PJfftors, which is ftronger then this by which per indtam we prove the fucceffion of General unfixed Officers: there- prjgScareat 9 fore cither we muft yield to this, or by the fame reafons as we &***%?* . deny itj we mud deny the Miniftry too : Which is not to be XSk!^aS^ done. mbum dill-

Argum. 4. The Apoftles had many AfTociates in this Genera! gntixsfureti Office in their own times: Therefore it was not proper to them, fl^Crodu* nor to ceafe with them. Barnabas, Sjlas, 7 imothj, Titus y Apollo, rio p ^, "£f with multitudes more in tbofe times, were unfixed General Of- And of the ficers, that went upand down to convert the world, and flaid Can. Condi, only to order and confirm the new gathered Churches > and then Caked. 6. went further; fometiroes returning to review, preferve, and dfh^n/pr^ ftrengthen their converts. byters jfc* £,

Argum. 5. If we can prove that fuch unfixed General officers titiofc faith

[ Quiim ut rifle notxc Balfamon, Ipfe Cano?iindick eft aliter fieri foliUm : Etiampofi Cilad. Synod* Jufti* niaws Femdent&rum. mrmwt quorum & in Laodtcend aliife veterikus Synodis eft menu':. Ibid*

("}

were by Chrift fettled in his Church, and that by fuch the Chu- ches were in any fort then to be governed, then our ciufe is good, till the repeal or revocation of this office and order be proved. Let them therefore that affirm fuch a revocation prove it •' for till then, we have proved enough, in proving that once it was inftituted. But they cannoc prove that revocation, I think, nor yetany Ceffation, or that the inftitution was but pro tempore.

A rgum.6. It is not a tolerable thing to charge God with fuch a fudden Mutation of his Law or Order of Church Government without very certain proof. If we find Cbnft fetling one way of Church Government, in his own time, and prefently after, for the firft age, itisamoft improbable thing that he fhould take that down again,and fet up anoiher kind of Government to continue ever af:er. This feems to charge Chrift with fo great mutability, that it is not to be done without very clear proof. But fuch proof is not produced.

I know it is eafily proved that the immediate Million, and extraordinary meafure of the Spirit , for Miracles, tnogues , Infallible delivery of the do&rine of Chrift are ceafed : But this is nothing to the general office of Preaching or Governing the Church, which is of ftanding ufe.

So that I amfatisfied of this , that ttfl> Apoftles as General Preachers and Governours have fuccefTors. But then I mtft confefs my felf not fully fatisfled, what Governing Power it was that the Apoftles had over the Paftors of the Church. I find that when SaravU, and after him, the Difpucants in the Ifle of wight, do infift on this Argument from the way of Church Government by the Apoftles,that their Antagoniftsdo prefently grant the Minor £ that The Government of the Church at firfi was by men authorized to Rule the Presbyters and their Chwches.~] but thev deny the Major, that [ the government tthich yeas then in the Church fiould continue till now, ] becaufe it was by Apoftles, whofe Office they think ceafeth. Whereas I muft confefs I am unavoidably forced to yield the Major, that we muft have the fame kind of Government that was at firft inftituted ,unlefs we had better proof of a change: For the ftabliihmcnt of particular Churches and Presbyters was no change oftheApof'es power, feeing they gave not away their power to the Presbyters

nor

nor ceafed to have the fame Apoftolical power which they had before. Only the Apoftles extraordinary Mifsion, Gifts and Pri-viledges, Iconfefs are ceafed. But then I conceive that the Minor which is fo eafily granted, viz. [ that the Apoftles had the Government of the particular Presbyters] will hold more difpute, at leaft as to the nature and degree of their power ; and were I as fully fatisfied about the Minor as I am of the Major, I muft fey this one Argument be forced to be for the Jus Divinum of Epifcopacy. What at prefent fcems truth to me, I fliali lay down in thefe Proportions.

Prep, i. It is certain that the Apoftles were general unfixed Officers of Chrift, having the care of the whole world committed to them within the reach of their natural Capacity : and that their bufinefs was to take that courfe in the particular management of their work, as is moft conducible to the propagation of the faith through the whole world : and that in all places where they came, they had the fame power over the Churches gathered, as the fixed Paftorsof thofe Churches have. This much is paft doubr.

Prop. 2.' It is as certain that common prudence required them to make a convenient diftribution of the work, and not go all oneway, and leave other places that while without the Gofpeh . But fome to go one way, and fome another, as moft conduced to the converfion of all the world.

Prop. 3. It is certain that the Apoftles were not armed with the fword,nor had a compulfive coercive power by fecular force-but that their Government was only forcible on the Confcience, and therefore only on the Confcientious, fo far as they were fuch ^ unlefs as we may call mens a&ual exclufion by the Church and their defertion and mifery the effed of Government.

Prop, 4. It is moft certain that they who had the extraordinary priviledgeof being eye-witneffes of Chrifts Miracles and Life, and ear-witneffes of his Doctrine, and had the extraordinary power of working Miracles for a Confirmation of their * Aut kority Dodrine, muft needs have greater * Authority in mens Confci- *^d of meTr tness then other men, upon that very account, if there were no intereft upon other. So that even their Gifts and Priviledges may be ( and Confemcrs. doubtlefswere) one ground at leaft of that higher degree of 2 h Wi a ^) Authority, which they had above others. For in fuch a Ratio- ^Jj0

nai

ha! perfwafive* Authority which worketh only on the Confcience, the cafe is much different from the fccular power of Magiftrates. For in the former, even Gifts may be a ground of a greater mca-fure of Power, in bindirg mens minds. And here is the grcateft part of the difficulty that nfeth in our way, to hinder us from improving the example of the Apoftles, in that it is fo hard to difcem how much of their power over other Presbyters or Bi-fhops was from their fupereminency of Office and I mperial Authority, and how much was mecrly from the excellency of their Gifts and Priviledges.

Prep. 5. Its certain that the Magistrates did not then fecond the Apoftles in the Government of the Church, but rather hinder them by perfecution. The excommunicate were not punifhed therefore by the fecular power, but rather men were enticed to forfake the Church for the faving of their lives : fo that worldly profperity attended thofe without, andadverfity thofc within: which further fhewes that the forceof Apoftolical Government was on the Conference, and it was not corrupted by an aliene kind of force.

Prop. 6. Yet had the Apoftles a power of Miraculous Cafti-gation of the very bodies of the Offenders, at leaft foraetimes: which Peter exercifed upon Ananias and Sapphjrt^nd Pahlup-on Eljmas, and fome think upon Hymenals and 'Thiletas, and thofe other that were faid to be delivered up to Satan : certainly Pdfil [ had '» readinefs to revenge all difobedietce ] 2 Cor. 10.6. which its like ex:endech fomewhat farther than to meer cenfurcs. But its molt certain thit the Apoftleufedno: this power of hurting mens bodies ordinarily, but fparingly as they did other Miracles; perhaps not according to their own wills, but the Holy Ghofts. So that this did not corrupt their Government neither, and deftroy the Spirituality of it. Yet this makes it fomewhat more difficult to us to improve the Apoftles example, be-caufe we know not how much of their power upon mens Confidences might be from fuch penal Miracles.

Prop. 7. The Apoftles had power to Ordain and fend others to the work of the Miniftry. But this only by the confent of the ordained, and of the people ( before they could be compleat fixed Paltors) for they forced not any to go, or any people to entertain them. And it feemcth they did not Ordain fingly, but

* many

cm

many together, ABs 14.23. * Timothy had his Gift by the lay * If one were

in? ca 0/ Pauls hands and 0/* Jfc hands of the Presbyterie, 1 Tim. ^ otI ? eant . of

0 ^ j -r ^ jr .; Confirmation

4.14.and 2 Tim.1.6. 0[ . giv]ngthe

Pr<?/>. 8. It Teems that each Apoftle did exercife a Govern- HolyGhoft, ment over the Churches which were once planted : but this was and the other principally in order to well fetling and confirming then). of Ordinati-

Prop. 9 No one Apoftle did appropriate a Diocefs to himfdf, ^'^^^ and fay, Here I am fole Govermr^ cr am chief Governor ; nor to think. did they or could they forbid any others to Govern in their Diocefs; though, as is faid, they did agree to diftribute their work to the pub!ike advantage, and not to be all in one place ac once : but yet fuccefiively they^night.

Pr>p. 10. Nay it? certain that they were fo far from being the fole B'.fhops of filch or fuch a Diocefs, that they had ufually fome more unfixed general Officers with them. Paul and 'Barnabas went together at firft : and after the Divifion, Barnabas and Mark, Paul and Silas, and foraetimes Timothy, and fome-cime EpaphroJitus, and lometime others went together afterward. And others as well as fames were ufually at fernfalem : and art thefc had a general power where they came. Andic cannot be proved that fames was Ruler of Peter, Panl and the reft when they were at ferufalem, nor that he had any higher power then they.

Trop. 11. Yet it feems that the feveral Apoftles did mod look after thofe fame Churches which themfelves had been the inftru-ments of gathering, and that fome addition of refped was due to thofe that had been fpiritual Fathers to them, above the reft, 1 0.4.15.

Prop. 12. It was therefore by the General Commiffion of Apoftlefhip that they Governed particular Churches pro tempore while chey were among or neer them, and not by any fpecial Commifsion or Office of being the Diocefan or Metropolitans of this or that place. 1. It was below them, and a diminution of their honor to befo affixed, and take the charge of any particular Churches. 2. We find not that ever they did it. 3 If they had, then all the diforders and ungovcrnednefs of thofe Churebes would be imputable to tbem, and therefore they rouft be ftill with them as fixed Bifhops are, feeing they cannot govern them at fuch a diftance as makes them uncapable. 4. When

E Pet#\

(16)

Patr drew B^rnaias and many more to dissimulation, and al-moit to betray the liberties of the Gentiles, Paul doth not fay, This is my Biocefs y and I muft be the Ruler here: nor doth Peter piead this againft him, when /Wand Barnabas fell out,wbether MarkQiould be taken with them or not j neither of them did plead a Ruling Authority, nor fay, This is mj Duct ft % e>r I am the fuperUr Ruler, but they produced their reafons, and when they could not agree concerning the validity of each others reafons, they feparated and took their fcveral companions and waies.

Prop 13. It was not only the Apoftle?, but multitudes more that were fuch general unfixed Minifters:as the feventy 3 Bar-nabas, Silas, Epaphrohtus. Timothy and many others. And all thefe alio had a Power of Preaching and Ruling where they came.

Prep. 14. None of thefe General Officers did take away the Government from the fixed Presbyters of particular Churches; nor kept a Negative vote in their iwn hands, in ma:-ters of Government : for if no fixed Bifhop (or Presbyter) could excommunicate any member of his Church without an Apoftle, then almoft all Churches muft remain polluted and un-governed, through the unavoidable abfence of thofe twelve or thirteen men.

The Apoliles therefore did admonifh Patters to do their duties, and when themfelves were prefenc had power to do the like, and to cenfurePaftors or people that offended i buc they did not take on them the full Government of any Church, nor Keep a Negative vote in the Government.

Prop. 15, It feems utterly untrue that Chr-Tr dii deliver ct:e Keyes only to the twelve Apoftles as fueh, and fo only to their buccefTors, and not the feventy Difciplesor anv Presbyter* Tor 1. The feventv alfo were General unfixed Officers, and not likefxed Presbyters or Bifhops: and therefore having a larger Gommiflion muft have equal power.- 2. The Ap-ollles were: r.otfingle Bifhops as now they are differenced :': ers : buc

they were fuch as had more extenfive Comrr.ikions, then thofe now called Arch Bifhops or Patriarchs, if therefore the Keyes were-given rh.-.m as Apoftie*, or General Officers, then they W€F€u*.Yer given to Bdbop*- For Bifhops as h*xed B-iftops of

lbs

(17)

this or that Diocefs are not Succeffors of the Apofties, who were General unfixed Officers. 3. It is granted commonly by Papifts and Pnreftants, that Presbyters have the power of the Keyes, though many of them think that they are limited to ex-ercife them under the Bifhops, and by their Direction and Con-fent, ("of which many School-men have wrote at large) 4. The Key of Excommunication is but a Miniftcrial Authoritative Declaration, that fuch or fuch a known OrTendor is to be avoided, and to charge the Church to avoid Communion with him, and him to avo'd or keep away from the Priviledges of the Church ; and this a meer Presbyter may do ; he may authoritatively Declare fuch a man to be one that is to be avoided , and charge the Church and him to do accordingly. The like I may fayof Abfolution : if they belong co every authorized Paftor, Preacher and Church guide, asfucb, thennottoaBifhop only, bat to a Presbyter alfo. And that thefe Keyes belong to more then the Apofties and their Succeffors, is plain, in that thefe are infufficient Naturally toufe them to their Ends. An Apoftlc in tAritloch cannot look ro the cenfuring of all perfons that are to be Cenfured at Athens^ Paris, London,&cc. fo that the mort of the work would be totally neglecled, if only they and their fuppofed Succeffors had the doing of ir. I conclude therefore that the Keyes belong not only to Apofties and their Succeffors in that General Office, no nor only to Diocefan Bifhops ; for then Presbyters could not fo much as exercife them with the Bifhops in Confiftory, which themfelvcs of late allow.

Prop. 1 6. The Apofties were fallible in many matters of fad, and confequendy in the Dccifions that depended thereupon ^ as alfo in the Prudential determination of the time and feafon and other Grumftances of known duties. And thence it was that PatiUnd Baruabat fo difagreed even to a parting, where one of them was certainly in the wrong. And hence Peter withdrew from the uncircumcifion, and milled Barnabas and others into the fame di fiirauhtion fo far that he was to be blamed and with-ftood, Gal. 2.

Prof. 17. In fuch Cafes of mifleading, an Apoftlc was not to be follownd : no more is any Church-Governor now : but it islawful and needful to diffent and withftand them to the face, and to blame them when they are to be blamed, for the Churches

E 2 fafety,

fafety, as P anl did by Peter, GalatUnsl K i.

Prof. 18. In this Cafe the Apoftlcs that by Office were of equal Authority, yet were unequal when the Reafons and Evidence of Gods mind which they produced was unequal: (b that a Presbyter or Bilhop that produceth better Reafons, is to be obeyed before another that produceth lefs Pveafon, or that Er-rech. And the Difhop of another Church that produceth better Evidence of Gods mind, is to be obeyed before the. proper Bilhop of that fame Church that produceth weaker and worfe Evidence. Yea a private man that produceth Gods Word is. to be obeyed be r ore Bifliops and Councils that go againft it, or without it ( in that cafe, where the word bindeth us: ) fo that, in all cafes where Scripture is to determine, he that bringeth the bed Scripture proof, is the chief Ruler, that is, ought chiefly to.prevail. T hough in the determination of meer Circumftan-cesof duty, wfrch Scripture determineth not, but hath left to Church.Guidcs to determine pro re*at* % it may beotherwifc, fo that the Apofties power in determining matters of faith, was nol as Church Governors, but as men that could produce the furcft Evidence.

Prop. 19. Itisnoreafieto manifeft, whether every Presbyter in prima inftantiabt not an Officer to.thc Church Univerfal, before he be affixed to a particular C hurch • and whether he may not go up and down over the world to exercifc that office, where ever he hath admittance. And if fo , what then could an* Apoftle have done by vertue of his meer office, without the advantage of his extraordinary abilities, and priviledges^ which the Presbyter may not do? Mayan Apoftle charge $e people where he comes-to avoid this or that feducer or heretick h fo may any Preacher that (hall come among them, and that by authority. May an Apoftle Excommunicate the very Paftor of the place, and deprive him } why what is that but to perfwade. she people, and Authoritatively require them, to avoid and withdraw from fuch a Paftor, if the Caufe be manifeft ? A nd fa may any Paftor or Preacher that comes among them, For i£ ( as C)P ri * n tetth) it chiefly belong to the people even of themr felves to re je& aad withdraw from fuch a PaQor, then a Preach^ tt may by Authority perfwade and require them to do their, awn duty > Yet I (hall acknowledge, that thoogh both may do*

(*9y

the fame duty, and both by Authority, yet poffibly not both by equal Authority, but an Apoftle Majore a/4thoritate 9 and fo may lay a ftronger obligation on men to the fame duty • but the reft I determine not, but leave to enquiry.

Prop. 20. In making Laws or Canons to bind the Church wh-'ch are now .laid down in Scripcure, the Apoftles acted as Apoftle*, that is, as men extraordinarily Commiffioned, illu-minated and enabled infallibly to deliver Gods mii to the world. And therefore herein they have no SuccefTors.

In Conclufion therefore feeing that matters of meer Order and Decency depending on Circumftances fometime rationally mutable, fometime yearly, daily, hourly mutable, arc not to be determined Vnivtrfatly alike to all the Church,nor to all a Nation,nor by thofe that are at too great a diftance,but by the preient Paftor,. who is to manage the work, and being intruded therewith, is the fitteft Judge of fuch variable Circumftances: and feeing for ftanding Ordinances that equally belong to all ages and places, Gods word is perfect and fufficient without the Bifhops Canons i and feeing that Scripture is a perfed Law of God, and Rule of Chriftian faith ^ and feeing that in the expounding of the Scripture,, they that bring the beft Evidence will beget the moft Knowledge, and they that produce the cleareft Divine Teftimony, will beget moll effectually a Divine belief, and thofe that arc known to be of far greateft abilities in learning, experience and grace, and confent with the molt of the Church, will procure more effe&ualiy an humane belief, then a weak unlearned unexperienced Paftor of our own; therefore the Jurifc di&ion of fupererainent Bifhops, Metropolitans, Primates and Patriarchs, will appear to be reduced into fo narrow a room^ancf written in fo fmall a character, that he hath need of very quick fight that can read it, and humble men may be eafijy drawn to think, that the Unity, Happinefs, and Safety of the Church lycth not init, and that if it had been only for Cbrift and not their own Grcatnefs, there had not been fuch Contention and Divifion made about it in the Church, as there hath been,

E 3 To >

(3°)

TO draw fotnc of this which I have faid into a narrower room , I fhall briefly tell you what I could heartily wi(h bothlfagiftraces and Minilters would fpcedtly accomplifh for the order and Peace of the Church in thefe matters.

i. Icould with that they wouldchoofc out the ableft Godly

men, and let them be appointed General Teachers, and Guides ,

to call the uncalled, and to order, confirm, and fo take care of

the Churches that are gathered: Andifby the Magiftrates con-

fent and their own, they divide their Provinces, it will be but

meet. Thefe I would have to go up and down to the feveral

Pariihes in their Provinces, and to have no particular Pariflies of'

their own , nor to take the fixed Paftors power from them,but

to take care that it be by themfelves well exercifed : And I

would have the Mag (trace keep his fword in his own hand, and

let thefe prevail with mens confeiences as far as they can •, and in

that way, if they would exceed their bounds, and arrogate any

unjuft power to themfelves, we (hall difTent and deny it them ,

and ftand upon our ground, and deal with them upon equal

terms, and fo need not to fear them. Andlhavecaufe to think

that neither Presbyterians nor all the Independents will be

againft fuch General Officers ( Succeflbrs of the old ones ) as

I here defcribe : Nor the Presbyterians: for in ScotUnd they

appointed and ufed fuch in the beginning, of their Reformation

when they made Viitors of the particular Churches, and afiign-

^d to each their limited Provinces, and fo they were Commiifio-

ncrs, tocaftoutMinifters, put in others and plant Kirks, and

they had feveral Superintendents, all which is to be fecn in the

Dodrine and Difcipline of the Kirk of Scotland ( printed not

long agoe again. ) And the Itineranr Comm ilioners in

W*ks that were fet there to go about preaching and Re-

formingjdothfhew that their Judgements were not againft the

Power.

2. Icould wifh that every Parifh Church may have one Eldership ( where they may be had^ or fomc Elders and Deacons , with one Conftam Fixed, Perfed for Order and Unity.

Si

3.1 could wfhthat Ordination and Conftitutions M^JISSffl and Communion may be done only in Synods, lefs or greater: dinatloneper-and that of many Presbyteries there may confift a Cla/ps, & petua; rtecejj'e commonly called, and of many of thofe a Province: And ih^t f^hcjl & erit theClafiical meeting may be frequent, and that fome one,thfe^ if'^™ fitted man, maybe Handing Prelident of that CUffis during ioco&dig»* life, except be deferve removal. tateprims

4.1 could wifh alfo that the Provincial Affembiy ( to be held «#•»»***■ once a quarter or half year in each County ) may have the mod J£j££ P™^ able,difcreec, godly Mtnifkr chofen to be the (landing Pieudent ^5 divmut* alio during life,unlefs he defervc removal. mribiawn efi

So that here arc four feveral forts of Bifhops that for Peace /*;■<?. Bcza and Order I could confent to: to wit, 1. A General unfixed ^Mimft. Superintendent. 2. A fixed Parochial Bifhop Prefident of that ^^ particular Presbytery. 3. A Claflicai B (hop, Prefident of that Claflis. 4. A Provincial Bifhop,Prefident of the Provincial Af-fembly. Bk there is no neceilky oftbefc.

5. O ? 1 he degree of their Power I fa ; d enough before. Iris intolerable they fhould havea Negative voteinExcommunkati-ons and Abfolutions and fuch Government of the people ( except the Parochial Bifhop ) fave only in cafe of app e*ils y and there I leave ic to each nuns confederation, though I had rather they had none: But whether they {hould be admitted a Negative in Ruling the Paftors, I determine not. Only in cafe of Ordination, 1 would have all refolve to do nothing ( except in a cafe of NeceflkyJ buc when the PrcftJent is One: and ftop there; which will permit him defacJo theufe of his Ntgative^ and : yet trouble no nuns confeienceto acknowledged jure that it Mufifo be; for to that none fhould be-forced.

This much I could willingly yield to for reconciliation ami~ unity ; And 1 doubt not but I fhallbe furncuntly reproached by fome for yielding fo far, and by others for yielding rio further.

AN D now at tail after thefe ( not needlefs) preparation^ 1 I come to the matn tfjbeftft)n i r ft 1 f, whethcr it be Necef-fdrj or Profitable for-the right Order or Teaee-of'tke Churches, to reftjre the extruded EyifcopACj? Andchis I «ktty,afld having (a id

fo much already for explication,(hail prefently give you the Rea-

fons of my denyal •, tn which the reft of the neceffary explication will be contained.

Argument i. That fort of Prelacy or other Government -which deflroyeth the End of Government, and it certainly inconfftent with the Neceffary Government and difcipline to be exercved in the Churches* is not tobereftored, under pretence of the Churches Order or Peace ( nor can be confiftent with its right Order and Peace. ) Butfttch is the Epifcopacy which was of late exercifed in England, and is now laid by. Therefore, &c.

The Major needs no proof; for few Cbriftians I think, will deny it. I f Epifcopacy as lately here exercifed, be the certain excluder of Government it felf and C hrifts difcipline,while it only retains the empty name, then doubtlefs it is not to bereftored.

The Minor I prove thus. If there be a very Natural Impofli-bility that the lateEngliih Epifcopacy though in the hands of the beft men in the world , (hould Govern the Churches as Chrift hath appointed, and as they {hould and may othcrwife be Governed ^ then the forefaid inconfiftency and deftru&ive-nefs is apparent. But that there is fuch a Natural Impoffibility for the late Englifli Epifcopacy to Govern the Church , thus I {hall prove, i. By (hewing you what is undoubtedly neceffary in Chrifts Government ; 2. And then what was the late Englifli Epifcopacy ^ and then 3. The Impoffibility will appear of it felf when both thefe are opened and compared together without any more ado,

1. And 1. Ic is paft controverfie among us, that Church Governors (hould watch over each particular foul in their flock, and inftrud the ignorant, admonifh the fain, convince gainfay-ers,counterwoi k feducers among thcm,feek to reclaim the wan-dring,ftrengthen the weak,ccmfort thediftreffed,openly rebuke the open obftinate offendors,and if they repent not, to require the Church to avoid their Communion, and to take cognifcancc of their caufe before they arc cut off; asalfoto A bfolvc the penitent, yea to vifit the fickfwho are to fend for the Elders of the Church : ) and to pray with and for them, &c. yea and to go before them in the wor(hip of God. Thefe are the ads of Church Government that Chrift hath appointed, and which each faithful Shepherd mud ufe, and not Excommunication, and

(51)

other Cenfures and Abfolution alone.

2.Butifthey could prove that Church Government contained* only Cenfures and Abfolution, yet we (hall eafily pr^ve it Impoffible for the late EnglifhEpifcopacy todothar. For, 3.It is known to our forrow that in moll Parifhes there are many pcrfons, and in fome greater Parifhes very many , that have li-ved,coramon open fwearers, or drunkards,and fome whoreraon-gers,common fcornersof a godly li:c,and in many more of thofe offences, for which Scripture and the ancient Canons of the Church do excommunicate men, and we are commanded with fuch no not to eat. And its too well Joiown what numbers of Hereticks and Seducers there are, that would draw men from the faith, whom the Church-Governours muft after the firft and fecond admonition reject. 4. And then its known what a deal of work is Neceffary with any one of thefe, inhearingaccufati-ons, examining WitnefTes, hearing the defendants, fearching into the whole caufe, adraonifliing, waiting, re-admonifhing, &c. 5. And then its known of*how great Nccefiity, and moment ailthefc aretothe honour of the Gofpel, the fouls of the ofFendors. to the Church,to the weak, to them without, &c. So thatifitbenegleded, or unfaithfully mannaged,much mifchid? will enfue. Thus in part we fee what the Government is.

Next let us fee what the Englifh Epifcopacy is. And i.For the extent of it,a Diocefs contained many fcore or hundred Pariflies^ and fo many thoufands of fuch fouls to be thus Governed. Perhaps fome Dioccffes may have five hundred thoufand fouls,and it may be London Diocefs nearer a million. And how many thoufand of thefe may fall under fome of the foreraentioned ads of Government", by our fad experience we may conjecture.

2. Moreover the Bifhop refideth, if not at London ( as many of them did ) yet in his own dwelling, many miles, perhaps twenty or thirty from a great part of his Diocefs, fo that moft certainly he doth not fo much as know by face, name, or report the hundreth, perhaps the thoufandth,or perhaps the fecond or third thoufandth perfon in his Diocefs. Is it Poffible then for him to watch over them, or to underftand the quality of the perfon and fad ? In Church Cafes the quality of the perfon is of fo much moment, that without fome knowledge of it, the bare knowledge of the fad fomerimes will not ferve*

(3+)

* I knov * 3. And then it is known that the Englifh Epifcopacy dcny-

Bithop ufint etn t0 t he Presbyters all power of Excommunication and A bfo-to the Kmz? ^ ution » U1 ' e *" s t0 prononnce it as from the Bifhop when he hath-tok fay that P a ^ {t : Anc * they deny him alfo all power fo much as ofcal-by the Order ling a finner to open Repentance, which they called Impofing ©f the Church penance : and alfo they denied all power of denying the Lords tfErigla?ki,a& Supper to any without the-Bifhopscenfure, except in a fuddert c'iaraed ( S to? ca ^ e > an( * c ^ en cne Y mu ^ P r <>fecute it after at the Bifhops Court; the form 06 and there render rhe Reafon of that fufpenfiofl : So that the Ordering of trouble, dinger, labour, time would be fo great that would be

Priefts) to fpentinit,thatfcarceoneMinifter of a hundred did venture on adminuter ttie . r \ r , . .

•Difcipline of lC oncc m * even ancl * even y ears » exce P c onl y K> deny the Sacra-Chrift : Bur ment to a man that would not kneel, and that they might do the Bifhops eafily and fafely.

undcrftooi 4< An( j t h en Confidcr further, that if the Minifter fhould be

their°pubU{b- one of an hundred, and fo diligent as to accufe and profecute incr their all the open fcandalous offendors of his Parifti, before the Bi-€enfures.For (hops Court, that fo he might procure that ad of Government ao fuck Ad- from them, which he may not perform himfelf, it would take ^ kr^T W aH his time > and perhaps all would not ferve for half ihe work, amoncr Us , or confidering how far he muft ridejhow frequently he muft attend, allowed: Nor &c. And then all the reft, or moft of the Paftoral work muft be would they negleded, to the danger of the whole Congregation. fnf Cr T e,n t0 5* Ic ls a 8 rcac P ena ^y t0 an mr) ocent man to travail fo far fromAeSa^ to the trial ofhisCaufe. But the fpecial thing that I note is this, a amentias the thatit is Naturally Impoffible, for the Biftiopto hear,, try and Rubrkk in judge all thefecaufes, yea or the fifth or hundredth of them, or r* Z ^ or R m T * n *° mc P^ aces one °f ^ ve hundred. Can one man hear fo many wSiirerh. hundred as in a day muft be before him,if this difcipline be faithfully executed ? By that time that he hath heard two or three Caufes, and examined Witneffes, and fully debated all, the reft can have no hearing •, and thus unavoidably the work muft be undone. It is as if you fet a Schoolmafter to teach ten or twenty thoufand Schollars ? Muft they not be needs unraupht ? Or as if you fet one Shepherd to look to two or three hundred feveral flocks-of Sheep, that are every one of them three or four miles afundcr, and fome of them fourty miles from fome of the reft. Is ic any wonder then if many of them be • . feft&

(?*)

6. But what need we further witnefs then the fad experience of the Church of late ? Are we not fure that difcipiine lay un-Txercifcd, and our Congregations defiled, and Gods Laws and the old Canons were dead letters, while the Bifhops keep up the lame and empty name of Governours f How many drunkards, fwearers, whoremongers, raylers, Extortioners, fcornersat a godly life did fwarm in almoft every Town and Parifh ? and they never heard of difcipiine , except it were one Adulterer or fornicator once in feven years within twenty miles compafs (where I was acquainted) that flood in a white fheet in the Chuch:We know that there was no fuch Matter as Church Government ex-ercifed to any purpofe , but all left undone , unlefs it were to undoe a poor Difciplinarian ( as they therefore fcornfully called them ) that blamed them for ncgleft of Difcipiine. For my part, the Lord my Judge knows, that I defire to make the matter rather better then it was, then worfe then it was ^ and I fo-lemnly profefs that for the Peace of the Church , I (hould fub-mitto almoft any body that would but do the work that is to bedone. Here is driving between the Epifcopal, Presbyterian and Independent, who it is that fhall Govern. I would make no great ftirragainft any of them all that would but doit effectually. Let it be done , and its not fo much matter by whom it is done , as it is to have it lie undone. But I can never be for * Its an eafic that party that neither did the work, when they might, nor pofmatter to fibly can do it. To be for them, is to confent that all (hould be P r "^ J! r . . undone- and that Drunkards and Railers and all wicked perfons Leflon- buc flu II continue fo dill, or continue members of our Churches in they that all their obfunacy : and that there (hall be nothing but the name would prafti-of Government and Cenfurc without the thing. Its hard making "% when men of Conference believe the contrary that have had the triall done open that we have had: If where good men were Bifhors thus it gap tolicen-was, what hope of better by that way ? We cannot fhut our tioufnefs, and eyes againft fo great experience. And certainly thofe Learned °7^ r ^ owa11 men among us that think fo much Difcipiine may ferve turn to^^ ?j. all the Congregations in the whole Diocefs,as the Bifhopcan hardly per-perform or have a Negative Vote in,do too manifeftiy fhew that fwade mm

they * are lefs friends to real godlinefs, and greater friends to fin, thac the y

mean as they teach, or are themfelvesfuch -as they defcribe, or really Would promote a holy life j elpe-<rially when Scorners zt a godly life were favoured more then the practifersof it.

F 2 and

(J4)

and care too little for the matter it felf while they contend about the manner or agent,then ferious Chriftians (hould do. If men once plainly (hew themfeives mecr formalifts, and would fet up a fcarccrow, and pull down all true Difcipline r by fetting up one man to do the work of five hundred , and making the exer-cife of it impoflible, what ferious Chriftian will ever take their part ? Not I while I breath : Who canchoofe but fee that fuch do feek their dignity, and Lordfhips, and worldly Mammon more then the Kingdom of Chrift. I know they will be angry with me for this language-, butfo are mod impenitent perfons with reproofs. I would advife all of them that* furvivcto lay to heart before the Lord , what they did. in undertaking fuch an impoflible task , and leaving fomany fouls and Congregations withoutChrifts remedy, and fufferingthe Churches to b.efo foul, while they had the Beefom in their hands.

This being fo raanifeft that it is impoflible for an Englifli Bi-fliop to Govern as they undertook fomany Congegations,l may well next argue from the mifchiefs that follow.

Argum. 2. np Hat Government -which gratifieth the Devil JL and wicked men, is not to be reftored under any pretence of the Order or Peace of the Church i But fuch was the Englifb Epifcopacyt therefore, &c;

The Major is unienyable, .fuppofiEg that it do not this by an avoidable accident, but by natural Neceility , as I have proved, I confefs fomcof the Men were fo Learned and Good men,that I think few mea honour their names more then my felf. But it is the way of Government that I have fpoke of

And Br the Minor,it is as plain from experience, and the argument before ufed. If it neceffarily exclude theexercife of ChrinY difciplinefrom moft Congregations^then doth it gratiHe Satan: But, &c.

And if it keep wicked obftinate finners from the power of difcipline, then doth it gratifie linners in their Sins, and confe-qaently pleafe Satan. But this it doth: therefore,(£rr

Who knows not ( for it cannot be denied ) that the generality. <ofthe rabble of ignorant perfons, worldlings, drunkards,haters <fifGodline-ft 3 .^.sre-v«y aealous for Epifco^cy 0 whifeft craki-

tudes of truly confcientious people have been againftit? And who knows not that they both fetcht their chief Motives from experience ? The ungodly found that Bifliops let them keep their fins, and troubled them not with this precifenefs, but rather drove away the precife preachers and peop'e whom they abhorred. And the godly people that diflikcd Ep fcopacy, did it principally on the fame experience., obferving that they befriended the wicked, at leaft by preferving them from the due rod of difcipline ; but exercifed their zeal againll them that fcrupled or queflioned at leaft their own (landing or a (Turned power, or theabufe of it, And then further,

Argum. J. T^ Hat Government which unavoidably caufethfe*

JL parations and divifions in the Church, %s notts '

he reftored under any pretence of its Order and Peace f But jack is

the Englijh Epifcopacy f therefore ; &c.

I know theclean contrary is ftrongly pretended, andr.hey SeemyPre-

tell us that, we may fee how Epifcopacy kept men in Unity , face to Mr.

by the many Se&s that fince are rifen. &ut let ic be obferved> Pleyc ^.°}. G . ro f

in That thefe Sects were hatchtj£ in the reparation which was- ^ 5 ^^y-

caufed by themfelve*. 2. That thelncreafe hath been iince there now ro iemed

was no Government at all. 3. It was not Epifcopacy, but theonlyasPres-

Magiftratcs Sword whofe terror did attend ir, that kept under bytcrieand

herelies in that meafure that they were r Had Epifcopacy floodtrie . Co ?? re "\

i 1 j pit'onai wav

on its own legs, without the fuppott of fecular force, fo that it ^doth any

might haveworkt only on the conference, then you fhouldhavc manthinkir:

fecn more Se&s then now, Do you think that if Epifcopacy were would-caft>#*

in Scotland in the Cafe as Presbytery is now, without the Sword uffT' 1 ".

to enforce it, that it would keep fo much Unity in-Religion as is

there? Its known in France and other places that Presbytery

bath kapc more Unity,and more kept out Herefiesand Sehifms,

even without theSword, then Epifcopacy hath done- with it,

4. But the thing that I fpeak of it undcnyable^ that it vm&

the pollution of our Churches that caufed the Separatism the:

Bifliops dayes to withdraw. Thi^wastheir common cry agaioft

us, Your Churches bear with Drunkards 3 Whoremongers, Rail-

crs*- open Scorners at Godlinefs 3 witkwhom the Scripture bids •

osnotsa^ And.weceukUotdsny i&^ -fort&N&ft&jW didker.

Here

,k:

itfo, by keeping out a<i efte&ual Diicipline. Only we told them, thatit was the Prelates fin, and not theirs that could no: help it, and that a polluted Church might be a true Church. And fo the Disciplinarian Non-Conformifh were fain by many painful writings to fupprefs the fpiric of reparation, or elfe it had been Like to have overwhelmed all s Mr. fobn Paget, Mr. "Brad. (hAw, Mr. Arthur Hi'-derfham, Mr. f*tm Ball, Mr. Brigbtman, Mr. Paul Bains, Mr.^ZW, Mr. Farmer, Dr. Ames , and many oiherfuch, were fain to make it a great part of their buhnsfs, to quench the hre of reparation, which even their perfecutors kindled by the exdufion of Diicipline. And yet the fenfe of ' the Churches uncleannefs was fo deep in mens minds, that it had bred fuch abundance of difcontended humors, that they eafily broke out, and turned into this diforderly fwarm which we have feen, as foon as the wars had but given them liberty.

And even to this day it is the uncleannefs of our Churches, ( wherein I would the Pallors were wholly innocent ) which maintainahmuchof thefeparation, among many fober godiy men. For the Churches were left fo polluted by the Bilhops, that in moft places the Presbyters dare fcarce go roundly about the cure, unlefs they had the* help of the fword, wherein yet for my part I think them deeply finful.

Argum. 4. ~T* Hat Epifcopacy which degradeth aII the Pres-X tyiirs in the Diccefs, or caufeth them to fn r pend the exercife §f an Effentialpart of their Offi:e, is net to be reftered unAtr anj pretence of right order, or ptAce. But fitch was the late Engl' fit EfifrofdCJ : therefore.

1 confeis this is the fecond inconvenience which followed) it, which I chink utterly intolerable, where there is any pofsibility of a remedy. The Major I fuppofe w.ll be granted. For though an Office may be unexercifed for a time on ibme fpecial reafon, yet if it be ftatedly fufpended, and that fufpcnfion eftab!;fhed by Law cr Cuftom, during the life of the Minuter, this is plainly a deftroying or nulling of the Office it felf, and not to be endured.

And that it is not to be endured appeareth thus 1. Beciufe the Office of :heP.esbyter is of Divine Inftiturion, and therefore

(59)

fore not to be nulled by man. I never yet read or heard oi any

i rx- • \* • i_ J J *U-.. r> C VlinlllOWS

more but one Divine of any reputation who denyed that Prei- mea i e ^p t ^. byters as now called are appointed in the Scriptures, and I thirik, petuafunt that one hath deftroyed his caufe by it, of which more anon. &u*\ Ymby 2. Becaufe the Church cannot with any fafety fpare the Office x ™°™™j£ of the Presbyters, becaufe they are many, perhaps many hun- p^JL'..^ " dred to one Prelate : and if fo many of Chrifts Officers be laid by, voco cum om7 £ it is eafie to fee what lofs the vineyard and harvelt may fuftain. gcelefia vetorip

The Minor I prove thus. That Epifcopacy which taketh from €0S yi*. Lc " the Presbyters the power of Church-Government, and alioweth ^JJ^i them only the power of preaching and adminiftring Sacraments, p r(€C ikatio»e r and thofc other parts of the work which thevdiftinguifti from Sacramcnth Government, do thereby deftroy the very Office of the Pres- & clavibun byters ( and fo degrade or fufpend them ) But the late Engiifh ^/fj^ Epifcopacy taketh from the Presbyters the power of . hurch- -JdivUua. r Governing ; &c. therefore (hemeanetFr

The Antecedent is well known by thofe that know their Canons, jnfeparablc ) claim and confiant practice in England, till the time of their ex- fl^^gjjjj clufion. That the Confcquence is currant appeareth thus. a p res byter to-Church Government is as real and as elTential a part of the P r ef- have theP^A-byters work and office as any other whatfoever. Therefore they erof the that take this from him, do deftroy his Office. £S^

The Antecedent is proved thus : if thofe Texts of Scripture p a J^*%^ which mention the Office of Presbyters, ARs 20. and 14. 23. and many other places do fpeak of Presbyters as now underftood,. and not of Prelates, then Ruling is as much <fFenti?I to their office as Preaching. This is proved, 1. From the exprefs words of the feveral Texts, which make them Overfeers of the flock, Aftszo. 28. and to be over the people in the Lord, to whom they are tofubmit, 1 Tbef.$. 12,1 3. and Rulers of them,whom they muft obey, as well as Preachers to them, H^ 13.7,17.24. 1 Tim.y^ t % 2. Its proved from common Confcnc. For, 1. Thofe that think thefc Texts fpeak of Presbyters as now un-derftood, do moft commonly confefs this fenfe of the Texr, v ?'*. that it makes them Rulers 5 only fome of them add, that themfelves muft be Ruled by the BiiTiops. 2.. He that denyetfo thefe Texts to fpeak of luch Presbyters, doth confefs that thofe-of whom it doth fpeak, are certainly Rulers of the Church.

And then I affume v But the general voteof almoft all Expo*-

Paflo,im fitors old and new, Epifcopal and others from the Apoftles daies ergo eft o,d\- Z[ \\ noW) as far as we can know by their writings, did take thefe

T el !f% es: Tes:", at leaft many of them , to fpeak of fuch Presbyters; necfe id offici- . _ »,. , , r • c • l t

um cis competit * n< H trunk the new expohtion or one man, is not to be taken gxabmjusaut againft the Expohtion of the whole ftream of Expofitors in ail }&us Eeclefi* a ge$, without better reafon to evince them to have erred, then V fed°7tm^] an y Inavc y ecfecn produced. At leaft, all the Epifcopal Du &riVuut*~ v ^ nC5exce P ctnatoneman » an d thofe that now follow his new .cnholica. Expofition, muft yield to what I fay, upon the authority of thefe

Grocius ibid. Texts.

p 7 /fc ^ ut l ^ l ^ is ^ v ' ne werc m ^ e r 'S nt > an d non c of thefe Texts

lubimllifvnt ^ c ^P oiccno ^ Presbyters, yet I make good my Antecedent thus. Zpfcopi) etfi for i. If Presbyters be of humane Inftitution, then neither cum msris Preaching or Ruling is any Effencial part of their Office by Di-Presbytcns id v i ne Inftitution • becaufe they have none fuch : and therefore I ^Inumdal' rna Y ^ a Y one is as effencial as the other : that is, neither is fo. nonprtpmt" 5 But yet of their humanly inftituted Office, it is as efTential a bxbent tamn part ftill rfor if it be true, that there were no Presbyters in the Mud Epifcopa- Church till about Ignatius his daies, yet its certain that when l yV°*rT im tnc Y vvcr c inftituted ( whether by God or man) they were as * unt ; JtL tru b T mt de Rulers as Preachers. And therefore we find their ad:o diibium Ignatius ftill calling on the people to obey the Presbyters as well eft, Epifcopif- as the Biihops. And Hierom tells us, ( Epifi. ad Evagr. ) how p' f? mm long the Presbyters governed the Churches Communi Confilio, Za-yf^Lu by Common Counfel or Confent, and how therafelvcs at Alex-mcrentur.idem /*w*<* chofe out oneand made him their Bilnop.-and Cyprian pag.3 io. tells us enough of the Presbyters ruling in Council or Conliftory

with the Bifhop in his time : fo that rte would do nothing without the Presbyters. Much more proof may eafily be brought of this, but that! find it now acknowledged, and fo it is needtefs. I will not go far, but only note a few Canons, e.Specially of the • fourth Council of Carthage. Can.23»is, Vt Epifcepus nullius Caufam auditt abfque pra/gntia ^/ericcrum fmrum ^ aliocjuin if* rita erit fen'entia Epifcopi, nift Clericcrum prafentia confirmetur. Cjx.IZ. Epifcopus fine Cenftlio Clericorum fmrum Chricos *w o*dinet • ita utCiviumajfenfum 3 & conmventiam, & tefti-monium qudtrat.

Can. 2Q.« Epifcopfts ft Clerico vel laico crimen impofaerit , dt-jdttc/itur adprohtionem in Sjnodum*

Can.

(4i)

Can. 32. Irritaerit donatio Epifcoporttm, vel t vcnditio i <velcm-natatio rei Ecclejiaftict, abfq; cotsnivirtia & fubfcriftiwe chri-corptm.

Can.34. Vt Epifccpus in qudibet lecofedens flare Prcsbjterum non patiatur.

Can. 35. Vt Epifcopusin Ecclefta in confefu Prsebyterorum fublimior fe-deat : Intra domum vero colleger* fe Presbjterorum ejfe cognofcat.

Can. 36. Presbyter, qui per dioecefes Ecclefias regunt } non a qui* b0Jlibet,&c.

Can. 37. Diaca.'Hsita fe Presbjteri at Epifcopi Mini fir um ejfe cognofcat.

Here you fee that Bifhops may not Ordain, hear any caufe, accufe a Clergy man or Lay-man, not give, fell, or Change any Church goods, without the Presbyters: and that he is their Col-legue, and muft not let them ftand if he fit, and that they Rule the Churches through the Dioceffes, and that the Deacons are Servants as well co them as to the Bifhop. Aunlius and Angufiine were in this Council.

If they that think it uncertain whether Presbyters be raenti- commmPref-oned in the New Teftaraent,and that think they began about JV- h ter ?]'. um natvus his time, do mean that yet they were of Divine Apoftoh-^^^ffaitk cal Inftitution, then they ftrike in with the Papifts in making the Hkr. Scriptures to be but part of Gods word,and inefficient to reveal See Grotlus all Divine inftitutions about his Church-Government,and Wor- uhl f u P-P'l$<h fnip,andfo we mud look for the reft in uncertain Tradition.Nay proringtnat* I know not of any Papift to my beft remembrance that ever Prelacy is noc reckoned up the Office of Presbyters under their meer unwrit- °f Divine ten Traditions. ? u Ce ^f

. If rhey fay that they are of Ecclefiaftica! Epifcopal Tnftituti- „£ y c £* on, not by infpired Apoftlcs, but by Ordinary Bifhops, then had many 1. They make all Presbyters to be jure Epifcepali, and Bifhops Churches and only and their Superiours to be jure Divino^s the Italians in the Bl{ W s * n Council of Trent would have had all Bifhops to depend upon p^Wrs, the Pope: But in this they go far beyond them ^ for the Italian except ordina-

. tion ( as Hier. and Chryfojl.) may do all that a Bifhop; and headdeth, Quid obflat quo miws id it a merpretemUf ut Fresbyteri ncminem potuermt ordimre contempt0 Epifcopo ?

Andpag. 359. He fhews that where Bi (hops are not, Presbyters" See the beginning of Bifhop ufhers Redu&iou of Epifcopal Governn

do rightly ordaiflg lmcr Papifts

c+o

Papifts therafel ves thought Presbyterie jure Divino. 2 . Either they may be changed by Bifhops who fet them up, or not: if they may be taken down again by man, then the Church may be ruined by man; and Co the Bifhops will imitate the Pope j Either they will Reign,or Chrift (hall not Reign,if they can hinder it: Either they will lead the Church in their way , or Chrift (hall have no Church: If man cannot take thera down, tben i. It feenas man did not Inftkute them ^ for why may they not alter their own inftitutions ? 2. And then it feemsthe Church hath univerfal (landing, unchangeable Inftitutions, Offices and binding Laws of the Bifhops making ; A*id if fo, are not the Bifhops equal to the Apoillcs in Law making, and Church Ordering? and are not their Laws to us as the word of God, and that word inefficient ? and every Bifhop would be to his Dio-cefs, and all to the whole Church , what the Pope would be to the whole.

3. Moreover, how do they prove that ever the Apoftles g ve power to the Bifhops to inflicute the order of Presbyterie? I know of no text of Scripture by which they can prove it-And for Tradition, we will not take every mans word that faith he hath tradition for his conceits, but we require the proof. The Papifts that are the pretended keepers of Tradition, do bring forth none as meerly unwritten, bur for their or dines inferiores^ and many of them, for Bifhops as diftinA from the Presbyters; but not for Presbyters themfelves. And Scripture they can plead none •, For if they mention fuch texts where Paul bids Titus ordain Elders in every City, &c they deny this to be meant of Elders as now ,but of Prelates whom Titus as the Primate or Metropolitan? was to ordain: And if it be meant of Elders, then they are found in Scripture, and of Divine Apoftolicallnftitu-tion.

4. If they were Instituted by Bifliops after the Scripture was written , was it by one Biftiop, or by^ many? If by one, then how came that one to have Authority to impofe a new Inftitutu on on the univerfal Church ? If by many, either out of Councilor in ; if out of Council, it was by an accidental falling into one mind and way, and then they are but as finglemen to the Church: and therefore (till we ask,how do they bind us? If by many in Council, 1. Thea let them tell at what Council it was

thai

(«)

that Inftituted Presbyterie, when and where gathered,and where we may find their Canons,that we may know our order ,and what Authors mention that Council. 2. And what authority had that Council to bind all the Chriftian world, to all ages? If they fay it bound but their own Churches, and that age; then it feems the Bifhops of England might for all that have nulled 4 the Order of Presbyters there. ButO miferable£*£/Wandraiferable world, if Presbyters had done no more for ir, then Prelates have done!

I conclude therefore that the Englifh Prelacy either degraded the Presbyters, or clfc fufpended totally an effential part of their office : for themfelves called them Rectors, and in ordaining them faid, £ Receive the Holy Ghofi : jvhofe fins thou dofi remit they are remitted, tohofe fins thou dofi retain they are retained~} And therefore they delivered to them the Power oftheKcycs of opening and (hutting the Kingdom of Heaven ^ which themfelves make to be the opening and (hutting of the Church,and the Governing of the Church by Excommunication and Abfolution: And therefore they are not fit men to ask the Presbyters ; By what authority they Rule the Church , by binding and loofing, when themfelves did exprefly as much as in them lay, confer the Power on them: And we do no more then what they bid us do in our Ordination; Yea they thereby make it the very work of our office: For the fame mouth, at the fame time that bid us C take authority to f reach the word ofGod"] did alfo tell us that whofie fins we remit or retain they are remitted or retained: and therefore if one bean EfTential, or true integral part at leaftof our office, the other is fo too. From all which it isevident, that if there were nothing againft the Englift* Prelacy, but only this that they thus fufpend or degrade all the Presbyters in England, as to one half of their office, it is enough to prove that they fhould not bercftored under any pretence whatfoeverof Order or Unity.

G 2 Argum.

C40

Argum. 5. pm T > H*t Epl fyfacj which gfacth the Government of A \ch\ and mamg mem of the Keys of Ex-

communication and Abfotution into the hands of a few Lay men^ I hive, ; .t and while the) take them from the Presbyters^ is n:t tabereftoredunder. can produce any pretence of Vni:j or Peace : Bjttfufh was the Englijh PrtU\ it under the C j : therefore y &c

Kin© own j^ e j^ijtft ; s p| a [ n : becaufe it is not Lay-men that are to be.

wherein he Church Governours, as to Ecdefiaftical Government: This is forbids that beyond Queflion with all.fave the Congregational, and they, any Church would noc have two or three Lay men chofen, but the whole pian or Prieft Congregation to manage this bufinefs,

Sere (houUl be The M" n P. r ^ s known by. common experience, that it was tee ^Chancellor: Char.ce.> r in h > curt, with his affiftants and the Regifier f And thiswas and fuch o:her meer Lay- men,that managed this work. If it be the occafioi f a id, that they did it as the Bifhops Agents and Subftirar.es, and *. c 1C c ?~~ therefore it was he that did it by thera - I anfwer, 1. The Law they muft for put it in the Chancellors, and the Bifhops could not hinder riuir own ad- ir. 2 , If the Bifhops may delegare others to do their work,then vantage and j t feems Preaching andRnling,Excommunica:rng and Absolving proht have mavaswelibe done by Lay-men as Clergy men : Then they accordingly : ma V commiition them alio to admimlter the Sacraments: And fo SotheRegi- theMiniftry is not necefTiry for any of thefe worsv but only a Bites, Pio- fhop to depute Lay-men to do them; which is falfeandconfufive. ftors, Apyara-

to s, were pcffimnm ■ ™ m '• G&eodmzriy Bifhop of G'.o:, in the Preface to his Two

Myftenes, &c,

Argum. 6. r I i Hat Epifcopacj wh chveceffari/y ovrwhelmeth -** the fouls of the B<Jh>ps with the m.f hainous guilt ', of negeQing the many thoufand fouls who e charge tkey nndertakfyis not to be reforedfor Order or Peace (For m n are not to be ove whelmed with fuch hainous fin on fuch pretences) But fuch is the Engl:ft Pnlacy : and that not accidentally, through the badnefe of the menonlv , but unavoidably through the greatnefs of their charge, and the Natural Impofiibility of their undertaken work. H< >w grievous a thing it is to have the blood of fo many thoufands charged on hem, may foon appear. And that man that, undertakes himfelf the Government of two or

three

c+o

three, or five hundred thoufand fouls that he never feeth or

knoweth,norcan pofiibly fo Govern, but mud needs leave it undoae ( except the (hadowofa Government which is committed to a Lay Chancellor, ) doih willfully draw this fearful Guilt upon himfelf.

Argum. 7. HP Hat Epifcopacy which isthe prodn-Sl of Trend "*- Ambition and Arrogancy^contrary to the exprefs command of Chrifl ., is rot to be reftored for Order or Peace. But fuch ii the late Engtifh Prelacyuherefore,&c.

The Major is undoubted. The Minor is proved thus. Were it not for p oud Ambition men would not ftnve to have the doing of more work then an hundred times as many are able to do,, and thcanfwering before Gr>d for as many fouls : but the Eng i(h Prelates did ftrive to have the work and account of many hundreds; therefore, &c.

The Minor is proved and known by experience. And the Major is proved thus. 1. From the common averfnefs that all men have to labour, excefiiveoppreiTmg labour, and that fpiritual toOi 2. From the felf-love that is naturally in all .* Nomancan naturally and rationally dedrethat which would tire him, op-prefs him, and finally damn him, ' without g-eat repentance, and the fpeciall mercy ofGod, unlefsby the power o£ fomeluftthatdraweth him to it. 3. And common prudence will teach men not to thruft themfelves into impoflible undertakings. Ifwefeea mandefirous to have the Rule of a whole County under the Prince, and that there < fho-uld be no juftice of-Peace, or other Magiftrate to Rule there but he , though he know that he muft anfwer it upon bis life, if the County be not well Ruled,astothepunifhingofalltheknowndrunkards,(wear-crs, adulterers, &c. in the County ;. may not any man fee that Ambition makes this man in a manner betides himfelf, or e fe he would never fet folightby his own life,as certainly and willfully tocalVit awayjby undertak nga work whichhe knoweth many men are unable to perform : And Ambition it muft needs be, be-caufe Honour and Preheminency is the bait and thing contended for, andthereisno-hingelfetodoic. And how cxprefiydoch Gbriflforbid this to hts Apoftles, telling them, £ mthyouit [hdl,

G3 not

C+O

r.-t be ': '• hut he tbtt vrillbetbtgnrntfl x fhall hthe fervsnt of all*] Luke 22 26. As dk : \ otazam

/;-: ; ','::r.:nfk % WtcMxUpco cux.t 'u: :-": >,':■> Cmjmgfiml

-. ~_ Speaxing of the Prelates. 1 own not Cenfure, but own Chrifts prohibition. Certainly the Honour is bu: the appendix for the worx fake, ar.d the work is the firft thing and the mam 0; the crrcr Ar.d I wou'd .-.:.•: w uhethtt they would f'.rive thus for the work tod the terr.ble accou without the honour ar.d world// gain. Na\ c: trey r.ot ceftroy the work, v. hie they quarrel for the doing of it, for the honor faxe r If it were the Churches good and the worx that they fo . r..z:td, they would contend that fo many fhouid have the doing of it as are neceflary thereto, and no: that none fhouid c. t but they. He that would turn all the labourers out of the Harvelt laving himfelf, in aii this County, that he may maintain fan own privi.edge. I fhouid thinx dorh no: much mind the good of the owner, or the we.l doing of the worx, or his own fafecy, if he were to aafwer for all upon his life.

Argum. S. ""T"" Hat epifesfacj which fo far gratifrth Uz.j Mmi? JL fierj as to eafe them of the mofi painful, tr:nhli ":m and hazAracns tart of their wcri^ ijnettebe referred fsr order ok *ni:j : cut Cuch ~a: the late Entli/i Prelacy : therefcre $ &c.

The Major is undoubted. The Minor is before proved as :o the worx 1: felf. And as to the quality and consequents, experi-enccputteth i: pa ft ail doubt, that the worx 0: Government and Overfight.isincomparably csore troublefom then the preaching of a bermon, Baptizing, adminiftring the Lords Supper, and praying with them. When we come to touch men by perfonal reproof, and make that pub.;xe, and that for difgracefol fuw, and fufpend or excommunicate them if they be obiunatc, ofu-ally we do not only turn their hearts againft us^ but they rage againft us, and could even be revenged en us with the cruel.e~f* revenge. We find that all the Preaching in the world doth not fo much exafperate and enrage men, as this Difcipline. I can Preach the moft cutting and convincing truths, in as ciofe a manner as I am able, to notorious wicked livers, and they will bear it patiently, and fay it was a good Sermon, and fome of them fay

that

C47)

that they care not for hearing a man that will not tell them of their fins. And yet call them to an open confeffion of thefe fins in the Congregation, or proceed to cenfurc them, and they will rage againft us as if we were their mortal enemies. The Bifhops let all thefe men ( alrnoft ) alone -, and therefore never exafperated them .-and fo now they rage the more againft us, and love the Bifhops the better, becaufe they were never ^fo troubled by them.

And here I cannot but note, how grouridlefs that accufation is of fome Prclatical men againft the Confcionable adverfaries of their way, when they fay, the Presbyters would fain have the Reins of -Government in their own hand: which may be true of the unconfcionab!e,that know not what it is that they undertake: but for others, it is all one as to fay, They would fain have all the trouble, hatred and danger to themfelvcs. Thefe Ob je&ers (hew their own minds, and what it is that they look at mod themfelves. and therefore think others do fo: its dear bought honour that is purchafed at fuch rates of labour and danger. I here folcmnly profefsfor my own part, that if I know my heart, I am fo far from thinking it a defirable thing to Rule, much lefs to Rule a Dioccfs, that if I might fo far gratifie my carnal de-fircs, and were not under the bond of Gods Commands, and fo were it not for fear of finning and wronging mens fouls that are committed to my charge, I would give, if I had it, many thoufand pounds, that I might but Preach, Pray, Read, Baptize, adminifter the Lords Supper,though I did more then I do in them, and be wholly freed from the care and trouble of overfight and government of this one Congregation,which is further required. O how quiet would my mind be,were I but fure that God required none of this at my bands, nor would call me to any. account forthenegleft of it / And that this is not my cafe only, but the common cafe to find Difcipline (o troublefom, is apparent in this; that the whole body of the Nation ( for the generality) have contended againft it thefe many years, and in alrnoft every Congregation in England, the greater part do either fcparate from the Mmifters, and forbear the Lords Supper, or fome way oppofe it and withdraw, that they may avoid it. And moft of the Mtnifters in England even godly men, do much, if not altogether negleft it, So that fome through a Carnal indulging of

their

their own cafe and quiet, and to avoid mens ill will •, and fome through the, great oppofittons of the people, or for one fuch caufeur other, do lee all alone. In fo much, as even here in this County where we have aflbciated and engaged our felves to fome, execution of Difcipline, this work goes en fo heavily as we fee, and need not mention further : when yet there is not a dales omifsion of Sermons and other Ordinances: fothat its apparent that its it which all lazie, carnal, man-pleafing Minifters may well comply with, as that which fuites their Carnal Interefts, jto be free from the toil and care of Difcipline.

If you fay, why then do the Bifhops defire it, if flefh and blood be againft it ? I anfwer -Experience and the irapofsibility of performance tells us, that it is not the work, but the empty name and honour that they took up .-and that indeed the flefh . doth much more defire. Had they defircd or been willing of the work, as they were of Lordfhips and Riches, they would have done it.

Argum. 9. ^1 0 Epifcopacy y {atleafi which hath fo many ..LN evils as aforefaid attending it) which is not of Gods Inftitution, fhonld be admitted into the Church* The late Englijh Prelacy , as to the difapproved properties before mentioned ^ is not of Cods Inftittition : therefore it is not to be admitted into, the Church.

The Major is confeffed by all that plead for the fus Divimm of Epifcopacy y or moft : and with the qualification, from the ill confequcnts, will be yielded by all.

The Minor I prove by parts; 1. That the exclufion of Pref-byters from Rule, and the putting the Government from them into a Lay-mans hand, with the reft before mentioned, are not of Divine Inftitution, is proved already, as much as needs. 2. If at the prefent we yield a fuperintendency or preheminence of one Paftor before others, yet the Controverfie remaineth, whether a Prelate fhould be only Parochial, that is, only the Prefident of the Elders of one particular Church, or at the ut-moft of that with two or three, or a few neighbour fmall Parifh. cs which he may well overfee, without the negled of the Difcipline. Now I know not how any man of that way can prove

but

(*p

out of Scripture, that a Bifhop mud have more then one Parifh, much leis more then three or four, or a few. For it is confeft by uiem,foroughcI know, that Scripture doth not determine how many Presbyters, or Churches a Bifhop muft have under him, ( only we fay he muft have but one :) for the main thing that they labour to prove is, that a Bifhop is above Presbyters as to Ordination and Jurisdiction: and fo he may be if he be a Parifh-Bifhop : for a Parifh-Church may have a Curate, and 2 or 3 Chappels with Curates at them, befides Deacons 5 and according to the old courfe, perhaps many Presbyters more that did not publikely preach ( though they wanted not authority ) but overfce the flock. Now one man may have all that moft of their Arguments rcquirc,if he be but the chief over this Parifh Presbytery.

But perhaps they will fay, that according to Scripture, every City only muft have a Bifhop, and therefore all the Country about muft be his D;ocefs, though the number of Churches and Presbyters under him be not determined. To which I anfwer, that the word Only, is not in Scripture: no Text faith that it was Only in Cities that Churches or Bifhops wcreco be feated.There is no prohibition of fctling them in Villages.

It will be faid, that There is m example of any Bijb&f but in a City. To which I anfwer. i. Themfelves ordinarily tell us in cafe of Sacrament gefture, and many other things, that examples do not alway bind affirmatively; much lefs can they prove that they bind negatively ; I mean, not to do that which was not done. Can you prove in Scripture that there were any particular Churches or AfTemblics for Sacraments and other worfhip in Villages? If not, then is it lawful now to have any ? If not, then all our Parifh Churches in the Country are unlawful. If yea, then why may we not have Bifhops in the Countreys without Scripture example, as well as Churches ? for we ftiall prove that thereafons why there were none or few Bifhops in the Country, was for want of Churches for them to overfec. The Gofpel was not then preached, nor any Bifhops placed in many Nations of the world: it doth not follow therefore that there muft be nonefince. ,2. The rcafon is evident why Churches and Bifhops were firft planted in Cities ; becaufe there was the grcatcft Concourfe of people 1 not that God loves a Citizen better then a

H Countrey-,

Countrey-man, or that he will hare his Churches fo limited to foil, or place, or fcituation : it is the number of perfons where-ever they live, that muft be regarded, that the Church be not

too great nor too fmall i but if there be the fame number of people Cohabiting in the Countrey, as one of the Apoftolical Churches did coniift of, then there is the fame reafon to have a. Church and Bifliop in that Country Village, as was then for. having one in a City. 3. E 1 dcrs (hould be ordained in every, Church, and therefore Bifhops ( for fome of them fay that thefe were Biftiops) But C hurches may be in Country Villages -. therefore Elders and Bifhops may be in Country-Villages. 4. L prove from Scripture that there were Bifhops in Villages, or out. of Cicies,thus. Where there was a Church,there was a Bifhop.But in a Village there was a Church •, therefore. The Major I prove, from y4#. 14.23. compared with .1 Tirn.^. They ordained them Elders in every Church;or Church by Church :but thefe Eders are called Bifhops in 1 T>m. 3 • (and by foracsf that way maintained. tobefuch.J

For the Minor I prove it from Rem.16.1. where there is men-, tion of the Church at Qenchrea : but Cenchrea was no City, but, as Grotitis fpea^s, Partus Corinthiorum, ut "Piraus Athenie»ftum 9> vlz.adfinum Saronicum: apfaret ibi Ecdefiant fuijfe Cbrifiiano-rum. Grot, in Ad. 18.18. & in Rom. 16.1. vide et Downam , v Defenf. pag..1,05.- who out of Strabo faith , it was the Port. that ferved moil properly, for Afia. But Bifhop Downam faith f ibid. ) that Cenchrea was a Parifh fubordinate to the Church of. Corinth, having not a Bifhop er Presbytery, but a Presbyter af-fifnedto it \ fo before he faith, by a Church, he means a Compa-. n) of -Chr';films having a Bifhop and Presbytery, ] But if he wilt fo define a Church as that the Prelate (hali enter the Definition^ then he may well prove that every Church had a Prelate. And. fo a Patriarch may be proved to be NecefTary to every, Church, if you will fay, you mean- only facb congrega-. tions as have a Patriarch. But it was denominated a Churchy j4&. r i-4..2$\ beforethey had Presbyters ordained to them, and. fa before fixed Biftiops: when the Apoftles had converted and congregated them, they were Churches. And the Text faith chat they ordained them Elders in every C hurchjor Church by Ctachj; and therefore Ctnchrea being a Chrutcb, muft have fuck,

Elders

<

Eiders ordained to it, according to the Apoftles Rule. And that it was a Parilh with one Presbyter Tubjed to Corinth, is all unproved, and therefore to no purpofe.

5. Yet 1 prove that the Enghfh Prelacy on their own grounds, iinot^r/D^'^inthatitisagainfttheword of God, according to their own interpretation • of which next.

Argum. 10. ~T" Hat Epifcopacy which is contrary to the word X of Gody or Apofiolical Inftitution, according to their own interpretation , is not to be reftored. But fuch is the late Mnglijb Epifcopacy : therefore, dec.

1 prove the Minor (for the Major needeth none :) according to their own interpretation otTit.1.5. and other Texts ; Every City ftiould have a Biftiop, (and if it may be, a Presbytery ) ( And fo many Councils have determined, only when they grew greater, they except Cities that were too fmall: but fo did not PjhI ) But the late Epifcopacy of England is contrary to this i for ■ one Bilhop only is over many Cities.if therefore they will needs have Epiicopacy, they ftiould at leaft have had a Biftiop in every City .-and though we do not approve of confining them to Cities, yet this would be much better then as they were: for then

1. They would be nearer their charges,and within reach of them.

2. And they would have fmaller charges, which they might be more capable of overfeeing * for there would be ten or twenty B (hops for one tharbenow. If they fay that except Bathand Wtlls Coventry andLici.fi Id^ov fome kw t they have but one City. Ianfwer, its not io. For every Corporation or Bunough-Town is truly ^i^j. and therefore (hould have a Bilhop Letthem therefore either prove that a Market Town, a Burrough, a Corporation, is not ™a/< 5 or elfe let every one of thefc Towns and • , Burroughs have a Biftiop, to govern that Town with the Neighbouring Villages by the confenc and help of the Presbyters of thefe Vil ages, (according to their own grounds.J And if it were

fo, they would be no more then Claflical biftiops at moft.

Pe haps they'le fay that, while we pretend to take down Bi- . (hops, we do but fet up more, and would have many for one, j while we would have every Corporation or Parifh to have a Biftiop. To which I anfwer, its true: but then it is not the fame Anfw* fort of Bifhops which we would exclude and which we would

H 2 multiply.

(5*>

multiply : we would cxcladc thofe Bifliopt that would undertake two or three hundred mens work themfelves, and will rule a wholeDiocefs alone ("or by a Lay Chancellor) when every confcionable man that hath faithfully tryed it, doth feel rhe overflghtof one Congregation to be fo great a burden, thac it makes him groan and groan again. We would exclude thofe Bifhops that would exclude all others in a whole Diocefs, that they may do the work alone, and fo leave it undone, while they plead that it belongs to them to do it. If they will come into the Lords Harveft, and exclude from the work of Government, the Labourers of a whole County or two, we have reafon to contradict them. But this is not to bring in more fuch Bifhops asthcy that will (hut out others, but to keep in the neceffary labouring Bifhops whom they would fhut out. Nor do we (hut out them themfelves as Labourers or Rulers, but as the excluders of the Labourers or Rulers. If we have a Church to build that requireth necefUril.y two hundred workmen, and fomc Pillars in i: t> Ered, of many hundred tun weigh:,if one of the workmen would fay, that it belongs to him to do it all himfelf, or at leaft when the materials are brought to the place prepared, to rear and order and place every ftone and pillar in the building, I would no orherwife exclude the vain pretender then by introducing necefTiry help that the work may be done ^ and I ihould think htm a (illy Caviller that would tell me, thatwhilel exclude him, I do but multiply fuch as he; when his very fault confided in an hinderance of that neceffary multiplication. ®bjeti. i. I know that fome will fay, that we feign more work ihen is to

be done ^ and we would have the fentence of Excommunicato tion pafs upon every light offence. I anfwer; that it* a thing that we abhor: we would have none Excommunicated but for obfiinacy in hainous fin ; when they will not hear the Church after more private admonition. But there*s much more of the work of Government to be done on men that are not Excom-municable, to bring them to Repentance, and open confeflion, for roanifefiation of that Repentance to the fatisfa&ion of the Church : but what need we plead how great the work is which every man may fee before his eyes, and experience piutetb be* yond difpute ^ Furthermore that the Eoglifh Epifcopacy is diflbnant frontall

Scripture

CT3)

Scripture Epifcopacy, I prove thus. The Scripture knoweth bur two forts of Epifcopacy : the one General, unfixed as to any Church or Country or Nation ; which was not called Epifcopacy in thefirft times: the other fixed Overfeers of determinate Churches appropriated to their fpecial charge : thefe were called Bifhopsin thofe times ; whereas the former were, fome called Apoftles, from their immediatamiflion and extraordinary Pri-viledges; or Evangelifts, or Fellow-labourers and helpers of the Apoftles, or by the like titles fignifying their unlimited indeterminate charge.But our EnglifhBifhops are neither of thefe; therefore not any of Scripture appointment but different from them. i. They are not of the Apoftolical Order of General Mmifters.-for i. Their principal work was Preaching to convert, and congregate, and then order Churches; but our Bi-fhops fcldom preached, for the moft part. 2. They were not tyed to any particular Church more then other, fave only as prudence direded them p o tempore & re vati, for the fuccefs of their work for the Church Univetfal • nor were they excluded or retrained from any part of the world as being another mans Diocef* ^ fave only as prudence might direct them for the common good, to diftribute chemfelves pro tempore. This is apparent i. by Chrifts Commiilion,who fendeth them into all the world, only by certain advantages and particular calls, fitting Peter more for the Circumcifion, and Pant for the Uncircumcihon, when yet boih JW.rand Paul and all the reft, did preach and look to both Circumcifion and Uncircumcifton. 2. By rhe Hi-flory of th a ir peregrinations and labours, which {hew that they were not fo hxed^ whatever fome writers may ungroundeJly affirm.. EufbiHs ( difcrediring by fabulous mixtures rhe lighter iort of his TeJiimonies, and cenfured by fome rejrcVion by Gelafiusand others) ard fome with h ; m, do cell us or fome fuch ; things, ai fome Apoftles being fixed Bi("hops, but with no fuch proofs as (hould lausfie a man that weighs the contrary intimations of scripture, and the difcord of thefe reporters among-themfelves. Only itiscertain, thacnatureit felr" wou;d (ore-drain them that as they could be but in one place at once, fo they could not be in perpetual motion : and prudence * ou'd keep fchemlongeftih thofe places where moft work was to be done. Mud therefore PshJs three years abode at Efhefm and the r eich-

H S bouring^

c*o

bouriog parts of esffia, did not raafce him the fixed Diccefan Bi-(hop oi Ephefus.

And what 1 fay of the Apoftles, I fay alfoof many fuch Itinerant unfixed M nifters which were their helpers, as Silas, Apollo^ BamAbts,Titus,Timothy,StcYov though Timothy be ea led by iomc Aniens the rirtt Bifhop of Ephefus, and T'\tut of Crete ; yet it is apparent they were no fuch fixed Minifters, that undertook a Dice's durante vita as their proper charge which were then csl.ed Bifhops-, but they were Itinerant helpers of the Apoftles in ga:hering, planting and firft ordering of Churches. And therefore Titus was left in a whole Nation or large Ifland, to place hfhops or Elders in each City, andfet things in order, and this but till Paul come, and not to be himfelf their fixed Bifhop : and Timothy is proved by Scripture to have been unfetled and itinerant as a helper of Paul, after that he is by fome fup-pofed to be fixed at Ephefus. I will not neeclefly aft urn agerc : let any man that is unfatisfied of this, read impartially Mr. Print unbifhoping of Timothy and Titus, and note there the Itinerary of Timothy from Scripture Texts. If therefore our Bifhops would have been of the Apoftles and their General helpers race, they fhould have gone up and down to gather and plant Churches, and then go up and down to vifit thofe which they have planted j or if they live where all are Enchurched already, they fhould go up and down to preach to the ruder fort of them, and by the power of the word to fubduc men further to Chrift, and to fee that all Minifters where they come do their duty/eproving and admonifhing thofe that negleft it, but not forbidding them to do it, as a things belonging only to them. And by Spiritual weapons and authority fhould they have driven Minifters to this duty, and not by meer lecular force ( of which more anon. )

2. And as for the fixed Bifhops of Apoftolical Fnftitution,our Englifh Prelacy are not like them. For the fixed Bifhops efta-blfhedbythe Apoftles were only Overfeers of one particular Church : But the Englifh Prelates were the Overfeers of many particular Churches. Therefore the Englifh Prelates were not the fame with the old Bifhops of the Apoftles inftitution.

The courfe that the Prelates take to elude this argument is by giving us a falfe definition of a particular Church. That wc may noi therefore have any unprofitable ftrifc abonc words,

I ft.ll fignifie my own meaning. By a ParticularChnrd. I mean an Affociated or combined company of Chnft.ansi for

in the way toheaven.under the Guidance of«» L r h f u J Beers rone Elder or more;) fuch as areundmded.or Churches ofthefirft order commonly called Ecclefu Prim* as tocx.-ft nee and which comainnot divers Policial Churches m them. AftmiW I mean not: forthats not a Political Church.havmf; no Pator An accidental company of ChnftiansI mean not Forthofc a no Affociafon, and fo no Polkical Church: Nor do I mean aNational,or D.ocefane or Claffical Church, or any the, Ug, which are compofed of many partxularChurches of the firft order, conjunct. It is not of Neceffity that they alway or moft ufually meet in one Congregation i becaufe its poffib e they m y want a capacious convenient room, audits poffible they may-be under perfection, fo that they may be forced ro meet fecre-ly in fmallcompanies, or there may befome aged weak peopc or children that cannot travail to the chief place of Meeting, and fo may have fome Chappels of eafe, or (maller meenng Bu ftillitmuft be a number neither fo b,g norfo (mall as to beuncrpable of the ends of Affociat.on, which enter the defim-tion • however weaknefs, age or other accidents may hinder fome'members from that full ufefullnefs as to the«"«" end wh,:h o-her members have. So that they which are fo many or live at fuch a d.ftance as to be uncapable of the ends are not fuch a Church,nor are capable of fo being« Vor the number will alter the fpecies.ln a word.it cannot.I think.be proved that .n the Primitive times, there was any one fixed B.lhop that Governed and Overfaw any more then one fuch particular pohueal Church, as was not compofed of divers leffer pol.tical Churches: nor than their Churches-which any fixed Biihop overfaw were more then could hold Communion in Wornnip in one publick place, forio many of them as could ordinarily bear at once ( tor all the fa-milJs cannot ufually comeatonce i ) they were not greater then fome of our Englfti Parifhes are, nor ufually the tenth par foereat I have been informed by the jud.c.ou. inhabitants, that there are fourfcorethoufandinGi/wCnpp/e^rPariilun Lou-it»: and about fifty thoufand m^p^.and fourty thouland m SefHlchnu There cannot any Church in Scripture be found

CfO

that was greater, nor neer fo great as one of thefe Parifhes. No not the C hurch at Jerufalem it felf of which fo much is faid : No not if you admit ail the number of moveable Converts and So-journours to have been of that particular Church,which yet cannot be proved to have been fo.l know Bifhop Dorvnam doth with great indignation Difpute that Dioceffes were before Parifhes, and that it was more then one Congregation that was contained in thofe Dioceffes; We will not contend about the name Diocefs and Parifh , which by the Ancients were fometime ufed promifcuoufly for the fame thing ; But as to the thing fignified by them, I fay that what ever you call it, a Diocefs, or a Parifh, there were not near fo many fouls asinfome Englifh Parifhes •, nor take one with another , their Churches commonly were no more Numerous then our Parifhes, norfo numerous. A Diocefs then and a Parifh were the fame thing, and bo:h the fame as our particular Churches now are £ that is, the Ecclefdt prima, or Soceities of Chriftians combined under Church-Rulers,for holy Communion in Worfhip and Difcipline. And there were no otherwife many Congregations in one Church, then as our Chappies of eafe, or a few meeting in a private houfe becaufe of rainy weather,are many Congregations in one Parifh. The forefaid Learned and Godly, ( though angry ) Bifhop Downame, faith Defli.z.cap.i. page 6. that [ Indeed at the very firfl Qonverfion of Cities > the white Number of the people converted , being fome not much greater then the Number of the Presbyters placed among them y r»ere able to make but A fmallCongregatien.~]Ca\\ that Church then a Diocefs or a Parifh, I care not, fo we come near an agreement, about the proportion of Members that the definition be not overthrown, and the ends of it made impoffible by thediftance,number, andunac-quaintednefs of the members that cannot have any Church communion immediately one with another. I f there be no communion, how is it a Church ? Nayorif there be no fuch communion as confifts in mutual afliftance and conjunction in Worfhip, and holding familiarity alfoin our converfation (which the excommunicated are excluded from ) And if a communion there be, it is either Immediately the members themfelves Affembled,or elfc but Mediately by their Officers or Delegates. If it be only by the latter Mediately , then it is not the £c-

chfi*

(*7)

cleftaprima 9 but orta: It is an ajfociation of fever at Political Churches : For that is the difference between the communion of a (ingle particular Church, and many combined Churches,thac as the firft is a combination of perfons and not of Churches, fo the communion is held among the Members in common, whereas the other being a combination of Churches, the communion is maintained orderly by Officers and Delegates, joyning in Syneds,and fent from the Congregations. If therefore it be an Immediate ordinary .communion of members in Eccleiiaftical affairs,^. Worfhip and Difcipline, that is the Particular Church that I intend, call it what you willelfe,and whether there may be any private meetings in it befides the main body, or not,as poffi-bly through fomc accidents there may be; and yet at Sacrament and onthemoftfolemncoccafions, the fameperfons that were at Chappels orlefs meetings,rEay be with the chief Aflembly.

But I fhall proceed in the proot of this by the next Argument, which will ferve for this and the main together.

Argum. 11. *Tp Hat fort of Church Government may moftfafc X ly be now pratlifed which was ufed in the Scripture times , and thats lefs fafe which was not then ufed. But the Government of many Elders and particular Churches by one Bifhop ( fixed, and taking that as his proper Diocefs, fuch as the Englijh Bifhops were) was net ufed in Scripture times.There* fore it is not fo fafe to ufe it or reftore it now.

The Ma jor is proved hence : i. In that the Primitive Church which was in Scripture times,was of unquestionable Divine In-ftitution , and fo moft pure. And it is certainly lawful to practice that Church-Government which alone was pra&ifcd by all the Church in the Scripture times of the New Teftament. 2.Becaufewe have no certain Law or Direction but Scripture for the frame of Government as jure Divino. Scripture is Gods fufficient and perfect Law.If therefore there be no mention of the Practice of any fuch Epifcopacy in Scripture,no nor any precept for the practice of it afterwards, then cannot we receive it as of Divine Inftitution. The Objections fhaJl be anfwered when we have proved the Minor.

And for the Minor I (hall at this time argue from the Concef-

iidnsofthemoft Learned and Reverend rran ihac at this time hath deeply engaged himfelfin defence of Epifcopacy, who doth grant us all thefe things following, i .That in Scripture times they were the fame perfons,and of the fame office that were called Bifhops and Presbyters. 2. That all the Presbyters mentioned in Scripture times, or then inftiturcdCas far as we can know had a Power of Ordination. 3. And alfo a Power of Ruling theChurcb, Excommunicating and Abfol vine. 4. That there was not then in being any Presbyter ( fuch as the Bifhops would have in thefe rimes) who was under the Bifhop of a particular Church or Diocefs. His words are thefe £ And Although this title of X\?i7frjicci, Elders^ have been alfo extended to a fecond Order in the Church, andis now only in fife for them , under the Name of Presbyters , yet in the Scripture times it belonged principally , if not alone to Bifhops; there being no Evidence, that any of th*t fecond order were then inftituted, though foon after , before 1 he writing ^/Ignatius Spiftles there were fuch inflituted in all Churches.] 5. it is yielded alio by him that it is the office of thefe Presbyters or Bifhops to Teach frequently and diligently 5 to reduce He-reticle, to reprove, rebuke, Cenfuie and abfol ve, to vific all the fick and pray with them, &c. And therefore it muft needs follow that their Diocefs mufrbeno larger then that they may faithfully perform all ihis to rhe Members of it: And if there be but one B.-fhop to do it,lam men certain then by experience that hisDiocefs mult be no bigger then this Parifn^nor perhaps half fo big.tf.And D .^ . it mu r . nccviVfc>l!ow,tbac in Scripture times a Panicuiar Church p^oS, " confifted.no: oHeve al Churches aflbcated,nor of feveralCon-[ §.9. Prlus grcgations ordinarily meeting in feveral places forChriftian cora-mn njqucciuzfc munion

verum efje

quod pro concejfg frmiiur (in unit civil.ne ?iim fuifj'e pluris Sp'fcopos ) Quanrjn enim in una Scclefa ant Ccetupluves frnul Zpifcopi nunquam fmrm^mhil tamex obflarc q iin in eadem sivitate duoaDquando diflermnai. CxiiLifucrmt^duvlHis Apoflolis ad fidm adducii,diverjis for-fan dialcttis & ahquando ritibm disjuutth quibus duo itidem Epifcopi fcorfw, & divifis A\i':?Qtspr<efiderent.

Et P« # XI1 ; §• **• [ E.this ratio conjlat, qnare fine Trcsbytcronm mentio-ie intervemevte, Epifcopis Viaconi immediate.adjiciamur- quia fciiicet in fingulis Macedonia civitatibm-, quam-tris Epifcopus tjjch m»dum V&sbylm conptuti fun>, Djacon'u tantum -nfU pvfffifio* ubiy Epifcopis ad\untiis.

Mark well the flaring of the queftion by Dr. H. DlfTert. Epift.§. 30*3 1 *The controver-ik is not QHibus.dmurn nmimbus cogiiti fuerint ecdefmum Rottores ,' fed r an ad Mum in

fingulan

c

fi-igiilari EccieJU, madplurcs,potcftas iftj. dcvenerit. Nos adumm fingularem Prtfecim quem exprnofiore Ecclefia ufn Spifcopum vulgo dicim'is, poteftatem ifiam in fmgulan c<ztit ex rCbrifli & Apoftolorum injlitutiode nanquam non pertimijj'e ajfimmtes. ] You fee here that it is but [ vn-finffuUfi Scclcji.i ] & [ in fcgUari Costa ] that he aflfrrmeth an Epifcopacy of ChrifH and trie Apoftlcs inftitution. And fueh Bifhops moil-Churches in Sngland have already.

reunion in the folemnWorftiip ofGod,but only of the Chriftians of one fuch Congregation with a (ingle Paftor ( chough in that we d»ffent,ar.d fuppofe there we-c more Paftors then one ufually, or often J That this muft be granted with the reft is apparent.

1. The Reverend Author faith as Bifhop Dewnam before cited \That when the Go/pel was fir ft preached by the Apoft'es and but few Converted, they ordained in every City and region, no more but a Bi[h p and ene or more Deacons to attend him , there being at the prefent fofmal ftorc cut if which to take more , andfofmall need of ordaining more, thai tki t Bifhop is conftitutedmore for the fake of thofe<whichJhiuld after believe ,t hen ofthefe which did already.]

2. And its proved thus: If there were ir> Scripture times any moreordir-ary Worfhiping A fl*mblif son the Lords dayes then one under one Bifhop, then either they did Preach, Pray^ Praife God, and adminiiter the Lords Supper in thofe AfTemblies, or they did not: If not, then i. They were no fuch Worshipping AfTemblies as we fpeak of. 2. And they fhouldfia again(t Chrift who required it. 3. And differ from his Churches which ordinarily ufcfi it. But if they did thus, then eitherthey had fome Paitor ( Presbyter or Bifhop J to perform thefe holy ad ions ber w<en God and the people, or not: If nor, then they fuppofe thatLay-raen might do all this Minifteriai work,in\Vord, Sacraments, Prayer, and Praife in the name of the A(Tembly,e^c. And iffo, what then is proper to the Miniftry? then farewell Bi-ihops and Presbyters too. If not,then either the Bifhop muft be in two AfTemblies at once performing the Holy Worlhip of God intheir communion ( but thats impoflible :) or clfc he muft have fomeaffiftingPresbyters to do it; But thatsdenyed: Therefore it muft needs follow that the Church order, constitution and p-adifed Government which was in Scripture times, was this; that a (ingle Worshipping Congregation was that particular Church which had a Presbyter or Bifhop ( one or more ) which watched over and ruled that only Congregation as his Diocefs or

Q6o)

proper charge, having no Government of any other Church ( Congregation ) or Elders. Defatto this is plainly yielded.

Well: this much being yiclded,and we having come fo far to an agreement, about the a&ual Church Conftitution and Government of the Scripture times, we defire to know fome fuffici-ent reafon,why we in thefe times may not take up with tha Government and Church order which waspra&tfed in the Scripture times ? And the Reafon that is brought againft it is this» Becaufe it was the Apoftles intention that this (ingle Bifhop who in Scripture times had but one Congregation, and Governed no Pret-byters, (hould after Scripture times, have many fettled Congregations, and their Presbyters under them, and (hould have the power of ordaining them, &c. To this I anfwer, i. The Intentions of mens hearts are fecret till they are fome way revealed. No man of this age doth know the Apoftles hearts but by fome (ign : what then is the revelation that Proveth this Intention ? Either it muft be fome Word or Deed. For the firft I cannot yet rind any colour of proof which they bring from any word of the Apoftles, where either they give power to this Prcf-byter or Bifhop to Rule over many Presbyters and Congregations for the fucure : Ner yet where they do fo much as foretell that fo it (hall be. As for thofeof Paul to Timothy and Titus, that the/ rebuke not an Elder, And receive not accufation againft them but under tno or three Witnejfes > the Reverend Auchor af-firmeth that thofe Eiders were not Presbyters under fuch Bi-fhops as we now fpeak of, but thofe B;(h^ps themfelves, whom Timothy and Tans might rebuke. And for meerfafts without Scripture words, there i^none that can prove this pretended Intention of the Apoftles. Firft, there s no fad of the Apoftles themfelves or the Churches or Paftors in Scripture time to prove it. For Subordinate Presbyters are confeffed nor to be then fnftituted y and (o not exiftent : and other fad of theirs there can be none. And no fad lifter them can prove it. Yet this is the great Argument that moil infift on , that the pra&ice of the Church after Scripture times, doth prove that Intention ofthe Apoftles which Scripture doth not ( for ought is yet proved by them that I can find ) ai all exprefs. But we deny that, and require p r oof of it. It is not bare faying fo that will ferve. Is it notpoffiblefor the fuccceding Bifhops to err and miftakethe

Apoftles

(61)

Apoftles Intentions ? If not, then are they Infallible as well as trie Apoftles, which is not true. They might fin in going from the Inftitution : And their fin will not prove that the Apoftles intended it fhould be fo dejure, beeaufe their followers did fo de

If they fay that it is not likely that all the Churches fhould fo fuddenly be ignorant of the Apoftles Intention, I anfwcr, i.Wc •muft not build our faith and practice on Conjectures. Such a faying as this is no proof of ^ poftolical intentions, to warrant us to fwerve from the fole pradifedGovernment in Scripture times. 2. There is no great likelihood that I can difcern that this flrft pradifed Government was altered by thofe that knew the Apo« itles, and upon fuppofition that thefe which are pretended were their intents. 3. If ic were fo,yet is it not impoffible, nor very improbable , that through humane frailty they might be drawn toconjedure that that was the Apoftles intents which feemed right in thier eyes, and fuited their prefent judgements and mte-refts. 4. Sure we are that the Scripture is the perfed Law and Rule to the Church for the Eftabl idling of all neceffiry Cfficcs and Ordinances: and therefore if there be no fuch intentions or Institutions of the Apoftles mentioned in the Scripture, we may not fet up univerfally fuch Offices and Ordinances, on any fuch fuppofed intents.

Defatlo we feem agreed, that the Apoftles fettled One Paftor over one Congreg ition having no Prethjters under his Rule\ and that there were no other m Scripture time : but ihortly after when Chriftians were multiplied, and the moft of the Cities where the Churches were planted, were converted to the faith, together with the Country round about, then there were many Congregations, and many Paftors, and the Piftor of the ftrft Church in-the City did take all the other Churches and Payors to be under his Government, calling ".hem Presbyters only,and himfelf eminently or only the Rifhop.Now theOucftion between us is, Whether this was well done or not ? & Whether thefe Paftorsfhwld not rather have gathered Churches as free as their own? & whether the Chriftians thjit were afterward converted fhould not have com* binedfor holy Communion themfelves in particular difinQ (. hur-€hts , andhave had their own P aft or s fet ever them y as the fir/} ^hurches By the Jpjiles had ? T hey that deny it, and JuftihY

c*o

their fad, have nothing that we can fee for it, but an ungrounded furmife,that it was the Apoftles meaning that the flrft Bifhops fhould fo do : But we have the Apoftles exprefs In{litution,and the Churches, praAife during Scripture times, for the other way. We doubt not but Chriftians in the beginning were thin, and that the Apoftles therefore preached moft,and planted Churches in Cities becaufe they were the moft populous places, where was moft matter to work upon , and moft di r ciples were there; and that the Country round about did afford them here and there a family which joyned to the City Church .' Much like as it is now among us with the Anabaptifts and Separatifts, who are famed to be To Numerous and potent through the Land , and yet I do not think that in all this County, there is fo many in Number of either of thefe fe&s as the tenth part of the people of this one Parifh •, nor perhaps as the twentieth part. Now if all the Anabaptifts in Worcefterjhire , or at lead that lived fo ncer as to be capable of Church communion , fhould be of Mr. T's. Congregation at -Benvdley , or of a Church that met in the chief City Worcejt&tf&l doth not this intimatethat all the fpace of ground in this County is appointed or intended for the future as Mr. T's. Dioceis; but if the fucceffive Paftor fhould claim the whole County as his charge, if the whole were turned to that opinion, no doubt but they would much crofs their founders mind. And ( if the companion may be tolerated ) we fee great reafonto conceive that the Ancient Bifhops did thus crofs the Apoftles minds. When there were no more Chriftians in a City and the ad Joy ning parts, then half fome of our Parifhes, the Apoftles planted fixedGovernours called Bifhops or Elders over r riiefe particlar Churches, which hadconftant communion in the worfhipof God: And when theCiciesand Countreyes were concerted to the faith, the frailty of ambition co-working thereto, thefe Bjfhops didclaira all that fpace of ground for their Diocefs jwberc the members of their Churchhad lived before ; as if Churches were to be meafusred by the acres of Land, and not by the .number of fouls^whereas they fhould have done as the Bee-hives $Q 9 .when t&ey are ready to fwarm,fo that the old bive cannot v contain them all,the fwarm removes and feeks them another habitation, and makes them a New hive of their own. So when a ^Church grows big enough for two Churches, one part fhould

remove

C«f)

remove to another meeting place, and they fhould become two Churches, and the later be of the fame fort as the former, and as free, and not become fubjeft to the former, as if men had right to be Rulers of others, becaufe they were Converted before them, or becaufe they dwell in a walled City, and others in the Villages. This Error therefore was no contrived or fud-dain thing, but crept on by degrees, as Countries were Converted and Churches enlarged; we are agreed therefore de fatlo y that it was otherwife in the Apoftles daies, and chat foon after, in fome places, it came to that pafsas the Prelates would have it (in fome degree ) But whether the Apoftles were willing of the change, is the Queftion between us j we deny it, and expect their better proof. And till they prove it, we muft needs take it for our duty to imitate that Government which themfelves confefs was only practifedin Scripture times ^ fuppofing this the fafeftway,

BUt yer, though the proof lye on their part, who affirm the Apoftles to have had fuch Inrcntions,thaf Paftors of (ingle Congregations fhould afterward become the Paftors of many , I frnll ex fuperabundAHti give them fome Reafons for the Negative.

1. And firft we are molt certain that the holjeft Paftors of the fcfifin 7. * Church, had fo much Pride and Ambition, that might pcjfib'j conqi^ntur make them guilty of fuch a miftake as tenied to the 'ncreafe of their jam olim So-o^>n power and rule. We find even the twelve Apofiles contend crates? EpiJco~' ing in Chrifts own prefence for the Primacy, till he is put (harp $jf' is <ftofdm Jy to rebuke them, and tell them the Neccility of humility, ^^{Z^^'r. teach them better the ftate of his Kingdom. Paul met with ma- cerdotii fi/tei ny that contended againlt him for a preheminence, and put h\tn cgrejjb; & Dp >n all thofe defence? of the dgnity of his Apofllefhip which -^ f'yt*r<Up we find him ufinc. Peter found it necefTary to warn the' Paftorst'.' dd ^f oi :

<J->.7d PiluflO-

tamHierax lemtntis & m-mfnet ad; nisdigtit.it em in Tyrannidem irMJiiffe : cajqueritm de Eplfcoporum ambitione Nazianzenus; & pr opt ere a fi nun Epifcopat/m-, certe clvHatum jus pcrpetmm in retintnda EpipopaU digmtate mirtdtum veller, He'addeth ye: more fitch, and concludeth, that Ictlciiaifticai Ambition ncvermadc 'fuch prog re fs. fi cm the ■Apolles discs.tothofe 3 tis ic tathctoHe fince to. ours, alnaoft incurably, iQroiiiis de m-

cm

that they fhould not Lord it over Gods Heritage. And John d id meet with a Lording Diotrephes, that loved to have the pre-heminence.. While they lay under the Crofs, the Bifhops were afpiring, and ufurping authority over one another ; or elfe Vitlor of Rome had not prefumed to Excommunicate the Afian Bifhops for not conforming to his opinion : What abundance of unworthy contentions did the Bifhops of the firft ages fill the Churches with } and much about fuperiority, who fhould be greatcft ; what fhould be the priviledges of their feveral Seas; &c. Their pride no doubt was a great caufe of their contention •, and thofe contentions necefsicated the interpofition of Emperors to reconcile them that could not agree of thera-felves. If the Emperors called a Council to that end, even the Council it felf would fall to pieces, and make all worfe, if the Magiftrate did not moderate them. Had not Con ft amine burnt the 2{icene Schedules, and done much to maintain an Union among them,the fuccefs of that Council might have been fuch as would have been no great encouragement to fucceeding ages to feek for more. What bitter quarrels are tbere between the mod eminent of all the Fathers and Bifheps of the Church ? between Chryfoftom and Epiphanius •, Chryfoftom and Theophilus Alexandrinm ; Hierom and John of Jerufdlem ; Jerome and Rnffinus ; befides his quarrels with Chrjfeftom and Auguftine. I open not the concealed nakednefs of the Saints; but mention thofe publike doleful tragedies which made the Church aa amazement to it felf, and a fcorn to the Heathens that lived about them • witnefs the well known cenfure of Ammianut Marcellinus : when fo many people (hall be murdered at once in contention for a Bifhoprickas were at the choice of Damafus ^ ambition was too predominant. T he mentioning of the contentions of thofe moft excellent Bifhops, and the firft four general Councils, makes Luther break out into fo many admiring exclamations, in his Treatife de Cottciliij y that ever fuch men fhould fo ambitioufly quarrel about toyes and trifles, and childifh things, and that even to the difturbingof all the Churches, and fetting the Chriftian world on a flame. Of the two Churches of Rome and Conftantinople he faith, It a h<e hut, Ecclefidt ambitiofe rixAtA font, de re mhili y vanifflmis & nugacijfimis nttnlis, donee tsndem mraque horribillter v aft at a & deletaeft. pag. 1 75. This

caufed

(*0

caufcd Nazianzen ( whocomplainerh fo much himfelf of the edit*** or dtiplcafure of his fellow Bifhops) to profefs himfelf to be fo affeded, that he would avoid all Affemblies of Bifhops, becaule he had never feenagood end of any Synod, and which did not rather increafe the evils than remove them ; and hisrea-ibn is not as Bllarmine feigneth, only becaufe they were all Arrians^ but becaufe, The defire of contending, and of pre-heminency or principality, and their emulation, did overcome reafon, ( which Luther mentioning ib. pag. 225. wondereth that for thefe words he was not excommunicated as an arrant hcretick) Who knoweth not, that knoweth any thing of Church hiftory, how the Church hath been torn in pieces in all ages except the titit, by the diffention of the Bifhops, till the Pope drew part of thenf to unite in him ? And who knoweth not, that knoweth any thing of the present ftate of the Chriftian world, into how many fradions it is broken at this day, and al-raoft all through the Divifion of thefe Guides ? If therefore wc (hall imagine that the Paftors of the Church could not be tainted with fo much ambition as to inlarge their own Dioceffes, and gather the new Chuches under themfelves, when they fhould have formed them into the fame order and freedom as were the firft, wc fhall fhut our eyes againft the mod full experience of the Chriftian world : efpecially when the change was made by degrees.

2. The fecond Reafon that perfwadeth me to flick to the fole %eafon 1. pradifed Government in Scripture times, and not to alter it upon pretended Intentions of the Apoftles, is this : Nothing that intimateth temerity , or mutability, is to be charged upon the Holy Ghofi . butt to inftitute one frame or fpecies of Church-government for Scripture times, and to change h prefently into another fpecies to all fheceeding ages , doth intimate temerity or mutability \ or at lcait, is fo like it, that therefore without good proof it is not to be charged on the Holy GhoPt. That they are two diftind fpecies of Government is plain ; one is the Government of a Particular Congregation, without any other Congregations or Elders under thac Government: the other is the Governing of many Elders and Churches by one fupereminent Prelate : and if thefe be not two differing forts of Government, then let the Prelates confefs thac the Government which wc would continue

c

65)

\s of the fame fort with theirs: for ours is of the firft fort j and if theirs be of the fame, we are both agreed.

And that the Lord JefusChrift (hould fettle one kind of Government de fatto during Scripture time, and change it for ever after, is rnoit improbable ; i. Becaufeit intimateth levity, or # mutability in a Law.giver, fofuddenlyto change his Laws and form of Government ^ either foroething that he is fuppofed not to have forefeen, or fome imperfection is intimated as the caufe. Or if they fay, that it was the chinge of the ftate of the body Governed, vii- the Church .-1 anfwer, 2. There was no change of the ftateof the Church to neceffitate a change of the kird of Officers and Government .* for fas I (ball (hew anon) there was need of more Elders then one in Scripture times; and the increafeof the Church might require an ihcreafe of Officers for Number, but not for Kind. There was as much need of afiift-ing Presbyters, as of Deacons. I may well conclude therefore, that he that will affirm a Change of the Government fo fudden-ly, muft be fure to prove it; and the rather, becaufe this is the Bifhops own great and moft confiderable Argument on the other fide, when they plead that the ApoQles themfelves were Rulers of Presbyters, therefore Rulers over Presbyters ( and many Churches ) fhould continue as Gods Ordinance : many on the other fide anfwer them, ( though fo do not I) that this Ordinance was temporary, during the Apoftles times, who fad-no Suceeflors in Government s to which the Prelates reply,- that its not imaginable that Chnft fhould fettle one fort of Ghurch-Government for the firft age, and another ever after, abolifhing that firft fo loon : and rhat they who affirm this, moft prove it. For my part, I am overcome by this Argument, to allow all that the Apoftolical pattern can prove, laying aflde that whick depended on their extraordinary gifts and privi'edges ; but then I fee no reafon but they (hould acknowledge the force of their own Meairnn ; and conclude its not imaginable that, if God fettled fixed Bi(hops only over particular Congregations,, without any fuch order as fubjeA Presbyter?, in the firft age, he (hould change this, andfetup fubjed Presbyters and many Churches under one man for ever after.

If they fay, that this is not a change of thtfpecies, but a growingup of the Church from Infancy to Maturity : I anfwer,

(61*)

It is a plain change of the Species of Government, when one Congregation is turned into Many, and when a new order of Officers, viz. fubjeel: Presbyters without power of Ordination or Jurifdidion,is introduced,and the Bifhops made Governours ofPaftors, that before were but Governours of the People , this is plainly a new Species. Elfe I fay again, let them not blame us for being againft the right Species.

3. The third Reafon is this: They that affirm a change ( not Reafix 3. of the Governours, but alfo ) of the very nature or kind of a par' ticnlar Governed or Political Church, from what it was in Scripture times\ do affirm a thing fo improbable,as is mt without very dear proof to be credited. But fuch are they that affirm that Congregational Bifiops were turned to Diocefan : therefore, &c. ' The Church that was the ob ject of the Government of a fixed Biftiop in Scripture times, was, Q A competent Number of per- A icular fins in (fovenant with Chrifi ( or ofChriftians) co-habiting, by Churchy the appointment of thrift and their mutual expreffed confent,united what. ( or affociated ) under Chrifts Minifterlaf Teachers and Guides for the right worfhippingof Gsdin publicly and the Edification of the Body in Knowledge and Holinefs, and the maintaining of obedience toChrift among them,for the fir ength,beauty andfafety of the whsle and each part, and thereby the Pleafing and Glorifying God the Redeemer, and Creator,'] It would be too long , rather then difficult to ftand to prove all the parts of this Definition, of the firft particular Political Church. That part which moft concerncth our prefent purpofe , is the Ends, which in Relations muft enter the Definition: which in one word is, The Communion of Saints perfonally , as AfTociated Churches confiding of many particular Churches, are for the Communion of Saints by officers and Delegates. And therefore this communion of Saints is put in our Creed, next to the Catholick Church , as the end of the combination. I (hall have occafion to prove this by particular Texts of Scripture anon. A Diocefan Church is not capable of thefe Ends. What perfona! communion can they have that know not nor fee not one aonther ? that live not together, nor worfhip God together f There is no more perfonal communion of Saints among moft of the peopl^)fthis Diocef$,thenis between us and the inhabitans of France or Germany: For we know not fo much as the names or faces of each other, nor ever come together to

C6S)

any holv ufei. So that to turn a Congregation into a Diocefan Church,is to change the very fubjed of Government.

Ob j. This is mecr independency, to make a jingle Congregation, the fubjeft of'the Government. Anfw. i. I am not deterred from any truth by Name?. I have formerly faid, that its my opinion that the truth about Church-Government^ parcelled out into the hands of each party, Epifcopal, Presbyterian, Independents, and Eraftian • And in this point in Qneftion the Independents are mod right. Yet I do dot affirm ( nor I think they J that this one Congregation may notaccicjfnta'ly be necefiuated to meet infeverai places at once, either m cafe of perfection , or the age and weaknefs of fome members, or the fmalnefs of the room : But I fay only that the Church fhould contain no more then can hold communion when they have opportunity of place and liberty- and fhould not have either feveral fettled Societies or Congregations,nor more in one fuch Society then may confifi with the Ends. And that thefe AfTerr.blies are bound to Affbciate with other AfTemblies,and holdcommunionw'ith them by the mediation of their Officers j this, as I make no doubt of, fo I think the Congregational will confefs. And whereas the common evafion is by diftinguifhing between a Worfhipping Church snd a Governed Chuch , 1 defire them to. give us any Scripture proof that a Worfhipping Church and a Governed Church were not a 1 o<ne, fuppoung that we fpeak of a fett'.ed (bciety or combination, I find no fuch diftinclion of Churches in Scripture. A family I know may perform fome wor(hip,and accordingly have fome Government: And an occafional meeting of* Chriftians without any Minifter,may perform fome Wor-fiiip without Government among them. But where was there ever a Society that ordinarily allembled for publick worihip, fuch as was performed by the Churches on the Lords dayes,and held communion ordinarily in worfhip, and yet had not a Governing Paftor of their own? Without a Presbyter they could have no Sacraments and other publike Wor(hip : And where was there ever a Presbyter that was not a Church Governour ? Certainly if fubjed Presbyters were not till after Scripture times., nor any fettled Worfhipping Church without a Presbyter (un-1'efs the people preached and adrainillrW the Sacraments, ) then rficre could be no Worfhipping Church that bad nek their own

proper

(40

p-oper Governour, nor any fuch Governour (fixed) that had more Churches then one.

Reafon4. The contrary opinion feigneth the Apofles to have al- R r lotted to each Bifljop a fpace of ground for his Discefs^ and to have weafured Churches by fuch fpace J, and not by the number of fouls: But this is unproved,& abfurd. i.Unproved,For there is no place in Scripture that giveth the Bifhop charge of all that fpace of ground, or of all the Chriftians that (hali be in that fpace during his time. Indeed they placed a Bifhop in each City, when there was but a Church in each City ; But they never faid, there (hall be but one Church in a City,or but one Bifhop in a Gity ; much lefs in all the Country region.2. And its abfurd: For its the number of fouls that a Church mult be meafured by , znd not a fpace of ground, ( fo they do butco-habire : j For if in the fame fpice of Ground,there (hould be twenty o:* an hunJrcd times as many Christians, it would make the number fo gftags ^.wou^d be uncapable ofperfonal communion , and ofobcaining Church Ends. If a Schoolmalter have a School in the chief City or Town of this County , and there come as many from many miles com-pafsas one School can hold, and there be no more there: fo long all that fpace may belong to his School, not for the fpace fake, but the number of Schollars: For if there be afterward an hnndred times as many in that fpace to be taugbc, they muft fet up more Schools, and it were no wi(e pan in the old School-mafter to maintain that all thatCountry pertaine h coins School, becaufe that it was fo when there were fewer. So char to mea-fure our the.matter of Churches by fpace of ground , and not by number of fouls, is plainly againft the Reafon-of the Relation.

Reafon 5. Theoppofed opinion dith imply that God more re- &eaffa$$. gardeth Cities then Country Villages , or that Churches are to be meafured according to the number and greatnefs of Cities rather then according to the number of fouls. For they fuppofe that every City fhould have a Bi(hop if there be but twenty ,or four-ty,or an-hundredChriftiansinic: but if there be five hundred Country Parifhe?, that have foroe of them many thoufand fouis in them , thefefnall have no Bifhopsof their own, but be ail ruled by the Bifhop of the City. Now how unreafomble this is, meth inks (hould not be hard tod ifcern. For, 1. What is a*

K.3 City

(7°)

City to God any more then a Village,that for it he fhould make fo partial an institution ? Doth he regard Rome any more then Engnbinm , or Alexandria more then Tanis y for their worldly fplendor or priviledges ? No doubdefs it is for the multitude of inhabitants. And if fo,itsmanifeft that an equal number of inhabitants clfewhere , (hould have the fame kind of Government. 2. Is it probable that God would have twenty thoufand or art hundred thoufand people in a Diocefs ( and in fome a Million ) to have but one Church-Ruler, and yet would have every fmall congregation in a City to have one,though there be none clfe under him ? What proportion is there in this way of Government, that an hundred or fifcy men (hall have as many Governors as a Million ? as if ten thoufand or an hundred thoufand Schollars out of a City (hall have no more Rulers, then an hundred in a City ; and all becaufe one part are in a Cicy,and the other not ? Or a Phyfitian fliall have but an hundred Patients to look to in a pity, and ifthercbea Million in that City and Country, he (hall alfo upon pain of Gods everlafting wrath undertake the care of them all?Let them that ftrive for fuch a charge look to it; I profefs I admire at them, what they think i. Of the needs of men fouls: 2. Of theterrours of Gods wrath. 3. And of their own fufficiency for fuch a work ? Were it my cafe, if I know my own heart at all, I (hould fear tharthis were but to ftrive to damn thoufands, and to be damned with them, by undertaking on that penalty to be their Phyfitian ( under Chriftj when I am fure I cannot look to the hundreth man of them, and I had rather ftrive to be a galiy-flave to the Turks, or to be preferred to rid Chanels, or the bafeft office all my dayes.

Reafon 6. According to the oppofed opinion , it is in the Keajofi 4> power of a King to make Bijhopj to be either Congregational or Di-occfan , to make a Bi/b.p to have a Million of fouls or a whole Nation in charge , or to have but a*fetv. For if a King will but difTolvc the Priviledge and title, and make that no City which was a City, though he diminifh not the number of fouls; and if he will do thus by all the Cities, faveone in his dominion, then null: there be but one Biihop in his dominion. And if he will but make every countrey Town, that hath four or five hundred or a thoufand inhabitants to be incorporate, and honour it with the title and priviledges of a City,then (hall they have a Bifhop. Moreover, thus every Prince may de jure banilh Epifcopacy out of

his

C70

his Dominions, without dirainifhing the number of Chrifti-ans, if he do but defranchife the Cities, and be of the mind as I have heard fome men have been, that Cities are againft the Princes intereft , by (lengthening the people , and advantaging them to rebellions. Alfo if there be any Indian Nations fo barbarous as to have no Cities, though they were convertcd,yet mult they have no bifhops: Alfo it would be in the Princes power de \ttre to depofe any of thofe Bifhops that the Apoftles or their SuccefTors arc fuppofed to fee up : For the Roman Emperour might have proclaimed Antiocb, Alexandria, or any or the reft to be no Cities, and then they mult have no longer have had any Bifhops. And what Bifhops frull Antioch have at this day ?

Now how abfurd all this is, I need not maniftft : that whole Contreyes (hill have no Government for want of Cities, that Kings fhall foaher Church Officers at their pleafure when they intend it not, meerly by altering the Civil Privilcdges of their people- that a King may make one Diocefs to become an hun-dred,and an hundred become one,by fuch means. And yet all this doth undenyably follow, if the Law be that every City and only every City (hail be a Bifhops Sea where there are Chriftians to be governed.

Reafon 7. There is no fufficient Reafon given jtvhy fubjetl Prep Reafon. 7, byters pjould not have been jet up in the Scripture times, as well as after , if it had been the Apoftles intent that fuchjhould be inftitu* ted. The Neceffity pretended, was no necefiity, and the Nonnecessity is but pretended. Firft it is pretended that there were fo few fit men that there was a Neeeffity of forbearance. But this is not fo : For, 1. The Church had larger gifts of the Spirit then, then now,and therefore proportionable to the flocks they might have had competent men,then as well as now. 2.They had men enough to make Deacons of, even feven in a Church : And who will believe then that they could find none to make fuch Elders of? Was not Stephen or Philip fufficiently qualified to have been a fubjed Elder ? 3. They had many that prophe* fied, and interpreted , and fpake with tongues in one Af-fembly, as appears, 1 Cor. 14. And therefore itsmanifeft that there were enough to have made Ruled Elders: At leaft Aire the Church at ferufalem, where there were fo many thou-

fands*.

C7*0

-finds, would have afforded them one fuch, if it had been rc-quifite.

Butfecondly,its pretended not to have been Neceffary, be-caufeof the fewnefs of the people. But I anfwer, r. The fame perfons fay that in Ignatius his time all Churches had fuch Pref-byters: And its manifelt that many Churches in the Scripture times were more populous or large, then many or mod bcfide them were in Ignatius time. 2.Did the numerous Church at fe-rufalem ordinarily meet on the Lords dayes for holy communion, or not? If they did, then ic was but a Church of one Congregation ( which is by mod denyed ) If not, then the fevcral Af-iemblies muft have feveral Presbyters ( for feveral Bifhops they will not hear of,) Doubtlefs they did not celebrate the holy communion of the Church and Ordinances of God, by meer Laymen alone. 3. What man rhat kno^vs the burden of Paftoral Overfighc,can fay that fuch Churches ofthoufandsjas/*™/*/^, Rome, Alexandria, &c. had need of no more than one man, to Teach them, and do all the Paftoral work t and fo that a/lifting Ruled Presbyters were then needlefs ? If they were needlefs to fuch numerous Churches then ^ let us even rake them for needlefs ft ill, and fet up no new orders which were not feen in Scripture times.

Reaf. 8. The A fifties left it not to the Be/hops whom they Reafon 3- e jt d ynfi e A t0 make new Church-offices and orders quoad fpeciem, but only to ordain men to fucceed others in the offices and orders that tbemfelves had (by the infpiration of the Holy Ghoft J appointed, or tlfefhriftbefore them. A Bifhop might make a Bilhop or aDea-con perhaps, becaufe tbefe were quoad fpeciem made before, and they were but to put others into the.places before appointed. But if there were no fuch creature in Scripture times as a (ub-jetl Presbyter, that had no power or Ordination and Junfdi&jon, then if the B.fhops afterward (hould make fucb , they muft make a new office, as well as a new officer. So that either this new presbyter is of the inftitution of Chrift by his Apofties^or of Epifcopal humane inftitution. If the former, and yet not initial-tuted in Scripture times, then Scripture is not the fufficient rule and difcoverer of DivineInftitutionsand Church Ordinances: and if we once forfakc that Rule, we know not where to fix,but muft wander in that Romane uncertainty. If the !atter,then we

mull

C 73 )

maftexpeft fome better proof then hitherto we have fecn, of the Epifcopall (or any humane) power to make new Offices in the Church of ChrilL, and thatofuniverfaland ftandingne-ccflky. Till then we (hall think they ought to have made buc fuch Presbyters as rhemfelvcs.

Reafon 9. If there be not fo ranch as the name of a Ruled Pre/- Reafon 9. byter without power of Ordination , or Jurifditlion , in all the Scripture^ much lefs then is there any defcription of his Office , or any Diretlions for his ordination , or the qualifications prercqui-fit in kim > and the performance of Iris office when he is in it : And iftherebenofuchDiretlory concerning Presbyters , then was it not the Jpoftles intent that ever any fuch Should be ordained. The reafon of the confequence is, 1. Became the Scripture was written not only for that age then in being, but /or the Church of all ages to the end o f the world: And therefore it mud be a fufficient dire&ory for all. The iecond Epiftle to Timothy was written buc a little before Pauls death. Surely if the Churches in Ignatius daies were all in need of Presbyters under Bi(hops , Paul might well have feen fome need in his time, or have forcfecn the need that was fo neer, and fo have given directions for that office. 2. And the rather is this confequence firm, becaufe Paul in his Epijlles to Timothy and Titus doth give fuch full and punctual Directions concerning the other Church officers, not only theBifhops, butalfo the Deacons, delcribing their prerequisite qualifications, their office , and directing for their Ordination , and converfa-tion : Yea hecondefcendech togivefuch large Directions concerning Widows themfelves,that were ferviceable to the Church. Now is it probable that a perfect Directory written for the Churchto the worlds End,& largely defcribing the qualifications and office of Deacons,which is the inferiour,would not give one word of direction concerning fubjeft Presbyters without powee of Ordination or Rule, if any fuch had been then intended for the Church ? No nor once fo much as name them ? I dare not accufe Pauh Epiftles written to that very purpofe,and the whole Scripture, fo much of inefficiency, as to think they wholly omit a neceffary office, and fo exadly mention the inferiour and commonly lefs neceffary, as they do.

Reafon 1 o. The new Epifcopal Divines do yield that all the ^esfon, Ie ;

(74)

texts in Timothy, Titus, and the reft oftheNewTeftamentjhat mentitn Qofpel Bijhops or Presbyters, do mean only fuch as have power of Ordination and Jurifditlion,without the concurrence of any fuperiour Bijbap.. The common Inerpretation of the Fathers, and the old Epifcopal Divines of all ages, of mo ft or many of thofe texts,is,that they fpeak^of the office of fuch as now are called . Presbyters. Lay both together , and if one of them be not mi-ftaken , they afford us this conclufion, that the Presbyters that new arejjave by tbefe texts of Scripture , the power of Ordination and furifdiclion without the concurrence of others. And if fo,then was it never the A poftles intent, to leave it to theBifhops to ordain a fore of Presbyters of another order, that fhould have no fuch power of Ordination or Jurifdidion, without theBifhops Negative. Tteafo* ii. Reafon i r. We find in Church Htftory that it -was fir ft in feme few great Cities (efpecially Re me and Alexandria} that a Bi~ fbop ruled many fettled worfhipping Congregations with their Pref-byters ; when no fuch thing at that time can be proved by other Churches: therefore we may well conceive that it was no Ordinance of the Apoftles, but was occafioned afterward?, by the multiplying of Chriftiansin the fame compafsof ground where the old Church did inhabite; and the adjacent parts ± together with the humane frailty of the Bifhops, who gathered as many as they could under their own Government when they fhould have erected new Churches as free as their own. j %£ Reafon I z. If the Dcfcription of the Bijhops fettled in the New

Teftament, ana the workedffxed to them % be fuch as cannot agree to our Diocefan Bijhops but to the Paftorjof afingle Church, then •wash never the mind of the Holy Ghoft that thofe Bifhops fhould degenerate afterwards into Diocefan Bijhops : But the Amecehem is certain ? thereforefo is the Cenfequent.

I hereftillfuppofe with Learned Dr. B Annot-in AB. n. &pajpm,<hzi the name Presbyter in Scripture ilgniriech a Bi-flibp, there being no Evidence that in Scripture time any of that Second Order, ( wi.fubjec% Presbyters ) were then ioftituted. Though I am far from thinking that there was bat one of thefe Bifhops in a Church at lead as to many Churches, - Now as vft are agreed defaclo'ihn it was but afingle Church that then was coders Bifliop &od not many fuch Churches ( for that follows

(7T)

ondenyably upon the denying of the exiftence of fubjeft Pref-by ten ^ feeing no fuch Churches can be , nor the worfhipping AfTernblies held without a Bifhop or Presbyter; ) fo that it was the mind of the A pottles that it fhould fo continue, is prove-ed by the Defciption and work of thofe Scripture Bifhops.

Argument i. \twai AEhsZO* 28, 29, 31. The Bifhops initiated and fixed by the Holy Ghoft were and are to take heed to all the Flocks over which the Holy Ghoft hath made them over fee-trs, to feed the Church of God , and to watch againft Wolves, and to warn every one night and day J But this cannot be done by Di-ocefan Bifhops, nor any that have more then one Church : Therefore Diocefan Bifhops are not the Bifliops that the Holy Ghoft hath fo fixed and inftituted, fuch as Paul defcribeth were to continue • and thats fuch as can do that work.

Argument 2. The Bifhops that the Holy-Gboft fettled and would have continue, ( and had the Power of Ordination given them, ) were fuch as were to be Ordained in every City and every Church, Acts 14. 23. Tic. 1. 3,4, 5. See Dr. Hammonds Annotate But it is not Diocefan Bifhops that are fuch ( for they are over many Churches and Cities ) therefore it is noc Diocefan Bifhops that were fettled by the Holy Ghoft, nor meant in thofe texts.

Ar.$. The Bifhops which were inftituted by the Holy Ghoft, and are meant in Scripture, were to watch for their peoplesfouls as thofe that muft give account. Ruling over them , and to be obey* ed by all^and /peaking to them the word 0] Cjod> Heb. 13.7,1 7,24. But this cannot be done by a Bifhop to a whole Diocefs, ( nor will they be willing of fuch an account if they be wife.-) therefore it is not Diocefan Bifhops that are meant in Scripture.

Argument 4. The Bifhops fettled for continuance in Scripture were luch as all rhe people were to know as labouring among them % and over them in the Lord, and admonifbing them, andto efteem them very highly in love, for their werk^fake, 1 Thef 5. 12, 13. Bhc this cannot be meant of our Diocefan Bifhop, ( whom the hundreth part of the flock (hall never fee, hear,nor be admo-nifhed by : ) therefoi e it is not fuch that were fettled for continuance in the Church.

Argument 5. The Bifhops fettled by the Holy Ghoft,muft by any that are (ick^ be fentfor t to pray over them. But this a Dio-

L z cefan

(7<0

cefonBiftiop cannot do, tothehundrethorthoufandth perfon in fome places> therefore it is not Diocefan Bifhops (but the Bifhopsof a fingle Church that are capable of thefe workv that are meant by the Holy Ghoft, to continue in the Church, and confequently to whom the power of Ordaining was committed. If any queftion whether the Texts alleadged do fpeak of fubjed-Presbyters, or Bifhops, 1 refer them to the forefaid Reverend Doctor,with whom I am agreed,that there were no fubjed-Pref-bytersinftituted in Scripture times.

Reafon. 13. ^ ea *° n * 3 • ^ was not one or two or a ^ Churches for ajear or two or more in their meer fieri or infancy before thej were well formed, Sec Grotms de t ^ M confiftedonly of one fettled worflipping Affembly and its gardes -, Proving that, but it was the formed And fiablifled fiat e of the particular Churches. the Cnriftian To prove this I (hall briefly do thefc three chings. I. I fhaH Church- (hew it in refped to the Jewifti Synagogues. 2. As to the Government churches in the Apoftlesdayes after many years growth j even t^that of the °^ every Chu r ch thats mentioned in the New Teftament, as a Temple, but particular Political Church. 3. As to fome of the Churches that .of the a fter the A pottles dayes, mentioned by the ancients. Synagogues, x | c j s a pp arent t hat the Jews Synagogues were particular taurine "o Congregational Cliurches,having each one their fever&I Rulers, proveBifhops, and as many Learned men fuppofe, they had an Ecclefiattical June doth it dicature of Elders, belongingto each of thenr, where fit men *hence 5 jhat cou | ( j be found , and this dtttind from the Civil Judicature : Or they^arc luc as oc hers think, they had a Sanhedrim which had power to %iv&y»yon judge in.b'othXaufes,.. and one of thefe was in every City, that letthcmthen is ? in Places of Cohabitation. For in every City of Ifrael which holdtofucha nac [ one hundred and twenty- families- ( or free perfons fay CC { n l-f aU °l others ) they placed the Sanhedrim of twenty three. And in * ? l °r^ cvcr yCity which had not one hundred and twenty men in it,they fet the fmallett Judicature of three Judges, fo be;it there were but.two wifemen among them, fir to teach the Law and refolve doubts. See AhfwortkonNumb. 11. 16. citing Talmud. Sab: & Maimonides^ more at hrge* And douklefsmany of our Country Villages, andalmoft all out Parifhes have more then 120.. and. every Country Village may come in-, in the --leffcr number below 120* which are to have three Elders : and that, fay fome, was every place a here were ten men. And that cSfcfewereunder the great Sanhedsim at fer0fhltm^i\Qihirfg.ta

feftec

(.IT)

the matter^For fo we confefs that fucb particuIarChurches as we mention,have fome fuchGeneral officers over them de)ure^% the Apoftolieal men were in the Primitive Church ; bat not that any of thete Synagogues were under other Synagogues- though one were in a great City, and the other but in a fmall Town. And that thefe Synagogues were of Divine inftitutton, is plain in divers texts, particularly in Lev. 23.1,2, 3. where a convocation of belimfsyOr aholy Convocation is commanded to be on every Sabboth in all their dwellings,which moft plainly could be neither the meeting at ferufalem at the Temple, noryet in fin* gle families: and-therefore it is not tomivch purpofe that many trouble themfelves to conje&ure when' Synagogues began, and fome imagine it was about the Captivity: For as their controver-fie can be but about the form of the meeting place, or the name, fo its certain that fome place there muft be for fuch meetings-and that the meetings themfelves were in the Law commanded by God : and that not to be tumultuary confuted ung >verned Affemblles. If the fcourgingin the Synagogues prove not this power ( which is much difputed, ) Mat. 10.17. an A- 23. 34. Luke-6^ 22. and 12. 11. and 11. 12. Atts 11. 19. and 26 11. Yet at lead, excluding imen their Synagogue Communion, may John 9.22,34. and 12,42. andiO. 2, But becaufethis argument leads us into many Controverfies about the Jewifh cu-ftomes, left it obfeure the truth byoccafionin quarreis, 1 fhall pafsitby.

2.1 find no particular Political Church in the New Teftament, confuting of feveral Congregations,ordiciarily meeting for communion in Gods Worfli p ; ( unlefs asthe for ementioned accidents might hinder the meeting of one Congregation in one place, ) nor having ha If fo many members as lome of our Parishes.

When there is mention made of a Country, as ludea, Gali/e y Samaria , Ga'atia, the word ^Churches ] in the p!ural number is ufed, Gal. 1.2. Atls 15.4*. and$.$u iCor.S. 1. But they*1 fay, Thefe w€reonly in pities'. But further coniider,there is cxprefs mention of the Church at Cench'rea, which was no City ■ and they that fay that this was a Panih fubjed to Co-rinth give us but their words for-it, without any proof that £V*r I could fee: and fo they may as well determine th§ wlwlc

L 3 caufc

C7«)

caufe by bare affirmation, and prevent difputes. The Apoftle in • timateth no fuch diftin&ion, Rom. 16. i. i Cor. u. 18,20, 22. 16. Q When ye come together in the Church , 1 hear that there be diviftons among you. when ye come together

therefore into one place , this is not to eat the Lords S upper f}

1-6. I fVe have no fuch Cufiome i nor the Churches of 'God J

Here the Church of Corinth-is faid to come together into one place: And for them that fay , Th'isis per partes , and fochat one place is many to the whole ^ I anfwer, the Apoftle faith not to a part, but to the whole Church ,that they come together in one place, and therefore the plain obvious fence rauft (land, till it be difproved. And withall he calls the ChrifiianJffemblies in the plural number [Churches: 2 for its plain that it is of Affembly Cufiomes that he there fpeaks. Soi Cor. 14.there is plainly expreffed that it was a particular Affembly that was called the Church, and that this Affembly had it in many Prophets, Interpreters^ others that might fpeak. Verfe 4. [He that Trophefieth 9 Edifieth the (fhurch~\ that is, Only that Congregation thatJoeard. And Verfe 5. I Ex-sept he interpret that the Church may receive Edifying ] And Verfe 1 2. [Seck^ that ye may txcell to the Edifying of the Church.} Verfe 19 [ In the Church I had rather fpeak. five words with my

under ft anding , that I may teach others alfo. ] And Verfe 2 3.

[ If therefore the whole Church be come together into one place , and

all fpea^, with tongues ]] One would think this is as plain

as can be fpoken, to afTure us that the whole Churches then were fuch as might, and ufually did come together for holy communion into one place. So Verfe 28. [If there be no Interpreter, let him k$ep fxlence inthe Church: ~\ And which is more, left you think that this was fome one (mail Church that Paul fpeaks of, hexienominaterh all other particular Congregations,even Ordered Governed Congregations, [Churches'} too. Verfe 3 3. F@r God , is net the author of confufion but of peace, as in all the Churches $f the Saints.~]So that all the Congregations for ChriftianWorfhip, are called, All the Churches of the Saints. And it feems ail as well as this,foftored with Prophets and gifted men that they need not take up with one Biftiop only for want of matter to have made fubjed Elders of: And Verfe 34. £ Let your women keep filence in the Church ] for it is a Jhame for a woman to fpeak^ in the Church. ] So that fo many Affemblies/o many Churches.

(79)

Ob]. Bat it feems there were among the Corinthiaps more then one Congregation by the plural [Churches. ] Anfw.i M&ny particular feafons of AiTcmbling , may be called many Affembliesor Churches, though the peoole be the fame. 2. The Epiftie was a Directory to other Churches, though flrft written to the Co* rinthians. 3. Thofe that fay, it was to Corinth , and other City-Churches that Paul wrote, need no further anfwer ; It Teems then each City had but a Congregation, if that were fo. 4 Cen-chrea was a Church neer to Corinth, to whom Paul might well know his Epiftie would be communicated : and more fuch there might be as well as that, and yet all be entire free Churches.

So in Col. 4. 16. [ And when this Epiftie it read, among you, caufc that it be read alfo in the Church of the Laodiceans, and that ye Uke&ife read the Epiftie from Laodicea ]This Church was fuch as an Epiftie might be read in.which doubtlefs was an AflVmbl'y. The whore matter feems plain in the cafe of the- famous Church at Antioch, ABs 11. 26. *A whole year they affem bled t hem/elves with the Church,and. taught much people ] Here is mention but of One AJfemb'y, which is called the Churchy where the people, it fcems, were taught. And its plain that there were ma* ny Elders in this one Church; for Aflsil* 1. it faid [There were in the Church that was at Antioch certain Prophets and Teachers ] And fitc of them are named,who are faid to Minifter there to the Lord | And though I do not conclude that they were all the fixed Elders of that particular Church , yet while they were there they had no lefs power then if they had been fuch. In the third Epiftie of John, where there is oft mention of that parti-cu-ar Church, it appeareth Verfe 6. that it was fuch a Church as before which the brethren andftrangers cou d bear wirnefs of Gaius Charity: And its mod probable 'hat was ,one AffemBly ^ but utterly improbable chat they travailed from Congregation to Congregation to bear this witnefs. And Vcrf. 9, 1 o. it was fuch a Church as fchn wrote an Epiftie to, and which Diotre-phes caft men cue of : which is mod likely to be a Congregation , which might at once hear that Epiftie, and out of which Diotrephes might eafilier reject Grangers, and rejed the Apoftles letters, then out of many fuch Congregations, GW. 1. 22. When Paui faith, he was Vnknown by face te the Churches effuiea^ it is moft likely that they were Churches which were

capabit-

CSo)

capable offeeingand knowing his fare not only by parts, but as Churches. And its likely thofe Churches that praifed Luke and fent him with Paul as their chofen mejfenger, were fuih as could meet f choofe him, and not fuch as our Dioceffes are, i Cor. i 6. 1,2. Paul gives order both co the Church of Corinth, and the Churches of Galatia , that upon the Lords day at the Affembly fas it is ordinarily expounded)they (hould give in their part for the relief of the Churches of fudea. So that it feems moft likely thathemakes [£hurchts] and fuch Affembliestobeallone, Acts 14. -23., They ordained them Elders,Church by Church fr In every Church. Here it is confeffed by thofe we plead againit, that Elders fignifie not any fubjed Elders having no power of Ordination or Government; And to fay that by Elders in each Church is meant only one Elder in each Church, is to for-fake the letter of the test without any proved Necefiny: We fuppofe it therefore fafer to believe according to the firit fence of the words, that it was Elders in every Church, that is, more then one in every Church that were ordained. And what fort , of Churches thefe were, appears in the following vcrfes, where even of the famous Church of Antioch ics faid, Verfe 27.when they 1 ypere come , and had gathered the Church together t they rehear fed all

thai Gad had done.by them So that. its plain that this Church

was a Congregation to whom they might make fuch rehearfal. AndChap. 15. 3. Itsfaid that they were brought on their way by theChurchi And if it be not meant of all,buta part of the Church, yet it intimateth what is aforckid.

Toconclude, though many of thefe texts may be thought to ipeak doubtfully, yetconfider i.That fomedomoft certainly declare that it was particular flared Affemblies that were then called Churches, even Governed Churches, having their Officers prefent. 2. That there is no certain proof of any one particular Political Church that confided of many fuch fated Af-fewbrics. ,3. That therefore the Texts that will bear an expo-fition either way , moft be expounded by thecertain,and not by the uncertain texts- fo that I may argue thus.

If in all the New Teftament , the word [fihurch ] do often

fignifie ftated worshipping fugle Ajfemblief , andoften is ufed fo

as may admit that interpretation ; and is never ence ufed certainly

& fil**fie many particular ftated worfhipping Affemblies ruled by

c«o

<wefixed Bifhop, then we have any juft caufe to fappofe that the pat*' ticular Political Churches in Scripture times con ft ft ed but of cm fuchftated Congregation. But the Antecedent is true ^therefore fo is

the Consequent.

As for theNew Epifcopal Divines tint fay There were nofub* jett Presbyers in Scripture times*' I fuppofe according to their principles, they will grant me all this, as isaforcfaid. And for others, the Inftances that they bring co the contrary (hould be briefly con(id ered. The great fwaying Inltance ofall (which did fomecime prevail withmeto be my felf of another mind ) is the Numerous Church at ferufalem: Of which its faid that three thoufand were converted at once,and five thoufand at another time, and the word mightily grew and prevailed, and daily fuch were added to the Church as fhould be faved : to wh ch fome add the mention of the Miriades of believing Jews yet zealous of the Law , which the brethren mentioned to Paul, A&s 21.20. And theinflance o c Ephefusand Rome come next. But I remember how largely this bufjnefs is debated between the late Affcmbly at iveftminfter and theDiffenting Brethren, that I think it unmeet to imerpofe in it any further then to annex thefe few confiderations following.

i. That all thac is faid on that fide, do:h not prove certainly that that one Church ztjerufalem was the eighth partfo big as Giles Cripple-gate Pari[h y or the fifth part fo big as Stepney or Se* pulchres^nomcerto big as Plimoth or fome other Country Parities. 2.That it is paft doubt that the magnitude of that Body of Believers then a: ferufa/em^was partly acccidental,and the members cannot at all be proved fettled cohabitanti.,nor that Church as in its firfi unordered Mafs be the proved to be the fitteft * Vk 7 ' pattern for imitation. 3 .ThatChrift h uh not punctually determin- churches ed how many members fhall be in a particular Church, 4.But the (hould be no ends ( being perfonal holy communion J are the Rule by which bigger then

humane prudence muft determine it. s -That its fitter one Church , ^ u "

. n * . J . , - ler may

in dance give way to many in point or our imitation, then of ma- ^^tch. for all'

ny to that one, ceteris paribus. <5. That its known among us that their fouls as J

one that mull: £ive account of all. On which text D \ fey. Taylor in his late p ook of Repentancc 3 Pref. r.iith [ I am fare we cannot give account of fouls of whic'i we hive no Notice ] And fo pSreflech to perfonal conduct. Let them then be Bimops of no bigger a Diocefs then they caiitakcii'^h peifonU norice and conduct of, left they judge themfelves.

M more

(8i>

aaore then are proved to have been members of that Church, may hear one man preach at the fame time. I have none of the ioodeft voices, and yet when I have preached to a Congregation judged by judicious men to be at leaft ten thoufand,thofc fartheft off faid they could well hear f as I was certainly informed. ) 7. That its certa nby maay pafTageshiftoricall in cripturethat men did then fpeak to greater multitudes, and were heard at far greater diftance then now they can orderly be : which I conjecture was becaufe their voices were louder, as in mod dryer bodies ( which dryer Countrey shave ) is commonly feen,when moifter bodies have ofcer hoarfer voices,and other reafons might concur, 8. That it is confeffed or yielded that the C hurch at Je-rufalem might all hear at once, though not all receive the Lo^ds Supper together. And if fo, then they were no more then might at once have perfonal communion in fome holy Ordinances , and :hat the Teachers might at once make known their minds ro. 9. And then rhereafon of receiving the Supper in fe-veral places feems to be but becaufe they had not a room fo fit to receive all in, as to hear in. And fo we have now in many Pa-rilhes AfTcmblies fubordinate to the cbkf Affembly : For divers families at once may meet at one houfe,and d»vers at ano:her,for repetition, p-ayer or other duties: and fome ma\ be at Chap-pels of eafc that cannot come to the ru 1 affembly. 10 They thnarefo^ Prcsby eriaiChurchesof many Co g'esjarion?,do not fay, tfcat T- eremuf} ke mar.y, to make the firft political hurch, but only tha", Thcr may be many ? If then there be no Necef-fit r>f it, 1. Should t rot be fa b rn when it appea-e:h to prude ce rnoft 1 convenient ( as frequently it wiii no doubr.) 2r. tad when it is Neceflary for a peaceable Accommodation, be aufe other* rhinkit a fin , (houldnota Afaj be give place to a M-fimt be % in pacificatory con { ul:atiom, csterii paribus f 11. It is granted alfo by them, that the Paftors of one Congrc^ gation have notacha-gf of Governing other neighbour congregation in Con Ttory, (one rather then another, which they goverr.n >t, though perhaps as neer them ) bu: by con ent. And therefore asthere is but a licet ,not an opcrtet , of fuch/*»/!?»/ pleaded for : fo while no fuch confeta is given, we have no fach ch *ge of Governing neighbour Congregations; ard none may £orceus tofuch confers. i2.AndLaft!y, that if a Cv gle Cor-

gregation

(83)

gregation with it own Officer, or Officers, be not a true parti-cular Political Church ^ then onr ordinary Parilh affemblies arc none^and where the Presbyterian Government is not fet up ( which is up but in few places of England) it would then follow that we have no true Political Churches left among us(&perhaps never had: ) which I meet yet with few fo uncharitable as to affirm, except the Papifts and theSepiratiftsand a few of the new fort of Epifcopal Divines, who think we have no Churches for want of ^ifhops, ( except where Bilhops yet are retained and acknowleged.)

For my part I would not lay too great a ftrefs upon any forms or modes which may be altered or diverfiSed. Let the Church have but fuch a T^umber of fouls as maj be conftfttnt with the ends and fa theejfenceef a particular Church, that they may held per* fonal holy communion , and then I will not quarrel about the nam of one or two Congregations,nor whether they mufi needs all meet together for all ordinances , nor the like. Yea 1 think a full number ( fothey be notfofuilordiftant, as to be uncapablc of that communion ) are defireable, for the ftrength and beauty of the Church •, and toofmalChurches, if it may be, to be avoided. So that ail the premises being confidered , out difference appears to be but fmall in thefe matters between the Congregational and Presbyterian way, among them that are moderate.

I (hall not prefume more particularly to enter into that debate, which hath been fo far proceeded in already by fuch Reverend mcn,but (hall return to the reft of the task before promifed againft the Diocefan Churches as the fuppofed fubje&ofthe Bilhops Government.

As.for Scripture times and the next fucceeding together, I (hall before I look into other teftimonies, propound thefc two Arguments, i. From the Bifhops office, which was before mentioned. Uthc office of a Bifhop in thofe times, was to do fo much work as could not be done by him for a Church any greater than our Parifher, then were the Churches of thofe times no greater then our Parifties .* But the Antecedent is true; therefore fo is the confequent. The works arc before mentioned, Preaching, Praying, adminiftring the Lords Supper, vifmngthefick, reducing hereticks, reproving, centering, abfolving : to which they quickly added too much more of their

own. The im portability of a faithful performance of th s to more is fo undenyable.that I cannot fuppofe any other anfwer but this that they might ordain Presbyters to affift them in the work, and fo do mrch of it by others. But i. I before defired to fee it proved by what authority they might do this. 2. Their office and work are fo infeparable that they cannot depute others to do their work (their proper work) withoutdepucing themalfoto their office. For what is an office but the (lace of one Obliged and Authorized to do fuch or fuch a work'A Presbyter may not authorize another to preach as the Teacher of a Congregation, and to adminifter the Sacraments, without making him a Presbyter alfo: Nor can a Bifhop authorize any to do the work of a Bifhop in whole or by halves without making him a Presbyter or half a Bifhop. And he is not authorized either to make new officers in the Church, or to do his work by deputies or fubfti-tute?.

z. I argue alfo from the Identity of that Church to wh'chthe BifhopsandDe?cons were appointed for miniftration. It was not a Church of many ftated Congregations, or any larger than our Parifhes for number of fouls that the Deacons were madeMinifters to: therefore it was no other or bigger which the Bifhops were fetove\ Theconfeqnenceis good : becaufe where ever Deacons are mentioned in Scripture or any Writer that I remember neer co Scripture timcs,they are (till mentioned with the Bifhops or Presbyters as Minitters to the fame Church with them,as is apparent b th in the feven cho&n for the Church at ferti/Utem. and in Phil, I. 1,2. and in the Direction of Paul' co Timothy for ordaining :hem. And the Antecedent is proved from the nature of their work: For they being to attend on the -tables attheLovefeaftsand the Lords Supper, and to look to the poor, they could not do this for any greater number of people then we mention ^ Whether they had thofe feafls in one houfe or many at oncej derermine not; out for the number of people,. ft was as much as a Deacon could do at the. utraoft to attend a thoufand people.

I {hall proceed a little further towards the times nest follow-iag ; and fir ft I (hall take in my way the confeflion of one. *>r two learned men that arc for Prelacy.

&otws in his Anmat«on i Tim. 5, 17. faith Q Sed notandun**

«*

CSO

tfl in una Vrbe magna ficut f lures Synagogas, ita & p/uresfuijfe See the fame Ecclefias , id eft,c$nventus Chriftianorum* Et cuicj-^ Ecclefa thing proved fuijfefuum pnfidem, qui populum alloqueretnr, & Presbyteros ^Jj-g^Jj 'or dinar et. Alexandria tantum ettm fuijfe ntorem , ut unus ejfet p ^ io "' m in tota urbeprafes qui addecendum Presbyteros per urbem difiri- 355,35^^ bneret y docet nos Sozomenus r. 14. & Epipbanius, ubi de Yet I think as Arioagit i dicitq; Alexandria nunquam ems fuijfe i™*>™< V o- ^oudeU that ce ea fumpta wt Mfofr, itaut ftgnifuat jus Mud quod habebat E ^J^ de 0 a^/ft 7?? away ay n<- ] So that Grotius afTirmeth that &\-Alex. SccL (hops had not then fo much as all the converted perfonsof a great City under their care, but the Churches a ad AfTemblies were the fame,and each Affembly had a Prelate, and in the great Cities there were many of thefe Churches and Prelates, and thac only the City, of Alexandria had the cuftom of having.bucone fuch Bifhop in the whole City.

2. Thofe learned men alfo muft grant this caufe who mabrain that Peter aud Paul were both of them Bilbo ps of Rome at once; there%eing twoChurches^oneoftheCircumcifion under Peter ^ the other of the uncircumcifion under Paul: and that one of them had Linus , and the other Cletus forhis Succeflbr, and thac this Chu ch was fir ft- united under Clemensiznd (he like they fay oftwoChurches aifoat ^^^.andelfwhere.If this be fo,thea there is no Liw of God thac Bifhops fhould be numbrcd by Cities, but more Bifhops then one may be in one City, and were, even when Chrifti^ns comparatively werea fmal! part of them*

3. Alfo Mr. Thorndike and others affirm that it was then the cuftome for the Bifhops and Presbyters to Ch in a femicircle, and the Biihop higheft in a Chair, and the Deacons to ftand behind them: Thishegathereth from the Apoft. Conftitut. Ignatius, Dionyfius Areop* and die Jews Conftitution$,( in his Apoft. form page 71. and Right of the Church, ^r. /?93-94>9SO And if this wercfo, it feems that Bifhops, Presbyters and Deacons weteall tlie Officers of one fuchftated Congregation, and had not many fuch Congregations under them: For theBfhop could be but in one place at once, and therefore this could be the cuftome but of cr*c Chur ch in his Diocefs, if he had many, whereas it ismade the form of the ordinary Chriftian Aflem- . blies.

The fame learned ma*( Right of Church p-. 65. ) faith that

[ ^Aboat

[ About Saint Cyprian; time, and not aftre, he finds mention offet-led Congregations in the Country ] By which it may be well con * je&ured what a fmall addition the Bilhops had out of the Coun-trcys to their City Churches,and how many Congregations they Governed in the Apoftle dayes and after.

Heaffirmeth al/othat [ the power of the Keyes belongeth u the Presbyters , and that its convertible with the power of celebrating the Eucharift, and thats the Reafon Why it belongs to them 9 page 98- ibid, and that [ the Power of the Keys, that is, the whole power of the Church whereof that power is the root and fourfe , is common to B.fhops and Presbyters ] page 128 and that to this all fides &grce t page 106. and that by their Grant Deacons and others may preach\but not Rule or adminifter the Lords Supper ; fee page 1 18.123. And he is far from being of their mind that think in Scripture times there was but one (ingle BiQiop without other Presbyters in a Diocefan Church : For he fuppofed many in a Congregation./*^ 126 hefakh [ You fee by St. Paul, 1 Cor. 14. that one Affembly whereof he fpeakj there , furnifhed with a great number of Prophets , whether Presbyters , or over and .above them. In the Records of the Church, we find divers times a whole Bench of Presbyters prefiding at one Affembly. ~\ And before he had (hewed how they fate about the Bifhop, and the congregation flood before them. Andpage 127. he faith that [ Clemens the Difciple of the Apoftlesjn his Epifile to the Corinthi-ant to compofea difference among the Presbyters of that Church partly about the celebration of the Eucharifi,advifeth them to agree and take their turns in it. ] I confefs Iknnw not whence he bath tfeis ( doubtlefs not in the true approved Epiftle ofClement-J but it (hews in his judgement, 1. That there were then many Presbyters in the Church 01 Corinth. 2. And that that Church was but one Congregation,or not very many : Elfe what need the Prcs-byrers take their turns, when they might have done it at once ? ■3. That the word Presbyter ih Siemens fignificth not a Prelate. 4. And it feems this mtimateth there was then no Bifhop in Corinth : t\fe no queftion but Clement would have charged thtfe difagreeing Presbyters to obey their bifliop, and ufed forae of Ignatius language.^.Nay if Bifhops had been then known in the world , is it not likely that he would have charged them to get a Biihopif they had not^toGovcroiuch a difagreeing Presbytery?

And

(87)

And page 129,130, 131. he (hews that [the condemning of Marcion at Rome y andof Nodus at Ephefus, are exprefty faidby Epiphanius,H*?Y/! 42. num.!. & 2. Haref. 57 num. i.to have been done and faffed by the Atl of the Presbyters ef thofe Churches

And -which is of later date y the Excommunication of Andro-

rrcus in Synefius $7.£pift- I find reported to have pajfed in the fame fort^and all this agreeable to the praclice recorded in Scripture ] ailedgmg, i.Tim. 5.19. Atls 21. 18. citing Cyprian Ep. 46 and thtApofl. finjtit. and faith Blonde 11 in this might have fpared his exa& diligence, it being granted, &c. Mr. Thomdik* alio tells us pag. 6i* of the words of Ninius , that |_ in InUnd alone, Saint "atrick^ at the firft plantation of Chnftianity founded three hundred and chreefcoreand five Bifhopricks] Andean any man believe chat all thefe had Cities or more then one of our Parifh Churches , when[all Ireland to this day hath not feven Hce \ and when all this was done at the firft plantation of the GMpel ? I think we had this fort of Epi r copacy. Even fincc the Reformation there is reckoned in lre!andb\xt four Arch-b:fhop5,nine-teen Bifhops.What think you then were 3 65. Bifhops at che (Irft ' plantation of the Gofpel ?

To proceed to fome further Evidence. 1. Its manifeft in (fie-mens Rom. Epift. to the Corinthians there is n?ention of no more but two Orders v the one called fomctime Bifhops/ometirne Piasters, theother Deacons, page$4.* 55, 57. *andtbishe fakh the r . P f^;* 4 ']\ c Apo'fle* did as knowing that contention would arife about the ;jf * 'S-* x name 0: Epi r copacy^m\ that thev fo fetlefohc Mimfrerial Offices sw%j »fi/* that others fbouid fucceed in xhemwhra ferns 'were deceafe-i.Yor cov-nt, j^gi. my part I cannot fee the leaft reafon to be of their mind that ***** ™< *-thirik Clemens here doth fpeak only ofPreiaresor fuperemment ^l^Vj^f; 1 Biftops, ( of which I refer the Reader to Mr. Burtons nores in gi&esigituf* liisEriglilh Tranflttionof Clemen} But fuppofe it were fo : & Urbespra-If at that timethe Churches had none but (ingle Bifhop.', it is #*<«*«<»«»-

plain then that thev were but fing'e Congregations; For no ' :; ■•[ VYUnt P n * r . ~ - ' t • • ■ l l j initios mam y

other Congregations having communion in the-r-tnen-ordinary, apprebihtesm

publike worfhip, cou'd be managed without a Bifhop or Presby- Sp?riia,Epip*

copos & Diet-f*W? crrum qui Creditor} erMt.~]l know that W&5 ><»'?*< is fuppofed by foine to refpecl only the pi ice of their preaching , and not of their fettling Biihops : But the words accord ng to the more obvious plain fence do feem to extend it to both, and make no fuch difference at alL

rer

(88)

let to do the work.But for them that Height Mr. Bartons & other mens plain Reafons concerning the judgement of Clem. Roman*;, and force his words to fpeak what they mean not, I defire them to obferve the judgement ofGmius whom they profefs fo much to value: who in his Epiflol. i6z ad Bignon. gives this as one Reafon to prove this Epiftle- of Clemens genuine [j®uod nufquam meminit, exfortis illius Spifcoporum autoritatis y qua Sc-cleftaconfuetudine pofi Marci mortem ^lex^ndria, atq; eo exem-■flo alibi, introduce cepit , fed plane ut Paul us ^poftolus oftendit Ecclefias communi Presbyterorum qui iidem omnes & Epifcopi ip-f Pauloq; dicuntur , confilio fuiffe gubernatas. Nam quod rirXMtyh *#vfr«j & *****? nominate omnia ifta nomma non ad Ecclefiamfed adTemplum Hierof pertinent: unde infert omnia retlo ordine agenda, fi fuda'u, tantomagis Ckriftianis'] You fee that Grotiui ( then, ) and Clemens , in his judgement, were againft Prelacy.

2. The very fame I fay of Prelacie, Epift.ad Philip.vrhkh men-tioneth only two forts, Presbyters and Dracon*.

3. And though Ignatius oft mention three,it feems to me that they were all but the Governours or Minifters of one Congregation, or of no more people then oneof our Parifhes. In the Epift.adSmyrn.he faith [ o^o/ av own o J***«;*@vij£fJ to <ta§-

i. e. Vbi Epifcopus prtfens fuerit, illuc & pUbs Congregetur, ficuti &ubi Chriftus eft omnis militia ceeleftis atcft ] as che common interpreter tranflateth it, \utvid.eft in Edit. Peri$nii& Vfieri*,] &4. [ Vbi comparuerit Epifcopus jbi & MultituAo fit; qnemadmodum ubi Chriftttf, ibi omnis aft at exercitus ceeleftis J as Hier. Vairlenius & Videlius tranflateit: Or, [_ Vbiutiq-, apparet Epifcopus, illic multitudo fit; quemadmodum uticj, nbi /ft Chriftus fefus^Uic CathclicaEcclefta~] as Vpiers old Tran-lacion. And by the Context it appeareth that this pUbs y or mul • titudo is the Church which he ruleth,and not only one Congregation among many that are under him : For this doth without diltindion bind all the people one as well as another, to be where the B.ihop is or appeareth, viz, in the publick AiTem-bly for Communion in Worfnip, It is plain therefore there that were not then many fuch AfTembiies under him : otherwife all ftveone- mud have ncceffarily difobeyed this command.

And

And in the Epittle tothc Phtiadelpkianshc hath £ UU y£ f

*u?«r. ^ Eft Kj afire- rok afar t^'pftf , £ fr mftff/ar sift foarf

tL'^a ra Tp'tfZvlts'ia , $ 7*7* f taw yen 7t7* ffvvfihttc fxv. 1

i.e. C ^»4 enimefi caro Domini mfiri JefuChrifti, &unusil~

tins fanguis qui pro nobis efftiftts eft? & unus calix qui pro omnibus- ^<utj V^M 4«m

nobis diftnbutus efi t unus pants qui omnibus fraclut eft, unum aU V^' ^^^

tare omniEccltfi<t , & uhu* Epifcopus cum presbjterorum Colic- r^^^ V^~

gio &Diaconis confer vis meis. ]

Here it is manifeft that the particular Church wh/ch in thofe daye3 was governed by a Bilhop, Presbyrery and Deacons,was but one Congregation • for every fuch Church-had buc'one Altar.

Objed. Butfome Greeks C°f tes ^ eave 0Ht **** ™ tiwwfcr, Anfw. 1. The corrupt vulgar tranflation might occafion the change ofthe texr,faith Biftiop Vfher ( Annot. in loc.page 40.) £ intermedia ilia, ex interpretAtknc hac excidiffe videantur. 3 2. The old translation of Biftiop Vfher which leaves it out,yec hath Vnum Altare & unus Epifcopus, &c. and the fence is the fame if the other words were out. 3. Ignatiushath the like in other places ,as we (hall fee anon; which forbiddcth fuch quarrels here, Object. But faith the Learned and Godly Blttiop Donname^ . ( Def. li. 2. cap, 6. pare 109. ) the word Altar being expounded for the Communion table, is not likely, aid too much favoureth* *fPopery: but byone Altar is meant Chriftjwho fantlifieth all our Sacrifices and Oblations and maketh them acceptable to God j as Ignatius expoundeth himfelfin his Epiftle to the MagnefiAns : All as one run together into the Temple ofGod.mt* one fefus Chrifi a* it* * were unto one Altar, ]

To this! anfwer > that it is forae confirmation to-mx, that the words are foexprefs, thatfo learned a man haih no more t<Hayby wayofevafion. Fordoubtlefs this is too grofs and palpable to fatisfie the judicious impartial reader. 1. That the very text which he citeth ofthe Epiftle to the Magnefpans-doth make fully againft him, I (hall (hew anon. 2. That it is nor Chrift that is meant here by the «* Bu^*^^, j $ evident', 1. In that Chrift his fle&rarid blood are before diftindly mentioned :

N 2. In 1

C.9o)

2. In that the word is put in order among the external Ordinances.* 3. In that it is fo ufual with other ancient writers and Igna-r^himfelftoufethe word 9«j/*rw?w in the fence as we now take it, that it will be plain violence to imagine that it is Chrift that was meant by it. And for Popery, there is no fuch matter of danger, in ufing a word Metaphorically : Otherwife we we muft make the Ancients commonly to be friends to Popery •, for they ordinarily call the Lords Table and the place where it ftood 8u<rictr,jp-or: I fay TheTable and the Sacrarium er place oj its (landing : for this feems plainly the meaning of Ignatius : fo faith h\(hopVJherAnnot. inloc. ubi fit p. £ Alt are apud Pa-tres menfam Dominican* paffim denotat apud Ignatium & Poly-carpum y Sacrarium quoq v \ So JR.Stephens Altarium Sacrarium. See what LcarnedMr.T/wW*^ himlelf in hisRight of the Church, &c r page 116. faith to this purpofe more largely ; where concerning Ignatius hisufe of the fame word to the Ephefians he faith [ Where it is manifefi that the Church is called a Sanftua* ry or place effacrificing : Mr. Mead in his Difcourfe of the name Altar page 14. (heweth that Ignatius by bv<n*™?M means the Lords Table, and takes Videlius his conceffion,as of a thing that could not be denyed. In the Epiftle of Ignatius ( or whoever elfc) to Polycarp Biihop of Smyrna hc(mh t Crebriuscelebran-tur convent us Synodiq^ Nominatim omnes inquire. Servos & ancillas ne faftidias ( as Vairlenius tranflateth ) or ( as Sifhop VJhers old Tranflation ) Sape Congregations fiant. Ex nomine emnes quare : Servos & ancillas ne defpicias. -] Whe-

ther this were Ignatius or not, alls one to me, as long as Iufe ic but hiftorically to prove the matter of fad in thofe times.Buc furely no man (hould raarvail if I hence gather that great Polycarp was Rifhop but of on*Congregation, when he muft enquire or take notice of every one of his Congregation by name, even as much as fervants and maids. ! would every Parilh Miniiter were foexadly acquainted with his flock 1

Another pafTage there is in Ignatius to the fame purpofe,2:/>i/r\ ad Magnefi ^IIavtH eonh y ln t*v vedv 8s* cvv7^X iVi > <»< *™ iv Vvjtas-YipiQV , i-m Im Ivnvv yjirov, ] i. c. Omnes adunati ad Ttmplum Dei concurrite , ficut *A mum Altare ; ftctit ad mum fefum Chriftum , as the vulgar tranflation. Or as Vairlenius , X^Omnes vdut unus quiffnam in templumDei concurrite , velut

ad

(Pi)

ad unum A lure 5 ad unum fefum Chriftum] So the old Latine in Vfier to the fame purpofe. And in the words beforcgoing he bids them [Corneal! to one place for prayer] Here is no room for Bilhop Downams coiceit, that its Chrift thats meant by Qvjiawpio? ; For they are plainly put as diftind things: as if he fhouldfay, come all to one Altar, as to one Chrift. 1. e be-caufc it is but one Cbrift that is there to be partaked of. All this doth (o evidently prove that in thofe dayes a B lfhop with bis Pref-bytery an<fDeacons, had but one Congregation meeting at one Altar for Church Communion in the Eucharift, that it caufed Mr. Mead ( in his Difcourfe of Churches fag. 48, 49, 50. Cent. 2. ) to fay as followeth, having cited tbeie words of Ignatius I Loe here a Temple with an Altar in it, whether the Mig-nefians are exhorted to gather themfelves together to pray: To come together in one place, &c. For it is to be obferved that in thefe Primitive times they had bat one Altar in a Churchy as a Syn.bde, htih that they worfhipped bat one Goh through one Mediator Jefns Chrift, andalfo of the Vnity the Church ought to have in it felf. Whence Ignatius nit only here, but alfo in his Epiftletothe Phila-delfhians urgeth the unity of the Altar for a motive to the Con 9 gregation to agree together in one : For unum P^i&xz ( fai h he ) omni Ecclefiae, & unus Epifcopus cumPresbyterio^ Diaconis confer vis meis. This cuftome of one Altar is ft ill retained by the Greek. Church : The contrary ufe is a tranfgrejften of the Lathes, nrt only Symbolically implying, but really introducing a m^ti*.,

• &c. Nay more . then this it Jhouid feem that in thofe firfi

times, before Dioceffes were divided intethofelefferandfubdrdi* nate Churches, we ca 7 now Parifhes, and Presbyters 'afftgned wr them, they had not only one Altar in one Church orDomin!Cum 2 but one Altar to a Church, taking Church for the company or Corporation of the faithfully united under one Bvfhsp or Paftor , and that was in the City or place where the Bifbop had his See and Refdence,like as the fews had but one Altar and Temp's for the whole Nation-united under one high Prieft. And yet as the Jews hadthiir Synagogues, fo perhaps might they have more Or a* twrits' then one 9 though their Altar were but one-, there namely when the Bifhop was. Die (o\\s faith Juftin'Martyr, omnium qui vel in oppidis vel ruri degunt, in eundem locum conventus fit: Namely as he there tells us^ to celebrate, and participate the holy

N 2 Euchariji.

Cs»)

£ucharift. Why was this , but becaufe they had not man) places to celebratein ? and unlefs this rvere fo y whence came it elfe t that aSchifmatical Bi/bop was /^conftituere or collocare ali-ud Altare ? and that a Bijbof and an Altar are made correlatives? See S. Cyprian Epift.40, 72, 7?. demit. Ecclef And thus perhaps is Ignatius to be underfioodin that fore quoted parage of hx *E? Bu#i*aprop Unum Akare omniEcdcfias,& unus Epifco-pus cum Presbyterio.& Diaconis ] So far Mr. Mead.

I hope upon the confent of fo admirable b Critick and learned man,it will not be fo much blame-worthy in me,if I fpeak forac-what the more confidently this way ^ and fay, that 1 think that the main confufion and Tyranny that hath overfpread the Chur-ches,hath been very much from the changing the Apoftolical frame of Churches, and fetting up many Altars and Congregations under one Bifhop in one ( pretended particular ) Church,

I had three or four paffages readp to cite out of Ignatius , but thefe are fo exprefs, that I apprehend the reft the leis necefftry to be mentioned.

The next therefore that I (hall mention ftiall be the forementi-oncd words of fuflin Martyr Apol. 2, cited by Mr. Mead % and by others frequently to this purpofc: In which I obferve all thefe particulars full to the purpofc. 1. That they bad but one Affembly each Lords day for Church communion for one Church. 2 0 That this was for reading and prayer and the Eucha-rift. 3 .That the Pre(ident(who is commonly bv rhofe of the Epif-copal judgement faid co be here meant the BilhopJ did preach and give thanks and adminifter the fuppcr*. fo that it was ad-miniftrcd but to one Congregation as under that Bifhop of that Church, for he could not be in two places at once. 4. That to the Abfent the Deacons carried their portion after the confe-cration : fo that they had not another Meeting and Congregation by themfelves for that end. Thisisall fo plain that I (hall think it needcth no Vindication. So that were there but thefe two Tcftimonies, I fhould not marvail if Biftiop Downam had extended his confeffion a little further , when he acknowledged ( Defli. 2, cap. 6. page 104. . that £ At the firfl and namely in the time of the Apoftle Paul,*£* meft of the Churches fefoon after their Ccnverfon, did Kit tAch of thtm ex eed the proportion of a

populous

CP3)

"populous Congregation , 3 ( And then we are not out info interpreting ttie words ofTaul and other writersofche holy Scripture. ) The next that I ihall mention ( whoever was or when ever he lived J is Dionyf. de S'cclef. Hierarchy cap. 4. where he tells us that thePraefed ( who was the Bifhop,tf there wereany^ did Bapiizcthofe that were converted, and the Presbyters and Deacons did but afiift him : And abundance of work hementi-oneth which they had with all that they Baptized, and they called all the Congregation together who joyned in Prayers with the Bifhop at theBaptifm. A'l which (hews that he was then the Bifhop but of one particular Church, which ordinarily Af-femble-i together for publick worship. For, 1. If he had many fuch Churches or Congregations under him, hecould not be thus prefent to celebrate B.ipLifm in them all. Nor would one only be mentioned as his charge. 2. Nt r is it pofiible :hat one Bifhop ftiould with folong a way of Baptifmeas is there defcribed, be able to Baprize all the perfons in a Diocefs fuch as ours, or the twentieth part of tbem,much lefs in thofe tiroes, when befides the Infants of Believers, the moft eminent fort of Baptifm, and greateft labour, was about the multitudes of Adult Converts, that by the Gofpel were daily added to the Church.

Gregory Tbattmaturgtts was as by force made Bifhop of :NcoctJarea : and yet his whole Diocefs or City had but feven-teen hriftians in it at his entrance,though when he died he found upon enquiry but feventeen Pagans, fo great a change was made by the Gofpel and by Miracles: But by this Diocefs of feventeen fouls we may conjedure what the Churches wereintfeofc times (though we fhould allow others to be an hundred times as great, they would not be fo great as the tenth part of many Parifhes in £nglavd)Scc the truth of this pafTage in Greg. Nijfen Orath in Qreg. Tbaumattir. twice over he recites it. And BaftLM*g /. deSpir Sane. c. 19. And Reman. Breviar. Die 15 Novemk And the Menolog. Grac. mentioned before Greg, Neccefar. works Printed ad Paris 1622. But I (hall return to fome before Cjregorj.

The next that I fhali cite is Terthllian, that well known place in his Ayoiog.c. 3 9. [ Corpus fnmus de confeicntia Reiigionis & rDifciplin* unit axe ejr [pel federe. Coimunn coetum & Congregate '.mem nt ad Denm quaji mann fatta precationibus ambiamtts

N 3 uranteu

CH)

or antes. Cegimur ad divinarttm liter arum Commemorationem

-Qerte fidemfanciis vocibus pafcimnsjpem erigtmus^duci'

am figimus, dijciplinam prdtcepterttm nihiUminus inculcationi* bus denfamus • ibidem etiam exhortattones , Caftigationes t ejr e'en* fur a Divina : nam & ]udicatnr magno cum ponder e tit apud cer* tosde Dei eonfpeclu >, [ammum^^ juturi judieii pra\®dictum eft fiqui* it a deliquerit jit a communication Oratiems^& conventtts, & omnisfantli commercii rekgetur.Pr&fident probati quiq, j'enteres, &c ] If I be able to underftand Tertnllian , it is here plain that cach-hurch confuted ofone Congregation,whxhaffembled for Worfhip, and Difciplincatonceorinone place, and this Church was it that had Prefidents or Seniors to guidethemboth in Worfhip and by Difcipline. So that if there were any more of chefe AlTembhesin one particular Political Church, then there were more Bifhops then one,or elfe others befides Bifhops exer-cifed this Discipline •* But indeed its here plainly intimated that Bifhops were then the Guides of Congregations ( fingle,) and not of Dioceffcs confilHngof many fuch.

I (hall put Tertfi'lians meaning out ofdoubtbv another place, and that is, de Corona Militis cap.%. \ EnchariftU Sacramem* turn & in tempore vitltss, & omnibm mandatum a^Domino^eti-am axtelficaws ritibus , nee de aliorum manti ]Himprdftdentium fumimHs.] And ifthey received this Sacrament of none but the prefidents, ( and that every Lords day at !ea{i:,as no doubt they did) then they could have no more Congregations in a Church then they had Prefidents. And ( though PameUns fay that by Prefidents here ; s meant aifo Presbyters, yet J thofe chat we now drfputcagain(t,underftand it of the Prelates. And if they will not fo do,then may we will interpret the forefaid paiTage Apol.to be meant of the fame fort of Prefidents; and then you may loon fee what Bifhops were in Tertnllians dayes. For we have no reafon to think that they are not the fame fort ofOfTkers which he calieth Prcfidents,and of whom he there ti\th,?r<tfidtnt probati Senior es. So in the foregoing words in Tertullianjbid.ns (aid [ Aqaam adituri ibidem, fed & aliquando prius in Eccle(ia fub -^ntifiitk marM conteftamumos rennnciare Diabolo,& Pomp<t& angel s ejw] Where it feems that there were no more thus initmed then the Antiftes himftlf did firft thus engage in the Congregation 3 And I believe they take this Antiftts for a Bifhep.

And

(pO

A nd here by the way let this argument be noted. Seeing its paft doubt that the firft fence of the word e**wftfw is the Catus or holy Affembly it felf, why fhould the Mating place be fo often called aifo Eccle/ta in thofe times, in the bornwed fence, but only in Relation to the People there affembled? and ics plain that it was but one Congregation,and not many that affembled in thar place: and therefore it was from that one that the Place is called EccWia. That it is oft fo called, befides this place of TertulUan ( which feems fo toufe the word ) I refer you to Mr. yl/tWj exercitation of Temples, who proves ic dii'ir.&Iy in * Very many the feveral Centuries. That faying cyiTheopbilus Antiockenus ad j?**?"/ 1 - . Antoljchvtm feems to intimate the whole that I intend [ficDe- cimate that us dedit munds quipeccatorum ttmp n fiatibus & Naufragtis jatla- then the Dio-tur, Synagogas, quas Ecclefia r Santlas Nt minumtis in qmbtis ve cefTes were ritatis dotlrinafervet, ad quas confxginni veritatisftudiofi ejttot- ,. ' P^"*!* qnot f.lvari, Deiq-, judicium & iram evitare volant.} So that ^ uc :r £ m A ^ the Churches ofthofe times which were as Noahs Ark,and where tare : As when fafety was to be found for the foul, were S\ r.agogues or A (Tern- he f aic h thac bites. So TertuL de Jdololatr c. 7. pag.(mihi) 171. Totadiead ^f^rtus* hanc partem zelus fidei ptroravit, ingenuU Chriftianum ab Idolii in fJcifSuerim Ecclcfiam venire^ de adversaria officina in domum Dei venire. — J nihil fine con* See more places of Tertullian cited by Pame/ius on this p'ace cilio vefto & num. 29. page 177. fpectaily fee that de virg. Ve land-cap. 13. fi*c**ft*tk

H[* * prizata fe'd"

* Clemens Alexandrinus hath divers psfTages to the purpofe tema gercre,

&c. And [ Vrohibejnrur offtrre, acturi apud nos^ & apud co/ife r 'ores ipfos, & apud plebcm .mye;-Jam eaufamfitsmJ] And [ H<ec fingtilorum trattakda ft & hmanda plemit\ ratio/nit tanWm cum co'fcgh me:Sj fed & cum plebe ipfi tmvcrfa ] And [VixplebijxrJHadepjptmdextorquee, lit talei patiantur admitth& i*ftior f'actus rftfirat&mtatis dolor^ex co quod amis aiq\ alius obnitcn'e plthc& c»vradicente^nea tamen fac'ilita:e fvfeeptiypejom extiterunt — ]How the univcrfa plebs of many Congregations or a Diocefs like ours, fhould be con'ulted and hear and do any thing; to admhTion or exclufio.i from Communion, and be advifed < ith by Cy-.prian inailfuch affairs, isnot eafie to conceive. See his Epifl. 3. 6- lo- i;> 14? i-6>l*i

Perufe all the citations of Bio'-:dwell de jure Vlebis in Keglm. Ecclcf. and fee whether they intimate not the fmalnefs of their Diocefl.es. ( Though I believe they prove no fucfi thing as proper Government in the peopTe. ) Yet perufe all the Authors cited by him there to prove that dc Ecde'itc Math. iS. refers to the Cong;egationof Paftorsand peo-rie together : and it will much confirm the point in hand/I {hall not recite any of them, became you may there find them in tire end of Groti'ustU Imperio Swn. Votefi%

now

Cjrf)

now in hand. Stromat. U.j. in the beginning, hcmentionccb theChurch and its officers,which he divideth only into two fort?, Prefbjters and Deacens. But I will name no more particular perform, but come to fomc intimations of the point before us from cuflomesor Practices of the Church and the Canons of Councils.

And it feerns to me that the dividing of Parities fo long after (or of Titles a? they are called) doth plainly tell us that about thofe times it was that particular Pol cical Church did rirfl contain many ftated Congregation?. And though it be uncertain when this begin ( Mr. Thsmdikezs we heard before,conje&ur-eth, about Cyprians dayes yet we know that it was long after the Apofties, and that it was ftrange tolefs populous places long after it was introduced at Rome and Alexandria, where i he number of ChriiUans,& too much ambition of the Bi(hop,cccafioned the multiplication of Congregations under him,and fo he became a Bifhopof many Churches (named as one) wboformely was Bifhopbut of a fingle Church. "For if there had been enough, one hundred or fifty or twenty or ten years before, to have made many Pariftiesor dated Affemblies for communion in worfh p. then no doubt but the light o: Nature would have directed them to have made fome flared divifions before ^ For they mud needs know that God was not the God of Confufion but of order in ill the Churches: And they had the fame reafons before as after : And perfection could no: be the hindrance any more at firft then at lafl: For it was under perfecting E^perours when Parifhesor Tfottes wered: :eJ, ar.d fo it might, notwLh-

landing perfections have been done as well at frrfl as at laft, if there had been the fame reafon. ft feerns therefore very plain to me that it was the increafe of Converts that canfed this divifl-on of Titles, and that in planting of Chu"chesby the Apofties, and during their time, and much after, the Churches confiflcd of no more then our Parifhes, w:o king noft inhabitants of the Gties had their meetings there for full commnnion , though they might have other fubordinate met tings as we have now in caens houfes for Repeating Sermons and Prayer.

And as Mr. Thcrnd-ke out of N nius tells us of 365. Sifriopricks in Jrcl.wd planted by Patrl.k^ fo other Authors 'ell

(97)

us that PrfmV^wastbe firftBiftioptherc; or as others and more credible, Palladius the fir(t,and Patricks next! and yet the Scots in JrWWhad Churches before Palladius his dayes, /as Bifhop £^r fheweth afe Primordiis EcclefBritan.ygS, 799,800,&c.) Johannes Major de geflis fcholarum li. Z.cap.2. prioribus ii/istem-poribusper Sacerdotes & Monachos ^ fine Epifcopis Scotos in fide eruditos fuiffeaffirmat* Et ita fane ante Majorem fcripfit JohannesFordonus Scotichron. li. 3. cap. 8. [ Ante PzWadiiadven-tumhabebantScotifideiDe-Bores ac Sacramentorum Miniftratores Presbjterosfolummodo vel Monacbos i ritum fequentes Ecclefia Primitive ( N. B. ) Of which faith Ufher [ Quod poftremum abiisaccepiffevidetur qui dixerunt ( ut Johan. Semecai« Gfajfa Decretidifi. 93. ca. Lcgimus ) [ quod in Prima Primitiva Ec-clefia commune erat efficium Epifcopornm & Sacerdotum: & Nomina erant communia , & officium commune ; fed in fecunda primitiva caperunt dinfiigui &nomina & ojficia^So that it Teems that fomerChurches they had before -, but Palladius and Patrick^ came into Ireland^ Augufiine into England^ and abundantly incct&fed them, and fettled withall the Roman Mode; So that ikfeemedjike a new Plantation of Religion and Churches there. Yet it-feerns that the Biihops fetled by Patrick^ &ve that bimfelf an Archbifhop was like our Biihops,) were but fuch as were there before-under the name of Presbyters, faith Fordontftzi the rite or fafhion"of the Primitive Church.

And faiph Vfier ibid. p. 800. [ He&or Boethius fuife dich Palladium primum omnium qui Sacrum inter Scotos egere Magi-firatum a fummo Pontifice Epifcopum creatum : quum ante* Populifujfragiis ex Monachis & Caldeis pontifices affumercntur. Boeth- Scot or urn Hiftor. lib. 7. foL 128. b.

And he adds the faying of BaUus , {Scriptor. Brit ante.cent ur. 1 Ap.jcap. 6. ) [es4 C&Uftir.o ilium mijfum ah Johannes Bataeus, ut Sacerdotalem ordincm y interScotos Romanoritu inftitueret.Ha* bebant (inquit) antea Scoti fuss Epifcopos ac Miniftros , ex verbi Divini Aiinifterio plebiumfuffragiis eletlss, prom Afiano* rum more fieri apud Britannos videhant : Sed bite Romants, ut magis teremoniofis atque Afiamrum oforibus^mnplacebant~) By theie paflfages it is eafic to conje&ure whether they were Bifhops of a County ,orBi(hops of a Parifh that were there in thofe daie*. For my part I heartily wifh that Ireland had three hundred fixty

C<?8)

five good Bifhops and Churches at this day, even when the whole Nation profefs themfelvcs to be Chriftians, ( which then they did not. J

To this purpofe runs the 14. Canon Concilii Agath. ( and if it were fo then, much more long before ) [ Siquis etiam extra Ta-rochias inqmbns legitimes eft or dinar itifcj; conventus oratorium habere voluerit rehquisfeftivitatibus^ ut ibi Aliftam audin, prop' ter fatigationem famili* y jftfta $rdinatione per mittimus. Pafcha vero,Natali Domini, Epiphania^ Afcenftvne domini 9 ^entecofte, & Natali Santli Johannis Baptiftae, & //? m maxime dies in fe* ftivitatibus habentur, non nip, in Civitatibm t am Parochiis an* diant] Here it appeareth that there was but one legitimus ordi-narittfy, conventns in a Parifh ^ though they tolerated an Orato* ry or Chappell of eafe. And that a Parifh here is taken for a Di-ocefs, or fuch a Church as had proper to it felf a Bifhop and Pref*. byteric,as it is probable from the ordinary ufeof the word by JEttfebius and other antientsin that fence, fo alfo front what is further faid in the following Canons of this Council: And fo the> word Parifh here may be cxpofitory of the word City] or eifrdenote a Rural Bifhoprick. For Can. 30. faith [ Beneditlionem fitper plebem in E cc left a funder e aut panitentem in Ecclefia benedi-cere presbytero penitus non Habit ■.] And if a Presbyter may not blefs the people or the penitent, ( when the bleffing of she people was part of the work in every Solemn Affembly for Church communion ) then it is raanifeft that a Bifnop rauft be prefent in every fuch Affembly to do that part which the Presbyter might not do: and confequently there were no more fuch Affembiies then there were Bifhops. And to prove this more fully mark die very next Canon of that Council, viz. the 31. £ Mijfasdie dominie 0 fecnlaribns tot as audire fpecialiordine pracipimus^ it a fit ante beneditlionem Sacerdotis egredi populus non prafuntat. Quod ft fecerint y ab Epifcopo public e confundatur] So that its plain that on every Lords day all the people (for here is no dift'in* dionor limitation ) were to be prefent in the publick worfhip to the end, and the Bifhop to pronounce the bleffing ( whoever preached) and openly to rebuke any that fhouid go out before it. From whence it isevident that all fuch Church Affembiies for communion every Lords day were to have a Bifhop prefent with them to do part of the work: and therefore there,

were.:

(99)

were no more fuch Affcmblies then there were Bifhops.

In the 38. Canon of the fame Council we find this written [ Cives qui fuperiorum felennitatum y id eft, Pafch* & NatalU Domini % vel Pentecofies fejfivatibus cum Epifiopts interejfe neg-lexerint ,qnum in Qivitatibus commnionis vel beneditlionis accifi" endt caufa pofttes fe ncfe debeant y triennio communione priventur Eccleji*.] So that it Teems there were no more Church-members ina City then could congregate on the feftival daies for Communion and the Bifhops Bletting 1 therefore there were not many fuch Congregations: when every one was to be three years excommunicate chat did not Aflemble where the Bifhop was.

Moreover all thole Canons of feveral Councils that forbid the Presbyters to confirm by Chryfm,and make it the Bifhops work, do (hew that theDiocefs were but fmail when the Bifliop himfelf could do that befides all his other work.

In the Canons called the Apoftles, cap. 5. it is ordained thus [ Omnium alicrum primitU Epifcopo & PresbjterU domum mittuntur^non [uper Altare.Mamfejlum eft autem quod Epifcopus & Presbjteri inter Diacenos & rcliqms clericos eas dividunt. ] By which it appeare:h that there was but one Altar in a Church to which belonged the Bifhop, Presbyterie, and Deacons, who lived all as it were on that Altar.

And Can. 32. runs thus [_ Si quis Presbyter cmemnens Epifct-pum fuum,feorfim collegerit\& Altare aliuderexerit % nihil habent quo rebrebendat Spifcopum in caufa pietatis & jujiitiajeponatur

quafi pri'dcipattts amator exiftens Hac autem poft unam &fe*

cundam & tertiam Spifcopi obfecrationem fieri conveniat. ] Which fhews that there was then but one Convention and one Altar to which one Bifhop and Presbyters did belong: So that no other Aflembly or Altar was to be fet up apart from the Bifhopby any Presbyter that had nothing againft the Bifhop in point of Godli-lefeorjuftice.

And I believe if Bifhops had a whole Dioccffe of two hundred or three hundred or a thoufand Presbyters to maintain, they would be loth to ftand to the fifty eighth Canon which makes them Murderers if they fupply not their Clergies wants :But let that Canon pafs as fpurious.

And long after when fincilium Vafenfe doth grant leave to the Presbyters to preach 4 and Deacons to read Homilies in Country

(too)

parifhes as well a$Cities,it {hews that fuch Pariflies were but new and imperfect Affemblies.

In the Council of Laodicea the 56. Canon is [ Kon oportet Presbjteros ante ingrejffim Epifcopi ingredi Eccleftam, c$ federe in tribunalibus, fed cum Epifcopo ingredi • nifi forte ant tgrote't JEpifcoptts ^aut in peregrinations commodo turn f.btjfe confiiterit. ~ By which it feems that there was but one AfTemby in which the Bifhop and Presbyters fate together: Otberwife the Presbyters might have gone into all the reft of the Churches without the Bifhop at any time, and not only in cafe of his ficknefs or peregrination.

The fifth Canon of the Council 0$ Antioch is the fame with that of fan. Apoft. before cited,that no Presbyter or Deacon contemning his own Bifbop,Jhxll withdraw from the (fhurch and gather an Affembljapart^ and fet Hp an Altar. By which ftillit appears that to withdraw from that estjfembljjv&s to withdraw from the Church,and that one Biftep had but we Altar andAffem-

^ChJrch^s hl J for Church Communion.

were noTfo" So CenciLCarthag. 4. Can 1 5. which order the fitting of the large asfome Presbyters and Bifhop together in the Church : And many de-imagine, even crees that lay it on the Bifhop to look to the Church lands and atthefixth goods, and diftribure to the poor the Churches Alms, do (hew Council at ttiat their Diocc ^« were but fmall,or elfe they had not been (of-Trul. in con- ficient for this.

flantinop. All the premifes laid together me thinks afford me this conclu-

when Canon fi 0 ^ t h at t h e Apoftolical particular Political Churches were fuch deiedth^tTo as confifted of one only Worfhipping Congregation ( aCon-the fifth gregation capable of perfonal communion in publick worihip) day of the and their Overfeers; and that by little they departed from this week the form 3 each Bifhop enlarging his Diocefs, till he that was made at

Fo fa 1Z over erC firft the Bifll6 P buC ° f 0nC Church > fcecame thc Bi{ll0 P of many, their Belief anc ^ ^° ^ et U P a new frame of Government, by fetting up a new to the BHhop kind of particular Churches. And thus was the primitive Goer the Presby- vernment corrupted, while men meafured their charge by the terS n ffuch CiTCUlt °^ Ground, thinking they might retain the old compafs D!ocefles U as when they had multiplied converts, and therefore (bould have ours that this mulciplyed Churches and Bifhops. *■

work could; jo all this I add thefe obfervations, 1. That the very Nature. Wthos done: ^. church government tds as that a Cover nour muft be preftnr

ttfom

(.101)

upan the place, and fes to the execution:. Fo^ C^d hath made m the Laws already, and Synods rouft in way oF Vtiion determine of the moll advamagious cirenmftances for the performing of the duties which God impofeth: And particular Bifhops are to guide their particular Congregations in Gods Worftvip, and in order thereto; Their guidance is but a fubfervient means to that worfhip: And therefore they muft Rule the Church as a Captain doth.his Company in fight, oraPhyfitianhisPatient, ora Schoolmafter his School, by his own prefence,and not at many miles diftance by a Surrogate.

2. The doctrine which makes the firft particular Political Church to confift of many ftated Worfhipping Churches like our Paridies doth fet on the faddle, if notalfo hold the ftirrup for a Dioceian Biftiop to get up, to head thofe prepared bodies.

3. Seeing the Presbyterians do confefs that it is not Necejfary (but lawful ) for a particular Political Church to confift of many Worfhipping Churches, and fay, It may confift only of one: Common Reafon and experience will then direct us to conclude

that its belt ordinarily take Hp with that one : feeing people that * As ™ ai y of know one another, and live within the reach of each other for E hem J^ cn common converfe ; and ordinarily meet and join in the fame pub- t h ey {^ \ z lick Worfhip, are mod capableof the ends of Church Policy- in terms, of and a Paftor capable of guiding fucb.better then other Parifhes which fee that he knows not. J*^ 1 ^ c

4.He that makes the Paftor of one Parifli the Ruler of the reft ^Itfae to the adjoining, doth lay upon him much more duty then fitting in a Reformed Pa-Presbytcric to vote in cenfures. For thofe cenfures are a fmall ftor,hn& even part of Church Government, comparatively (elfe moft Con- ^ thisW fcf C gregationsin England have little or no Government ^ for they [{j^Paftors 5 have little or none of thefe Cenfures. ) Yea indeed true Church are Rulers Guidance or Government contains a great part, if not moft of and the Peo-the Paftoral work, which a man would be loch to undertake pie muft obey*-over too many diftant unknown Congregations: Though he roav i ccc J^° well undertake in Synods to promote Unity, and to do the * ordTof the beft he can for the whole Church of Chrift. If therefore thofe of text,H^. 13. the Congregational way.were as neer us in other things,as in this 17- * Tm - P Before inlifted on/efpecially if they would renounce* that great I7 ' * |£*I miftake of the Peoples having the Power of the Keys or Go- gram us what vernment 3: andtakc up for them with a fudicittrnDifcretioms, we plead &iv

(iei)

and juft liberty ) we need noc (land at fo great a diflance.

And laftly, If Minifters of the Gofpel would tenderly weigh the greatnefs of their work and charge,and the dreadfulncfs of their account, the worth of fouIs,the power and prcvalencyof fin, the rage of ail the Churches enemies, and the multitudes of them, they would fooner tremble to think of the difficulties in Governing or guiding one Congregation in the way to heaven, than grafp at more, and think thcmfelves able to be the guides of many, and draw fuch a heavy burden on themfclves, and prepare for fuch a reckoning. Left they be offended with my words, I will fay the like in the words of Cbryfoftom ( or whoever clfc was the Author of the Ireperfeft work ) on Mattb 20. Horn. 3$*p*g' ( mihi ) 901. [_Sihac ergo it a fe habent , fecularem quidem primatum deader are, etfi ratio non eft y vel caufa eft : qui* ttft juftum non eft , vel mile eft* ^Primatum autem Seder ftdfticum cone ufife ere , neq\ ratio eft , neq\ caufa : quia neq; juftum eft , neq ; utile, Quis enim fafter:s ultro fe fubjieere feflinat [ervituti, labori, dolori y & quod majus eft, periculo tali ut detrationem proomniEcckfta, apud juftum judieem f ni/ifor* te qui non credit judicium Dei, nee timet, uti abutens primatu fuo Sccleftaftico feculariter 9 convert at eum in Secnlarem. Sed ne forte qui talis eft in appetendo primatum, profetlum pietatis pie praten-dat,dico i Nunquidqui in or dine prior eft,jam &meritis eft metier?] And of the Minifterial honours he faith ( ibid.) Deniq, ipftbono* res inChrlfteinprima quidem facie videntur honores^ revera autem nonfunt henores diverfi, fedfnnt diver fa Msnifleria' ut puta honor oculi videtur, quia illuminat Corpus : Sed ipfe honor illumi* jsandi non eft ei honor fed 'JMinifterium ejus. ]]

So much to prove the Proportion, that the late Englifti Epif-copacy is not to bercBored, under any pretence of Order or Peace.

Wherein I have purpofery forborn the mention of its Abufes, and dolefulconfequents, becaufe they may fuppofc that Abufc to befeparabk from the thing.

Confequents

Confequentsoftbat which is already Trowed.

TO fave the debating of many great Cohtroverfies that break the peace and deftroy or diminifh the Charity of many, I may abbreviate the work,by giving you fome of the true fcqqels of what hath been fufficicntly proved.

ConfA. The taking down of the Englidi Epifcopacy was Conf. i ( as to the thing)fo far from being evil,and deferving the Accu-fations that fome lay upon it, that it was amatter of Necef-fity to theReforraation and well being of the Churches of Chrift in thcfeNations.lt was no worfe a work in it felf considered,then the curing of a grievous difeafe is to the fick, and the fupply of the neceffities of the poor in their indigence. What guilt lieth upon that man, that would have all the fick to perifti, for fear of injuring one Phyfitian, that had undertaken the fole care of all the County ? or that would have all the County to have but one Schoolmafter: Or an hundred Ships to have but one Pilot, and confequently to perifh: How much greater is their guilt, that would have had the forementioned Epifcopacy continued,to the hazzard of many thoufand fouls, and the abafement and ejection of holy Difcipline, the pollution of the Churches, and the hardening of the wicked, and the difhonour of God? Imen~ tion not this to provoke any to difhonour them, but to provoke the perfons tbemfelves to Repentance. And I intreatthem to con-fider , how fad a thing it is, that without any great inducement, they (hould draw fuch a mountain of guilt upon their fouls. The Biihops had the temptation of Honour and Riches: but what honour or gain have you to feduceyou, tochoofeafharewith other men in their fin and punifhment ?

I meddle not herewith the Manner of demolifliing Epifco*-pacy, but with the Matter: becaufel would not mix other Controversies wich this. But I am confident thofe men that ufually own the late Epifcopacy, and revile them that dcmoliflit it.fhall one way or other feel ere long, that they have owned a very unprofitable caufe,and fuch as they fhall wifli,they had let alone, and thatic made not for their honour to be fo much enemies

to

to the welfare of the Churches the enemies of the abolition of that Prelacy will appear to be.

Conf. 2. Co*f. 11. The matter of that claufe in the National Covenant,which coneerneth the abolition of this Prelacy before mentioned, was fo far from deferving the Reproaches and Ac-cufations that arebeltowed on it by fome, that it was juft arid neceffary to the well being of the Church.

Inthisaifolpurpofely mean the Civil controverfie about the authority of irapofing, taking, or profecuting the Covenanted fpeak only of the Matter of it : (to avoid jhclofing of the r uth by digreflions, and new controverfies ) They chat by reproaching this claufe in the Covenant,do own the Prelacy which the Covenant difowneth, might fhew more love to the Church and their own fouls, by pleading for (icknefs, and nakednefs, andfamine, and by paffionate reproaches of all that are againil thefe , then by fuch owning and pleading for a far greater evil.

Coxf. 3. Conf. HI. Thofe of the Englifh Miniftry , that are againft the old Epifcopacy, and arie glad tharthe Church is rid ofir,are not therefore guilty of Schifm,nor of finfuil difobcdience to their fpiritual fuperiour^

If any of them did/wear ebtdience to the Prelates ( a tyranni-call impofition that God never required > nor tha Primitive Church never ufed ) thats nothing to ourprefent cafe, which is not about the keeping of oaths, but the obeying or rejeding the Prelacy in it felf coniidered. It is not fchifmatical to deparc from an ufurpation that God difowneth, and the Church is endangered and fo much wronged by, and to feek to pull up the Roots of Schifra, which have bred and fed it in the Churches foiong.

Cm r Conf. I V. Thofe that (till juftifie the ejefted Prcla-

J ° cy, and defire the reftauration of it,as they needlefly choofe the guilt of the Churches deflations, fo are they not to be taken for men that go about to heal our breaches, but rather for fuch. as'would widen and continue them, by reftoring the main caufe. 3

Conf. 5. Conf.V. If we had had fuch an Epifcopacy as Bifhop H*U and Bifhop Vfler did propound as fatisfa&ory, ( and fuch mea to cranage it, ) Epifcopacy and Peace might have dwelt

together

together in England to this day: It is not the the Name of a Bt-ihop that hath been the matter of our troub!e,but the exorbitant Species introducing unavoidably the many mifchiefs which wc havefeen and felt.

Conf. V I. Ordination by the e ]t&t& Prelacy Jn (fecit , is not ^ of necefiky to the being or well-being of a Presbyter or Dea- ' on *' ' con. If the Species of Prelacy it feif be proved contrary to the word of God, and the welfare of the Church, then the Ordination that is by this Species of Prelacy, cannot be neceffary or as fuchdefirable.

Conf. V II. A Parochial or Congregational Paftor, having Conf 7. aftiftant Presbyters and Deacons, either extftent or in exped-ance,was theBifhop that was in the dayesof IgnanmfiuftinfTer-tullian y and that Dr. Hammond defcribeth as meant in many Scriptures, and exillent in thofe dayes. I fpeak not how to the queftion about Archbifhops.

Conf VIII. The Ordination that is now performed by thefc r> r% Parochial Bifriops (efpecially in anaflembly, guided by their ** on ' % Moderator ) is, beyond all juft exception, Valid, as being by fuch Bifhops as the Apoftles planted in the Churches, andneer> cr the way of the Primitive Church, then the Ordination by the ejected Species of Prelates is.

Conf I X. As the Presbyters of the Church of Alexandria c on r^ did themfdves make one their Bifhop, whom they chofe from ^

among themfelves,and fct him in a higher degree ( as if Deacons make an Archdeacon, or Souldiers choofe one and make him their Commander, faith Hierom ad Evagr. ) fo may the Presbyters of a Parochial Church now. And as the later Canons re* quire that a Bifhop be ordained or confecrated by three Bifhops, fo may three of thefe ( Primitive J Parochial Bifhops, ordain or confecrate now another of their degree. And according to the Canons themfelves,no man can jultly fay that this is invalid, forwantoftheConfecrationby Archbifhops, or of fuch as wc hcreoppofe.

Conf X. Thofe that perfwade the People that the Ordina- ^ 0H r Ic nation of thofe in England and other Churches is null that is not by fuch as the Englifh Prelates were, and that perfwade the people to take thera for no Presbyters or Paftors,thac arc not or-

P dained

(tod)

dained by fuch Prelates, and do mike an aftaai reparation from our Churches and Minifters, and perfaade others to the like, upon this ground, and becaufe the Ministers have difowned the EngUfti Prelacy, and withil confefs that Church of Remeto be a true Church, and their ordination and Priefthood to be juft or true, are uncharitable, and dangsroufly Schifmatical (though under pretence of decrying Schifm, ) and many wayes in ju-rious to the Church and to the fouls of men and to themfelves. This will notpleafe; but that. I not only fpiak it but further ma-ni'feft it,is become Neceffory to the right Information of o;hers»

FI^IS

The Second

DISPUTATION:

VINDICATING

The Proteftant Churches

and Ministers that have not/ Prclatical Ordination , from the Reproaches of thofe Dividers that would nullifie them.

WRITTEN

Upon the fad complaints of many

Godly Minifters in feveral parts of the Nation, whole Hearers are turning Separatists.

By Rich. Baxter*

LONDON,

Printed by Robert White, for Nevil Simmcm Book-feller in KeJermitifler. 1658.

The Preface.

Ghriftian Reader,

Wfo zwmm r thou fob ut f or & inter eft of Chrifli-dnity, more than of a party , and a Cordial friend to the Churches Peace, though thou be never fo much revived for Ep/fco* pacy\l doubt not hut thou and I fhallbe one, if not in each Opinin, yet in our Rcligi-en, and in Brotherly affetf ion, and in the very bent of our labours and our lives: Kyind I doubt not but thou wilt ap -prove of the fcope and fubfiance of this following Difputa-tion, what imperfections foever mat appear in the Manner tf it. Forfurely there is that of God within thet, that mil hardly fuffer thee to believe, that while Rome is taken for a true Church,the Reformed that hdve no Prelates mu(t be none: that their Paflors are meer Lay -men, their Ordination being Null: and corfequently their aJwiniflrati* ens in Sacraments,Scc» Null an dof no Validity. The Love that is in thee to all believers , and efpecially to the Societies of the Saints, and the honour and inter tft of Chrift 9 -mil keep thee from tbis,orftrive againft it, as nature doth dgainft poyjon or deftrufiive difeajes. If thou art not a meer Opimomft in Religion, but one that baft been illuminated by the fpiritofChrift, and felt his hit fhed abroad in thy heart, and haft ever had txptrence of fpiritnal communion with Chrift and his Church, in his holy Ordinal CCS) 1 dare then venture my caufe upon thy judgement.: Go

P J among

The Preface.

Amcr^ihctntlwt vnchurch our churches, and degrade our <jUinift?rs, and per [wade all peopU t& fly from them as * plague 5 andtiy their doctrine, their lpirits,iheirpublick worfiip, their private devotion , and their whole converfa-tion •, and when thou haft done,ccme into our Aftembliet^ind fpare not, ifthou be impartial, to objerve our imperfecli-ens: judge of our Order and 3i\cipline and Worft)ip,together xvtth cm DocJrine and our lives : and when thou haft done un-church us ifthou darejl , and tf thoucanft. Wtjuftifie not our felves or our wayesfrom hlemifhes : but if thou be but heartily a friend to the Bridegroom, offer us then if thou dare (I a bill cf divorce, or rob him if thou dare ft of fo configurable a portion of his inheritance* Surely if thou be his friend, thoucanft hardly find in thy heart to deliver up fo much of his Kingdom to his Enemy,and to fet the name of the Devil on his doors, and fay, This is the houfe of Satan and not of Chrift. if thou have received but what I have done (though, alas too little ) in thofe Societies, and tdfttd in thofe Ordinances but that which I have tafted, thou would ft abhor to reproach them >andcut them oftfrom the portion of the Lord*

Ktmember it is not Epifcopacj nor the old conformity that 1 am here eppoftng. ( My judgement of thofe Caufes I have given in the foregoing andfotlowing deputation :) But it is only the New Prelatical Recafants or Separatifts, that draw their followers from our ( hurches as no Churches and our Ordinances efWorfhipas mne> or worfe then none^ and call them into private houfes, as the meet eft places for their acceptable worjhip. Who would have thought that ever that generation fhould have come to this, that fo lately hatedthe name of feparatipn. and called thofe private meetings ^Conventicles , which wtre held hut in due fubordmation t* Church meetings,and not in oppofithn to them, as theirs are! Who would have thought that thofe that feemed to difown

Recufancy^

The Preface.

Recu fancy* and perfecuted Separatiflsjhouldhave come tg this f Tea that thofe that under CathoUck pretences can fo far extend their charity to the Papifls^ have yet fo little for none of the meanefl of their Brethren^ and for fo many Reformed Proteflant Churches ? Tea that they (houldprefume even tocenfure ut out of the Cath.olick Church and consequently out of he a ven it (elf. I ha vc aft cr here given t hoc an inflame in one, Dr.Hide, who brandeth the very front of his Book with thefe Schtfmatical uncharitable ft gmaca. The fenflefs gueres of one Dr. Swzdling,an dot hers run in the fame channel\or fmk K if thefe men be Chriflians indeed^ me thinks they fhould under (land, that as great ( that I fay Wit greater } blemijhes, may be found on all the refl of the Churches, as thofe for which the Reformed are by them unchurched: and confequently they will deliver up All to Satan 5 andChrifl mujl be depofed: And how much doth this come fhert of Infidelity ? At leajl me thinks their hearts fhould tremble leafl they hear at la/l, Q In not loving the r e you loved not me : in defpifing and reproaching thefe, you defpifed and reproached me* 3 ,

And yet thefe men are the greatefi pretenders next the Romanifls^ to Catbolicifme^Z'wty,and Pcacl StrangeCa* tholicks that cut off fo great and excellent a part tf the Ca-tholick Church ! And a fad kind of Unity and Peace which allmufv be banijhed from, that cannot unite in their Prelacy* though theEpifcopuy which I plead for in the next Difputation they can own, Thefumm of their offer , is that if all the UWiniflers not Ordained by Prelates > will confefs themfelves to be meer Lay-men. and no Mwtjiers of( hnfl^ and will be Orda ntdagain by them^ wdif the Churches will confefs themf elves No Churches. > and receive the ((fence of churches from them,and [the Sacrament and Qhurh A\fem-blies to be Null y invalid^ or unhwfull till managed only by Prelatical Mini/lengthen they will have Peace and Communion

The Preface.

nion with us, and not till then* And indeed mufl we luyycur Communion fo deer? As the Azabip tfts do by us in the pint of Baptifmffo do thefe Recusants tn the point cf Ordination] Jon muft be Baptized faith on party, for jour Infant Bap-tijm wat none. Tsu mufl be Ordained faith the other fort^ for your Ordination by Presbyters was none. The up/hot is y We mufl be all of their Opinions andparties, beforervecan have their Communion, or to be reputed by them the Mini-flcrs and Churches of Chnft. And on fuch kind of terms as theft, we may have Vnitj with any Sect.

Jfreallj we be not as hearty friends to Order and Difci* fhne in the Church as they.we [hallgive them leave to take it for eur ftame, and glory in it as their honour. But the que-ftion is not whether we muft haze Church-Order t but whether it muft be theirs, and none but theirs t Nor whether we muft hive Difcipline, but whether it muft be only theirs t Nay,with me, I muft prof efs,the que ftion is, on the other fide whether we muft needs have a Name andfhew of Difcipline thats next to none, or elfe be no Churches or no Minifies of Chnft ? 7 he main reafon that turneth my heart again ft the Znglijh Prelacy is becaufe it did dejlroy Church Difcipline, and almoft deftroy the Church for want of it, or by the abafe of it, and becaufe it is { as then excrcifed ) inconfiftent with true Difcipline. The que ftion is not, whether we muft have Bifhops and Epifcopal Or d. nation. We all yield to that without contradiction . But the doubt is about their Species of Epifcopacy, Whether we muft needs have Ordination bjaBiftop that is the file Cover mur over an hundred, or two hundred^r very many particular Churches', or whether the Bifhops of fingle Churches may not fuffce, at leaft as to the Being of our office I J plead not my cwncaufe, but the Churches , Tor I was ordained long ago b) a B jlop pf their own with Presbyters. But I do not therefore take my felf to be difengaged from Chriftianity or Cathol cifm,

*»d

"The Preface.

and bound to lay by the Love which 1 owe to all Chrijls members^ or tbdny the Communion of the Churches, which is both my Duty* and / am [ure an unvaluable Mercy. And I mufl fay,that I have (een more of the Ancient Difcifltne ex-ercifed of late , without a Prelate, in fowe Parijh Church in England, than ever I [aw or heard of exercifed by the Bijlops in athoufandfuch Churches ad my day es. And it is net N-imcs that are Efjential to the Churchy nor that will fatisfe our expectations.

Wc are for Bifhops in every churchy And for Order fake , we would have one to be the chief. We d.fltke thofe that dif-obey them in lawful things, as well as you. But let them have a flock that is capable of their perfonal Government , andthenwejhall be ready to rebuke all thofe that feparatc fromtbem, when we can fay as Cyprian ( Epift. 69. ad Pupian.) £ Oiiuils Ecclelia? populus colle&us eft, & adunatus, in individua concordia fibi juntas. Soli ili foris remanferinc,quietfiintuseffent,ejiciendi fuerarit —Qai cum Epifcopo non eft, in Eccletia non eft ( that is, in that particular church.) Cyprian bad a people that could all meet together to confult or confent at leafl about the Communion or Excommunication of th: members . Epift. 5 5, Cornel* he tells Cornelius how hard the people were to admit the lap fed or [candalous upon their return if the mani-feflation of repentance were not full. The Church with whom the per (on had Communion^was then it that h*d a Bi-flop, and was no greater then to be capable of the Cogni* zmce of his caufe, and of receiving fatisfaction by his perfonal penitence.

Brethren I {for fo 1 will pre fume to call you ^whether you will or not) Some experience hath p erf waded me^ that if we had hone/lly and faithfully joyned in the practice of fo much of Difciplwe, as all our principtes require, it would have helped us to that experimental knowledge ( by the blef

Q fmg

The Preface.

ting of God) which would have hr ought us nearer even in our Principlesi then cur idle D if put at ions, 'feparatcd from practice will ever do. As PiUguftme faith of the dtfputes cle caufa mali v^Lib. de utilitat. Credendi, cap. 18.) Dam nimis qiurunt unde fit malum, nihil leperiunc nil malum] fo I miy fay of thefe difputes, while we thus difpute about the caujes of diforder and divifon , we find nothing hut dtforder and divtfion.

It ts eafie to conjecture of the ends and hearts of tho[e that cry down Piety asprecifenefs, while they cry up their feveral wa<es of order : it fetms they would have ordered impiety : and their order mufl be a means to keep down holi-ne\$\ which all jujl order fhould promote. Thofe men that can fall in with the mojl notoiicufly ungodly, and favour and flatter them for the ftrengthening of their intereft, do tell us what Difapltne we may expect from them. If they tell us that cur Churches alfo are corrupted, and all are not truly or eminently godly , we can jay to them as Auguftine Oib.de utilitat. Credend. cap. 17. ) [ Pauci hoc faci-unt, pauciores bene prudenterq-, faciunt : fed ropuli probant, populiaudiunt 3 populi favent "] yeawecan lay much more.

But for thofe that go further, and clap the prophanefl railersonthe back) and hifs them on to b/fs at thofe that differ from them, and are glad to hear the rabble revile our Minify and our Churches , in taking part with their Prelacy and Liturgy, they tell us lowder what unity and.ordcr they defire, and what a mercy of God it is, thai fuch as they have not their will: and though among them-fehes the flanders and reproaches of fuch men may go for credible or be accepted as conducing to their ends ^ yet in the conclufion fuch witnefjes will bring no credit to their caujC) nor with jujl men much difcredit ours • at leaf it will not diminijh our refutation with God, nor Abate his

love,

The Preface.

love, nor hinder his acceptance, and then we have enough. Saith (Cyprian Epift.69. ad Pupian) Quafi apud lapfos &prophanos, & extra Ecclefiam poiicos, de quorum peCtoribus excellent Spiritus San&us, efTealiq M pof-iit nifi mens prava, & tallax lingua, & odia venenata, & facrilega mendacia, quibus qui credit, cum illisne-cede eft inveniatiir, cum judtcii dies venerit..] That is £ As ifwith the \candalons ani prophane, and thofe that are without the Church, from whofebrefls the holy Spirit is departed, there could be any thing but a naughty mind, and a deceitful tongue, andvenemous hatred, and facrdegious lies \ and thofe that believe them mujl needs be found with them when the day of judgement comes. ]

CMC thinks rather the hatred, and railing of the nn» g$dly jhould intimate to you that our tj'^iniflry is of God I why elfe do alt the mojf objlinately wicked maligne us as their enemies, though we never did them wrong I why feek they our dejiruclion, and are glad of any Learned men that will encourage them in their malignity, ana to fir ike in with any party that are againft us; when all the harm we wijb or do them, is to pray for them, andperfwade them, and do our heft to fave them from damnation \ As Cyprian ( ubi fup.) faid to Pupian Q utetiacn qui non credebant Deo Epifcopum conftituenti, vel Diabolo crederenc Epifco-pumprofcribenti ] f$ fay I £ 7hey that wtlinot believe Cods teflimony of our Minijlry, let them believe the Devils teflimom, as the confefsion of an enemy, th>it by the mouths of the wicked revtleth us as Minifters, and perfecu-tti us for doing fur Maflers work.

Another reproach is commonly hid upon our Miniftry by thofe that vilifie them in order to their ends, viz thafa they are boyes, and raw and unlearned and manage the work of God fo courfely as tends to bring it into contempt. I would Mrt were no ground for this accufation at all : but

The Preface.

1 mufl needs fay , i. That no men are more unmeet then you to be the accufers. Have you fo corrupted the Miniflrj with the insufficient and ungodly, that we are necefsitated to jui fly their places with men that are tooy ung •, and nsw do jou reproach us, becaufe we imperfelly mend your crimes f yea becauje we work not in/pofsibdities f It is the dcfire of our fouls, that no able ufeful man m*y be laid by, however differing tn fmailer matters> or controverts of policy ? But we cannot create men, nor infufe learning into them ^ but when God hath qualified them, we gladly ufe them *, the befl that can be had are chofen % and what can be done more< \Jdnd I hope yn will acknowledge^ that godly and tolerably able yeung men are fitter then impious , ignorant Readers,

We excufe no mans weaknefs : hut to /peak out the truth, too many of the adverfaries of our Mimflry accufe our weaknefs with greater weaknefs $ when they are unable or undifpofed themfelves to manage the work of God with any of that gravity^ and ferioufnefs as the unfpeakable weight of the bufinefs doth require } the) think to get the refutation of learned able men, bj an empty. cbildifh, trifling kind of preaching ^ patching together fome fhreds of fentences y and offering us their Centons with as much oflentation, as if it were an uniform^ judicious work. ^4nd then they fall a yering at plain and ferious Preachers, as if they were fome ignorant bawling fellows, that were nothing but a voice, and had nothing to preducehut fervent nonfence. Brethren^ will you bear with us a little , while we modefily txcufe our fimplicity which you contemn* fVewi/l not fay, that we fan [peak wifedom to the wife, nor make oftentati-on of our Oratory: but we mufl tell you that we Believe what we fpeak, and fomewhat feel it-, and therefore we endeavour fo to fpeak wkit we believe and feel, that others alfo may beheve and feel us. if a man fpeak jmUingly, or not affectionately of very great affecTtng things, the hearers

ufe

The Preface.

ufeto fay, You are but in jeafl: • and they believe him not, becauff he (peaks as one that doth not believe himfelf. It is not nit but Levity and ftupidity that wcrenounce. As Seneca faith, werefufenot an elcquent P yfitian: but it is not eloquence, but Healing that we need : the eafing of our pains\ and faving of our lives, and not the clawing of cur ears. We dare not fpeak lightly or trifling of Heaven or Hell. We more condemn our [elves when we find within us but a dull apprehenfton of th:fe exceeding gre.J eternal things , then we do for wa>t of neat exprejs ens. A vain curiofity in attire, doth [hew that fubftantial word) is wanting. We mo ft abhor the preaching of faife defrine: And next, that manner of pnaching Truth that canfeh an airy levity in the hearers •, and when the manner feem-eth to contradict the matter. One tafle or fig-n if '.eaven or Hell would put you into another pafs your ft Ives. Truly Brethren ( though I am one my felf, that have the leaf! advantages to vie with you in that wherein you glory, yet ) there are many among them whom you thus dtfpife, that have wits inclined to as much unrultnefs and luxuriancy as yours : but being ba/lanced with the fenfe ef ever la fling things, and feajoned with the Light and Life of Chrifl, they are as careful to keep under and rule their w t,as o'hers are diligent to feed its wantoynefs, and make iftentation of it to the world. It will fiortly appear but ingenious folly which was not animated and regulated by Chn\L 7 he wife-dom of the world is foslifhnefs wi.h God : and the foolt/hnef of God is wifcrthen men, i Cor.i .25. &c. We find the mofl experienced Learned Divines betake themfelves to theplaineft flile • and much more nhdicled to the anci.nt fimplicity, then green, inflated, empty brains. When we difpleafe both our [elves, and our que a fie, coye and aery auditors by the homtlynefs of our ftyle, we ufually hear more of the fttccefs of thofe fcrmons, then of thofe wherein by a

Q 3 wordy

The Preface.

wordy Curio fit j^rve procure from the aery mere appiaufe. Sdith Auguftine (de Catechiz. iud:b cap.'2.) ["Nam & mihi femper prope fermo cne-..s difplicec — fie & tu eo ipfo quod ad ce tiepius adducu ,tur baptizandi

. debes inrelligere n ^n ita difplicerc aliis fermonem

tuum ut dilplicet cibi; nee infruduofum te debes putate^ quod ea quae cernis non explicasita uc cupis • quando foils uc cupis nee cernere valeas ] our bufwefsis to teach the ignorant , te convert the impen tent , and te edifie and confirm the weak $ and therefore if repetitions , and homely expressions , with all the feriouf-nefs we can uje, be found the fitteft means to attain theft ends m [hall ftttdy them and not decline them , though fome difliktthm. Auguftine dedo&rin. Chrift. lib. 4. cap. 12. Qui ergo dicit cum doc-:revult 5 quamdiu non intelligitur, nondum feexiftimet dixiflequod vulc ei quern vult docere:quiaetfi dixit quod ipfe intellidt, nondum ilk (illi y dixiffe putandus eft, a quo inttl-ledus non eft: fi vero intelle&us eft, quocunque modo dixerit, dixit. ]

1 confefs when! heard a through pa fed preacher in the Prelate* re/gn, experience taught me prefently to ex peel three great infirmities in him, viz. /tumbling, fpot ling, and tiring : (tumbling either in doctrine, conversion, or both j efpccially in a (tony way : fpotling even the cleareft of his Brethren, and that both in the Pulpit, and behind their backs* For moft of the wounds we have from ft ch art tn our back parts, though we never fled. They can moft effectually confute us when ire do not hear them. 1^4$ one of them that 1 knew, divided his Text into one part,W Jo do many of them their Deputations : they are be [I at Difputing alone, when there is none to contradict them. They arc better gun-men then fword-me 1 . Eminus for-tifsimi s cominus— more valiant a far off than n e at

hand:

^W: ^^/ making more ufe of powder then of bullet » /fo noi\e exceeding the execution : and being nearefl them-felves^it is a wonder that their Confciences (fart not at the report. It is the reward of thefe pugnacious fou's , to becryedupas victorious , <*W fo ^4i/£ their triumph at-tended by their like: and it. is enough to prove them victors that thy can but crow and erect the crifl. And if they are foon thtd we mufl not wonder \ for they preach at too high rates to hold out long, junkets are not for full meals • andfeaflwgmufl n$t be all the year. When they preacht but feldom, they jufli ft edit by telling us, that one of their fermons was worth ten of theirs that preach d fo often : and half a crown was as good asfiv: fix pences.

For my part y 1 do not undi rvalue their w.t, nor envy them the honour of it : but I would fain have things Divine to be Divinely handled - and tbewcightiejl.matters to be fpokeneff in the mo(l (erious weighty manner. \_Andl ■would not have a (chool boy when he hath fau\ a Dec I am a-tion^ to think ih.it he is more learned then Scoi us or Oc-kam, becaufe he hath ajmoother flyle ; nor to think that he hath done a gall ant er fie ce ofwork , then he that hath read a Lecfure in ^Alctapbyficks. I am much inc'ined t§ honour their parts •, / value the wit of a Comedian, when J value not the employment of it. 1 have often heard a Rufticaltfuftice call a fidler & Rogue, that cal'ed him(elf rfMufician •, and perhaps he puts him in the flocks, that thinks he defer ves a Princes ear : when 1 havt thought ef their Jrt 3 a >d forgotten the abufe, J have been apt to pitty their cafe. J could be well content that fo g cat an /raft as Nero/>£n//j not : lei him live as an Artijl, but not as an Emperour. 1 -honour and love the kerning and induflry of the J-efuits : let i hem be encouraged as Learned, but not as JefuitS. Let them all be ufedin that which they are goed for. But aComcalwit isnotenjugbto make a M/ffifter (f

tilt

The preface.

the Gofpel of Jalvaticn. Counters can jingle as well as gold. if juch mujl be Bifhofs , let them bt D'toce-jMHSi ( Jo the j be kept without a fwo.rd ) for when they have an hundred chufcfrcs, ibty will trouble th:m but fei-dom^ with their preachug : and\hat maybe endurc&fjr a day that cannot for a year.

if you think J have turned my excufe of a plain and feri-cus Mini fry into a recrimination, or feemedguilty of what I blame, confider of what and to whom I freak .

/ am far from a contempt of learning, or encourage-ing ignorant infufficient mentor jujlifying any ridiculous unfetmly deportment, or any rajh, irrational cxprefsions^ in the work of God. And 1 earneflly intreat the fervants of the Lord to take heed of fucb temerity and mi [cam ages,and remember what a work they have in hand and how much de-pendeth on the fuccefs, and that the eyes of God and men an en them, and that it is no light matter to an honeft heart , that Chrifl and his caufe fhouldbe difhonouredby our weak-neffes, and our labours fhouldhereby befru/lrated, and (in* ntrs hardned iu their impiety. But yet I mufi fay, that many that are but low in Learnings have greater abilities ( by grace andufe ) to manage the great cfjentials of Cbrijliani-ly , andfet home a neccfjary truth upon the heart, and deal with ignorant dead-hearted fnners , then many very Learn* ed men did ever attain to, And I confefs 1 could wi/h for the ferv.ee of the Church, that fome fuch ( now private ) lefs learnedmen^ in great Congregations were yoiked with fome Learned men ihat are lefs fit for lively rouzing application -, that they might Lovingly go together\the one confef-fing his drfecl in Learning and the other his defccJin application^ and the unlearned depending for guidance from the more Learned^ in cafes of difficulty , where his abilities fall fhort \ th.it fo thjy might be both as one able Mimfler^ communicating the honour of their feveral abilities to each

The Preface.

other tofupply and cover each others- defefts* But if fuch a thing f1)ould he attempted ( though agreeably to the churches prafltce for many hundred yean after Chrifl) what an out-cry fhould we have from the men now in hand y againfl Me-chanicks and unlearnedmen\ wd how many would reproach their, work that cannot mend it ! 1 have been long, on this fubj eel: 1 will end it with this flory,

Gregory Nyferwr/A m in his relation of the Life of Gregory Tb.immatmgwjbat this holy man then Btfhop of N.eoCxfarea, was fo famous by his miracles and fuccefjes that the Neighbour Count rcys fent to h m, to preach and plant Churches among them* Among others Comana a. neighbour City fent to him , to come and plant a church and Bifhops amongthem.Whcn he had flayed a while ^and preach* ed and prepared them y and the time was ceme that he was to defign them a chief Paflor ( or Bifhop ) the CMagiftrates and principal men of the City were very bufie in enquiring anxioufty and curioufly , who was of mo ft eminent rank and fplendour^ excelliug the reft, that he might be chofen H the office and dignity of being their Biftiop. For Gregory himself hah all thefe Ornaments, and therefore they thought their Paftor mufl have them too. But whsn it came to choice they were all to pieces-> fome for one andfome fcr another : fo that Gregory looked to he oven for Directions, what to do* When the) were thus .taken up with propofing men of ', fplendor andeminency, Gregory Xmnewhrtng Samuels anointing David,) exhorted them to look alfo among the meaneflifor pofsiblytbere might be found amon% them fome of better qualifications, of mind: Whereupon fome of therif fignifiedythat they took it as a contumelie andforn^ that off the chief men for eloquence, dignity and fp lender, fhould be refufed, and that Mechanicks and tradefmen that labour for tehir living fhouldbe thought fitter for fo great an office. And faith one of them to him in derifio^ if, you will pafs

The Preface.

hi all thefe that arc chofen out of the be ft of the Citizens, and go to the (cum and bafeft oj the people for a Pafiorfor us : its beft for you even to make Alexander the Collier a Priejl and lets all agree to choofe him. 7he good man hearing thefe Jcornful words, it flruck into his mind to know who that Alexander the Collier was ? Whereupon thej brought him prefently with laughter,and fet him in the midft of them collowed and ha If "-naked\ and ragged and fordid^ and thus jfow/Alexander among them.But Gregory fufpecledfome -what bet ttr by him,then they that I aught at him; and thereupon taking him out of the company,and exam ning his life, he found that he was aPhilofopbick manjhat being of a very comely perfon, and loth it fhould be any occafion of tnconii-nency,and4fo renouncing the vanities of the worlds had ad-dicled himfelf to the life of a Collier > that his perfon and worth might be hid from men , and his mind be kept in an humble frame. Whereupon Gregory appointeth fome to take away Alexander ^ndwafh him and death him with his Pa floral attire, and bring him into the Afjembly as foon as they had done. In the mean time Gregory goes to the Afjembly^ andfals a preaching to them of the nature of the Paftoral office, and the holinefs of life required thereto, entertaining them with fuch fpeecbes, till Alexander was brought^and comely adornedin Gxzzpxlzs garments was fet before them. Whereupon they all fell a ga^ng and wondering at Alexander.* and Gregory falls a preaching to them again of the deceitfulnefs of judging by outward appearances, about the inward worth of the foul, and that Satan had obfeured Alexander,left he fbtuld(ubvert his kingdom. To be fbort, he ordaineth Alexander their Bifiep (a Paftor of afingleChurch.) And when they dtfired to hear him preachy he (hewed that Gregory was not deceived in him: His fermon was fententious and full of under (landing : but becaufe he had no flowers ofOr at cry ^ or exacJnefs and cu-

riofity

The Preface.

roftty of words, one that was a curious hearer £c;i£ed hlm> who it is [aid was byavifton brought to re-pent of it. And thus defpifed Alexander the Collier was made Btfiep ( or Paftor ) of Commijvhen the great ones were rejected: and afterward Proved achampionfor cbriftjo whom hepaf* fed in Mart jrdome through the flames, I have recited this for their fakes th.it deride the gifts of God in men whom thy account unlearned : hut not to encourage any tothrufl them-(elves on fo great a work without Ordinate and due quail* jjpatiens.

1 object. But it : s Ordination it /elf that is wanting to the Sartors of the 'Reformed Churches/ -and therefore they are no Paftors, cjre. Anfvv. The contrary is mam-fefied in this enfuing h ifputation. This feparaung Principle is it that I here purpofely contend again ft. For \it is caflin 1q divide and to deflroj: And to quench fuch graiudo'j and fire-works of the Deiil^ls anceffarj work for them that will preferve a < hurches Peace. I read in Thuanus of a Bifiop in France that turning Prote/hxt^ook his Popi/hcon/ecrati* on for inefficient , and was again elect and or da tnea by the Froteftant Minflcrs^ without a Prelate i to be a Prelate .But that Presbyters Ord lined by a Presbytery of Proteflants (liould be reordained by a PreUte y and that as nece(]aryto the being of their office^ is flrangedeclrine to all the Pro-t eft ant churches. It was n]eBed commonly hy the Englifl) Bifhups^ even by A. B. Bancro r t h mftlf. Saith Firmili-an ( inter Epift. Cvpriani) £ Oranis poteftas & gratia in Ecclefia conftitttca eft, ubi pr#(ident Majo es natu, qui & baptirandi v & Manus imponendi & ordinandi poffident poteftatem 3 /. e. All Power wind Grace is placed in the Church where Elders do prefide^who pof-fefs the power of Baptizing, lmpofing hanus, and Ordaining. ]j

/ know it willbe{aidthat^xmilmfpeak of Bifhopsm-

Ra ly,

The Preface.

i). But 1 believe not that he fpekt §ffuch Bifiops only as tee haveinqueftton^ or that he didnot plainly [peakof Presby-ten as juch. For he [peaks of the plenitude of Tower and Grace in the C hurch: and therefore intended more then what -was proper to a Prelate. 2. He mtntioneth Elder ^Majores nauv'fl general without diftinftion.And 3. His praefident is plainly related to theChurch{as the \ibijhews:)it being the Feople and not the Elders over whom thefe Elders are [aid to pre fide. And 4.Baptizing is firfl hftanced\which was known to be commonly the work of Presbyters,and never ap -propriatedto the Prelate. So that the fame perfon s that did Baptizc^even the Elders of the Church .according toYixmi-lian, did then peffefs the power of laying on hands and of ordaining* But theft things art more fully dij'cuffedin what followed. And if anyeithtradverfary or friend would fte tht ReformedChurches MiniflrjandOrdination mote fully vindicated, irefer them to Voetius againfl Jafenius Defpe-rata caufa Papatus: which if I had read before I had writ -ten this Difputation,I think I fheuldbavefpired my labour. Reader>ifethers art toe bufit to mi [ltd thet 3 / may fnp-pofe thee unwilling to be mifled, efpecially in a matter of [0 great concernment: For faith Ble(Jed Aguftine,Multos in-venimus qui mentiri velint,quiautcm falli i:eminem.de Doftrin.Chrift.l.i.cap.36.) And therefore as thon loveft Chrifl .bis Churchy and Go [pel, and tht [ouU of others and thine own, takt heed how thou venturejl in following a Jt& of angry men^ to unchurch fogre at and excellent apart of the Catholich Churchy and to vilifit and depofe fogreat a number of able faithfull Minifters of c brift, as thoft that had not Prelatical Ordination,

And if you are Gentlemen, or unlearned men, that for want of long and diligent fludying ofthefe matters 5 art un-capable of judging of thtm^andthirtfort takt all on tht Ah-thority ofthoft whoft Ltarning and parts you moft tftttm, I

btfttcb

T he Preface.

befeecbyon before you venture jour fonts on it anyfurther ', procure a Jatisfactory anfwertotbefe Que ft ions.

l .Whether the Reformed Churches that haveno Prelates, have not abounded with as learned men at any one ef thofe thaty on admire of a contrary judgement ?

2. Jf you are tempted to fufpeff men of'partiality,whether they that pie ad for Lor [hip, honour and preferment, or they that plead again ft it, and put it frein thtm,aretrior e to be fufpefied, ceteris paribus' *r .. •

3. If you mil needs fufpeft the ProtcftahtWim&ets of partiality: what ground offufpicion haveyouofthtm that were no Miniftcrs «f fuch astheHwo Scaligstsfwbofelearning made thyn the adMiratiWcfihcVhrifti^^^ to Fapifls as well as Pro) eft ants: ' afta! yet were cordial friends to thofe Reformed thurches which thefe men deny and draw men to di[own :; [ SUch alfoas Salmafius, that hath purpofely wrote about thcjubjttt : with abundance more.

4 lfthefe are not to be iru fled,why fhould notBifhops themfelves be trufted ? were not Bijhop Ufher, Andrews, Davenant, Hall, and others of their mind >as learned pious men as any whofe Authority you can urge again ft them f

5.7/ allI this benothingyl befeech you get a modeft refoluti-cn of this doubt at leaftiwbetbtr the concurrent judgement of all the Proteftant Churches in Cbriftendom.even of the En-gtifhBifhops with the reft\fhouldnot be of more authority with any fober Prote ftant, then the Contrary judgement of thofe few that are of late rifen up for the caufe that pu are by them folicitedtoown.lt is a known Truth that the generality of the Bifhops themfelves and all the Prote ftant Churches in the world, have owned them as true Minifters that were ordain* edby Presbyteries,without Prelatesiandhave owned them as true Churches that were guided bj thefe Minifters, and have taken them for valid adminiftrations that were performed by them. And arc your few Recufants thai would draw you

U

The Preface.

tofepdration of greater Learnings authorty and regardjhen all the Froteftants inthe world befides f I befeecbyoujfyeu mil needs take things upon truft, conftder thi , andtmft ac> eordingly .Thoughl mu-fl fay it ispitty that any truely Caibo-Uck Chrifhan flwuld act hj-ve better grounds than tbc(e y < •U himfdf info palpable a cafe to perceive his duty. For my own p:<~rtjny conjeience witnefjetb that I have not written the following Deputation out of a defire to quarrel with an] man y hut am drawn to if$ to my great difpltafure, by the prefnt dinger and nzeefsiiy of the l hurches, and by Wfapajihfrto thtfouisthat art turned from the publick Or-dittancis^and engaged in the feparation, and tljo of the, €fmrcbe< thai aud vtdedand'troubledby.theft means. The fad com, laints of many of my Brethren from fever alp arts h*ve movedriy heart to-this undertaking. Through Gods <jvtercj r 1 have psaceat home : but lmay not therefore be in-fenfibU of tht divifions and calamities abroad.. I flail adjoin hen one of the Letters that invited me^ andno more .-, be-caufe in that one you ma) fee tbefcope andtenourof thtrefi^ mdtbat btufk not on this dii pie aft ng work, -withent a Call, norltfote.fhereu acaufe. ,, 1he\fujjages that intimate an tv'it'-valuing ofmy (elf\ yew may charitably impute to the Authors juniority and humility^ withfome mi flake through dtfiance and dtfacquaintance*

One of the Letters that invited me to this task.

Reverend

Reverend Sir,

^kij^M^ Nder (landing by the Preface to the Reader before your Gildas Salvianus, thatyox intend a fecond part,whereinyou promtfe to Jpcal^ of the way how to difcern the true Church and Mini-flry, I ma{e bold toprefent you with the defire offome Godly Mi/lifters: viz. that if you fee it convenient, you would do QfSSS^iS^ f omt ^ iil l towards the vindication of the trefent Churches and Mimjtcrs from the afperfionsoftbe new Pyelatical party m England. It is d: principle much made of by many of the Gentry and others, that we are but Schifmaticol branches broken off from the true body i and this by faith-full-tradition is jfread amongjt them: the learning offome rigid PrelaticalSchol* Lvrs U very prevalent with them to ma\e them thus account of us. With thefe men we muji be all unchurched for cafling off DiocefanEpifcopacy : though we be found in the faith, and would fpend our feives to fave fouls, and tlte main, fubjtance cf our Ordination ( at leajt ) cannot he found fault with; yet becaufe we had not a Bifhop to lay his hands on us, we are not feni from God. Of what confequence this opinion may pro ve, if it fpread without being chec{ed 9 an ordinary apprehcnfion may perceive. 1 can guefs fom. thing from what 1 obferve from thofe of this leaven already, that our mofiferious pains will be little regarded, if our people tal>e this infection', when we would awal>enthem, we cannot, becaufe, they ta\e it that we have no power to teach them. It muji not be men of mean parts that muji undertake more fully to wipe off this reproach :for the learned ad-verfaries are tall Cedars in knowledge in comparison of many of us: and if men of parts do not grapple with them herevn, they will cafily carrythe vote in many mens judgements; for they judge that the greater Schollarsbyfar certainly have the better in the conteft. Sir,WeSefeech you^that you would improve your acquaintance in Antiquity for our help in this cafe. Not that we would engage you in wrangling with particular men by name, who will not want words: but however )o:i would evidence it that our Ordination by Presbyters is not void, and of no effect I have this reafon ready to givefoi' this requeff.for (befides what I had fo) merly heard) I was lately with fome of thofe not of the me am (I influence, who w/gid Ep'ijcopacy as of abfolute neceflity,? (firming that thk order the Church of God ever ohjerved : and that it was doubtlcfs of Apoftolical infutmion, being a thing of Catbolick tradition, and that's the beft (tandardtolntepret Scripture by. What then arc we arrived at,that have forfafyen the whole Church herein? Though 1 am ii tie verfed in the Ancients, yet 1 tell them we acknowledge that foon after the Apojiles times the name Bifhop came up as diflinlt from the Presbyters', but then I call for their proof that the Primitive Bijhops had the power of'jurisdiction over Presbyters, or that to him only ordination was appropriated. I tell them alfa that we have certain evidence that in fome Churches thefe Bijhops were made by

Presbyters

tisiftcrs? And alfoof Tertullians Pra bi-.

tiqu i.x

nfomtoftbem* n s wis much m jj ),-a not

:*1 'am a :

-udg: of its weight. Form) :. . ,n moft ft. wbm Dr.H. ft fire*

indeed the teft':-

■: tTMilpm trlbit of

Gkmais; l - C%: 3:. l;;oaitl 7?,utf*

I btniitd% . » ; i* gftrs poiaf.

H.i:'. • yefjfftitjjB fi*%

d after in. bis Yref&ce^ ::oai. 0 i M • *** powe igle Potior "mere fully imprc i

itiM :ari*£ of theft cc tJ4 metb'i,i\s be

.ofalswbr her hub made in -

Lit the ft a i-iwhonp.x

Bk4 J a i Ntf :•::;" .:. Rg ::.

/>*•; :\tf loofe i may

wuty grow up t:. I w not hew .: \ f e jr

; y dijwn : jftbe temptati-

on were b-tt fgmrmbt have

run id afmnoU be:. nbweik-. toms

agjtin: nowtftbefe abroid^bow"eafi'.y»6ulditm^

all tbm wbUe?agd ft ini: not regard ■ boofld

:handpra, ::dno

en:-. - d on mfn G*d \ Wi ■ ■ wot yon

inCcnccrd : I ■ .-: tbu

Sac w fetcowvtmeM: Tbattbe uybefur-

nifbed with arpmats mo id as yours are.

IJMtvtdo i m iatamtptiagj&M in you*

r.ctr Imfmefsi ~ id :f IfbtU fat I %** j t fome

ufes* IprdjjtBext it me bear from jo* :

for I Am ;.::s. to fettle where the charge is mot. Toe Lord anc'inueyo* amojtgfi

*<> thai yon m~:y is ;■ ■ tflkm* of god I

fan. 8. Your Affectionate friend and weak -

Itfj7. Brother M.E.

AiTert.

C"50

AiTert. Thofe who nullifie our

prefent Minijlry andQmrches^hich baye not the Trelatical Ordination , and teach the people to do the lif^e, do incur the guilt of grievous fin.

CHAP. I.

Seft. i, f ftB^gflg^ftg O R the making good this Affcrtion,

1.1 (hall prove that they groundlcfly deny our Miniftry and Churches ; and 2.1 (hail (hew the greatnefs of their fin.

In preparation to the firft I muft i. Take fome notice of the true Nature of the Mtnifterial funftion: and 2. Of the Nature and Rea-fons of Ordination.

Sed. 2. We are agreed ( ore tenus at leaft) that the Tower and Honour of the Miniftry is for the Wrk*> and the^r^for

S the

the Enls, wbicb arc the revelation of the Gofpel, the appli-cation or conveyance of the benefits to men, the right worshiping of God, and right Governing of hisChurch,to the faving of our feivesandourprople, and the Glorifyirg and Pleafing God..

Seel 3 • So that [ A Minifter of the Gofpel is anOff.cerofJefus Cbrifii ft apart ( or feparated ) to preach the Gofpeland thereby to convert memo £hrift'uixity,ar.d by Baptifm to receive Difi' pies into his Church .to congregate Dif iples , and to be the Teach' ers } Overfeerij anaGovcwoursofthe particular Chwches, and to go before them in publicly nerfiip aniadminifter to them thefpc cial Ordinances of Chrift } accordingto the word of God j that in the Communion of Saints, the members may be edified , preferved y Andbe fruitfuland obedient to Chrift ;*a*J the Societitj well ordered, beautified and ftrengthened^ and both '^Unifiers and Peop'e faved; and the Santlifier, Redeemer and the Father Glorified and Pleafedin his People no* and for ever ]

Sec%. 4. In this Definition of a Minifter, 1. It is fuppofed that he be compete it 1? qualified forthefe works: For if the Matter be not fo far Difpofed as to be capable of the Form, ic will not be informed thereby. There are fone Qualincations neceffary to the being of the Miniftry^ome but to the well being. Its the firft that I now fpeak of.

Sed.5. Before I name them, left you mifapply whatisfaid, [ (hall firft defire you to obferve this very neceflary diftin&ion : Its one thing to ask, v/ho is to take himfelf for a called and true Alinifter j and to do the rvorl^, as expecling Acceptance and Reward from God 1 and its another thing to ask, jrhom are the people ( or Churches ) to tah for a true 'JMimfter, andtofubm'u to as expecling the Acceptance and hUffing of God in that fubmiffion from bit admin ftratiws. Or its one thing to have a Call which will before Gsdjuftifie his M'.niftration aad another thing to have a Call which will before Goijiftifa the Peoples fubmijfon , and will juftifie infi^o Eccleftx , both him and them. And fo its one thing to be a Minifter whom God and Confcience will juftifie and own,as to Hlmfelf: and another thing to be a Mtnifter to the £hurch 9 whom :hey rnuft own, and God will own and bk.s only as to their good.

In the firft fence, none bu: true]y finftified men can be Mini iters

nifters; but in the latter an unfan&irled man r may be a Mini-

Oer. As there is a dtfference among Members between the Vifi-

ble and Mjftical^ ( of which I have fpoken elfewhere. * ) So is * Depute of

there between Paftors. Some have a Title that in foro Ecclejt* Right to

or Ecctcjiajttdice will hold good , that have none that is gcod Sfl cr*nitntfc

in foro Dei: In one word . the Church is bound to take many a

man as 4 trpte Minifler to them> and receive the Ordinances from

him in faith, and expectation of a Blefling upon promife; who

yet before God is a finful invader,an ufurper of the Mimftry,and

(hall be condemned for ic.

As in worldly Poffeflions, many a man hath a good Title be-fore men, and at the bar of man, fo that no man may difturb his Poffeflion, nor take ic from him, without the guilt oftbefc, when yet he may have no good Right at the bar of God to jufti-fie him in his retention.Soit is here.

Sc&. 6. It is too common a cafe in Civil Governments ( the ignorance of which occafioncth many to bedifobedient.J A man that invadeth the Soveraignty without a Title, may be no King as to himfelf, before God, aod yet may be truly a Xing as to the People. That is, He Rands guilty before God of Usurpation, and (till he Repent, and get a better Title ) (hall be anfwerable for all his adminiftrations as unwarrantable : And yet, when he hath fettled himfelf in PoffelTionof the Place, andexercifeofthe Soveraignty, he may be under an obligation to do jufticeto the people,and defend them,and the people may be under an obligation to obey him and honour hiraand to receive the fruits of his Government as a blefling. Mens Title in Confcience and before God (for Magiftracy andMiniftryJ themfelves are moft to look . after,and to juftifle-and itsofrencrakt and naught,when their Title in foro humano may be good^or when the people are bound to obey them. And thofe mifcarriages or ufurpations of Magiftrates or Mtnifters which forfeit Gods Acceptance andBlefling to themfelves, do not forfeit the blefling of Chrifts Ordinances and their adminiftrations to the Church : For it is the guilty and not the Innocent that muft bear the lofs. A Sacrament may be as effectual, and owned by God , for my benefit, when it is from the hand of a man that (hall be condemned for adminiftring it, as when it is from the hand of a Saint that hath a better call -, fuppofing ftill that I be innocent of his ufurpation or error,

S-2 This

gj* This neceffary diftinction premifed, I fay, tint facial Grace isncceffiry to that Call of a Minifter that mu.fl be warrantable and juftifyable to htmfelf before God; but it ii not neceffary to that call that's juftifyable before theChurch>and is neceffary to our fubmiftion and to the Welling of the Ordinances and their Validity to our good.

Scft. 7. But yet here are fome Qualifications ejfentiallj necef-fary, to Difpofc the man to be Receptive of the Miniftry, coram Ecclefta ( though fiving grace be not. ) As 1. ItisofNecefli-ty that he be a Chriftian by ProfejftBn 5 and fo that he Profefs that faith, repentance, love, obedience, which is faving. For the Minifter in qucftion is only A ChriftianLMmftcr: and therefore he mud be a Chriftian, & aliauid amplias by profeftion.

2.1tis therefore Neceffary that he Profefs and feemto Under-ftand and Believe all the Articles of the faith, that are effential to Chriftianity, and do not herctically deny any one of chefc (what ever he do by inferiour Articles.)

3. He rauft be one that is able to preach the Gofpel: that Is, in fome competent manner, to make known the Effentials of Chriftianity : or elfe he cannot be a Minifter at all.

4.Hc muft be one that underftandeth the Effentials of Baptifm, and isabletoadminifterit ( Though thca&ual adminiftration be not alway neceffary. )

5. He muft understand the Effentials of a particular Church , and profefs to allow of fuch Churches as Gods Ordinance, or elfe he cannot be the Paftor of them.

6. He muft Profefs to Value and Love the Saints, and their communion; Or elfe he cannot be a Minifter for the communion of Saints.

7. He muft Profefs and feem to underftand, believe, and approve of all the Ordinancesof Chrift which are of Necefilty to Church- communion.

8. And he muft be tolerably able to difpenfe and admini-fter thofe Ordinances: Or elfe be is not capable of the office.

9. He muft Profefs and feem to make the Law of God his Rule in thefe administration?.

1 o. And alfo to defire the faving of mens fouls, and the well-fare of the Church, and Glory and Pleafing of God. If he have sot.beforehand all thefe Qualifications, he if not capable of the

Miniftry f%

Miniftry, nor can any Ordination make him a true Mini-fler.

Se&.8. If you demand my proof, it is from the common principles that I .The form cannot be received but into adifpofed capable matter : but fuch are no difpofed capable matter' therefore , ejrc. — - 2. The office is for the work^ „ and therefore

prefuppofetha Capacity and ability for the work. The office containech i. An Obligation tot he^Vuty. But no man can be obliged to do that which is Naturally Irapoflibie to hirafthough a Moral Impoflibility may (land with an obligation to duty,and a Natural only as founded in the Moral) 2. It containeth an Authority or Power to do the work^ : Bur fuch Power ( which is but a Right of'excercifing Naturall Abilities) doth prefuppofe the Abilities to be exercifed : Natural Power, is prefuppofed to Civil Authority. 3. It is EJfentialto fuch Relations that they be for their Ends : And therefore where there is an apparent incapacity for the e»^,thcre is as apparent an incapacicy of the Relation. But enough ef this.

Seft. 9. 2. A Miniftcris [anofficer of Chrift,] and therefore receiveth his Authority from him, and can have none but what he thus recieves. And therefore 1. He hath no Soveraignry or Lordfhip over thcChurch,for that is the perogative of Chrift. 2. He hath no degree of underived Power, and therefore muft prove his Power, and produce his Commiffion before he can ex-pcd the Church to acknowledge it. 3. He hath no Power to work againft Chrift, or to deftroy the fouls of men, or to do evil: ( Though he hath a Power by which occafionally be may be advantaged to evil, yet hath he no Authority to do it:) For Chrift givcth no man power to fin , nor to do any thing againft himfclf. 4. He deriveth not his authority from man (though by man , as an inftrument, or occafion, he may ) The People give him not his Power: The Magiftratc gives it not: The Or-dainers (Biihopsor Preshyters ) give it nor, any further then ( as I (hall (hew anon ) by fignifying the will of Chrift that indeed givethit, and by inverting men in it by folemn delivery. The Choofers may nominate the perfon that (hall receive it; and the Magiftrate may encourage him to accept it; and the Or-dainers may Approve him and Inveft him in it: but it is Chrift only that gives the Power as from himfelf. As in Marriage^hc

S $ perfona

pcrfons confent, and the MagiQrate allowethlt as Valid at mv bar j and the Minifter bleffeth them and declareth Gods con-fent: But yet the Power that the Husband hath over the wife is only from God as the conferring caufe; and all that the reft do is but to prepare and difpofe the perfon to Receive it •, fave' only that confequently ,thc confent of God is declared by the Minifter. Of which more anon,^hen we fpeak of Ordination.

Sed. 10. 3. A Minifter is a roan Q /if zrated,or fet apart " to the work of the Gofpel. For he is to make a calling of it, and not to do it on the by. Common men may do fomewhac that Minifters do, even in preaching the Gofpel: but they are Kom.i.iji. not [feparated or fet apart to it , and fo entrufted with it> nor make a Calling or Courfe ef employment of it. ] Minifters therefore are Holy perfins in an eminent fort, becaufe they have a twofold SandiHcation. 1. They are as all other Christians fandi-fiedto God by Chrift through the fpirit , which fo devoteth them to him,and brings them foneer him, and calls them ro fuch holy honourable fervice, that the whole Church is called a Roy-iPct.z.?.?. allPriefthood, a Holy Nation, &c. toorTerfpiritualfacriflceto Rom. 1. tf. God. And Chrift hath made them Kings and Prieftsto God. But 2. They arc moreover devoted and fandifled to God,(not only by this feparation from the world, but) by a feparation from the reft of the Church to ftand neerer to God, and be employed in his moft eminent fervice! I mention not mans Ordination in the Definition, becaufe it is notefTential to the Mi-niftry, nor of Abfolute Necefiny to its being ( of which anon. ) But that they be fet apart by the will of Chrift and fandified to him, is of Neceflity.

Sed 11.4. Thefe Minifters have a double fubjed to work up-on,or ob jed about which their Miniftry is Employed. The ftrft is £ The world, as thxt matter out of which a Church is to be raif-ed2 The fecond is, Believers called out of the world ] Thefe Believers are, £ Either Only Converted, and not inveftedin a Church fate • or fuch as are both Converudandhvefted : ] Thefe later are^ither [ fuch as are not yet gathered into a particular Church, or fuch as are. ] For all thefe are the objeds of our office.

Sed. 12. 5. Accordingly the firft part of the Minifterial office is to Preach the Qofpel to unbelievers and ungodly ones for then Conver/ion. This therefore is not, as fome have imagined.

ned, a common work, any more then preaching to the Church .-Occasionally ex Chmritute, only another man may do if. But ex Officio, as a work that we are feparated and fee a pare to and entruftcd with, foonly Miniflers may do it-No man hath the Power of Office • but he that hath the Duty or Obligation, to make it the trade or bufinefs of his life, to preach the Gofpel ( though bodily matters may come in on the by. )

Scd. 13. 6. Hence it appears that a man is in order of Nature a Preacher of the Gofpdin General^ before he be the Paftor of 4 f articular fiockj- though in time they often go together: that is, when a man is ordained to fuch a particular flock.

Sed. 14. 7. And hence it follows that a man may be ordained jineTitulo or without a particular charge, where the Converting preparatory work is firft to be done.

Sed. 15. 8. And hence it appeareth that a Minifter is firft in order relaredtothe unbelieving world, as the objed of his firft work, before he be related to the Church exiftent: either Ca-tholick or particular: And that he is under Chrift firft a Spiritual Father, to beget children unto God, from the unbelieving world, and then a oovernourof them. If others have already converted them to our hands, and faved us that part of our work, yet that overthrowcth not the order of the parts and works of our office, though it hinder the execution of the firft part (it being done to our hands by others in that office.,)

Sed. 16. 9. The fecond part of the Minifters work is about Believers meerly converted,together with their Children, whom they yet have power to Dedicate to God : And that is to Inveft them in the Rights ofaChriftian, byBaptifmin folemn Covenanting with God the Father, Son and Holy Spirit. And thefc are the next Material objeds of our Office.

Many of the Ancients (Tertnllian by name, and the Council of Eliberis ) thought that in C3fe of Neceffity, a Lay-man ("though not a Woman ) may Baptize: If that be gran ted,yet muft not men therefore pretend a Neceffity where there is none. But I am fatisfled i.That Baptifm by a a private man*' is not ep nomine a Nullity, nor to be done again : 2. And yet that it is not only a part of the Minifters work to Baptize and approve them that a e to be Bantized, ex officio, but that it is one of the greatcft and higheft a&ons of his office; Even an eminent ex-

crcife

ercife of the Keyes of the Kingdom , letting men into tnt Church of Chnft: it being a principal part of their Truft and power to Judge who is meet to be admitted to the Priviledges and fcllowftiip of the Saints.

Seft. 17. 10. The third part of the Minifters work is about the Baptjzed, that are only entred into the univerfal Church ( for many fuch there arc J or elfe the unbaptized that arc Difcipled, where the former work and this are done at once : And that is, to congregate the Difciples into particular Churches for Holy Com* munionin GodsTVsrJhip, &c. They muft do part of this thcra-felves in Execution. But he leads them the way, by Teaching them their duty, and provoking them to it,and directing them in the execution, and oft-times offering himfelf or another to be their Teacher ,and Leading them in the Execution. So that ic belongcth to his office to gather a Church, or a member to a Church.

Se&. 18. 11. Hence is the doubt refolved, Whether the Pa* ftor, or Church be firfl in erder of time or Nature f I anfwer : The Minifter as a Minifter to Convert and Baptize and gather Churches, is before a Church gathered in order of Nature and of time. But the Paftor of that particalar Church as fuch, and the Church it felf whofe Paftor he is, are as other Relations,to-gether and at once • as Father and Son,Husband and Wife, &c. As nature firft makes the Nobler parts, as the Heart and Brain and Liver ; and then by them as inftruments formeth the reft ; And as the Philofopher or Schoolmafter openeth his School,and takes in Schollars • and as the Captain hath firft his Commiffion to gather Soldiers: But when the Bodies are formed,thcn when the Captain or Schoolmate dieth,anothcr is chofen in his ftead^ So is it in this cafe of Paftors.

Sec%. 19. 12. Hence a4fo is the great controvcrfie eafily determined, Whether a particular Church or the univerfal be firfl inerder^andbt the EcclefiaPrima : To which I anfwer i.Thc Queftion is not de ermine dignitatis, nor which is finally the Minifters chief Br d : Tor fo it is paft controverfie that the Univerfal Church is firft. 2. As to order of exigence\ the univerfal Church is confidered either as confiding of Chriftians as Chrtftians, converted and Baptized; or further as confifting of Regular Ordered Afferablies, or particular Churches. ( Tor all Chriftians

are

C'37)

are not members of particular Churches: and they that are,arc yetconfiderablediftin&ly, as raeer Chriftians and as Church-members C of particular Churches J And fo its clear, that men are Chriftians in order of Nature, and frequently of time, before they are member of particular Churches: and therefore inthisrelpecttbe univerfal Church ( that is, in itseflencc ) is before a particular Church. But yet there rauft be One particular Church,before there can be many. And the Individual Churches are before the Affectation or Connexion of thtfe individuals- And therefore though in its etfence and the exigence of that eflence the univerfal Church be before a particular Church ( that is, men are Chriftians before they are particular Church-members • ) yet in its Order , and the extftenceofthat Order, it cannot be faid fo : nor yet can it fitly be faid that thus the Par* ticuUr is before the univerfall. For the firft particular Church and the univerfal Church were all one ( when the Gofpel extended as yec ho further ) And it was fimttl &femelm ordered univerfal and particular Church- ( but yet not qfik univerfal) But now , all the Univerfal Church is not Ordered at all into particular Churches: and therefore all the Church univerfal cannot be brought thus into the Queftion. But for all- thofe parts of the univerfal Church that are thus Congregate ("which fkouldbt all that have opportunity ) they are confiderable, either as diftintl Congregations independent y and fo they are all in order ofnature together (fuppofing them exiftent:) Orelfeas Connexed and Affociatedjor Communion of'Churches ,or otherwife related to each other: And thus manj Churches are after the Individuals, &the fingle Church is the Ecclefa prima as to all Church forms of Order; and Affociations are but Ecclefa, ort* y arifing from a combination or relation or Communion of manyof thefe.

Sed. 20. The fourth part of the Minifterial work is abouc particular Churches Congregate ,as we arc Paftors of them. And in this they fubferve Chnlt in all the parts of his office.

i. Under his Prophetical office,they are to Teach the Churches Mat -* 3 - 20 * to obferve all things whatfoever he hath commanded them: & deli- , 1' 2 '^ 4 * ver& open to them that Holy dodrine which they have reeei- " ° 19,10. ved from the Apoftles that fealed it byMiracles,and delivered it to the Church.And as in Chrifts name to perfwade and exhort men toduty, opening to them the benefited the danger of neglect.

T 2. Under

Ci}8)

jam 5.14 2. Under Chrifts Prieftly office they arc to fxand between .

Ads 1.41? 4*- Go J and the People, and to enquire of God for them, and fpeak r 4 ', 3 , 5 ' to God on their behalf and in their name, and to receive their Afts»o.7. Publick Oblations to God, and to offer np theiacrificeofPraifc 1 Cor.xo.i*. and Thanksgiving on their behalf, and to celebrate the Comme-Aftszo.2.8. fnoration of the facrifiee ofChrift upon the Crofs j and in his a cor. $.11. nam e to deliever his Body and BloocLand Sealed Covenanc,and

*>,i>,M< benefics t0 thc Church.

2C0U.10. 3. Under his Kingly office ( a Paternal Kingdom ) they are

Mat.iS.i8. to Proclaim his Laws, and Command obedience inhis Name, and to Rule or Govern all the flock, as Overfeersof it, and to reprove, admonifh, cenfare and caft out the obftinately impeni-tent,and confirm the weak, and approve of Profeffions and Con-fefiions of Penitent?, and toAbfolve them, by delivering them pardon of their fin, in the name of Chrift.

Sed .if. 14. This work muft be done for the ends mentioned in the Definition. To his own Safety, Comfort, and Reward, it is neceffary that tbofe Ends befincerely intended' For the comfort and Satisfaction of the Church and the validity of the Ordinances ( Sacraments efpeciallyj to their fpiritual benefit, it is neceffary that thefe ends be profrffed to be mended by him, and that they be really intended by themfelves.

Seft. 22. 15. By this thePopifti cafe may be refolved, whether the Intention of the Prkft be neceffary to the Validity and fuccefs of Sacraments? The reality of the Priefts Intention is not neceffary to the Validity of them to the people.* For then no ordinance performed by an hypocrite were Valid; nor could any man know when they are Valid and when not. But that they may be fuch adminiftrations, as he may comfortably anfwer for to God, hisfincere Intention is Neceffary. And that they be fuch as the People are bound to fubmit to, it is neceffary that he frofefs a ftneere Intention : For if he purpofely Baptize a man ludicroufly in profeffed jeftor fcorn, or not with a feeming intent of true Baptizing,it is to be taken as aNullity and the thing So be done again. And that the ordinances may be bleffed ana effectual to the Receiver upon Promife from God, it is neceffary that the Receiver have a true intent of receiving them to the ends that Godhath appointed them. Thus and no furtheris Intention neceffary to the validity of the Ordinance and to the fuccefs. Tiie

The particular ends I (hall not further fpeak of,as having been longer already then I intended on the Definition.

Sed. 23. But the principal thing that I would defire you to obfcrve,inordcrtothe decifion of our controveriie, hence, is thattheMiniftryisfirftconfiderableasa mrkjxA Service % and that the Power is but a Tower to be a fervant to all, and to do the work: And therefore that the firft Queftion is, Whether the great burden and labour of CM inifterial fervice may be laid on any man wit hut Ordination by fuch as our Englijh Prelates / Or whether all menaredifcharged from this labour and fervice on whom fuch Prelates do not Impofe it ? If Magiftrates, Presbyters and People confpire to call an able man to the work and fervice of the Lord,whether he be juftified for refilling it, what ever the Church fuffer by it, meerly becaufe the Prelates called him not ?

Sed. 24". Though the forcmentioned works do all belong to the Office of theMiniftry, yet there muft be Opportunity and a particular Call to the exercife of them, before a man is actually obliged to perform the feverai ads. And therefore it was not without fence and reafon that in Ordination the Bifhop faid to the Ordained [Take thou authority to Read or to preach the word of(jod, when thou {halt be threunto lawfully called] Not that another callof Authority is neccflary to fiate themin the office, or to oblige them to the Duty in General: But we muft in the invitation of people, or their confent to hear us, or other fuch advantagious accidents, prudently difcern when and where we have a Call to fpeak and exercife any aft of our Mini ftry. Even as a Licenfed Phyfitian muft have a particular Call by his Patients before he exercife his skill. This call to a particular ad ,is nothing elfebut an intimation or fignification of the will of God, that hie & nunc we fhould perform fuch a work: which is done by Providence caufing a concurrence of fuch inviting Cir-cumftances that mayperfwade a prudent man that it is feafo-nable.

Sed.25. A man that is in general thus obliged by his office to do all the formentioned works of the Minidry, ( that is,when he hath a particular call to each ) may yet in particular never be obliged to fome of thefe works, but may be called to fpend bis

T2 life

Fife in forae other part of the Miniftry, and yet be a compleat Minified and have the ( bligation and Power to ail, upon fop-, portion of a particular Call; and not be guilty of negligence in omitting thofe other parts. One man man may live only among I&Sdcts, and uncalled ones, andfobc obliged only to Preach the Gofpell to them in order co Converfion, and may die before he fees any ready to be baptized : Ano.her may be taken up in Preaching and Bap izing, and Congregating the Converccd,and never be called to Paftoral Rulcof a particular Church. Another may live in a Congregated Church where there is no ufe for the Difoplmg-Converting-Preaching ofihe Gofpel, and fo may hare nothing to do but to Overfee that particular Church and Guide them in holy Worfhip. And in the fame Church if one Minifters parts are more for Pubiickpreaching, and anothers more for Private inftrudion, and ads of Guidance and Worfhip : ifonebebeft in expounding,and another in lively application; trey may lawfully and fitly divide the work between them: and it (hall not be imputed to them for unfaithfulnfs and negligence that one forbeareih uha: the other doth. For we have our guifts to the Churches edification : Thus Paul faith he was not fent to Baptise,but to Preach the Go pel i Not that it was not in hssCommiliion,anda work of his office i but quoad exer-citium he had feldome a fecond particular Call 10 txeictfe it, being taken up with that Preaching of the Gpfpel, and fettling and confirming Churches which to him was a greater work.

Sed. 26. This Miniftry beforedefcribed (whether you call it Epifcopatum , Sacerdotium, Vrfsbjtfrat urn,or what elfe is fit) is but one and the fame Order ( for Deacorrs are not the Minifters defined by us: ) It is notdiftinguifhed into various Species: Even the Patrons of Prelacy, yea the Schoolmen and other Papifts themfeives, do ordinarily confefs, that a Prelate and Presbyter differ not Or dine, but only Gradu, So that it is not another office that they •■*fcribe to Prelates, but only a more eminent Degree in the fame Office. And therefore they them* felves affirm, that in Officio the Power of Ordination is in both alike ( the office being the fame ) But that for the honour of the Degree of Prelacy, for the unitv of the Church, Presbyters are hindered from theExercifecf that Ordination, which yet is in their Power and Office

Sed,

(HO

Sect 27. As far as Ordination is a part of the Minifteriai Work itiscomprifedin the forementioned ads, [_9fCongreg*-tin g> Teaching, Ruling, &c. ] and therefore is not left out of the Definition, as it is a duty of the office : though it be not ex-Preffrd among the Efficient caufe?, for the reafon above menti* oned: and becaufel am now morediitin&ly to treat of it by it felf, and to give you further rcafons hereof in the explication of the Nature and Ends of this Ordination.

rox<r, a&? (&T6j &i

yf.6 «W - H-y. 6 tijm

WWWW ?W!

chap, n,

Of the Mature and Ends of Ordination.

Sed. 1

&&&<'& ~x .

Hat we may know how far the

Ordination in queftion is ne-

ceflkry to the Miniftry , and

whether the want of it pro ye a

Nullity 9 we muft fir ft enquire

3B what goes to the laying of the

Foundation of this Relation %

and how many things concur

in the efficiency, and among the reft, what it is that the Ordain-

ers have to do as their proper part y and what are the rcafons of

their Power and Work,

Sed. 2. As ail that deferve the name of menj are agreed thas there is no Power in the world but from God the Absolute So-vcraign, and firft Caufe of Power : fo all that deferve the name of Christians are agreed that there is no Church Power but what is from Chrift the. head and SoYeraign King of the Church,

Sed, 3. "As the will of God is the Caufe of all things; And nothing buttheS gnification. of it is necc&iry to the conveying of raeer Rights » So in the making a man a Minifter of the Go-

T 3 <pd

pel» there needeth no other principal efficient caufe then the Willof Jefus Chrift • nor any other Inftrumental Efficient, but what is of ufc to the fignifjing of his will : So that it is but in the nature of figns that they areNeceffary. No more therefore is of Abfolute Necejfttj, but what is fo ncceffary to fig mfie his will, if Chrifts will may be fignified without Ordination, a man may be a Miniftcr without it : ( Though in other refpeds he may be culpable in his entrance, by croffing the will of Chrift concerning his duty in the manner of his proceedings.)

Sed. 4. Thcreisconfidcrablein theMiniftry, i.Beneficium. 2. Ojficium. 1. The Gofpel,.pardon, falvation-Ordinances are thofe great Benefits to the fonsof men, which the Mtniftery is to be a means of conveying to them: And is it felf a Benefit as it is the means of thefe Benefits. In this refped the Miniftrj is a gift of Chrift to the Church,and his Donation is the neceflary ad for their Miniftration. But of this gift the Church is the fubjed. Hegiveth Paftors to his Church. 2. But in conjunction with the Churches Mercies, theMinifter himfelfalfo partakes of mercy: It is a double Benefit to him to be both receptive with them of the blcffing of the GofpeUnd to be inftrumen-tall for them in the conveyance , and to be fo much exercifed in fo fweet and honourable,tbough flefh-difpleafing and endangering work. As in giving Alms, the giver is the double receiver ^ *ndin all works for God, the greateft Duties are the greateft Benefits^ is it here. And thus the making of a Minifter is a Donation or ad of bounty to himfelf. Chrift giveth to us the Office of the Miniftry, as he giveth us in that office to the Church. As a Commanders place in an Army is a place of Truft and Honour and Re ward,and fo the matter of a gift, though the work be to fight and venture life.

Sed. 5. The Duty of the Miniftcr is caufed by an Obligation 9 and that is the part 6f a Precept of Chrift : And thusChrifts command to us to do bis work doth make Minifters.

Sed. 6. From the work which the Minifters are to perform, and the command of Obedience laid upon the people^arifeth their duty, in fubrniffioh to him, and Reception of his Minifterial work; And in Relation to them that are to obey him, his office is a fuperiour Teaching Ruling Power, and fo is to be caufed by Commiffion from Chrift,as the fountain of Power that is to command both Paftor and People. Sed

C M-3)

Seft. 7. So that the Miniftry confifting of Z)**;, Benefit , and Power, for Authority Jit is caufed by Preceptive Obligation, by Liberal Donation, and by Commiflion. But the lait is but compounded of the two firft,or a rcfult from them. The Command of God to Paul, e. g. to Preach and do the other works of the Miniftry, doth of it felf give him Authority to do them And Gods command to the People to hear and fubmit, doth concur to make it a Power as to them. And the Nacure and ends of the work commanded are fuch as prove it a Benefit to the Church; and confcquentialiy to the Minifter himfclf.So that all is comprehended in the very impofition of the Duty : By commanding m to preach the word , we are Authorized to do it, and by Doing it we are a Benefit to the Church, by bringing chem the Go-fpel and its Benefits,

Sed. 8. Our Principal work therefore is to find out,on whom Chrift impofith the Duties of Church Miniftration .-And by what fignsofhis will v theperfonhimfelf and the Church may beaf-fured that it is the Will of Chrift, that.this man (hall undertake the doing of thefc works,

Sect 9. And therefore let us more diftinctly enquire, 1. What Is to befignificdinordertoaMiniftersCall; and 2. How Chrift doth (ignifie his will about the feveral parts. and fo we (hall fee what is left for Ordination to do, when we fee what is already done, or undone.

Sect. 10. i.ftmuft be determined or fignificd that A Miniftry there muft be. 2. And what their Work and Power (hall be. 3.And what the Peoples Relation and duty toward them (hall be. 4. What men (hall be Minifters, and how qualified. 5., And how it (hall be d.fcerned by themfeives and othecs which are the men that Chrift intends.

•Sect. 11. Now let us confider 1 What Chrift hath done afc ready in Scripture, 2. And what he doth by Providence,towards thedcterminationofthefethings. And 1. In the Scripture he hath already determined of thefc things, or fignihYi that it is his Will, 1. That there be a (landing Miniftry in the Church to che end of the world: 2.Tbat their work (hall be to preach the Go-fpel, Baptize, Congregate Churches, Govern them, ad Mini tec the Euchanft, &e v as afore mentioned, .3. He .hath left theon Rules or Canons for the 4ircO$g them, ( in all things of conftant

univerfei

(HO

univerfal ncccffity) in the performance of thefe works. 4. He hath defcribed the perfons whom he will have thus employed, both by the Qualifications neceflaryto their Being, and to the Well-being of their Miniftration. 5. He hath made it the Duty of fuch qualified perfons to defire the work' and to feek it in cafe of need to the Church. 6.He hath made it the Duty of the people to defire fuch Pallors, and to feek for fuch and choofe them or confentto the choice. 7. He hath made it the Duty of the pre-fent Overfeersof the Church to Call fuch to the work,and approve them, and Inveftihem in the office (which three acts are are called Ordination, but fpecially the laft. ) 8. He hath made it the Duty of Magiftratesto encourage and protect them, and in fome cafes to command them to the work, and fet them in the office by their Authority. All thefe particulars are determined of already in the Laws of Chrift, and none of them lefc to the power of men.

Sect. 12. The ordainers therefore have nothing to do to judge 1. Whether the Gofpel fhall be preached or no,whetherChurches (hall be Congregate or no, whether they (hall be taught or governed or no ? and Sacraments adminiftred or no f 2. Nor whether there fhall be a Miniftry or no Miniflry ? 3. Nor how far ( as to the Matter of their workand power) their office fhall extend , and of what Species it fhall be ? 4. Nor whether the Scripture (hall be their conftant univerfal Canon? 5. Nor whether fuch qualified perfons as God hath defcribed, are only to be admitted, or not. 6 Nor whether it (hall be the duty of fuch qualified perfons to feek the office ? or the Duty of the People to feek and choofe fuch , or of Pallors to ordain fuch ? or of Magiftrates to promote fuch and put them on ? None of this is the Ordainers work.

Seer. 13. If therefore any man on what pretence foevcr,(hall either determine that the Gofpel fha'll not be preached, nor the Difciples Baptized, the Baptized Congregated, the Congregations governed, the Sacraments adminiftred, &c. or that there (hall be no Minifters to do thofe works-, or if any man Determine that which will infer any of thefe; or if he pretend to a Power offufpending or excluding them, by his Non-approbation, or not-authorizing them ; he is no more to be obeyed and regarded in any of this Ufurpation,then I were if I fhould make a

Law,

Law,that no King (hall reign but by my nomination,approbarion or Coronation. And if any roan under pretence of Ordaining, do fee up a man that v. ants the Qualifications which Chrift hath madenecciTary to the Being of the Mmiftry, his Ordination is Null, as being without Power, sndagainft that Will of Chrift that only can give Power. And fo of the reft of the particulars forementioned; Where the Law hath already determined, they have nothing to do but obey it. And though the mifcarria-ges of a man in his own calling do not alwaies nullifie his ads, ycc all that he doth quite out of the line of his Office are Nullities. Sed. 14- We lee then that all that the Law hath left to the Ordainer is but this: In General, toDifcern and judge of the perfon that isQualified according to the Defcription of the Law* and particularly to call him out to the work, if he need excitement, and to Try and Approve him, before he be admitted,and to Invefi him y or folemnize his admittance, at his entry. So that the iura of all is, but to find out the qualified perfon, becaufe he is not named by the Law.

Sed. 15. And even in this the Ordainers arc not the only Difcerners ; or Judges^ but the perfon himfelf,the People and the Magiftrates, have all the forementioned parts in the work. And God himfelf goes before them all, and by providence frequently points them out the man whom they are bound to choofe, Ordain, accept and fubroit unto: and that by thefe particular ads. Sed. 16. 1. As God doth plainly defcribe the perfonsinthe word, fo he doth Qualifle them accordingly by his Guifts: and that of three forts: Evcn,1iis fpecial Graces ( neceffary fo far as was before mentioned ) Minifterial Abilities of Knowledge and utterance, and a dellrc after the work, for its ends. 2.God ufeth to qualific fo froall a number thus, compared with his Churches Meceffities, that whether they fhould be Minifters (in general ) or not, is feldom matter of controverfie to prudent men, or at leaft a doubt that's more eafie to decide. 3. God ufeth by Providence to give forre one n an, by advantage of parts, acquaintance, opportunity, intereft, &c. a fpecial fitnefs for one place and people above other men, and fo to facilitate the deci-fion. 4.L- od ufeth to ftir up the hearts of the Church to choofe orconfentto the perfon thus qualified. 5. And he ufeth to ftir updefiresorconfentintheheart of the perfon to be the Paftor

of thai particularfrock. 6. Andheufetli oft times to procure

liim Liberty , if not feme call from the Magiflrate. 7. And alfo to remove impediments in his way. 8. And to afiift or-dainers indifcerntng the qualifications of the perfon , when the. work comes to their hancs. All this God doth providentially.

SeCt. 17. By this much it appeareth, that the Ordainersdo not give the power as from themfelvcsto other? ; nor doth it pafs through their har.cs. They are but the occ&fions, and the Instruments of Inauguration or foleran pofTefuon,when their interpolation is due- I: is the ftanding Ad of Chnft in his Law that gifcth the Power immediately^ i fay immediately, as with-out any mediate receiving and conveying caufc , that is dire&ly efficient of the Power it felf, though not fo Immediately a? to exclude all Preparation?,and perfecting inftruments, accidental! caufes & other means. As m cafe of Marriage,it is the woman* confent that is ofNeccimy to the deHgnation of the Perfon that Hull be her husband.But i: is not her Confent that properly givethhim the power of an husband over her.Lor that is done by God h;mfelf,in that Law by which he conftitutcth the husband to be head of the wife , and determineth in fprcie of his power, which oc.e determination immediately cenferreth the power en all individual perfons, when once they are chofen and named : lo. rhat^theEledtor of the perfon doth but prepare and d:fpofe hina to receive :hepower,and not give it.Hedorh but open the door and let men in to the Mioiftry, & not give it.Its one thing to bring the perfon to the Pool that healeth,thit he may be the man that firft ihall enter; snd its another thing to heal him : Its one thing to judge of the perfon that (hail receive the Power immediately from God, and another thing to give it him ourfeives.

Sed. 18, Its thus in the cafe of MagiRrates Power, in which mens intercfl hath ever been moredifeernable to the world and beyond controverfie then in the power of Minifters. Though here there be a certain Specification that dependeth on the will of man, yet the Power it lc\f is immediately from God, and men do but choofe the perfon that fhail receive it, and prefent him to ■ God, and folemniy inaugurate him. Aud for my part, I think L fhall never content to any fide that will needs give more to men ( whether Presbyters,Prelates 5 or peoplej in making a Mini-. fter.then in making a KingAU power is of God, the^powers that j be are ordained of God, Se&.

C*47)

ScA. 19. If any doubt of this ( as I perceive by mauy" wn„ tings, chey do ) I (hall, tofpare tjie labour of a Digre/Tion,refer chem to the copious unanfwerable labours of abundance of Proteftants that have written in .Eag/Wfor the Royal Power: But inftead of more, let them but read SpaUtenfis, and Sayavia and 2?,//o/*,and refHatisficd, or confute them before they exped any more from me.

Sed. 20. As in the making of BaylifFs for our Corporations, either the people,ortheBurgefres,havethe power of choofing, and the Steward or Recorder hath the power of fwearinghim 5 and performing the Ceremonies: and yet none of thefe confer the power, but only defign the perfon, who receives the power from the Prince alone, by the Charter of the Cities or Towns,as his Inftruraenr.fo is it in the ordaining of Minifters. The People may^hoofe, and the Paftors may inveft,but its God only by the Gofpel Charter that confers the power from himfclf.

Sed. 21. Hence it is plain that the Argument is Vain thats commonly ufedby the Prelates, from Ntmd'datquod northabet. For it falfly fuppofeth that the Ordainers v are the givers of Power ( the matter -error in their frame. ) Ghrift hath ic, and Chrift giveth it. Men give it not, though fomeof then* have it: For they have it only to nfe and not to give. Wbcn the People choofca King, they give hira not the Power, buc God giverh it to the man whom the people choofe. When oun Corporations choofe their Bayliff, the choofers give him not the Power; fortheyhaditnotthemfelves* but they determine of the man that immediately from the Princes Charter (hall receive it: Nor doth the Recorder or Steward give it Primarily, but only Inftrume»taliter& perfetiive by aCeremonial inauguration. So the People give not Pafiors the Power: Nor the Ordain-crs, but only complementally.

Sed. 22. From what is aforefaid alfo it appearcth, that the work of the Miniftry is founded firft in the Law of nature it feif 4 which upon fuppofition of mans mifery and his recovery by Chritt, and the Promife and means appointed for application, requireth every man that hath Ability and Opportunity, to do his beft in the Order appointed him by God , to fave mens fouls by proclaiming the Gofpel, and ufing Gods appointed means , for the great andblefled Ends thai are before us.

C«4«)

Scft.23.Hcncc it alfo appearcth thatGods firftcommand(partf ly in Nature and partly in the Gofpel ) is that [ The wor^ [hall be done,the Go/pel/ball be preached, Churches gathered and go-njerned,Sacramtnts adminiftred\~\ and chat the Precept de or dine is but fecundary and fubfemenc to this.And if at any time,alterations fhould make Ordination impoffible, it will not follow that the duty Ordered ceafeth to be duty, or the precept to oblige. Sed. 24. The Scriptures name not the man that (hall be a Pa -flor, yet when it hath defcribedMm it commandeth the Defcri-bed perfon duely to feek admittance, and commandeth the People, ordainers and Magiftrates to Q Choofe and Appoint thefe men to the Minifterial work. ] Now thefe Precepts contain in each of them two diftinft determinations of Chrift. The firft is [ fta* fuch men be Ministers. ] The fecond is \_ that they cffer them* felves to the office, and that they be Accented and Ordained. ^ For the firft is implyed in the latter. If the Soveraign 'Power make a Law,that there (hall be Phyficians licenfed by a Coiledge of Phyficians to Practice in this Common-wealth] and defcribe the perfons that (hall be licenfed • This plainly firft concludeth that fuch perfons {hallbe Phyfitians, and but fecondanly deer-fane that thus they (hall be licenfed ; fo that if the Coiledge fhbuld Licenfe a company of utterly infufricient men,and murderers than feek mens death,or fhould refufe to Licenfe the perfons qualified according toLaw,they may themfelves be puni(hed,and the qualified perfons may a& as Authorized by that Law,whicfc bindeth qtioad materiam , and is by the Coiledge ( and not not by them) fruftrate qmadtrdinem. So is it in this cafe in hand

Sed. 25-.. Hence it appeareth that [_ Ordination is one means conjunct with divers others, for the Defignarion of right Qualified pcrfons,defcribed in the Law of Chrift) for the reception and exercife of the Minifterial office. And that the ends ofitare 1. To take care that the office fail not: and therefore to call out fit men to accept ir, ifmodefty or impediments hinder them from offering them felves, or the people from nominating them. 2. To Judge in all ordinary cafes of the fitnefs of perfons to the office, and whether they are fuch as Scripture defer ibet hand calls out. 3. And to folemnize their Admittance, by fuchaninveftkure, as wlien PoiTeffion of a Houfc

Chp)

is givers by a Mnifterial tradition of a Key; or Poffcffion of Land by Minifies il delivery of a twig and a turf, or as a Soaidier is lifted, a King Crowned, Marriage Solemnized, after confene nnd Title, in order to a more folemn obligation, and plenary poffcilionjfuch is our Ordination.

Se&. 26. Hence it appeareth thacas the Ordainersarenot appointed co Judge whether the Church fhill have Ordinances and Mmifters, or not ( no more then to judge whether we Hull have aChrift and heaven,or not:)buc who (hail be the man; fo it is not to the Being of the Miniftry fimply,and in all Cafes that Ordination is neceffiry, but to the fate being and order of admittance, that the Church be not damnified by intruders. , Seft. 27. Ordination therefore is Gods orderly and ordinary means of a Regular admittance ^ and to be fought and ufed where it may be had ( as the folemnizing of Marriage. ) And it is a fin to negled it wilfully, and fo it is ufually neceffiry ne-cejfit-atc Pracepti, & T^eceJJitate medii ad ordinem & bene ejfe. But it is not of abfolute Necefficy NeceJJitate medii ad ejfe Mini-fterii,or to the Validity or Succefs of our office and Miniitracions to the Church ♦, nor in cafes of necefiky,when it cannot be had, is it neceffiry necefsitate prtcepti neither. This is the plain truth, Sed. 28. There are great and weighty Reafons of Chrifts committing Ordination to Paftors. i„Becaufe they are moil Able to judge of mens fitnefs, when the People may be ignorant of it. 2. Becaufe they are men doubly Devoted to the Church and work of God themfeives, and therefore may be fup-pofed (regularly) to have the greateft care and moft impartial refped to the Church and caufe of God, 3 .And they muft (regu-laryj 6e fuppofed to be men of grcateft piety and and holinefsf or elfe they are not wellchofen.) 4. And they being fewer , are fitter to keep Unity, when the people are ufually divided in their choice. 5. And if every man (hould enter the Minillryofhirn* felf that will judge himfelf fit, and can but get a people to accept him/noft certainly the word would be oft forwardeft to men, ( before they are Tent, ) and for want of humility would think themfeives fitteft (the common cafe of the Proud and Ignorant ) and the .People would be too commonly poifoned by heretical fmooth: tongueM men 5 or more commonly tv.mid plcafcand undoe themfeives, by choofing them that hav

U 3

intereft in them, by friends or acquaintance, and themtbs: will moft pleafeand humour tbero, and inftead of being their Teachers and Rulers, would be taught and ruled by them , and do as they would have them. Order is of gr<at moment to preierve the very being of the Societies ordered , and to attain their well-being, God is not the God of Confu-fionbut of Order, which in all the Churches muft be maincain-ed: No man therefore (houldnegle& Ordination without ne-ceflicy: And thefe that fo negled it, fliould be difowned by the Churches, unlefs they (hew fufficient caufe.

CHAP. III.

Ordination is not of J\(ecefsity to the being of the Miniftry.

$ e $ c fi &gg£to^B£_ Aving (hewed what the Miniftry is,

and whatOrdination is,and how the work is impofed on us, and the Power conferred , I may now come up to the point undertaken , to (hew the fin of them that Nullifie all our Minifters calling and adminiftrations, except of fuch as are ordained by the English Prelates. And for the fuller performance of this task,I fhall do it in thefe parts. iJ (hall (hew that Ordination it felfby man is not of Ncccffity to the being of a Miniftcr. 2.1 (hall (hew that much lefs is an uninterrupted fuccefiion of Regular Ordination ( fuch as either Scripture or Church Canons count valid/ of Neceflky to the being of Church or Miniftry. 3.1 dial! (hew, that much left is an Ordination by fuch as our Exglijh Biftiops

nc.

neceiTary to the Being of the Miniftry. 4. I {hall (hew that yet much^fs is an Ordination by fuch Bifhops rebus fie ftanti-i*4, as now things go, of neceffity to the being of the Miniftry 5.I (hall (hew that without all thefe pretences of neceffity for a Presbyterian Ordination, theprefent way of Ordination by this & other Reformed.Churches is agreeable to the Holy Scripture, and the cuftome of the Ancien^Church, and the foftuUta of our chief oppofers. 6. I {hall then (hew the greatnefs of their fin that would Nuiiific our Miniftry and admidftrations. 7. And yet I (hall (hew the greatnefs of their fin that oppofe or wilfully negleft Ordination. 8. And laftly I (hill return to my former fubjed , and (hew yet how far I could wi(h the Epif-copal Brethren accommodated, and propound fomewhat for a Peace.

Sed:.2. I (hail be much briefer on all thefe, then evidence would invite me to be, becaufe \ apprehend the moll of them to be of no great neceffity to our caufe, we having enough without them, and left men fhould think that we need fuch Mediums more then we do; and be caufe of my exceeding fcarcity of time which forccth me to do-all haftily.

And for the fir ft that [ Humane Ordination is net of A bft lute Necefsity to the Being of the LMiniftrj] I argue as followeth. °[*™n?u-

* J J rC 1 vt tr c r\ A' ■ r s r /# hath writ-

tsfrg. 1. IftneNeceflity of Ordination may ceafe (as tonn- r en at large gleperfonsj and the Neceffity of Miniftration continue ( or de defpewa if the obligations to each are thus feparablc ) then is not Ordi- cau f a Papatut, nationof Neceffity to the Bemg of the Miniftry, ButtheAnte^ e ° r ^ ic ^ Ire " dent is truc^which I fha41 prove by parts ( for theconfequencca^* is paft all doubt, nor will any I fuppofe deny it J

Se&. 3. That the obligation to be ordained may ceafe tofome perfons, I prove by inftances in certain cafes. And 1.1 n cafe oP a mansdiftance from any that (hould Ordain him» As if oae or many Chriftians were caft upon the Coafts of any Indian Hea° then or Mahometan Nation, as many have been. There is no ordination Poffible: and therefore not neceflary or due. And to return for it to the Chriftian part of the world, may be as im-poffible : and if not, yet unlawfull by rcafon of delay.

Seft-4.And 2.1n cafe of the great Neceffity of the People that cannot bear the abfence of fuch as are able to teach them fo long iswhitebstrsyailetb magy hundred or thoufand miiei for Or-'

dination y.

dtnaticn; As Bafil in another cafe writes to the Bifhops oftlic Weft, that if one of them ( theEaftern BifhopsJ fhoul^ but leave their Churches for a very fmall time, much more for a journey into the Weft, they mult give up their Churches to the Wolves to be undone before they return ^ And this cafe is ordinary, abroad.

Se#.$. And 3.Thatincafe£y Civil wars or enmity among Princes, men be unable to travail from one of their Countries into the other for an Ordination (which elfe ofttimes cannot be had ) fo the Turks and Perfians, and the Indian Megol, and the Tartarians and many other Princes, by fuchwars may make fuch paffage an impoffible thing : Nor is it like they would fuffer their fubje&s to go into the enemies country.

Sed.6.And4. in cafe that Princes ( Infidels or others^ fhould perfecute Ordination to the Death: I do not find that ic were a Duty to be ordained, if it would coft all men that feek it their lives, and fo made them uncapable of the Ends of Ordination *. ( For the dead preach not ) If we were all forbid to preach on pain of death, 1 know we (bould not forbear, unlefs our places were fo fupplied, that mens fouls were not apparently endangered by our omiflion. But he that may preach without Ordination, can fcarce prove ir a duty to feek Ordination when it would coft him his life. Or if he will plead it in Paper,he would foon be fatisfied in tryal.

Se&. 7. And 5. In cafe that the Generality of Bifhops within our reach turn Hercticks, fas in many parts of the Eaft in the Arrian revolt, when fcarce feven Bifhops remained Orthodox ) Or in cafe of a National Apoftacie, as in the King-domes of NkhU^T endue y and many more that by the conqueft of Infidels have revolted.

Se&. 8. And 6 Ordination is no duty in cafe that Bifhops confederate to impofe any unlaw full oaths or other Conditions on all that they will ordain. As the Oath of rhc Roman Prelates containing divers falfloods and unlawful pgff&gcs doth make all Reman Ordiration utterly impious and unlawfull to be received ^ and therefore not necefTary.

Sect. 9. And 7. In cafe that B fheps themfclves f whom thofe that we now fpeak todofuppofe to have the whole Power of Ordination) fhould either have a def gn to corrupt the Church,

and

and ordain only the unworthy, and keep out fuch a$ the Ne-ceflkies of the Church requireth,or fct up a deftru&ivc fa&ion, or by negligence or any other caufe fhould refufe to ordain fuch as fhould be ordained} In all thefe cafes Ordination is impo/fib.'c to them.

Se&. 10. And 8. In cafe that death cut off all the Bifhops Wfchin our reach, or that the remnant be by (icknefs, or banifh* ment or imprifonment hindered, or by danger affrighted Co deny Ordinacion.or by any fuch means become in acceffiWe, Ordination mull here fail.

Sect ii. And 9 In cafe that Bifhops through contention are

unknown,as BelUrmine confeffeth it hath been at Romejhat the

wife(t could not tell which was Pope : Efpeciaiiy ifwithall both

parcies feem to be fuch as are not to be fubmitted to,Ordination

fails.

SccY 12. And 1 a In cafe ofProphetxal immediate calls from God, which many had of old, and God hath not bound himfelf from the like agi in, though none have reafontoexped it, and none fhould raflily prefumeofit: In all chefe ten cafes Ordination failetb.

Sed 13. And that it doth fo, needs no proof: the Inftances prove it themfelves. Briefly 1. Nemo tencturad impojfibile: But in many of thefe cafes Ordination is Impoflible : therefore, c^r.

Seel. 14. And 2. Nemo tenetur ad inhoneflumx No man is bound to (in : For Ttsrpe eft impofsibile in Law. But in many of thefe cafes or all, is plainly (in : therefore &c.

Se&. 2Q. And 3 Ceffante fine cejfatobligatio. The means arc for the end: But in many,tf not ail thefe cafes, Cejfat finis, & ratio medii : therefore ceffat obligatio,

Sc&. 21. And 4. Ceffante materia ceffat obligatio. But here alicjnando ceffat materia* As in cafe of the ApolUc^death,ba-

nifhment, concealment of Bifhops, therefore, &c. ■

Sed. 22. And now I am next to prove that when the Obligation to Ordination ceafeth, yet the Obligation to OWinifterial Offices ceafeth not, but fuch muft be done.

And i.I prove it hence, becaufethe obligations of the common Law of Nature ceafe not upon the ceffation of a point ef Order: But if the MinifteriaJ works fliould ccafctbe Obligtti-

('T4>

ons of the Law of Nature muft ceafc. Herelhavetwo

points to prove, i. That the Law of Nature ( fuppofing the work of Redemption already wrought- and the Gofpel and Ordinances eltablifhcd ) obligeth men that are able and have Opportunity to do the work of Minifters. 2. And that this Law Is aotceafed whzn Ordination ceafeth.

Seft 23. The Law of Nature prohibits cruelty, and requireth Charity,and to (hew rrercy to mci in greateft NeceflT ies according to our ability .* Eut to fufpend the cxercife c f ihe M>ni(teri-al office, were the greateft cruelty , where there is Ability and opportunity to exercife ir: and to exercife it is the greateft work of Mercy in all the World. Nature teachech us to do good to all mtn wh le we hxve time, and to five them with fear , fulling them out -of the fire, and to love ow neighbour1 as our [elves • and therefore to fee a man, yea a town and Country and many Countries, lie in (in and in a ftateofmifery, under the Wmh andCurfeof God, fo that they will certainly be damned if they cie in that condition, and yet tobefilent, and not Preach the Gofpel to tbem, nor call them home to the itate of life, this is the greateft c-uelcy in the world, excep: the tempting and driving them to hell. To le: the precious things of the Gofpel lie by unrcveaicd, even C hrift and pardon and ho!incfs,and eternal life and the communion of Sainrs,and all the Church Ordinances, and wirhal to fuffcr theD^viltogo away with all thefe fouls, and Chriftto lofe the honour that his grace might have by their converfion, certainly this in it fdftonfidcred is incomparably more cruelty . to men, then to cut their throats v or knock them on the head^a-s fuch and as- great an injury to God as by omiflion can be done. I need not plead this argument-with a man that hath not-much unm'and himfeif,much lefs withaChriftian.Tor the one is taught of God by nature, to fave ffien out of a leffer fire then Hell, and a leffer piin then evcrlafting torment , to the utmoft of h;s power : And the other is taught of God to love, his brother and his neighbour as himfeif. If the Love of G#d dwell not in him that feeth his brother in corporal need, and fhmterh npthe Bowels of his companion* from him \ how then doth "the lovf of God dwell in him, that fee:h his brother in a flateof V- C--'\d h\ rbf'L-i « r ; anei e nv to God.arVd wirl

afford him the help that he hath at hand, and all becau/e he is noe ordained ?

Sect. 24. Let this be confidered of,as in any lower cafe.If a man fee another fall down in the itreets, fha I he reiufe to rake him Titnutem up, b:caufe heisnoPhyncian ? If the Country be infeded with **'$<> **tpet the Plague,and you have a Soveraign medicine t! at will certain- kM»aK4:**;« !y cure it with all that will be ruled, will you let them all periiTi, j^eimiLSJmH rather then apply ic to them, becaufe you are not a Phyfi:ian,and fuper'mkm ou-that when the Phyiithnsare not to be had ? If \ ou fee the poor tboritote, &c. haked,may no one make them cloaths but aTaylorrlf you fee the Fl [ ^fanon-enemy at the Wall?, will you not give the City warning,becaufe tpuTe^ejlitatis you a^e not a Watch-man, or on the Guard ? If a Commander lege; quando dieinfigh:, any man that is next may take his place in cafe of non alitcrpof-Nw-ccfficy. Will you fee the field 16ft for a point of Order, be- f et $**&? caufeyou will not do the work of a Commander ? A hundred ^violata'f^ fuch cafes may be put, in which its plain,that the fubftanceof the var 'r y ubt vet-work in which men can do a great and necetTary good, is ofthe wmeftillud. Law o-'Na:ure, though the regulating of them in point of order is v«fa fame oft from PofuiveLaws.-butthe Ccffati.on ofthe obligation ofthe ^mTnlm/ Pofitives about Order, doth not difoblige us from the common occidifii! Law of Nature: For then it fhould allow us to lay by humanity. Voetius.

Sed. 25. To this fome may fay,that £ Its true we may preach in fuch cafes, but nat at A4inifters,but as private men : and me may baptize as private men in Necefsity : but we may de nothing that is proper to the Miniftrj ] To this I anfwer. God hath not made the Confecration of the Bread and Wine in the Eucharift, nor yet the Governing ofthe Church, the only proper a&s ofthe Miniftry. To preach the word as a conflant fervice, to which we are Separated, or wholly give up ourfelves, and to baptize ordinarily, and do' congregate the Difciples, and to Teach and Lead them in Gods worfhip, are all as proper to the Mmiftry as the other. And thefe are works that mens eternal happinefs lieth on. If you would have an able gifted Chrifrian iri X hina,Tar~ tary % Indofian y ov fuch places, ( fuppofing he'have opportunity ) tofpeak bijtoccafionally as private men, and not tofpeak to Aflemblies, and wholly give up hirafelf to the work, and gather Churches, and fet afoot all Church Ordinances among them, you would have him unnaturally cruell to mens fouls. And if you would have him give up himfelf to thefe works, and yet not

X 2 be

beaMinifter, you fpcak contradiction*. For whats the office of a Minifter, but Q a ft ate of Obligation aod ftwer t$ exercife the Minifterialatts}} As its nothing elfe to be a Phyfitian,fup-pofingabilires, but to be obliged and impowred to do the work of a Phyfiuan ] The works of the Miniftry are of Neceflity to the falvationof mens fouls • Though here and there one may be faved withoui them by privater mcans,yct thats nothing to all the red: It is the falvation of Towns and Contreyes that we /peak of. I count him notaman,that had rather they were all damned, then faved by an unordained man.

Scd. 26. The End of Ordination ceafeth not, when Ordination faileth;the Mmifterial works and the benefits to be thereby conveyed, are the Ends of Ordination : therefore they ceafe not. This-is fo plain that I perceive not that it needs ex~ p'kation or proof.

Sed. 27. Nature and Scripture teach us, that Ceremonies give place to the fubftance,and matters of meer Order give place to the Duty ordered ; and that Moral Natural duties ceafe not when meer Pofitives ceafe : But fuch is the cafe before us. Or-dination is the ordering of the work: If that fail, andthe work, cannot be rightly Ordered , it follows not that it mod be caft off, or forborn. On this account Chrift juftified his Difciples for plucking ears of Corn on the Sabbath day. Neceflity put an end to the Duty of Sabhnh keeping; but the duty of preserving their lives continued. On this account he juftiftcth bis ^7 own healing on the Sabbath day ; fending them to ftudy the

A'jjdU great ruie ! Go learn what this meaneth, Iwilihjtve Mercy t and-J^ net. Sacrifi. el ] So here, he will have Mercy to fouls and Coun-v Qj*s> ,rLtA/ l £ r *y €S > rather then Ordination : On this accoant he faith, ^jJ(/U that {The T>riefts in the Temflc break the Sabbath and are blame->f jilt* 4 f e fj^ and he tells them [ 'what David did when- he was hftngrj^

and thej that were Vrith him> hew he eat the fhtwbread^ which ( out of Necefsity)TP4.f not Uwjullfor him to eat ,bHt.only for the Priejfj] and yet be finned not therein.

Sec%. 28. Moreover, the Church it fclf is not to ceafe upon the ceafing ofOrdination,nor to hang upon the will of Prelates. Chrift hath rot put is in the power of Prelates, to deny him a Church in any countries of the world.. For he hath firft determined that particular Churches (hall be. (.and that dcterrm?

nation

f

nation ceafeth not, ) and but fecondly that they fhallhaMe Pallors thus ordained : He is not to lofc his Churches at the plcafui e* of an envious oc negligent man: But (bit would be ■f Paftor muft ceafe when Ordination ceafeth : For though without Paftors there may be communities of Chriftians, wtych art parts of the univcrfal Church, yet there can be no Organized Political Churches. For i. Such Churches confift eflentially of the Diretting or Ruling Part , and the Ruled Part) ( as a Re-publick doth. ) 2. Such Churches are Chnitian Affociations for Communion in fuch Church Ordinances which without a Paftor cannot ( ordinarily at leaft ) be adminiftred : And therefore without a Paftor the Society is not capable of che£^,and there** fore not ofthe form or name; ("though it be a Church in the: fore.granted fence. ) Nay indeed, if any fhonld upon neceflicy do the Minifterial work to the Church, andfav he did it as a Pri~ vateman, it were indeed but to become a Minifter pro tempore^ under the name of a private man. If Pa#/had not his Power to deftru&ion but to Edification $ neither have Prelates: And therefore the A&s arc null by which they would deftroy the Church. Their Power of Orderingjt (fuch as they havejoccafionalty en-ableth them to diforder it ( that is, If they mifsin their cwn= work, wemay fubmit i ) butthey have no authority to deftroy it, or do any thing that plainly conduceth thereunto..

Se&. 29* The ceafing of Ordination in any place,will not either difoblige the people from Gods publick Worflitp, Word 3 , Prayer, Praifc, Sacraments •, Neither will it deftroy their Right to the Ordinances of God in Church communion. But this "it fhoulddo,ifitfhould exclude a Mtniftry; therefore,^.—The Major is proved, 1. In that the Precept for fuch Publick wo ffitpj is before the precept for the right ordering of ir. He that com-mandeth the Order,fuppofeth the thing ordered. 2.The precept for publick worfhLp,is much in the Law of Nature, and therefore indifpcnfable: audit is about the great and Neceffiry duties that the honour of; Gods add faving of men, and .prefer vation of the Church lieth on; It is a (landing Law to be observed till the coming ofChrift, And the Rights ofthe Church in the cxetU lent Benefit* of Publick Ordinances and Church order, is bet-er founded then to depend on the Will of ungodly Prelaw, If Prioceand Parliament fail, and all the Govornoursturn enemies^

X'3 l ° :

Common wealth, k-hach the means if pixfervation of it fci* from ruineieft in its own I ands,« or if the Common- wealth be oyed,the Ccmmun;:\ hach the Power of feif prefervation, and,of forming A Common-wealth again to that end. Thehfe ?.ndbeirgof Stats, fpecially or mens eternal h2ppinefs,isnctto h.irguponfo flerd-ra pe-g as the corrupt wdl of a few Superiors, and the mu:ab e modes ar.d cinrumftances ofGovern-ment; nor a Nefeflary End to be wholly hid upon an uncertain and oft unneceiTiry mcar.s. The children lofe not their Right to Food and Raymenr, be Suffered to farmfh; when

ever the Steward falls out with ihcm, or falls afleep, or iofe.h ihcKeycs. Another ferea it fhouid rather break open the doors, and more thank? he fhall have ofthe Father of the family, then if he had let them penfh, for fear of trsnfgrcfling the bounds of h's calling. if iiiccft [that capital diforcer in procreation) were noinccib, no cr-Te, but a duty, to the Sons and daughters ofAtLm in cafe of Neceflky ( becaule Order is for the End ar.d thing ordered ) then much more is a difordered preferva-tion oftbc Church and laving of fouls and fervingof God, a du-v; , and indeed at that time, no diforder at all.

Seft. 30. 7. Moreover , if the failing of Ordination, (hould deprive the world of the preaching of the word, or tbeCbur-c'res of the great and neceffiry benefits of Church Ordinances and Communion, then one man ( yea thoufands ) fhould fuf-kr ( ancl that in the greateft matters for the fin and wilfolnefs of others ,and muft he down under fuch buffering, left be fhould (Jiforderjy red:esit. But the confequent isagainft alljufticc and Reafon •* Therefore the Antecedent is fo to.

Seer. 31. En a word, it is fo horrid a conclusion, againft Nature , a d the Gofpel, and Chnftian fence, that the honour of God, thefui:s of Redemption, the being of the Church, the falvarionor comfort of mens fouls, muft all be at the Prelates mercy , that a confiderateChriftian cannot ( when he. is him-felf) behfveit: that it (hould be in the power of heretical,ma-licious, or idle Prelates to deny God his honour, and Chrift the fruit of all his fuffering?, ar.d Saints their Comforts, and finners their falvation,sn.! this when the rerredieis before us,and that it is-thewiliofGod that all thefe evils (hould be chofen before the evil of an unordained Miniftry^ this is an utterly incredible thing.

Sed.

(i.yp)

Seft.32. Argument 2.Another Argument may be this: ]f there may be all things effemiai to the Miriiftry without humane Ordination,then this Ordination is not of Nece/fity toitsEf* fence-, But the Antecedent is true ; therefore fo is the confe-quent. That there be a people qualified to receive a Paftor, and perfons qualified to be made Paftors> and that God hath already determined in his Law that Pallors chere fha!l be, and how they (hail be qualified is paft all difpuce ; So that nothing remains to be done by man ( Ordainers, Magiftrates or People ) but to determine who is the man that Chnfi deicribcth in his L^w, and wouldhaveto.be the Pallors of fuch a flock, or a Minifterof the Gofpel, and then to foleainize his entrance by an Invefli-ture. And now I fhall prove that a man may be a Mmiller without the Ordainers part in thefe.

Seri.33." Ifthe will of Chrift may be known without Oid nati-on,that r/7^man{hould be the Pallor of fuch a People,or a Mini-fter ofth;G)fpel , then mar a mm be 1 Mnifler with out Ordination. But the will of Chrift may be known, &b. ergo,

SeA:34. Nothing needs proof but the Antecedent (For it is but the fignification of the will of Chrift that cor ferret h the Power, and irepofeth the Duty ; ) And that his will is fomerime fignified concerning the individual perion without Ordination, is apparent hence : 1. The Defcription of fuch as Chrift would have to preach the Gofpel,is very plain in his holy Canons ( in the Scripture. ) 2. His Gifts are frequently fo eminent in fe-veral perfons,as may remove al! jufloccafion of doubting, both from the perfons therofelve? and others. 3.Their fuitablenefi'to a People by intereft, acquaintance, &c. maybe as notable. 4.The Peoples common and ftrong afT&ion to them, and theirs to the People, may be added to all thefe. 5 .There may be no Competitor at all; or noneregardable or comparable and fo noeon-troverfi'e. 6 The Neceflitiesof the People may be fo g'eat and vifible , that he and they may fee that they are in danger of being undone, and the Church in danger of a very gfe'a^t mis or hnrt, if he deny to be their Paftor.y.The M'agiftratc itfS \m\ cili and command him to the wo k. 8. The People and he may con-fent and they may un-inimouQy ch >o'e him, and he Accept their choice. And in all thele the w)1l of Chrift iseafiiy decerned, that ■>>r: pc<fo& wh'Srr W to iin'dertske the Mirror//

■ r-

Sed. 35. For i .Where tbere are fo many evident figns of his Wills ajidCbaraders agreeing to the defcription in the Law, there the will of Chr.ift ma\ be decerned, and it may be known that this is the described perfon. But thefe are here fuppofed for enough of thefe: ) And indeed it is no very ftrangc thing for all or almoft all thele to concur, where there are perfons of excellent qualifications.

Scd. 36. And 2. Where there is no Controverfie, or room for a ControYCrfic , the determination may be made without a

intrufion of the unworthy : ) But here is no Concroverfie , or

place forControverfie : therefore, &c.

Sed. 37. But I fuppofc fome will fay that [ Though the Approbation of the Or&aiers be not alwaies of Neceffnj : becaufe the perfon may be eafily kjtvwn without them; jet their Inveftin* the perfon with the Power is of Necefsitj , becaufe without that he it but a perfon fit for the Office , but cannot receive it till feme autho-rized perfons (halldeliver it ] Becaufe the great mdtake is involved in rhisobjcdion,I (hall anfwer it fully.

Scd. 38. The Law it felfis it that diredly gives the Power, and Impofeth the Duty, "when the perfon is once determined of that falls under it: There needs no more but the flgnification of the W-ilof Chrift, to confer the Power or Benefit, or ira-pofe the Duty. As an ad of Oblivion pardoneth all thedefcri-bed perfons; and an Ad that impofeth any burden or office upon every manoffuch or fuchan eftate or parts, doth immediately by it felf oWige (he perfons- though fome Judges or others maybe appointed to call out the perfons, and fee to the execution ( who do not thereby impofe the duty ) fo is it in this cafe. Gods Law can Authorize and oblige without an Ordainer fometime?.

Sed. 3 9. The Inveftiture performed in Ordination by man, is not the firft Obligation or Collation of the Power, bat only the folcmnization of what was done before. And therefore though it be necefsitAte pracefti a duty,and ordinarily neceffary to Church Order and prefer vation, yet is it not neeeffary to the B cing of the Miniftcrial Office or Power.

Scd

C-i<fi)

Scd.40 And this will be made apparent, i.From the common nacureofall fuch fubfequentia! Inveftituresand inaugurations , which are neceflary to full pofleffion and exercife of Power fometiraes, but not to the firft being of it, nor to the exercife neither in cafes of Necefiity, when the Inveftiture can-no: conveniently be had.

Sed. 41. Ordination fas to the Inverting ad ) is no other-wife necefTary to the Miniftry , then Coronation to a King, or lilting to a Souldiour, or folemn inveftiture and taking his Oath to a Judge, or other Magiftrate, &e. But thefe are only the folemn entrance upon Pofleffion and exercife of Power, fuppo-ilngafufflcient Title antecedent ^ and in cafes of Necefiity, may be unneccfTiry thcmfelves •, and therefore fo is it here as a like cafe.

Sed. 42. 2. If want of Inveftiture in cafes of Necefiity, will not excufe the determinate perfon from the burden of the Minifterial work, then will it not prove him deftitute of the Minifterial Authority : ( For every man hath Authority to do his Duty, in that he is obliged to it •, ) But the Antecedent is plain; If once I know by certain figns, that I am a man that Chriftre-quirethto beimployedinhis work, I durft not totally forbear it, in a cafe of fuch exceeding moment, for want of the regular admittance, when it cannot be had ^ while I know that the work is the End,and the Ordination is but the means; and the means may promote the end, but muft not be pleaded againft the End, nor to deftroy it ^ it being indeed no Means, when it is againft the end. Ordination is for the Miniftry , and the Minifterial Office for the Work, and the Work for Gods honour and mens falvation: And therefore God muft be ferved, and men muft be faved , and the Miniftry to thofe ends muft be ufed, whether there be Ordination to be had or not. Necefiity may be laid upon us, without Ordination , and then woe to us if we preach not the Gofpel. The Law can make Duty without an Ordainer.

Sed. 43. If this were not fo, a lazy perfon that is Able for the Miniftry, might by pleafingor bribing the Ordainers, be exempted from abundance of duty , and efcape the danger of Guilt and Judgement upon his Omiflion. And truly the burden is fo great to flefti and blood, if men be faithful in their Of-

Y flee,

£co,the labour founcefTantjthe people fo unconftant, ungrateful and difcouraging-,the worldly honours and liches fo tempting which may b.. had in a fecular life, wich the ftudy and coft that fits men for cheMiniftry, and the enemies of our work and us are fo many and malicious, and times of perfecutionfo frequent and unwelcome , that if it were but in the Prelates power to exempt ail men at their pleafure, from all the trouble and care and danger and fufferings of the Miniftery, they would have abundance of Solicitors and Suitors for a difpenfation ? efpecially where the Love of God and his Church were not very ftrong to prevail againft temptations ( for this would free them from ail fear.)

Se&./M* 3. Ira man and woman maybe truly husband and Wife without a folemn Marriage, then a Minifter and People may be truly conjoined in their Relations and Church-State without his folemn Ordination. For thefc are very neer of a Nature. A private Contract between themfelves may truly make them Husband and Wife: and then the ftandtng Law of God conveyeth to the man his Powcr,and obligeth him and the woman to their duties, without any Inftruraental invefti-ture: And yet if there be opportunity it is not lawful for any to live together in this relation, without the inveftiture of Solemn Matrimony, for Order fake, and to prevent the fornication and baftardy,that could not be avoided if Marriage be notOrdinari-ly publick, Juft fo it is a very great fin to negled Ordination ordinarily,and where it may be had y and cendeth to the baftar-dyofthe Miniftry, and of Churches 3 and foon would moft be illegitimate if that courfe were taken. And yet if Paftorandi People go together without Ordination, upon private Co&-m&,incafeofNtceffity , itis lawful; And if there beno Ne-ceffity,it is finfui, but yet doth not Null the Baptifm,and other Minifterial adroiniftrations of any fuch perfon 2 to the Church q£ Chrift,or the upright members,

Seft 45 * 4. If a man may be a true Chriftian wuhoHt € Bapfm % and have Chrift and pardon and J unification and eternal fife without it v then may a manbe a true Minifter without Q*di-nation* For no man can reafonabiy„plead that Ordination is, oiore ncceflfary to a Minifter cbenBaptifm to a Chriftian. Even tfet P&pife s.ha* make a, Sacrajnent of it % and afcribe to it in inv.

dcliblt

C Kf J )

dehble Charader, muft needs fee it fomewhat lower then Bap-tifm. Baptizing is commonly called our Chriftening,as that in fome fort makes us Chriftians. And yet for all that the true ufc of Baptifra is but to folemnize the Marriage between Chrift and us, and to Inveft and inaugurate them in a ftate of Chriftia-nity folernnly, that were indeed Chriftians before. And the Papiftsthemfcivesconfefs that when a man firft repenteth and believeth ( with a fathformata Ckantate) he is pardoned,and in a State of Salvation before Baptifm, and (hall be faved upon the meer Votttm Baptifmi, if in cafe ofNeceffitybedie without it ( Though the partial Prodors will damn the infants for wane of Baptifm, that never refufed it, when they fave the parents that have but the defire.J No doubt but Conft*ntine % and manp other, that upon miitake deferred their Baptifra, were ncvertheiefs Chriftiansjand judged fo by the Church both then and now. And yet to negled it wilfully were no final fin. So if in our cafe, men want Ordination, they may be really Minifters, and their Miniftrations Valid •, but it is their very great fin, if their wilfull negled be the caufethat they are no* Ordained.

Sed. 46. As Baptifm is the open badge of a Chriftian, fo Ordination is the open badge of a Minifter: and therefore chough a man may be a Chriftian before God without Baptifm, yet Ordinarily he is not a Chriftian before the Cburch without Baptifm, till he have by fome equivalent Profeffion given them fatisfadion : And therefore if 1 knew men to be utterly unbap-tized, I would riot at firft have Communion with them as Chriftians. But if they could manifeft to me that Neceffity forbad them, or if it were any miftake and fcruple of their confeiences that hindered them from the outward Ordinance, and they had without that Ordinance made as publick and bold a profeffion of Chriftianity, and fatisfadorily declared tbemfelves to be Chriftians by other means , I would then own them as Chriftians, though with a difowning and reprehenfion of their error- Even fo would I do by a Minifter: I would not own him as a Minifter unordained, unlefs he either (hewed a Neceffity that was the Caufe, or elfe ( if it were his weaknefs and miftake ) did manifeft by his abilities and fidelity and the confent and acceptance of the Church, that he were truly cal-

Y 2 led :

led*. And i* he did fo. I would own him f though with a dif-owning and reproof of his miflake, and omitfion of fo great a . duty.

Sed 47- 5. There is no: a wo-d of God to be found that trnkes Ordsn-iuonofahfolureNecedicy to the being of the Mi-. n ftrv * therefore it is not fo to be efteemed. The examples of Scrip:u-efhewit to the regular way, and therefore Ordinarily, a duty : but they fhew not rhat there is no other way.

Sed. 48- Objed. Itisfufficient th%t no other Way it revealed^ ani therefore tilljoufind another it Scripture^tkirrKufibetakjn for the only way* Anfw.i. Scripture is the Rule of our Rigbt performance of all duties: We cannot imagine tha t in the Rule there fhould be the leaft defed ; and the r efore no precept or linkable pattern of fin in the fmalleft matter is there to be found. And yet it followeth not that every fin doth Nullifie a Calling, beeaufe there is no Scripture warrant for that fin. All that will follow it, that.no, other way is innocent or warrantable : and t^at onlywhenNecefiicy doth not warrant, it. 2.1 have (hewed already that there are other wayes warranted in fome cafes in the Scripture : And I (hall (hew anon that as great omifsions nullifie not the office.

Seel:. 49. Objed. Btttho^jb*!} they preachunlefs they hefent} faith Paul, Rom. 10. Anfo. But the queftion is, Whether no man befentthat have not humane Ordination? The test doth not affirmthk Let that be Gods Ordinary way : butyet it followeth not there is no other. If God fend them however, they may preach •, 2.%Edefi'4i i FrptmenUu' % Or\gen % and others did of old.

Sed. 50. Argument 3. He that hath the Talents of Miuifte-rial Abilities, is bound to improve them to the ferviceofbjs Matter and beft advantage of the Church : But fuch are

many that cannot hive Ordination: ergo Concerning

the Major, note that I fay not. that every man that is able is bound to be a Minifter, much lefs to enter upon the facrcd function without Ordination: For 1. Some men that have Abilities may want liberty and opportunity to exerciCe them.2.0thers that have Minifteria! Abilities,may alfo have Abilities for Magi-flfftcy, Phyfick,Law, &c. and may live in a Country where the excrcife of the later is more Necetfary. and ufefal to the

good

good of men, and the fervice of God, then the exercife of the

Miniftry would be. For thefc men to beMinifters, that either want opportunity, or may do God greater fervice other waies, is not to improve their Talents to their Maftcrs chiefcit fervice: But (till the genera! obligation holds,to improve our Talents to the bed advantage , and do good to as many as we can, and work while it is day. And therefore i. Such a man is bound (if he benototherwife called out firft ) to offer his fervice to the Church and feek Ordination: And if he cannot have it upon juft feeking, in cafe of Neccffity,he is to exercife his Talents without it: left he be ufed as the. wicked flothful fervant, that hid his Talent, Mat: 25.

Sed. 51. If this were not fo , it would follow that the Gifts of God mud be in vain, and the Church fuffer thelofs of them at the pleafurc of Ordainers .* and that the fixed univerfal Law that fo feverely bindeth all men , as good Stewards to improve their Matters flock ( their Time, abilities , intereft, opportunities ) might be difpenfed with at the.Pleafure of Ordainers. And that God Mth bound us to feck in vain, for Admittance to the exercife of the Talents that he hath endowed us with : and that even in the Ne-ceflities of the Church. Which are not things to be granted.

Seel. 52. Object By this dotlrine you will induce diforder into the Church, if all that are able mufl be Afinifierj when they are denied Ordination: For then they trill be the fudges cf thtir own .Abilities , and every brain-fick^ proud Opinionifi t will thinks that there is a Necejjity of his Preachings and fo we /ball have confufion, and Ordination will be msde contemptible by Pretences of Necefsity 1

Se&. 53. Anfw.i, God will not have the Neceflities of mens fouls negle&ed , nor allow us to let men go quietly to damnation , norhayehis Churches ruined,...for fear of oc-cafioning the diforders of other men. Its better that men be diforderly faved, then orderly damned • and that the Church be diflbrderly preferved, then orderly deftroyed! God will not alllow us to fuffer every Thief and Murderer to rob or kill our neighbours, for fear left by defending them, we occafton men 1 to neglc& the, Magiftratc: Nor. will he allow us to ictraen

Y3. pertfk^

perifb in their ficknefs, if we can help them, for fear of en-ng the ignorant ro turn PJr z. Thee is no

par: ol s >- that can be ufed, n of

tothepenrerfe; Chrift bhftfelf is the .ail as well as rb riling of many ; and is a Rumbling Sore ar.d Rock ofotfenct : ana yet no: for that tobedenyed. There is r.ojuft and rea-' fon" aft in the do&rine v.h!ch I here ex-

's. 5. Triie Netefiitj willexcufe and Juftifietbe unordain-cd before Gcd for exercu'xg their Abilities tohisfervice. Bat teafshj will no: Juftirle any ; And the . judgement is s: bar d , when all thingsfhall be let ftrsir^ard c c ■ erffeit fhail be difcerned. 4. Until : in force diforder in this world, be-fe there is fin the world, which is the diforder. But our nedies arethe.e , :. To teach men their duties truly, and not to lead them into one evill to prevent another, much lefs to a mifeftief dcftru&ive to mens fouls, to prevent diforder. 2,TheMagiftrateha:h the fword of jciftke in his hand, to re-ftrainfalfe pretenders of NeceiTIty; and in order thereto , it is he , and nor the pretender that fhali be judge. And 3 .The Churches have tiic Power of cafting the pretenders ( if the . defcrve '#) out of their communion • and in order thereto, it is not he but they that will be Judges, And other remedies we hive none till the ltd day.

SeA. 54. Queft. Bnt what would y:u have men do that think tbert is a NcccfsUy of their Infants, and that thej have Miniftirial abilities} Anfvt. i. I would have them lay by pride and felnfhnefs, and pafs judgement on their own Abilniesin Humility and felf denyal. If their Corruptions are fo frrong that they cannot ("that is, they will not ) do this, thatslongof rhemfehres. 2. They muft not pretend a NecefTity where is none. 3. They muft offer themfeives to the Tryal of the Payors of the Church that beft know them. 4. If in the judgement of the godly able Paftors that Know them , they are unhr } and there is no need of them, they muft accruiefce in their judgement. for ab.'e Godly men are'not like to de-firoy the Church or envy help to the fouls of men. 5. if they have caufe to fufped the Paftors of Corruption, and falfe judgement, let them go to the other Paftors that are-feitb-

fijlL

C»*7)

full. 6. If all about us were corrupt, and their judgements not to be reftcd in , and the perfons are aflured of their Ability for the Miniftry , lee them confider the State of the Church where they are ; And if they are fure ("on Confultation with tbe wifeft men ) that there is a Nccefiity , and their endeavours in the Miniftry are like to prevent any notable hurt, without a greater hurt, let them ufe them without Ordination , if they cannot have it. But if they find that the Churches are fo competently fupplied without them, that there is no Ne-ceflity, or none which they can fupply without doing more hurt by offence and difordcr then good by their labours, let them forbear at home, and go into fomc other Countries where there is greater need ( if they are fie there for the workjif not,let them JSifl'iil.

Sed. 55. Argument 4. If unordained men may Baptize in cafe of Neceftity, then may they do other Miniftcrial works in cafe of Nccefliey : But the Antecedent is the opinon of thofe that we now difpute againfc And the Confequence is grounded on a Parity of ReafomNo man can (hew more for appropriating the Eucharilt, then Baptifmc to the Minifter.

CHAP.

risr.6 *iy.t- t).v.'- <!y i ir&.G t>rr . . «. «F£ e v - tyi i£**.C. tW.O «X^r ( ft!f.t-- c^ f ; t ^ G ^*~ -Jt. - *\g' ~« ^X" ^X' "X' "i U .'._^X^ X* X» ^1" ~X' -1 '

CHAP. IV-

cl^a uninterrupted Succefsion of Regular Ordination, is not U^Qecejjary.

Ofthis I de-fire the Reader- toperufe what is written by Voztius dt defper&ta C.iufaVaptiitS) l.z.Sett.i.c. zu&pfijfim.

StS.i. iaffEfrlr&EtoA Aving proved the Non-necefiity of

Ordfnation it felf to the Being of the Miniftry, and Validity of their adminiftrationsj may be the fhort-er in mod of the reft, becaufe they are fufficiently proved in this. If Ordination it felf be not of the Necefiity which the adverfaries do affert, then the Regularity of Ordination cannot be of more Necefticy then Ordination it-felf: Much lefs an uninterrupted Succefsion of foch Regular Ordination : Yet this alfo is aflerted by moft that we have now to do with.

Sed. 2. By ReguUr Ordination^ mean in the fence of the ad • verfaries themfelves, fuch as the Canons of the Church pronounce not Null,and fuch as by the Canons was done by fuch as had Authority to do it-' in fpecial, by true Bifhops ( even in their Own fence. )

Sed. 3. And if the uninterrupted fucceffion be not Neceffary, then neither is fuch Ordination at this prefent NeccfTary to the being of the Miniftry: For if any of our prcdeceffors might be Miniftcrs without it, others in the like cafe may be fo too. For we live ucder the fame Law, and the Office is the fame thing now as it was then.

Se&. 4. Argument 1. If uninterrupted Regular Ordination of all our Predeceflbrs be Neceffary to the Being of the Mini-

ftry,

ftry , then no man can know that he is truly a Minifter of Chrifr. Buc theConfequentisfalfe,and intolerable; therefore Icfia the Antecedent*.

Sc&. 5. The truth of the Minor is apparent thus. i.Ifu-e could not be fure that we are true Miniiiers, then nomanaui with comfort fcek the Minftry , nor enter into upoa ic. For who can have encouragement to enter a calling when be knows not whether indeed he enter upon it or r.oc ? and whether heengage nothimfclf in acour'eof iln , and be rot guilty as Vzz* of medling with the Ark unlawfully ? e r pecia!;v in fo £ r e*t and tender a cafe where God is Jo exceeding jealous.

Sect. 6. And 2. who ran go on in the Callirg of the Mini-ftry,and comfortably do the work, and bear the burdcn,that cannot know throrgh ail his life , or in any adminiftracion, whether he be a Mtnifter or a U/urpcr? What adampmuft it call upon our fpirits, in Prayer, Praife, adrr iniilration of the Eucharift and all ptblick worfhip, ( which (hould be performed with the grcatcll alacrity and delght) when we remember that we are uncertain whether God havefentu«, or whether we are ufurpers, that muft one day hear , £ Who fint yen > Whence had yon your Power } and who required this at pur hands ?

Se&. 7. And the Confequerceof theMsjor ^ that we are all uncertain of our Call and office, both Papifls and Protc-ftants ) is moQ clear ( in cafe of the Necefli*v of fuch fuccefsive Ordination ) "For 1. No man ever did, to this day demomftratc fnch a'fucceftion , for the Proof of his Mtniftry. Norcanall our importunity prevail wi:h Papifts (Italians or French) to give us fuch a proof. 2. It is a thing impofnbie fev any man now alive, to prove (he Regular Ordination of all his Precie-ceffors, to the Apoftles daies, yea or any Ordination at all. How can you tcM that he that ordained you, did not counterfeit himfelf to be Ordained? Or at leift that he was cot ordained by an unordained man ? o; that h s P. eJeceffjrs were notfo. ? ic isameerimpoiTibiliryforus to know any fuchching; we have no Evidence to prove it;

Sed.8. Object. But it is probable though not certain*, for the Church frocetdeth bj fuch Kales, andtakithtbe matter to be

C«7°)

: : fo great might , that there is no frobabilitj that thej would fuffer any to go jor Pafiors or Bi/hops that Are mordained y in fo great a cafe.

tsinfo. i. All this is no certainty * and therefore no proof .* and no fatisfa&ion to the mind of a Miniftcr,in the fore* mentioned doubts. 2. Yea we have fo great reafon to be fufpici-ous in the cafe that we cannot conclude that we have fo mnch as a prohabily.

Se&. 9. For, i.We know that there is fo much felfifhnefs and corruption in man as is like enough to draw them to deceit. Ordainers may be bribed to confecrate or ordain the uncapable, and the Ordained or Confecrated may be tempted to fcek it in their incapacity ; and many may be drawn to pretend that they were Ordained or Confecrated when it was no fuch matter, And fo there is not fo much a a Probability.

Se&. 10. 2. And we know that there were fo many herefies abroad, and ftill have been, and fo much fadion andSchifm in the Church; that we cannot be fure that thefe might not interrupt the fuccefiion, or that they drew not our predectfTors to counterfeit a Confecration or Ordination when they had none,or none that was regular.

Se&. 11. 3. And we know our felves that the thing hath been tooufual. When I was young, I lived in a village that had but about twenty houfes. And among thefe there were five that went out into the Miniftry. One was an Old Reader whofe Original we could not reach. Another was his fon,whofe fclf-Ordination was much fufpe&ed s The other three had Letters of Orders,two of thcmfufpe&ed to be drawn up and forged by him, and one that was fufpe&ed to Ordain himfelf. One of them, or two at laft were proved to have counterfeit Orders, when they, had continued many years in the Miniftry. So that this is no rare thing.

$c&. 22. Among fo many temptations that in fo many ages fincethe Apoftles dayes, have befallen fo many men, as our pre< ckceffors in the Miniftry, or the Bifhops prcdeceflbrs have been, it were a wonder if all of them ftiould fcape the fnare: So that we have reafon to take it for a thiEg improbable, that the fucceffion hath not been interrupted. Se&. 13, And we know that tn feveral ages cf the Church the

Prelates

C17i 3

Prelates and Prieftshave been fo vile, that in reafon we could ex«^ ped no better from men fo vicious, then forgery and abufei lie that reads what (jildts and others fay of the Brittifb, and what even Baronins y much more Efpencaus, Cornelius LMptf. and others fay of the Romanifts ; yea he that knows but what ftate the Bifhops and Priefts have been in and'yet continue in, in ourowndaycs, will never think it an improbable thing that fomeofour predeceffors (hould be guilty either of Simony or other vice that made them uncapable , or (hould be mcer ufur-pers under the name ofBiihopsand Minifters of Chrift.

Sed. 14. Argument 2. If uninterrupted Regular Ordination of all our Predeceffors be NecefTiry to the Being of the Miniftry, then can no Bifliop or Paftors whatfoever comfortably Ordain : For who dare layihis hand on the head of another , and pretend to deliver him authority 1 in the name of Chrift, that hath no affurance { nor probability neither) that he hath any Coramff-fton from Chrift to do it ? But the Confcquent will be difowned by thofe that difputeagainftus? therefore fo (hould the Antecedent be alfo.

Sed. .5. Argument 3. -If there be a Neceffity of an uninterrupted fucceftion of true Regular Ordination, then no man can know of the Church that he is a member of, or of any other Church on earth, that it is a true Church. ( By a Church I mean not a Community, but a Society: not a company of p ivate Ghriftians living together as Chriftian«neighbours,but a Politick Church confifting of Paftor and people affociated for theufe ofpublick Ordinances and Communion therein.JButthe

consequent is falfe ; &c.

Sed. 16. The Ma/or, or confequence is certain: For no man can know that the Church is a true Political Organized Church, that knows not chat the Paftor of it is a true Minifter of Chrift. Becaufe the Paftor is an Effential conftitutive, part of the Church in this acceptation. And I have proved already that the truth of the Miniftry cannot be known upon the Opponents terms. And for the Minor, I think almoft all Church members will grant it me. For though they are ready enough to accufe others, yet they all take their own Churches for true, and will be offended with any that queftion or deny it.

Sed. 17. Argument 4. If there be a Neceftityof an unin-

Z 2 terrupted

errupted fucceftion of true Ordination , then cannot the Church or any Chriftian in it, know whether they have any trueMinifterialadminiftrations,whe;her inSacrasnents or other Ordinal ces. For he that cannot know that he hath a Minifter, cannot know that he hath the adminiftntion of a-Minillcr ) But the consequent is untrue, andag-.inft the comfort of alfChrifti-ans , and the honour of thrift» and is indeed the very doctrine of the Infidels and Papifts, that call themfelvci Seekers among u c .

Sed. 18. Argument 5. If the Churches and each member of them are bound to fubmit to the Miniftry of their Pallors without knowing that they are regularly orcbincd, or that they have an uninterrupted fucceffion of fuch Ordination , then are they quoad Ecc left am,true Paftors to them and their administrations valid.though without Ordination or fuch a fucceffion. But the Antecedent is true, and granted by all that now we have to deal with. Though they will not grant a known unordained man is to be taken fot aMinifter, or one whofe fucceffion had a known interdfion ; Yet they will grant that if the Nullity b*u: -known, it freeth not the people from the obligation :o*hcir Pa. tors.

Seft. 19. BtlUrmine ( lib 3. deEcclf.c. 10. ) was To Hailed wi.h thefe difficulties chat he leaves it as a thing that: we cannot br refolvedpf; that our Paftors have indeed Q PettftatemOr-dinis & Jftrifdi£lUnis~] that is, that they are true Pa/tors. And he faith that [ Ntn habemus certitudincm nifi Morahm^ quod Utifint vere Ecifccpi. ] But when he (hould prove it to Us that there is a Moral Ccrtaintj.be leaves us to feek and gives us not fo much as a ground to conjecture at any probability.

Sect. 20. But he faith that we may know that [_ {owe Paftors at leaf! are true : or elfe Gedbad ferfaken h-s Church. ] A fw. feat what the better are we for this, if we know not, which they are that are the true Paftors, nor cannot poffibiy come to know it ?

Sect 21. But he faith thu[JS.U0 I Chrifii tecum te*cr.t,& quod dtbemus Mi* obedientiam" may he known : and thereupon he faith that [Certefumus certitudint infallibili quod 1 fit quoi vidimusjint vert Bpifcopi & Paflores noftri: Nam ad hoc mn rcquiritur, nee fides net Charafter Or dims. Kic leiitirva Eleclio, fed folum ut

ha.

('73;

hubeantur pro talibus abEccle/ia. ] From all this you may note i. 1 hat they arc veri Epifcopi & P aft ores noflri, that were never ordaincd,if they are but reputed (u.h by the Church, 2. That we may know this by infallible Certa *'*ty t 3. And that we owe them obedience as fuch. So that as rothe Church thjy are true Pafto: s'without Odination,and confequen ly to the Church a fucc:ffion is unneceffary.

Secc 22. Yec of fuch Usurpers he faith [ Eos cjuifom non (fe in feveros. Epifopos, tamendsnee pro talibus hubentur ab Ec* clefiA , deberi tills obedientiam , cum confeicntia etiam error, ea obliget. ] So thac they are not veri Epifcopi in fe : and yec they are veri Epifcopi & Pfiftorej noftri, if Bellarmine fay true; And the words havefometruchm them, underftood according ro the diitinction which I ber'ore gave, Ch*p. 1. S/tl. 56. He hath no fuch Call as will fave himfelf from the penalty or ufur-pation ( if he knowingly bean ufurper j butheha:h fuc':aCail as (hall oblig- the Church to obey him is their Bishop or Faftor.

Sect.23 But his rczionfCum cenfeientia etiam erronea obligct] is a deceit • and neither the only, nor thecbie; reafon, not any reafon. Not the only nor chief 'reafon ; becaufe the obligation arifeth from God, and that is the greaieft. Not mj reafon ; 1 • Becaufe indeed it is net an Erroneous Confcience, that tells many people that their ufurpingBfhopsor Paftors are to be obeyed as trueMinifters. For as it is terminated on the Pallors act or Rate, it is no act of Confcience at all and therefore no error of confcience. For confcience is the knowledge of our own affairs. And as ic is terminated on our own Du:y or" obeying them, it is not Erroneous ; but right •, For it is the Will of God, that for order fake we obey bo:h Magistrates and Paftors that arefetledinP^fFflion, if they rule us according rothe Laws of Cbrift ; u ieaft, if we do not kr.ov the Nullity of their call. 2. And its faifc tha t an Erroneous Confcience bin&eth^hz: is, makes usaDntji For at the fame inftant it is it felf a fin and we are bound to dep;fe it, and change it, and renounce the error, Itdothbu:in:a r glca man in a Necefficy of finning till it belaid by. But it U God only that can make our duty, and caufe fuch an obligation. Sed.24. From tbeadverfaries^onceffions then an uninter-

Z 3 rupted

COptcd faccefison, or prefer, t true Ordination is not of Necefii-

tytothe being of the Mmiltry, Church or Ordinances quoad Eeclejiam ' for the Church is bound to obey the ufurpers, and that as long as they are taken for true Paftors. Which is as much as moft Churches will defire in the cafe.

Se&. 25. And theconfequenceis eafily proved: For where Godobligerh his Churches to the obedience of Paftors (though ufurpers) and to the ufe of Ordinances and their Mmiftration, there will he blefs the Mmiltry and thofc Ordinances ( to the innocents, that are not guilty of his ufurpationj and that obey God herein. And confequently the Ordinances (hall not be Nullities to them. God would never fet his fervanrs upon the ufeofameans which is but a Nullity; nor will he command them to a duty , which he will blait to them when he ha:h done without their fault. Its none of the Cturches fault that the Bifhop or Pafior is an ufurper, while they can: know it , and that any of his PredecefTors were ufurpers fincc the Apoftles dayes. And therefore where God impo feth duty on the Church and prefcnbech me^r*. Prayer , the Lords Supper, Church G it is certain that be will no: blaH it, bu: b:-

dient, nor punifh the Church fo for the here ki

not who, committed I know not wheie nor when, perhapsa thoufand years ago.

Se&. 26. Argu:nent6. As other actions o f ufu-pcrs arc not Nullities to the innocent r hurch 3 fo nether is -heir Ordina* nation : and co^ equencly,thole ihu are Ordained by ufurpers, may be true Miniiter«. IfrheirEapt zing, Preaching, Praife?, Confecration and adminiftration of the Eucharift,b ndmg and loofing^ be not Nriflitics, it follows undenyabl on the fame account, that their Ordinations are no: Nullities -. and confequently, that they are true Minifters whom they ordain^and fucceflion of a more regular Ordination isnot of Neceflity/.o the MmiLtry, r burchor Ordinances.

Se#. 27 Argument 7. If Juch uninterrupted fucceffion be not Neccffary to be Kmwn , then is it not Neceff-rvto the Bting of the Miniltry or Validity of Ordinances adminiftred; Bnt fuch a fuccefBon is not Neceffary to be known: there-fore ■ '"The Confequenxe of tfre Major is plain, be-

enfc

caufeche Being or Nullity of Office and adrainiftrations, had never been treated off by God to men , nor had it been revealed, or a thing regardable, but that we may know it : Nor doth it otherwife attain its ends. And that it is not neccflary to be known, I further prove.

Se&. 28. If this fucceflion mud be known, then either, to the Paftor, or to the Church, or both : but none of thefe-

therefore . t. If it rauft be known only to the Paftor,

then it is notNeceffary as to the Church. And yet it is not Neceffary to be known to the Paftor himfelf neither. For (as is (hewed) itsimpoftiblefor him to know it, fo much as by a Moral Certainty. His Predeaffors and their Ordinations were ftrange to him. 2. Not to the C hurch. For it is not poffiblc for them to know it : Nor likely that they fhould know as much as the true Ordination of their prefent Paftor according to the Prelatical way,, when it is done fo far out of their light.

Seel:. 29. If the forefaid uninterrupted fuccefsion be neceffary to the being of our MiniOry, or Churches or Ordinances, then is it incumbent on all that will prove the truth of their Mintftery , Churches or Ordinances , to prove the faid fuccefaon. But that is not true; for then none (as is aforcfaid ) could prove any of them. Either it is meet that webeable to Prove thetruth of our Miniftry,Churchesandad» miniftrations, or not. If not, then why do the adverfaries-eall us to it? If yea*, then no man among the Churches in Enrepe ( on their grounds ) hath any proof • and therefore muft not pretend to the Miniftry*, Churches or OrjIm?nces, but we muft'all turn Seekers to day, and Infidels to morrow, by this device.

Seel. 30. Argument 8. The Miniftry of the Priefts and Levities before the incarnation of Chrift,and in his time, was not Null, though they wanted as much or more then fuch a fuccef-fion of right Ordination : therefore it is fo ftill with the GofpclMiniftery. The Antecedent I ihall more fully manifeft neerer to the end : Only now obferve, that when Abiatharvt&s put out by Solomon ; and when fuch as were not of the line or Genealogieof the Priefts, were put as polluted perfonsfrom the Priefthood ( Netuj. 64,65. andi^ 29,30, Ezra 2.62,/

y«

yet were net any of their adrniniftrations taken to have been Null.

Sed.sr. Argument o. If rhe Miniftration or Governing ads oiVfftrptng Princes may be Valid, and there need no proot' of an uninterrupted fuccefsion to prove the validity, then is it fo alfointhe Miniftry; But the Antecedent is ceruir; therefore, tfrc* The Validity of the confequer ce from the parity of Rcafon I (hail manifefl anon.

Seft.32. Argument 10 If an uninterrupted Succession of Canonical cr true Ordination be Neccffiry to the Being of the Church, Miniftry and Ordinarces,then Rome and EngUndhzve loft their Miniftry, Churches, and Ordinances. But the Consequent will be denyed by the adverfaries \ therefore fo alfo mud the Antecedent, if they regard their (landing.

Sed. 3 3. Though this be the Argument that I h: re the great-eft advantage to prefsiheadverfary with, yet becaufe 1 have made it go^ d already in two or three other writings ( in my Key for Cathoi cks,ard my Safe Relg : oo, and Chrift an Comord) I (hall fay but little of it now. But briefly this may fuffice: 1. For the Church of Rome, if either Herefic, Infidelity, Sodo-mie, Adultery, Murder, Simony, violent intrufion, ignorance, impiety, w?nt of due election, crof ducconfecration,or plurality of Popes at once, can prove an interruption of their fueeef-fion, I have (hewed them already where its proved ^ But if none of thefc prove it, we are fafe our felves.

Sec%. 34 But Grotitts ( in Difcuf.tslpolog. Rivet,} pleads for them, that if any intercifion have been made at Rome, it hath been made xpft*m other Churches,~]Anfw. I.That is not proved, but nakedly affirmed. 2. Nor will ic ferve the Papifts turn, that muft have all Churches hold from Rome and her fuccefsion, and Rome from none, nor to be patent up from their fuccefsion. 3. Be fafto the contrary is certain: For 1. Thofe other held rheir Miniftry as from theuniverfal Headfhipofthc Pope •, and therefore had themfelves their interruptions in the former interruptions of Rome ( as being but her members: ) and therefore were not capable themfelves of repairing of her breaches, 2. The fuccef-fors of the illegitimate Popes ((uchas dtfofcdEfigenius,&c.) and menas bad as they, have continued the focceflion.- And the Biftiopsthat were confecrated by power received from the illegitimate

P/7)

gitimate Pop??, were the only perfons that were the repairers of the breach. And yet the Pope will hardly yield that he received his power from any of thefe. 3. There have been greater defe&s in the fuccefsion then this of Consecration, even of due Eledion, Capacity,yea of an office it felf winch Chrift will own. The Vicechnllfhip of the Pope is no office of Chrifts planting.

Sect. 35. And 2 For the Englilh Prelates, as they arc unable to prove their uninterrupted fuccefiion, fo the interruption is proved, in that they derived and held their Power from the Yicecbrift of Rome y and that qua talis y for fo many ages. This was their own profefsion : and all that they did was as his Mini-ftersby his Authority, which wasnone.

Se&. 3 6. Obje&. But this nulled not the true Authority -which they received from the Pope or Trelates as Prelates* Anfiv. The Pope was uncapable of giving them Authority (and whether the Prelates as fuch were fo too,we (hall enquire anon J And though 1 grant that (where the perfon was fit ) there was yet a Miniftry Valid to the Church(and perhaps to thcmfelves in the main)yet that is becaufe Canonical Ordination is not of Neceffity to the Being of the Miniftry- ( but by other means they might be then Miniftcrs, though this corruption was conjunct, that they received their Power imaginably from Rme ) t>ut that the fakf Canonical fuccefiion was interrupted, by this Papal tenure, and many a delinquency^ neverthelefs fure,and fufficient to inforce the Argument as to them that now are oar adverfaries. But fo much (hall fufficc for the Non-neceffity of this lucceffion of a true and Regular Ordination.

t r--

A a GHA?«

".&'* *i~ "t " -xv *" Z' 111 *-' r" £"• ZJ..1- ' v •

CHAP. V.

Ordination by [uch as the Englijh Tre<* lates, not Zh(ecejjaryto the ^Beingof the ^Minijlry.

Sed. i. S^SPB^SS Have made ^is work unneccf-

fary by the two former C hap-ters : For if no Ordination be of Ncceffity to the Being of the Mini(try,noran uninterrupted Succeffion NecefTary , then doubtlefs an Ordination by thefe Prelates in Specie is not NecefTary at prcfent, or as to fucceffion. But yet ex abundm I add.

Sc&.2. Argument i. Adhominem^ may well argue from the Conceffion of the Englifh Prelates themfelves and their moft zealous adherents; And their judgements were i.That (uch a fucceffion as aforefaid of right Ordination was not of Neceffity ; And for this they that write againft,che Papifts do commonly and confidently difpute.

Sed. 3. And 2.They maintained that the Proteftant Churches that had no Bifhops were true Churches, and their Mini-Iters true Minifters, and fo of their adminiftrations, This was fo common with them that I do not think adifTenting vote can be found, from the firft Reformation, till about the preparations for the Spanifh match or little before.

Sed.4.1 have in my Ckriftiax Concord cited at large the words ofmanyjand the places of the writings of more, as i. Dr. Field,

2, Bifhop

2..Bi{hopZW»4j»; 3- Bifhop 7^/, 4..Sdr4via, 5. Bifhop -4%, <5.B ihop PilfyntOM, 7. Bifhop Bridges, 8. Bifhop £*7-yfo, 9. Ahxander Novel, 10. Grotius ( their friend then ) iiyMr.ChyfenhAl, 12. The Lord Z);^, 13. Bifhop ZWi-»4*r, 14- Bifhop Prideaux , 15. Bifhop Andrews, 16. C&7-iingtoorth, 17. I To which I.now add J Bifhop Bromball ( of Schifm) 18. Dr.Fern, 19. Dr. Steward (in his anfwer to Foun-tains\txxtr ( ttaie of the later, or prefent fort j 20. And Bifhop £//&*r (whofe judgement of it is lately publifncd by Dr, Bernard at his own defire ) 2 1. And Mr. Mafon ( in a Book of of purpofe for juftiflcation of the Reformed Churches ) hath, largely pleaded this caufc. 22. And Dr. Bernard faith that Dr. Overall was judged not only to confent to that Book,buc to have a hand in it. 23. And no wonder when even Bancroft himfelf ( the violenteftof all the enemies of them called Puritans in thofe times ) is faid by Spotswood ( there recited by Dr, Bernard ) to be of the fame mind, and to give it as his judgement, that the Scotch Minifters ( then to be Confecrated Bi-fhops^ were not to be reordained, becaufe the Ordination of Presbyters was valid,

Se6t. 5. Thefe Novel Prelatical perfons then, that fo far dif-fent frrom the whole dream of the Ancient Bifhops and their zfa -herents,have little reafon to cxped: that we fhould regard their judgement above the judgement of the Englifh Clergy, and the judgement of all the Reformed Churches .If they can give us fuch Reafons as fhould conquer our modeftie,and perfwade us to condemn the judgement or the Plelates and Clergy of England fie- all : other Churches of the Proteftants,and adhere to a few new men of ye(tcrday,that dare fcarceiy open the face of their own opini* ons; we fhall bow to their Reafons when we difcern them: But they muft not exped that their Authority fhall fo far prevail*

Sed. 6. And indeed I think the raoft of this caufe is carried on in the dark: What Books have they written to prove our Ordination Null ? and by what Scripture Reafons do they prove it? The task liethonthem to prove this Nullity, if they would be Regarded in their reproaches of the Churches of Chrift, And they are not of fuch exceffive Mode'ty, and backwardnefs todivulgc their accufations, but fure we might by this time ; have expected more then one volume from them, to have proved

A a % fis*»i

(i8o)

us,No Miniftcrs and Churchess if tbcy could have don e And till they do it; their whfperings are notrobeered ited

Sed. 7. Argument 2. Ifthat fort of Prelacy that was-exer-cifedin England was not ncceffary it felf, yea if it werefin-fuli,and tended to the fubverfion or exceeding hurc of the Churches; then is rhere no Necefiicy of Ordination by fuch a Prelacy. But the Antecedent is true: therefore fo is the coafe-quent. The Antecedent hath been proved at large in the foregoing Deputation. Such a Prelacy as confiftcth in the under-taking of an impofsible task,even for one man to be the only Gove nonr of all the fouls ih many hundred Parifhes, exercifing it alfc by Lay men , and in the needful parts, not exercifing it all ali; a Prelacy not chofen by the Presbyters whom they Govern s yea fufpendisg or degrading ehe Presbyters of all thofe Churches, as to the governing part of their office, and guilty of the reft of the evils before mentioned , is not only it felf unne-ceffirv, but (inful,and a difeafe of the Church which ail good men ihould do the beft they can to cure, And therefore the effeds of this difeafe can be no more Neceffary to our Minifhry, then the burning of a feaver, or fwellingof a Tympany, is neceflary to the body.

Sed. 8. NoBiihopsare Ncceffary but fuch as were inVenture times: But there were none fuch as che late Englifti Bifhops in Scripture times: Therefore the Englifti Bifhops are not ncceffary. He that denyeth the Major,muft go further in denying the fufficiency of Scripture,tbenl find thcPapifts ordinarily to do: For they will be loth to affirm that any office is of Necefiicy to the Being of the Church or of Presbyters,that is not to be found in Scripture a or that was not then in Being: Therefore fo far we are fecure.

Secl.9. And for the Minor, I prove it thus. If the Englifh Bifhops were neither fuch as the unfixed General Minifters,nor fuch as the fixed Bifhops of particular Churches, then were they not fuch as were in Scripture times. But they were neither fuch as the unfixed General Minifters, nor fuch as the fixed Bi-fliops of particular Churches; therefore, &c.

ScG. 10. Befidesthefetwo forts of Minifters, there are no more in theNewTeflarocnt. ( Andtrefearediverfifiedbutby thecxercife of their office, fo far as they weie ordinary Mini-

fier*

(ISO

fiers to continue. ) The unfixed Miniflers (whether ApofUef, EvangeJiftsor Prophets ) weie fuch as had no fpecial charge of any one Church as their Diocefs, but were to do their bell: for the Churth in general, andfollowthe direction and call of the Holy Ghoft fur the exercifing of their Miniftry. But its known 10 ali that our Engsifh BilViops were not fuch. 1 hey were no ambulatory itinerant Pi eacheis: they went not about to plant Churches, and confirm and direct fuch as they had planted : but were fixed to a City, and had everyone their Diocefs, which was their proper char ge ( but Oh how they difcharged their undertaking! )

Se&. ii. Objed. The Affiles might agree among them /elves to divide their Provinces, and did accordingly , James beinz Bifbop o/JeruitfUrri, Peter of Rome, &c. Anfw. No doubt but common reafon would teach them when they were fent to preach the Gofpel to all the world , to difperfc themfelves, and not be preaching all in a place,to the difad vantage of their work: But i. Its one thing to travail feveral ways, and fo divide themfelves as itinerants ^ and another thing to divide the Churches among them, as their feveraiDioceflesto whehthey fhouldbe axed: Which they never did , for ought is proved. 2. And its one thing prudently to difperfc themfelves for their labour , and another thing to claim a fpecial power, over a Circuit or Diocefs as their charge, excluding a like charge and power of others. So far as any man, Apoftle or other, was the Father of fouls by their conversion, they owned him a fpecial honour and love, which the Apofties themfelves did fomc-times claim: But this was nothing to a peculiar Diocefs or Province. For in the fame City ( as ferufatem ) fome might be converted by one Apoftle, and fome by another. And if a Presbyter convert them, I think the adverfaries will not therefore make them his Diocefs, not give him there an Epifcopal Power, much lefs above Apoflles in that place. Nor was this the Rule that Diocefles could be bounded by, as now they are taken. ^

Sed. 12. Nor do we find in Scripture the leaft intimation that the Apotlcs were fixed Diocefan Bifhops , but much to the contrary. 1. In that it was not confident with the General charge, and work that Chrift had laid upon them to go into all tbe world ,'■ and preach the Gofpel to

A a 3 every

every creature : How would this ftand with fixing in a peculiar Diocefs ?

<;eft. i 3. And 2. We find them anfwcring their Commiflion in their practice, going abroad and preaching ana* planting Churc hes, and fometimes vificing them in their pafTage,but not fctling on them as their Dioccffes ^ but going further, if they bad opportunity, to do the like for other places. Yea they planted Bifhopsin thefeveral Cities and Churches which they had gathered to Chrift. Though iWftaid three years at E* yhefus and other adjacent parts of tsifia , yet did not all that abode prove it his peculiar Diocefs : ( And yes its hard to find again fo long an abode of Paul or any Apoftle in one place J Elders that were Bifhops we find at Efhefus,/4cls 20.and fome fay Timothy was their Bifhop, *nd forae fay John the Apo« flic was their Bifhop • but its clear that it was no peculiar Diocefs of Paul.

Sc&. 14. And 3. We ftill find that there were more then one of thefe general itinerant Minifters in a Place, or at leaft that no one excluded others from having eqnal power with him in his Province, where ever he came. Barnabas ■, Silas , Titus, Ti-7notheus,Efafhroditus, and many more were fellow-labourers with Paul in the fame Diocefs or Province, and not as fixed Bifhops or Presbyters under him , but as General Minifters as well as he. We never read that he faid to any of the falfe Apoftles that fought his contempt [This is my Dioccfs,wbac have vou to do to play the Bifhop in another mans Diocefs ? ] Much lefs did he ever plead futh a Power, againft Peter,Barnabas or any Apoftolical Minifter * Nor that James pleaded anyfuch prerogative at Jerufalem. .

Se&. 15. And therefore though we reverence Eufebius and other Ancients, that tell us of fome Apoftles DioccfTes,we take them not as infallible reporters , and have rcafon in thefe points partly to deny them credit from the word of God. The Churches ^hat were planted by any Apoftle, or where an Apoftle was longeft refident, were like enough to reckon the (tries of iheir Paftors from him : For the founder of a Church is a Paftor of it, though not a fixed Paftor, taking it as his peculiar charge, but delivering it into the hands of fuch : And in this fence we 3iavc great reafon so underftand the Catalogues of the Antients

and,

ci*n

and tketr affirmations that Apoftle* were Bifhops of the Churches. For Paftors they were : but fo that they had no peculiar Dioccfs, but ftill went on in planting and gathering and confirming Churches: Whereas the Bifhops that were fetled by them ( and are faid to fucceed them had) their (ingle Churches which were their peculiar crurge ; They had but one fuch charge or Church,when the A pottles that lead in the Catalogues had ma ny; & yet none fo as to be limited to them. And why have we not the Diocefs ofPaxland fohn t and CMatloe »»and Thomas y and the reft of the twelve,mentioned,as well of Peter and James} Or H Paul had any,it feeras he was compartner with Peter in the fam e City ( contrary to the Canons that requireth that there be but one Bifhop in a City. )

Se&. 16. Its clear then that the Englifh Bifhops were not fuch Apoftolical unfixed Bifliops as the I tinerants of the firft age were. And yet if they were, 1 fhall fhew in the next Argument that its nothing to their advantage; becaufe Archbiihops are nothing to our queftion. And that they were not fuch as the fixed Bifhops of Scripture rimesj am next to prove.

.Seel. 17. The fixed Bifhop^ in the Scripture times had but a fingle Congregation , or particular Church for their Paftoral Charge: But our Englifh Bifhops had many ( if not many hundred) fuch Churches for their charge •* therefore our Englifh Bifhope were not of the fame fort with thofe in Scripture. The Major I have proved in the former Difputation. The Minor needs no proof, as being known to all that know En* gland.

Sed. 18. And 2.The fixed Bifhops in the Scripture times had no Presbyters, at leaft, of other particular Churches under them, ( They Governed not any Presbyters that had other affociated Congregations for publick Worfhip. ) But the Englifh Bifhops had the Presbyters of other Churches under them ( perhaps of hundreds: ) therefore they are not fuch as the Scripture Bifhops were. There is much difference between a Governour of People,and a Governour of Paftors ; Epifcopus grtgis^ & Epifcepm Epifcoptrum;s not all one.None of us kith, Cyprian in Concil. Carthagi*. calleth himfelf, or takes himfelf to be Epifcopum Epifcopomm. No fixed bifhops in Scripture timeswere the Paftors of Paft ors, as lea ft, of other Churches.

Sea.

Se&. 59. Tins! fuppofeimay take as granted defatlo from the Reverend iJpvine whom 1 have cited in the foregoing Difpu-t;.tion, t! at faith ( Amotat. in Art. n # ,J| that [ Although this Vide of rifstffo^?* Elders,have been alfo.extended to a fecond order in the Church; and now i only in ufe for them, under the name (f Presbyters •, yet in the Scriptnre-times it belonged principal/}, if %ot ahne to BUbsp 1 •, there being no Evidence that any of that fecond fjrdtr were then inftitutedy though Joonafter, before the writing of Ignatius EiifiUs % there were fuch inftitutedin all Churches ]So ri at he granteth that *k faUo there were then no Presbyters hut Bift>ops£n& that they were not inftituted : and therefore Bifhops had no fuch Presbyters to Govern; nor any Churches but a {ingle Congregation : For one Bifliop could guide but one Con-gation at once to publick worfhip ^ and there could be no Worshipping Congregations (in the fence that now we fpeakofj without TomePresbyter to guide them in performance of the worftn'p. Se&. 20. So faith the fame Learaed man, Differtat. 4. de E-fifcof. page 208, 209. £ w quibus plures abfq>, dubio Epifcopi fttere, nulliq, adhuc qms hodie dicimus Presbyteri ] And therefore be aifo concludeth that the Churches were then Governed by Bifhops aflitted by Deacons without Presbyters, inftancing in the cafe of the Church of ^A^/fw, AB. 6. and alledging thie WOfdsof Ciem. Roman. Kara yJ^.i *) t>ah$ KnpjxwTiS y&Qi-

^cf.vov ?«< ctnuf^i cf-jTWy en im*vmvt *} olicLzovaSj ^ Cm ( HOW

Grotius was confident that Clemens was againft their Epifcopacy, Ifhewed before)To the famepurpofe he citeth the words of Clemens Alexandrinus in Eufeb.offohn the Apoftle,concluding r L i:# his ratio con ftat tjudre fine Preshyterorum mentione interveniente, Epifcopis Diaconi immediate adjiciantur, quiafcilicet in fingulis Macedonia civkatibustfnamvis Spifcopus effet^nondum Presbyttri conftnuti funt\Dia*onis tantum *fr vx»pe*i*p ubiq epifcopis adjun-£lis'}Dijfertat.4 cap.lO.Secl.l 9,20,21. Soalfocrf/M I.Sett.2.& Alibi paffim.

Seft. 21. Ob je&. But though de fa&o there were no Bifhops ruling Presbyters then, nor ruling any more then a Jingle Worfhip* ping Church >, yet it was the Intention of the Apoftles that they Should afterwards enlarge their Diocefs,and take the care of many Chftr* chef, and that they fhould ordain that fort ef fubjett Presbyters that were not inftittitedm Smptm-titms* ^/w*I)<*yoo prove

thcfecrct Intention of theApoftles to be for fuch a Mutational then we (hall be fattsficd in that. But cill then it is enough to us chat we have the fame Government that dejaclo was fet up by che Apoftles, and exercifed in Scripture times. And that its granted us that the office was not then inftituted which we deny ■. For it is the office of fuch fubjed Presbyters having no Power of Ordination that we deny.

Sed. 22. Objed. But though in Scripture times there were no Bijhops over many Churches and Presbyters, yet there -were Archbishops that were over many. Anfa. Becaufe this objedion contains their ftrengch, 1 (hall anfwer it the more fully. And i. IF there were no fubjed Presbyters in thofe time?, then Archbifhops could rule none. But there were none fuch, as is granted; therefore, &c. And what proof is there of Archbifhops then ?

Seel. 23. Their firft proof is from the Apoftles: But they will never prove that they were fixed Bifhops or Archbifhops. 1 have proved the contrary before. But fuch an itinerant Epif-copacy as the Apoftles had (laying by their extraordinaries) for my part I think (hould be continued to the world and to the Church (ofwhich*after. )

Another of* their proofs is from Timothy and Titus , who,thy.fay, were Archbifhops. But there is full evidence that Timothy and Titus were not fixed Bifhops or Archbifhops, but Itinerant Evangelifts, that did as the Apoftles did, cvin plant and fettle Churches, and then go further,and do the like. See and confidcr but the proofs of this in l>rins unbifhoping of Timothy aud Titus. Such Planters and Itinerants were pr* tempore the Bifhops of every Church where they came, ( yet fo as another might the next week be Bifhop of the fame Church, and another the next week after him, }ea three or four or more at once, as they fhould come into the place ) And therefore many Churches as well as Ephefus and Creet its like might have began their Catalogue with Timothy and Titus : and many a one befides Rome might bave begun their Catalogue with Peter and "Paul.

Scd. 24. Another of their proofs is of the Angels or the feven Churches which they fay were Archbifhops. But how do they pcoYeit? Becaufe chofe Churches or fomcof them were plane-

£b cd

(i86)

ed in chief Cities, and therefore the Biih Dps were Metropolitans* But how prove tliey theconfeq-ier.ee? By their ftrong imagi-natic rrraatibn. The Orders ofthe Empire had not then

fuch connexion and proportion, and correfpondency with the Orders ofthe Chnrcb. Let them give us any Valid proof that theBifh pof a Metropolis nadihcn fin Scripture times) the Bifhop : ' herCirifs under him, as the Governor of them, and we (hall thank them for fuch unexpected light. Bu: pre-furoption atoll not go for proofs. They were much later tfT.es that afforded occasion for fuch contentions as that of Baftlar.d jbitjrjmjts, Whether the bounds of their Epifcopal Jurisdiction fbonld charge as the Emperonri changed the State of thePro-vince;?^ Lee them prove that thefe^^k* Angels had the BiChopt of other Churches,and the Churches themklves under their Jurisdiction, and then they have donefomething,

Se&. 25 , Bat if there we~e any preheminer.ee of Metropolitans neer cbefe times, it cannot be proved to be any more then an honorary Primacy : to be £fi{cQfusfrim* fedu t but not a Governour of [he reft. How ei;e could Cyprian truly fey ( even fo long after ) as is before ailedged, that none of them wasa Bifhop of Bifhops, nor impeded on others, bu: all were left free to their own confc ; ences ; as being accountable only to God? Se&. 26, Yea the Reverend Author above mentioned fhews (Differtat. ii Ip;fccp. 4. C4f. IG. Sea. 9, IQ, & Mi ) that there were in thofe times more B.fhops then one in a City, though not in «u £:clefu ant Cce'h. And the like bath Cronus oft. So that a City had oft then more Churches then one, and thofe Churches had their feveral B.fhops: and neither of thefe Bifhops was the Governour ofthe other, or his Congregation: ranch !ef> ofthe remoter Churches and bifhops of other Cities. And this they think to have beei the cafe ofTetrr and Pant a: Rcme, yea and of their immediate fucceflbrs there. And foin other places ( Lege Dlffcrt. 5 r, 1. J

Sed. 27. When the great Qregorj TbaftmAturgHt was made Bifhop of Ntmtfdresjbi had butfeventetn Cbrifiidus in his Cttyi and when he had ircreafed them by extraordinary fucccfles.u: we find not that he had fo much as a Presbyter under him. And if he had, its not likely that Mufenius , \ and chief enter-

tainer, would have been made but bis Deacon, and be the on'.y

mao

man eo accompany bim and comfort him in his retirement in the perfection, and rhat no Preshyrer fhould be mentioned : which fhews chat Bifhops then were fuch as they .vcreinScriprure-times ( at leaft in moft places ) and had not many Churches w irh their Presbyters fubjed to them,as Diocefan Bifhops have. And when Comana> a fmall place not far ofThim, received the faith, Gregory O dained Alexunder^thz Colliarjcheir Bifhop,over another (ingle Congrcg2tior s and did not keep them under his own Part oral charge and Government : Vid. Qreg-Nyfen in vita Thaumat. ) Seel. 28.Bucbecaofe that our D.ocefan Bifhops arefuch as the Archbifhops that firft affumed the Government of many Churc|ies,and becaufe we (hail hardly drive many from their pre* furaptfon,thac Timothy and Titus were Archbifliopsf befides the Apoftles, ) I (hall now let that fuppofition ftand^ and make it my nex: Argnmeut that,

(Argument 3.) Ordination by Archbifhops is not necef- Arg. 3 fary to the Being of Miniftersor Churches. Our Englifh Bifhops were indeed Archbifhops: therefore Ordination by them

is not NecefTiry ] It is not the Name, but the office that is

pleaded Neceffary.

Sc&. 29. And for the Major,! think it will not be denyed. Ail that I have to do with,Pro:eftancs and Papifts, do grant the Validity of Ordination by Bilheps. And for the Minor, it iseafily proved. The Btihops that are the Governours of many Churches and their Bifhops,are Archbifhops. The Bifhops of England were the Governours of many Churches with their Bifhops; therefore they were Archbifhops. The Major willbegranted. And for the Minor I prove it by parts: 1. That they were ( by undertaking ) the Governours of many Churches. 2.-And of many Bifhops.

Se&. 30. HethatistheGavernour over many Congregations of fhriftiansajfociatedfor the publichjVorfhip of God and holy com* munion andEdification^ under their Proper Pafiors, is the Cover*-' nour of many Churches. But fuch were our Englifh Bifhops: therefore, &c. That fuch Societies as are here defined are true Churches, is a truth fo clear, that no enemy of the Churches is isabletogainfay with any (hew of Scripture or reafon, they be-ing fuch Churches as arc defcribed in the Scriptures. And 2 .That our Minifters were true Pallors, if any will deny, ( as the Papifts

B b 2 and

and Separates do) I (hall have occafion to fay more to them

anon.

Sed. 51. Argument 4. If Ordination by fuchos theEnelifn Blfhops.be of Ncceffity to the Miniftry and Churches then was there no true Miniftry and Churches in the Scripture rimes, nor in many years after: But the confequent isfalfc-therefore fo is the Antecedent. The reafon of the Confequerce is becaufe there were no fuch Bifhops in thofe times; and this is a!-ready proved,they being neither the Itinerant Apoitolical fort of Bifhops, nor the fixed Paftors of particular Churches- befides which there were no other.

Sed.3 2. Arguments. If Ordination by fuch aatheEnglifh Prelates be NecefTary to the Being of the Miniftry and Churches then none of the Proteftants that have not fuch PreJates(which is' almoftall) are true Charches or have true Minifter*: But the Confequent is falfe: therefore fo is the Antecedent. Ot this I {hill fey more anon,

Scd. 3 3. Ifn#ne ot the Proreftants Churches that have not fuch Bi(hops are true Churches, and have not a true Miniftry, then neither Roman finely Armenian. v£thiopian t &e. or almoft any through the world are true l_ hurches - For they are defective in fome greater matters, and chargeable with greater errors then th fe.But the Consequent is falle-therefore fo is the Antecedent. Hethatdenyech all thefetobetrueChurches,denyeth the Ca-thoiick Church: And he that denyeth the Catholick Church is next to the denying of Chrift.

Sed, 3 4. Having thus proved that there is no necefBty of Ordination by fuch as the Englifh Prelates, I have wichall proved that men are not therefore ever ttie lefs Minifters, becaufe they have not their Ordination,nor our Churches or Ordinances ever the more to bedifowned.

SeA. 35. Yet where there is no other Ordination to be had ft may be a duty to fubmit to theirs: Not as they are Epifiopi ex-ortcsfa even Groti*s calls them)orof thi*/pedes-but as they are Paftors of the Churchy not withftanding iuch fuperfluities and ofurpations*

Sed. 36. It is not the duty*therefore, but the fin, of anr" man that was Ordained by fuch Prelates to a lawful office, to declaim and renounce that Ordination ( as fomc do.; For it is not every

irregularity

irregularity that nuliifiethit: There may be many modat cir-cumftantials , craccidental mifcarriages that may not Null the the fubftanceof the Ordination it ft If.

Sett. 37.Yet it muftbe concluded,that we may not be wilfully guilty of any fin in the modes or accidents : But that may be a fin in the Ordamer,wh ; / h the Ordained may not be guilty of, :.s doing nothing that fignifieth an approbation of it, bur perhaps drowning it.

Sect. 3 8. If we have been guilty of fubmictfng to a corrupt or-dinarioni as to the accidents, we moftdifown and repent of the finfull mode and accidents , though not of the Ordination it felf in fublhnce. As we muft bewail the crrours and infirmities of our preaching, prayer, and other holy duties, without re* nouncing the duty it felf,which isof God, and to be owned.

Se<5t. 3 o. As to the Queftion of fame % whet her a man may he twice Ordained, in cafe he fxfpecl his firft Ordination : I anfwer, 1. You muftdiftinguifh between a General Ordination to the office of the Miniitry , and a fpecial Ordination to a particular Church. (' Asthe licenfingof a Phyfician; and the feeling him over a City or Hofpital ) The firft may be done but once,in cafe it be truely done : but the fecond may be done as oft as we remove to particular Churches: Though yet both may be done an once, at our firft Ordination • they are ftill two things; Even a* Baptizing a man into Member-fbip of the univerfal Church, and taking him into a particular Cfiurch. Its not like that the fepa-ration and Impofnion of hands on Pattl&nd Barnabas, Acl. 15. 2,3.. was to their firft Apoftlefhip.

Sed. 40. If a man have weighty rcafbnsro doubt of his firft: Ordination, his fafeft way is to renew it, as is ufuall in BaptifOi, with a [_Si non Baptiz.Atns es Baptizo te] It thou be not Ordained I Ordain thee. This can have no danger in fucii a cafe.

Kb 3 CHAP;

Cipo)

chap, v r

Ordination at this time, by Englijh Tre* lates efpecialiy, is unnecefjary.

Scd. i; fe^^e^^^^Efides wbar is faid againfl: the Necef-

fny of fuch Prelatical Ordination in it felf, I conceive that more may be faid againft it as things now (land from le veral accidental reafons,which make it not only unneceflary but iinfu!,tothemo{t. Se&. 2 As i .The Obligation that was uponus from the Law of the L?.nd , is taken off (".which with the Prelates them-felvcs is no final! argument, when it wa^ for them) So that we are ho further now obliged, then they can provtus fo from Scripture Evidence , and how little that is, I have (hewed before. The EnglifhPrtluy is taken down by the Law of the Land : we are kfc at Liberty ,rom humane Obligations at leafr.

Seel. 3 ..'IF an 5 man lay ,that it is an unlawful power that hath made thoft L/iws bywhich Prelatical Government is fallen down. Ianfwer, i. It is fuch a Power as they obey themfelvcs, and therefore they may permit others to obey it. They hold their eftate. and 1* ves under it, and are protected and ruled by it; and profe.s iubmiffion and bbedience,for the generality of them. And wjicn another Species of Government was up, that commanded meato akcan engagement, to be true to the Government as eft 111 (Tied without a King and Houfe of Lords, when our Con-fcientc* rdukd ttia y Engagement as unlawful, c he generality

of the contrary minded took it ( even all that I was acquainted witb,thac were put upon it) So that I may take it for granted that they judge the power which they obey themfclves, to be obeyed by others.

Sed, 4. And 2.1 would be glad to hear from them any regar-dable proof that thofe thatGoverned when Paul wrote the 13 th Chapter to the Romans had any better Title to the.r Government ; Let them review their own late writings on that fubjed, and they may have arguments enough that are Valid adhomincm at leaft.

Sed. 5. ThcLawsof the Land do make the Ads even of an Ufurper Valid while he is in poffefiion, and make it trc*fon to them that do againft him that which is treafon if it were againfi a lawfull Prince : and therefore if we granted them what they here affirm,it would be no advantage to their caufe. Subjeda muft look at the pirefent Governours with peaceable fubjection: For if they be left to try their Princes titles, and fufpend obedience upon their fingle opinions, you know what will follow.

Scd. 6. And 3. It will be hard to prove that many a Prince that bath ruled in England, had a better Title : Its knownthat many of their Titles were naught; And yet their Lawcs are Valid ftill, or were fo to Poilerity. And how can they convey a better title to their Heirs then they had thcmfelves? If you fay that che Confent of the People gave them a better, I muft return that if that will ferve, the people in Parliaments (more then one) and in their real fubjedion, have confented to this. But this is-a fubjeft that rcquireth much more to be faid of it, or nothing at all: and therefore I (hall take up here, with this little which he prefent caufe makes neceffiry.

Sed. 7. And I may add a further Reafon; that we are not only difobliged by the Laws from former Prelacy,but we are obliged again!? it. The Rulers have depofed and forbidden it And in lawfu 1 things it is a duty to obey our Governonrs. And that the demolifhing of the Prelacy, is a lawful thing (in it felf confidered : For I meddle not with the manner at this time.) I have faid enough before to prove. It hath been ufual for Princes to decafe bad Priefts, and heretical or contentious Bi-(hops, and to correct diforders,and reftrain ufurpations of Prelates among themfelves. And if any fuch thing be now done

(15)2, J)

by our prefent Governours, I know not any thing of that ne-c^jfficy in the Lnglifa Species of Prelacy, as will warrant us to d fobey them.

Seel. 8. And it is a thing that is inconfiftent with the Peace and Unity of thefe Churches : Which is another reafon. for 1. We have fcen rhe ill effects of it( which I am not willing to open to the worftj 2. And the multitude of the rood confei-entious people are againft it. 3.And the generality of themoft ccnfcionable faithful Minifters are againft it •, So that it could not be reftorcd, without the apparent ruine of thefe Churches. 4. And a Learned Reverend Aflembly of Divines, chofen out of the feveral Counties by a Parliament, were againft it. 5. And many Parliaments have been againft it. 5. And the generality of their adherents in the two Nations, that then lived in Aeir Power , have taken a Solemn Covenant againft it. Not againft all Epifcopacy, but againft the Enghfh fort of Pre-lacie. So that it cannot be reftored, without incomparably much more hurt, then the continuance of it would have done good,and without fettir.g all thefe Churches on a flame; So far is it now from being a likely means of Unity or Peace among us*

Seel. 9. And if yet they plead che obligation of the ancient Laws ( which is moft infifled on by many ) I muft by way of juft excufe, remember them of one thing, which its like they do not forget: that if thofe Laws are ftill in force to oblige us to feek Ordination from the Prelates, and to Authorize the Prelates to Ordain, notwithstanding the Laws of later Powers that have repealed them, then it muft needs follow that thofe later Powers are taken for no Powers: and confe-quently that the fame Laws do oblige the Prelates to put the Oath of Allegiance and Supremacy,as to fome other Power ,up. on the Ordained before they lay hands upon them.and oblige theOrdained to take thole Oaths, as well as to be fo Ordained. Lor if they be yet of force in one, they are of force in both. And fo no man can be "Ordained by you without being guilty of that which the prefent Lawes make Treason, and forfeiting his life : which I know nothing in the ca'jte that requireth him to do. Scd. 10. And I think I may conclude that it is your own

judge-

C'p3)

Judgement:, that men (Tumid rather forbear your Ordination then hazard cheir lives,or violate the prefent Laws,becaufe whe n a Declaration or Order came forth not long ago, prohibiting men of your peiTwafionthac had been fequ eft red to Preach o r Adminiiter Sacraments, the generality or ) ou prcfently obeyed it, and fome wrote for the forbearance that they pra&ifed. And if an Ordained man fhould obey the prefent power , by forbearing to preach and adminifter Sacraments, or may forbear thefetoefcape a temporal danger j much more may men do fo about your fort of Ordination.

Seel. 11. Moreover 4. We (hall be guilty of a fixed Schifrn among the Reformed Church s, and of making the healing of our breaches impoffible, if by our compliance we own your dividing Principle, that [No other are trueMini-fters or Churches but fuch as have your Manner of Ordination ] For by this Rule all the Mmifters in thefe and other Proteftant Nations muft be degraded, or taken for no Minifies, and all the Churches for no true Churches ( though perhaps they may be confeffed Chriftian Communities, ) Nor the Ordinances and adminiflrations true. And do you think thefe are Hkely terms for Peace? Will they ever be yielded to by fo many Churches ? Or is it a defirable thing ? Should Rome be fo much gratified ? And our Churches ruined? and the fouls of millions call away, and facririced to your opinions, or Peace? While your Prelacy pretended to no more, but to be the heft fort of Government, and your Church to be the hfi of Churches, wc could fubmit to you in all things that were not flatly (inful : But when you will be the only Churches, and unchurch all others, even the moft flourishing Churches for. knowledge and holinefs, and 'when you muft be the only Miniftcrs, and others muft be none, unlefs they -will be Ordained by you; this is enough to put a fobcrmanto a ftand, whether he dial I not be guilty of notorious fehifm , by complying with fo fchifmatical a principle 1 if he fubjed hjrafelf voluntarily to a Prelacy that bath fuch principles and pretences , and to an Ordination that is adminiftred on thefe grounds and terms. This was not the ground, nor thefe the principles of the (owner Englifh Prelates : and therefore we were more capable of fubjeftion to

C c them

them or Communion with them. We could have lived in their Communion and in the Communion of the reft of the Proteftant Churches that have no Prelacy. But if by innovation, you have made fuch a change.asthat we muft feparate from all the Reformed Churches and MinKters that have not your kind of Ordination ,if we will be your fubje&s or be Ordained by you according to your grounds,its time for us to look about us, that weefcape that reparation and fchifro, that you would lead us into and cn« gage us in by your way of Ordination.

Sed. 12. Among your felves there arc many that affirm thaj if the Pope would have been content with his old Patriarchal Power, and principium unkatis , or primacy of Order, and wave his laft four hundred yearsdeterminations, oratleaftnot obtrude them on other Churches ( as Biftiop Bromhali fpeaks) they could have held communion with him, that now cannot •, If Rome would have been content to be a Member of the Catholick Church , though pretendedly the noblcft, they could have owned it: But when it will be The Catholick Church, and feparate it fclf from all the reft, unchurching all that are not fubject to them, and united in their Government , they then drive us further from Communion with them. Imitate them not ia any degree in this Notorious fchilm and feparation. Be contented to be Minifters and Churches; and tell not Chrift, he hath none but you, and fuch as you ; and tell not Satan, that the Kingdom of Chrift is thus cut fhorc, to the honour or rejoycing of his adverfary.

Sed. 13. It was not fo ridiculous as fad to me, to read in Mr. T. Ps. Self-revenger againft Mr. Barlee^pag. 37. and Ordination called a £ ** Notorious Comes Tragedie , equally *' fad and ridiculous , which he and others lately ailed in Dai** '! try Church, intituled by the AH or s y An Ordination of Mini-" fters, but by many ofthe S f eclat ors, An Ordination of Lay* ** 'Preachers to be Lay preachers ftill, and ( without repentance) "for ever uncap able ofthe Priefthood, by being Ordained by fuch ** Prie(ls as were uncapable of Ordaining.^ Thus Mr* P.

Seer. 14. And it feems he was of the fame judgemenr, ( whoever he was ) that would have abufed Bifhop Z>/ber,by giving out that he told him, that Z as f or Holland, hequeftien-

OpO

ed if there WAS a Church krrong them, er mt % or words futtj f thAtPurpofe] Againft which abufeofthe Dr. the Bifhcp was fain to vindicate himfelf. Seepage 124,125. OfhisPofthumous Judgement.

Sed. 15. Moreover, 5. We know not of almoft any Bi-fhops in England , by whom men may be Ordained. Four or five Reverend Learned men of that degree are commonly faid to furvive among us (whom we much honour and value for their worth ) But as thefe are fo diftant, and their reft* dencc to the mod unknown, fo the reft (if there be any ) are known to very fewat all, thatl can hear of •• Itsfamed that many Bifhops there are ^ but we know it not to be true, nor know not who they be •* and therefore it cannot well be expeded , that their Ordination fhould be fought. If they reveal not themfelves and their Authority , and do not fo much as once command or claim obedience from the generality of Miniftcrs, how can they exped to be obeyed? Jfthey plead the danger of perfecution , I anfwer, 1. What Persecution do they fuflfcr that are known ( above others of tbeir way ?) 2. If that will excufe them ( when we never heard of any that fuffered the lofs of a penny for being known to be a Bi(hop,(ince the Wars were ended ) then it feems, they take the Being of the Miniftry and Churches to be but of fmall moment , that are not worthy their hazzsrd in a manifeftation of their power : And if this excufe them from appcaring,it mud needs in reafon excufe others from knowing them,obcying them, and fubmitting to them..

Sed. 16. And when they (hall declare themfelves to be our Bifhops , they mult in all reafon exped that the proof of it as well as the naked affirmation, be defired by us. For we muft not take every man for a Bifhop that faith he is Co. They muft (hew us according to the Canons that the Clergy of the Diocefs lawfully Eleded them, and Bifhops Confecrated them; which are tranfadions that we are ftrangers to. If they take the fecrct Eledion of fix. or feven or very few in a Diocefs, to be currant, becaufe the reft arefuppofed to be uncapable by Schifm ^ 1. Then they (hew themfelves fo exceedingly unjuft as to be unmeet for Government, if they will upon their fecrct preemptions, and unproved fuppofitions,

Cc 2 mi

cut off or cenfure fo nany pares of the Clergy , without ever accufing them, or c.iling them to fpeak for themfelves, or hearing their Defence. 2. And if upon fuch prefumptuous Confutes you make your felves Bifhops befides the Canons, you cannot exped obedience from thofe that you thus feparate from, and cenfure unheard.

Sect. 17. Its known that the Englifh Bilhops fas GrQtius him-felfaftirmethj werechafenby the King according (Othecuftom here, the Chapter being fhadows in the bufincfs: And if the King may make Bifhops, be may make Presbyters; and then Ordination is unneceffary. But if you fay that the Confe-crators make them Bifhops, and not the Kiags Eledion,thcn Rome had many Bifhops at once, when ever three or four Popes were confecrated at once ( which uiarrs all fucceflion thence dinved, ) and then if fome Bifhops confecrate one, and fome another, boch are true Bifhops of one Dioccfs, and many Paftors ma} be thus Ordained to one Church.

Sed.18. And it concerneth us before we become their fubjeds to have fome credible Evidence that they are fo Or. rhodox, as to be capable of the place. And the rather becaufe that fome that arefufpeded to be Bifhops (howtruly I know not) have given caufeof fome fufpicion: Either by writieg againfl Original fin , or by owning Grotins's Religion a ( which what it was I have {hewed elfewhere, ) or by unchurching the Proteflant Churches, and Nullifying their Mini-(try that have not their kind of Ordination, while they take the Roman Ordination to be Valid,and theirChurch and Mi-niftry to be true, with other fuch like.

Sed. 19. And 6. Ifwefhouldnow, when better may be had, fubjed our felves to the Ordination and Government of the abo!ifhcd Prelacy, wefhould choofe a more corrupt way ofad-miniftration , ard prefer it to a more warrantable way; {That this way is corrupts proved in the former Deputation. That a way more warrantable may be had, I fhali prove anon. ) Though fubmifiion to a faulty way in fome cafes of Nee cjfity is excufable , yet when we have our choice,the cafe is altered. - Sed. 20. And a tender Confcience ha:h very great retfon to fear left by fuch voluntrary fubjed^on , they fliould incur moreover this double guile; 1. Of all the hurt that this corrupt

fort

fort of Epifcopacy did, before the abolition. 2. And of all the hurt that ic might do again if it were introduced ; which is neither fmall, nor uncertain; He that hath feen the fruits that ic brought forth but for a few years before the abolition, and weighs the arguments brought againfl; it, methinks fhouldfear to be the reftorer of it.

Se&. 21. If any man fas Mr. Thorndike&nd others do) (hall write for a more regular fort of Epifcopacy, its one thing to find a tolerable Bijhop in his Book^ and another thing to find him exigent in England: For we know not of any New fort of Regulated Epifcopacy planted : and therefore mull fuppofe that \z is the Old fort that is in being. Let them bring their Moderate forms into exigence, and then its like that many may be more inclined to fubmit to their Ordination : but their moderate principles having not yet made us any Moderate Epifcopacy, I fee net how we fhould be ever the more obliged for them to fubmit to the Old: but rather are the more julHfied in drowningir,when their own reformed model! is againft it.

Cc 3

CHAP.

C'?8)

mMmwM^wmm : wwwwMW^

CHAP. VII.

The Ordination ufed noW in England and in other Troteflant Qhurches, is Valid, and agreeable to Scripture and the Tra&ice of the <tAncient Qhurch.

Whether many alwaies Ordained>or fometime one only, Calvin. and after him Vawel Colom-us ( lib. 4. Difp. 1. ex Calvin. lafli-

m. 1. 4

Read their words.

Seft. 1. SsSMkM Ht Avin S already proved that the late

Englifh Biftiops Ordination is not of neceflity; it is fatisfa&ory without any more ado, to them that would nullifie our Miniftry and Churches that have not their Ordination. But becaufe we may meet with other ad-verfaries,and becaufe in a cafe of (o much weight, we fhould walk in the cleared light that we can attain, for the fatisfa&ion of our own Gonfciences, I (hall further prove the Validity of tl.Sefi.16) Ordination, and the truth of our Call, and Minftry,and

thought un- ""*• Vl /' ' ■ *

certain Churches.

becaufe of Se&. 2. Argument 1. The Ordination is Valid wjiich is per-

%Tm.i.6,&e. formed by fuch Biftiops as were inftituted and cxiftent in Scri-ture times. But our Ordination ( ufed in England and other reformed Churches J is performed by fuch Bifhopsas were in-itituted and cxiftent in Scripture times: the rcfore fuch Ordination is Valid.

The Major will not be denyed ( being underftood with a fup-pcfuion of other requifues that arc not now in controverfie: )

For thofe that we have to deal with do grant, that fuch Bifhops as are mentioned, Atis 20. i Tim. 3. Tit. 1. Phil. 1. 1. and in other paflages of Scripture, had the power of Ordination,and that it belonged not only to the Apoftles and Evangeiifts, and (fuch as they call; Archbifhops- but that the fixed Bifhops of particular Churches had if.

Se&. 3. The Minor I prove thus (that our Ordination is by Scripture Bifhops. ) The Scripture Bifhops were the Paftors of Particular Churches, having no Presbyters fubjed to them. Moft of our Ordaincrs are fuch Paftors: therefore moll of our Ordainers are Scripture Bifhops.

Sc&4.Thc Major is afferted at large by the forefaid Reverend DrM.H. Annot.in Art.i 1 .£./>407.>Where he ihews that [/f/-t hough this title */n?s* , &//if 9 j Elders have been alfo extended to a fecond Order in theChurch y & is now only in ufefor them,undcr the name of Presbyter s,yet in the Scripture times, it belonged frinci-pally if not only to Bifhops, there being no evidence that any of that

fecond order were then inftituted ] So that the >cnpture

Bifhops were the Pallors of (ingle Churches having no Presbyters under them ; for there were no inferiour Presbyters ( that had not the Power of Ordination) inftituted in thofe times, This therefore may be taken as a granted truth.

Sect. 5. And that our Ordainers are fuch,is commonly known; 1. They arc Paftors : (it is but few of the Prelates thacdenyed this:) They are * ReElorsoi the People, and have the Pafio- * Mr. T<p. ral charge of fouls. 2.They are Paftors of Particular Churches, calls himfel 3 i They have ( for the moft part at leaft ) no fub jed or inferi- Rea ° r of our Presbyters under them: therefore they are Scripture Bi» Bm & ttn >-(hops.

Se&. 6. Objed* The difference lyethin another point: The Scripture Bifhops had the Power of Ordination : Tour Paftors have not the Power of Ordination : thereefore they are not the fame. Anfw. That is the thing in Qieftion. I am proving that they have the power of Ordination,thus: In Scripture times all fingle Paftors of fingie Churches had the Power of Ordination, there being no other inftituted : But our Ordainers are the (ingle Paftors of (ingle Churches > ( and of Chrifts inftitution; ) therefore they have the Power of Ordination.lf the Paftors now are denyed to be fuch as were inftituted in Scripture times

l.Let

(zoo)

i. Let them fhewahodid inftitutethem, and by what authority. 2.ThefolePaftors of particular Churches were inftitu*ed in Scripture times: But fuch are ours in queftioa, therefore, &c. Sect. 7. There is no fort ofPaftorsIawfullinthe Church buc what were inftituted in Scripture times: But the fore of Pallors now in queftion are iawfull in the Church : therefore they were iuftituted in Scripture times: The Minor will be grafted us of all thofe that were Ordained by Prelates: They would not Ordain men to an office which they thought unlawful. The Major is pro* vedthus:NoibrtofPaftors are lawful in the Church but fuch of whom we may have fufficicnt evidence that they were inftituted by Chrift or his Apoftles; But we can have fufficient evidence of none but fuch as were inftituted in Scripture timcs,that they were inftituted by Chrift or his Apoftles:therefore no other fort is law-full. The Major is proved in that none but Chrift and fuch as he committed it to, have power to inftitute new Holy Offices for Worfhip in the Churchy But Chrift hath committed this to none but Apoftles ( if to them, ) therefore,^. Whether A poftles themfelves did make any fuch new Office'I^il! not now dif-pute; but if they did, 1.It was by that fpecial Authority which no man fince the planting of the Churches by them can lay claim to, or prove that they have. 2. And it was by that extraordinary guidance and infpiration of the Holy Ghoft, which none can manifeft to have been (ince that time communicated.

Se&. 8. Moreover, if there were a Power of inflitutingnew Offices in the Church finee Scripture times, it was either in a Pope,in Councilor in fingle Paftors.But it was in none of thefe; not in a Pope; for there was no fuch Creature of long time af-ter,rauch lefs with this authority.Not in a Council: For 1. None fuch wasufed : 2, None fuch is proved. 3-Elfe they fhould have it (till. Not in every Bifbop, as will be eafily granted.

Se&.o. If fuch a Power of inftituting New Church-Offices were after Scripture times in the Church,thcn it is ceafed fince, or continueth (till ^ Not ceafed fince. For 1. The Powers or officers then left continue full -, therefore their authority continued ftill. 2. There is no proof that any fuch temporary power was given to any fince Scripture cimes. Nor doth any fuch con-tmueftili; Othcrwife men might fliil make us more New Offices, and fo we fhculd not know when we have done, nor

(hould

fzor)

Should we need colook into Scripture for Ciirifts wilt, but torne willof men.

Seel. 10. Argument 2. No men firce Scripture times had power to change the Inftitucions of Chrift and the Apoftles,by taking down the fort of Paftors b> them ePab'ifhed- a d fee-ting up another fort in their {lead. But if the e be lawful Payors of particular Churches that have nor poster or Ord nation, then men had power to make fuch a change. For the fort of Paftors then inftitured were fuch as had buc one Church, and were themfelvcs perfonally to guide that Church in aftual Worfhip, and had the power uf Ordination, and there was no fubjed Presbytcrs,ri0r no fmgle Paitors that had not the Power of Ordination •* All fingle Paitors of particular Churches had that Power then : But all, or aim oft ail fuch fingle Patters of particular Churches are by the DifTcrters iuppofed to bewit-h-out that Power now: Therefore it is by them fuppofed that Chrifts form of Church Government and fore of Officers are changed, and confequently that men had power to change tbera, for they fuppofe it lawfully done.

Se&. 11. Argument 3. The Paftors of City Churches may ordain ( efpecially the fo!e or chief Paftors : ) Many of our prefent Ordainersare the Paftors of City Churches ( and the fole or chief Paftors in fome Places : J therefore they may Ordain. The Msjor is proved from the dodrineofthe Diffenters, which is, that every City Church fhould have a Bfhop, and thae every Biihop is the chief ( and fometimes only J Paftor of a City Church. If they fay that yet every Paftor (though the fo!e Paftor ,)of a City Church is not a Biihop. I anfwer,that then they will infer the fame power of changing Scripture Inftitucions, which I mentioned, and difproved before. Let them prove fuch a Power if they can.

Sed. 12. The Minor is undenyable,and feen dt fafio, that many of onr Ordainers are fuch Paftors of City Churches, and that of two forts: fomeof fuch Cities as have both the Name and Nature of Cities: And fome of fuch Cities as have truly the nature, but in our Englifh cuftom of fpeech have not the name : fuch as are all Corporations, in the feveral Market Towns of England. beft. 13. Arguments Thofc Paftors thac have Presbyters

D d under

(2,02)

,«rider them, have power of Ordination : But very many Engh lidi Paftors at this day have Presbyters under them : therefore they have Power of O dination; By Presbyters I mean not men of another office, but gradually inferiour in the fame office. The Major is proved ad hominem Vom the Conceftlons of the Diflen-ter«.- For ( though I rarely meet in their difputations for Bi- . fhops, with any Definition ofaBifhop.yet) This is it that they moft commonly give us *s the Effential difference of a Bifhop, chat he is one thn is over Presbyters. Yea this agreeth with their . higher fort qf Bifhops that they fay were in the Church in Ignatius daies, when fubjed Presbyters we^e inftitured : and therefore thc>fe : Pallors may ordain that are -of that higher fort of Biftiop.

Sed. 14. The Minor is notorious.- Many .of our Pallors in MarJcejt Towns ind other large Parishes have a curate with them, in the fame Congregation, and one or two or more Curates ac federal £ happed of eafe , : -that are in the Parifh. And thefe are finder them i.DeJacio 1 being chokrt and brought in by them, Ruled by them,and paid by them and removed by them. 2.ZV jure , the Bifhops and Laws of theLand allowed this.

Seft. 15. Argument 5. The ftated or fixed Prefident of aPref-bytcrie may Ordain ( with his fellow Presbyters ) Bur many of our Parifh Paftors are the fixed Presidents of .Presbyteries: therefore they may ordain* The Major I take for granted by ail that ::ar.d ;o the Ordinary, defcriptionsof a Biihop: Tor the ftated ?refident of a ?resbyterie,is not only a Bifhop,in the judgement of Forbes, B'.fhep &*U % B.fhop VJber and (uch other,but is indeed the Primitive Bfhop in their judgement, and fuchaBt-fhop in whom they would r f fl fiayfiqd , and do propofe fuch :he Churches Peace,

Serjh 16. And the Minor is notorious : Tor 1. In the molt0?

our ordered Churches there is a Presbyterie of Ruling Ecclefi-

aftick Elders. 2. In many there are divers preaching Presbyters

( which may faririe them that are againft meet ruling Elders ^

as I fhewed before. And it thefe be not inferiour to the chief

Paftorin Ecclefiafticai Degree, ye: they arehis Com presbyters,

and he is ( in all Parifhes that I Know where Curates or Aili-

rfams are) their fiated Prefident or Moderator ,fo that we have in

ill fuch Congregations^ according to the do&rine.of. the Bifhops

theo

themfelves ) not only fuch Bifhops as were in the Apofttes days when there was no fubje& Presbyters, but alfo fuch Biftiopsas were in Ignatius daies, when the fixed Prefident or Bifhop had many Presbyters • to whom he was the Prefident or. Moderator.

See*. 17. Yea it you will make his Negative voice Ejjentidl to a Bifhop ( whichModerateEpifcopalmendeny ) yet commonly this agreeth to fuch Pari(h Bifhops as have Curates under them : For in the Presbyterie they have ordinarily a Negative Voice.

Sed. 18. Yea where there are no fuch Presbyteries widh a Prefident, it is yet enough to prove him a Bifhop, that he hath Deacons under him, Qr but one Deacon •* faith Dr. H H^An-not At. in Aci. 11. b. {'When iheGofpd'WAs'firft preached by the Ap-files , And but few 'converted, they ordained in every (fity And Region, no more but a Bijhdp,and one w more DeAConf to Attend him, thete being At the prefent fofmall ftore out of which to takf more, and fofmall need of Ordaining more ]

Seel.; 19. Argument 6. The Moderator or Prefident of many Paftors of particular Churches afTembled,may Ordain,and his Ordination is Valid. But fuch a Moderator or Prefident is ordinarily or frequently One in our Ordinations: therefore they are Valid. The Major is granted by many of the DifTenters,and all their principles, I think, do infer it: For fuch a one isaBi-fhop, not only of the Apoftolical inftitution: Nor only fuch as was in Ignatius d* vsbut fuch an Archbifhop as next afterward fprungup. Wbeaitisnotenly one Church and its Presbyters that are under him, but the Presbyters (or Bifhops,) of many Churches thatheis Moderator or Prefident of, raethinksthofe that are for tbe higheft Prelacy,fhpuld not deny the. Validity of his Ordination.

Sed. 20. But two things will be here objected : The one is, th&thewas• not.aonfecrated. to this Prefidency or ModeratorJhif y by Bifhops* fo whieh I anfwer, 1. That Confecration is not of Neceflity to fuch a Bifhop according to the principles of Epif-copal Divines; it being no new Office or Order tharthey arc exalted to, but a new Degree ^Ordination (which was received when they weremade Presbyters) may fuffice, and is not to be iterated. 2. The EleSionof the Presbytersferved (as Hi-erom teftifycth ) in the Church of Alexandria : therefore it may

C 2.04-)

ferve ndw i C otahich more anon.) 3 ♦ He is chofen by true Bi-fhops, as is frrewed.

Se#. 21. The other Obje&ion is, that our Preftdents are but pro tempore, and therefore are not Bijbops* To which I anfwer, i.Thatinfome Places they are for a long time, and in fomefor an uncertain time. Dr. Twifs was Moderator of the Synod ac Weftminfter, for many years together, even durante vita; and Mr. Herle after him was long Moderator : The London Province hach a Prefident for many raoneths j even from one Affem. bly to another. 2.1 never yet met with an Epifcopal Divine that maintained that it was eflential to a Bilhop, to be fuch durante vita : I am fure it is not commonly aflerted. If a man be made the BilTiop of fuch or fuch a Diocefs, for one and twenty years, or for feven years, it willbefaid to be irregular; but I know none of them that have averred it to be fo great an Error as nullifleth his Power and adminiftrations. And if it may (tand With the Being of Epifcop:cy to be limited to feven yeara, then alfo to be limited to feven moneths, or feven weeks,or days.-Efpecially when ( as ufually with us ) they fix no time at the firft Eleclion, but leave it to the liberty of the next AlTembly to continue or to end his power. Let them prove that affirm ir y \ hat duration for life is efTentiall to a Bifhop.

Seel. 22. Argument.7. Where all thefe forcmentionedqualifications of the Ordainer do concur, (viz. 1. That he be the Paftor of a particular Church,and the chief Pallor of it, and the Paftor of a City Church, and have Deacons and Presbyters under him, and be the fixed Prefident of a Presbyterie * and the Mo-derator or Prefident of a larger Presbyterie of the Paftors of many Churches,) there ( according to the principles, even of the rigidtf fort of Diffenters ) the Ordination is valid ; But all thefe forementioned qualifications do frequently concur to fome of our prefent Ordainers in England: therefore even according to the more rigid Diffenters, their Ordination is Valid ; The premifesare fo plain r hat they need no confirmation.

Seft. 23, Argument 8. Ordination by a Presbyterie is Valid. But in England and other Reformed Churches we have Ordination by a Presbyterie 4 therefore our Ordi-nation is Vahd. The Major is proved from 1 Tim. 4. 14. £ Neglett n9t the gift that is in thee which was given thee ty Prtfbetj , with tfo i*p#g *>* of the hand* *f the Pre/-

(zoy )

Fresbyttrie. Alfo from Atf. 13 • 1 ,2,3 • Th*y were the Prophets and Teachers of the Church of Antiocb that imposed hands on Barnabas and »£**/, ( whether it were for their firft Ordination to the Office, or only for a particular Million , I now dnpute not. ) The Church of Antiock hid not many Prelates, if any: but they had many Prophets and Teachers, and thefe and none but thefe are mentioned as the Drainers. As fa- then, that fay thefe were the Bifhops of many Churches of byn* y when the Text faith they all belonged to cms Church of Amioch, they may by fuch prefumpcuous contradictions of Sci ip.ure (ay much, but prove little.

Sed. 24. As for them that grant ir, that there were no fubjeft Presbyters inltituted in Scripture-times, and fo expound the Presbyterie here to be only A potties and Bifhopsof the higher order, I have (hewed already, that they yield us the Caufe: though I muft add, that we can own no new fore of Presbyterie, notinftitutedby Chrift or his Apoftles. Bur, for them that think that Prelates with fubjeft Presbyters were exigent in thofe times, they commonly expound this Text of On dination by fuchfubjeft Presbyters, with others of a Superior rank or degree, together ; Now> as to ourufe, it h fufficienr, that hence we prove that a Presbyterie may ordain : and that undeniably a Presbyterie confifted of Presbyters, and fo that Pref-byters may ordain. This is commonly granted usi from this Text. That which is faid againft us by them that grant it, is, that Presbyters did Ordain,but not a!one, but with the Bifliop?,

Seel:. 25. But, 1. if this were proved, its nothing againfl: us: for if Presbyrers with Bifhops have power to Ordain, then. it is not a work that is without the reach of their Office, buc that which belongeth to them :an<j therefore if theycould prove it irregular for them to Ordain without a Bifhop, yet would they not prove it Null. Otherwife they might prove it Null, if a Bifhop Ordain without a Presbyterie, becaufe according to this Objection they muft concur, fa Buc indeed, they prove not that any above Presbyters did concur in Timothies Ordination, whatever probability they may fhew for it. And till they prove it, we mult hold fo much as is proved and granted.

Sect, 26. As for 2Tj0M-6.it is no certain proof of it. h iaay fee irapo!atk)Q of hands ifl .Confirmation ^ or for the firft

Pd 3 giving

giving of the Holy Gboft after Baptifm ( ordinarily ufed by theApoftles) that is tbere fpoken of : which alfo fee meth probable, by the Apoftles annexing it to Timothies Faith, in which he fucceeded his Mother and Grandmother j and to the following effects or \_the Spirit of Power , and ef Live, and of-a found mind^~] which are the fruits of Confirming Grace: ad-monifhing h*m, that be be not afhamed of theTefiimonjof our Lord; which is alfo the fruit of Confirmation. However the p-obabiiitygo, they can give us no certainty, that Taxi or any Apoftle had an hand in the Ordination here fpoken of : when the Test faith that it was £ with the laying on of the hands of the Preibjt£rie~] we muftjudge of the office by the name : and therefore i. we are fure that tbere were Preibyters. 2. And if there were alfo any of an higher rank, the Phrafe encouraged us to believe, that it was as Presbyters, that they impofed hands in Ordination.

Sect. 27. Argument 9. If Bifhops and Presbyters ( as commonly diftinguifheJ ) do differ only Gradu> no* Or dint, in Degree and not in Order, (that is , as being not of a diftind office, but of a more honourable Degree in the fame office J then is the Ordination of Presbyters valid, though without a Bifhop (of that higher Degree ) But the Antecedent is true : therefore fo is the Conlequenr. The Antecedent is maintained by abundance of the Papiftsthemfelves; much more by Proteftants. Tbereafonof theConfequence is, becaufe ad ordinem fertinet ordinare. Being of the fame office, they may do the fame work. This Argument BifiioplV^r gave me to prove that the Ordination of meer Presbyters without a Prelate is valid, when I askc him his Judgement of ir.

Se&. 28. Argument 10. If the Prelates and the Laws they went by did allow and require meer Presbyters to Ordain, then muft they grant us that they have the Power of Ordination: But the Antecedent is true, as is well known in the Laws, and common Pradice of the Prelates in Ordaining: divers Presbyters laid on hands together with theBi(hop : and it was net the Bifhop but his Chaplain commoniy that examined and approved : ufually the Bifhop came forth, and laid his nanus on men that he never faw before, or ipoke to, but took them as he found them prelected to him by his Chaplain : fo that Presbyters Ordained

as

( *°7 )

as weJl as he , and therefore had power to Ordain.

Sed. 29. If it be Objected that they hadno porter to Ordain •without a Bifiop : I anfwer, 1. Nora Bifliop quoad exercitium^ without them, according to our Laws and Cuftoms, at leaft uiuallyv 2. O.dairiung with a Bijhop proveth them to betfV-dainers •, and that it is a work that belongeth to the order or office pi a Presbyter: or elfe he might not do it at .all, any more then Deacom, or Chancellors, c^r. may. And if ic be but the worj; or' a Presbyters office, it is not a Nullity, if Presbyters do it without a Prelate, if you could prove it an irregularity.

Sed. 30. Argument 1:. If the Ordination of the Ettyjifh Prelates b* valid , then much more is the Ordination of Pref-bycerf, ( as in Er,g/.i?jd<[nd other Reformed Chut ches is in ufe, ) But,the Ordination of Englifh Prelates is valid, (\ amfurefn the judgement of-them thac we difpiite .againft : ) therefore io is the .Ordination of Engisfh.Presbyters much mere,

Sed. 31. The reafon of the Conicqucrce is , becaufc the . . Englifh Prelates are more unlike the BiCr.ops thac were fixed by Apoftolical lnfticution or Ordination, (hea the Eriglifti Presbyters are, as I have (hewed at large in the former Deputation : the ScriptureJ>ifhops were the (ingle Paftoi s of -(ingle Churche^ personally guiding them in theworfhfpof God, and governing them in prefence, and teaching them by their o*'n mouch?,vi{i-riag their ficK-, adminiirring S^crameirs , &c. And Inch are die Er.girfli presbyters ; Rut fuch are not the lice Er:g!iih"Pr^-lates that were the Governors of an hundred Churches, and did not perfonally teach then, guide them in worfhip, govern them in : prefence, and deliver die in the Sacrament 3, but were ab'enc from xhem all fave one Congregation. Thefe were unJLker to thc'Scripture fixed Bifhops, defenbed by Dr.' H. H, then our Presbyters are : therefore if they may derive from them a Power of Ordination, or from the law thac jn-iitmed them.) then Presbyters may do fo much more.-

Sed-. = .32. Argument -12. If the Ordination of Papifl Bifhops be valid, much more is the Orcinidon of Englifn P. e by° teisfo: but the Antecedent is true, in the judgement of thofe again!} whom we.difpute; therefore the Confequcnc muft .as granted by them on that fuppoiltion. Sed, 3 3, The reafon of tbeCon^^^nceis^bccaufethe Popiilf

Bifnbi? i

Cio8)

Biftopsare mo're unlike to the Scripture Bifhops, and morenrca-pable of ordaining,then the Presbyters of the Reformed Churches* are, "For i. The Papift Prelates profefs to receive their Power from a Vice-chrift, at leaft ejwaJL exercitium,& media confe* rendi, which Proteftant Presbyters do not. 2. The Papift Bi-{hops profefs tbemfclves Payors of a new Catbolick Ghurch , which is headed by the Papacy as an eflfential part; and which Chrift will not own ( as Inch .-) But fo do not the Proteftant Presbyters. 3. The Papift Prelates Ordain men to the falfc Office of turning Bread into the Body of Chrift by the way of Tranfubftantiation, in their Confecration, and offering it as a Sacrifice for the quick and dead, and delivering this as the very Body of Chrift, and not Bread to the Communicant, and per-fwadingthemthacitisfucl^and holding and carrying ic to be Worshipped by them with Divine Worfhip, and the like : But the Proreftant Presbyters are Ordained , and do Ordain others, to that true Office of a Presbyter o r Pallor, or Bifhop which Chrift hath inftituted. 4. The Papift Prelates have abundance of fa'fe.do&rines, and practices in Worftvp, which the Proteftanc P. esbytcrs have not. 5. And they have no more to fhew for a Power of Ordination, then our Presbyters have •••fo that thefe, with many the like confiderations, willprove,thatifthePapifts Ordination be Valid, chat of the Proteftant Churches by Pref-byters is fo much more. And doubtlefs, they that plead for a fucceflion from the Papift Prelates, do hold their Ordination Valid.

Seft. 34. Argument 13. If the Proteftant Churches that have no Prefaces be true C hurches ( in a Political fenfe, ) and the Ordinances among them valid, and to be owned and received, then are the Paflors of thofe Churches true Paftors, though they have no Ordination but by Presbyters. But the Antecedent is true : therefore fo is the Confequcnt. The reafon of the Confeqjcnce is clear, and grantei by them that we have now to do wich : Bcca-ufe the Pallors are efTential to the Church as Political, and the faid Ordinances of Publike worfhip, (as the Lords Supper, ) and Government, cannot be allowable without them, nor fuch as ihe people fhould fubmit to or receive. This therefore we may take as gran:ed.

S;&. 35. And for the Minor, that the Proteftant Churches

arc

are true Churches that have no Prelates, i. There are fo few of them that have Prelates, that he that will unchurch all the reft , Ifuppofe ( when he playes his game above board ) would take it for an injury, to be accounted a Proteftant himfelf. 2. if the Churches of the Weft called Papifts, and the Churcbei of Africa, A fta , and tumerica, be true Churches of Chrift, and havetrueadminiftrations, then ( much more confidently may we affirm that) theProtcftantsarefo too. But the Antecedent: is maintained by thofe that we now difpute againft, ( except, ing the Papifts, who yet maintain it as of their own Church ) therefore, &c.

Se&3<5. Thercafon of the Confequence is, becaufe the Papifts, Greek/, Armenians, Georgians, Sjrians, ^Egyptians, Aba* fines, &c- have much more to be faid againft them then we have : And if the leffer ( or fuppofed ) Lmperfe&ion of the Proteftant Churches do unchurch them, ( for wanting Prelates,) then the many great, and real defe&s of the other Churches will unchurch them much more.Efpecially this holds as to the Church of Rome,wh\ch yet is taken by the Diflenters to bea true Church, andbyfome of them, ac leaft, denyed to be the feat of Anti-chrift. Their Viccchrift and ufurping head, and all the Mini-ftry that hold by him, afford us other kind of Arguments agamic their Church, then want of Prelates can afford tbern or others againft our Churches.

Se&. 37, Andifany will deny the Antecedent fo far as to unchurch all the Churches in the world, that are more defective then the Proteftants,he will blot out of his Creed the Article of the Catholick Church, and being a Seeker or next one today, is -like to be an Infidel ere long,as I (hall further *hew, wheal fpeak of the finfulnefs of fuch.

See*. 38. Argument 14. If the Adminiftrations of a Ufurping Presbyter to an innocent people are Valid ( and not Nullifies, ) then the Ordination of an Ufurping Ordaincr to an Innocent expeftant, is Valid; (andconfequently the Ordination of Presbyters is Valid, if they were Ufurpers, as they are un~ juftlyfaid to be, ) But the adminiftrations of ufurping Pref* byters to an Innocent people are Valid : therefore, &c.

Sed. 3 9. The Antecedent is granted by BelUrmwe himfelf (ip the place before cited J who faith that no more is required to oblige the people to obey him, and fubrait, then that he be re-

(2.10)

puted aPaftor.- And all mufl fay fo, i.That will not rob the Innocent of the Benefit of Gods Ordinances,becaufeoPan usurpers faulr. 2. And that will not leave the people, almoft commonly, in an utter uncertainty, whom they fhould take for a Pa-iior andobey^and when the Ordinances are Valid for their good. Se&. 40. The Confequcnce is made good by the Parity of Reafon that is in the two cafes. If ufurpatioa caufe not a Nullity, invalidity or unprofitablenefs in one cafe, to the innocent receiver, no nor make it his fin to receive, no more will it in the other ^ For there is no Reafon for any fuch difference. Nay It it be a duty tofubnic to an unknown ufurpcr, in feveral cafes, in receiving the Sacraments, hearing, praying}, &c. fo is it a duty in fuch cafes to receive Ordination.

SecT.41. Objcft. But the ufurping Presbyter doth nothing but what belongeth to the office of a Presbyter : but the ufurping Ordaintr doth that which btlengsnot to the office of a Presbyter: and therefore his aclion is a Nullity, as being extra proprmm forum.

Sed. 42. esfnfw. 1. It is proved before to beloi.f ' the office of a Presbyter to Ordain : 2.Butfuppofcit wcrrnqt$"yet the objection is vain ; becaufeitistheofficeof a£ the

Ordaining Presbyter doth pretend tb,and which you irnagircthat lie doth ufurp. Thej fay that fubjed: Presbyters ( ejuoadordi-mm vel Offichtm) arc no creatures of Gods appointment •, and therefore they renounce that Office; and claim that otfee which you call Epifcopacy, and hath the Power of Ordination. The quarrel between us is not about meer Bifhops ( fuch as Dr. R H. defcribeth ss aforefaid^Thefeare not denyedtbut the I^arifti Mi-nifters profefs themfelves fuch Bifhops; But it is about the other fort of Presbyters, fubje& to Bifhops, that the quarrel is; For they fay, that the Church fhould have none fuch,and Dr H. H. faith there is no Evidence thit any fuch were inftituted in Scri-pure times. Now as a pretended Presbyters adrainiftmions are Valid to the innocent receiver of the Sacrament, fo a pretended Bifhops adrmniftration in Ordination is as Valid to the innocent, ceteris paribus.

Sed.43. Argument 1 $. They that have the Keyes of the Kingdom of Heaven , have the power of Ordination: But Parochial! Pallors called Presbyters have the K*yes of the Kingdom of

Heaven.*

(211)

Heaven ? therefore they have the power of Ordination.

Se&. 44. The Minor is granted commonly by Pa pi (Is and Proteftants, as to/ewe oftheKeyes,but it is by many cleaved as-toother. They fay tbat every Paftor hath the Key of doftrine and of Order, but not the Key of Jurifdidion. but i.Chrift gave the Key cs of the Kingdom of Heaven together and never divided them. Therefore they arc not to be divided. He did not give one Key to one,and another to another , but all to the fame men : And what God hath joyned together, let no man put afunder. 2. The Apoflles in delivering chefe Keyes to Other?, arc never found to have feparated them. Tor Subject Preibyttrs vet re not infiitxted in Scripture-times : Therefore all that were then Ordained Presbyters had all the Keyts together, and fo that oijurifditlion £ as it is called ). with the reft. 3 .That Cyprian Fn Presbyters had the Key of Order, will prove that they may 28.^4, Ordain , as isaforefaid. 4. But that Englifh Presbyters had the • :d ch um & Key offurifdiftion is proved, 1. In that they werewkh theBi j^rlTTT", {hops to Ordain by Impofuion of hands, z. In that they were dlvhti'umwp by the Book of Ordination charged to adminiiler D fciphne : &T$nu»at? though this wasdifufed,ardthc Prelates fruitrated their power. ^yfdUcwt^ Sec^. 45.I (hall recite the words of Reverend VJberfor the P'f,ff 0Yi,lc? proof of this , Reduction of Epifcopacy , ®-c. [ By Or^}^1 ^')^ der of the Church of England all Presbjtcrs are charged rei- iwipoad ( in the Boo^ of Ordination ) to adminifter the Doclrtne ^ € folumiu--ef Sacraments and the Dlfcipline ofChrifi , as the lerd dieem ' dl >*> hath commanded , and as this Realm hath received th* hue deck fame ; and that they might the be Ur under (land what the abfentes f,r y Lord hath commanded therein^ the exhortation of St. Paul ncc locum to the Elders of the. Church of Ephcfus is-appointed to ■['■ u "f z 'J f tya to be read unto them at the time of their Ordination^ Take p/ itav r .^T » heed unto your (elves and to all the flock,among whom the b*c ferule-' Holy Ghofl hath made you Overfeers,;to Rule ihe Congre- w/n3f«rfi gationof God which he hath purchafed with his blood. $> & l ' im w-Of the ykaij Elderswho thus in common ruled the Church of m L e .® H * Ephtfus , there r?as one Prejident } whom our Saviour in his lentum cam

coUeg- r mis fcd'& cam pick ipfa nrnzcrfa : How big was the Diocefs then , and how much the Biihop ruled alonc,may be hence conjectured 5 and whether Presbyters lud'eny hand in ruling, Why doth lg/i.tlitis and TcrtuU^n comrmnd them to be fubjecfro t-'ic'Presbycei s as re -.ik ? Aroltles cf Chun:, if they had not the Key of Government-;-

Ee 2 Bfifile

(212.)

in a peculiar manner Angel of the Church if EphdUf. Ami :grr us wamtth

'-.v: lie years after^n:: :>:; A^eChurch y calleth the Bifiop thereof. Betwixt the Bifcp and the Pt byterie r xhat Church , what an harmonious confent tkf •*..: m tie trJfr ng / the Church government ,me

:do:hfui* f, fa the hSr.

Communi by

or Elders who then had a hand net only in the delivery of .md >acraments but alft in the Administration of D- cifKmt f Chrifl : For further proof rwhich weh. •xn Tffiimcnj o/Tertullian ttratl Apologjf f

Chriftians : in the Church Are ufed exhort at Uns^chaftifeme*:: ar.i ; .' ■ 'ure , fir judgement is given with g

I let as among thofe who are certain they are in the fight of C:d9 and tt is the cbiefefi forejhewing of the fudgemer.t : to come , if a ny mar, have jo iff ended that he he ha-nijhed from the CemmuK. , and if the ».

hlj , and of all holy 'dents that bear

rule therein arec iders y wks have obtained

thishsnsw tun bj Re war. goof report, who-mere no

other ( as hi I i m ''..' i ; m -;.. .';' 'tvr her?, but thofe from - : ' -:inx; :hei u 'ed ?s re:>iV: the SmXruwttwt of the tmhar

For with the Bifbzp wh: was tht chief ?ref\dtnt y {and tbr f.i -7 tne 'am .Tertbflan in anther place, fara-

-? Sacrrdcs for di-tirStizn fake) thtrefiofthe Mfptm

cf the TV or a and Sacrament: jojnedinthe cemmen Govern-met: r tm Church ^ and therefore where in matters of Ec-'jiafaal judicature, Cornelias Bifo-op -f Rome fifed the recisvea form o' Zithe-inj toe PreshnerU. of*hat

per fens that did conftjt, Cyprun V declarttk\whtuhc

wtjheth him to read his Letters ;; :bejlonrifi*r Clergy which there a.ia pre 5ae :r rule with Kim, The prefence if : he Clergy being thought fo requifite in matters ofEpifcspal audience jhat in the fourth CchhciI cf Carchage \t was concluded , That the Bi/hep might hear nc mans cauft without the prefer,: the Clergy • and that stherwife the Bifkops [enuncefhomUhe void y unJefs it wtrt confirmed bj the prefence cf the CI:

■vttck

CUf)

which we find a'fo to be infer ted into the Canons #/Egberc, who was tsirchbifhop of York in the Saxon times, and afterwards into the body of the Canon-Law it [elf.

True it is that in our Church this kind of Presbyterial (7«-vernment hath been long difufed, yet feeing it flillprofeffeth that everyPaflor hath a right to rule the Cburch( from whence the name ofRetlor alfo was giver, at firjl unto him ) and to adminifler the Difcipline of Chrifl , as well as to difpence the DoUrine and Sacrament*, and the refiraint of theexcr-cife of that right prcceedeth only from the cufiom now received in this Realm ; no man can doubt but by another Law of the Land , this hinder ance may be well removed} Scdt.46.And indeed the ftream of Antiquity,and the Authors that are principally retted on for Epifcopacy , are full againft them that deny the Government of the people to the Presbyters; And it is the principal mifchief of the Englifh Prelacy, thus to degrade ( or quoad exercitium to fufpend at leaft ) all the Prcf-bycers from their office : Not as it is a denying them any part of their honour (thats not to be much regarded ^ ) but as it is a difcharging them of their work and burden, and confequcntly leaving the Churches ungoverned. And for the Government of Presbyters themfelvcs, in Cjt ria * s dayes the Bifhop did not, could not, Ordain, or cenfure any Presbyter without his Clergy , and Councils have decreed that fo it fhould fee. Yea and the plebs univerfa alfo was confuked with by Cyprian.

Scd. 47. And now I come to the Major of my Arrgument 9 which I prove thus. Either Ordination is an ad of the exercife of the power of the Keyes, or offome other power: But of no other power : therefore of the Keyes. If it be the exerxifc of any other power, it is either of a fecular power, or an Ecclc-fiafhek: but neither of thefe, therefore of no other. Not of another Ecclefiaftick power : for there is noEcdefiaftical power, ( at leaft which Ordination can be pretended to belong to) but the power of the Keyes; not of a fecular power; for that be-longcth not to Minifters, nor is it here pretended.

Se&. 48. And I think it will appear that the power of Baptizing, and judging who (hall be taken for Chriftians,and who not, and the power of adminiftring the Eucharift and Eucha-riftical aSions in theChnrch,isas great as this of Ordination,

Ee 3 efpecially

cfpeeialty fuppofingthataPresbyteriemuft concur in this, and a fingle Pesbyter may do the other. And therefore the one being granted them, the other cannot be denyed.

Se&. 49. Argument 16. Iftheadminiitrations ofthePriefts and Teachers in Chriftsdayes among the Jews was Valid to the people, then the Ordination of our Presbyteries ,and the ad -miniftrations of our Presbyters fo ordained are Valid to the people and receivers now : But the Antecedent is true: therefore fo is the Confequent. This Argument is managed fo frequently and copioufly by our Minilters heretofore againft the ScparatifU, that I fhali need to fay but little of it.

Sed. 50. The Antecedent is proved eaflly from Scripture. Atts 13. 27. & 15. 21. (hew that M*fes and the Prophets were read in theSynagogues every Sabbath day,andZ»£f 16.29.fhew * that it was the peoples duty to hear them , Mat . 23.1,2,3. Then fpake fefusto the Multitude and to his Difcip/es JfayingfThe Scribes and the Pharifes ft in Mofes feat : all therefore what-foever they bid you obfervejhat obferve and do : but de not je after their works: for theyfaj and do not. ] Mat. 8. 4. Mark 1. 44. Luke 16. 29. But go thy way , JJjew thy felf to the Prieft,and of fer for thy cleanfing thofe things vhieh Moles commanded, &c^ So that it was the peoples duty to hear,and fubmit to the Teachers and the Priefts.

Se&. 51. Thereafonof the Confcquence is, becaufe thefe Priefb and Teachers had not fo good a Call as our Presbyters, to their Office, but were lyableto far more exceptions. The Priefls were not of the line that God had by his Law appointed to fucceed in the Prietthood : the fucccfiion had long failed, as tothe juft title of the Succeffjrs. The Priefthood was bought for money of the Civil Powers; and inftead of being the Pried for life, he was oft changed every year : chofen by a Pagan Prince, and by him difp'aced : and moft think there were two at once. The Scribes and Pharifes had abominably corrup'ed the Law by their traditions and falfeexpofitions- and their Calling was much more defective then ours :To that if they rr.uft pafs yet for Minifters of God, and their adminiftrations be valid, then fo rauft Presbyters and their adminiftrations be efteemed much more. I know we need not this odious comparifon cf. our Miniltry with the Prkfls or Pharifes, but to fhew the adver-

fari^s

far ies the odiou kefs of their accufations, and grofsncfs of their inferences.

See*. 52. Argument 17. If Presbyters may make a Bifhop, then they may make a Presbyter. But they may make a Bifhop : therefore they may make ( or ordain ) a Presbyter. The Confluence of the Major is proved thus. 1. They that may confer the higher Degree, may confer the lower : the place of a Bifhop is fiippofed the higher Degree, and the place of a Presbyter the lower. 2. The Bifhops themfelves require more power in or to the Confecration of a Bifhop, then to the Ordination af a Minifter, called a Presbyter. Trie later may bs done, according to their Canons, by one Bifhop ( with aflifting Presbyters, J b-c the former muft have three Bifoops at the leaft.

Sed. 53. To this it is commonly anfwered, that Pracife the Ordination of a Presbyter, is a greater work then the making of a Bifhop ; and therefore the Major is denyed. To which I reply. 1. I fpeak not of a Greater work • becaufe the word greater is ambiguous, andmayfigniflethe greater change in regard of the Termini a quo, which is not ic that I intend. But the addition of an higher degree of power, may require more power to theerleding it, then the giving of the Lower degree, though the lower be pracife the greaccr .change : for the higher is the greater change as to the terminus ad quern ; and as Epifcopacy comprchendeth or fuppofeth Presbyterie,fo the power of making aBifhopcomprehendethor fuppofeth the power of Ordaining Presbyterf. It may be pr&cifc, for cum pr&cifione^ the Schoolmen (peak ) it may be a greater work to make a beggar to be - the chitf Prince next to the King in a Kingdom .-and ytl fine prAcifione and in regard of the terminus ad quern it is a greater work to make him afterward a King ; and doubtlcfs the addition of this Power requireth the Greater power to efFed k.

Sed. 54. Otherwifc, if the Diffenters will ftand to their anfwer, we (hall from their own grounds infallibly overthrow their caufc thus, it is a greater work to Baptize then to Ordain or Confirm; therefore he that may Baptize, may Ordain and Confirm. Juftas making a Presbyter is cum pr^cifiom , and in refped to the terminus a quo, a greater work then Confecrating or making a Bifhop ; fo Baptizing is cum prtcijhne and in rz-(pz& to the terminus a quo, a far greater workmen Ordination;

the

(2IO

d.e one making a Chriftian, and the other a Minifter of a Chrir ,.. ftian. See Aqnil. in ScotcL in ^fent. d.y. q.2. pag. 816. of Con- , firmacion.

Se A. 5 5. It is only the Minor therefore that will hold difpute, which I prove from the well known words of Hierom to Eva-grim ( which Bifhop V/her told me he alleadged to King Charls at the Jfle of wight to this end, when he was asked by him for an inftancc of Presbyters Ordaining) [Quodautem poflea untis elccltis eft , qr.i ceteris praponeretur, in fchifmatis remediam faBameft, ne nnufqui fane ad fe trahens Chri(ii Ec clef am rum-peret. Nam & Alexandria a Marco Evange/ifta ttfque ad Hera-clam & Dienyfittm^ Epifcopos, Tresbyteri femper unum ex fe elettum, in excel/tori gradn coUocatnm^ Epifcopnm mminaban: : qmmodo ji exercitus lmperatorem faciat: ant Diaconi eligant de fe , qaem indnftrittm noverint , efr sArchidiaconnm yocent. Presbyters then made the firft Bifhops at s4 lexandria.

Sed. 56. Tothisitisanfwered, that it was only Election of Bifhops that Hierom afcribeth to the Alexandrian Presbyters , and not Ordination of themy for that Was done by fome other Bijbops : and that it U Ordination that makes a man a Bijbop.

Scft. 57. To this I reply : 1. Hierom here undertakes to tell us, how Bifhops were made at Alexandria •, butmakcthnot the ieaft mention of other Ordination or Confecration, then thefe words exprefs as done by the Presbyters: And therefore till they prove it, we rauft take the affirmation of another Ordination to be but the groundlefs preemption of the Affertors. 2. Hierom doth purpofely bring this as air argument, to prove the identity firft, and the neernefs afterward, of Bifhops and Presbyters 3 that £ Presbyters made Bijhops : ]. which would have been no argument, if it was not Presbyters but Prelates that made thera 5 and if the Presbyters only chofe them; for, 3. The people may choofe a Bifhop, as well as the Presbyters, and ordinarily did it: and yet this proveth not that the people were necr the Bifhop in degree; thajt which the people ihesnfclves may.do, and frequently did, is not the only thing that Hierom here a-fcribeth to the Presbyters: but fuch is the Elcdion of a Bifhop .* therefore, &c. 4. It is the Original or firft making of Prelates at Alexandria that Hierom here (peaks ofj which he (hews was from the Presbyters confect. This appeareth plainly in bis 1 ~" ~ words

C*>7)

words ( though fomc can make the pJainefl words to /Igni/Je what they would have them,) For i. He begins with a [_Pres-byteris, id eft £pi'fop's, ~] and 2. proceedeth from many fcri- Al pbo*f>>* pture paflages, to provechem in fcripture times the fame : and mlfatJniL& thunozon\y tjwad nomerr, but officiant', for 3. When he had Hermsopi-done with the Tcilirronies of Saint f.hn in his two Epiftles, he n J°"v/a> immediately addcth [_ Qxod astern poftea uius ekclns eft, cjm ^ nde e<ithc ceteris prapomretur &c. ] where note, both that £ p.nus qui ft^jjf^i-jn ctterU prtpcneretttr] is more then the bare name : and alfo that and frequent [_ Poftea] referrethto thedate of Johns Epiftles, and therefore exprefllons he plainly averreth, that it was aker fans Epiftles, that [«^ ™ e ayerritto rvas cbofen to be before the reft.'] 5. And to the Anfwer I further bukcdftheoi reply, that here is all cfcac was done, and all that was needfull that pretend to be done, afenbed to the Presbyters : For 1. They elected die contrary. one. 2. They did /• excelftori gradu eleclv.m collocare , place H e&or*oer him in an higher degree, and 3. Efifcopummminabant : they f J™A ^7* named him the Bifhop ( by way of excellency. ; And if Ele&i- (scol on and placing him in the Degree, and giving him peculiarly the Hiflor.L7.f9U name, be not Ordination, then Oidinauon is but fome Ceremo- II8 -^ ) that ny ; forthefe contain the fubftance. 6. And Hierom exprefly ^ nte J P 3 a f} m refembleth this a&ion of the Presbyters roan Armies making an fraguexMa-Emperour or General • as if he had faid, As the Army makes nacbk & cut-in Emperour (Imperatorem+faciat) (o Presbyters made the d*js pomifias Bifhop; but the Army fo made the Emperour, that they left g*^jf"* >v it not to another power to make him ( and to them only.) So then ordained that it is both [Making aBfhop] that is here afcribed to the them butPres-Presbyters, and fucb a mahjng~] as leavethhim not unmade, byter s . to the making of another. 7. And he refembleth it to the making " AsAM*** of an Arch-deacon, fuppofing that the Deacons do 1. Eleft. ^H^m-2. Judge of the perfon ( qucm induftnum noverint.) 3. And bebmtanteal give him the name ( & Archi diaconumvwent.) 8. And he ScotifuoTE-affirracth this to be (femper ) the conftant cuftom of the Alex- piftoposacMi-andrian Presbyters, till the dayes of Heraclas and Dionjfius: ^•^^ intimating that then the cuftom changed : but what cuftom was nlfkrhplebiufn then changed ? Not'the Election of a Bifhop by the Presbyters, fuffi-agiis ele-( with the people) for that continued long after : and therefore ttwipren* Aft-it mu(t be tta Conftitmion, which afterward was done by Neigh ^ fum T'\ bo'ir Bifhops in Cenfecration, but till then by the Eleiiion, Ce/. tanrmvi^^ location, and nomination ot the Presbyters of that City-Church, bant*

Ff 9. Havirg

(«8)

g] Having fhewed thus, that Bifliops and Presbyters were the

fame, and in the beginning called them by the fame name,be affirms that \j)mnes Apoflolorum fucceffores funt~] that is, All thefe Blfbops. 10. And he plainly affirms that the difference is made by Riches and Poverty : He is the greater that is the richer^ and he is the inferiotir that is the poorer. [Potentiadivitiarum ejr . pattpertatis hnmilitas, velfnblimierem, velinferUr.em £pifcopxm\ facit. ] Let any impartial Reader perufe the Epiftle it felf and confide- of thefe ten paffages, and then believe if he can, either, that Hierom did imply that other Bifhops made thefe Alexandrian Bifhopsi and not the Presbyters, or that thefe Presbyters altered but the name, and gave not the Bifhop his new degree, or that this was not a thing that was now de novo, in remedinm { fchifmatis contrived or performed by th^n. There is evidence, endugh againft thefe conceits. .

$e&. 58. And further, for them that think it was but the name that was now changed, I would ask them thefe few Queltk ons, ( fuppofingthem to be of their mind, that tell us that In-feriour Presbyters were not inftituted in Scripture times, and that it was only Prelates that are called Bifhops and Presbyters ia Scripture. ) 1. Is it not ftrange,that when after Scripture-times, a New Office Was made, it fhould not have a new Name alfo 5. but fhould have the fame name with the old fuperiour office r 2. And is it not Orange that both, names of the fuperior Office* ( Bifhop and Presbyter ) (hould be commonly given to the new inferior Office, at thefirft? 3. And ftrange that the Church muft afterward be put to change the names, and retrench or recall the name of a Bifhop from the new fort of Presbytersjand confine it to the old ? leaving (^asoldj the name of a Presbyter to the new inferior Office. 4. And if in Scripture-time* (in the dayes when John wrote his Epiftles and Revelation ) the names of Bifhop and Pretbyter were both appropriated to Pre-, lates, there being no Inferiour Presbyters then inftituted ; and yet from Mark, the Evangelifr, the AleKsndM'an Presbyters brought back the name of a Bifhop to the Prelates, retaining the name Presbyter themfelves, Qu&ro How long time, was ther* after the Inftitutionef Inferior Presbyters s till the regttlatingof their names , from the dayes of Mark f About thirty tour years backward v Marl^ dyed in th.f eighth year of Nero, and the

Presbyters

(Zip)

Presbyters made ArianttsTMhop after his death, who continued twenty two years, even from the eighth of Nero, to the fourth of Domitian, as Eufeb'tus in Htfior.Eccief.l.2.cap.2$. &M.$. cap. 12. & in Chronic. & Hieronjm.in Catalog. 0- ex Mis Ufher AnxaLVol.z. ad an, D0m.67.pag.67j. And Eelvicus and others are r.eer the fame time. And iaith Helvicus, John wrote the Revelations about the fourteenth year of Domitian, and wrote his Gofpel about the firft year of his Succeffor Nerva. So that 'Mark, dyed about thirty fix years ( or thirty four at leaft ) be- «£& fore fohn wrote his Gofpel -, fo that here you have your choice, whether you will believe, that (ubje& Presbyters did regulate the names of themfelves and Bifhops, anddideled for make, Bifiiops thirty fix years before they were inftituted themfelves ; or whether you will believe, that yet at the death of Mark^ there were no inferior Presbyters at Alexandria, and fo no fupe-rior Bifhops, for all this that Hierom doth report.

Sed. 59 As for the Epifcopal Divines that diffent'from the Principle of the forecited Learned Author ( who faith that there is no evidence that aay of the fecondfortgf Presbyters were inftituted in Scripture times ) I need not deal with them in this Difputation: for all of therx: that ever I yet met with, do grant the validity of Presbyters Orainflion, and the truth of the Reformed Churches and t heu Miniftry, and Ordinances : otherwife it were eafie enough, to vindicate all thefc from them alfo, if they denyed them.

Sed, 60. Argument 18. Ad hsmnew* If the late Englifh Prelates had a lawful call to their Prelacy, then much more have Minifters Ordained by Presbyters a lawfull call to their Miniftry. But the Prelates fay that.they bad a lawfull Call to their Prelacy: therefore, &c. The reafon of the Confluence (which only will bedenjedj is, 1. Becaufe the Presbyters are Ordained to an Office that is of Chriftslnftiturion ; but the Prelares are Confe-crated to an Office that is not of Chrifts Initiation, but againft it, and againft the light of Nature (in taking on them the im-poffible Government of an hundred, or n,any hundred Churches) as was (hewed in t^e Corner Difputation. 2. Becaufe the Prelates hold an uninterrupted Succeflion of Legitimate Ordination neceflary to the Being of their Prclacie (I mean, fuch as now we difpute againft, hold this J but fo do not

F f 2 the

the Presbyter?". The faid diflenting Prelates arc ftill upon their Nitno dat quod nonhtbet \ which therefore we may urge upon them. And i. They cannot prove an uninterrupted Succefsion themfelves, on whom it is incumbent, according to their principles , if they will prove their Call. 2. Wc can prove that they are the fucceffors of fuch as claimed ail their Power from the Roman Vicechrift, and profefled to receive it from him,and hold it of him astheCatbolickHead, and fo that their Ordination comes from a feat that hath had many interruptions, and fo had no power of Ordination, by their Rule: For when the fuccefiion was fo oft and long interrupted, Nemo dat quod nor. hdbet : and therefore all that followed rauft be ufurpers and no Popestand thofe that received their Offices from them muft be no Officers: But the Presbyters that Ordain will give a better proof ©f their Call then this.

Sed.61. Argument 19.Where the Office is of Gods Inftituti-on, and the perfons are endued with Minifterial abilitities,and are Orderly and duly defigned and fcparated to the Office of the fa-cred Miniftry,there arettue Minifters,and Valid adroiniftrations. But all thefe are found in the Reformed Churches that have Ordination without Prelates; therefore, &c. The Major is unde-nyable, as containing a fufficient enumeration of all things necef-fary to the Being of the Miniftry.

Sed. 62. The Minor is proved by parts. 1. That the Office of a Tresbjter is of divine inftitution,is conftfTed by raoft: And I fup-pofe thofe that deny it to be of Scripture infirutionjWill yet have it to be D:vine:But if they deny that, yet it fufficeth us, that it is the fame officer that they call a Bifhop;and we a Presbyter ; that ts,the chief Paftorofa particular Church.

Seel:. 63. 2. And that the perfons are duly er comfetenly qualified for the Miniftry,notbingbut Ignorance, Tadionand Malice, that ever I heard of, do deny. (Suppofing the humane frailties, that make us all insufficient gradually for thefe things) The Ignorant that know not what the Minifterial qualifications arc, do judge as carnal intereft leadeth them. The Factious rail at all that be not of their mind. Grows thought the opinions of theCalvinifts made them unfit materials for the Catholick Edifice that by his Pacification he was about to frame. So do njoft other Se&s, rejett thofe as unworthy that fuit not with

their

(l2 I }

their minds. And malice ( whether zn mated by Herefie, Pro-pbanefsor Carnal intercft ) will e&fily find faults, an.d unweari-edly (lander and reproach: But beiidesfuch I meet with none chat dare deny the competent abilities of thefeMinifters.

Se&. 64. And 3. That thepcrfons art Orderly anddu/jfepa-rated to the work^ of the Mmiflry is thus proved. Where there is afeparation to the Mintdry by mutual Confnt of'the per fan and the flocks, and by the Magiftrates authority , and by the Appro-bat ion and Inveftiture of the fAte ft Sccleftafticul efftcers that are to be had, there is an orderly and due reparation to the Miniftry * But ail this is to be found in the Ordination ufed in England and other Reformed Churches, without Prelates: therefore &c. This proves not only the Validity of their Ordination,but: the full Regularity.

ScSt.6$.Godhimfelf (as hath been (hewed ) doth by his Law appoint the Office of the Minidry, impofing the duty upon the perfon that ihall be called, and giving him his power, by that Law. And then there is nothing to be done, but to deter-termineof the per fon that is to receive this power and folemnly to put him in Pcffeffion by Inveftiture. Now the principal pare of the former work is done alfo by God himfelf.- by his Qualifying the perfon with his eminent Gifts . and giving him opportunities and advantages for the Work. So that the people and Odainers have no more to do,but to find out the man that God hath thus qualified, and to eled, approve and invert him ; and ufually heiseafily found out, as a candle in the nighr. So that the two great ads by which God maketh Minifters, is his In-ftituting Law that makes the office, and his Spiritual and Natural! Endowments given to the perfon ; which the Church is but to find out, and call into ufe and exercife. And therefore we may Hill truly fay, that the Holy Ghoft makethPaftors or OverfeersoftheChurch,as well as formerly he d\d{Acl. 20.28.) becaufe he giveth them their Gifts, though not fuch Miraculous Gifts as fome then had-, By his common Gifts of Knowledge and Utterance, and his fpecial Gifts of Grace, it is the fpirit that (till makes Mimfters,and full Chrift giveth Pallors to the Church. Seft. 66. It is therefore to be noted that,.E/?&.4.6,7,8,11, the way of Chiles giving officers to his Church is faid to be by {giving Gifts tomen~} and the diverfity of Office* is founded in the

Ff a dy

(211)

xiivtrfity of the Meafure of Grace , ( or thefe Gifts )- Q To every one of m is given Grace according to the met fur e of the gift ef thrift. Therefore he faith, sslfcending on high he led captivity

ca-tive,andgave Gifts to men ( %$&** fcyA-i* ) And he gave

fome Apoft/es , fome Prophets , fome Evangelifts,and feme Paftors and Teachers^] So that giving Gifts, and giving Apoftles, Pro' fi&t'Si &c. are here made the fame work of God : Not that the Trial and Approbation of thefe gifts is hereby raade unnecef-fa»y, but that this is Gods principal ad by which he giveth Paftors and Teachers to the Church, and by which the Officers arediftinguifhed. For the Church is to difcern and fubmit to thofe that are thus gifted • and to follow the Spirit, and not either contract! or lead him. When God hath thus gifted men, the main work is done, for making them Minifters (tfwithallhe give them opportunities and advantages for the work J and it is the Churches Duty to Own and Approve thefe Gifts of God, and to do their parts to introduce the perfon : And if the Ordainers refufe this, in cafe ofNecejfity, the gifted perfon is bound to improve his Gifts without them. I fay [ in cafe of Neajfitj ] ufing the bed Order that is left.

Scft. 67. This being premifed, I come to the Argument ( §. 64. ) And the Major is undenyable, becaufe there are all things enumerated , that areNectffary to the determination of the perfon qualified, that is to receive the power from Chrift, Sed. 68. And the Minor I prove by parts, 1. That our Mi-niftry have ufually the peoples confent, is a known cafe that needs no proof.* 2. So is it that they have the Magiftrates allowance , and his Authority appointing Approvers for their Introduction , and allowing Ordination and commanding Mmifte-rial Works.

Sed. 69. And doubtlefs the Magiftratebimfclfhath fo much Authority in Ecclefiaftical affairs, that if he command a qualified perfon to preach the Gospel, and command the people to receive him, I fee not how either of them can be allowed to difo-bey him : ( Though yet the party ought alfo to have recourfe to PaOors for Ordination, and people for confent,where it may be done ) And Gm/'/rf/commcndeth the faying of Mufcttlus, that would have no Minifter queftion his Call, that bemg qualified, hath the Chriftian Magiltrates Commiffion. Aad though

this

(

"3)

this affcrtion need fome limitations, yet it is apparent that Ma-giftratcs power is great about the Offices of the Church. For Salmon put^ut Abiathar from the Priefthood,and put Zadtckjn his place, i Kings 2. 27, 35. Dxvid and the Captains of the hoft fe para ted to Gods fervice thofe of the fons of Afaphznd of Heman &ndofJedptthitn who fhouldPropheficwichHarps,^. 1 fchron 16. 4. And fo did Solomon, 2 Chron. 8. 14,15. They, were for the fervice of the houfe of God,according to the Kings Order, 1 Chron.2$.i t 6.And methinks thofe men fhould acknowledge this, that were wont to {tile the King £ In all caufes t and over allperfons the fnpream Head and Governonr. ]

Sed. 70) But 3, We have moreover in the Ordination of the Reformed Ghurche9, The approbation and folemn Inveftiturc of the fit t eft; Ecclefiaflical Officers that are to be had. And no more is^rcqutfne toan orderly Admiftion. There being nothing for man to do,,but to determine of the qualified perfon,and prefent him to God co receive the power and obligation from his Law; itis eafie to difcern, that where all thefe concur (the Peoples Ele&Lon or Confent, the Magiftrates Authority , the decermn nation of fit Ecclefiaftical Officers, and the qualification and confent of the perfon himfelf, ) there needs no more to the deftgnation of the man. Nor hath God tyed the eflence of the Church or Miniftry , to a certain formality, or to the intereft or will of Prelates •• nor can any more ad-ordixem-be required, but that a qualified perfon do enter, by the beftand moft Orders ly way that is open to him in thofe times and places where he is. And that we have the ficteft, Approvers and Ordainers.l prove,

Sed. 71. IfthemoftoftheProteftant Churches have noother-Ecclefiaftical Officers to Ordain but Presbyters, then is it the raoft fit and orderly way to eneer into the Miniftry in thofe. Churches by their Ordination,, and thofe Presbyters are the fitted that are there to Ordain. Butthe Antecedent is a known> truth. If any in denyal of the Confequence fay, that the Churches (hould rather be without Minifters then have Ordina* tion by fuch r they are confuted by what i* faid before.

Sed. jz. And if you fay, that they foould have Bi&ops f and it is theirown fault that they have not $ 1 anfwer^Suppofe-that were a granted trutlyt can readout to fome thathavc 'he

Rale

Rnie; It is not the fault of every Congregation, or expjftant of the Miniftry : It is not in their power to alter Laws and forms of Government: and therefore tl.cy are bound to enteLby the fitteft way that is open to them.

Se&. 73. Moreover, even in England; the Presbyteries arc fitter for Ordination then thaprefent Bifhops: ( as to the Nation In genera ^therefore che Ordination by Presbyteries is done by the fitted Ecclefiaftical orTicers,and is the moft regular and definable Ordination.

Sect. 74. I prove the Antecedent by comparing the Ordination of the Presbyteries and the prefent Prelates. 1.1 have before (hewed that the Eng'ih Prelacy is more unlike the Primitive Epifcopacy, then our Parochial Presbytery or Epif-copacy is ; and therefore hath lefs reafon to appropriate to themfelves the Power of Ordaining. 2. The Ordaining Presbyters are Many, and known perfons • and the Prelates f .w, and to the moft (and except three or four,to almoft all that I am acquainted with) unknowr. 3. The Presbyters Ordain Openly where all may be fatisfied of the impartiality and Order of their proceedings: But the Prelates Ordain in Private,where the fame f tisfa&ion is not given to the Church. 4 Hereupon it is eafie for any vagrant to counterfeit the Prelates fecret Orders, and fay he was- Ordained by them, when it is no fuch matter ; and who candifprovehim ? But the publick Ordination of Presbyters is not fo eafily pretended by fuch as have it not, and the pretence is eafily difcovered. 5 .The Prelates for ought I hear, a r e very few,and therefore few can have accefs to them for Ord -nation: But Presbyteries are in moftcountreyes.6.TbePreIates,as far as I can learn, Ordain Minifters without the peoples confent over v* horn they are placed,and without giving them any notice of it beforehand, that they may put in their exceptions if they diffrnt; But the Presbyters ordinarily require the confent of the people- oratleaft will hear the reafons of their diffent. 7. The Presbyteries Ordain with the Magiftrates allowance, and the Prelates wirhout and againft them. Thofe therefore that are Ordained bvPi'elitesufually, ftand on that foundation alone, and want the confent of People and Magiftrates; when thofe that are Ordained by Presbyteries have all. 8. Ordination by Prelates is now pleaded for onSchifaucical grounds, and infub-

mitting

mitting to ic,with many of them,we muft feem to confent to their Principles (that all other Ordination is Null, and cheChurdes are no true Churches that are without ir. ) Hut Presbyteries Ordain not on fuch dividing terms. 9.We hear not ofreer fo much care in the Prelates Ordinarions in thefe or former times, as the Presbyteries; I could givefome inftances even of late of the great difference, which I will not offend them with exprefiing.

10. Moft of them that we hear of, Ordain out of their own Dioccffcs, which is againft the ancient Canons of the Church.

11. Some of them by their Doctrines and their Nullifying all the Reformed Churches and Miniftry that have no Prelates , do fhew us that if they had their will, they would yet make more lamentable dcftru&ive work *in the Church then ihc hotted per-fecutors of their late predeceflbrs did. For it is plain that they would have alktheMinifters difowned or caft our,that are nc t for the Prelacy. And what a cafe then would this land (and others) bein?(Ofwhichmoreanon.)Sothatweh3vereafon to fear than thefe are deftroyers, and not faithful Paflors. I fpeak not of all, but only of the guilty : For again I fay,we very much Reverence fuch Learned, Worthy men as Bilhop Morton, Bilhop Brown-rigg t and fom-w others yetfurvivingare. 12. The Ordination by Prelates, as things now (land, endangereth mens liberty in the excrcifeoftheMini{try,by.fome things in the Manner which I (hall not mention. Review the reft that I faid before in Cap. 5«and6. and then judge, Whether he that in thefe dayes is Ordained by a Learned Grave Presbytery ( and perhaps where a City Paftor is Moderator or Prcfident,and many of the Ordain-crs arc the fixed Prcfidents or Bifhops of a Parochial Church, having a Presbytery where they prefide, ) I fay, Whether fuch be not feparated to the Miniftry in the moft orderly way that is now to be found cxiftent ? and come not in at the door that God would have them to enter at.

Se&. 75. It is ftrange that thofc men( among thePapifts ) that allow of the Cardiials choofing a Pope, and exercifing fo much Government as they do over all theChriftian world, and all this under the name of Presbyters if Rome , fhould yet be againft Ordination by fuch Presbyters as are indeed Parochial Bifhops,and accuse it to be a Nullity. I fee not how thefe things cohere.

Gg SedK

(n6)

Seft. 76. But yet many Papifts arc more moderate in this,then thofe ac home that we now deal with. That Erafmus^Richardus Armachanus, Gtii'eL Durante* , and many more of them, were on our fids in this point, is commonly known, and manifefted by abundance of our writers, fome of them Bifhops, and fome Epifcopal Divines themfelvei.

Sed. 77. And divers of their Schoolmen do maintain that the [ Or do Epifcopalis non differt a CaraUhere Sacerdotali, nifi ficut forma intenfa a fe ipfa remijfa ] as Soncinas relateth (in 4. Sent, d. 25.) the fentence of Paludanus % which Voetins recites.

And the fame Soncinas ^ad Voetius after him do cite Aare-olus, proving that Gradus Epifcopalis & Sacerdotum nonfunt difiintla poteftates, &c. guiaSaccrdos autkoritate Papapote(l Sacerdo-tern infiituere. Ergo non differ unt potefias Epifcopalis & Sa* cerdotis, nifi pent potefias impedita & non imp edit a: qua tame* efi eaiem. Antecedens probatur, quia omnis virtus atliva^ non impedita, potefi transfunder e feipfam ] To the fame purpofe Cur fanus and many more.

Sed. 78. Hence it is that Presbyters have of old had a place in Councils,yea and a fuffrage too : and the Council of Bafildid decide and pradife it : which is allowed by many of the Papifts. And hence it if that divers of the Papifts do make Epifcopal preheminency to be but» of Eccltfiafiical Inftitution, Sed. 79. That the fhcrepifeepidid ordain, and their Ordination was Valid, though they were not accountedBi(hops (any otherwife then our Parochial B i(hops are ) is a thing that hath been fpoken offoofc, and by fo many, even Bifhops thcmfelvcs, that I (hall pafs it by.

Sed. 80. And faith Voetius t even among the Papifts, the Ab* hots andfuch regular Prelates that are no Bifhops, and the Chapter ofCamns may Ordain; yea and exercife other ads of Jurif-didion, as excommunicating, &c. It is not therefore prorec to the Bifhops.

Sc&8i. It is therefore as i7i>wf»fpeaks of Confirmation by a Bifhop only, in houonm Sacerdotii, a matter of Ecclefiaftical inftitutton for Order,and not of Divine inftitution that Presbyters without Prelates fhould not Ordain : As Leo firft Bifhop of Rome faith ( EpifioL 86. ad Epifcop. Gall. & German,) there are guadam Sattrdotibu* Prohibitaper Camnes Eccleftafiicos^

up

m Cenfccratio Presbyterortw & Diaconorum. ] It is the Canons that forbid Presbyters to Ordain, and not the Scriptures that never knew a Presbyter without the power to Ordain.

Se& 82. Were there no Ordainers to do that effice^r none but fuch as would oblige us to fin, it were Gods regular way to enter by the Peoples choice and the Magiftrates authority without them, this being in fuch cafe the open door: therefore it is more evidently Gods Regular way , when we have both thefc and the beft Mtnifterial Ordination befides, that is on good terms to be had. I do not only here plead that fuch a Miniftry is not Null (as I did beforc^but that the entrance in fuch a cafe is not finfull.

Sed. 83. There being nothing left to men herein,but the due defignation of the perfon ( before the reception of hii power from God ) the Peoples Ele&ion it fclf may ferve for that defignation, where Minifterial Approbation is not to be had. But the ordinary courfe, where Neceflity doth not prohibit us,is that all three concur, z-iz. The Confent of the people,becaufe we can* flot Teach and Rule them againft their wills : 2. The Approbation of the Miniftry , becaufe they are beft able to judge of mens abilities. 3. The Allowance of the Magiftrate, for the orderly and advantagiousexercife of our office. But the firftis of the greateft neceflity of the three.

Sed. 84. That the people have power ofEleftion , when jaft authority ( Civil or Ecclefiaftical ) doth not fufpend ic or limit ic, isfo eafily proved that it is commonly confefled. Its well known that for many hundred yetrs the people had in moft or many Churches the Choice of their Bifhops or Paftors, or joyncd with the Presbyterie and Ordainers in the choice. BlondellttSi Voetius and many more have fufficiently proved this and other parts of the peoples intereft, by unanfwerable evidence.

Scd. 85. Cyprian faith that this is by Divine Ordination. fj*\™*']^' Epift, 68. ( editGouUrtii) p. 201. [ Propter qued pltbs cbfc- VdntriZpijc^ quens praceptis Domimcis 9 & Deum metuem , a peccatore jtaium men®, prdpofita feparare fe debet , nee fe ad Sacrikgi Saccrdotis fa imm ° ^;* erifiaa mifcere.qttando ip/a maximehabeat pvtefiatemvel eligendi P% r ^£* dignos Sacerdotes^velindigmsrecufandi : Quoad ipfumvidemm Dti'in&ctim* de Divinx authertate defcendere , at Saardes phbe prafeme , &c.

Gg 2 (lib

(12.8)

ah that cpirtere, ut febe frtfckit vet deuganeur maUrmm criminate! dis Churches y :n orummtrita pradicentur: & fit Ordinatio jufla & leguima^ da^werenot v ;/<£ cmn um f h jf r4 £ iC &j***a* fuerit txaminata. J^odpoftea fit* DiocefaiMron- c'undum TfcvitUt MAgijieria obfervAtur in tsittii Ap-ft tier urn fitting of ma- quando de Ordinandi %n tecum JuCSC Epifccfo Petrus ad phbtm nyparticular l Q qui;ur, fmrrexU iujuitPeiYUiinmcdiQ difecntimm ; /*i* *«ff;7J S'SS tur ^ 4 ** **° : ^* ^" r w Epifceporum tantum & Sacerdo'umjed peoptecouM * n Dim r t mrm m Ordinatiw.bus obfervaffe Apoftolos animadverti-noc have been WBsjU qm & ipfo in tAEtu esrum fcriftum eft : Et anvocave*

preficnt, be- runt^ir.quit i!!i dtiodecim tcumplibtm difciputorum £lucd

^ 0l rf :S ,^ n Htiq*t idcircotam diligenter & CAUte convoata plebe Uta gereba-the Ordinati- tp r '> Mtfuij ad altaris CMinifterium, vet ad Sacerdotalem locum on of the Bi- itutigmMS obrepe r et. Ordwxri enim nennunquam indigncs no* feenvr (hopx. dumD:i volmttatcm , fed fecundnm hamanum prafumptionem,

<£■ hxc Dee difplicere , q-A* mm ventant ex Iegitima & j»fta Or*

I Sail this nation* , Deus tpfi mani'ejtat per OTec Prophet am dicens. ftbi ip * fhews, that r fi . r J it 1 r> j-r •

the Churches fi ctnjtitverunt Regem y Crnonper me. Propter qucd diligenter ae

of BUhops traditions Divina & Apofttlica obfervatione obfervandum tfi &

v.erethenno ttr.endum, quidapudmsqxsq, & fere Provinc'tAS univerfas tene*

greater then tur ^ m A ^ Qrdinationei ri:t cciebrAndds, ad earn phbem cm prapo-

in.niT f/^U v^ JJfMS^MfUUMr^£fipc§fi ejufdem frevmcia prcxlm'i quiq\ ccnve~

prefeat mt$*t 9 & Efifcopus deligAtur pltbe prafnte, quafingulorum vitAm

and ,'fcre-ac- pler.ijfime »:v:t, & wiufcwufq 5 acIhw de ejus ccnvi*faticne

quaimed with perfpexir. \ j£uod & afud vos faclum videmus in Sabtni colltga

Y-' e h nffiri ordtratione , ut de ttniverfe fratermtAtis fuffrAgio & dt

?.as the peo- E?''f cc ? rHm P* ** *r*fen:ia CQnvenerant^quiq^ de ec ad vos lit eras

pies duty not feceram judici$ t Epijccpatus ti deferretur , & m anus ei in locum

only to elect, B^ft/idis irKpcneretur. J Ard fo be goes on to (hew that even the

^V 01 ^^ Biihopof jfowfjreftoringof Baf tides, was not valid to refcind

tixdciptia* c ^ e ^refaid Ordination of Sabinus, which was thus made by

Ann: £^c- cheBifhops on the peoples fuffrages. And yet our Dioccfans

b::<sHfi.

Eccl. /. 5 c. 1.3. out of MUamm telleth us Viat AitJthAa a Montanift, being a thief, the

Congregation of which he was Paftor ( for that was his Diocefs ) would not admit hin\

Cjfr. £:;7.i 1. Pldi Secukiwvtftia Vsvma fajfraga Conjuraii & ScdaraU de

Ecclefia ffiatt fepefr;*

have

have, alas, too commonly thruft on the people againft their confcnt, fuch unworthy perfons, as of whom we may fay as Cyprian (ibid, ) of thefe , [ Cumj ; alia mtilt* ftnt & gravia deHtla auibus Bafilides & Martialis implicate tenentur ; frufta tales Epifcopatum fibi ufurpart conantur , cum manifeftum fit ejufmodi homines nee Ecclefia Chrifti pojfe prteffe, nee Deo Ja-crificia efferre debere. ] I have cited thefe words at large # becaufe they are full and plain to (hew us the practice of thofe timee,and are the words of an African Synod, and not of Cyprian alone, andfhew that then the People had the chiefeft hand in the Election or defignation of theperfon,whichisitthat I have now to prove.

Se&. 8<5. Pamelius himfelf while he feeks to hide the ihame of their Prelates Ordination, from the light of thefe pa ffages of Cj-prian y doth yet confefsand fay, [Non negamus vairem Eletlionis Epifcoporum ritum , ejuoplebe pr*fe»te ^trnmo & faff ragiis pic bis iligi folent. Nap* in Africa ilium obfervatum confiat txclcttione Eradii Succejforis D. Auguftini, de quo extat Epiftolae'yus 120. ConflaMinein In Qracia Matt Chrjfofi. ex lib. 3. de Sacer. In Hifpaniis ex hoc his Epiftle to Cypriani loco, & Ifidor. lib. de Officii*. In Gall'us, ex Epiftol. ^^^jf Celeftin. Pap. 2. Roma, ex Us qua fupradiximus,Epi(t ad dn- JhcnTthat Tin ton. Vbiq\ ttiam alibi ex Epifi. Leonis 87, Et perdurajfe earn the eledion of confuetuAinem adGregor. I. ufq\ ex ejus Epiftolis: immo & ad their Bifliops tempora tifcj^ Caroli e£* LudeviciImperatorum , ex l.lib. Ca- ^ lm .^ n f pit riorum cor undemfatisconft at.] This full confeffion from the je^ei [hei? mouth of an adverfary^may fave me the labour of ro*ny more a!- opinion, and legations concerning the judgement and practice of the ancients, the general

Se&. 87. He that would fee more may find enough in Voetius juffrage of all de Defparata caufa Papains lib*2.c.l2.Secl.2. & pafftm. And in ^^ h \ QVi ^ Blonde 1. de jure plebis: & Goulartius on the forefaid notes of dered-becaufe Pamelius on Cjprianj. 205. Among others he there ciceth thofe Ecelefiaftical known Canons of the Cubage Councils, three and four out of Honours Craiian £ N*ll*f ordinetur clericus nifiprobatus, veI examine ^? u ^ be ob ~ Epifcoporum t velpopuli teflimonio ] Et Q Epifiopus fine concilio con f erre d clericorumfuorum clericos non $rdimt , it a ut civium conniventi* wihtout trou-" *m & tejlimonium quarat] (What and where is that Clergy bleanddif-without whofc Council our Prelates Ordain not; and thar pco. cor «J "^ — 7 ) plewhofc fuffrages they require ?) And faith (? fl ii/iirrw f lO*-^^7«* ftrvandaefi Caroli fit & Ludovici Confiitutio £ Sacrorum Ca*

mnnm

mnum noriignari , ut Deintmine facrofazfta Eecltfia ftt$ liberies potiatur honort, aflexfumOrdixi Ecclefiafticopr&bentus t ut Efif-copiper Eletlionsm Cleri & p)puli y fccundum (latw.a Canonum tligantur.~\ Its certain then that the people^ were fometime the fole choofers, and the Paftors the approvers; and fometime the People and the Paftors joynt Eic&ors • and fometime the Paftors chofe, but forced none on the people, againftor without their Confent ( m Pamelius confefTeth ) till Popular tumults, divi-iions, and other reafons occafioned the change of this ancient Cuftome. And therefore it is moft certain, that an Ele&ion by the people may be a valid derermination of the perfon.

Sed. 88. And the perfon being once fufficiently determined of, the power and obligation doth fall upon him immediately from God ; fo that t*ere it not that the Paftors Approbation is p?.rc of the Determination, there would be nothing left for Ordination, but the folemnizing of their entrance bylnvefti-ture, which is noteffential to the Minifterial Office, but ad bene ejfe, makes to a compleat and orderly poffefsion, where it may be had • and where it cannot, Ele&ion may fufificc.

Seel. 89. Voetius, de Defperata caufa Papatus, lib. 2. feci.2> cap. 20. doth by (even Arguments prove againft fanfeniuj, Elctlionem tribuere M'inifterium : & ejfe p'opriccjus fundamen-tarn. The firft Argument is from the Definition of Election : the fecond from the Canon Law, which give:h a Bifhop his power before Confecration, and gives the Pope a power of governing the Church before he is inthroncd or Confecrated, ,The third is afimilibus, in Oeconom't and Policie:the founda. tion of marriage-union is mutual Confenr, and not Solemnization. Coronation ( faith he ) doth not make a King ( he means, not fundamentally, but compleatively,) but hereditary Succefsion or E'e&ion. He may well be a King without Coro* nation, as (faith he) the cuftom is in Caftile, Portugal, &c. The King of JVrf^dependeth notpra jare regnl on the Arch-bifhopof Rhemss, but faith Barclay, hath the right and honour of a King before his Coronation, An elect Emperour governed before his Coronation. Quoad pot eft at cm adminiftrandi regni ( Galilei ) untlio & Coronatio nihil addunt intuit Csmmintatcr fanWtomspragmtt.feL^. His-fourth Argument is from the nature of all Relations j qua fofits fundaments & terming in fttb-

j*tlo

(*3')

jtfto Scptntur txlfiere : at qui Solcmnl^atio, fen Confecratio, fen Ordinttio, feu Jnveftitura ( i*Z?wiew!v vacant patres Graci ) ilia externa quam nos confirmatisnem dicimut^ neque eft fundament urn, neque terminus Aiinifterii t aut Aiiniftri\ fed legitime e/etlio e^X.^^™' 1 * Scclefta eft fundamentum Afinifterii, & ifta vel ilia particularis Ec cleft a eft terminus , in quo eft correlatum Ovesfeu difcipuli> ad quodrefertur re latum Dotloris feu Paftoris, (Though fomeof this need explication and limitation , yet it* worthy confideration. ) His fifth Argument is from the Confef-fionsof the Adverfaries, citing Sjlveft. Prieras, ImmanuelSa, Onuphrius, Navarrus, yea Bellarmine and Pope Nicolas , who maintain that £ Infummo Pontifice poft Eletlionem nulla alia requiritur confirmatio •, quia ftatim ut iletlus eft fufiipit admi* niftrationem. And to this ^grcech their Practice, who at the Council of Trent had many Biftiops meerly Eletl^ zn&Elebl Cardinal? are admitted to Elect a Pope. His fixth Argument ls > [_J£**od Confecratio feu Inveftitura pot eft abeffe aliquo in Cafu: Eletlio aut em nunquam : ergo fundamentum Minifterii feu /><?-ttftatis Eccleftaflicd eft Eletlio & ncn Confecratie; which he endeavours to confirm. My opinion of thz fundamentum potefta-tis % I have exprefTcd in my Chriftian Concord othrrwife : but yet I confent, as is there exprefled, to the Neccfiity of the peoples Ccnfent to our Office.

Sed. 90. Argument 20. If thofe in the Reformed Churches that are Ordained by Presbyters, have as good a call to the Ministerial Office, as the Princes of the Nations ( yea any one of them ) have to their Soveraignty or Power, then arc they true Miniftcrs of Chrift, and their adminiftrations valid to the Churches, and their Miniftry to be received. But the Antecedent is true: therefore To is the Confcquent. And I prove, them both.

Scd. 91. The Secular power will be granted, as to the moft (at leaft ) of Chriftian Princes and other Soveraigns; when the Holy Ghoft commandeth fub jection to the Higher Powers, even when they are Heathen, and come in as Ner% did, Ram.11. we may well take it for granted that Chriftian Magiftratcs, that have no better title then he, are fucfa as we muft be fubjeci: to .• even thofe that have not (0 lawful an entrance, as may juftific their poffeffion, or free them from the guilt of flat Ufurpation ,

before

before God, may yet bz fuch while they are in pofTefsion, ss we mull be fubjecl to for Confcience fake : and aii their adminiftta-tions areas valid to the innocent fubje&s, as if they had as good atitle-as the belt. They that deny this, muft overthrow almoft all the Common-wealth's on Earth, and turn Subje&ton into Rebellion.

Sect. 92. The Confequence then is proved from the parity ot Reafon, in"both cafes. The title of fucb Princes is ibfar good, asthatfubje&ionisduetothem, and their Government valid : our title to the Miniftry is at Icaft as good as theirs: therefore fubmifsion or obedience is due to us, and our administrations valid to the Church. And that our title is*s good as their?, will appear by a due comparifon.

Sect. 93. 1. God is equally the Author of our Office, and of theirs. He that appointed the Magiftrate to Rule by force, appointed the Miniftry to Teach, and Guide, and Worfliip pnb-likely before the Church. There is no Power but of God : even Magiftrates could have none, unlefs it were given them from tbove. 2 . Ufurpation therefore is a fin in Magiftrates as well as Miniitcrs. And there is the fame reafon, why it fhould invalidate their actions, as ours, if we were guilty of it. 3. 1 be Dif-fenters rule [ Nemo dat quod non habet ] concerneth the Magiftrate as much as the Miniftcr, and fomewhat more. A man may do more in works of fervice to others without a fpecial Office, then in Magifterial Government. Magiftracy is a Relation that muft have a foundation or e'fficicnt caufe, as well as Miniftry. If a Giver that himfelf bath the Power given, isne-ccfTary to make Minifters, then alfo to make Magiftratd (which yet is falfe in both, if you fpeak of humane Donation to the Soveraign) The effed can no more be without a caufe in them then in us. 4. If the Election or Confent of the people be enough to make a Magiftrate, or to be the foundation or donation (as they fuppofej of his authority, then much more may the ele&ion or confent cf the people, with the approbation and inveftiture by Presbyters, and allowance of the Magiftrate,prove thofc inqueftiontobe true Minifters. 5. No Prince on earth that ever i heard of, can prove any thing like an uninterrupted fuccefsion of legitimate Princes from a Predeceflbr iromediatly a::-.! o r izcd by God. If Hereditary Princr l iat are the Succef-

C*30

forsof Ufurpers are not to be obeyed, it will be hard to find an Hereditary Prince that is to be obeyed -. To that their cafe is worfe then the cafe of Minifters.

Sed. 94 For, though i. No PaOors ou Earth ran prove an uninterrupted Succcfsion of perfons lawfully Ordained. 2. Nor is itneccffiry.to prove a Local fuccefcion •, bfcaufe God hath noc tyed his Church to Tipwns or Countries, and a Church and Pa-ftor that are banifhed into another Land, may there be the fame Chut ch and Paftor, though in and of another place : yet 1. We have a fuccefsion of poffefsion in the Office icfejf. 2. And a fuccefsion of a&ual Ordination in great probability : no man can prove agiinft us chit we receive our Miniftrie from any that . were not a&ually Ordained. Yet this much is noc N-.cefTary to cur Office.

Sed. 95. Object. But Chrifl hath tyed the Office of the' Afiniftrj to a legitimate Ordination ; but he hath not tyed the 2Ha-giflracy to a lawful Title* Anfw. Here are two falfhoods barely affirmed, or implyed. One is that ajuft Title is lefs nccefTary to the Magiftratc then the Miniftcr • when the Reafon of both is the fame. Title is the foundation of Right. Magifiracie is a Right of Governing. No Relation can be without its Foundation. The other is, that God hath tyed the Office of the Mi-niftrie to a legitimate Ordination. This is unproved, and I have proved tbe contrary before. lt\s cur Duty to enter by Ligiti-mate Ordination where it may be had ; and thus *e do. But if any of our PredeceiTors (perhaps a thoufand or five hundred years ago ) did enter otherwife, that doth not invalidate our Ordination or Miniftrie, nor is it any of our fin.

Se&. 96. As Minifters were at fir ft Ordained by Iropofition of hands, fo Kings wcrechofen by God, and ( in the C hurch ) anointed by a Prophet, or fpecial Officer of God j and fome-time by the people (that is, by their fufTrages appointing it, or confenting to it) as appeareth, 1 Sam.10.1. & 15. 17. & 16. 13. & 24.6. 2 Sam. 2.4,7. & 5-3-& J 2.7. & 19.10. 1 King. I.4S- & 5.1. 2 King.l 1.12. & 23. 30. 2( hron. 22. 7. fo that there is as much in Scripture for this manner of their inveftiture, as there is for Minifters Ordination by impofition of hands; yec may they be Kings that have no fuch Inveftiture; much lefs all their prcdccefTo/s* We then that have a due Inveftiture, may

Hh prove

r%)

prove err MtmQfy, whatever our prcdcccflori i*d.

Seft. 97' I tdmcnow to the Argument of :he adverfaries of cur Miniflric, v. h:ch I reed not fiar.d !org on, becsufe they arc few a; d force ccr.fiderab!e,and (efficient!? tnfwered ;n what is bid. ft ad Slfl itf fa:d by a Learned man ( Difertm. At Eiifcop. n Btoodd, Tri m—it . *dLtQ&r.fe&.+.i 3, J [_Xosillud in .rf :r: coKce^c fefitwm ccmftbiMmj\ Niemheim reBt dert qmlwtn bmbet : eumque mm e»s qui hac fetefidH Imheti «#*-qM*mf*eri*t fiwtVuUtism am facrilegia quscbtm fibi arrcgnre M$tt + Turner e aw mlm tqu? a Br, wen 1 scitis, au: mijfu cimmnni* cdrcntntuptdrnf^fe. [_ ItmdbicmbtA nmicnm mtnrimji f*fficict % tummqmnmfmi >n t/4mglicd»4 Ecciefim ok Epifcefii trdim*tnm Prubj-.trxm . nulla ordinandi ml §j fmxmhmtt ( aut per /r, **r ^x;? fnjiUbtt cempariam cam munitnm ) pr'eaitum tjfe, ntc igitur earn fhireBtm mrrvgmftft wmmm fl Dimcentrnm, immo Laico-nimMn*s 9 Mmfinrefftmli po:efta:e nnllmttupi heehtti t idemau/urt fn:.~] Tr.ciumm is: Prcsbpcrs bdvt wM xbu fewer; therefore tbejcmmmt gfati it.

beet. 98. Anfw. If the Argument run thos [No man can give that which he hath mi : Prtsbpers bdvemt the Office tf * Pre*hjter « therefore thej cAnn::give it. ' I then deny the Minor : They are no: Presbyters^ if they have no: the Office of a Presbyter : that therefore w \uei p (to fpeak in the D {Tenters language J they MAjgivr.

$e&. 99. Bu: if the Argument be this [ Ne man can give tbmt which he bmtb not : ?t tihy.tr i bkzrt net a fewer tf Ordaining : tberefert thk) iemmtgivemfewer tf OreUemmg] I anfwer as fcl-ioweth. 1. We receive not our Office by the Gift of man, whether Presbyters or Prelates. The Power is immediately froa Chrifr, and men do but open us the door, or determine of the perfon that fhall from Cbrilt receive the power, and then put him folemniy into pofTefsion. It is :he fir ft Error of the adverfaries, to hold chat this power is given by men as firft having it themfelve's. In the Popes cafe Beliarmixe himfelf will grant us this ' Refpcnf. Ad 7 Tbtolog.T'enet.p. 246.232. ) [_Sape {injmt) yam diEtttm eft, Eletlionem CardinaHum n:n conferre potejfmttm, fid di(ignAre tantHmmodo perfonmmy cr.iBtHs peteftAtem trihwt.] And yet that {_lnfnmmo Pontifice peft eletlionem r.ulU alia re-(jnirifftr co»firmatio ) quia ftaiim *t el;tins tft % fufcipit admini-

JIrAticHirr, y

flratienem , ut dcclarat Nico!. Papa £an. in nomine % dif.Zl.'\ pag. 175. And of the Power of Princes, the DifTencers will grant it ( for we have it in their writing* ) chat the I'ower u from God immediately, though the people may e!eS the perfon. You wili thruft out all Princes of the world by this Argument, and fay, [No man giveth thn which be hath net : the people have not a Power of Government : thertfore they cannet give it. ] I wonld anfwer you as here : God hath the Power, and he give:h it; but the people that have it not, may defign the perfen that (hall receive it from God:astheBurgefTes of a Corporation may choofe a Major or Bayliff to receive that power from thevSoveraign ( by thelnftrumentality of a Law or Charter) which they had not themfelves to ufe or give. And (o a Presbyterie ( and fometime the people alone) may defign the perfon that (hallreceive the Office of the Miniftrie frora God, though they had it not themfelves to ufe or give.

Sed. 100. Refp. 2. By this Argument and its fuppofiffon, none are true Minifters that are Ordained by Prelates : for they have not the Power of the Miniftrie to Give H bec only to Vfe : no Ordination is a Giving of the Power, fave only by way of Invefticure, which fuppofeth a Title and Right before, and is not of abfolutenecefsity to the PofTefcion : for in feveral cafes ic may be without it.

Se&. 1 or. Refponf. 3. A man may Infirumentally give or deliver both Right and Invefticure in that which he hath not him-felf ? nor ever bad. Your fervant may by your appointment, deliver a L'eafe, a Deed of Gift, a Key, or twig and turf, for Poffefsion of houfe and lands, though he never hadhoufeor lands or poflefsion himfelf. It is fufficient that the Donor have it, that fends h'm.

Se&. 102. Refp. 4. Presbyters have the Power of Presbyters, or the Minifterial Office .-and if they can give that ("which certainly they have,) then they can give a Power of Ordaining other Presbyters. For to Ordain ethers, is no more then they do themfelves in giving the Power or Office which they have : therefore if they may doit, thofe that they give their Power to may doit*, that is, may alfo give others that power which they have. Sect. 103. But as to our cafe in hand, it fufficeth that we

Hh 2 prove,

m*>

prove, that Presbyters may give others the Office of Presbyters; whether this Office contain a Power of Ordaining, is another Queftion, butfoon difpatchr, if this be granted; becaufe (as is faid ) to Ordain is nothing el^ bur to inveft others with the Office or Power which we have our felvesr

Se6t. 104. Refp. 5. The Argument maketh more againft the Prelates Ordination, on another account • becaufe that ( as is proved already ) that Species of Prelacie that was excr-cifed in England ( the fole Governours of an hundred or two hundred Churches) is fo far contrary to the Word of Godi that we may boldly conclude, thai as fucb, they have no power to fife or give : their very Office is humane, and deflru&ive of the true Paftoral Office : and therefore as fucb, they have lefs pretence of Divine Authorise, then Presbyters, whofe Oflree is of God. Yet do I not make their Ordination Null, becaufe they were Presbyters as well as Prelates, and alfo wtre in Poffefsion of the place of Ordainers, and had the Magiftrates authority.

Se&. 105. Refp. 6. Presbytrrs have a Power of Ordaining : it is already proved. And to your confirmation ( where you fay that the Bifhops gave them no fuch Power ; therefore they have it not:) S anfwer : 1. I deny the Confeqoence. God gave it them: therefore they have it without the Bifhops gift. 2. If by £ Giving ] you mean but an accidental Caufation, or the action of a Cattjafinc qua nsn, or a defignation of the Per-fon that (hall receive it, then-Ideay the Antecedent. The Prelates ( and Electors ) defigned the perfon , and alfo inverted him folesnnly in the Office, which containeth this Power of Of-dination which you deny them.

Sedr. 106. Obj. The f relates exprejfedno fuch thing in their Ordination. Anf. 1. It being not the Prelates but Chrift that makes the Office, wemuftnot go to the words of the Prelates, but of Cbttlttoknoww&tf the Office is, though we may go to the Prelates (while the work was in their hands) to know who the yerfon is. If a Prelate Confccrate a Prelate, and yet mention not particularly the works that are pretended to belong to a Prelate, you will not think him thereby reftrained or difabled to thofe works. HethatCrownethaKing, and they that cboofe him, though they name not the works of his Office and Power, do thereby choofe him to ail thofe works that belong to a King.

God

I

1*37)

God hath fet down in his Word, that the Husband (hall be the Head or Governor of his Wife: if now the woman (hall choofe a certain perfon to be her Husband, and the Minifter or Magi-ftrate folcmnize their Marriage, without any mention of fuch Governing Power, the Power doth neverthclefs belong to the man j becaufc God hath fpecifiedby hit Law the Power of that Relation, and the man is Lawfully put in the Relation that by the Law of God hath fueh a Power : fo is it in the cafe in hand.

Se&. 107. But yet 2. I add, that the Prelates and the Laws of England gave to Presbyters a Power of Ordination. For in all their Ordinations, the Presbyters were to lay on hands with the Prelate ( and did, in all Ordinations that I have feen. ) And if they a&ually impofed hands and fo Ordained, it was an adual profeflion to all that they were fuppofed to have the power of Ordination, which they exercifed.

Sed. 108. Obj. But the) had m Power given them to do it without a Prelate. Anfw. 1. By Chrift they had. 2. You may as well fay, that Bifhops have no Power to Ordain, becaufe they were not ( ordinarily at lead ) to do it without the Presbyters.

Se&. # ioo. Obj. Saiththe forefaid Learned Author (Dif-fert. Prantonit. fttt. 10.11. ) Q Vnum tttnk Mens interrogarem, an Hieronjmus, dttm hie effet^e^ Presbyteratu fecundario fun-geretnr partiaria tantxm indnt%s potefiate , prdffente, fed fpreto & infuper habito Epifcopo, Diaconftm ant c Presb)terum ordinary ( aut Presbjtero uni autjitteri ad\u*BHs ) retie potuerit ? fi *f-firntetttr, dicatur [odes , qua demum ratione ab e$ diclnm fit , Epifcopum fofa ordinatione ( & ergo ordinatione ) a Presbjtero dijferminatum ejfe ] fin ntgetttr, qttomodo igitur Presbjtero Angli-

cano y cui nullam, qua Hon Huronjmo poteftatem, &c. -]

Anfw. 1. This is none of our cafe in England : we Ordain not, frafentefed fpreto Epifcopo : but moft Countreyes know of no Bifhop that they have, but Presbyters. 2. Hierom might have Ordained with his fellow-presbyters, according to the Laws of Chrift, but not according to the Ecclefiaftical Canons, that then obtained, orborefway. 3. Hierom plainly tells you, that it is by Ecclefiaftical appointment for the prevention of fchifrae, that Bifhops were fet upfo far as to have this power more then

Hh 3 Presbyters,

C*J«)

Presbyters,in the point of Ordination. 4.The Englifh presbyters are Parochial Bifhops , and have an Office of Cbrifb making, andnotofthe Prelates; and are not under thofe Ec-clefiaftical Canons that retrained Hierem from the exercifeof this power. And therefore whereas it is added by this Learned Author [ Quid huic dilemmati reponi , aut opponi peffit, fateor equidem me non adeo Ljnceum ejfe ut perfpiciam j he may fee that he could fcarce have fet us an eafier task then to anfwer his di lemma.

Scd. no. The fecond and their principal objection is, that We have no precept <r example in the Church for Presbyters Ordaining without Prelates : therefore it is not to be done. Anfw. I. I told you before how Bifhop VJker told me he anfwered this Objection to King Charls. viz, from the example of the Church of Ahxandria where Presbyters made Bifhops, which is more.

Sed. in. But 2.1 arfwer, ycu haue no example in Scripture or long after that ever Prelates of the Englifh fort, did or-dsin, nor any precept for it, nor was fuch a Prelacy then known, as is proved ; and therefore their Ordination bath lefs warrant then that by Pretbyters.

Sed. 112. And 3. I have told you before of Scripture warrant for Ordination by a Presbyteric, andalfobythe Jeachers and other Officers of a fingle Churches was the Church ofAxti* cch. Prove that there was any Bifhop.

Sed. 113. Laftly , itisconfefTedby the Di(Tenters that fuch Presbyters or Bifhopsas are mentioned, ^Acl. 20. Phih 1. 1. 1 Tim. 3. Tit.i,&c. had power of Ordination ; But according to the the judgement ofmoft of the Fathers (that ever I fawor heard of that interpret thofc texts) it is Presbyters that are meant in all or fome of thofe texts. It is granted us alfo by the Diffenters that the chief or fole Paftors of fingle Churches in Scripture-times did ordain, and had the power of Ordination .* But the Presbyters of England , and other Proteftant Churches are the chief or fole Paftors of (ingle Churches-, therefore, &c.

Sed. 114, Ob jed- 3. But the Englifh Presbjters have broal^ their Oaths ef Camical obedience % and therefore at leafl are febif-matical. tslnfw. I. Many never took any fuch oath, to my knowledge: For my part I did not. 2, The particular perfons

that

■"■

039)

that are guilty muft be accnfed: and neither muft they be judged before they fpeak for thcmfelves, nor yet muft others be con' demned for their fakes. In thefe parts, there is not one Presbyter I think of ten, who differs from the Ptelates about Ordination , that ever took that oath. And therefore it is few that can i>e called Schifmaticks on that account. Yea 3 And thofefew that did take that Oath, have few of them that I know of, done any thing againft the Prelates.

Scd. 115. Object. 4. The BngUJh Presbjters have pulfd down the Prelates, and rebelled againfl them, and therefore at leafi are guilty of Sc hifm. Anfy. i.Thc guilty muft be named and heard: their cafe is nothing to the reft.It is not one often I think, perhaps of twenty, that can be proved guilty. 2, It was noc the Scripture Bifhops that they Covenanted againft or oppofed ; but only the irregular Englifh Prelacy before defcribed i And the endeavour of reforming this corrupted Prelacy,and reducing it to the Primitive frame, is in it fclf no fchifm.

Se&. 116. Object. 5. Ignatius commanded them to obey the Bifhops and d$ nothing without them* Anfw. 1. Ignatius alfe commandeth them to obey the Presbyters as the Apfllcs of C^fit and to do nothing without them. 2. The Bifhops ihtt Ignatius mentioneth werefuchasour Parifh Bifhops or Presbyters are, that have a Presbyterie to aflift them : They were the chief Pallors of a fingle Church, as is before proved out of Ignatius ,and not the Paftors of hundreds of Churches. Seel. 117. I fhall trouble the Reader with no more of their objc&ions, feeing by what is faid already, he may be furnifhed to anfwer them all: but I fhall now leave it to his impartial fober confederation, whether I have not proved the truth of our Mini-ftry and of the Reformed Churches, and the Validity of our ad* miniftrations, and of our Ordination it felf ?

CHAPo

(H°)

CHAP. VIII.

The greatnefs of their fin that are now labouring to ferfrade the Teople of the Zh(ullitj of our Mini/iry Churches and adminijlratiom.

Even there g e £ _ x . ^^ ogga^gAving laid (o fair a ground for my

ChurcheTthat ^ liPi^l ft application, I think it my duty

haveSuperin /§ Ef8gli*S!3 IS to take the freedom to tell thofe

tendems are ||j y^a^ss j Irs R e rerend perfons that oppofe

unchurched W WGjfjiS&ffl l|| usin this point, the Reafons

f 0 y r tTJt I l%lliII wh v l dire not '°y n with them .

trueOrdina SU^^E?SiJi^ and the guilt that I am perfwad-

cion.For their &Sr€WmBlW^^^ cd chcy heap upon their own

Superimcn f ou l 5 . wherein I proteft it is not

comman-ly raine intent to make them odious, or caft difgrace upon them ordained by ( f° r * do w * tn great rcludancy obey my Conscience in the per-meer Presby- formance of this task *.) but my intent is, if k be the will of God terser fettled f 0 give fuccefs fo far to thefe endeavours, i. To humble them only by the f or t jj C j r g rcat an( j hainous fin and fave them from it •, 2. And 'cr.^So^ST" t0 ^ ave t ^ e ^ nurca ^ rom tn e divifions and difturbances that vemarh is already caufed by them and their opinion; 3. However when their

feven Bifhops were depofed, feven Presbyters were Ordained Superintedents by Johan. Bugtribagius* Yomtranus a Presbyter of mitenberge in the Prefence of the King and Senate at the chief Church in Baffiiia : See Fit, Bugenbarll m Mtlch. Adam* vtt.Germ*

to

(HO

to difcharge my Gonfcience and tell them plainly,what frightneth me from their way.

Seel:. 2. And i. It feems to me ( upon the grounds before ex-prefTed) thatthofe men that would Nullifie all the Proteftant Miniftry, Churches and adminitfrations, that have not Prelates are guilty of fchifm, and are plain Separatifts. They depart from truly Catholick principles. That man hath not the juft Pxinciples and Spirit of a Gatholick, that can on fuch a pretence as this degrade or nullifie fo many Learned, Godly Minifters, and unchurch fo many excellent Churches of Chrift ; they make a plain Schifm, and feparate from us on as weak grounds as the ancient Separatifts did, whom yet they account an odious generation. And the writings of Paget t Ball, Bradjhaw, Hilder-fb*m y Bernard, and the reft that defend our Miniftry and Churches agunft the old Separatifts, will ferve in the main to defend them againft thefe new ones, which therefore I refer the Reader to perufe.Many of the fameArguments are as forcible againf? this adverfary.

Sed. 3. 2. And by this means they condemn themfelves that have fpoken fo much againft the Separatifts, calling them Brow-nifts,Schifmaticks,and the like ; and now take up the caufe (in the name ) that in them they fo condemned. Will they turn Schif-maticks that have fpoken againft Schifmaticks fo much }

Seft.4. 3. By this means alfo they exceedingly wrong the Lord Jefus Chrift, by feeking to rob him of his inheritance; by teHing him that his Churches are none of his Churches, and his Minifters are none of his Minifters, and his Ordinances are not his Ordinances indeed. Let theaj firft prove that Chrift hath renounced thefe Minifters, or unchurched or denied thefe Churches, or given them a bill of divorce : and then let them fpeak their pleafure. But till then they were beft take heed what they do, left they have not the thanks from Chrift which they ex-pea.

Se&. 5. 4. They go againft the plain commands of Chrift, and exam pies of his fervants: Chrift himfelf bid concerning fuch as caft out Devils in his name, but followed him not £ Forbid him not •, for there is no man that /ball do a Miraclt in mj name that can lightly fpeak^evilof me : for he that is not againft us is on our part, Mark, 9. 37,38, 39- He liked not their humour

that would have the fuhfiance of fo good a work forbidden,for want of a due circum tence, mode, or accidenr. He command-echus to Pray the Lord of the Harveft to fend Labourers into hi* Harveft > becatife the Harveft is great, and the Labourer* are few : And thefe men would have multitudes of Labourers thruft our, in the Neceflity of the Churches. Paul rejoyced that Chrift was Preached, even by them that did it in ftrife and envy, think? ing to a&d affliction to his bonds. But thefe men would filence them that preach in fincere companion of mens fou's. Mofes would not forbid Edlad and Medad prophecying,but wifhc that all the Lords people were Prophets. While men do goodsnd not harm, or more good then harm in the Church, I fhould fee very good grounds, yea and Neceffity for it, before I fhould filenee them,or be guilty of filencing them.

Se&. 6. 5. They manifcft a great deal of felfifhnefs znd pride 9 that dare thus confent to the injury of Chrift, and the Church and fouls of men , becaufe they may not bear that Rule which is according to their principles and fpirits.Self denial would do much to cure this.

Sett. 7. 6. And yet they do as felf-feekers commonly do,even feek after mifery and deftru&ion to themfelvcs. While they look ( its like ) at the honour, and forget the work, they plead for fuch a load and burden,as is enough to break the backs of many, even for the doing of a work that is fo far beyond their ftrcngth , thatitsameerimpoffiblity; How can one man do the works which Scripture laycth on a Bifhop , for a hundred or two hundred Churches ? and for thoufands that he never fees or bears of ?

Se&.8. 7. And above all, I admire how the heart of a confederate Chriftian, can be guilty offo great cruelty to the fouls of men, as thefe men would be, if they had their will, in the pra-&icc of their principles t What if all the Churches that have no Prelates were unchurched ? the Minifters caft out as no true Mi-nifter$,orthe people all prevailed with to forfake them, what would be done for the thoufands of the poor ignorant carelefs fouls that are among us ? when all that all of us can do is too little, what would be done if fo many and fuch were laid afide ? How many thoufands were like to be damned, for want of the

means,

mean?, that according to the ordinary way of God, might have procured ihcir converfion and Salvation ?

Sed.9. If they lay, that others as good as they fhouU foffefs the places : I anfwer, they fpeaknot tomen of another world, but to their neighbours,, that well know that there are few to be had of tolerable worth to puflefs one plareof very many, if all th it they oppofc were call out or forfaken. Do we no: know who and what men they arc that you have to fupply the room with ?

Scd. io. If they fay that mere obedient men would foo* ffring uy y or manyofthtfe would change their minds , if they Were forced toit\ I anfwer, i. So many would be unchanged as would be a greater lofs to the Church ( if it were deprived of them ) then ever Prelacy wa* like to repair. 2. And what (hould become of poor fouls the while your young ones are a training up ? 3. And in all ages after t the Church muft iofe all thofe that fhould diffent from your opinion.

Sed. 1 r. If you fay that, It is not your defire to ftlenceallthefe Preachers thttyoM difown : 1 anfwer, How can that ftand with yourdodnneor your practice ? Your Dodrine is, that they are Lay-men, and no true Minifters, nor to be heard and fub-mitted to as Minifters,nor Sacraments to be received from them* And would you not have them then caft out ? 2. Your practice istodiffwadethe people ( efpecially the Gentry that are neer you)to feparateand difownthem accordingly • and it is done in many places. And would you not caft them out.whom you would have forfaken ?

Sed. 12. If you fay, It is your deftre that they fhould for fake their error and %bey you 9 and fo be continued and notcafiout: I anfwer, 1. But that is not in your power to accomplifti, nor have you reafon to exped it. They are willing to know the mind of God as well as you, and perhaps fearch as diligently, and pray as hard as you; and yet they think that its you that are in the wrong • you fee that for many years the Reformed Churches have continued in this mind: And it appears that if they will not turn to your opinion, you would have them all caft out or forfaken. Chrift (hall have no fervants, nor the Church any Pallors that will not be in this of your Opinion. Sed. 13.8* Hereby alio you would run into the guilt of a

Ii z more

(M40

more grievous perfection, when you have read fo much in Scripture againft perfecutor?, and when you have heard of and feen the judgements of God let out upon them* Itisaneafie matter for any Perfecutor to call him that he would cafl out, a Schifmatick, or Herctick, but it is not fo eafie to anfwer him that hath faid, He that ojfenMth one of thefe little ones, it were better fer him t &c. God will not take up with fair pretences or falfe accufations againft his fervant$,t-o juftific your perfecution. Se&. 14. 9. Yea you would involve the people of the Land, and of other Nations, in the guilt of your perfecution ; drawing them to joyn with you, incaftingout the faithful labourers from the Vineyard of the Lord. This is the good you would do the people, toinvolve their Souls into fo deplorabletftate of guilt.

Sec%. 15. If you lay, It is joh that are perfected, as I read fomeof you do : I anfwer. 1. If it be fo, you are the more un-excufable before God and man, that even under your perfecution, will cherifh, defend and propagate fuch a doctrine of perfecution, as fxrikes at no lefs then the necks of all the Reformed Minifters, and Churches that are not Prclatxal, at one blow. 2. For my pare, I have oft protefted againft any that (hall hinder an able Godly Minifter from the ferviceof Chriflandthe Church, ifhebebut one that is likely to do more good then harm. But I never took it to be perfecution to caft out Drunkards , fcandalous, negligent, inefficient men , where better may be had to fupply the place •• no more then it is perfecution to fuppprefs an abufive Alehoufe, or reftrain a thief from making thievery his trade. 3. Theprefent Governors do profefs their readinefs to approve and encourage in the Miniftry any Godly, ab.'c, diligent men that will but live peaceably towards the Commonwealth. And I am acquainted with none ( as far as I remember ) of this quality, that have not liberty to preach and exercife the Minifterial Office. 4. But if you think you are perfected, becaufc you may not Rule your Brethren, and perfe-cute others, and take upon you the folc^Government of all the Churches in a County, or more, wc had rather bear your accufations, then poor fouls (hould bear the pains of Hell, by your neglect and perfecution : if you are perfecuted when your hands are held from ftriking • what are your Brethren, that cannot by

your

(MO

your good will have leave laborioufly to ferve God in a low eftate, as the fervants of all,and the Lords of none ?

Sect. 16. 10. By this means alfo you (hew your felves impenitent in regard of all the former persecutions thacfomeof you and your predeceflbrs have been guilty of. Abundance of mod Learned Godly men have bcenfilcnced, fufpended, and fomeof them perfecuted to banifhment, and fome to death. The world bath had too few fuch men for exemplary abilities, diligence and holinefs, as Hilderfianf, Bradjharp , Bayn, Nicols, Brightmayti Dod, Ball, Paget, Hering, Langley, Parker, Sand-ford, Cartnright, Bates, Ames, Rogers, and abundance more, that fome fufifered unco deub, and fome were (ilenced, fome im-prifoned, &c. for not conforming to the Ceremonies: befides Eliot, Hooker, Cotton, Norton, Cobbtt,Davenant, Parker, Nojes, and all the reft that were driven to New England ; and befides Ward and all that were driven into Holland : and befides the thoufands of private Chriftians that were driven away with them : And befides all the later moreextenfiveperfecutionof fuch as were called Conformable Puritans, for not reading the Book for dauncing on the Lords day, and for notceafingto preach Lectures, or on the Evening of the Lords day, and fuch like; AI this I call to your mind, as the fin that fhould be lamented, and heavily lamented, and not be owned, and drawn or continued on your own heads by impenitencie; and how do you repent, that would do the like, and take your felves to be perfected, if your hands arc tyed that you may not do it t For my own part, I muft profefs, I had rather be a Ga-Hy-flave, or Chimney-fweeper, yea or the bafeft vermine, than be a Bifhop with all this guilt upon my foul, ( to continue, ) how light fo-ever many make of it, and how impenitcntly foeverthey juftifie themfeives.

Sed. 17. j 1. Yea more, after all the warning? you have had, in the waies and ends of your predeceflbrs, it feems that you would yet incomparably outftrip the moft of them in per-fecution, if you had your way. For few of them did attempr, or make any motion, for degrading or denying moft of the Pro-teftant Minifters in Ettrope, or fuch a number as in England and Scotland are not Ordained by Prelates, and to unchurch all their Churches. This is far higher then thefe before you.

(HO

Scft. 18. 12. And take heed left continuing in fuch a (in, after both prohibitions and judgements, you (hould be found fighters againft GodM thofe that defpife the Minifters of Chrift, defpife Chrift himfelf, what (hall we think of them that do it themfelves, and fetch men fo to do, and have pleafureinthem that do it ? Its fearful to draw near that forlorn Condition of the

Jews, 1 Thef.2.i$,i6. £ and have perfecuted pis : and they

pleafe not God, and are contrary to all men; forbidding us to fpeale^ to the Gentiles that they might he faved, to fill tip their fins alvray : for the vorath is come Hpon them to the uttermsft. ]

Sed. 19. 13- Jt is apparent that your do&rinc and practice oendeth to let in the old ejected rabble of drunken,ignorant t ungodly perfons into the Miniftrie. ( And what can be more odious to the moft Holy God I ) For if once you caft out all thofe that have not Prelatical Ordination, or all that are againft it, (efpecially after a former Ordination, ) you muft take in fuch as thefe, and with Jeroboam, make Priefts of the vileft of the people, or elfe the places muft be vacant: for we know that there are not able godly men to be had of your mind to fupply the vacant places.

Se&. 20. 14. Your dodrine doth tend to harden malignant wicked men in their enmitie againft a faithful Miniftrie: and we fee this unhappy fuccefs of it by experience. Our do&rine is fo much againft the inclination and intereft of the ftefh, ard men are by corrupted nature at fuch an efimity to God, and all that is truly Spiritual and Holy, that we have ss many enemies tis hearers, till Grace do either reftrain or change them. But when they have fuch an irritation and encouragement as this, and that from men that would be reputed as Godly as the beft ; then no wonder if they are hardened in their malignity. When we would inftruct them and mind them of their everlafting ftate, and help to prepare them for their Utter end ; they are told by Learned men, that we are no Minifters but Lay-men and Schismatics, and that it is their fin to own us, or receive the Ordinances of Chrift from us as Minifters: and fo the poor people turn their backs on us, and on the Affcmbliesand Ordinances of God ; and being taught by wife and learned men to difown us and defpife us, they follow their drunkennefs, and worldlinefs, and ungodlynefs with greater fecurity, and with le(s remorfe: for

now

I

<

14.71

now they have a defenfative againft the galling dodrine of thole prccife Preachers, that would not let them alone in their fin-.-they were wont to be difturbed at leaft by Sermons, and forac-time they purpofed to return, and were in the way of Grace, and in fome hope: but now they are taught by Learned Godly Divines to keep out of hearing, they can go en and fin in peace.

Sed. 21. 15. By this means alfo you rob God of his publike worfhip: People are taught to turn their backs on it: you teach them that it is better that God have no pubiike Minifterial worfoip at all, in Prayer, Praifes, Sacraments, &c. then that he fliould have it from any but Prelatical Minifters I Ofacred doctrine ! And if you had your wills for the filencing or ejeding of all that are not Ordained by Prelates, how many hundred Church-doors muft be (hut up in the Chrifttan world, or wotfe 1

Sed. 22. 16. By this means alllmpiety would be cheri(hed and let loofe. When once the mouths of Minifters were flopped, the mouth of the fwearer, and curfer, and railer, and fcorner at Godlincfs would be open: and fo would be the mouth of the drunkard and glutton. If all that can be done, be fo much too little, as experience tells us, what a cafe would the Nations be in, and how would iniquity abound, if Minifters were eaft out?

Seft. 23. 17. Yea it might endanger the Churches, by the introduction of Infidelity or Heathenifm it felf. For nothing is more natural as it were, to corrupted man; and if once the Mi-niftry be taken down, and they have none, or thofe that are next to none, Infidelity and Atheifm will foon fpring up: And it will be a more dangerous fort of Infidelity, then is among many of the open Infidels, becaufe it would be palliated with the name of Chriftianity, and leave men further from convidion, then fome that never heard of Chrift.

Si&. 24. 18. And it is a temptation to Infidelity and Contempt of the Church and Miniftrie, when men (hall fee that one party of Chriftians doth thus unchurch another, They wili think that they may boldly fay that of us, which we fay of one another; oneparty unchurchcth all the Papifts:thefc that we arenowfpeakingto, do unchurch all the Proteftant Churches

that

CH*)

that are not Prelatical. The Papifts unchurch all but thcmfelves, -and fo among them,they leave Chrift but a very fraall part of his inheritance.

Se&. 25. 19. Yea I fear that by Confequence ( and too near and pla'n a Confequence ) they diflblve the Catholike Church it felf. And if it be fo, let them judge whether their do-Srine fubvert not Chriftianitie ? I ufeno violence for the inference. If want of Prelatical Ordination do Null the Proteltant Miniftrie and Churches, then it muft needs follow that far greater defe&s ( and more againft the vitals of the Church ) will do as much to unchurch the Romanifts, the Greeks, Armenians, Syrians, Ethiopians, Egyptians, &c. But alas, how cafie is it to prove that ail thefe have far greater defe&s then the Pref-byterian Proteftant Churches .'andfothe whole muft fall together.

SeS. 26. 20. By all thefe means they joyn with the Quakers, and Seekers, and Drunkards in oppollng the fame Miniftric that they oppofe. Ton are no true Minifters of fefus Chrift, fay the Quakers, Seekers, and other Se&s; fo alfo fay thefe that now we arc fpeakingof: and if they preach their do&rine, and fide with them againft the fervants of Chrift, let them be afraid left they partake of their Spirit and Reward.

Se&. 27. 21. Their do&rine and pra&ice tendeth to grieve the hearts of the moft experienced gracious fouls. Should all the Miniftersbecaft out that are not Prelatical, and the places fupplyed, as they muft be in their ftead, with fucbascanbe had, O what a day would it be to honeft humble fouls, that were wont to delight themfclves in the publikc worfhip of God, and to find inftru&ion, and admonition, and confolation futable to their necefiities! If now they fliouldhave all turned to what the Doctrine of thefe men portends, their fouls would be as in a Wildernefs^ and famine would confume them, and they would lament as David in his banifhmcnt, and the Jews in their captivity, to think of the daics that once they faw.

Sed. 28. 22. And doth it not imply a great deal-of unbolt-nefs and enmitkto Reformation, when men dare thus boldly unchurch the moft of the Reformed Churches, and pafs fuch de-fperate nullifying cenfures on the moft holy, able, painful MinU fters of the Gofpel? O how many of them are ftudying, and

watch.

(HP)

watching and praying for their people day and night, and teaching chem publickly and from houfeto houfe, and that force-times with tears, willing to fpend and be fpent fo their Salvation, not fecking theirs but them \ and when they have done all, they are reproached as noMiniftersof Chrift, and the people taught to difown them and torfake them. Is this a fign of a fonof God, that is tender of his honour and intercft r" or of a Holy Gracious foul ?

Sed.29. 23. Ac leaft by this means the hands of Minifters are weakned in their work, and their difficulties increafed, and their hearts grieved, becaufe of their peoples mifery. O if they could have but a free unprejudiced hearing with poor finners tome good might be done 1 But they will not hear us, nor come neer us, or fpeak to us: Efpccially when they are taught to forfakeusbyfuchmen. I would not be the man that fhouldtbus add burden and grief to the faithful Minifters of Chrift, upon fuch an accounr, for all the Bifhoprickson earth.

Se&. 30. 24 Theyalfo diftradi the minds of Cbriftians,when they hear men thus degrading and unchurching one another; fo that weak perfons are perplexed, and know not what to think nor what Church or Religion to be of: yea it is well if many be not tempted hereby to be of no Religion at all; when they hear them condemning one another.

Se&. 31.25 .Thefc (hew too much formality and CeremoniouC nefs,when they fo much prefer their own opinon,about acircum-ftance, Ceremony or Mode, before the very being of the Churches and Miniftry, and the fubftance of worfhip it felf, and the Salvation of men fouls.- As if it were better for Churches to be no Churches, then not Prelattcal Churches: or for fouU to be condemned, then to be faved by men that are not Prciatica!. I fpeak not thefe things to exafperate them ( though I can expect no better : ) but in the grief of my foul for the fad condition that they would bring men into.

Sed. 32. 26. They lay a very dangerous fnare, to draw Minifters to be guilty of carting off the work of God. Flclh and blood would be glad of a fair pretence for fo much liberty and cafe. O how fain would it be unyoaKt, and leave this labour rious, difpleafing kind oflife / And when fuch as thefe (hall pcrfwadc them that they are no Minifters, tbey may do much to

K k gratific

p.

t •

;^,.-.' C-^.";~ is.-l .:■ 5" ... 'i "*. ' r:: :: :r ;<«.:!?. A' .e;:: [.:■«;. :: = ?: ze." :: .'.:;. :::.-:.::> ::a: -•;_ ; :. ;:;.:-•; ::•-

Sea .33 :-.BycfcsMMMlfrAty onke tie tracks tine

ere tnocg as co be imrafir, tntf prodisn dBenfcfres otter-

Iv -.—?•: :~--c «:; :o ::c z:S •::" :h: 7:;-r§ir: Curch-cs. Foe if tber wifl have no rrnof itwinii or cocbnojoo vtt

::•;-.. :.. . ::ey fr.i .:•:.-•"« j ::.tr:*./«« -: C:::;:_.s> ; «-; :i : c £ a ::: " } '. :. rsay is well fay fUtiy,they wil fci*c

r:.~: t: i . r;: r.o rei.": r..i: e ~ i r.;* r. ~ j :-;•:* e i :< cr :; i: c-.e:::e :.':-e? :r, :::;•::::•: :t:*::*ri a' h:- :;e. =rs it-c itz r: V- f:cf-» :•" C; .'::;?. ;• :: zi~: ::::::. :..-.-• Com*.

Seel.54- 28.Aad it icifie to techow snch diey befriend and cu ui f igi the Pipifts in ill this. Is it 00c enoogh that too

hi-c v::i:«: ::c:.:«e ::•:=: :<->s ::e A-..:..:::..":. :.: [::?

lot #1— is a me Chord), their

, * _• . '^. •. , .. *

1 - r c •; »

bar althePrateftantChnuhfi.ini 1 — rrrfaririT mt iwlni

::er :< i rip:": n::e: ::-- * re-rrer 0:':.:: i ~ -::c.'i-:

c.- e :V.:. x:.::: : e :•-.-;.. : -; . :: ; -< - :'i; t ■ C : :: v

C . )

< I -

Apofbrr: aodtsac i iinml ^ifif 1 inu iMBB f flioald c—ipiny tnefpirnal p£flfoo doc we bare cooIcb. 1 aoi

hiding to the Nation!: and that his judgements fhoufd write as upon our doors, This is the people that wilfully cajl eut the Ail-nifiers and mercies of the Lord.

Se&. 36. 30. And if all this were but accompliftied , in the Conclufion I may be bold to ask, what would the Devil himfelf have more , except our damnation it feIf 1 If be were to plead hisowncaufe, and to fpeak for himfelf, would he not fay ihe very fame asthefe Learned, Reverend Difputers do ? would he not fay to all our gracelefs people, Hear not thefe Minifiers : they are no true Minifiers: foyn not in Communion with their Churches^ they are no true Churches ? I doubt not but he would fay many of the fame words,ifhe had leave to fpeak. And fhould not a man of any fear be afraid, and a man of any piety be unwilling to plead the very caufc of Satan, and fay as he would have them (ay, by accufingfomany famous Churches and Miniftcrs, as being none indeed, and drawing the people fo to cenfure them and forfake them ; This is no work for a Minifter ofChrifr.

Sed. 37. Befidcs what is here faid,I defire thofe whom it doth concern,that are afraid of plunging thernfelves into the depth of guile and horror, that they will impartially read over my firft ftieec for the Miniftry, which further (hews the aggravations of their (in that are now the qppofers and reproachers of them. Confider them,and take heed.

Sed. 3 8. But again I defire thefe Brethren to believe,that as it is none or the Prclatical Divines that I here fpeak of, but thofe that thus nullifieour Church &Miniftry,whiIe they own the Mi-niftry and Church of Rome,(o it is none of my defire to provoke even tbefe, or injure them in the leaft degree •* But I could not irvthis fad condition of theChurch,but propound thefe hainous evils to their consideration, to provoke them to try, and to take heed left they (hould incur fo great a load of guilt, while they think they are pleading for Order in the Church.How can there be any charity to the Churcb,or to our brethren in us,if we can fee them in fuch a gulf ofiin as this,and yet fay nothing to them, for fear of provoking them to difplcafurc ?

Sed. 39. And I think it neccflary that all young men that are caft by their arguing? into temptations of falling with them into the fame tranfgreffions, (hould have the cafe laid open to them^ that they may fee their danger ; and not by the accafations of

Schifm be led into far greater real Schifm,with fo many other fins as thefe.

Se3. 40. Yet is it not my intent to juflific any difordersor mi r carriages that any have been guilty of in oppofition to the Prelace. And if they can prove that i have been guilty of any fuch thing my feif, I (hall accept of their reproof, and condemn my fin as foon as lean difcern ir. Only I mud crave that the ufual way of preemption, affirmation, or bare names of crimci be not fuppofed fufficicnt for Convidton, without proof, and before the caufe is heard. And alfo I do profefs that for all that I have here faid againft the Enghfh Prelacy, and though I earneftly defire it may never be reftored,yet were I to live under it again, I would live peaceably and fubmiffively, being obedient, and perfwading others to obedience, in all things law-full.

WWWWW W : WWW^WWWW^W

CHAP. IX.

The finfulnefs of defpijing or negleBing Ordination.

Scfto 1. ®5S^ ESS^ SSSfT is a thing fo common and hardly avoided, for men in oppof one extreara, to feem to rountc -nance the other and for men that are convinced of the evil of one, to run into the other as the only truth, that I think it necefla-ry here fo endeavour tfie prevention of this mifcarriapc .* and having faid fo much againft the Neceffity of Prelatical Ordina-tit^and inforae cafes of any, I (hall next (hew the greatnefs

C*53)

of their fin that defpife or neglect Ordination when it may be had.

Se&. 2. For the right undemanding of what is to be faid, I muft again remember you, that though it be not at the Ordain-ers wilt to deprive the Church of Minifters f and it is none of the Queftion which they have to refolve, Whether the Church Shall have Miniflers or non- (and therefore there may be Minifters without them, if they would hinder or refufe ■ ) And though k be not the Queftion which if put to rfieirdecifion, what kind of Miniflers the Church Jhall have ( for that Chrift hath determined of ; ) nor yet what Qualifications arenccejfar) to them,(foT that alfo Chrift hath already fee down; ) yet is it a great and weighty cafe that is put to the decifionof Ordainers, that is, Whether this man be thus qualified as Chrift hath defcribed and required in ^Miniflers ? and whether he be the fit t eft per fon ( or fit at leaft ) for the particular charge to which he is called ? And the right determining of this queftion is a thing that the Churches welfare doth very much do depend upon.

Se&. 3. And therefore it is the decifion of this one Queftion, that Minifters, People and Magiftrates themfelves, muft all contribute their powers and endeavours too in their feveral places. Ail that they have to do is but to fee that the Churches have fie men, even fuch as are qualified as Godrequireth. The Peo-fltmwft. choofe fit men: orconfent to them when chofen for them: The PaVorsmuR. try them,and Approve them >*nd only them that are fit: The Magiflrate muft encourage, affifl and defend fit men, and forbid fuch as are intolerably unfit, and not permit them to abufc the name and Ordinances of Chrift, and wrong his Church.

Sed. 4. This treble guard it the door of the Church doth much tend to its fecurity, and preservation from the great evils that intruders may introduce. And each party of the three hath a fpecial intereft which fhould make them carefull of the bufi-nefs. 1. The people have great reafon to have a hand in it, and to be carefull: For it is their Souls for which their Overfecrs watch, and their Salvation that is concerned in if. And he chat wilt nottruft his Son with any Tutor without due choice,nor his ftatewith every Lawyer,nor his body with every Phyfician, no nor his land, or cattle with every fcrvant, but will choofe the

Kk 3 heft,

beft, hath rcafontoknow upon whofe care he trufteth his foof. For though it may be fomeexcufe , it will be no juftification of them that Jie in fin and mifery, to fay , Onr Teachers Si mif-leadus. For if the blind lead the blind, it is both that fall into the ditch : And as Cyprian faith ( with the reft of hisCol-legues, ) Eptft. 68. ( alias Li. I. Ep. 4. ) [ Propter quod plena diligentia y exploration [incera eportet eosad Sacerdotittm delegi, qnos d Deo conjlet audiri. *Nec fibi plebs blandiatnr, (juifi im-munis ejfe a contagio delicti pojfit cum Sacerdote pec cat ore commn* means, & ad injuftptm atq\ i Met turnprapojiti fui Epifcopattm confenfam funm commodans y &c. ] Befidcs the work

of the Miniftry is Teaching and Perfwafivc,and the fuccefs is only on the Willing : and feeing we can do nothing on them for their good againft their wills,or without their own Confentjt is need-Sill therefore that fome way or other their Csnfent fhould be procured,unlefs we would fruftrate all our labour, and mifs our end. And alfo, a Church is a Society Voluntarily conjoined for holy .Worship and Living: and therefore it is contrary to the nature of it s that they (hould have Paftors, or be members and not finfent. Scft. 5. And 2. For the Magijlrate , there is great rcafon that fee have his part alfo in the work: For the honour of God muft be his End ; the Law of God his chiefeft Rale • the Church of Chrift his chiefeft fubjeds; and the work of Chrift, his chifeft care andbufinefs. And feeinghe Ruletb/rowChrift^and by Chriftjand for Chrift,it is ncceffary that he take care of the <quality, and enterance,and carriage of Minifters,on whom Chrifts work and honour doth fo much depend.

Se&.tf. Yet is there here a fpecial difference between the works of tbefe feveral parties in admitting men into the Miniftry. The proper or neceffary work of the peoplc,is but to difcernand con-Tent: Whether they be the firft Ele&ors,is a matter of indifTeren-,cy in it felf^ is fometimc fit,and fometime unfit.The Magiftrates work is not to Ordain Minifters; but carefully to Overfec the Ordainersand thePeople,that they put in none but worthy men: And if he find that they mifcarry, he is not (ordinarily at lcaft) to take the work upon him, and Ordain fitter men himfelf; but to correct them to whom the work belongs, for their male-ad-miniftration, and reft rain them from mifdoing, and urge them ;by due means r,p do it better, or caufe them to be difplaced thai

are

arc unreformable,that better may bechofen in tUeirftead, that will be faithfull.

Se&. 7. And 3. The reafon of the Minifters intereft in the work, I (hall more at large lay down anon. And though there be a pofUbilicy of frequent differences arifing, through difa-grecment of thefe three feveral parties, yet Chrift would rather ufethis treble guard for caution,then for the preventing of divi-fion, lay open his Church to the injury of intruders.

Sed.8. And remember again, that it is not in the Power of Ma-giftratcs, Ordainer?, People and all to make a Minifter of Chrift, of a man that wanteth the Etfencial Qualifications : Exquevis ligno nonfit Mercurius. He that is not qualified for the works EfTertialtoa Minifter, cannot by Ordination be made a Mini-fter .* No more then the bare (lamp can make currant money of a piece of lead, when the Law makes the Mettal Effential to currant Coin: And no more then alicenfe will make him a School* maftcr that cannot read: or him a Pilot, that knows not how to Rule thefhip: faith (jprian ubi ]Hp. \_Sedenim depderio huic veftro, non tarn noftra concilia , (\UAtn Divina precept a refpondent 5 quibhs jampridem mandatur voce ctltfti, & Dei lege preferibi-tur 9 qnos & quale's eporteat defervire alt art, & Sacrifice a Di-vina celebrate. ( Here he citcth Scripture ) Sua cum praditla & manifefta fint nobis tfracep lis Divinis neeejfe eft obfequia noftra ieferviant : Nee ferfonam in ejufmodi rebus aceipere y aut alifuid cuiquam largiri pott ft humana indulgentia ubi intercedit, & /*• gem tribuit Divina prafcriftioA God gives not men authority to contradict his Law, or co Ordain a man uncapable of Ordination • nor introduce the form, where the matter is undifpofed for it.

Se&. 9. Perhaps fome will zsk^ht/heuld be done^in cafe that thefe three parties difagree : If the Magi prate would have one man, and the Ordainers another, and the people a third , or if two of them go one way y and the third another t To which Ianfwer, There are many things that mutt be taken into confideration for the righc refolving of the cafe. Either the perfons nominated arc equal or unequal: Either they are allcapabie,orfomeof them uncapablc: Either the welfare of that Church dependcth on the choice: or elfeit may be fomewhat an indifferent caf*. x. If there be but one Minifter to be had, and the DifTcnters

would

(MO

would have nonc,then it is paft concroverfie, that the Diffenters are to be difobeyed. 2. If one party would have a Godly, Able Minifter, end the other would have an incapable, intolerable perfon, then it is paft doubt, that the party that is for the worthy perfon ought to prevailed it is his duty to infift upon it,and the duty of the reft to yield to him. 3. If any will make a contro-verfie in this cafe where there is none, and fay, [Ton fay this man isfitteft, and 1 fay the other man ( that isuncapable) isptteft, and who (kail be judge 1 ] The party that is in the right muft hold to their duty, till they arc perfecuted from it,and appeal to Gcd,who will judge inequity. If a blind man fay to a marl that had) his cye-fighc £ ICoufay that yon fee ; and I fay that lfee9 yon faj that it ik day 7 and I fay it u night j who/ball be believed? j I: is not fuch words that will warrant a wife man to renounce his eye-fight. God will judge him to be in the right thac is fo indeed. 4. But if really the feveral parties are for feveral Mtnifters that are*// tolerable , yet if there beany notable difference in their fitnefs, the parties thac are for the lefs fit, fhould yield to the party that is for the more fit. If you fay, They difcem it nor 3 I anfwer, rhat is their fin, which will not jultifie them in a further fin, or excufc them from a duty. They might dif-cern , if they were not culpable , in fo great a difference, a,t leaft whom they are bound to take for the moft fit. 5. But if there be no great inequality , then tliefe Rule* ihould beobferved. 1. The Magiftrate fhould not deny the people their Liberty of choice, nor the Min'fters their Liberty in Approbation or diffallowauce * but only Overfee them all, that they faithfully do their feveral duties. 2. The Minifters ihould not hinder the people from their Choice, where both parties nominated are fit , but content themfelves wirh their proper work. 3. The People fhould not infift upon their choice, if the Minifters to whom it belongeth, do difallow the perfen, and take him to be unmeet, and refufeto ordain him : becaufe obedience in fuch cafes is their duty , and a duty that cannot tend to their lofs : at leaft not to fo much hurt to them as the contrary irregular courfe may prove to the Church. 4. If Magistrates or Minifters would make the flrft choice, and urge the people to amftnt if the perfon be fit,it is the fafeft way for the people to obey and confent, though it were better for

the

\

(

2 57)

the Rulers to give them more freedom in the choice. 5. If a people be generally ignorant ( in too great a meafure, ) and addi&edto unworthy men, or apt to divifions, &c. it is their fafeft way to defire tiie Minifters to chocfe for them. Or if they will not do fo, it is thefafeft way for the Minifters to offer them a man: Yet fo thatMagiftraces and Minifies (hould expe& their Confent, and not fet any man over them as their Paftor without confent fome way procured. 6. But if they are no Church, but uncalled perfons , and it be not a Pafter of a Church, but a Preacher to Convert men, and fit them for a Church-ftatc, that is to be icttled, then may the Magiftrate fettle fuch a man, and force the people to hear him preach. 7. If Necejfitj require not the contrary, the matter {hould be delayed, till Magiftrate, Minifters and people do agree. 8. The chofen Pallors fhould decide the cafe thcmfclves: Tbey fhould not accept the place, and Confent, till all be agreed, unlefs there be a Neceffity. And if there be,then die greatcft neceffity fhould raoft fway. If the Magistrate refill, he will forciby prohibite and hinder you from preaching. If the Minifters re lift, they will deny you the right hand offcllowfhip. If the people refift, they will not hear nor join in worihip nor obey. All thefe if poffible fhould be avoided.The Peoples confent (toaPaftorof a Church)is of Neceffity. We cannot do the work of Paftori withoat it. And therefore neither Magiftrates or Minifters can drive us on where this is wanr-ingfunlefs it be only to feek it,or only to do the work of Preachers to men without. ) Unity and Communion with Neighbour. Churches is fo much to be defired, that nothing but Neceffity can warrant us to go on without it. And the Magiftrates reftraint is fo great a hindcrancc, that nothing but Neceffity can warrant us to caft our fel ves upon if. And therefore out of cafes of Neceffity,the Minilters nominated (hould not confent till all agree: Bucincafcs ofNeceffity, the fouls of men and the worfhipof God, muft notbe difregarded or negle&ed , though neigh* bour-Churches or Minifters difown us, or Magiftrates per fee ute us.

Se3.1 o. Remember thefe Diftin&ions for the undemanding of what follows. 1. Its one thing to be Approved, and another thing to be folemnly Inverted. Ordination confifteth of thefe two pares. 2,Wcmuft difference between Ordination, by one;

L! Paftor,*

(MS)

Puftor, and by many. 3. Between Ordination by Paftors of the fame Church,or of many Churches. 4. Between Ordination by fufficient or infufficient Minifters. 5. And between Ordnation by Neighbour Miniftcrsor Strangers. 6. And between Ordination by Divided Minifters, and Concordant. On thefe premifed I propo r e as followcth.

Se&. 11. Prop. 1. Approbation by Minifters is ordinarily to be fought and received by all that will enter into the Mkriftry. I gave fome Reafons before,Cta?. 2. Which here I (hall enlarge, by which the finfulnefs of Neglefting this Approbation may appear.

ScA. 12. Reaf. 1. It is the way that God hath appointed us in Holy Scripture, and therefore to be followed. They that Ordained Elders or Bifhops in the Churches,did more then Approve them, but could do nolefs, 1 Tim. 4. 14. Timothy was ordained by the Impofition of the hands of the Presbyterie, 1 Tim. 3.15. Pa»/giveth Timothy the defcription of bifhops and Deacons,that he may know how he ought to behave himfeif in the houfcofGod, which is the Church, &c. That is, that hemay know whom to Approve of or Ordain, 77m. 5. Titus was to Ordain Elders in every City, tdftj 13. 1,2, 3. The Prophets and Teachers in the Church at tsfntioch did feparate Barnabas and Paul to the work, with Failing and Prayer,and impofition of hands. It was theApoitlcs that Ordained them Elders in every Church, /4tfj 14. 23. Sappofe itmuft be read £ by Suffrages] as many would have it, that proveth no more but that the People did confent: But (Ml it is /Wand Barnabas that Ordained them Elders, though with the peoples furTrages, and it is they that are faid to faft and pray in the next words. <s4ft.6. 3. Exprefly (hews that the People chofe the Deacons , and the Apoftle9 ordained them [ Look ye out among your felves feven men of honeft report, full of the Holy Ghoft and ? i'dom,whom toe may appoint over this bufinefs/But I fh*U cut ftiort this part of my task,becaufe fo much is faid of it already by many that have written for Ordination, to whom I (hall refer you,

Scd. 13 Reaf. 2. If there be not a (landing regular way for Trying a d Approving fuchas enter into the Miniftry, then men will be left to be their own judges, and if they can but get the

confent

(MP)

confcntofany Congregation, will prcfentybePafton.But this courfe would tend to the ruine or confufion of the Church, as I (hall martifed by evidence.

Se&. 14. 1. If all men may enter into the Minidry that will, upon their own perfwafion that they are fie, the mod proud, felf-conceited, worthlefs men will be the readied to go, arid if tbey can get hearers, will mod abound in the Churchy and the people will quickly have heaps of Teachers.For we all know that many of the Ignorant arc leaft acquainted with their ignorance: and commonly the Proud have the highelt thoughts of them-fel ves,and think none To fit to Teach and Ruk as they, And wh3E could be more to the fhameand hazzard of the Church,then co have it taught and guided by fuch ignoranr unworthy men ? Sed. 15. 2. Moreover, Humble men are fo confeious of their weaknefs, and fenfible of the burden and grcatnefs of the work, that they think themfelves unworthy , and therefore would draw back- and fo by their forbearance would give way to the forefaid proud intruders. And thus the Church would foon be darkened, defiled, and brought low, if all men were their own judges.

Scd. 16. 3. Moreover, it is the common difpofition of Erroneous and Heretical perfons to be exceeding zealous for the propagating of their errors, and bringing as many as is pofsible to their mind. So that if all be left to themfelves, the mod Heretical will run fird, and carry their filth into the houfe of God t and fedaceand undo men inftead of faving them.

Sed. 17. 4. By this means alfo the Covetous and fordid worldlings will crowd in : and men will do by Preaching, as they do by Ale-felling, even make it their laft Trade when others fail; and he that breaks in any other Trade, if he have but any volubility of fpeecb, will prefently turn Pried ; till the Office and Ordinances of God feem vile, and be abhorred by the people. This mud be the Coafcquent if alH>e left to their own judgement.

Sed. 18. 5. And it is too known a cafe, that the people will bid fuch perfons welcome, and fo they will make a match* The erroneous and giddy party will have fuch as arc futable to them. And the Covetous party will have him that will do their work bed cheap: if they will preach for nothing or for little, he

: t i r- - : :hea, though he would lead i11 - • - :::::• on. If itbepoyibn.thcyittieit, if it coil them coining. And cAny there be that will have their owe kindred or friends to mttt Prief s of; tnd all chat the? bare intereft in muft joyn with them on the account of fnendftrip. And the cfcddiih in-judicious fort of Chnfbans will follow them tha: :rc :r.e LDOothcftcongoes y orbeftopnortiininesandadTactagesto prevail with them. And fotbey will** fftdmfsjuiasw*^ smd c*r-rjtd f jBuifrt with every wimdef ds>Bri*e y *cctrdt*g f the cwmmag keight mmd fmktUty ef me*, kj winch they Lei* w*i? to deceive. ] £pb. 4. 14. %Amm they will he csrried sb tm with divers mm A -•4-;;.: --^v. H.b :: ;

Aeif. 3. Acd when the Mimiftrie is thus corrupt -ed f by making every man judge of his own fitnefs ) the Cmxrch will be ccmfteJ, and degenerare in:o a common fia:e, ■ /t:; be i C:._::h .:'?,::'.:-a:.:^ co cc: :":c p ::e gir-Z'zrc :•;: :; ;:Tr::.;. 2 .:: - _-:

:re qui ::-. 0: :ze M -.":.-. e. A~ g-.::i.-: v.r.. -.:. zr: £.-. g. r.:-:i.-.::;■:■ p.e . ir. crr:r.ecu> }.'.r.:::r e, 5 re _r. e::;:g per.: ; a fcandalous Minifiric, and a fcandalous people commonly go rcgc::e 1 <ePricft.ikx p eop l e i? :;.!ccr-;::2.'i

Sed. 2a Real". 4. And by this means Chrifiianiry it feif u . :e: ^:::-:e: .i?.c :-;t~ :o :e :_: 1 ;::::; re :.:r..»rd :b bu: 1 ce:e : . :o i:e gre-: c :r:r:u c" Je-'-s C::.:":. r';r :'re world will judge of him and his canfe, by thcltTcsof them that itizi : *~z pro"'e:«.:.

Scrt 2:. Ream* 5 And by this means God will be proro-.srd :o;e:i': rrc~ -», r:::i-.;::;::::s:::c* c fhorc wring him. If he would fpew one of his month lukewarm LmO-;-4. what wonld he don :b degenerate iodetics? If moftof re .:>:-. ^:-':~: : . . r .*: : is ;- ni :':.?' warr:rg« •:: h-cs:-r. r£> :":: ."n. r :i_.: : . ^ . i: *:-.:::::::-:_:: ■; r. ; :' rg u = •: the L::d ■

Sect :: Real 6. If you fbeuli be men of *b. tnd

and Ordination,yer others might be encouraged by your exara*

kcownotbowto keep out woolrcs arc * re : t ::.? pe:;>;

not we enter unordained^ as we/l as finch and finch t

Scd. 23. Rcaf. 7. By this means alfo you will leave many fober godly perfons unfatisfied in your Miniftry, as not knowing whether they may own you asMinifters or not! &how much you fhould do to avoid fuch offence, me thinks you might perceive.

Sc&. 24. Reaf. 8. By this courfe alfo you will walk contrary to the Catholike Church of Chrift, and that in acaufe where you cannot reafonablv pretend any neceftity of fo doing. Ever fince Chrift had a Miniftry on earth, the conftant ("ordinary ) way of their admittance hath been by Ministerial Ordination. If any man defpifethis, and be contentious, we have no fuch Cuftome, nor the Churches of God. Is it a defign be-feeming an humble man, aChriftian, a fober man, to find ouc a new way of making Minifters now in the end of the world ? as if ail the Minifters from the Apoftlcs dayes till now, had come in at a wrong door, and wanted a true Calling ? This is too near the making a New Miniftry : and that's too near the Making of a new Church : and that's too near the feigning of. a new Chrift. The Church hath many promifes, that the gates of Heilftiall not prevail againft it- that Chrift will be with her Minifters to the end of the world, they being given by him for the perfecting of the Saints, and edifying of the Body of Chrift • till wc all come in the unity of the faith, and knowledge of the Son of God, to a perfect man, ^.£^.4.12,13. And therefore we muft not eifily believe,that the Mi^jftry of the univerfal Church have been falfly called or admitted untillnow, and you have found out a better way at laft.

Sed. 25. Reaf. 9. You would bring that irrational confu-fion into the Church of the living God, which is not to be introduced into the bafeft Commonwealth or fociety in the world. Yea have more wit then to let all men play the Phyfitians: but will fir ft have them tryed by men of their own Profeffion.-or elfe the lives of many may pay for your Licentioufnefs* You will have Schoolmafters approved by them that have Learning, before you will commit your children to their truft.* And fhall every man be a Teacher and Ruler that will in the Church of Chrift:, as if it were the only confufed contemptible Society in the world ? God is n ot the God of Confufion, but of Peace, as in all the Churches, faith the Apoftle, 1 Cor. 24.33.

Q^6l)

Se&. 26. Reaf. 10. Do but confider how high, and holy ^ gnd honourable a Calling it is to be a Minifter of the Gofpel.and then it will appear,that it is horrible Profanation of Holy things, to fuffer all that will, to invade it. They are to be the Erobaffa-dors of Chrift, and fpeak as in his Name, and to be Stewards of his Myfterics and Houfhold, and to Hand near him, as at his altar,and to difpenfc bis treafurc>to magnifie and praife his Name, and to adminifter his holy Sacraments, &c. Andfhouldall that will, be taught to ufurp or invade fuch an holy Calling ?

Seft. 27. Reaf. 11. Confider alfo, how great a Trufi it is that is committed to all thatareMiniftersof theGofpel. The fouls of men are committed to them : the Myfteries of God, the precious proraifes and glad tidings of Salvation are committed to them : rhe order and affairs of thehoufcof God are committed to them i thofe that are Chrifts Sheep, his Jewels, his Friends, his Brethren, his Spoufe, his Members, and as the apple ^f hiscye,arecomraittedtotbem. Andisit futablc to fogreat aTruft, that men untryed, unapproved, that do but think well of themfelves, and their own doings, (hallat their pleafure take fo great a charge ? Whatman of honour and wit among you, will give every man leave to be your Steward, that hath but folly and pride enough to think himfelf fit for it ? and will not rather choofe your Stewards your fel ves ?

Se&. 28. Reaf. 12. And is it not evidently notorious Cruelty to the fouls of men, to*aft them upon every uaworthy fellow that will but be impudent enough to undertake the charge ? Do you fetfo light by mens evcrlafting Joy or Torment? You would not focontemptuoufly caft away mens lives: and will you focontemptuoufly caft away their fouls ? And what a contempt is it of the blood of Chrift, that the purchafe made by it fhould be thus negle&ed ? You will lock up your money, and look to your goods, and take care of every groat of your eftates:and ihall the fouls of men,and the blood and the inheritance of Chrift be no more regarded ? This is unjuft.

Se&. 29. Reaf 13. Yea and it is a way of Cruelty to the men themfelves, if every man that is lick of felf-conceir, or Pride, Ihall have leave to ezerdfe it, and run themfelves into iinfpeakable guilt, by undertaking fuch works as they are no sray able far; Alas, have not thefe poor firmers trangreflions

enough

C^3)

enough of their own already, butyoumuft encourage them to draw the blood of fouls, and the (ins of fo many others upon their heads? O what a burden do they take upon them ! and what a dreadful danger do they run into? Had you fair hand any pitty of fouls, you would rather ftudy to do your beft, to prevent mens deftroying of themfelves and others, and falling altogether into the ditch. Iknowyou'l fay, that you are guilty of no fuch thing : it is the faving, and not the deflroy-. ing of fouls that you intend by being Minifters unordained : but your intentions will not juftifie your cruel and deftruftive practices. Its plain that you teach men by your doctrine and example to be their own judges of their fitnefs for the Miniftry, or to neglect the judgement of the Paftors of the Church; and what better can this courfe produce ?

Se&. 30. Reaf. 14. Either you are fit for the Miniftry, or unfit; if fit •, why (hould you be afraid of tryal ? He that doth evil comes not to the light: it is a fign of an ill caufe that cannot endure a juft tryal. But if you are unfit, is it not better to forbear ?

Se&. 31. Reaf. 15. Your very refufing of a tryal doth give the people fuflicient reafon to queftion your caH-and fitnefs for the work, or your humility at leaft ; for humble men think meanlycr of themfelves, then to judge themfelves meet for fuch great employments, when they have not the encouragement of men that are more tit to judge 1 the good men of old were wont to run away from a Bifhoprick, or Paftoral dignity inthefenfeof their unfitnefs; fo that the Bifliops were fain to feek and fend after them: and Gregory of Neocefare* was Ordained by Tbcdimuj when he was three daies journey from hiro, even againft his will; and then charged by him in the name of Chrifl: to yield unto the Call. And what then fhall we tbink of that fort of men, that think themfelves fo good and worthy, as to run on their own heads, without due approbation ?

Sed. 32. Reaf. 16. It is natural for man to be Partial in his own Caufe; infomuch as no law or equity will allow men to be witneffirs or judges for themfelves in the fmaHeft civil contro-verfie: and (hall they be judges of themfelves in fo great a caufe ? Are not others more impartial ? Seft. ii, Reaf; 17, You caft away your own encouragement

ment and fupport, and create vexation to your own Conferences. There are fo many difficulties to be conquered in this work, and fo many furTerings to be endured, that if a man be not clear that his Call was good, he is like to be left to great difcomfons We have exceeding great labours to undergo : we have abundance of enemies and impediments to ftrive with: we have many a fcorn and unthankful return, and perhaps iroprifonment or death toundergo:wcare°our felves, alas,too weak and infuffi-cient, and mull depend on God for daily helps. And with what confidence can you exped his help, if you Call your felves, and enter not by his Approbation ? And how will you ever go through all this, and fufTer fo much with Cbriftian comfort,whcn you cannot fay that you are fent of God, and have nothing but your own overweening conceits of it? Could you but fay, QI entered by the way that God appointed, and wascotmy own Judge ] you might have fome more boldnefs and confidence of Godsafiiftance.

Sc&. 34. Reaf. 18. The moft that plead againft Ordination, that are worthy the name of fober Cbriftians, do plead but againft the Nectffitj of it, and cannot deny it to be I Awful : and Ihould not all the reafons before mentioned prevail with you to fubmit to a lawful thing ?

Sc&. 35. Reaf. 19. And if it be thus undenyable, that men muft not be their own Judges, it will foon appear that Miwfierj are the {landing Judges of mens fitnefs for this work, becaufe no other Judges are appointed to it, or capable of it. It muft be an ordinary ftated way of Approbation, that can give us fatif-fa&ion .-for if God had left the cafe at large, for men to go to whom they will, it would be all one as to goto none at all, but to be Judges themfelves. And if a (landing way of Approbation muft be acknowledgedjet us enquire where it is to be found : and look which way you wilJ, and you fhali find no other, but this which is by men of the fame Calling with them that are to i>e Ordained.

Sed. 36. For 1. Magiftratent cannot be : none that I know pretend to that. Magiftrates in rnoft of the worlJ arc Inficcls: and therefore cannot there be Ordainers: and none of them hath the work committed to them by Chrift, nor do any that I know, affume it to themfelres.

Se3.

Se&. 37. And 2. The people it cannot be : For 1. No man can (hew a word of precept or example for it; nor prove that ever God did give them fuch a power: Confent or Eledion is aH that can be pretended to by them. 2. It is a work that they are commonly unable for: the Schollars may as well Try and Approve of their Schoolmafter. We confefs the People rfuftbya judgement of difcretion, endeavour to find outthebeft they can: but if they had not helps, and if they were alfo called to a judgement of dire&ion and decifion, what work would they make ? Do the Major vote, ( or the Minor either ) in moft or alraoft any Congregations, underltand whether a man know the meaning of the Scripture, or to be able to defend the truth, or whether he be Heretical or found in the faith, &c. ? God would not fet men on a work that is thus beyond the line of their Capacity. It is a thing not to be imagined, that they that call us to be their Teachers, ihould already be common'y able to Judge whether we are found or unfound, and able to teach them or not: for this importech that they know already as much as we ( for wherein they are ignorant, they cannot judge of us. ) And if they know as much already, what need have they of our Teaching? 3. And it is contrary to the fub je&ion and inferiority of their Relation -they that are commanded to learn and obey us as their Guides, may yet confent or choofe their Teachers, when Approved, or to be Approved by abler men; bnt they cannot be imagined to be appointed by God to Ordain their own Overfcers : this is a moft ungrounded fi&ion.

Se&. 38. Reaf. 20. On the other fide, it is thePaftorsof the Church, and only they that are fitted to be the (landing Approver! or Ordainers, as will appear in thefe particulars. 1. Ic is they that arc juftly fuppofed to be of competent abilities to try a Minifter. If here and there a Gentleman or other perfon be able, that is a rarity, and therefore no (landing way for the Church in Ordaining Minifters can be gathered thence. 2. Mi-nifters are doubly devoted to God and to his Church: and therefore (hould have, and ordinarily have, the tendered care of the Church. 3. Itis juftly fuppofed that Minifters are ordinarily the moft pious and confcionablc men that arc to be bad (or els they ire too blame that choofe them to be Miniiers ) And therefore they may be expected to be moft faithful in the work. 4. And

Mm they

(t66)

they are fewer, and have lefler perverting intereftf ,and therefore are like to be lefs divided in fuch determinations, then the people that are fo many, and of fo many inrerefts and minds, that if it were not for the Moderation of Magiftntes and Ministers, they would alraoft everywhere be all to pieces, one being for one man, and another for another ; fame for one of this mind and way, andfomefor one of another; fome for the Orthodox, and fome for the Heretical. 5. Laflly, it is Mtnifters, whole Office God hath eyed Ordination to, and who have time to wait upon it as their duty : fo that lay all this together, and I think the firft Proportion is proved, for the Neceflity (ordinarily J of the Paftors Approbation, and the finfulnefs of neglecting it.

Se&. 39. Prop. 2. It is not only the Paftors of one particular Church, but alfo the Paftors of Neighbour chuxhes that hold Communion with that Church, thatfhould regularly Approve or Ordain Ministers: though I deny not but he may be a Minifter that hath no Ordination but by the Paftors of a particular Church , yet I conceive that this is not a regular courfe.

Sed. 40. Myreafonsarethefe. 1. Becaufeifit be ordinarily tyed to the Paftors of the fame Church only to Ordain, then it W!ll be done ordinarily without any Paftors et all. For moft pirticu ! ar Churches in the world have but one Paftor: and when he is dzad, there is none left to Ordain ; and therefore others or none muft do it in fuch cafes.

Sed. 41. And 2. If there be one left, and all the power be left in him, thcwelfareof the Church would run too great an hazzard t if every man (hill be Ordained a Minified hat can procure the Approbation of a (ingle Paftor, the Church will be fubjeded to moft of the lamentable miferies before mentioned fuppofing that men were judges for themfeives.

Sed. 42. And 3. We rind in Scripture, that it was not the way appointed by the Holy Ghoft, for fingle Paftors to Ordain. The forecited Texts and examples arc a fufficient proof.

Sed. 43. If any lay, that the Ruling Eiders may concur, I anfwer. Though I make no great matter of it, nor would not raife a contention about it, yet I muft fay, that I never yet faw anyiatitfadory proof, chic ever God did inftitutc fuch Elders

as

C^7)

as this Obje&ion raeaneth, in the Church : that is, i. Such as are not Ordained, but come in by mcer Eie&ton 2. And fuch as have the Power of Difcipline and Overtighc without Authority to preach or adminifter the Sacraments. I think thdeare but humane creatures • though I doubt not but there mav be fuch as Aft uallj(h*\\ forbear preaching and adminiftration of the Sacraments, when fome of their collcagus are fitter for ir.

Se&. 44. But 2. ]f fuch an Officers be proved, 1 defpair of feeing it proved from Scripture, that they have authority to Ordain. 3. And how can they have Authority, whenmoitof them have not Ability? And I think it is fuppofed that they have not Ability to Preach, in them that deny them Authority* m& if they want Ability to Preachy its two to one but they want Ability to Try and Approve of Prea r krrs. 4. And how come they to have Power to Ordain others, that are not Ordained themfelves, bat are admitted upon bare Election? 5. And this courfe would profticute the Churches to unworthy men, as aforefaid.

Sett. 45. And 4. It is not a contemptible Confideration, that the chief Paftor of every particular Church , hath ever fince the fecond Century at leaft, been Ordained by the Paftors of other Churches. And how it was before, we have but very defective Evidence, except (o much as is left us in the Holy Scriptures, of which wc have fpoke before.

Se&. 46. And 5. The Church of Chrift is a Chain of many links: a Society united in Chrift the Head, confiding as a Repub-like of many Corporations^ or as an Accdemy of many Col-ledges : and a greater Union and Communion isrequifite among them, then among the parts of any other Society in the world. And therefore feeing it is the du;y of Neighbour Paftors and Churches, according 10 their Capacity to hold Communion with that particular Church and its Paftors, it fcems reafonable, that they have forac antecedent Cognifance and Approbation of the perfons that they are to hold Communion with.

Se&\ 47. And 6. It is confiderable aifo, that whoever is according to Chriftsinftitution Ordained a Minuter of a particular Church, iswithall (if not before) Ordained a Miniftir fimply ; that is, one that iftay as a feparatcd Meffenger of Chrift, both preach for the Converfion of thofe without, and gather Churches where there are none, and fro tempore do the Offir*

Mm 2

(268)

of a Miniftcr, to any part of the Gttholike Church, where he cometh and hath a Call. And therefore as he is (imply a Mini-fter, and the Unconverted world, orthellniverfal Church are the Obje&s of his Miniltry, the Paftors or Members of that particular Church where he is fettled, have no more to do in Ordaining him then any other. Asa Corporation may choofe their own Phyfitian, Scboolmaftcr, &c. but cannot do any more then other men, in Licenfing a man to be in general a Phyfitian, Schoolmafter, &c. So may a Church choofe who (hall be their Teacher, but not who (hall be (imply a Teacher or Minifter of Chrift, any more then an other Church may do, that's further from him.

Sedt. 48. And 7. It is alfo confiderable, that it is the fafeft and raoft fatisfadory way to the Church and to the Minifter him-felf, to have the Approbatien of many. And it may leave more fcruple concerning our Call, when one or two or a particular Church only do Approve us.

Se&. 49. And 8. It is granred in their writings by thofe that are for Ordination by a particular Church only, that the Concurrence of more is Lawful - and if Lawful, I leave it to Confidcration, whether all the forementioncd accidents make it not fo far convenient,as to be ordinarily a plain duty, and to be preferred where it may be had.

Sed. 50. Yet do I not plead for Ordination by Neighbour Pafto" c , as from a Governing Authority over that particular Church : but as from an intereft in the Church Univcrfal, and all its Officers within their reach, and from anintereft of Communion with Neighbour Churches.

Sed. 51. And it is obfervable in Scripture, that the Itinerant jMimfters, that were fixed and appropriated to no particular Church, for continuance, ( fuch as the Apoftles and Evangelifls were, and Titus, Timothy , and fuch others ) had a Principal hand in the work of Ordination whereever they came. It was they that Ordained Eiders in every City, in every Church.

Sed. 5.2. Prop. 3. Ifany (hall cull out two or three or more of the weakeft injudicious, facile Minifters, and procure them to Ordain him, hiscourle is irregular, and bis call unfarisfado-ry, though the formal part be obtained to the full. For it is aotformeer formality, buttofa-sfie the perfon called, and the

Church.

Church, and to fccurc the Miniftry and facred works and fouls of men , from injury by Ufurper9, that God hath appointed the way of Ordination; And therefore it is fraud, and not obedience, for any man fo toufe it, as to cheat himfcf and the Church with a formality, and fruftrate the Ordinance, and mifs its ends.

Se&. 5 j. Prep. 4. If any man, avoiding the Orthodox and Unanimous Miniftry, (hall apply himfelf for Ordination to fome divided fchifmacicai or heretical perfons, that will Approve him, and Ordain him, when the others would rejed him, this alfo,as the former, is fraud and feif-deceit, and not obedience; upon the laft mentioned grounds. It is the bafeft treacherous kind of (inning, to turn Gods Ordinances againft himfelf, and to fin under the (helter and pretence of an inftitution. By ufingthe means in oppofition to its end, they make it no means, and ufe it not as a means at all.Though Paftors muft Ordain, yet is it not all kind of Paftors- Ordination that (houid fatisfie an honefl meaning man; but that which bath the qualifications fuited to the Rule and end.

Seel. 54. In fuch cafes of unjuft entrance, if the People fin-fully comply,and the man have poffefiion,it may be the duty of fome particular perfons, that cannot help it, ( having done their own parts in difowning it ) to fubmit, and not therefore to feparate from the Church, except in defperate extraordinary cafes (not now to be enumerated ) And all the adminiftrations of fuch a man (hall be not only Valid to the innocent,but without any fcrupleof confeience may be ufed and received, with ex* pw-Aation of a promifed bleffing.

Sed. 5 ?. But yet quoad de6itum.it is the Churches duty ( except in Cafes of Necefiity ) to difown fuch intruders, and to fufpeA and fufpend obedience, to thofc that indirectly enter, ( by a few ignorant, or fchifmatical Ordainers, re-fufing the tryal of the unanimous abler Orthodox Miniftry ) till they have either perfwadedthe man to procure their Appro-bacion, or have themfelves fought the Judgement of the faid United Minifters concerning him. And feeing all the Churches of Chrift fhculd be linkt and jointed together , and hold communion and correfpondency, according to their capacities, the Members of a particular Church are bound in reafon, and to

Mm 3 thofe

thofe ends, to aefvifcin fuch fufpicious cafes with neighbour Churches, and not to receive a Paftor that comes in by way of Difcord, or tha-: negle&eth or refufeth the concordant way. For he that entrcth in a divifive way, is-like to govern them accordingly, and flill to fhun the Communion of the Brethren.

Sed.56. This Cjprian fully (hews in the fore-mentioned Ep. 68./>,20i. perfwadmg the people to fhun the unworthy though they were Ordained by Bifhop*, adding [OrdinAri wmnnnqnam indignos, nonfecunAumDeivoluntatem, fed feenndum humanam pmfhmptionem; & h&c Deo difpiicere, qus. non veniant ex legitime

&jttfta Ordinatione, Dens ipfe manifeftat, &c. ] Necef-

fity may juftiSc fome things that other wife would be irregularities ; but when Q Ptr urbes fwgttlas ( that is, in every Church) Ordinate fint Efifcopi, in £tate Antiqui,in fide integri , in prejfnra probati, in perfecutione profcripti, illefuper eos creare alios pfeudo-ppifcapos AttdtAt ] this is a fad that the poeple fhould difown. And L S^} n ^\ unitAtern fpiritus nee conjunclionem pacts ebfer-vat^&fc ab Ecclefi& vinculo, atq; d Sacerdstum collegio fepa» rat, Epifcopi ntc poteftAtem poteft habere, nee bonorem, qni Epif-copatns nee unit AX em volutt tenere, necpAcem. Cjprian Epift.52. ad^Antonian.

Se&. 57. Prsp. 5. Solemn Inveftiture is the iaft part of Ordination, by which the man that by confent of the people and himfelf, and by the Paftors Approbation, had received from Chrift a Right to the Power and Honour, and Priviledges, and an Obligation to the Duties of the Officers folemnly introduced and put in Poffeffionof the place.

Sed. 58. Though in fome cafes a man may exercife the Mi-niftry upon the forefard Approbation and Election ( which are moft neceffary ) without this fojemn inveftiture,yet is it ordinarily a duty, and not to be neglc&ed : And the people fhould re -quire the performance of it: I need not Hand upon the Proof: for it is proved before by what was faid for Approbation, feeing they have ever gone together. Though fundamentally he be a Chriftian that hath entered Covenant with Chrift; yet befoi e the Church he is Vilibly no Chriftian that hath not been Baptized,or at leaft made open Profeffion of that Covenant. Though fun-dAmentall) they are Husband and Wife that are contracted, or knii; together by private Confent ; yet in forvCivili, in Law

fenfe.

r «nA Kefore men tbcv mud be folcmnly married, or die they S^SS. And fhouldany fantaftical perfonsfeek Jo ca tbvlhis publ.ck inveftiture or folemn Marnage, as unneceC 11 h would but let in common Whoredoms: The folcmmty ir nubSonin Inch Gafes is of great Neceffity. And in ranch Tr S to the ereater obligation of Paftor and people to be S2£ W°£ fogecher: a/d to have folemn Prayer for Gods

^55taS£ted only to theMiniaryn

Sfi^SffiSc^Slteft way by far that

■ ^ Ordamedinthe face ofthe Church that the peop^ and Sey may be mutually engaged,^. Though yet th.s be notab-

^SaCl^husIhavedifpacht.withthebrevityintenaed, th?we& point, concluding with thefetwo rcquefts to my Bthen that (hall perufe it: i. That before they let out these d.foeafute againft me for contradiftmg any of ^ «*>«*?• Z would humbly, impartially , and w.th modeftef-fufp,-nn wh ftudy and pray over what they read, and not temera-r'iouhy ruffo the battell as pre-engaged men. 2. That they will alway keep the faith and charity, and felf-denyal and tender-S of Chriftians upon their hearts, and the great Ends and In-"tft of Chrift and Chriftianity before their eyes; and take heed howtnvv^ ^^ure upon any controverted points or praa,ce,« a v^n tnit certainl? contradideth the Spirit ofChr>ftia»uj,md

■ ^l^Xfthe Churches Unify, Peace and Holinefs, ^.1 1 , <1 true means are appointed, and muftbeufedtoatta.n. t^lreZo^^ealrZujattMUtus w+b tb.£m Ifr 7JSd th* f«™ »«**'• Phil. 3.16. XmmMnstbMfn XirlZLhJencumkon tvfrt, nor HnircwctfionM Chrtjtfeius Adll „. alwa ik According to this R»k,Pe*cs

The Third

DISPUTATION=

FOR

Such forts of Eptfcopacy,or

Difparity in Exercife of the Mi-niftry, as is Defirable or Con-ducible to the Peace and Reformation of the Churches.

By Richard ^Baxter;

*

A A ^ A 2y &

LONDON,

Printed by Robert White, for Nevil Simmons ;, Book-feller ia Kederminfter, Anm J)$m. i6j8.

"

AN

Epif copacy Defirable for the

Reformation, Prefervation, and Peace of the Churches.

CHAP. I.

Of (general unfixed TS'ifhop or <£S/Linl fters. •

T is but delufory dealing of them that make the world believe that the quelli-on between the Prelatical Divines and the reft of the Reformed Churches, is, Whether the C^ Hrc ^> fiould be Govtrn-ed bj Bifbops f This is a thing that is commonly granted : But the contro-verfie is about the Sftcitt ofEpifcefaey: Not whether Bifcopt,

N n 2 but

cm)

but what fort of Biftiops fhould be the ordinary Governours of the Church of Chriftr*

§.2, And therefore it is alfo very immethodical and unfatis* fa&ory of ©oft that ever I read for Epifcopacy,that plead only for Epifcopacj in General, but never once define that fort of Epif-copacy which they plead for, but go away with ices fmoothly when the queftior? is unftated, as if they underftood themfelves, and others were capable of underftanding them-, and fo they lofe their Learned labours.

§.3.1 have already in the firft Difputation told you among ten feveral forts of Epifcopacy, which they be that I think defirable, and which I judge tolerable, aad which intolerable. And I have there already given you the Reafons why I judge fuch a general unfixed Bifhop to be of ftanding ufe to the Church and world,as here we are fpeaking of : and therefore I fhall forbear here the repeating of what is (aid already.

§, 4. That the world and Church fhould ftill have fuch a General Itinerant unfixed Minifirj, as that was of the Apoftles, Evangelifts and others, having there already proved, I have nothing to do more but to (hew the ufe of it, and to anfwer the obje&ions that fome very learned Reverend Divines have ufed againft it.

§.5. The principal ufe of a general Miniftry,is for the converting of the unconverted world, and Baptizing them whencon-verted,and Congregating their Converts into Church order,and fetling them under a fixed Government. And the next ufe of them is, to have a Care,according to the extent of their capacity and opporunities,of the Churches which they have thus Congregated and fetled, and which arefetledby other Miniflers.

§.6. Let it be remembred that we are not now difputing of the Jfawe , but of the Thing : It is not whether fuch an Officer of Chrift be to be called an Apoftle or an Evangelifi^ or a Prophet , or a Bifiop i or a Presbyter: But whether unfixed general Mi-nifters, to gather Churches and fettle them, and take the care of raany,without a fpecialPaftoral charge or any one above the reft, were appointed by Chrift for continuance in his Church : This is it that I affirm ,and have already proved.

$. 7. Nor yet is it any of our Quedion, Whether the difference between thefe general unfixed Minifltrs and ordinary fixed Presbyters,

(w)

byters , be in point of Authority or of exercife only. Whether they aretwodiltind Species of the Miniftry, or but one of the fame Office in Specie, varioufly exercifed : 1 have given in my thoughts of this before, fo far as I can yet reach : Butifit be granted that fome (hould ordinarily exercife their office generally and ambulatorily over many Churches,as others ordinarily muft exercife it fixedly in one particular Church, Khali not contend whether they are to be called One Office or two : nor yet whether the fixed Miniltcr may not extraordinarily upon a fpc-cial reafon, do the fame work as the. itinerant Minifter in the fame way. But Minifters there muft be for both thefe work.

J. 8. And that fome (hould make the general work before mentioned their ordinary bufinefs, and not take the paftoral Charge of any particular Church, I conceive (bcHdes the former proofsjis further raanifeft,! .In that the work of Con verting Unbelievers, and bringing them intoafitnefs for Church Communion, is the work that is to go firft, and is the greateft work: Its the greateft in weight( praecifively confidered,and as to the terminus a faoof the change that it effe&s:) and it is the greateft in regard of oppofing difficulties: the winning of a foul, which rejoyceth Angels, and rejoyceth Jefus Chrift himfeif, will have fo much of Satans malice to oppofe it, and hath fo much refiftance in the heart of the (inner, that it requireth the whole work ( in ordinary ) of thofe Minifters that arc fpecially called hereunto.

$.9. And 2. Withall it commonly falls out, that there are for greater numbers to be converted, then K> be Governed after Converfion : If it be not fo in fome Countries ( where the face of God hath fhined moft efTe&ually ) yet in others, and in moft it is.- even in the far greateft part of the world. O how many millions of fouls are there that perifh for lack of knowledge , and know not for want of teaching; and never heard of Jefus Chrift in any likely manner to prevail , in afl their lives } Surely fuch multitudes of Miferable fouls, yea Nations, require Minifters wholly fet upon this work.

§. 10. And 3. It ordinarily falls out too,that the unconverted unbelieving part'of the world do live at a great diftance from the Churches of Chrift : and therefore the fame man that is

N n 3 Pallor

Paftor of a Charch hath not opportunity to fpeak to them; Or if they live in the fame Country, they feldom meet in greateft numbers m the fame Affemblies •* And therefore when the Pallor is upon his own work, it isrequifite that there be fome to fpeik to the reft.

§. 11. And yet I doubt not but as there are hypocrites in moft Churches, and among us many that by their ignorance, or impiety we have c&ufe to judgetobeyetnoChriftians, are our Ordinary hearers, fo the Pallors of the Cb arches may and muft endeavour their conversion, and much fuit their preaching to the condition of fuch fouls. But yet thofe millions that in other parts of the world ( and perhaps in Ireland, wales and the Highlands of Scotland, too many fuch may be found ) that neither knQw whatChriftianity is, nor are the Ordinary hearers of a fixed Mi-niftry, and live not within the reach of fuch , fhould have a Converting Itinerant Miniftry for thcmlelves,

$. 12. Moreover, 4. The Paftoral work is ic fcif fo great.and the charge that we take of particular Churches, and our obligation to them fo drift , thac it will ufaally ic felf take up the whole man, and will not allow a Paftor time for the other work on thofe at a diftance yet uncalled, without neglecting the fouls that he hath undertaken to overfce.

$. 13. And 5."For want of fuch geaeral Miniflers, the ftate of perfons is in fome places confounded, and the world and the Church are thruft together, as if there were no difference to be made. Becaufe there are no Minifters known but Paftors, therefore there are no People known but as Chriftians, where yet the very knowledge of Chriftianity is too rare. Whereas if (where numbers and diftance make it neceffary ) the preparing Miniftry had fir ft done their part, it would have prevented much dangerous confufion, and felf-deceit that followeth hereupon in many places.

$, 14. And 6. By the miftaken fuppofition, that fuch general I or unfixed Minilters are ceafed, men have been drawn to kt Lay-men upon the greateft and noblelt work of the Miniftry: and a conceit is hefice rifen among fome, that becaufe this is not proper to the Pallors of aChurch,thereforei?isnot a Mini fterial work, but the work of gifted Brethren: And hereupon uncalled men are tempted toexercifc it : and by laying

afidc

afide the officers appointed hereunto by Chrift, the burden is caft on the weakeft men.

§. 15. Yea 7. By this means many Minifters rhemfelves underftanding not the Nature and extent of their own Office, when they do but preach to any that are not of the Church thac they have charge of, imagine thac they preach but as meer Laymen J and if they preach for the Converfion of unbelievers,they profefsit to be no aft of their office: which is an ad that hath more inconveniences then I (hall nowexprefs.

§. 16. And 8. Which is worft of all, by fuppofing that no Minifters are now to be appointed for the Converfion of Infidels, and gathering and planting Churches, it is come topafs thac the moft neceflary work in all the world is neglcded,caft off, and almoft quite unknown in the world: except Mr. Eliot s and a few with him in Neft England^ and fome of che Jefu-ites and Fryars in the Eaft-lndies and America, who have been fent, or have adventured themfelves for the Converting of the Nations. Were it but known and confidercd, how much of the Will of Jefus Chrift is to be fulfilled by this moft bleffed work, Princes would have ft udied it, and contributed their a f-fiftance; and many would have been ready to have offered them^ felves to God for the work, when now it is looked on as no part of our duty, not only becaufe that fluggifhnefsandcowardize calleth it impofiible, and the adventure unreafonable; butalfo becaufe we think it was a work that was proper to Apoftles and E^ngelifts •, and Minifters are now tyed to their proper flock. "And thus the poor unbelieving world is left in their firK

$. 17. And 9.I doubt by this miftakeand negle& we forfeit the benefit of thac fpecial promife, in too great a meafure, Mat. 28.20. and mifs ofthat eminentaffiftance and prefence of Chrift with our Miniftry, that otherwife we might expect. If we did go into the world, and preach the Gofpel to the Na-tions(havingufedourinduftry firft to learn their languages, ) we might exped: that Chrift would alwayes be with us to the end of the world > in a way of afliftance and owning of our Labours, anfwerable to our engagements for hira, and fervice to him. Were we decplier. engaged for Chrift, and did with Feter caft our felves into the Sea, or walk on the Waters at bis

Call,

(z8o)

Call, wefhouldfindChrifta&ingasif he were anfwerably en-gaged for our indemnity, or at leaft for our eminent encouragement and reward. If ever we might exped Miracles again, it would be upon our engagement in the anticnt work; though I know that even for this they arc now no more neceffary, nor I think, promifecl.

$. 18. And 10. We do hereby feem to accufe Chrift un juftly of Mutability, fuppoftng that he had fetled one fort of Miniftry and Government in his Church for one Age only,and then changed it for another, that is ever afcer to continue alone. I know the extraordinary work of that age (to plant Churches by rcw dodrine and Miracles, and reveal the new Articles of Faith and Practice in Scripture to the world ) did require fuch enablements thereto, which ordinary works do not require : and therefore the Apoftles, as immediatly fent, and as inditing Scriptures, and working Miracles, and Prophetically bringing new Reve-lations ? havenoSuccefTors. But the Apoftles as preaching to the Nations,and as planting Churches, and as fetling them,and taking care of their profperity after they had planted them, and asex-ercifing their Miniftry itinerantly,as not fixed to a fpecial charge, thus they have SuccefTors, the work being ordinary, and fuch as fhould be done now as well as then • and muft continue while thenecefilty of it doth continue.

{. 19. There needeth no other proof of this, then by observing that it was not Apoftles only, but all the Miniftry at firft, that was thus unfixed and itinerant; and that the Apples af-fumed fuch to their affiftance,and employed them all their dayes in this work.

$. 20. The feventy Difciplcs as well as the Apoftles were at firft by Chrift fent forth in this Itinerant way, for theConverfionof the inhabitants of f#d<ea. And thus John the Baptift had preached before them. And after Chrilts Refur-redionand Afcenfion, it was not only the Apoftles, but \i was they that were fcattered abroad, that went everywhere preaching the Word, A8.S.4. And who were thefe ? £ A#.8.i. Thty were all fcattered abroad throughout the regions of Judaea and Sc-maria,f*?*;>* the Apoftles, J And the Evangelifts of thofe times areconfeffed to have exerctfed this Itinerant Miniftry :fo did s £arnabaj y Silas ', Mark* EfAphrodltHs y Tj/chicm , Trophimm^

Tiwothjz

Timothy y Titns, Luke, and others ordinarily. It was the firft and moft ordinary way then of exercifing the Miniftry.

(. 21. And if we lived our felves in Heathen or Infidel Countreys, we fhould be foon taught by experience, that this muft be ftill an ordinary work. For what elfe is to be done till perfons be converted and brought into the Church > They muft be made DiTciples before they can he ufed as Difciples, and caught to obfervc all things that Chrift hath commanded.

§. 22. But againft this it is objected, i. That the Apoftles were extraordinary Officers, and therefore have no Sftcccjfors. To which I anfwer, i. That I have before fliewed in what they were extraordinary, and in what not: in what they have no Succeffors, and in what they have. As Apoftles fent immediatly by Chrift to Reveal a new do&rine, and confirm it by Miracles,thcy have no Succeffors: but as general Minifters of Chrift to convert fouls, plant Churches, and take a care of many, they have Succeffors ; call them by what name youpleafe. 2. And whatif the Apoftles have no Succeffors? Had the feventy Difciples none ? Had A polls, Tit as, Timothy, Silas, Barnabas , &c. none ? Had all the Itinerant converting Miniftersof thofe times none, that were not affixed as Paftors to a particular Church }

§.23. Obj. 2. But at haft in the extent of their charge the Apoftles were extraordinary y in that they were to preach the Go/pel to all Nations, I anfwer- in point of cxercife, being furniflied with tongues and Miracles for the work, they were obliged to go furthe-r,or to more Nations then moft particular Minifters arc now obliged to go : but that is not becaufe we wane Authority, if we had ability and opportunity, but becaufe we want ability and opportunity to exercife our Office- The Apoftles were not bound to go into every Nation of the world, inclusively-, but to avoid none, but go to all, that is, to as many as they could. Otherwife they had finned in not going to Mexico, Pern, Bra-file, the Philippine or Molucco Iflands, to fapon, China, &c. And it is our duty to extend our Miniftry for the Converfion of as many as we have Ability and opportunity to do. That which was common to the planting and watering Miniftry in the Apoftles dayes, was not proper to the Apoftles: but to go up and <iown the world to Convert, and Baptize, and plant, and water

(2.80

C hiirches was then common to fach ( as Apollo y $ilas y &c. ) therefore, &c.

§. 24. Obj. 3. But ( fay others) the A; (files were not At lafi fuch unfixed Minijlers asytu imagine, but fixed Diocefan Bi-Jb&jts. Peter was Bijhop of Amioch firfi, and of Rome After :

Paul rv^s Bijbvp &f Rome : James of Jerufalem, &c Anf.

That any Apoftle wa> a fixed Bifhop, taking on him durante vi-tA the fpecial Paftoral charge of one particular Church or Dio* cefs, as his peculiar, is 1. Barely affirmed, and therefore not to be believed. 2. And is contrary both to the tenor of their Corn-mi flion , and the Hi^ory of their Mimftratrons. And 3. Is alio contrary to Charity it feif, and therefore is not worthy of any credit. The Apoftles were not fo lazy or uncharitable, as to affix themfelves to ParifhesorDiocefles, and leave the Nations of the world in their unbelief; and to ceafethe work that they wee firlt fent our upon, before the neceility of it ceafed. Peter and Paul were Bifhops of Rome , as they were of oiher Churches which they planted and watered, and no more: even as Paul wasBiihopof E p hefus y Philip pi r Corinth, &c. And fames was either no Bifhop of ferufalem, or no Apoftle ( but as many think, another J Ames.) Indeed pro tempore not only an Apoftle, but other Itinerant Minifters were Biftiops of the places where they came ; that is, were Officers of Chrift, that might exercife any ad of their Office ("Teaching, Governing, adminiftring Sacraments,^.) to any people that gave them a Call, or fo far as opportunity and need required. And fo I doubt not but every Minifter now may do in any Church on earth. If he be invited to ftay a day, or week, or month among them, and do the work of aMinifter, yea or if he be invited but to preach a Sermon to them, he may do it, not as a private man, but as a Mini-fter in general, and as their Teacher or Paftor pro tempore, & ad hoc, that give him the invitation. Por though the firrt Call to the Miniftry, feparating us to the Gofpel of God, do give us our Authority in general to perform any Mimfterial ad ■ yet I have before (hewed that a further Call is neeedfull for the particular exercife of this power.- and this is ufually by the people : who may fometime call a man to be their ftated Paftor, and ibmetime but to exercife fome one Paftoral ad, or elfe to exercife all but pro zt&por*, as there is need,

§. 25. And by this means it came to pafs that the line of Sue-cefsion in mamy Churches is drawn down from the Apoftles, by EtifekittS) Hierom, and o<:her antient writers. Not becaufe the Ape e the ftated Ixed Bifhops of thofe Churches, as the

Sfccccflfors were, but beciufe they firft planted and Governed them, and were their Bifhops pro tempore till they had fe;lecrBi-fh jps over them; and then went and did the like by other places .• fo that one Apoftte. or Evangelift, or unfixed Minifler, might be the root of Succefsion to many Churches, even as many as they firft planted . but their SuccefTors had but one Church.

$. 26 Object. 4. But ft hat ufe is there among us for fuch Minifler s as thefe, when all the Nations are Convirtedfrom Infidelity already? Anfvt. 1. If there were no ufe of fuch with u§, we muft not forget the lamentable necefsity of them abroad in the world. 2. As I before faid, experience of the ignorance and unbelief of many about us in thebeft Parifhes, dothcaufe me eafily to believe that in Ireland, and part of 'Scotland , and Waits, and other places where fetled Minifters are few, fuch an Itinerant Miniftryisof neceffary ufe among us. 3. But yet where there arc fetled Teachers enough, they may be fpared : for if we had Parifhes thac had not the knowledge of thrift, is is a greater work of mercy to fuch a Parifh, to fettle a converting Teacher among them to fit them for a Church-ftate, thatfo they may have frequent Teaching, then to fend them but now and then a Sermon. But where Minifters are not fo plentifuLit were a g'eac fin for an able man to confine himfelf to one Town or Parifh, and negled the Countrey round about. 4 And alfo there is ufe for Itinerants to water and take care of the Churches which are planted, as the A poftles and others formerly did.

$. 27. Concerning thefe unfixed Minifters, I add thefe following Proportions, i. That fuch Minifters may not deprive the fixed Faftors of any of their Power: they may not difable them from Governing their own Churches as fully as if there were no Itinerant Minifters. If they are admitted pro tempore to aftift the Churches where they come, that will not enable them to hinder them, or aflume a Lordihip or a Rule over the Paftors of the Churches.

§. 28. 2. Tbefe Itinerant unfixed Minifters, arc n^ot fo obliged to perpetual motion, but that they may rcfidc for a confi-

(2g + )

d-crable time in a place, cither for the following on the work of Convcrfion, where they finds plenteous harveff, or for fetling Churches > or furprefsing herefies or diibrders, or becaufe of their own durability to travail. And thus Taulfaid at and about Efhefus in Afa three yean, -45.20.31. Their (lay muft be prodemially apportioned to their work and opportunities. • £• 29. 3- No Itinerant Minifter can ( of himfelf) exclude another from his Province, and appropriate it to himfelf,ar.d fay, Here J will work, alone , or here 1 have greater Authority then jou 1 nay it was ufual for ttefe Minifter s to go by companies, or more then one fas Paul and Barnabas, Paul and Silts, PattUnd Timothy, Titus, dec. ) fo that it was no mans Province or Dio-cefs where they came. For they that Convert Souls to Chrift and not to themfelves, and Baptize into his name and not in their own, do know the greatnefs of the work and burdcn,and there-fore are glad of all the afsiflar.ee they can get: when thofe that do nothing, are the men that thruft others out of the Vineyard, and fay, This is my <Diocefs or Province -, y§u have nothing to do to labour here. J

§. 30. 4. Yet may there lawfully and fitly be a Prudential diftribution or divifion of their Provinces among fuch unfixed Converting Minifters: for to be ?.il together and go one way, rauft needs be a negle&ing of moft of the world, and fo not a wife or faithful performance of the work of Chrift. And therefore foraefhouId go one way, and fome another, as may mott promote the work.

^.31. And ordinarily it is moft convenient, that there go more then one to the fame people, ("and therefore they will not be like a fixed Diocefan biilop) for they have many wayes need of mutual ailiftancc : one would be opprtffed with fo great a work, and have many difadvantages in the performances. Paul afcdnot to go alone.

§. 32. The pe/fons to be exercifed in this ambulatory Mini-flration, may be determined of, and their Provinces diftributcd any of thefe three wayci, or all together. 1. By the Judgement and Confent of Paftors.. ii n.any fhalichoofeoutone, or two 5 or more, as fit for fuch a work, the perfons ehofen have reafon to obev, uqlefs they can prove,or. know the Paftors to be miftaken, and sp have been mifguided in their choice. The Prophets and

*" Teachers

(2%)

Teachers of the Church at Antioch muR. fend or feparate Saul and Barnabas, for the fpecial work in which the Holy Ghoft would imploy them, vtffl.i 3.i,2.whichfeemstome, to be but afecondaryCall to fome fpecial exercife of their former Office, one way rather then another. Thus alfo by mutual agreement their Provinces may be allotted and divided.

§. 33. 2. By the Magistrates appointment and command alfo, may this be done. Though he make not Mmifters, yet may hedomuchin adigning them their Provinces, Seats, and Stations: and it is our duty to obey his Commands in fuch cafes if they be not plainly deftru&ive to the Church : much more if they are beneficial to it.

§. 34. 3. Alfo by aMiniftersowndifcernirg of a fit opportunity to do good, either by the Magiftrates bare perm/Hon, the peoples invitation, or their wiliingnefs, or not oppofing -, or though they do oppofe, yet fome other advantages for the work may be difcerned, or Hopes at leaft. Now though the Call of Ordination mull be from the Pallors of the Church 1 , znd neither Magiftrates nor people can make us Minifters, yet the Call of Opportunity may be from the people aud Magiftrate, more commonly then any. And he that is already a Minifter, needsnoc alwayes another Call for the exerciiing of his Miniftry, fave only this Call by Opportunity. He had his Authority by that Call that placed him in the Office ^ which was done at firft, t.nd muft bedonebutorce. But he hath his Opportunity and fiat ion for the exercife of that Authority by the people and Magiftrates,.. and perhaps may receive it over and over many times.

§• 35» 5^ This way of exercifing the Miniftry is not alike necefiary in all times and places; but with great variety ^ it is exceeding neceflary in fome Countreys, andnot in others, but ufeful in fome degree in moft as I conceive.

$. 36. If the Qieftion be, .whether fuch a Miniftry beufeful in thefe Dominions, or not ? I have anfwered before, that in fome darker and neceftkous parts, where ignorance doth reign, andMinifters ( or abk ones at leaft ) Are fbrce^ there fuch an -exercife of the Miniftry is necefTary : but in other- parts it-is noc of fuch necefsity : yet much work there may be for iuch, or for thofe in the next Chapter mentioned, in mod Countreys.« of :bem therefore i (hall next fpeak*

O.o $\ CHAR'

(285) CHAP. II ♦

Of fixed Taftors that alfo participate in tbework^ of the unfixed.

§. i. ;^|pp2§SfeT * 5 not on ^ c ^ e m fi xe A Minifters that may lawfully do the fore-defcribed work, but the fixed Paftors of particular Churches may take their part of it •, and ordinarily fhould do fomewhat toward it; though not fo much as they that are wholly in it. ' §. 2. I fliall here (bew you, i. What fuch may do. 2. On what terms. 3. And then I fhail prove it. And 1. They may as Minifters of Chrift, go abroad to preach where there are many ignorant or ungodly people in order to their Coaverfion. 2. They may help to Congregate Believers into holy Societies, where it is not already done. 3. They may Ordain them Elders in fuch Churches as they Congregate. 4. They may oft enquire after the welfare of the Neighbour Churches, and go among them, and vifit them, and ftrengthen them, and admonifh the Pallors to do their duties. 5. They may inftrud and teach the Paftors in publike exercifes. 6. They may exercifc any ads of Worfhip or Difcipline upon the people of any particular Church, which giveth them a due invitation thereto. 7. They may pub-likely declare that they will avoid Communion with an impious or heretical Church or Paftor.

§. 3. But 2. As to the mede or terras, it fhould be thus performed. 1. No Paftor of a fingle Church muft leave his flock a day or hour without fuch ncceffary bufinefs as may prove his Call to do fo. We muft not feign a Call when we have none;

or pretend necefsities. He that knows his obligations to his particular charge, and the work that is there to be done, methinks fhould not dare to be flepping afide, unlefs he be fare it is to a greater work.

§. 4. And 2. No Paftor 0/a Church Should be bufie to play theBifhopin another mans Diocefs, nor fufped or difparage the parts or labours of the proper Paftor of that Church, till the fufTerings or dangers of the Church do evidently warrant him, and call him to afiift them.

$. 5. 3. No Minifter of Chrift ftioiild be fo proud as to overvaiueiiis own parts, and thereupon obtrude himfelf where there is no need of him (though there might be need ofpthers) upon a conceit that he is fitter then other men to afford aTsiftance to his Brethren. When the cafe is really fo, he may judge it fo: efpecially when his Colleagues or fellow Miniftcrs judge fo too, and deilrehim to the work: but Pride muft not fend out Mini-iters.

J. 6. 4. A Minifter that hath divers fellow Presbyters at home, to teach and guide that Church in his abfence,may better go out on afsifting works then other men. And fo may he that hath help that while from Neighbour Presbyters, or that hath fuch a charge as may bear his abfence for that time, without any great or confiderablelofs.

§. 7. 5. And a man that is commanded out by the Magistrate, who may make him a Vifiter of the Churches near him, may lawfully obey • when it would not have been fit to have done it without fuch a command, or fome equivalent motive.

§. 8. 6. A macufiat is earneftly invited by Neighbour-Mini-fters or Churches, that call out to him, Come and htty hs^ may have comfort in his undertaking^ he fee a probability of doing greater good then if hedenyedthem, and if they give hirafa-tisfadory reafons of their Call.

§. 9 7. Men of extraordinary abilities, (hould make them as communicative and ufeful to alias pofsibly they can : and may not fo ealily keep their retirements, as the Weak may do.

§. 10. 8. Andlaftly, No man fhould upon any of thefc pretences ufurp a Lordihip over his Brethren, nor take on him to be the ftatcd Paftor of Paftors, or of many Churches as his fpedal

• (2.88)

cial Charge. It is one thing to do the common work of Mini-Iters abroad, by feeking mens Conversion, and the planting of Churches, or elfe to afford afsiftance to many Churches for their prefervation, eftablifhraent or increafe : and its another thing to cake charge of thefe Paftors and Churches, as the proper Bifhop orOverfeerof them. The former may be done; but I know no warrant for the later.

§. 11. That fixed Minifters may do all thefe forementioned works, with the aforefaid Cautions, I (hall briefly prove, i. By fome general Reafons, fpeakingto the whole ^ and 2. By going over the particulars diftinftly, and giving fome reafon for eachpa^t

$. 12. And i. It is certain that a Miniftcr doth not ceafe to be a Miniftcr in general, nor to be an Officer authorized to feek the Difcrplingof them without, and Congregating them, by his becoming the Paftor of a particular Church : therefore he may (till do the common works of the Miniltry where he hath a Call, as well as his Paitoral fpecial work to them that he hath taken fpecial care of. As the Phyfitian of an Hofpital or City may take care alfo of other perfons, and cure them, fo he neglcft not his charge.

J. 13. 2. AMinifterdothnotlayby his Relation or Obligations to the unconverted world, nor to the Catholike Church, when he affixeth himfelf to a fpecial charge. And therefore he may do the work of his Relations and Obligations, as aforefaid. Yea thofe works in fome refpeds fhould be preferred^ becaufe there is more of Chrifts intereft in the Univerfal Church, or in many Churches then in one; and that work in\vhich the raoft of our ultimate End is attained, is the greateft work: that in which God is mod honoured,the Church moft edified,and moft honour and advantage brought to the Gofpel and caufe of Chrift,(hould be preferred : But ordinarily thefe arc more promoted by the Communication of our help to many ( as aforefaid ) then by confining it to one particular Church. Thecommoneft good is thebeft.

5. 14. 3. Ofc-times the Ncceffity of fuch Communicative labours is fo apparently great, that it would be unmcrcifulnefs to the Churches or fouls of men to neglect them. As in cafe of Reforming and felling Churches ( upon which Luther , Me*

lancbthott,

lanchthon^Chjtr&us^Bugenhagitts,Vomer-anus^Calvin, and others were fo oft imployed. ) As alio in cafe of refiltirg fome definitive hercfie?: In whxh cafe one able Difpucant and prudent adviier, and perion that hath intereft in the people, may-do good to thoufands , even to many Countries, and more then multitude* of others could do. And God doth not fet up fuch lights to put under abufhell, nor warrant any man to hide his talents-, nor doth he beftow extraordinary gifts for ordinary feviceonly, but would have them ufed to the utmoft advantage of his caule, and for the greatcft good of fouls.

$.15. 4 And it is not the taking up of another calling or Species of Miniilcrial Office ; For the Miniftry is one office (di* ftind from that inferiour fort of Miniftry of DeaconsJ and contained the power and obligation of doing all this, when wc have particular Cals: It is but the exercile of the fame orfice which we had before.- We do but layout our (elves more in fame pirts or acts of that office, then more retired Paftors do. §. i/5. And 5.1* belonged] to the Magiftratcs to take care of the Church and the right excrcie of the gifts of their fubje& Miniiters• and the/eforeiffhey command one man mort labour then another,evcn the Planting,or Vifiting of Churches,it is our Duty to obey them.

$. 17. More particu'arly : i.That a fixed Pr ft or may p" each abroad am^ng the unconverted . I hope none will deny. It was the ancient cuftom of the fixed B<(hops,b.fides the feeding of their flocks, to labour the ^onrerfion of a 1 the Countries about them tha: were unconverted : The example of Gregory of Neo-cefarea mayfuffice, who found but feventeenChriitians in the City, but converted not only all that City ( except feventcenj but alfo raoft of the Countries about , and planted Churchy and ordained them Bifhops. And fo have abundance others done, to the increafe of the Church.

§ . 18. And 2.That fixed Bifhops may congregate new Churches where there are none^ of fuch as they or others do convert, is in the forefiid conftanc pradicc of the Paftors of the ancient Churches, putpaft doubt. But fo, asthatthey ought not to'Con* g^egatethofe Churches to themfelves, and make themfclves the Bifhops or Archbifhops of them,when they have a fpecial charge already, but only fettle them under Bifhops of their own: And

P p this

(zp-o)

this is but by dire&ing them in their duties, and trying the perfon, and invcfting him that is to be their Paftor. Whether one or more rouft do this work, 1 have fpoken already in the former Deputation.

§. 19. 3. And that fuch as thus convert a people, or Congregate them, may ( according to the fore-mentioned Rules ) Ordain them "Paftor s, bj the peeples fftjfrages or Confent, is ai-fo fufficiently proved in that foregoing difputatiomand therefore may beheiepaft by.

§. 20. 4. And that fuch may t*ke care of all the Churches mthin their reach », fo far as to do them what good they can y is plain in theLiW of Nature thatrequireth it; and in the general commands of the Gofpel feconding the Law of Nature; while we have time we muft do good to all men ; Efpecially to the houfholdof faith. And its plain in the Nature of the Catholick Church and of its members, and in the nature of the work of Grace upon the foul. We are taught of God to love one another : and the End of the Catholick Society is, (as of all Socre. ticsj the common good, and the Glory of God: and the Nature o( true members is to have the lame tare one for another , that fo there may be no fchifm in the body , and that they all furTer and rejoice with one another, in their hurts, and in their welfare, i f Cer. 12.25, 26. It is therefore Iawfull for Pallors to improve their talents upon thefe common grounds.

$.21. 5. That fuchfett'ed Pafters may Teach or Preach to one another, is a thing not doubted ofaraongus.For wccommonJy practice it at; Lc&ures and other meetings of Minifters, as. formerly was ufual at visitations, and Convocations. And if it be lawful to teach Minifters, then alfo to do thofc leffer things before and after mentioned. Yet do we not preach to one another as Rulers ov£r our Brethren, but as Minifters of Chrift, and Helpers of them in the work of grace. As when one Phy-fitian healeth another, he doth it asaPbyfitian, helping and a^ifinga Brother in neceflity : but when he cureth one of his Hofpital, he doth it as a Phyfitian performing his truft to one of his charge. So when a Paftor preacheth to Paftors, he doth it not asa private man, but as a. Paftor obliged to help his Brethren, s But when he preacheth to his People , hedptb.it as

one that hath the charge of their fouls, and is their guide to lik everlafting.

§ . 2 2. 6. ±And that Paftors may exercife atls of Difcipline and adminifler the Sacraments to other Congregations, upon a fujfici* ent Call, \s evident from what is faid already. If they may Preach to the Paftors themfelves, they may help to Rule the flock: For, as is faid , they ceafc not their Relation to the Church of Chrift in general , by being engaged to one Church in particular. If general Minifters, fuch as Apoftles, Evangel ifts, &c. might adminifter the Sacraments where they came in Churches that were not any of their fpecial charge above others, then may other Minifters, of Chrift do it upon a fuffici-ent Invitation , though the Congregation be none of their fpecial charge: And in fo doing, they ad not as private men, nor yet as the dated Paftors of that flock, but as Paftors , Afli-ftant to the ftated Paftors, and Ruling/?^ tempore the people under them in that Affifting way : Even as a Phyfitian helpeth another in his Hofpital, when he is defircd, and the neither as a Private Ordinary man , nor as Superiour to the Phyfitian of the Hofpital, nor as the ftated Phyfitian of ithimfelf, but as the temporary affiftant Phyfitian of it. Or as a Schoolmafter helpeth another in his School for a few dayes in Necefiity, as his temporary ajfrftant.

$.23. 7. And upon the fame grounds it will follow that one Church or Paftor on juft §ccafion may avoid Communion with another, and declare that thejfo refolve to Ao; and this without ufurping any Jurifdidtion over them, it being not the cafting out or Excommunicating of a member of our charge, as the Rulers of that Church, but the obeying of a plain command of the Holy Ghoft , which requireth us to Avoid fuch, and have no company or Communion with them, and with fueh no not to eat: And therefore it is a fond Argumentation of the Papifts, that would conclude their Pope to be Hcadand Go-vernour, as far as they find he ever did excommunicate.

§.24. He that doubtethofanyofthis,muft not firft enquire, Whether a Miniier have fo much Power, but firft Whether he may be obliged to fo much work^ and fuffering as his duty. And then he (hall find that if there were no fpecial examples or com* mands, yet the general commands, which require us,to do good

mbtle we have time to all, to be the fervims ofali,and feek their falvation, &c. do as certainly oblige us to particular duties, as if they were named.

$.25. Object. That cannot be' For, a General command of doing good to ally obligeth not a Mini/fer any more then another man\ But it obligeth not another man to Preach^admini /'/ er Sacraments, &c. therefore it obligeth not a Mimfter. Anfw. To the Major I anfwer, that 1. It may oblige to more, where it obligeth not more , as to the EflTence of the obligation. 2. The General command obligeth feveral men to feveral a&s according to their feveral Abilities , opportunities and capacities. If all be required to improve their Matters lock or talents, yet all arc not required to improve the fame talents, becaufe they have not the fame: But one hath Riches to improve, and the general command oblige.h him to improve chat talent; And another hathy?r^^,another interefl and friends , another w>, and another learning, and every man is bound to improve what he hath , and not whjt he hath not. The command of Doing good ro all doth oblige a Thjfnian tohe'p tor»r* men,and a LMagiftrate to benefit them by Government, and a Lawyer by Cotinfell for their eftarcs, and a Minifler by the works of a Minifter, for their falvation. Ifyou fhould fay that Q this General command doth bind a Magifirate, or a PhjfitUn no more then another man : but it bindeth not another man to do good bj Ruling or by Phy/icJ^, therefore neither doth it bind them) J would not the fallacy be obvious ? So is it here.

$.' 26. It being proved that fuch AJfiflant Miniflerial works may be performed by a fixed Pafiur to thofe about him, and within his reach, it will clearly follow that convenient means may be ufed to bring this to performance, and help the Churches to the actual benefit of fuch A fiiftance. And by the three forementi-oned wayes it may be done. As 1. If the Pallor and People of any Neighbour Church, or the people alone, where there is no Church, do invite fuch men to come and help them.

$; 27. And 2. The Neighbour Pallors may agree together for rhe perfwading of the fitted men among tbem to undertake fuch AfTiftances; as is ufual in thefetlingof Leclures •, and as in this County we have fuccefsfully for above thefe two years nfed the help of four Itinerant Lecturers, that have taken their

feverai

ftveral circuits, one Lords day in four, ( which was every Lordi day among thera all,) to help their neighbours.

§.28. And if the Invitation of a People, or the Agreement of Parlors may do this, no doubt then but the prudent Government of a M^giftrate may do it. And he may appoint Certain Paftor* their bounds and Circuits, and appoint them to afford convenient afiiftance to the Paftors and people within thofe bounds. And thus he may make thera Victors of the Churches and Country about thewjn which vifitation, they may Teach and do other Minifterial offices by .Confcnt •, and may by the Magiftmes command, take notice whether the Churches be duly Conftitutcd andGoverned,and may acquaint theMagiftrate how things are; and may fraternally Reprove the Negligent Pallors and people where they come; And a'fo may provoke them to Reformation^! h of Church- conftitution and Church-adrainiftrati-ons; And chefe vifitors may give notice to the neighbour Cburches,of fuch Pallors as they find unfit for the Mmiftry, that by confent .they may bedifowned by the reft.

$.29. And though one Paftor have not of himfclf ( as a Pallor ) fo much Power over any of his Brethren, as to require him to come to him to give him an account of his wayes, ycc

1. The AfTociated Paftors may defire him to appear among thera to give them fatisfa&ion, when there is matter of offence : ( For one may better travail to many, then many to one.) And

2. The Magiftrate may lawfully command Minifters to appear before fuch Paftors as he hath appointed to be Vifitorsj and then it w.ll be their duty in obedience to the Magiftrat.es command.

§. 30. Yet Magiftrates mufttake heed that they put not the /word into the hands of Minifters, nor enable them with coer-civepower,by touching mens bodies or eftates: Wcdonoton* ly forbear to claim fuch a power, but we difclaim'xt, yeaftnd humbK and earneftly befeech the Princes and Senates of Chri-ftian Common-wealths, that they would keep the fword in their own hands, and not put it into the hands of any Minifters, and then we could better bear the claims and ufurpation;, noc only of Exorbitant or tranfeendent Prelates, but of the Pope hirafelf. Lcc them come unarmed, and hare no weapon but fpiritual,tbe word ofGod,and then we (hail lefs fear them.The Divifions,and

P p 3 tyranny

tyranny,& bloodftied through the Churches hath been by truft -ing coercive Magifterial power in the handsofMiniftersofthe Gofpel.Though I confefs I think it not a thing unlawfullin it felf for a Minifter to be a Magiftrate alfo, yet I think that notliing but neceffity can warrant it; and fo much as hmderech him from the work of his calling ( which requirecha whole man ) without this Neceflity, is utterly unlawfuil. Were there a Country that had no other perfons tolerably fit, I doubt not but the fame man that is a Minifter or Paftor, might be a Juftice of Peace, Parliament man, or a Prince: But while there are others that are capable of bearing thefe burdens, he is not worthy to be a Minifter of the Gofpel, that would wifh the leaft of them upon his fhoulders.Either Magiftescy or Miniftry is enough for one. Had the Englilh Prelates been armed with none but fpiritual weapons,they had never appeared fo terrible or fo odious.

§. 31. Itfeemetha courfe that fuiteth with the ftateofthe prefenc Churches among us,to have in every County, three or four fuch able, faithfull Paftors to be by the Magiftrate made Vifitors of the reft, not giving them any power of medling with mens bodies or eftates, but joining with them a Magiftrate as a Juftice orComroifiioner, that one may per/wade, and the * TV Tefults *^' r con ft ra * n y as ^ ar as theSovcraign Power lhall think fit.This and Fryars do « not to Jet up any New office or the leaft part of an office in the nottakethe Church. As it is meerly accidental to the Being of a Phyfitian, Generals or whether he be tyed to a City, or to an Hofpital,or to a County, ^•^Orderf 0r t0 n0 p * ace ' ^ ut P rac ^» ce as ne findeth opportunity j thefe be-to be menTf * n 8 ^ ut tne various modes of ufing the fame * Office and works; anotherOr- fo may we truly fay of the Miniftry.

der, though §, 32. Yet is there no fuch Neeejfitjoi this appointment of they have a yifitors or Superintendents^ Affiitants by thcMagiftrate,or by ling 0 and that ag^cment of Miniftcrs,or any fuch courfe as if the Beings* the Tyrannically. weHfcre of the Church were laid upon it. For without any fuch Ek&ions or Appointments 5 chc Graces and Gifts of tbe Spirit of Chrift will (hew themfelves, and be communicative for the Edification of Cbe Churches. We fee by common experience, that where no one man is commanded or commended by the Magiftrate to the care of many Churches, above his brethren, yet fome men are as diligent and faithful! in doing good to all with-in their reach, as if they had been chofen and nominated to

the

the work. Many able painfull Minifters of Chrift, that thirft for mensfalvation, do go up and down among the ignorant, or weak, and preach in feafon and out of feafon, notwithstanding the burden of their particular flocks , which they faithfully bear.

$. 3 3 .And the parts and graces of thefe men do win them audience andrefpeft where they come, without any Humane Authority to awe men. In almoft all parts of our Countrey we have either fettled or movable Ledures: and when do we fee a thin Congregation before a lively rowfing Minifter, or any man of great ability in the work ? No,but we fee the Temples crowded; and find that the people reverence and hearken to fuch men as thefe, in whom the Spirit of God appears.

$.34. Yea and thcMinifters themfelves will conftilt with the Wife, and Love thejroe^and learn of thofc that are ableft to teach them: and imitate the ableft preachers asnecr as they can. So that I may truly fay, that there is a certain kind of Natural, or rather,fpiritual Epifcopacy everywhere excrcifed in the Church. A great light that burneth and fhineth above others, will draw the eyes of many to it: and if it be fet on a hill it will hardly be hid. Calvin was no Prelate; and yet his Gifts procured him that Intereft, by which he prevailed more then Prelates for the conformity of the minds of many to his own. There is fcarce a Country but hath fome able judicious Minifter, who hath the Intereft of a Bifhop with the reft ; though he have no higher an office then themfelves. Gods Graces deferve and will procure refpe&.Evcn in Civil CouncilSjCourts^ommittees, we fee that fome one of leading parts, is the Head of the reft though their authorky be equal.

§. 35. Andind<ed the conveniences and inconveniences are fuch on both fides, that it is not an eafie matter to determine, Whether appointed Vifttsrs *r Superintendents, be more defir able then thefe Arbitrary Vifitors that have the Natural Epifcopacy of Intereft procured bj their meer abilities .On the one fide,if Magi-ftrates appoint fuch Vifitors, the people, yea and many Minifters will the more eafily fubmit, and hear,and obey, and more unani-moufly concur, then if we offer our affiftance without any fuch appointment: Thatsthe convenience: But thenheres thein-convenience.'Thc Magiftrate may choofe an unworthy man, and

then

(2pO

then he may be/i?4ra/,but"not honoured nor loved; but greater lights will be greater ftill, let the Magiftrate fet the lefler on never fo high a Gandleftick ; And then the Minifters and people will meafure their efteem of the man according to his worth,and that will irritate his difpleafure • For when he is lifted up he either looks to be valued by his Height ,and not his Light oxfVorth^ or elfe that his Light fhould be judged of by hi? Height. And as this will turn to heart-burnings and divi(ions,fo the efteeaa that is procured by humane Conftitution, will be more humane, and ordinarily lefs Divine then the calling and work of a Divine requireth. On the other fide^ if none be appointed by the Magiftrate, but every man go forth in the ftrength of his zeal and Abilities; we are like to be caft on many difadvantages with carnal temporizing men,and to have lefs unity among our felves* But then that unity, and peace, and refped, and fuccefs that we have will be more voluntary and pure.

$.36. Thcbeft way then, if we could hit it, feems to be the joining of both tbefe together. To have fuch Magiftrates as will appoint only themoft judicious,able,faithfuJ! Minifters to be Victors of the Churches, that (hall go forth both in the ftrength of the Spirit of Chrift, with eminency of gifts, andalfoin the ftrength of the Magiftrates Commiffion. But if this cannot be attained, I (hall not long for conftituted Vifitors or Superintendents ; but fhall be content with th* Holy Ghofts appointment. §, 3 7. It is therefore the moftChriftiancourfe to lay no greater ftrefs on thefe modes and forms of Miniftration then they Will bear; and therefore to live obediently and peaceably under either of them • obeying fuch Vifitors as a^e appointed by the Magiftrate, and honouring the graces of the Spirit, where there is no fuch appointment; and not to think the Church undone when our conceits about fuch tilings are croft.

CHAP.

T.-Jy^

CHAP. III.

It is Lawful I for the feveral <>Jffociati-ens ofTaflors to choofe one man to be their Trefident, durante vita^ if he continue jit.

5 i. . ®Sp§EP§SKSJ Come next to /beak of a third fort

1 of Miniftry, wnich hath a greater refemblance to the ancient Epifco-pacy, then any of the reft : Yea indeed is the fame that wrsexercifed about the fecond or third Century afrer thrift. And that is, the fixed Presidents of the Presbyters of many Churches a ffociated. In the fir ft fettlernent of Churches, there was either Single Paftor to a fingle Church; or many Pallors, in equality, at leaft of Office ; And whether from the beginning or afterward only , one of them became the ftatedPrcfidcnt, is very uncertain : of which anon. But when the Churches encreafed in magnitude, and many Congregations.were gathered under one Presbyterie, then that Presbyterie aifohada ftated Prefident, as the Congregational Presbyteries perhaps had before. And thus be was an Archbifhop under the name of a Bifhop, that awhile before was either unknown, or eife muft needs be efteemed an Archb-fliop.

$.2. That thefe men {hould take the P after at charge efmanj Churches, or that they (hould faff end the Governing Pewer of

the Presbyters, upon pretence of a Presidency, or fuperiority, is I think, a matter not warrantable by the word of God.

$. 3. But that fuch Jactations of the Paftors of many Churches (hould ordinarily be, for the fake of Union and Communion ; as alfo that it is lawfull for thefe AfTociatied Miniflers to choofe one among them to be their Prefident y is granted by all.

$.4. But all the qac{Hor\\s y Whther thefe T rejtdents (hould be enlj fro tempore, or durante v >/*,fuppofing that they forfeit not the truft ? I (hall not fay much of the point of convenience y but I affirm,that of it felf it is lawful to choofe a Prefident that (hall be fixed durante vita, ft turn din bene fe gefcrit. Yea it is lawfull now in England, as things (tand.

$. 5. And 1. Itroay fufficefor the proofof this, that it is no-where forbidden in Nature or in Scripture •, dire&ly or by con-fequence: and, therefore it is lawfull: Where there is no law, there is no tranfgrcflion : They that fay that it is a thing forbidden, rauft prove it from fome word of God , which I think, they cannot do.

$.6. 2. If it be lawfull to choofe a fixed Prefident for half 8 year, or a year, or feven year, then is it lawfull to choofe and fix fuch a Prefident for life (on fuppofition (till of a continued fitnefs) But it is lawful to choofe fuch a one for a year, or feven year : therefore alfo for life.

§. 7 The Antecedent is granted by the Presbyterian, Congregational and Eraftian party, ( which arc all that I have now to do with;) For all thefe consented that D. Twifs (hould be Prefident of the Synod at Wefiminfter, which was till bis death : or elfe was like to have been till the end ; Andfo another after him. And ordinarily the Provinces and Presbyteries choofe a Prefident till the next AiTembly. And I remember not that ever I heard any man fpeak againft this courfe..

§. 8. And then the Confequencc is clear, from the parity of Reafons: For 1. Seven years in contracts is valued equal with the duration of a mans life. 2. And no man can give a Rea-fon to prove it Lawfull to have a Prefident feven years,or a quarter of a year r that will not prove it Lawfull in it felf to have a Prefident during life. And Accidents muft be weighed on both fide*, before you can prove k tyiccidentallj evil: And if it be

but

but fo, it may be one time good, if by accident it be another time bad. The weight/eft accident muft: preponderate.

§. 9« 3« Order is aching lawful in Church Affembliesand Affairs: the dated Prefidency of one, is a ftated Order in Church AfTemblies.«therefore it is lawful that all things be done in Order, is commanded, i Cor. 14.40. And therefore in general Order is a duty, which is more then to be LAwful. And though the particttUr wajes of Order may yet be comparatively indifferent, yet are they L*wfnl y as the Gtnus is necejfary.

$. 10. And that this Prefidency is a point of Church Order w is apparent in the nature and ufe of the thng : and alfo in that it is commonly acknowledged a matter of Order in all other focie-ties or AfTemblies, though but for the low and common affairs of the world : in a Jury you will confefs, that Order rcquireth that there be a Foreman : and in a Colledgc that there be a Matter; and that an Hofpital, a School, and all Societies, have fo much Order at leaft as this, if not much more. And why is not that to be accounted-Ordcr in the Church, that is fo in all other focieties ?

J. 11. 4. That which maketh to the Unity of the Churches or Paftors ( and is not forbidden by Chrtft ) is both lawful and deferable: But fuch is a ftated Prefidency: therefore, &c. The Major is grounded 1. On nature it felf, that tells us how much of the ftrengtb, and beauty, and fafety of the Church, and of all focieties doth confift in Unity. The Minor is apparent in the Nature of the thing; 1. That Prefidency makes for Unity, is confeft by all the Churches that ufe it to that end. 2. And the continuanceof the fame makes fomewbat more for Unity then a change would do: there being fomc danger of divilion in the new elections; befides other and greater inconveniences.

$. 12. 5. The perfon that is raoft fit (Confidcratis (*o*fide-randis) fhould be chofen Prefident; But one and the fame perfon ordinarily is moft fit durante vita : therefore one and the fame perfon fliould be continued Prefident. God doth not ufe to change his gifes at every monethly or quarterlySefsions of a Claf-fis or Provincial Synod. Either the Prefident chofen was the fitted at the time of his choice, or not: if he were not, he was ill chofen : if he were fo then,its like he is fo ftill, at leaft for a long tirae. And a mans ability is fo great and confiderablc a qualify

Q^q 2 cation

cation for every iraployment, thatitmoftbe a very great accident on the other fide that rauft allow us to choofc a man that is icfsable. AchangecanRotbcmadein moft places, without the injury of the AfTembly and of their work. The worthieft per-fon therefore may lawfully be continued for the work fake.

§. 13. 6. That way is lawful that conduceth to the Reconciliation of diffenting and contending Brethren ( fuppofing it not forbidden by God. ) But fuch is the way of a ftated Prcfidency, durante vita: therefore, &c. Though the Major be paft doubt, yet to make ic more clear, confider, that it is 1. A Learned party ( as to many of them ) with whom this Reconciliation is de-fired : and therefore the more deferable* 2. That it is a numerous party: even the molt of the Catholikc Church by far. All the O^Church, the Armenian, Syrian, Abajftne, and all others that I hear of, except the Reformed, are for Prelacy ; and among the Reformed, England &n& Ireland had a Prelacy*, and Den-mark,) Sweden, part of Germany, Tranfilvania, have a fupcrin-tendency as high as I am pleading foratleaft. And certainly a Reconciliation, and as near a Union as well may be had, with fo great a part of the Church of Chrfft, is a thing not to be dc-fpifed; nor will not be by confiderate moderate men.

§. 14. Anditis very confiderable with me, that it is the fa* ture and not only the prefent Peace of the Churches that we fhall thus procure. For it is eafie to fee that Epifcopacy is neither fuch an upftart thing, nor defended by fuch contemptible reafons, as that the Controverfie is like to die with this age : undoubtedly there will be a Learned and Godly party for it, while the world endureth • unlefs God make by Illumination or Revelation fome wonderful change on the Sons of men, that I think, few men do expe&. And certainly we fhould do the bed we can to prevent a perpetual diffention in the Church. Were there not one Prelatieal man now alive, it were eafie to forefee there would foon be more.

§. 15. Yet do I not move, that any thing forbidden by God (hould be ufed, as a means for Peace or Reconciliation with men. Itisnottofetupany Tyranny in the Church, nor to introduce any new Office that Chrift hath not planted : it is but the orderly difpofajof the Officers and affairs of Chrift, which is pleaded for*

&r

Cjoi)

$. 16. Object. But (Tome will foy ) jour Minor jet is to be denyed -, /or f/?rf if m>r away to Reconciliation. A fiated Prefidency wiLl notyleafe the Prelates that have been ufed to the fole Jtirisdibli-on of a whole County * and to fole Ordination. Anfw. I. V/e know that the moderace will confent. 2. And fome further accommodation (hall be offered anon-, which may facisfie all that will (hew themfelves the Sons of Peace. 3. If we do our doty, the guile will no longer lie on us, but on the refufcrs of Peace; but till then, its as well on us as on them.

§. 17. 7. That which is lawfully practifed already by a* Concurrence of judgements, may lawfully be agreed on : But the Prefidency ( or more ) of one man in the AflemHies of Mini-fters, is in moft places pradifed ( and that lawfully ) already: therefore, &c. There is few Affociations, but fome oiae man isfo far efteemed of by all, that they give him an a&ual or virtual Prefidency, or more: why then may they not agree expreflyfo to do?

jf. 18, 8. Laflly, The fo common and foantient practice of the Churches, ftiould move us to an inclination to reverence and imitation, as far as God doth not forbid us, and we have no fuf-ficient reafon to deter us: of which more anon,

$. 19. Yetarenottheytobej'uftificd that raife contentions for fuch a Prefidency, and lay the Churches Peace upon it. I fee not yet but that it is a thing in it fclf indifferent, whether a man be Prefident a moneth.a year,or for his life: and therefore I plead only for condefcending in a cafe indifferent, for the Churches peace: though accidentally order may make it more dcftrable" in-one place 1 and jealoufies, and prejudice, or danger of ufurpati-on, may make it lefs defirable in another place. But none (hould judge it neceffary or finful of it felf.

$. 20. If you ask, What Power {hall thefe fiated Prefidents have ? I anfwer, 1. None can deny, but that it is fit that jit every Affociation of Churches, there fhould be a certain way of Communication agreed on. And therefore that fome one (houid be chofen to receivefuch Letters or other matters that are to be Communicated, and to fend them, or not ice of them unto all; This is a fervice y and the power of doing fuch a fervice cannot be queftionable while the fervice is unqueftionable.

j; 21. 2. It is meet that fome be appointed to acquaint the

(302)

rcl, as with bufinefs, fo with times and placej of meeting : the nomination of fuch times and places, or the acquainting others with them when agreed on, is a fcrvice that none can juftly que-ftion; and therefore the lawful nefs of the power to do it,may not be questioned.

$. 22. Object. Bfit what's this toG'overnment} this is to make them Servants, and not Governors. Anfw. It is the more agreeable to the will of Chrift, that will have that kind of greacnefs fought among his Minifters, by being the fervants of all.

§. 23. But 3. He may alfo be the ftated Moderator of their Deputations and Debates: this much I think will eafily be granted them; and I am fure with fome ( as I (hall (hew anon} this much would feem fatisfadory. The Principal Prefident or Matter of a Colledge is thought to have a convenient precedency or fuperiority, though he have not a Negative voice. And why the Prefident in an AfTociation of Pallors (hould have a greater Power, I fee as yet neither necefsity nor reafon.

§.24. But 4. If Peace cannot otherwife be obtained, the matter may be thus accommodated, without violation of the Principles or Confcicnces of the Epifcopal, Presbyterian, or Congregational party. 1. Let it be agreed or confented to, that no man be put to profefs, that it is his judgement, tbatBifhops Chouid have &$j*redivin<> a Negative voice in Ordination. Thii was never an Article of Faith : it is not ncceflary to be put among oue Credenda. It is only the Practice that is pretended tobeneccfTary, and ifubmiffion to it. Seeing therefore it is not to be numbred with the Credenda, but the agenda, let A&ion without profeffed Belief fuffice. 2. Yea on the fame reafons, if any man be of a Contrary judgement, and think himfclf bound to declare it raodeftly, moderately, and peaceably, let him have liberty to declare it, fo his pra&ice be peaceable. 3 • This being premifcd, Let the Prefident never Ordain, except in cafe of necef-fit], but with the f refence or confent of the Affemblj ef the Affo-dated Pafiors. 4. And let the Paftors never Ordain any, except in cafes of Neceffitj, but when the Prefident is there preftnt,mr without his Confent. And in Cafes of Neceffity (as if he would deprive the Churches of good Miriftcrs, or the like ) the Epifcopal men will yield it may be done. $. 25. If fome think the Prefident Mufi be one, and others

(JOJO

only think he May be one ; it is reafonable, if we will have pfcace, that our Maybe yield to their Afaft be. For fo we yield but to what we confefs lawful : but if the] fhould yield, it mull be to what they judge to be finful. If it be not lawful to hold their Mh^ that is, that a Bifhop hath a Negative voice, yet is it lawful to forbear de facia to Ordain till he be one, except it be in cafe of Necefsity.

$. 26. If in an Affociation there be a company of young or weak Minifters, and one only man that is able to try him that is offered to the Miniftry, as to his skill in the Greek and Hebrew tongues, and his Philofophy, &c. is ic not lawful here for all the reft to coafent that they will not Ordaix? any, except in cafes of Ncceflity, bot when the forefakt able man is one? Who can doubt of this? And if ic be lawful in this cafe, it is much more lawful, when both the ability of the faid pcrfon, and the Peace of the Churches doth require it: or if it bebutthelaft aione, I think it may well be yielded to.

$. 27. But (the Epifcbpalmen will objed,) if every man fhall have leave to Believe and Profefs a Parity of Miniflers, the Prefident Kill bnt be defpifed y and this will be »9way to Peace, but to Contention: Anfye. You have but two remedies for this, and tell us which of them you would ufc. The firft is, to for«e men by Club-law to fubferibe to your Negative voice, or not to hold < the contrary.- The fecond is, to caft them all out of the Comma- < nion of the Churches, that are not in judgement for your Negative voice, though they be Moderate, Peaceable, Godly men. And he that would have the firft way taken, is a Tyrant, and would be a Cruel Perfecutor of his Brethren as good as himfelf. And he that would take the fecond way ,is both Tyrannous, and Schifmatical, and far from a Catholike peaceable difpofition; and if all mud be call out or avoided by him, that are not in fuch things of his opinion, he makes it impofsiblefor the Churches to have peace with him.

$. 28. But they will further objed: // in Nectffit) they fhall Ordain mthoutthe Prefident, this Niceffit] will be ordinarily pretended ; and fo all yostr offers -mill be in vain. Anfw. Prevent that and other fucb inconveniences, by producing your weightieft reafons, and perfwading them ; or by any lawful means: but we muft not have real Neceffities negle&cd,and the Churches

ruined,

C3©4-)

ruined, for fear of mens unjuft pretences of a Neceffity: that** but a fad Cure.

$. 29. But on the other fide it will be objected, This is but patching up a peace. If 1 thinks that one man hath no more right then another to a Negative voice, fthy fbcutt I feem to grant it himbymypratlice> Anfw. As when we come to Heaven, and not till then, we (hall have perfect Holinefs ; fo when we come to Heaven, and not till then, we (hall have perfeclVmty and Peace. But till then, I (hail take that which you call Patching, as my Duty, and our great Benefit. If you think one man have not a Negative voice, we neitherurge you to fay that he hath, nor fo much as to feem to own his claim. You (hall have leave in the publike Regifter of the AiTociation, to put it under your band, that [Notts owning the claim of the Prefidents Negative voice, but as yielding in a Lawful thing for Peace, you do Confent to forbear Ordaining any without him, except in Cafes of Neceffity. 3 This you may do, Wichout any (hew of con&radi&ingyour Principles, and this is all that isdefired.

$. 30 Que'ft. And maj we net for peace fake % grant them as much inpoivt of jurisdiction, as of Ordination, and Cenfent to do nothingwit.fant Neceffity, but Vohenthe Prefident is. one, and doth "(fonfent I Anfw* Either by Jurisdiction you mean Law makings or Executive Government. The firll belongs to none but Chriir, in the fubftance of his Worftiip •, and the Circumftances no man may Vnivcrfally and Unchangeably determine of;but pro re nata, according to emergent occasions, the Magiflrate may make Laws for them,,and the Pafters may make Agreements for Concord about them ; but none fhould determine of them without need: and therefore here is no work for Legislators ("the Ufurpers that have grievoufly wronged the Church. ) Arid for Executive Government, cither it is over the People, or over the Paftors. To give a Negative voice to the Prefident of an AfTociation of the Paftors of many Churches, in Governing the People of a ftngle Church, is to let up a new Office ( a fixed Paitor of many Churches) and to overthrow Government, and introduce ■the noxious lort of Prelacy, which for my part, I intend not to be guilty of. And for proper Government of the Paftcrs,\ know none but God and Magiftrates that have that Power. Every B'rfhop,faith Cjprian,tRd the Council of Carthage, bath Power

of his own will, and is rcfponfible for his A&ions to God, an<T none of us are Epifcopi Epifcoporum, Bifhopsof Bifhops. But there is a Communion among Pallors and Churches to be exercised, and fo an avoiding or rejecting from Communion rand this fome call ( improperly ) a Government. And in this, for my part, I (hould confent, where peace doth require if, that we will mt agree upon the rejttling of any Paftor of our Affociation ( no more then co the Accepting or Ordaining of them) without the Prefidcnt, hut in cafes of Neceffitj : and that juft on the terms cxpreft about Ordination.

<). 31. As for inftancc, In a particular Church, there is a Com* mumon to be held among all the membtrs, though none of them but the Officers are Governors of the Church. And in many cafes where the Peoples Corifent is needful, its common to ftand to a Major vote : and fo great a ftrefs is laid on this, that by many of the Congregational way the Government of the Church is faid to be in the Major vote of the people : and yet 1. This is indeed no Government that belongs to them; but Confent to Communion or Excfufion -, and 2. No Scripture doch require a Minor part to ftand in all cafes to the decifion of a Major vote, nor give a Major vote any Rule over the Confcicnces of the Minor part ( (hew us this voting power in Scriptur;) And yet ^ 3. All agree, that upon natural Rcafonsand General Rules of Scripture, the Churches are allowed, jreji obliged, in lawful things, for maintaining Vnity an& Pe*ci y to ftand to the judgement of a Major vote, ( in Cafes that belong to them to vote in) though there be no particular word for it in the Scripture: Even fo AJJociate Paftors have not a proper Government of one another, neither by Presents or Major votes, ( though over the people they have,) but are all under the Government of Qod and the Magiflrate only. A nd yet they may in ads of Con- -fent about Communion or Non- communion with one another, prudentialiy ag r ee, to take the fonfent of the Prefdept, or of the Major vote of Paftors, or of bo:h, where Peace, orOrdcr, or Edification reqtiireth it: except in cafes of Neceftity.

§. 32. Queft. But what will you t ah for a Cafe of Ncccffity ? which you will except . ? Anfw. 1. If the Prefident be dead. 2. Or fick, or abfent and cannot come. 3. Or if he be malignant, and wilfully refufe to Confent that the Church be well provided for,

or Governed. 4. And withall fuppofing that without the great hurt or hazzard of the Churches, we cannot delay the bufinefs, till he beone,ordoConfent. 5. Efpecially if hebefctin enmity againft the welfare of the Church : and by pretence of a Appending vote would deftroy the Church, and bring in unworthy hurtful perfons or things. In all fuch Cafes of Necejfitj, its time to lay by our humane Rules for peace and Order.

§• 3 3. Objeft. But who fall be judge of this Neccffity ? Anfw. The Magi fir ate only (hali be the Compelling Judge. The people (hall be the Difcerning fudges : the Paflors (hall at lead have as much power as the People \ each of them (hail Difiern, fo far as they muft obey and execute. And God only (hall be the final Judge.

(. 34. Objeft. Butttis will but catife Dhifiont and Ccnfw fieris \ while the Prefident thinks one thing Necejfary , and the P'aftors ar.other y a*d the Teople another. Anfw. I anlwered this before. Reafon mud not be cart by, and the Churches ruined, and poyfon and deftruSion taken in, on pretence of fuch incon-venierces. if fuch a Cafe cf difference fallout, each man will execute as he difcerncth or judgeth, (being to anfwer for his owna&ions, and having none that can undertake to anfwer for him) And when we all come to the Bar of God for final Judgement, be that was in the right (hall be juftified, and he that fa'fly pretended Necefsity againfi duty (hall bear the b ame.

5. 35. Object. But in the mean time, the Churches will be divided. Anfw. 1. I told you there is no more hope of a f erf ell Vuitj on eanh, then of perfect Holintfs- 2. When two evils are before up, (though neither mull be cho[cn % for ExHlls mot an Objed of choice., unlefs as fecming good, yet ) the Greater Evil mult be firft and rnbft fludioufly repelled. And the deformity and deftru&ion of the Churches, and the cafting out of the Gofpel and Worfivp of God, is a greater Evil then diforder about good adior.s, and differences about fome Circumflances of NecefTary works.

$. 36. All this that I have faid about the Negative (defatlo,

though no: de jure) that I wou!d have Contented ro for peace,

I inreni not to extend to thofe Cafes and Countries where peace

required i:r.or 3 but rather the contrary ; much lefs to encou-

^age any so think fuch a Negative Necefiary in it felf. Some

things

(l°7)

things may be Lawfully granted that are unlawfully and upon miftake defired,

§. 37. Laftiy underftand alfo, that when I fpeak of yielding to this Negative voice in Ordination, to the Freiidentoffuch an Aflbciation, I intend not to exclude the Presbyterie of a particular Church ( where ic is fufficient ) from thefaid Power and exercifeof Ordination : of which I am to fpeak,in the the following Chapter , which is ef the Trefidwt of fxch a Presbyterie.

- ■ —' :— ■ ■ ——-? —i . "

CHAP. IV.

It is Lawful for the Presbyters of a particular Qhurch, to have a fixed Tre~ jident, during life.

§• *• IMiffih^mtib Come now to the moft Ancient fixed Bifhop that the Church was acquainted with, except the mtezEpifc$fusGregi* % the Overleer of the flock ; and that is, A ? rep bent of many Elders in one particular Church. The Diocefan B (hop was long after this: The rlrft Bifhcps (if you will call them fo ) in the Church were the firft mentioned Itineranc Bifhops that were fent abroad to convert fouls and gather Churches,and afterward took eare to water and confirm them. The next fort of Bifhops ( and the firft fo called) were the fixed Paftors of particular Churches, that cannot be proved to have any fuperiority over Presbyters. Jhe third

Rr z fore

fort of Biftiops ( in time, and the firft fixed Bi (hops that were fuperiours to other Paftors ) were thefe Prefidents of the Presbyteries of particular Churches. And thefe are they that now we have to fpeak of. And I fhall prove that it is not unlawful to have fuch.

§. 2. But firft 1 muft tell you what I mean ^ and (hew you that fuch may be had among us. I have in one of the former Difputations, defined a particular Church. It fhould ordinarily confift of no more then may hold ferfinal Communion to-gtther in Gods fublick^ fVorfhip. But yet take notice, i. That it tendeth ro the ftrength and honour of ir, that it be not too fmall- but confiding of as many as are well capable of the Ends. 2. And it is Uwfull for thefe to have fome other meeting places for pare of the Church, befidesthe principal place which is for the whole. Chappelsof eafc may lawfully be made ufe of, for the benefit of the weak, and larae,andaged,that cannot alwayes or often come to the common AfTembly. And where fuch Chap-pels are not, it is lawfull to make ufe of convenient houfes. Yea if there were no Place to be had, fufficiently capacious of a full AfTcrablyj or elfe if perfection forbad them to meet, it might ftill be but one Church, though the members met in fe-veral houfes ordinarily: as five hundred in one, and three hundred in another, or one hundred only in feveral places, every one going to which houfe he pleafed, and having fcveraLPa-ftorsthat in Society and byConfent did guide them all. But though fomewhat difordcrly may be born within cafes of Ne-ceffity ^ yet I; As it is NecefTary to the Ends,and fo to the Being of a particular Church that they be a Society capable of perfonal Communion^ and the perfonal Teaching,Guidanceand Overfight of the fame Paftors, So 2. It is defirable, as much tending to Order and Edification, that all of them that are able do frequently meet in one AfTembly, for the Worfhipping of God with one heart and mouth. And this is the Church I fpeak of.

$ 3 .It is not ofNeceffitj to the Being of fuch a particular Church, that it have more Paltors then one : And when one only is the Paftor or Govcrnour, that one alone may do all the works of a PaftoF or Governour ( For what elfe is his Office, but the ftate or Relation of a raan obliged and authorized to do fuch works? )

The

The Learned Dr. H. H. thinktth thac the Apoftles planted rone in Scripture times but (ingle Paftors or Bifhops ( called alfo Presbyters) in every Church,with Deacons under them, without any other Presbyters ( fubj\-& or aflllhni) over thac Church. This I conceive cannot be proved, nor fo much as the probability of it ^ nay I chink.adeaft a probability, if not a certainty of the contrary may be proved, of forae Churches, But yet it is moft likely that it was fo with many Churches. And reafon tells us, thac the thing being in it (c\f indifferent, was futed by the Apoftles to the ftate of the particular Churches that they planted. A fmall Church might well have a Jtngle Pafbr, when a large Church, efpecially in times of perfecution, when they muft afTemble in feveral houfes at once, required more. Some places might have many perfons fit for the Office , and fome but one : Which cafes muft needs have fomc Variety.

$. 4. Where there are more Paftors in fuch a Church,then one, I know of no Necejftty that one fhould have any fuperiority over another.- nor can I prove that it was fo from the beginning.Some Divines of the Prelatical Judgement think that this was an Ordinance of the Apoftles, at the firft planting of fuch Churches; Others of them think that it was of their appointmtnt, but not actually exiftent till after Scripture times. Others of them think, thac as Hierom faith, ic began when fadions rofe in the Church, not by Divine Otdination, butEccleliaftical agreement, for the preventing or cure of fchifm.

$. 5. The firft Church that we find ic in, in Hiftory, is that of Alexandria. And Alexandria was a place exceedingly given to fedition, tumults, and divifions: the contentions between Cy -riUndOreftes,the murder of Hypatiaby Peter and hiscompa-ny,the affaulc made upon Oreftes by Ammonius & che other Ni-trian Monks,and many fuch feats in the dayes of Theophilas,Di" e*yfius, and up to the beginning, do (hew what they were. And Socrates faith of them exprefly, /*. 7. cap. 13. that £ The pet-pie of Alexandria above all other men, are given to Schijm and contention • for if any quarrel arife at any time among them, pre* fently hainous und horrible offences ufe to follow, and the tumult is never appeafed without gnat blood-Jbtd, ] fuch were the Alex* 4*dr'umu

§.6. But yet it is certain that the Original oF this cuftora,of fettfog nponeas Prefident or chief Presbyter in a particular h, cannot be fcund out, io as to fay, by whom and when it was fir ft brought in. But if k began upon the death of Mar\ atsSihx&dria , it muft needs be long before the death of John theApoftie, ( in that Church, what ever other Churcesdid. ) But itfeems i hat there was then a difference and indifTcrency in this point, and that other Churces did not prcfently imitate the Churches of Alexandria and Rome herein. He that reads Clemens Epifile to the Corinthians without partiality, I think will be of Gr otitis mind ( before cited, Epifl. ad Gal. ad Bignon. ) that Clemens knew not any fuch Prelacy among the Cormhians^wbta he wrote that Epiftie : And fo we may fay of fome other Witnefles and Churches in thofe times, and afterwards in many places.

$. 7. It is not another Order of Minifters, or Office, that was in fuch Churches diftin& from the Presbyters that aflifted them. Their Presidents or Eminent Bifhopswerenotmade thenEpifcofi Epifcoporum, vel Paflores Paftorttm^s having an Office of Teaching and Governing the other P*fiors , as Paftors have of teach, ing and Governing the flock. But they were only the chief Pres' bj'ers, or chief Bifliops or Paftors of that Cburch,as an Arch' deacon is to the Deacons when he is made futh by their choice, as Hieroms comparifon is (adEvagr.)

£ 8. Norisklawfull noWjeveninthefmalleftParifh/or any One to sffume fuch a fuperiority over any Presbyters (though fuch as have their maintenance from him, and are chofen by ; bim, and are called,his (^urates ) as if he were of a Sup* rlour Order ox offiecy&ndfo the Governour of the other ashisinferiours.

$.9. But yet that a Primacy of degree, or Prefidency, or flated'JModtratorfkif of one in fuch a Church and Pre*byterie, is lawful!, I think with fmall labour may be evinced. And 1 .All r he Arguments before afed, for the Prefidency o- one in an AJfociation, will prove this Parochial Prefidemy with advantage. '{. 10. 2. It is a thing that is conftantly or very ordinarily praclited among us already, with common approbation , or without contradiSion,as far as 1 have heard. Many places have one Mimiter only that is preferred by the Patron 9 and this one Paitor hath divers with him ( or as the common fa) ug n^Vnde^

kirn 1J

him : ) If it be a great Congregation.raany have a Curate or af-fiftant in the Town with them, and other Curates at Chappels that .depend on that Town. Though there be but one Cnap-pel in this Parifli where I live, yet this Church hath three or four Preibyters, and three or four Deacons. And the Law of the Land doth give one Minifter only the Maintenance (called the Benefice) and the Power of the Temple, and the calling of Affemblies, and the choice of Curates, whom he is to maintain. And they that are chofen and maintained by him, mud and will be ruled by him; at leaft in &\\circumfiantial things. It belongs not to them to Rule even the People contrary to Gods word; nor in fubftantials to inftitute new Ordinances of Worfhip : But in circumftantials which are \tk to humane derermina-tion (as time, place, particulars of order, decency, &c. ) no doubt but the chief Paftors in each Parifli, do exercife adually a Negative Vote, and the Curates do nothing without their con-fent. So that this fort of Prefidency being common among us, without contradidion I may take it for granted that it hath the common confent. And if any allow not of fo much as is commonly ufed, yet a Prefidency is a far lower thing.

\S.ti. 3. This fort of P/efidency, ( yea with fuch a Negative voice as in the foregoing Chapter is granted ) is ufually grounded on Nature and the Qeneral Rules of Scripture, and warranted by them. Nature teachech us, that the younger and more ignorant and unlearned, (hould ( proportionably) fub-mit to the Elder and Wifer, and in a fort be Ruled by them. And Scripture faith the fame, 1 Pet. 5.5. [ Te younger fubmit your J"elves unto the Elder ] Even the agedwoemen ( that were no Officers ) mnft teach the younger ,7*V.2.4. Now it common '* ly falls out that in every Pariih that hath many Minifter , there is but one that is aged, or grave, and that one commonly is more Learned and Judicious then the reft, who are ufually forne young unexercifed men. Now infuch cafes, (whichis common) no man can deny that authority to age or Wifdom that is naturally duetoit, nor exempt the younger ignoranter men from that fubmiftion which naturally they are bound to. Equality of Office may ftand with inequality of gifts and age,and confequently of duty.

J. 12. 4. The good of the Church requireth it that this dif-

pro-

C*12.)

proportion of Minifters gifts in one and the farce Congregation fhould be the ordinary cafe ( And rules mutt be faced to ordinary cafes, rathei then to extraordinary.) For God docLj not ( as we fee by long and hd experience,) beltow his excellent gifts fo commonly, as that one Church ( ordinarily ) fhould t-ave many Learned able men: There are but few that are of eminen-cy for judgement and other Minifterial abilities: Not one for many Pan(lies: If therefore many of thefe fhould be placed together in one Church, it would beagainit the common good, and an unjuft ingroflment, and injurious unto others. Providence therefore by the rarity of eminent parts, doth teach us to make it the ordinary courfc, that in every Congregation where there are many Paftors,fome one of chiefeft parts be cho-fen to be (landing Moderator of the reft.

§. 13. 5. That which is lawfull for Private me* to do towards one another , is lawfull Prudentially for Paftors tbac are confeious of their own imperfedion, to do towards one that they think more able then themfelves. But it is lawful for Private men to be fubjeft one to another in humility : therefore it is lawfull for fuch Pallors, 1 Pet. 5. 5. Q Tea all of you be fub-jeft one te another\ and be c loathed with humility ] A voluntary fubjedionto another, in lawfull adions, is nowhere forbidden , but here commanded ; and is a great part of Chriftian felf denyal: and therefore lawful. *

§. 14. 6. And it is a thing that dependeth fo much on the Wifdom and will of Presbyters, that no w&n can hinder it. I can make another Minifter a Bifhopto me, whether other men will or not. Honor efi i^henorante. lean 1. In judgement eftcem him more able, yea or moreauthorized,then other men. 2. And I can have recourfe to hira for advice. 3. And I can give him a Negative vote in all my Minifterial Adions, fo far as they are left to humane determination : I can refolvetodo nothing in fuch matters, but by his confent. And if I find reafon for this inbisabilities,andmy difabilities, it is Lawful. The thing therefore being La wfull, and fuch as none can hinder me from, I fee not why it may not be made the matter of Confent, when the Churches Peace requireth it.

§. 15. 7. Moreover, as Divifions juftly provoked the Churches at firft to think of fuch lawful means, for the cure : fo our

Divifions

Divifions, or danger of them, do make it as Neceffary, or eonve* nien:, now as then. We fee to our fhame, that in moft or many Congregations, Minifters that are equal or neer to an equa-licy in parts and place, can hardly agree and live in Pesce : but they a r e jealous of one another, and envying each other sefteera and interelt ( Though I confefs this is fo odious a vice, that its an abominable (hamefuil thing,that any Minifter ofChrift fhould be tainted with it.-but fo it is,we cannot hide it. J And therefore ic is our ordinary courfe to have fuch a difparity of age, and parts, and interefts,that one may have the preheminence,and fome rule, and the reft be ruled by him.

$. 16. 8. Laftly, the Antiquity and fpeedy Univerfality of this courfe, is a ftrong argument to make men moderate in the point. For i.Itfeemeth a moft improbable thing that all the Churches, or fo many y (hould (ofuddenly take up this Trefidcncy, Prelacy, or Difparity without fcrupie or re(iftance,if it had been againftthe Apoftles minds. For it cannot be imagined that all thefe Churches that were planted by the Apoftles, or Apoftolical men, and had fcen them and converfed with them, (hould be either utterly ignorant of their minds, in fuch a matter of publike practice, or elfe fhould be all fo carelefs of obeying their new received dodrine, asprefencly andunanimoufly to confent to a change, or endure ; t without refiftance. Would no Church or no perfms in the world, contend for the retention of the Apoftolical inftitutions ? Would no Chwch hold their own , and bear witnefs againft the corrupiion and innovations of the reft? would nsperfons fay, [ you go about to alter the frame of Government newly pLnted among us by the Holy Ghofl ; It yeas not thus in the dayes ef Peter,or Paul,or John; and therefore we will have no change. ] Thisfeemsto me a thing incredible, that the whole Church (h«uld all at once almoft fo fuddenly and filently yield to fuch a change of Government. And I do not think that any man can bring one teftimony from all the volumes of Antiquity to prove that ever Church or perfon refilled or difclaimed fuch a change, in the times when it muft be made, if ever it was made, that is, inthefirftorfecondages.

j. i7.Yea 2.1t is plain by the teftimony ofHierom before mentioned and other teftimonies of antiquity, that in Alexandria, at leaftj this practice was ufed in the dayes of the Apojllesihem*

Sf ' fclvcsv

(3140

felves. For they tethfiethat from the dayes of Marh^ the Evan* gelifi till the days of Heroclas and Dionyfius, the Presbyters chofe one from among them,and called him their Bijhsp, Now it is fuppofed by the beft Chronologers thatj^r^was flain about the fixcy third year of our Lord,and the tenth ofiW™;and that Pe* ter And Paul were put to death about the fixty fixih of our Lord, and thirteenth of 2{jro, and that John the A pottle died about the ninety eighth year of our Lord, and the firft oi Trajan % which was about thirty five years after the death of Mark. Now I would leave it to any mans impartial confideration,whe~ ther it be credible that the holy A potties, and all the Evangelifts or Afliltants of them, then alive, would have fuffered this innovation and corruption in the Church without a plain drowning it and reproving it : Would they filently fee their newly ellablifhed Order violated in their own dayes, and not fomuch as tell the Churches of the (In and danger? Or if they had indeed done this, would none regard it, nor* remember it, fo much astorefift the fin > Thcfe things are incredible.

§. 18. And I am confident if the judicious godly people had their choice , from the experience of what is for their good, they would commonly choofe a fixed Prefident or chief Pafior in every Church. Yea I fee, that they will not ordinarily endure that it fhould be otherwife. For when they find that God doth ufually qualifie one above the reft of their Teachers , they will hardly confent chat the reft have an equal power over them. I have feen even a fober unanimous Godly people , refufe fo much as to give their hands to an af-fiftant Presbyter whom yet they loved, honoured and obeyed, though they were urged hard by him that they preferred, and all from a loathnefs that there fhould be a parity. I know not one Congregation to my remembrance, that hath many Mini-iters, but would have one be chief.

§. 19. Objed. But, ( the Prelatical men will fay) our Purifies are not capable of this. t beeaufe tbej have commonly but one Pafior , mr havemaintainance for more- Anfw.\, Though the greater number have but one > et it is an ordinary cafe to have two, or thrce,or more, where there are Chappels in the Parifh, and the Congregations great, as in Market Towns. And if ever ue have Peace and a fetled faithfull Magiftrate that will do his pare

for the houfe of God, we (hall certainly have many .Mimfter:? in great Congregations: Or elfe they are like to be Iefc. defofate; ForMinifters will over-run them , for fear of undertaking far more work then with their utmoft pains they are able co perform.

J. 20. And 2. There are few Congregations, I hope,of Godly people, but have fome private men in them that are fie to be-Ordained A Mi itant Presbyters,though not to governa Church alone ( without neceflity ) yet to aflifl: a Learned, judicious rrvan, fuch as underftand the body of Divinity, (as to the great and necefTaty points ) and are able to pray and difcourfe as well as many or raoft Minifters, and to exhort publicklyin a cafe of need. He that would imitate the eximple of the Primitive Church ( at leaft in the" fecond Century ) fhould Ordain fuch as thefe to be lorae of them AJfiftmt 'Elders, and fome of them Dwcons in every Church (that hath fuch; / and let them not teach publickly, when a more learned, able Paftor is at hand to do it ♦, but let them aflift him in what they are fitted to perform; Yet let them not be Lay Elders : but authorized to all Paftoral adminiftrations,and of one and the fame office with the Paftor, though dividing the exercife and execution according to their abilities and opportunities; and ndtcomming in without Ordination, nor yet taking up the Office only pro tempore. And thus every Parifli, where are^ble Godly men, may have a Pref-byterieand Prefidenr.

$. 21. Till then 3. It is granted by the Learned Dr. H. H. that it is not neceffary to the being ofaBifhop that he have fellow Presbyters with him in that Church : If he have but Deacons it may fuffice. And this is eafie to be had.

§. 22. And indeed 1. The parts of many very able Chriftians, are too much buried and loft as to the Church, for want of being drawn into more publick ufe. 2. And it is it that tempteth them to run of themfelves into the Miniftry, or to preach without Ordination. 3. And yet few of thefe are fit to be trufted with the Preaching of the word, or guiding of a Church alone, no nor in equality with others: for they would either corrup: the do&rine, or divide the Church. But under the infpe&ion and diredion of a more Learned jadicious man,as his affiftant?, doing nothing againft his mind, they might be very ferviceable

Sf 2 to

to fome Churches. And ftich a Bifhop with fuch a Presbyterie and Deacons ( neither Lay, nor ufually very Learned ) were the ancient fixed Governours of the Churches,if I can under-ftand antiquity.

CHAP. V.

ObjeUioni againjl the Trtfidency fore-mentioned^ ari/wered.

U T it is not likely but all thefe moti-: f ons will have Diffenters on both fides; It wcrcftrangeifin a divided age and place, and among a people engaged in fo many feveral parties, and that fo deeply as now men are, there (hould any healing remedy be propounded, that {hould not have abundance of oppofers; Mod men are prejudiced and afTe&ed at their Education ^ or opportunities,or parties, or feveral intereft fway them. And therefore I exped that moll: ffaould reject all that I fay , and fome of them with much reproach and fcorn. Our difeafc were not fo great and dfrngerous,if it could but endure the remedy. But let us confi-der Tome of their Objections.

§.2. Object, i. The mfeaeeable men of thePrelatical way will fay [_Thisisbut to turn a Bifhof into a Parijk-Triefi ; and to wake him the Ruler of a Parijh and a Curate or w>, and in many flaces , of %o Minifters at all: A fair Promotion. It feews jou would leave them bfft a name and Jbadow> andmaks them to be sontemptibfe.

§, 3. Anfw, I, Remember that I grsntyoualfo the Prtfiden--

cy of Affocutions^ &c* which you may call an Archbifhopkk^ if you ple.afe. 2. Is it honour that you contend for , or labour and fervice to the Church ? If honour, you muft get it by being Its more ^ thefervtnts of others, and not by being Lords of the Clergy i>. h.h. or heritage of God. If you are feeking honour of men,afld fpcaksofthc founding offices in the Church, by fuch directors as ambition, 1Jfimitivc Bi ~ you arc not the men that we can hope for Peace or Holinefs from, j^^Pr * and therefore can have little treaty with you, but to lay by iy t€i s under your wickednefs. But if it be fervice that you contend for, in or. them but owe der to the Churches good,try firft whether a Parijh will not find or m °;e Dca-you work enough. I have tried it, and find that if I were ten men, 00 ™* I could find as much as I am able to dojfl this one Parifh.Though I do as much as I am well able night and day, and have fo many helpers, yet it is fo great a trouble to me, that my work and charge is quite too great for me,that I have been often tempted to defertit, and go to a fmaller place : And nothing ftayes me but this confideration ; that God requireth no more then I can do, and that its better do what I can then nothing: and that if I leave them, the next is like to do no more. Could I but fpeak with each man in my Parifh by perfonal Inftru&ion, once a moneth, or once a quarter, or halfyear, it would put me into high expectations of making a very great change among them, by this means: But when I am not able to fpeak to them paft once a year,or two years,Imuft needs fear left the force of former words will be loft before I come again. And yet muft you needs have more work^ and fervice, and more fouls toanfwer for ? To deal plainly and faithfully with you, Brethren, impartial ftanders by conceive that its time for you rather to be more diligent in a fmaller charge,and to lament your negligence in your Parities, and publickly to bewail that you have by your idienefs betrayed fo many fouls.-letting chem alone in their ignorance and ungodlinefs,and commonly doing little in your charges,but what you do at Church in publick. Overfeers think that moftof you are fitter for fmaller charges rather then for greater. I doubt this will offend many. But yon were better ufe it to your Repen -tance and Reformation,then your offence.

$.4.And 3.1 pray you confider how your PafSon and partialU tymaketh you contradict your fclves. Do you not ufe to reproach the ?rzsb]tm % that they would all be Bifhops, and they

Sf 3 would .

(V8)

^ouidhavea Bi(hop in every Pariih,and fo are againft Bi(hops, that they may be Bifhops themfeh es ? And what/ is a Parifh Bi-fhoprick fo great.a prize for our Ambition,and yet is it fo con-'temptible to yours? Are we proud for feekingio be Parifi Bifiops, /and do you rake it as an empty name or fhadow ? At leaft then confefs hereafter, that your Pride is fo much greater then ours, that the Mark of our Ambition is taken by you to be a low difho-nourable (tare.

§. 5. And 4. I would intreatyou impartially to try, whether the Primitive Apoftolick Epifcopacy fixed in particular Churches wer^ not a Parochial Epifcopacy ? Try whether Iiave not proved it before ? And if it were, will you pretend to antiquity, and Apoftolick inftitutton,and yet defpife the primitive fimplici-ty,and that which you confefs wa^fcttled by the Apoftlc$?Let the Eideft carry it without any more ado.

^.6. And 5. At leaft fay no more that you are for Epifcopacy, and we againft it : when we are for Epifcopacy as w r ell as you. Icisx>n!y your tranfcmdent, or exorbitant fort of Epifcopacy that we are againft. Say not ftill that we have no Power of Ordination, becaufe we are not Bifhops \ but becaufe we are only Bijhopsofone Church. Put the controverfie truly as it is , Whether it be lawful for the Bifhop of one Church with his Prebjte-ryto r rdain? Yea or whether many fuch A floriated may Ordain? Or rather, whether it be tyed to the Bifhop of many Churches ( as you would have it : ) that is. Whether Ordination belong to Archbifhopsonly ? Is not this the controverfie ?

(>. 7. And then 6. Why do you in your Definitions of Epifcopacy ( which you very feldom and fparingly give us ) require no more then a Parochial Epifcopacy, and yet now defpife it as if it were no Epifcopacy at all? Tell us plainly what you mean by a Bifhop ? I thought you meant a Primus Presbyterorum, or at leaft, a Ruler of People and Presbyters? And is not this to be found in a Parifh Bifhop,as well as in a Bifhop of many Parifhes, or Churches? Change your Definition from this day forward, if you muft have a change of the thing defined, as it feems you muft.

$.8. And I wou'd know whether you can prove tbat it is £f-fential to a Bifhop to have more Churches or Parifhcs then one? Prove it if you are able. Was not great Gregory of Natcefarea a

Bifhop

Bifhop With his feventeen foals ? And was not Alexander (the Colliar) whom he Ordained at Comana i a Bifhop, chough bug of a fmall Affembly ? Do not fome of you confefs, that tfiihops in Scripture-times had no fubjed: Presbyters, and confequently bad but a fingle Congregation ? If then a Parifh or Congregational Bifhop were a true Bifhop, why may he not be fo (till ?

$. Q. Obje&. 2. But the Church under Chrijiian Frinctt fljouldnot be confer me A to the model of the Church under perfection : Shall Bifiops have no more power and honour now then they had then ? Wffee in Conftantines dayes a change was made. Aiujl they be tyed to a Parijb now, becaufe thej, were Bi/hops onlj of & Tarifhin Scripture'times ?

$. 10. Anfw. 1. We would not have them perfecutei now, as they were then, nor yet to want any due encouragement or affiftance trnt a Chriftian Magistrate can afford them. But yet we would have Gods Word to be our Rule, and Bifhops to be the fame things now as then, and we would not have men make the profpenty of the Church a pretence for altering! he Ordinances or Inftitutions of Chrift, and making fuch changes a& their conceits or ambitious minds incline them to. Wc (hall never have a Rule nor fixed certainty, if we may change ih Egi-our felves on fuch pretences.Prtfend not then to Antiquity,as you do~

$. 11. And 2. I have in the former Difpucation proved by rnany-Reafons, that it was not the mind of the Apoftles tbem-felves, that the Parochial or Congregational Churches which they planted, fhould be changed into another fort of Churches. Nor is there any rc^fon for it, but againft it, in the profpericy of the Church, and piety of Magiftrates. For 1. Pious Magiftrates-fhould help to keep, and not to break Apoftolicalinftnutions. 2. And pious Mag ftrates fhould further the good of the Church, and not hurt it to advance ambitious men.

§. 12. For 3. Minifters are for the Churches, and therefore no change mud be made on fuch pretences that is againft the good of the Churches. If every Parifh or Congregation then^ were meet to have a Bifhopand Presbyterie of their own, why (hall the Church be now foabufed, as that a whole County (hall have but one Bifhop and bis Presbyterie } If every Hofpital or Town had a Phyfitian with his Apothecaries and Mates, in your Fathers dayes,wou!d you be their benefa&ors, by procuring that

all

(3io)

ail the County (hall have but one Phyfitian with his Apothecaries ? Or if every School had a Schoolmafter in your Forefathers dayes, will you fay, there (hall be but one in your dayes, in a whole County ? Do you thus think to honour Phyfitians and Schoolmafters, totheruineof the people and the Schools } So do you in your advancement of Bifhops. Upon my certain experience I dare affirm it, that every Parifh* of four or five thoufand fouls, yea of a thoufand foul*, hath need of fuch a Presbyterit for their Overfight. And is not he that hath a County on his hands, like to do lefs for this Town or v Parifh, then if he had no more then this? If your Bees fwarm, you will not keep them all ftill in an hive, nor think of enlarging the hive to that end: but you will help the fwarm to an hive of their own. If ) our Children marry, you will rather fettle them in Families of their own, then retain all them and all their Children in the Family with your fdves. So if a Bifhop of one Church fhould Convert all the Countrey, he fhould rather fettle them in feve» ral Churches, proportionable to their numbers and &ftances,then to call chemall his own Church.

§. 13. Objed:. 3. But by thU means the Church would be pefieredwith Bifhops. What a number of Bifhops would you have, if every Parijh-Prieft were a Bijhip ? We read not of fuch numbers as this wou/dprocure 1 in the antient ttmes.

§. 14. Anfw. I. I find where Chrift commandethus to pray the Lord of the harveft to fend forth Labourers ( that is, more Labourers) into the harveft, becaufe of the greatnefs of the harveft. But I find not where heoncerequirethus to pray or wifh that there may not be too many, for fear of peftering the Church, or diminifhing the honour of the Clergy. Mens purfes, I warrant you, will hinder the over-abounding of them ; and Gods providence doth not enrich'too many with abilities and willingnefs for the work. Do you undertake that they (hall not be too bad; and I dare underrake they will not be too many.

$. 15. And 2. Is it not the fehctty and glory of the Church which you objeel: as an inconvenience or reproach ? O blefled time and place that hath but enow that are able andfaithfull i But I never knew, nor heard, nor read of the age that had too many that were good and faithfull in the work. Would you not have a chief Schoolmafter in qvery School, or Town, for

fear

Cj*0

fear the Land fhould be peftered or overwhelmed with School-matters? Why how can there be coo many, when people will imploy no more then they need ? Oraiferable Church that hath fuch Bifhops,that are afraid Gods vineyard fhould be furmfmd with labourers, left their grcatnefs and honour fhould be dimi-nifhed / Do you no: fee how many thoufand fouls lie ftili in ignorance, preemption and fecurity for all the number of labourers that we have? And fee you no: that fix parts of che world arc Infidels,and much forjwant of Teachers to inftrud tbem?And yec are you afraid that there will be too many ? What could the enemy of the Church fay worfe ?

$. 16. Objcd. Wedonot mtan too mav) Teachers Jbut too many BiJbops\ that isjeo many Governours of the £hurch. Anfw. I .God knowech no Governours Miniftcriall but teachers: Ic feems you would have fomewhat that you call Government ^ni leave the la-boar of Teaching to others; As if you knew not that it is they that are especially worthy of the double honour that labour in the word anddottrine, i77/#. 5. 17. Or as if you knew not that even the Government of PaRors is motily by teaching. 2. Government and Teaching go together,and are both neceffary to the Church; And the diminifhing the number of Governours and ofTeacbers is all one : As a Phyfnian doth Govern all his Patients in order i y their enre^and a Schoolmafter all his fchollars in order to their learning; fo doth a Paftor all his flock, in order to their fandi-fication and falvation. And for the Government of the AiinU fters themfelves y the number (hall be increafed as little as may be. Parifh Bifhops will Govern but a few ^ and therefore they can wrong but few, by their raif-governraent.

$.17. Objed. 4. But by this meansrwe fhdl have unworthy, raw, and ignorant men made Bi/hops ' What kind of Bijhops fhi.ll we have , if every Parifb Pritfi mufl be a Bifhop ? Some of them are boyes , andfome of them empty , filly fouls to make Bijhops ef §. 18. Anfw. I (hall lay open the nakednefs of this Objedion alfo, fo that ic fhall be no flicker to domineering in the Church. 1. Awike the fparks of humility that are in you,and tellus openly, whether you think your feives more able worthy men to Govern a County, or a hundred Parifhes, then fuch as we arc to Govern one? Though I have been many and many a time tempted with Jonas to run away from the charge tbatiscaft

T e upon

uponme,asaburdentool3eavyformetobear , and I know my feif to be lamentably inefficient for it: yet I muft profefs, that I am fo proud as to think my felf as able to be the Paftor or Bi-(hop of this Parifh, as mod Bifhops in England, yea or any one of them , to be the Pallor and Governour of a County, or an hundred or two hundred Parifhes. Were you humble, or did you dwell at home, or cake an account of your own .abilities, when you reproach oihers as unab'e to be the Bifhops of a Pa-nfh,and think your felves able to be theBifhops of a Diocefs and contend for it fo eagerly ?

M9. And 2.1 further anfwer you: We will leave you not a rag of this Obje&ion to cover your nakednefs. For if any Palters or Parifh Bifhops be more ignorant then others,and unfic ; to Teach and Rule their flocks without the affiftancc, teaching or direction of more able men, we all agree that its the duty of fuch men to Learn while they are Teachers, and to be Ruhd while they are Rulers , by them that arc mfer . For as is faid , a 'Pa>itj in regard of office, doth not deny a difparit) ofgfis and farts i And we conllamly hold, that of men that arc equal in regard of office, the younger and more ignorant fhould learn of the aged that are more able and wife v andbe/Wf^by their advice, as far as their infuffiriency makes it neceffary.And will not this fufficc ?

§. 20. And 3. If this fuffice not, confider that Aflbciated Pallors are linked together, and do nothing in any weighty matters of common concernment (orof privace,whereinthey need 1 advice ) without the help and directions of the reft. And a young man may govern a Parifh by the advice of a Presb^tcrie andalfo of Affociated able Paflors,as well as fuch Bifhops as we have had, have governed a Diccefs.

1 J.a.i. And yet 4. If all this fuffice not, be it known to you that we endeavour ro have the beft that can fee got for every Parifh: and Novices we will have none, except in cafe ofmeer ncceflity: And we have an a6t for rejecting all the inefficient, as well as the fcandalous and negligent • and any of you may be, heard that will charge any among us with infuffiriency. Sure I am we are cleanfing the Church of the inefficient and fcandalous that the Prelates brought in, as faft a we can: if any prove like them, thatfinccire introduced, we defire that they may

fjpeed no better. What fide foever they be on, we dcfireable faithfullmen, and defire theeje&ionof theinfufficient and unfaithful). And youth doth not alway prove inefficiency. Wit-nefs Timothy ,whofe youth was not to be defpifed. At what age Origen&nd many more of old began, is commonly known. Vige* lius was Bifliop at twenty years of age ("the Tridentine Bifhopj We will promife you that we will have none fo young to be Parifh Presbyters, as Rome hath had fome Popes and Cardinals and Archbifhops and Biftiops. Nor (hall any fuch ignorant inefficient men, I hope, be admitted, as were commonly admitted by the Prelates.

§. 22. Objcd.$.But the Apofiles and Evangelifls had a larger circuit then a Parifi^nd therefore fo Jhsuld their Succejfors have > *Anfw. I grant you that they had a larger circuit,and that herein, and in their ordinary work they have fueceflbrs: And we confent that you (hall be their Succeflbrs. Gird up your loins, and travail about as far as you pleafe, and preach the Gofpel to as many as will receive you ( and fure the Apoftles forced none ) and convert as many fouls as you can, and direct them when you have done ia the way of Church-communion, and do all the good that you can in the world,and try whether we will hinder you. Have you not liberty to do as the Apoltles did ? Be ye fervants of all, and feek to fave all, and take on you thus the care of all the Churches,and fee who will forbid fuch an Epif-copacy as this?

$. 23. Objed. 6. But it feems joh would have none compelled to obey the Tttfhopsjtut they only that are willing fhould do it : and fomen fall have liberty of conference , and anarchy and parity and confu/ion will be brought into the Church. Anfw. 1 .1 would have none have liberty for any certain impiety or fin: And yet I would have no fin punifticd beyond themeafare of its deferts. And 1 would not have preachers made no Preachers funlefs the Church may fpare thcuj)becaufe their judgements are againft DU occfan Biftiops .* and therefore I would have none filenced or fnf-fpended for this. 2. And what is it that you would have thats better ? Would you have men forced to acknowledge and fub-mit to your Epifcopacy ? And how ? Small penalties will not change mens judgements, nor confidences. Silencing or death would deprive the Church of their labours: aedfovvemoft

Tt z lofe

(3M0

We our Teachers left they difobey the Bifhops. If this be your cure, it difgracetb your caufe. We defire not Prelacy at fo dear a rate. Its a fad order that deftroyes the duty ordered.

f, 24. Object. But this is to take down all Church-Govern' mtr>t s if All ft ill have what Government thej Up, Anfw. I. Was there no Church-Government before the dayes of CwPantint the Emperour ? 2. Do you pretend to antiquity, and fly from the Antient Government as none ? You fhall have the fame means as all ihe Bifhops of the Church had for above three hundred years to bring men to your obedience : and is that nothing with you? Why is it commonly maintained by us all, that the Primitive ftate was that pureft ftate, which after times fhould tfnve to imitate ,if yet it was fo defective as you imagine/ 3. And why have you Hill pretended to fuch a power and excellent ufe-fulnefsin the Prelatical Government, if now you confefs that it is but anarchy, and as bad as nothing, without the inforcc-ment of the Magiftrate ? What Magiftrate forceth men to obey the Presbyteries now in England^ Sc$tland, *or many other places? 4. Yet it is our defire, that the Magiftrate will do his duty, and maintain order in the Church, and binder difordcrs^ and all known fin : but fo, as not to put his fword into the hand orufeit at thcpleafureof every party that would be lifted up. Let him prudentlycountcnance that way of Government, that tendeth moft to the good of the Churches under his care -, but notfo as to perfecure, filence, orcaftour, all fuch as arc for a different form, in cafe where difference is tolerable. 5. And in good fadnefs, is it not more prudent for the Magiftrate to keep the fword in his own hands if really it be the fword that muftdo the work? If Epifcopal Government can dofo little without the compulsion of the Magiftrate, fo that all the honour of the good effe&s belongeth to the fword, truly I think it prudence in him to do his part himfelf, and leave Bifhops to their part , that fo he may have the honour that, it feems, belongs unto his office, and the Bifhop may not go away with it, r.or the Pres-byterie neither. Let the fecular Biihop have the honour of all thai Order and unity that arifetb from compulfion.- and good reafon, when he muft have the labour, and run the hazzard if be doit imifs: and let the Ecdefiaftical Bifhops have the honour ef ail that ojder and unity that arifetb from their management

of the fpiritnal fword and Keyes. 6. Andlaftly I anfwer, that this is not the fubjed that you and we have to difpute of. Ic is Ecclefiaftical Government by Miniftcrs,and notfecular by Magi-ftratcs that is our controverfie. It is of the Power left by Chrift to Paftors and not to Princes

$.25 : Objed. But at leafl thofe fbouldbe excommunicatedthat deny cbeditneeto their Bifbops : that is d 'Power that is left in the Biflips th(mfelves y whether the Magifirate confent or not; A*fu>. i. Excommunication is a fentence that fhould fail on none but for fuch grofsand hainous fin, if notalfo ©bfHnacy and impenitency in them,as is mentioned in Scripture: Ufing it in cafes of controverfie and tolerable differences, is but a tearing and dividing the Church. 2. We take it not for our duty to excommunicate you, becaufc you are for Diocefan Prelacy : therefore you (hould not take it for yours to excommunicate others becaufc they arcagainftir. For 3-If your fpecies of Epifcopacy be fuch as I have proved it, you have more need to repent and amend, and ask forgivenefs of God and men, then to excommunicate them that are not of your opinion, and for your (in. 4. But if you take this to be your duty, who bath hindered you from it thefe twelve years ? You had liberty, for ought I know, to have difcharged your confeiences, and to have excommunicated us all.5. But you might fo eafily fee what was like to come of it, that it is no wonder that you forbore. If fuch a Miniftry and fuch a people as arc now your adherents ( whofe defcripti-onl forbear ) fhould execute your fentence, and caft us and our adherents out of their communion, what contempt would it bring upou you in England ? The Ale-houfcs would be fhut up for the moft part, againft us: But that and the red, would be eafily born : I think this is not your way.

$. 26. Objed. 7. But what need you form us a new fort of8p* L c$pacy f -mere we not well enough before f Why did you pull d'** that which Was wellplanted.and now pretend u commend a be*** to Hs } We were well if you had let us alone. ^

$. 27. Anfw. 1. But We were not well, becaufe you would nor let us alone. The Minifters that were filenced, and ^prifoncd, and banifhed, and the thbufands of people that w-refain to follow them, and all thofe that were undone by y^ r profecutions in England^ were not well. But this is a fmal^tter: The ig-

Tt 3 norant

norant Congregations that had ignorant and drunken guides, where Piety was fcorned as Puritanifm, and impiety made a thing of nothing , and where Satan was fo commonly fcrved ; the many hundred Congregation* in England that never knew what true Difcipline meant, nor never law in all their lives, a drunkard, oppreffor, railer,blafphemer, either cart out, or pe-niteqdy confefs his (in, before the Church, all thefe were not well,tbough you were well. 2. Whether we were well before, I have (hewed in my firft Difputation, and thither I refer you. 3. And whether we have brought in anew Epifcopacy, or only caft cut a new one, and defire to bring in the Old, we are content to put it to an equal tryall. We all concurr in offering you this motion. Let the'oldefl (land, and the neweft be cafi out.

$V2& Objed. 8. Judge nowbj the effeEls : The Epifcopacy which you blame , did k$ep up Order and Vnity in the Church ' It kept under thofe weeds of here fie and error that fwee fprung up ; We had then no Quakers , nor Seekers, norfuch other Sells as noi? abound •' This [warm of Errors (hews which Government is befi. j. 29. An[w. This is a grofs h\\icy,dnoncaufaprocaufa: to which I return you my anfwer in thefe feven considerations. 1 You tell us of the good that you think you did: but you tell us nc t of the hurt. I hope I love Divifions or Hercfies as little as ever a Biftiop in England: and yet I rauft profefsthat I had rather an hundred times, have things continue as they are with all our fwarms of herefies,then to bereftored to their ancient pafs. Qur lofs is as great isfofephs in being removed from the Prifon to Pharaohs ungodly family ; I mean in fpirituals (of feculars anon.) I know not of an Anabaptift,Separatift, Quaker or any other Sectary in the Town that I live in,ror all this noife -, unlefs you will take a few Infidels for Sectaries, or a few ignorant Pa-Jfcfts, or thofe of your own way. But on the other fide, I hope thtr^ are many hundreds that truly fear God , that formerly were downed in ignbrance and ungodlinefs. The families that were wcrj C tocurfeand fwearand rail at GodIinefs,do now worship God^d f et U p holy inftru&ions,and caft out fin: and this is o#r change^d j n f ome ra eafure,I have reafon to believe thai it is fo in othet\i aces a jf 0#

§.30. 2. The^ rrors 0 f t h e timc$ arc man y of them your %wn, and therefore youN^im aga j n p. J0Hr fo vii% n lt 0 f J0Ur oyim

felves

:i that men arife^ that write againft: Original fin 9 and for Liberty of Prophecying, ( which \s more then Liberty of Believing ) and for a kind of Limbns Patrum and Infantum, and for humane SatisfaBions for fin to God, and for the Primacy of the Pope, and that all our Proteftant Churches are r.o Churches, or Miniftcrs no Miniiters, that have not Prclatical Ordination, yea and a Succefllon of it; with many the lik^ ( to fay nothing of other Pelagian weeds. ) It doth not therefore become you o reproach us with our fwarms of Errors while you introduce them.

§. 3*. 3. There were Herefies and Seel* even inthedsyes of Prelacy. Had you not then the Families, the Grim'dieconi-an?, (luchas/fofj^andCo^/Hf^and Arlington) and the Anabaptift^andSepiratifts^nd Ancinomians, and Papift?,and fuchlike? befides the contention? between \X\t Arihistafas and Antiarminians, and the contentions raifed by Epifcopacy it felf, and the Ceremonies that it upheld ? Who were they that rofe up againft; the Bifhops and pulled them down, if there were Unity under them, as you pretend ?

$.32. 4. The truth is, it was the Magiftrate and not Epif-copacy that kept that Unity and Peace among us which we had; and that kept under Herefiesforsuch as they were kept under. Take not therefore the Magistrates honour to your felves. Who would have attended your Courts,or fubmitted to your cenfures, had it not been for fear of the Secular power ? I think but few. You know the He eticks themfelves obeyed you not for Confci-encefake. Nor would they have regarded your Excommunication, if theMagiftrate would have let them alone. If it was the fpiritual fword in your hands that kept out Herefies, why did you not keep them out fince, as well as then ? You have the fame power from Chriftnow as ever you had, And I hope the fears of perfecution will not hinder you from your duty • efpe-cially when you can name fo few that have fuffered for exerci-fing Church-difcipline by Epifcopal power 1 at leaft this was no hinderancc a few years ago. For my part, I heartily wifh you free from perfecution, if you are not. But again I rell you, that which I fuppoie you know- that as free a Toleration of Prelacy in Bnglnndzs there is of Presbyteric, were the likelyed way to bring you into perpetual contempt. Fot we cannot but

know, \

know, thatbefidesafew Civil engaged Gentlemen,Mini{ters,and others, your main body would confift of thofe that for their notorious impiety ,fcandsl or ignorance,arc thought unmeet for Church-communion by others : and that when you came to ex-ercifeDifciplineon them, tnty would hate you and fly from you as much as ever they did from Puritans: and if you did indulge them, and not reform them or caft them out, your Church would be the Contempt of the fober part of the world, and your own fobrr members would quickly relinquifh it for fhame. For Q the Church of England ] \( you would needs be fo called, would be taken for the fink^ of all the other Churches in England. This is a clear and certain truth that is eafily difcern-ed, without a Prophetick fpiric: and the difhonour of all this would refled: upon your Prelacy.

$.33. 5. And further, I aofwer your Ob je&ion ; that it is not the infufficiency of other Church-government in compari-fon of Prelacy, that was the inlet of our Herelies and Dvifions • but it was the Licentioufnefs of a time of war, when all evil fpi-rits are turned loofe, and tbefubtilty of the Papifts that have taken advantage to fpawn among us the Quakers, and Levellers, and Bebemifts, and other Paracelfians., and the Seekers to confound and difhonour us if they could, and to promote their caufe. And in times of war, efpecially when fuch changes in the Civil itate enfue,and fo many adverfaries are watching to low tares, fuch things are common.

§. 34. °"- And you cannot fay, that it comes from the infufficiency of other Government in comparifon of yours, becaufc you fee no other Government fetled inftead of yours, fo far as to be feconded by the fword or fecular power ; no nor fo far as to have a word of command or perfwafion to the people to obey it, ( except an Ordinance that in rooft places was hindered from execution; ) nor is there any one Government fo much as owned alone by the Magiftrate. Befides, that the Civil power it felf reftraincth not thofe that you fpeak of^ as to the; mod of them.

$.35- 7. Laftly, if you would compare your Prelacy with other Government, compare them where the cafe is equal. Hath notPresbyterieiniym/rftf^andin J/<w* (withmuch lefs help and countenance from the Magiftracc ) kept out Heretics and

d.Vifions,

divifions, as much at lead, as ever Prelacy did? h it certain thae it hath.

$.36. And yet I nuft add, that the multitude of Sefrsand Herefies that fprungup in tic firft, and fecond, and third Ages, was no fuch difhonour to the form of Government then ufed in the Church, as fhould encourage any man to diflike or change it. If it was Prelacy that was ufed, then fwarms of Se&s and Here-£cs may come in not withftanding Prelacy {even in better hands then your?. ) But if it were not Prelscy that was then the Government, Herefies are no more a fhame to that Government now.

$. 37. I know many Readers will think, that this writing that purpofely comes for Peace, (hai-tld not be guilty of repeating and remembringthe faults of others, nor.fpeakto them fo plainly as fs liker to exafperate then pacific. But to thefe I fay, 1. Their Objections which they infill on, cannot be anfwered bat by this opening of the truth. And 2. The truth is, thofe rntn that own all the abufes and perfections of the late Prelates, and are impenitent as to their guilt, and wifh and would have the farrve again, are no fit materials for a concordant frame". If their bufinefs be deltroyinp, they will never well joyn with us in building and in healing. Repentance is the beft Ingredient in oar Salve. We content to the fame conditions that we propofe, and will thank them if they will help us to Repentance; especially of fuch fins as are defbactive to the Churches peace.

$. 38. And the Godly Moderate Epifapal men do concur with us in the blaming of the abufes of th~ir party. Saith thac good and peaceable Biftup Hallln his moddl: offer tor be AfTern-bly, pag.$. [IJhwldh a flatterer of the times paft, if I fhould take upon me to juflifie or approve ef all the carriage* of fame, that have hen entru/ledwith the Idyss of JEcclcftaftical Governments or to blanch over the corruptions of Conjiftorial Officers : in both thefe there was fault enough to ground both a Complaint and Rs* formation: and may that man never profper y that defires not an happy reformation ofwhatfoever hath he##r is amifs in the Church of Cod. }

$.39 Object. 9. But it is not only the abnfes of JBpifiopacy, but the thing it (elf that hath been Covenanted again/} in England, and oppofed : nor # it only the EngUJh Prelacy , but all Efifcofacy '

U u *n&

(33o)

and thereforej/our mtion for anther fpecies*/ like to find but [mall acceptance*

§.40. %sfn[w. It is not true that all Epifcopacy hath been Covenanted againft or taken down in England. Nor is it true of any of the forts of Epifcopacy which 1 have here mentioned. It was only that which was then exiftent that was taken down, and only the Englrth frame of Arch-bifhops, Bifhops, Deans, and the reft,as here they Governed,that was Covenanted againft. Of which I (hall fpeak more anon in anfwer to the Ob je&ions of others.

§.41. Objeft. 10. Youhauecoveteufiyfeized on the Revenues of the Tijbofs, and madeyiur [elves fat with their PojfeJJlons, and this was the prize that you aimed at in taking them down. Anfw. The world feetb the falfhood of thisflandcr, in the open light; and therefore for your credit fake, you were beft recant it. England knoweth that the Bifhops lands were fold, and given to the Souldiers, and not to the Presbyters. It maintained the Army, andnotthcMiniftry. And that the Dean and Chapters lands is gone the fame way, or the like, to pay the debts of the State. And that Presbyters have none of them all, favc that here and there one that had about ten, or twenty, or thirty pound a year, have foraewhat in Augmentation, that the Churches may not be left to Readers, and blind Guides, as they were in the Prelates dayes. I that have a fuller maintenance then moft in all the Country where I live, do receive but about eighty pound and fometimes ninety pound per annum: and did I need to pull down Prelacy for this }

|» 42. T Come now to the Objections of rhe other fide, who > JL will be offended with me for confenting for peace, to fo much as I here do ? And i.Some will fay, that we are engaged againft all Prelacy by Covenant, and therefore cannot yield to fomuch asjtu dejvithout the guilt of perjury.

§.43. Anfw. That this is utterly untrue, I thus demonflrate. 1. Whcnthe Covenant was ptefented to the Affembly, with the bare name of £ Prelacy ] joyned to Popery, many Grave and Reverend Divines defired that the word £ Prelacy ] might he explained, becaufcitwasnotall Epifcopacy that they were

againft,

againft. And thercnpon the following Concatenation in the parcnthefis was given by way of explication : in thefe word*, [_that is, Church-government by Arch-bifhopt, Bi/hcps, their Chancellors and Commiffaries^ Deans , Deans and Chapters, Archdeacons, and all other EcclejiafticalOfficers, depending on that Hie* rarchj.y t By which it appearcth that it was only the Englifh Hierarchy or frame, that was Covenanted againft : and that which was then exiftcnt, that was taken down.

§. 44. 2. When the houfc of Lords took the Covenant, Mr. Thomas Coleman that gave it them, did fo explain it and profefs* that it was not their intent to Covenant againftail Epifcopacy.* and upon this explication it was taken : and certainly the Parliament were moft capable of giving us the due fenfe of it ^ becaufc it was they that did impofe it.

§.45. 3. And it could not be all Epifcopacy that was excluded, becaufe a Parochial Epifcopacy was at the fame time ufed and approved commonly here in England,

$.46. 4. And in Scotland they had ufed the help of Vifitors for the Reformation of their Churches, committing the care of a County or large Circuit to forae one man, which was as high a fort of Epifcopacy at leaft, as any I am pleading for. Befides that they had Moderators in all their Synods, which were temporary Bifhop?.

$.47. y. Alfo the chief Divines of the late Affembly at Weftminfter, that recommended the Covenant to the Nations, have profeffed their own judgements for fuch a Moderate Epifcopacy as I am here defending: and therefore they never intended the exclufion of thu by the Covenant.

§.48. Objed. 2. By this we Jhall feem mutable, while we takedown Epifcopacy one year^ and fet it up again the next. Anfw* We defire not the fetting up of that which we have taken downs and therefore it is no mutability.

$. 49. Object. 3. But this will prepare for the reftauration of the old Epifcopacy. By fuch degrees it invaded the Church atfirfl : and if we let in the preparatory degree , the reft in time is like to fol* low ; all that we can do is little eu$ugh to keep it out.

§.%o. Anfw. i. If we had no other work to do, we would do this as violently as you defire : but we have the contrary ex-tream co take heed of and avoid; and the Churches Peace, if it

Uu 2 may

C330

raay .b«, to procure. 2. As we tsuft not take down the Miniftry r left it prepare men for Epi r copacy, fo neither muft we beagair.ft any profitable exercife of the Miniftry; or defirab!e Order among them, for fear of introducing Prelacy. 3. Nor is there any fuch danger of it, as is pretended • as long as the Magiftrate puts not the fword into their hands,and no man can be fubjecUd to them, but by his own Confent, what need we fear their encroachments on our liberties. 4. It is not in your power to hinder the Species of Epifcopacy that is pleaded for, from being introduced : but only to with-hold your own confent, and hinder peace and unity. For any Minifter that will, can efteem another his fuperiour, and be ruled by him, and do nothing without his confent: Thefe are the adions of his own free-will. 5. As long as you are free from violence, if you find an e?il or danger, you may draw back

$.51. Objed. 4. Have we not fmarted by them late emugh already ? Jball we fo foot* be turning back, to v^gjpt ? Anfw. That which you have fmarted by , wc defire you not to turn back to ; but that which is Apoftolical, pure, and profitable to the Church, and thats nor *s£gypt.

$.52. Objed. 5. Ten do all this for Peace with E pifcopal T)i* vims : ancL where is there any of them that is worthy fo fiadious a Pacification} Do they not commonly own their former impieties and perfections ? 4 re they net meer for ma lifts and enemies to pratlical Godlinefs*. Would they not mine the Church>and do as t key have dene, if they had power? Hath God breught them down . for their own wickednefs t and Jball we fet them up againi

$.53. Anfw.i. All are not fuch as you defenbe : Many of them are godly able men, thatdefire and endeavour the good of the Church. 2. If bhere were none in this age worthy of our communion- yer, if we will have a lading peace,we muft extend the terms of it fo far as to comprehend all that are fit for Communion. And fuch we may eafily know, there will be ofihis opinion throughout all ages. 3. And moft of the Churches m the world bcingalready for a higher Prelacy then this, we fhould agree with them as far as well we may.

$. 54. Objcd. 6. But the Parliament have enabled in the fettle-mpit of the £ivil Government jhat Popery and Prelacy Jball not be tolerated.A»fw, That i$,tficEnglilh Prelacy excluded by the Co-

venant^

C553)

venanr, and that,ask would be exercifed by vio!c»ce,^nd forced upon df{Tenters, Its known what Prelacy was in England* and they cartnot rationally be interpreted to fpeak againftanybut wh?t was among us,and taken notice of under that name. You fee thefarrK Power allow a Parochial Epifcepacy, and alio Ap. frovers of all that are admitted to publick preaching •, and you fee they aiiow an Itinerant Miniflrj in Wales : and they join Magiftratss and Miniftsrs for the ejecting of the inefficient Mi-nifler. and they never forbad or hindered a ftateJPrefidencj, or any thing that I have pleaded for : yea they continued a Mo* derator of the AfTembly at jveftminfler for many years, even to his death. And what fuller evidence would you have that it fs not any fuch Epifcopacy whofe liberty they exclude, under the name of Prelacy ? Only they would not have the Hierarchy by Law-Chancellors to govern the Church, and that by force of the fccular power annexed unto theirs: and fo they deny them Liberty to deprive all other men of their liberty. But this is nothing to the matter in hand.

$. 5 $ . To conclude, let it be noted, in anfwer to all other ob • je&ions, that the Prefidency , or preheminence pleaded for,doth enable no man to do harm • but only give themielves advantage to do good. They can hinder no man from prciching, or pray-ingor holy living, or improving his abilities to the goodofihe Church i Nor can they Govern any man further then they have his own Confent.All which being well confrdered,! may conclude that this much may be granted in order so she healing and Reforming of the Churches.

Uu; CHAP,'

(bs) ;"•

CHAP. VI.

The fum of the foregoing Tropofitionr, and the Qonjijlency of them with the Trinciples of each party, and fo their aptitude to Reconcile.

i, Parochial

§. i. p pg^^^^ HE fumm of ail that I bavc propounded is,that though we cannot, we may not embrace the Government by Prelacy, as lately cxercifed here in England ( how confidently foever fome appropriate the title of the Church of England to the ad-herems of that frame, ) yet would we not have the Church ungoverncd, nor worfe governed, nor will we rcfufe for peace fuch a kind of Epifcpacy as is tolerable in thcChurch.And there arejW forts of Exerc ifc of the Miniftry,which if you pleafe,you may call Epifcopacy, which we (hall not refufe when it may conduce to Peace.

JL 2. I.Wefiiallconfcnt that the Ancient Parochial Epifto-pacy be reftored : that is, that in every Parifh that hath a particular Church, there may be a Paftor or Bifliop fetled to govern ic,according to the word of God \ And that he may be the chief among the Presbyters of that Church,if there be any * And may aflume fit men :o be affifting Presbyters to him, if there be fuch to be had. If not, he may be content with Deacons. And thefe Parochial Biftiops are moft antient, and have the Power of Ordination,

CUD

$.3. Yet do we not fo tye a Church to a Parifti, but that in places where the ignorance, infidelity, or impiety of the people, or the fmalnefs of the Parifhes isfuch, as that there are not fie pcrfons enough in a Parifh to make a convenient particular Church, it may be fit for two, or three, or four (in necefiity) Neighbour Pariflies to joyn together, and to be formed into one particular Church. The feveralMinifters keeping their ftations, for the teaching of the reft as fotecbumtns, but joyning as one Presbytcrie, for Governing of that one particular Church, that is Congregate among them. "And having one Prefidcnt, without whom nothing (hould be done in matters left to humane determination. Yet fo,that the Presbyters be not forced to tbis,but do it freely.

$.4. II. We (hall confent that thefeParifhCW^.r be Af- ».Thcftat<rd fociate ,and that in every Market Town (or fuchconvenient Jj^ fi e "5p f places as (hail be agreed on ) there may be frequent meetings of £ 0 ° Ci the Pafton, for Communion and Correfpondeocy • and that one among them be their ftanding Moderator durante vita* or their Prefident ( for fo I would call him rather then Bifhop, though we would leave men to ufe what name they pleafe ) And to hira fhould be committed the Communicating of times and places of meeting, and other bufinclTes and Correfpondencies. And the Moderating of the debates and difputations.

$.5, And for my part.I would confent for peace that defatlo no Ordination be made in either of the forefaid Presbyteries, without the Prcfident, but in cafes of Neceffity: fo be it 1. Than none bt compelled to own any other* Principle of this Pradice, then a Love of Peace ; and none be compelled to profefs that he holdeth the Prcfident to have dejure a Negative voice: yea than all have liberty to write down on what other Principles they thus yeild, that the Pratlice only may fuffice for Peace.

$. 6. 111. We (hall confent alfo, that one in a Dcanry or 3 .A Vifiter Hundred, or other convenient fpace, may by the Magiftrate be of the neigh-chofen a Vifit or of the Churches and Conntrej about him; having k*j" ^ r " Power only to take notice of the ftate of things, and gravely ta cbantfey; admoniih the Paftorswhere they arc negligenc, and exhort the people, and provoke tbemto Holinefs, Reformation and Unity; only by pcrfwafions from the Word of God. Which is no more then any Minifter may do that hath opportunity: only we defire

the

KWJ

the Magiftrate to defign a particular perfon to do it ( requiring Minifters and people to give him the meeting,) becauie that which is every rams work is not fo well done, as thac which is fpecially committed to forae. And we delire that hemayac-qaaint the Magiftrate how things are. Thefe two to $• 7- ^ n & l0 avo 'd the inconveniences of dividing thefe works, be in one we are dciuous that thefe two laft may meet in one man : and fo man. he that is chofen by thePaftor*, the Preftdent of their AfTocia-

tion, may bz chofen his Vifitor by the Magiftrate, «nd do both j which may be done by 'one in cyery Market-town ( which is truly a City in the antient fenfe ) and the circumjacent Villages. Yet this we cannot make a {landing Rule (that one man do both ) becaufe the T^aftors muftchoofe their Preftdent, and the Magiftrate his Vtfitor-^nd its pofiible they may not alwayes concur. But if the Magiftrate will not choofe fuch a Vificor,the Payors may .But then they can compel none to meet \im or hear him. 4 . General $• &• IV. Befides thefe three (or two, whether you wi:l^

unfixed Mini- before mentioned, we (hall confent that there be a general fort fttrs. of Minifters, fuch as the ApofHes, Evangelifts, and others in

thofe times were, that (hall have no fpecial charge, but go up and down to preach the Gofpel, and gather Churches where' there are none, and contribute the beft aftiftance of their Abilities, Intercft and Authority for the reforming, confirming, and right ordering of Churches. And if by the Magiftrate* Command, or Minifters confent there be one of thefe afligned to each County, and fo their Provinces prudentially diftinguifhed and limited, we (hall not differ*. Yet we would have fuch bun where there is need.

$. 9. V. Befides thefe four forts of Bifhops, we arc all agreed on two forts more; 1. The Epifcepi gregis >or Paftors of every Congregation, whether they have any afliftant Presbyters or no, or being themfelves but fuch afliftant Presbyters. 2. The Magiftrate,who is * a fecular Bifhop, or a Governor of the Church by force. And we defire the Magiftrate to be a nurfing

* So Conjlav-tmt calls him ■ felf a Biihop. S nfeb. vk.

C 01JI.I.4.C 24

And he made his Court a Church,and affembling the peopk,did ufe to take,the holy Scri-tiue,and deliver Divine contemplations out of it,or clfe he would read the Common-Prayers to the whole Congregation, CiZp.17.And it is plain that it was Cm$iinX\n° that kept the Churches in Unity and Peace, when the Bifhops elfe would have broken them to peices,

And the Emperotirs frequently took down and fet up Bifhops at their pleafurejefpecially in the Patriarchal Scats as Kom^ Confiimimplci Ant'mhy Alexandria

Father

(337)

Father to the Church, and do his duty, and to keep the iwoni in t)h own hand; ?nd for forcible depoiing Minifter?, or anypu-nifhrr.ent on body or eftate,we defire no Bifhops nor other Mi-ersmiy be authorized thereto : Bun if Paitors exclude an unworthy Paftor from their Communion, let the Magiftrate only deprive him forcibly of his place and maintenance, if he fee caufc. When the Council of Antioch had depofed" PauIus Sa-mofateuus y he would not go out of the houfe \ And all the Bifhops in the Council could not force him out, but were fain to procure the Heathen Emperor Aurelian to do it. 11 lyeth as a bloc on C] rl l or Alexandria, that he was the fir ft man that arrogated and exercifed there a fe^ular Coercive Power, under the name of a Biihop of the Church.

$. io. There is enough in this much to fatisfie any moderate honeft men for Church-government, and for the healing of our Divifions thereabout: And there is nothing in this that is in-confident with the Principles of the moderare of any Party.

$. ii. i. That a Church orgAxizcd, called by fome Ecclefia frima , fionli be no greater then I have mentioned, is not contradictory to the Principles of the Epifcopill , Presbyterians, Congregationail or Eraftian. Indeed the two firft fay,that it mAj be bigger: but none of them fay, It mufi be bigger. The Presbyterians inftances of the Church of ferufalem ( which fcrued to the bigheft, cannot be proved neer half fo great as fome of our Parifhesj and fuch other Churches, are but for the may be % and not for the mufi be. And therefore if they be peaceable, this will mike no breach.

►$. 12. 2. That Parochial Churches And Ajfociations have fixed Prefidentf y is nothing contrary to any of their Principles, as far as I am able to difcern them.

$. 13. 3. That PAflors way be lawfully Appointed to vift and help the Country and the neighbour Churches , and exhort them to their duty,and give the Magiftrate information of their flat?, is a thing that none can juftly blame, any more then preaching a Ledure among them. Nor do I know any party that is againft it,fof thefefour.)

$.14. And 4. That there may be more General Minifter s togA* ther, And take CAre of many Churches , I think none of them will deny. Sure the Itinerant Minifters in Wales will noc : Nor

Xx yci

(338)

yet that thefe may have their Provinces diftingaiftied. 1 If I could imagine which of all tbefe forts would be denied , I would more fully prove it, yea and prove it confident wich the Principles of each party - but till then its vain.

$.15. The only point that I remember, like to be queftioned, is,the confentingto forbear Ordination in feverjtl Tresbjteries , till the Prefident be exejxeept in cafe ofNiCcffuy : And nothing is here questionable,that I obferve,but only Whether it be confiftah with the Principles of the Congregational party fang they would have all Ordination to be by the Elders of their own Church , and where there are none, that ic be done by the people without Elders. To which I anfwer, 1. That we here grant them that a Congregational Presbyterie with^their Prefident may ordain an Elder for that Congregation. 2. The Moderate Congregational men do grant us that the Elders or Parlors of other Churches may lawfully be called to affift them in Ordination, though they tkink it be not neceiTary.lt is not therefore againft their Principles to do fo. For furc they may do a Lawful thng, efpccially when the Churches Peace doth lie fo much upon it as here itdothT

$. 16. I conclude therefore that here are healirg Principles brought to your hands, if you have but healing inclinations to receive them. Here is a fufficient remedy for our Divifions, upon the account of Church-goveroment,if you have but hearts to entertain them, and apply them. But if force on one fide will adhere to all their former exaflcs and abufes, and continue impenitent, unchurching the befl of the Proteftant Churches that are not Preiatical ( while they unchurch not the Church of Rome:) And if others on the other fide will Aifly refuic to yield in things that cannot be denied to be lawful), yea and convenient for the Chu-cbes, and fct more by all their own conceits then by the Peace of Brethren, and confequently the profperity of the Church, we muR leave the care of all to God, and content cur fclves that we have done our duty.

chap;

CHAP. VII-

Some in/lances to prove that moderate men mil agree upon the foregoing term?.

$• i. *^S§5^1^ ^ST any think that it is a hopelefs work ^ that I have motioned, and the parties will not agree upon thcfe terms, I fhali {hall next prove to you chat the godly and moderate of each party, are agreed already ( adeafttheEpifcopaland Presbyterians, and I think the red: ) arid that its in Practice more then Principles that we difsgree.

$.2.1.1 wiU-begin with the Epi/copal Divines^ whom there ate two parties, differing much more from one another,then the one of them doth from the Presbyterians. The ancient Bifhops and the moderate oflate,did maintain the Validity of Ordination by Presbyters,and own the Reformed Churches that had other, fuppofing their Epifcopacy ufefuli to the perfection or well being of a Church,but not neceffary to the being of it. And this fort of racnfwho alfo agree with us in doftrine)we could quickly be reconciled with. But of late years there are many Epifcopal Divines fprung up,tbat embracingtheDodrinecalled Arminianifm, do withal deny the Being of the Miniftry and Churches that want Prelaticalordinatiomand withthefe there is no hope of concord, becaufe they will have it on no other terms then renouncing our Churches and Miniftry, and being again ordwed bjthem^ and thus coming wholly over to them. Thefe feparate from us, and pretend that our Churches have no trueWor(hip(wondcrous audacity, ) and our Minifters are no true Minifters, and call the Church into private houfes fasD. Hide exprefly in his QChrift and his Church] in the beginning of the Preface; and many others. ) Of whom I fpoke before.

§. 3 .That the ancient Englifh Bifhops that hold to the doctrine of the Church of England, and are peaceable men, arc eafily

Xxz agreed

(54-^)

agreed with u>% I firft prove from the example of Reverend fhop HallAn his Peacemaker he hath thefe words, \_Pag.A^AWk 48,49. The D vi[ions ofthe Church art either General betwixt oar Church And the ether Reformed ; qy /fecial with thofe within the bofome of etir own Church •, both which re^u re feveral cenfidtra-lions . For the former,bleffed be God .there is no difference In anj ejfen • tial matter betwixt the Church of England and her Sifttn sf the Reformation : We accord in every point of Chriftian Dcclrine without leaf the variation. (NB) Their publike Confijfions and ours, arefuff.cient convicliens to the wo r ld, of cur full and abfolute agreement ; the only difference is in the form of cuiwardadmimftration i Wherein alfo we are fo fir agreed, as that we all profefs this form ttct to be ejfentialto the being cf a Church ( N- B. ) though much importing the well or better being of it, according te our feveral apprehenjions thereof ; and that wt do all retain a reverent and loving opinion of each other in our own feveral wayes : net feeing An] reafon why fo poor a diverJity fhould worh^ any alienation of affection in us, one towards another : But withall, nothing hinder 1 but that we ma) ceme yet clofer to one another, if both may re five to meet in that Trimitlve Government ( whereby it is meet we fhould both be regulated) univ erf ally agreed on by-all antiquity ; wherein all things Kere ordered and tranfacled by the Confnt of the Fre-by f^ terie, moderated by one conftant Prefident thereof: the Primacy and perpetual practice whereof no man can doubt of that hathbxt fcen the writings of Clemens and Ignatius, and hath gone along

with phi Hiftory of thofe primitive times Wem*y well reft ix

rhe judgement oj Mr. John Camero, the Learned]} Divine, be it fpeke withsut envy , that the Church of Scotland bath afforded in this laft age : j Nuliuseft dubitandi, locus, (frc. There is no doubt at allffaith he,but that Timothy was chofen by the Colledge tf the Presbyters, to be the Prefident of them, and that nst without feme authority ever the reft, bat yet fitch as have the due bounds and limits'^ And that this was a leading cafe, and common to other Churches, was never denyedby any authsr. Words may r.ot breaks fquart , where the things are agreed. If the name of a Bifiip dif-fleafe, let them call this man a Moderator, a Trefident, a Superintendent, an Overfcer ; r nly for the fixednefs or change oj this per" fin, let the ancient and univ erf all praclice of Gods Church be thought worthy to overfw ay. And if in this one point ( N. B. ) ( wherein the diftance it fo xarrcw , we could condescend to each

■ other ,

CM-0

<ether , *// er£^ circumftancei and appendices of varying pr attic es or opinions, might without any difficulty be accorded. But if there muft be a difference of judgement in thefe matters of outward Policy , Kvhyp; -uld not our hearts be ftill one ? why fhould fuch a di-verfity be of "Tower to endanger the dijfolving of the bond of brother -hood ? Aiay we have the arace but to follow the truth in Love, we JIjaII in thefe feveral trails overtake her happily in the end ■, and find her embracing of Peace,ani crowning us with bhjfednefs ] SofarBifhop Hall; fo that you fee that only tlic fixing of the Moderator or Prefident will fatisrie fuch as he : »nd fo with him and fuch as he, for my parti am fully agreed already.

§.4. And here by the way, becaufe there are fo many Epifco-pal feparatifts of Utc, that hazzird the fouls of their partial followers, and becaufe the right habituating of the m nd with Peace is an excellent help to a founJ understanding , and the ekaping the errors and hainous fins that Faction engageth too many in, I therefore make it my requeft to all tbatrcad thefe iines,but fober-ly to read over that*one Book of Bifhop Halls,cx\ted the Peace- « /ndMr. maker ', once or twice : which if I could procure,! think I fhould Burroughs do much to the Peace of thefe Churches, and to the good of lremo,u many endangered fouls,that by pa (Fiona, te and factious leaders are mifguided.

§. 5. The fame Reverend man in his Humble Remonftrance hith thefe words, Pag. 29, 30, 3 1. [_ The fecend is intended to ra'fe envy againft us, as the uncharitable cenfurers and condemners of th;fe Reformed Churches abroad, which differ from our Government : wherein we do juftly complain tf ,a fandtrous afperfun caft upon us : We love and honour thofeSifler Churches, as the dear fpsufe of Chrift ; we blefs God for them ; and we do heartily wifh unto them that happinefs in the Partner/hip of our admin'ftratien, which I dtubt not but thej do no lefs heartily vtifh unto tkemfelves, Good words you will perhaps fay; but whit is all this fair complement, if our all condemn them? For if EpifcQpAc'y fland by Divine right, What becomes of thefe Churches that want it ? Malice and ignorance are met together in this unjuft aggravation : I. Our p&fition is only affirmative, implying thejufiifiablenefsanet holinefs of an Efifcopal calling, without any further implication : Next % when we (peak, °f Divine right, we^mean not an cxprtfj Law

XX 3 •/

(H z )

of GoAreqnl'i'g it tiptn the abfolia v e Necessity of the Being of a, Church ( what hitderances fcever m.y interfofe ) but a Divine inftitution warranting it where it is> and requiring it where it may be hid. Every Church therefore which is capable of this form of Government\ b&th may and ought to affitl it ■ ■■ - but

theft particular Churches to whom this power and faculty is denyed 9 hfcKttyngofthe true effence of a Church jbouglot bey miff feme

thing cf their glory and perefeUion • tsfnd page 3 2. Q Our

for91 of Government differs little from their own, fave in

the perpetuity of their (vprzeUor) Moderatorfhip,andthe exclu* fion eft hat Lay-Presbyterie which never till this age had footing

in the Chriflian Church- ] - And Page 41, 42. [ Alas

my Br then, while we do fully agree in all thefe, and all other Doctrinal and Pradical points of Religion , why 'will you be fo uncharitable y as by thefe frivolous and caufelefs Divifiens to rend thefcamlefs coat of Chrift i It it a Title,*r a Retinue\ tr aCe* rtm&uy , a Garment* or a Colour, or an Organ Pipe, that can makg, us a different Church,whiles we preach andprofefs the fame faving truth 1 whiles we defire (as you profefs to do ) to walk^confciona-b'y with our God according to that one Rule of the Roy all Law of cur AiAker , -whiles we oppofe one and the fame common enemy f whiles we wfeignedly endeavour to hold the unity of the Spirit in the bonds of Peace} — For us, we make no difference at all {in the right and inter eft of the Church ) betwixt C^ ey U a "^ Laity, betwixt the Clergy and Laity of one part and of anoiher : weare aHyoxr true Brethren-, we are one with you, both in heart and brain , and hope to meet you in the fametieaven : but if je will needs be otherwije minded s we can but bewail the Churches mi-fiery and your fin. —] You hear how this good Bilhop was far from a (epiration.

$.. 6. How contrary to thiols the forefaid writing of Dr. Hide ( whichlinfUncein, becaufe itis come new to my hand/ who (tignntizeth the front of his book with the brand of feparacion, and that of one of the moft rigid and unreafonable kinds. Thus be begins, [_" When Confident icus Minifters cannot afftciate in 44 the Church,and Ccnfcientious Chriftians cannot go toCburch^and ic Cftftemary Ch'riftUnsgo thither', either to little purpofe, becaufe i,i tonotrucworjhip,ortogreatfhame, becaufe to no true LMini-

"fieri , /;/ fit tht t^burch fhouldcom to private beufes ]

Dotb

C3f3)

Doth he not begin very wifely and charitably? What could the moil Schifmatical Papift fay more ? What! notrut worjhip \ no true Minifters I and but Cuftomary Chriftians that come thither ? Yes, and that's not all.- he purfues it with an exprobration, than we are fain from our Religisn, ( p. 4. ) and yet that's ro ! : a ! i : he adds, [ " Here feems yet to be a v'erj bad certainty of their Re-?' ligion •, and how fan there be a bitter Certainty of their falva-u thn ? unlefs ( that we may gratifie their fngularity more then tf our own veracity ) tve will fay, There may be a company tf " gocd Chriftians out of the Communion of Saints , or a Commu-M nion of Saints out of Chrifts Cath like Church. ~| Should we. laugh or weep at fuch a man as this? What! no communion of Saints, but with the feparating party of the Prelaws ? Unhappy we that live in England, aud can meet with fo fmali a number of thefe Saints. Is the Catholike Church confined to this party ? and Salvation to this Chunch ? Tranfccndent Papal arrogancy ! Its well that thefe Prelates are not the only Key-keepers of heaven I for we fee how we fhould then be ufed. I tnuft tell this Dr.andallof his mind, that it is an eaner way to Heaven, then \ we dare hope to come thither by, tojoynour fejves to their fe-parating Communion of Saints, and live as the moft that we are acquainted with, that are of that Saint-like Communion, He had been better have talked at thefe rates to men of another Age or Nation, then to us that fee the lives of their adherents. We never changed our Religion nor our Church, What if he read his prayers, and I fay mine without book; or what if he pray in white, and I in black} or w'oat if he kneel in receiving the Eu-chanft, and I fit or ftand ? or what if he ufe the Croft in bap-tifme, and I baptize no better then the Apo(\les did wi hout ir; do thefe or fuch like make us to be of two Religions f Do I change my Religion, if I read with a pair of fpefkehs, or if I look towards the South crWeft, racher then the EaR &c. ? We fee what thefe men would make the fhriftian Religion to be. Were the ApoRles no Chriftians, becaufe they bad no kneeling st the Eucharift, nor Crofs in Baptifm, nor Surplice, nor (atlealt our) Common Prayer-book, &c ? Dare you fay they were no Chriflians ? or yet that Chnftian Religion was one thing then, and another thing now r" And for our Churches, we do. not only meet in the fame pUces, but we have the fame doctrine,

the

C344) I

the fawnvorftjlp (in every part, though he talk of our rio true worfhtp; as if Praying, Praifing God, &c. were no true wor-fh : p ; ) the tilings changed were by the iropofers and defenders ( fee Dr. B&rgefs Refoynder ) profeffed tobe no parts at ail of worfhip,but meer accidents ; we have ih? fame people, fave here and there a few that fepirate by you $ and others feduccment,and fome vile ones that we caft out . we have abundance of the fame Aiimflers that we had. And yet muil we have no wo'Jhip, Mini" ■ ftrj^Commpinienof Saints, or Salvation s becaufe we have only a Parochial and not a Diocefan Epifcopacy ? Forfooth we have loll our Region, and are all loft men, becaufe our Bifhops have butfingk Panfti churches to overfee ( which they find a load as heavy as they can bear, ) and we have not one Bifhop to take the Government of an hundred or two hundred Churches. At R^me he is a damned man that btlicveth not in the Pope : and is cur of the Catholike Church, becaufe he is out of the fubje&i-on of the Pcpe : and with thefe men, we are loft men,if we never fo much believe in Chrift, becaufc we believe not in an Arch, bifhop, and arc out of the Catholike Church and Communion of Saints, becaufe we will not be ruled by fuch Rulers as thefe. And what's all thi?, to fuch Counties as this where 1 live, and moil -eife in Enghnd that I hear of, that know of no Bifhop they have ( and they rejected none, ) nor doth any come and command them any Obedience f Muft we be unchri(lened,unchurcht and damned, for not obeying, when we have none to obey, or none that calls for our obedience ? But I (hall let thefe men pate, and leave them in iht\rftp*ration % &tfa\Qg that they had Catholike fpirics and princples. This much I have faid to let men fee, thatthereisnopolTibilityof our union with this fort that are refolved on zfeparation; and that it is not thefe Novelifls and Dividers, but the antient JEpifcopal party of England that we can eafiiy agree with.

§7. The next that I (hall inflance in, that was agreed with thefe Principles of ours, is the late Reverend and Learned B!-, (h p Vfier, of whofc Concord with us, I have two proofs. The one was his own profe/Son to my felf. The other is his cwn writin^s.efpecially his Propositions given in to King £harls y now printed, called [ The Rehnclkn of Epifcopacy to the form of Sjxsdicai Government^ receivedin the ancient Church ] which

confifletia

confifteth of four Proportions ( having firft proved that all Presbyters have the power of Difcipline and Church-government : ) the firil alloweth the (ingle Reclor of the Pirifh to take notice of the fcandaious, reprove^ admonilh, #nd debar them from the Lords Tables The fecond is, that in every Ru-rall Deanry, all the Pallors within the Precinct , may by the Chorepifcopus or Suffragan, be every month AiTembled in a Synod, and according to the Major part of their voices, he conclude all matters that (hill be brought into debate before them, as Excommunication &c. The third is, for a Diocefan Synod once or Twice a year, whereby the confent of the Major part of theRe&ors, all things might be concluded by the Bifhop or Superintendent, call him whether you will, or in his abfence, by one of thefuffragans, whom he deputes to be Moderator. The fourth is for Provincial and National Synods in like fort.

$.8. And when I had perufed thefe papers, ( in M.S. ) I told him that yet one thing was left out y tfmt the Episcopal party would many of them (tick at more then he, and thai is, a Negative voice in Ordination in the Preiideot, to which and the reft I propofed this for accommodation in brief Q i. Let every particular or Parijh Church have a Bijhop and Presbyters to affifl him, -where poffibly they can be had. 2. Let all thefe Ajfociate and their feveral Affociations have a (iatea Prefident. 3. Let all men be at liberty for the name, whether they will call him a Bijhop, Pre-fident, Moderator, Superintendent, or the like, 4. ssfnd frr the Negative voice in Ordination^ let all CMiniflers of the Affs.'lati-Qn agree that de facto they will not Ordain without him, bat in Cafes of Necejfity; but let every man be left free to his own Principles on which he fh all ground this pratlice, and not be bound to confent, that it jure* Negative vote is due to the Prefident. } Tfl terms did I propoie to cbc Bifhop for Accommodation, and in-treated him to tell me plainly his judgement, whether *luy are fatisfadory and fufficicntfor the Epifcopal party to yield ro Peace and Communion ? and his anfwer was this [ Thej are fuf ficient, and moderate men will accept them, but others will not, a$ J have trjed : for many of them are offended with me for propounding fuch terms. ] And thus this Reverend ^Bifhop and I were agreed for Peace in a quarter of an hour • ( the truth of wh'ch. 1 fo-lemnly profefs : ) and fo would all the Minilters and ChriOians

Yy ia

in England, if they were not either wifer or fooliflier, honefter or difhonelier then he and I. And this I leave on Record (o Pofterity, as a teftimohy againft the dividers and contenders of this age, [TThat it wat n$t long of men of the temper and principles of th'.s Reverend Archbifhopand mj [elf, that the Epifcopal party and their diffenting Brethren in England, were not fpeedily and heartily agreed : for we atlually did it, ] To no hono'ur of mine, but to the honour of this peaceable man, and the fhame of theunpeaceablehinderersor refafers of our Reconciliation, let this teftimony live, that Pofterity may know whom to blame for our Calamities ; they all excoll Peace when they reject it and deftroy it.

§ . 9 For a third witnefs of the Reconcileablencfs of the Moderate Epifcopal party on thefe terms, I may well produce Dr.

Dr.Hdldf- Hold/worthy who fubferibed thefe fame Propofitions of Bifhop

worth. Vfhtr to the King: and therefore was a Confemer to the fame

way of Accommodation.

Dr. Forbs. $. io. A fourth witnefs is Dr. Forbs of Scotland, who having

written purpofely a Book called his Jrenicon, for Accommodation on fuch terms, I need to fay no more of him, but refer you to the Book. I fhall name no more of the Epifcopal party. Thefe four are enow to my purpofe.

$.11. That the Presbyterians (of England fpecfally ) are willing to clofe upon thefe terms of a fixed Moderator, I prove, i. By the profeftConfent of that Reverend Learned fervant of

Gather. Chrift Mr. Thomas GataJ^r, a Member of the late Affembly at Weflminfter, who hath profeffed his judgement of this matter in a Book againft Lilly. I refer you to his own words, for brevity fake.

^ht Undon ^ I2# My next witnefs, and for brevity, many in one, (hall TrGviw belAr.Geree, and the Province of London, citing him in their Jh& BivinnmMiniflerii^ fag. Append. 122. the words are thefe L That the Ancient Fathers in the point of Epifcepacy , differ more from the high Prelatifl then from the 'Presbyterian : for the Presbyterians alwayes have a Prefident to guide their atlions, which they acknowledge may be perpetual durante vita modo fe bene gef-fenc ; or temporary to avoid inconvenience, Vehich Bilfon takes hold of as advantages, becanfe fo little difcrepant, ( at he faith) from what he maintamth.'] See the reft there.

M3,

4.13. 3. Beza ( the Leader againft Prelacy ) faith, degrAd. se^u Minifi. EvAng. Inflittiti Divini eft, ut in omni costu Presbytero-mm unusfit quiordinc praeat & prafit reliquis. It is ofDivine Inftitution that in every Affembly of Presbyters, there be one that go before and, be Above the reft. J And dividing Bifiiops into Divine, Humane, and Diabolical , he makes the Humane tolerable Prelacy to be the fined Prefidenr.

§. 14. 4. Calvin (whoisaccufed for ejecting Epifcopacy) cdv'm. beiides what he writes of it to Card Sadolet, faith in his Infti- See alfo Dan. tut. lib. 4. cap. 4. $. 1. [_ Ea CAutione tot Am fuam Oecommiam Cetomiamhto compofuerunt ( Ecclefit veteris Epifc&pi) Ad unicAm illam Dei ^ 1 %** A *5. ver'hi normam, ut facile videas nihil fere hac parte habaijfe a iV&fp.^' verbo Dei alienum. ] §. 2. ^^nibfts ergo docendi munusin- §.13.14. juyffum erAt y eos emnes mminabant Presbyteros. Mi ex fuo nu-mero in finguli* civitatibus mum eligebant, cui fpecialiter da' bant titulum Ep'fcopi : neex &qtiAlitate\ut fieri filet, dijjidia naf-cerentur. Neque tanrcn fie honore & dignitAtefnptrior erAt Epif-copus, ut Dominium in CollegAS haberet: fedq has partes habet Conffil in Senatu, ut refer at de negotiu, fententias roget,confulendo % monendo, hortando, aliis praeat, authsrita-te ftta totam aBionem regat • & quod deereturn Commnni Conflio fuerit, exequatur : id munus fuftinebAt Epifcopus in Presbyterorumcoetu ] & §. 4. fine £ Gubernationemfic conftituti nennulli HierarchiAm vocarunt y nomine ( ut mihi viderur ) improprio t certe fcriptaris inufitato : Cavere enim voluit fpiritus fantlus, nequis principatum am do-minationem fomniaret , quum de Ecclefit gttbernatione Agitur. Verumfi rem, omijfo vocabuk^intueamur ( N. B. ) reperiemus veteres Ep'ifcopos non aliam regenda EccleftA formAm voluiffe fingere ab eA quAm Deus verbo fuo prtferipfit ] This he writes after the mention of Archbifhops and Patnarcks, as well as of Bifhops governing in Synods.

§. 15. Whereby the way let me give you this obfervation, that I^iftiops Governing but in Synods can have no other power of Govermcnt then the Synods themfelves have: But Synods themfelves as fuchzrt not directly for Government , but for Concord and Communion of Churches, aRd fo ccnfequentlj for well-governing the feveral ftockj: Nor hath a Synod any Governing Power over a particular Paftor, as being his fuperiour appointed to that end ; but only a Power ofConfent or Agree-

Y y 2 ment :

raent: to which for unity, and communion fake, he is confe-quentially obliged; not by Virtue of Gods Command, that required us to obey the Higher Power ( for three Pallors are not made fo the Rulers of one) but by virtue of Gods commands that require us to do all things in Unity, and to maintain the Peace and Concotd of the Churches, and to avoid Di-vilionsand difcord.

$. 16. If any think that this doth too much favour the Congregational way, I muft tell him that it is fo true and clear, that the Epifcopal men that are moderate acknowledge it. For inftance : the Reverend Bilhop Vfber did, without asking, of himfelf profefs to me that it was his judgement [that certainly Councils or Synods are rot for Government but for Vnity^ and that a Bifhip out of Council hath the fame Governing Power as all the Conncil, though their vote may bind him for Unity to confent.

j. 17. This being fo,it muft needs follow that an Archbifliop, or the Prefident of a National, Provincial, Diocefan, orCIaf-ficall Affembly, orof any Affociation of the Paftors of many Churches, hath no fuperiour Governing power over the Parochial or Congregational Bidiop of one Churchy but only in concurrence with the Synod, a Power of Determining by way of Agreement, fuch points as he (hall be obliged for Unity and Communion to confent to and perform, if they be not contrary to the word of God. This evidently follows from this Reverend Archbifhops do&rine,and the truth.

§. 18. And if any fhall think that the Presbyterians w\\\ not yield that a particular Church do ordinarily confift but of one full Congregation, I confute them by producing their own Con-cefiions: in the London Minifters Jus Divinum Minifterii. append, pag. 123. they plainly fay, that [ TJoe later (BiftiopsJ gg* -were Diocefan, the former (that is the Bifhops of the firft or an-cient times ) were Bifhops only of one Congregation^ And pag.82. they fay Q Thefe Angels were Ccngregatienal, not Diocefan : In the beginning of Chriftianity, the number of 'Believers , even in the greateft Cities were fo few,as that they might well meet> cm to avrs in me andthe fame place. And thefe were called, the Church of the City, and therefore to ordain Elders K&? w^miclv and**** v'ow, are all one in Scripture J Thus far they yield to the Congregational men.

§.19. 5- One other witnefs of the Presbyterians readinefs to accommodation thefe terms,I fhall give, and no more, and that is Mr. Richard Vines y a man that was moft eminent for *his management of the Presbyterian caufe in the Affembly, and at Vx* bridge Treaty, and in the Ifle of Wight ; the Papers there pre* fentedtorhe King are to be feen in Print. When we didfet up our AfTociation in this County,! purpofing to do'nothing without advife, and defigning a hearty clofure of all fober Godly men , Epifcopal, Presbyterian, Congregational and Eraftian : didconfultflrftaboutitby Letters with Mr. Vines, and in his anfwer to mine, he approved of the defign, and thought our diftance very froall, and yielded to a fixed Prcfidency , though not to a Negative voice; ( which I would have none forced toj Becaufe they are too long to put into this fe&ion,! will adjoyn that part of his Letter that concerns this fubjed, prefixing one that went next before it, againft the felling of the Church la&ds,that theBifhopsmay fee how little fuch meh as he con-fented to it or Iked it ; and may take heed of charging them with Sacri'edge.

$. 20. Laftly the EraflUns arc known to be for Epifcopacy it felf, fo be it, it come in by the power of the Magiftrate. And that nothing propofed croffeth the Principles of the Congrtgatio « **//men, I have (hewed before: But whether really we (hall have their content to a Peace upon thefe propofed terms, I know not; becaufe their writings that I have feen, do not meddle with the point,fave only one Congregational man-, Mr. Giles Firming hath newly written for this very thing, in his TreatifcofSchifm agaixft Dr. Owen, page 66,6 7,68. I defire you to read the words to fave me the labour of tranferibins them. In which he g'rvethus to underftand, that fome of the Moderate Congregational Party,will joyn with us in a Reconciliation on thefe terms: Whether many or all will do fo, I know not. Let their pra&ife (hew whether they will be the flrft or the laft in the Healing of our Divifiont. But if they refufe, we will not for that rcfufe to Love them as Brethren, and ftudy to perform our duty towards them : as knowing that we fuffer much more when we come fhort of our duty and love to others ,then when they come fhort of their duty and love to us.

Yy 3 Mr. Richard

Cjyo)

Mr. Richard Vines bis Letters before mentioned as a Tefttmony tbac the Presbyterian M'inifters are not sgainft a fixed Prefi-denr, or that Epifcop3cy which BifhopH*//, &c. would have been fatisfied with.

Reverend Friend,

1 Received your two lafi j and as for a Schoolmafter I Jball do the be$ I can to propound one to you t &c. Asfer your jQucftion about Sacriledge, 1 am very near you in prefent opinion. The point was never Jiated nor debated in the I fie of Wight. 1 did for my part decline the difpnte : for I C6uldnot ma ; main the caufe as en the Parliaments fide'and becaufe both land others -were unwilling jt was never brought to any open debate : The Commifftoners did argue it with the King : but they went upon grounds of Law and Policy ; and it was only about Bifbops Lands : for they then averred tht continuance of D.and Chapiters Lands to the uft of the Church, Some deny that there is any fm of SacrileJge under the Gofpel: and if there be any ^they agree not in the definition'* Seme hold an alienation of Church goods in cafe of Neceffity \ and then make the Neceffity what and as extenfive as they pleafs. The mofl are of opinion that whiles the Church lies fo unpnvidedfor, the dwati* ons are not alienable fine Sacrilegio. If there were a furplufage above the competent- maintenance , it were another matter. Its deer tnough that the Donors wills arefruflrated, and that their General intention and the General ufe y viz. the maintenance of Gods wor-Jhipand Afwifiers, Jhwldftand, though the particular ufe might be fuptrftitions, I cited in my laft Sermon before the Parliament ( uxprinted) a place touching Sacrifedge out of Mr. Hiiderfham on Pfal. $ I. It did notpleafe. Tou may find the words in hisbook^ by the Index. If his defcription of it be true , then you will {lilt be of your own mind. I dare encourage no pur chafers ^ but do deftre to havefome more of jour thoughts about it, and I fball return you mine : as I do my thanks for your excellent and worthily efteem-td Treatife which you vouchfafed to prefix my name beftrei Sir, I have no more time or paper but to ftrbferibe myfelf

Tour truly loving Friend. London, July 2C. R. Vine*.

C3TO

Sir

T Hough IJhouldhave defired to h*ve under ft oody our thoughts about the point of S acr Hedged hat fo I might have formed up my thoughts into fome better order andcleerer ijfue then I did in my la? : yet to Jhevr untojou hoW much I value this correfpondence With you, lam willing to WA^e fome return to your laft- And fir ft touching the Scheolmafter intended, &c. The Accomodation you/peak of is a great and a good work for the gaining into the worl^fuch ufeful parts and inter efts as might very much heal the difcord,and uiite the ftrength of men t o cppofe deftruliive ways, and in my opinion mne feafible With thofe men then any other, if they be moderate and godly : for Wediffer with them rathir about fome pinacles of the Temple then the foundation er abbuttreffes thereof. I would not have much time fp ntin a formula of dotlrine orworfhip : for We are not much diftant in them and happily no more the* with one another : "But 1 Would have the agreement at-tempted it that very thing Which chiefly made the divifton, ar.d that is Government^ heal that breach and heal all I there beg in and therein labour all you can. What influence this may have upon others IknoW not in this exulctration of mens minds : but the work^ fptakj itfetfgod, andyour reafonsfor the attempting of it are very conjiderable, For the Affembly,you know,they can meddle with juft nothing but what is fent unto them by Tar Lament or one honfe thereof (as the order faith ) and for that reafon never toole^ upon them to intermeUe therein. What they do infuch a thing, muft be done as private perfsns, and not as in the capacity tf' Affembly men, except it come to them recommended by the Parliament.The great buftnefsis to finda temperament in ordination and govern' went,in both which the exchifion or admittance of Presbyter* ( di-cis caufa ) for a foadow , Was rot regular: and no doubt the Presbyters ought and may both teach and govern,as men that muft give account of foxls* Tor that you fay of every particular ( hurch havingmaty Presbyters,it hath been confidered in our Affembh, and the Scriptnre fpe?*k* fair for it , but then the Church and City Was $f one extent: no farijhss or bounds affigned cut to particular men ( as noW) but the Minifierspreacht in circuftu or in common and flood in relation to the Churches as to mi Church , though

meeting'

C3W.

muting haply in divers houfes or places ( as uflillthe manner of fome Cities in the Low Countries.) If yon Will follow this model % you rnuft lay *kt£ity all into one Ctouch particular, and the Villages half a dozen of them into a £hurch I which is a bufinefs here in England of vaft Mfgn and conference. And as for that you fay cfz Btftiopover many Presbyters^not over many Churches; 1 believe no fuch 3ifhops will pleafe our men: bat the notion as you conceive it t hath been and is the opinion of learned men. Gro-tius in his commentary on the AdiStn divers places and particular' ly Cap. 17. faith, that as in every particular Synagogue (many of which was in fome one City ) there was &WJvvciya>yQ- \ fueh was the Primitive Bjhop : and doubt lefs thefirfi Bijbops were over the community of Presbjters as Presbyters in joint relation to one (fhurchor Region 5 which Region being upon the increafe efbelievers, divided into more Churches, and in after times thofe £bnrchet affigned to particnlar men '• yet hf the Bifbof continued Bipovp over thtmftM- For that you fay,he had a Negative voice, thats mo Y e then ever If aw proved, or ever fhall\ 1 believe for the fir ft two hundred years; and yet 1 have lab our ea to enquire into it. That makes him Angelus princeps, not Angelas praefes as Dr. Re'igr\o\d$faithCa\v\ndenies that^& makes him Conful in Senatu. or as the Speaker in the houfe ef Parliament,Which as I have heard that D. B. did fay, was but toma\e him fore-man of the Jury. Take heed of yeilding a Negative voice. As touching the Intro* bullion of ruling Elders, fuch as are modelled out by Parliament, my judgement is fufficiently knoWn : lam of your judgement in the point. There fhould be fuch Eiders as have power to preach as well as rule : 1 fay power •, but how that Will be effetled hire I know not, except We couldor Would return to the Primitive nature and con/litution of particular Churches: and therefore it mufi be helped by the combination of more Churches together in-to one as to the matter of government,and let them befttlldiftintl as to Word and Sacraments. That is the *afieft way of accommodation that yet eccurs to my thoughts. Sir 1 fear I trouble you too long, but it is tofhiw how much lvalue you and your Letters to me: for Which 1 thank J M, and reft

Tours in the be ft bonds Septemb, 7. R. Vines.

Though

C3T3)

T Hough Mr. Vines here yield not the Negative Voice to have been defaclo in the firft or fecond age, nor to be de jure, yet he without any queftion^ yielded to the flatingof a Prefidcnt, durante vita, if he prove not unworthy, ( which was one chief point that I propounded to him. ) And I make no doubt but he would have yielded to a voluntary Con-fentof Presbyters defatto not to ordain without the Prefident, but in cafe of Necefiity-'But that I did not propound to him. And the difficulties that are before us defatto in fetting up a Parochi-all Epifcopicy which he racntioneth, I have cleared up already in thefe papers, (hewing partly that the thing is already cxiftenr, and partly how more fully to accomplifh it. All would be eafie, if Holy, Self-denying, Charitable hearts were ready to entertain and put in execution the honeft, healing Principles chat arc before ui,and obvious to an ordinary underftanding: Or (if ftill the Paftors will be contentions ) if Holy, Peaceable Magillrates would ferioufly take the work in hand,and drive on thefloathful and quarrelfome Minifters to the performance of their, duty.

The Epifcopacy of the Proteftant Churches in Poland.

ADrian. RegenvolfciusHiftor.Ecclefiaft.Sdavonicar. Pro-vine, lib. 3. page 424. N. B. Quoniam h prima Eccleparurn in minoris PoUnU Pro* vlnciafieformat'tone , ufu & confuetudine receptum eft, ut e feui-eribns hifce omnium DiftriftuumQuorum nemina $6.recenfuimus t unus Primarius, five in or dine Primus, qui vulgo Superintendent Eccle par urn mimris Polonia vacatur , Sjnodifque Provincialibus prapdet $ totius Synodi Provincialis authoritate, confenfu ac fuf-fragiis eligatur, ac, no* quidem'per impoptionem manuum^ (propter evitandam Primatus alicujus fufpicionem, am juris ac potejia-tis alicujus in cateros feniores (peciem, ) benediclione tantum, /rater* aapprecatione, Offictorum qua hocce concernunt munus prah-H> : 9ne y piifq-^ totius Sjnsdi precibus , Regimini* dmtaxat & Or* dixit boni in Eccle pa Dei canfa, inaugural ur ad declaratur;^(o m

Z z wins

(iH)

mint Primtriorum horum Senior urn, five Minor. Polon. EccUfi-

urnmfnperinxendinm. ]

The Churches of the Bohemian Confefs. called Vnitatls Fra-rr*«,have among the Pallors of the Churches, their Confcniors, and Seniors, and one Prefident over all. Id. Regen.Volf ?. 315, [Seniores five finpertttendentesEcclefiartim Bohemiearum & Mo-

rtvicsrtm, &C < pler*mq\ e Ctnfenioribns elignntnr^ no

fer imfofisionem Manunm publicAmq^ induguratienem, in mn-tint Senior*tus ordinantnr ac confeertntur. Et long* con fa* etfidine in Ecclefa trium hsrum provinciar/tm receptum efl, nt e fenioribns unus Primaries ( five in or dine Primus ) quern vnlgoilli Prarfidem vocant t non eligatur quidem^ nee pun-lariter Ordinetur, fed poft dccejfnm aliorum , ipfo OrdinAtioms tempore prior fucccdat 2

Fibers;

The Fourth

DISPUTATION^

Of a Form of

LITURGY;

How far it is Neceffary, De-

firable, or Warrantable; In order to a Peace between the Parties that differ herein, and too uncharitably profecute their difference.

By Richard Baxter.-

W WW W V V V

LONDON,

Printed by Robert White, for Nevil Simmons, Book-feller in Kederminflcr, Anno Dem. 1658.

■YTKusr

Qu. Whether a [tinted ] Liturgy , or form of JVorfh'ip , he a, defirable means for the Teace ofthefe Qhurches .

egg

Mi

pSt^i NnecciTary prolixity is not fo acceptable to

the Reader that loves botn Truth and time, but that I may take it for granted that you defire me to leave out fuperfl ui-ties in this Difpute. i. The Etymologifts (hall be better agreed among thcmfelves of the derivation of kht*$ yU and kht^a t before I will trouble you with their judgements. But we are commonly agreed that >MT*?y\* i% oft ufedfor any Miniftration , but more ftrid-ly , and ufually for a fublick^ Miniftration , or any work^ of vnbtic\ office ; and yet more ftri&ly from the Septu-agint, Ecclcfiaftick writers havealmoft confined it to Holy Miniftration , or public k^fervice or Worftiip of God. The fevcral ufes of the word in Scripture , and prophane and Ecdefiaftick Writers, you may find in fo many Lexicons at plea-fare, that I (hall pafs by the reft. BelUrmine doth too grofly pretend that when its applied absolutely to holy things,the word is taken alwayes in the New Teftament, for a Miniftration in

Z z 3 facri-

facri'ficing. A little obfervation may confute that miftakc. Nor isitagreeab'e cither to Scripture or the ufeof the Antienc Church, to calJ only Forms of pub'ick worfh p that its written, by the name of a Liturgy. Whether it were Form, or no Form y Writren or not written, Premeditated or extemporate, Words or AftionsfW the Publlch^holy Mimftratlcn orfervice of God, was of old called The Churches Liturgy t And fo men may be for a Liturgy that are not for a Trayer Book. But latter times have moftulcd the word for thofe (tinted forms, that fome call Offices containing both the Rubric!^ or Dlretlory^nd the Form of words prefcribed as the matter of the fervice. And freing that thofe that now we fpeak to, underftand it in this fenfe, we muft fpeak as they do, while we are fpeaking to them.

2. Note that it is not any one part of Publick Worftiip that we fpeak of Alone , either Prayer, Praife, or other part, but we fpeak of the whole frame ,and therefore oft Liturgy,or Prefcribed words in General, becaufe that is the controvcrfic that the times call us to decide.

That which I take to be the Truth , and ufefull to our Healing, I (hall lay down in thefe ten Propofitions following.

Prop. i. A filmed Liturgy is in it felf LavfulL 2. A flint ed Liturgy in fome farts of public^ holy fervice is or* dmcrlly nccejfary.

3. In the Parts where it is not of Necejfitj, it may not only be fubmitted to, but defired when the Peace of the Church rtqnir-eth it.

4. There is fo great d^fftrence between Min\fters,and Teople, and Times,that it may be convenient and eligible to fome , at fome times » and unfit and not eligible to others^andat 9ther times.

5 The tJMiniflersand Churches that earneftly de fire it, fhsuld f he Magiflrate be generally or abfolutely forbidden the ufe of nvenient prefcribed Liturgy.

6. To prefcribe a frame of ftintedfervice, or Prayer, &c. and

a Nectjfity, or the Peace of the Church upon it, and to punijh,

e fufpend, excommunicate, or reproach the able, peaceable,

Mmifiers, or people that (juftlyor unjuftly) fcrupiethe

it , is fo great a fm % th^t no conffionable Alinlfters

Jhould

[hould attempt it, or dsfireit, nor any godlj AlagiflrAte fvjfer it. 7. The [aftft way of compofing fuch a Pub Ike Form , u to take it all } for matter and words, out of the Holy Scrip-tares.

S.Tet is not this of fuch Necejfity, but that we may join in it , or fife it, if the form of words be not from Scripture.

9. The matter of a common Liturgy, in which we expeft ar,y General Concord, fhduld not be any unnecejfary things, much Ufs things doubtfully or forbidden.

10. Forms of Public^ Prayer fhould not be conftantly ufed bj M ni ^ers that are able to pray without thtm : and mne etfe fhould be admitted ordinarily to the Afiniftry , but fuck as are able competently to pray without fuch Forms \ unlefs in great Neccjji* ties of the Church.

Thefe ten Propofitions are the fumm of all that I (hill trouble you with, which I flull now review , and prove in order.

Prop. I. A Stinted Liturgy is in it felf lawful. JljL This is thus proved:

Argument 1. That which is not diretlly sr confluent''ally forbidden by God, remaineth lawfull: A flinted Liturgy is not diretlly or confeqHinttally for bidden by God', therefore it remaineth lawfull.

The Major is undoubted, becaufe nothingbut a Prohibition can make a thing unlawful). Sin is a tranfgrejjion of a Lawx Where there is no Lawjhtre u no tranfgrtffim : And yet 1 have heard very Reverend men anfwtr this, that it is enough that it is not commanded , though not forbidden. Which is plainly to deny both Scripture and Civil Principles; Precept makes Duty,or a Ncceffity ex pracepto: Prohibitions make an a&ion finful', which is prohibited, as Precepts prove an Omiffion finfull of the Duty commanded. But Licitum which is between Duty and fin, is that which is neither commanded nor forbidden. And fuch an ad is not ABus Morality being neither good nor evil).

Here note thefe two things. 1. That though we fay that a titurgy is in it felf lawful), and that all things not forbidden are

Lawfully

(}«<0

Law full; yet in theacluall exercife hie & nunc, it will be hard to find onea&uall ufe of it, which is not a duty.orafin. For though I am not of their mind that think every aft both fimply and refpectively confidered is a duty, or a fin (Tor i then every aft rauft be Aftu$ Moralis, and fo deliberate and chofen,which is not true; as for inrtar.ee, the winking of the eye, &c. 2. Then nothing were indifferent. 3 .Then every aft rauft have a Reafon for it. 4. And the Conferences of Chriftians muft be perpetually tormented: as e.g. to give a rcafon when I walk, why I fct the right foot forward before the left; or when two eggs of a bignefs are before me, why I take one rather then the other: thefe are not moral afts.) Yet I muft needs think that in the worftiip of God, its hard to imagine fuch a cafe, in which the ufingofa Liturgy will do neither good nor harm : Or in which a man cannot difcern, whether it be like to do more good or harm : and fo make it the matter of eleftion or rcfufal. And therefore as Paul makes Marriage indifferent in it felf , when its hard to find a cafe, in which it (hall not be a doty or a (in to particular per(bns,fo fay I of the point in queftion:and yet poffi-bly fomctime iuch cafes there may be. A man fometimes in Prudence may find that conftantly to ufe a form would be to him a (in, byreafon of the ill consequents, andfoit wonldbe conftantly to difufe it: And therefore may find himfelf bound ( by accident) fometimes to ufe,and fometimes to difufe it: And yet may fee no reafon at all, as to the particular day and hour, why he (hould ufe or difufe it this day rather then another,or in the the Morning rather then the Evening.

2. Note alfo that God being the fupream Lawgiver of the Church, having by Mofes given a Law to lfrae /, did in general command, Deut. 12.32. that they fhould add nothing thereto, nor ta\e ought therefrom: Andconfequently, we may conclude it prohibited under the Gofpel; Nay indeed the very prohibition of fclf-idolizing makes it a fin for any man to arrogate that Legif-lation which is the Prerogative of God. For thatwere to deifie. himfelf. And fo this General prohibition doth make all unwarrantable Additions to be (infull, that is, all Additions which God hath not authorized men to make. But then, fuch additions are not /infull formally , becaufe not eommanded,bul becaufe for bidden by the General prohibition of £ not adding. 2 *

Now

Now for the Minor, that a fiinted Liturgy is not forbidden, we need no other proof chen that no Prohibition can be produced. If it be prohibited, it is either by (omefpecial Trehibition,ot by the General prohibition of not adding.But it is by neither of thefe, therefore not at all. Speciall prohibition 1 never yet faw any produced. God hath nowhere fo. bidden a form of Prayer. And the General prohibition of mt adding, extends not to if. For i.Icis the Worfhip of God which is the matter that we arc there forbidden to add : But the Praying with a form, or with* out a form, asfuch^rz neither of them any part of the worfhip of* God ; nor fo intended ( as we now fuppofe ) by them that ufe it: It is but an indifferent Mode or (fircumfiance of Worfhip, andtiotany part ofWorfhip. 2. Jf Prayer wirjiaforra bean Addition to Gods Worfhip, thenfo is praying without a ftrm ( for God only Commands Prayer, but neither commands a form, nor that we fir fear a form) But the Confequent is falfe.as the Opponents will confefs • therefore fo is the Antecedent. 3.Undetermined mutable Modes and Circumftances are none of the prohibited Additions, but left to humane determination. Bur fuch is the form inqueflion. God hath bid us Preach, but not told us whether wc fhU! jtud^ a form ofexprefs words alwayes before hand, but left that to prudence: more in-ftances will be added under the next Argument; and therefore I (hall now forbear them.

Argum. 2. The Prudential Determination of fuch Modes and Argum Circumftances of worfhip as God hath left to humane Determina' nation, is Lawfw" 4 fiinted form or Liturgy may be fuch a Determination ; therefore a fiinted form or Liturgy may be ( or is in it felf) lawfull.

The Major is part doubt,if the Hypothefis be firft proved, that fome modes and circumftances of worfhip are left to humane Prudential Determination. And thats eafily proved thus.

Thofc Modes or Circumftances of worfhip which are Necef-fary in Genere, but left undetermined of God in fpecie, are left by Gx)d to humane Prudential JDetermination: ( elfe an Jm-poflibility fhould be neceflary r ) But many fuch there are that are Neccffary in Genere, but left undetermined of God

A a a in

CW9

in fpecie % therefore many fuch are lefr to humane Prudential Determination.

The Minor is fufficiently proved by inftances. God hath made it our Duty to Affemble for his Publick Worfhip .* But he hath not told us in what place ; nor in what feats each perfon (hall fit. Yet fome place is neceffary : and therefore it is left to mans Determination: Nor hath he tied'us for weekly Lectures to any one day; nor on the Lords day, to begin at any one certain hour : and yet fome day and hour is necelTiry; which therefore man muft determine of. So God hath commanded us to read t^he Scriptures: But hath not told us whether they (hall be printed or written • whether we distil read with Spetlacles or without ; what Chapter we (hall read on fuch or fuch a day •, nor ho'w much at a time ; Minifbrs muft preach in feafon and out of feafon; But whether they muftftand or fo, or what text they (hall preach oh, or how long, and whether in a prepamdform of words or not, whether they (hall ufe notes, or net , or ufethe Bible, or recite texts by memory, &c. none of thefe things are determined by God- and therefore are left to humanfc prudential determina^ tton. Abundance of fuch undetermined circumftances may be enumerated abput Ringing, Praying, Sacraments and all duties.

Now that the form of Liturgy is of this nature is manifeft; God hath bid us Pray ; but whether in fore-conceived words, or not, or whether in words of other mens firft conceiving or our own, or whether oft in the fame words or various, and wherher with a Book or without, thefe are no parts of Prayer at all, but only fuch undetermined Circumftances or Modes as God hath left to our prudential Determination : And the forementioned In-fiances, about Reading, Preaching Singing,e£r. areas pertinent to our qucftion as this of Prayer, they being all parts of the Liturgy, @r publick fervice, as well as this. im; ^; Argum. 3. There are many exprefs Examples in Scripture for forms of Gods fervice : therefore they are mqueftionablj lawful. The Tfalms of David were of common ufe in the Synagogues and Temple-worfhip, and alfo in Private; and indited to fuch ends. Hezekiah commanded the Levites to fing Praifeunto the £ord, wnh the words of David and of Afaph the feer, 2 Chron. 29,30.. The 92. Pfalm is entitled Q A Pfalm or Jong for the

SMmh

(3*3)

Sabbath day"] Pfal. 102 is entitled, yt Prayer of the afflicted whe-n he is overwhelmed, and foureth out his complaint before the Z9rd. ] The reft were of ordinary publike ufe. Pfalms are Prayers and Praifes to God for the raoft part: and both as Prayers, and Praifes, and as Pfalms, they*re part of the Liturgy. I Chron. i 6.7. [_ On that day David delivered firfl this Pfaim, to thank^the Lord, into the hands of Afaph and his brethren,^ The fong of Mofes is delivered in form, Exod % i$. And the Sainti in the Revelations 15.3. are faid to fwg the fong of Mofcs, Numb. 10.3 5,36-there is an oft-repeated form of Mofes prayer. There is a form for the people, Deut. 21.7,8. ff*dg.$. there is Deborahs Song in form. There is a form of Prayer, foelz. 17. Abundance more may be mentioned but for tedioufneis. 1 (hall now only add, 1. That the Lords Prayer is a form direded to God as in the third perfon, and not to man only as a Directory for prayer in the fecand perfon : it is not [ Pray to God your Fa' ther in Heaven, that his Name may be hallowed , his Kingdom come,8>cc. ^ But [Our Father which art in Heaven, Hallowed be thy Name, &c. ] And it feeras by the Difciples words thac thus John taught his Difciples to pray, LuJ^. 11.. 1. So that we have in the Scripture the mention of many fee forms of fervice to God, which therefore we may well ufe.

Argum. 4. It is lawful to pray to Gidin the fet ^eords that we ^ r2um fittd in Scripture : but fo to pray (in the fet words of Scripture) ° is a form \ therefore a form is Lawful-

I do not here plead example, asm thelaft Argument, but the Lawfulnefsof praying in Scripturewords. They thac deny this, mud be fo lingular and unreasonable, as thac there is no need of my confutation for the manifefting of their error. And that it is to us a fet form if wet3ke ic out of Scripture, as well ss if wecompofeir, or take it out of another Book, is paft all que-ftion. A multitude of the pra\ers of holy men are left on record in the Scripture, befide thofc that4vere the prefcribed forms of thofe times : He thac will but turn to his Concordance to the word Qo Lird^ and then to all the cited TeKts, (hail find many fcore, if not hundred Texts that recite the prayers of the Saints- which when we ufe, we ufe a form, which we there find written. Argum. 5, (fhriji hath left us his Approbation of fitch forms: ArgurjlS.5.

Aaa 2 therefore'

<}*+)

therefore we may ufe them.

His Approbation is proved, i. By his owning and qVng Btvids Pfalms, Z,«£.2o.42. & 24.44. &c. 2. By h IS ufinga Hymn with his Difciples at the Pafsover or Eucharift, wheh we have great reafon to think was a form that had been of ufe among the Jews. But however, if Chrift had newly then com-pofed ir, yet was it a form to his Difciples. 3. By his thrice repeating the fame words in his own prayer. 4. By his teaching his Difciples a form, as John taught his. 5. By his never ex-prefllng the lead difLke of the old Jewiih .cuftom of ufing forms:nor doth Scripture anywhere repeal it , or forbid it. 6. The Apoftles command the ufe of Pfalms and Hymns, which cannot be ordinary in the Church without forms. All this pro* vctb Chrifts approbation.

Argum. 6. Argum. 6. If it be lawful for the people to ufe a filled form of words in publike prayer , then is it in it felf lawful for the Paflors : but it is lawful for the people : for the Paftors prayer ( which they muft pray over with him, and not only hear it j is a (tinted form to them, events much as if he had learnt it out of a Book. They are to follow him in his method and words, as if it were a Book prayer.

Argum. 7. Argum. 7. It is lawful to ufe a form in Preaching \ therefore n fit-sited Liturgy is lawful. 1. Becaufe preaching is a part of that Liturgy. 2. Becaufe the reafon is the fame for prayer, as for that in the main. Now that ftudyed formed Sermons are lawful, is fo commonly granted, that it (hall fare.me the labour of proving it (which were eafif.)

Argum. 8. - Argum. 8. That which hath been the practice of the Church in Scripture times, and down to this day, and is jet the praclice of . almejl all the Churches of Chrift on earth, is not Ike to "ire unlawful: but fuchistheufc ef feme flinted forms ofpub lick, fervice : therefore, &c. That it wasfo in the Jews Church, and approved by Chrift, I have (hewed., piatit hath<been of antienc ufe in the Church fince Chrift, and is at this day in ufe in Africk^^fia, JEar^evenamongthe Reformed Churches In France, Holland, Geneva, &c. is fo well known, that I think I need not ftand to prove it: yea thofe few that fcem to difufe it, do yet ufe it, in Pfalms > and other parts of worftup, of which more anon.

Prop.

C3*0

Prop. 2. A Stinted ^Liturgy in fome parts ofpublick hJy [er- Prop, z. A vice u ordinarily neceffary.

This Propofkson is to be proved by inltances,*nd the proof of the parts. The Darts where a fee form is ufuaily nctefla-ry, J . fhalle;:u^£rate:cfefinngyou by the way toanderitand, i. That I fpeak not of an Abfolute Necejfitj ad fitem, as if no other could be accepted ; but a Necejfitj of Duty : it ought to be done, asthebeft way. 2. That I fay but [ordinarily ] as excepting fomeunufual cafes.

1. The Communication or revcalation of the will of God to the Church by Reading of the Holy Scriptures, is part of the publick ferv.xeof God. As Mofet and the Prophets were read every Sabbith day, fo by parity of reafon fh>uld the Gofpel; and Taul required the publick reading o^his Epift'es, Ab~l.i$.. 27. & 15-21. zCor.1.1 5. Lt*k : \6<i9<C<>lA^6 1 Thef. 5. 27. Rev.i.s* But this* Reading of the Scripcures is the ufing of a fetformin publikefervice. For they are the Lime words thac we read from day to day, and ufuaily Muft read.

2. The Publick Prayfing of God by fingingof Palms y is a part of publick worftiip: and a moftexcejlent parr, rot ufuaily tobeomited. But this part of worfhip is ordinarily to be ufed in a ftinied form ;becaufe the gift of compofing Pfilms ex- tempore without a prepared form, jWiot ufual in the Church : and if it were fo to one, it is not to trie reft that mult ufe this worfhip. Had we not (tinted forms of Pfalms^ we fhould have ill-favoured work in the Church.

3. Baptifm? is ufuaily to beadminiftredina form of words: for Chrift hath prefcribed us a form, Maith. 28. 19. [ Baptizing them in the Name of the Father, and of the Son, and of the Hdj Ghoft ] I think few fober men will think it ordinarily meet to difufe this form.

4. The ufe of a form in the Ccnfecration and Adminijlration of the Lords Supper ( though not through the whole adion ) is ordinarily moft fit: for Chrift hath left us a form of words, Take ye, Eat ye, 6cc. 2 which are moft exacl, and fafe, and none can mend. And Paul recitcth his form, 1 Cor. 11. And fmall alterations in the very words of Bapt'tfme, or Ddiverirg the

A.a a 3; "~~"~ Lords >

Lords Supper, may eafily corrupt the Ordinance in time.

5. The very Sacramental E foments and Attions are ftintcd forms of AdminiiTration, which none may alter. As the wafting with wac^r,the breaking of.bread, and powring out of wine, and giving them, and taking them, and eating and drinking, &c. Thefe arc real forms, not to be changed, at ieaJJ without Neccfii-<ty, if at all.

6. TheBlefsingof the people in the Name of the Lord, was done by a prefcribed form of old, Ntim.6.23 . and is ufualiy to be done in a form (till. For in all thefe forementioned parts of worlhip, fhould we (tiil ufe new exprefsions, when fo few and pertinent rauft b*e ufed, we fhould be put to difufe the ficteft,and ufefuchasarelefs fit.

7. In our ordinary Preaching a form (notimpofed, unlefs in cafes of great Necefsi^y and unfitnefs, but ) of our own premeditating, it ufualiy fitted: I think few men are fo weak as to prefer (with moft preachers ) unprepared. Sermons, before thofe that have more of their care andftudy. And then at leaft, the Text, Method, and fomewhat of the words muft be premeditated, if not all.

8. Ordinarily there (hould be fomewhat of a form in Publick Confefsions of the Churches faith. Tor how elfe (hall all concur ? And it is a tender point to admit of great or" frequent mutations in : fo that in Baptifme, and at other feafons when the Chriftian faith is to be openly profefle4J>y one, or more, or all, a form that is exact, is ufualiy meet to be retained h though in many perfonal Cafes, explicatory enlargements may do well.

9, If there be not a frequent ufe of many of the fame words, and fo fomewhat of a form, in Marriage, Confirmation, Abfo-lution, Excommunication, the danger will be more, then the benefit by mutation will be.

10. And with fome Minifters (of whom anon ) even in Prayer* efpecially about the Sacraments, where there muft be great exadnefs, and th« matter ordinarily, if notalwayes the fame, the ordinary ufe of a form may be the beftand fttteft way.

In the moft of thefe Cafes 1. The Nature of the thing fuffi-ciently proves the ordinary ficnefs of a form. 2. The conftant Pra&ice of almoil; all Churches ("if not all,) is for it : even

they

C*flO

they thatfcruple forms of Prayer 5 ufecon(tant!y forms of Praife, of Reading, of Sacraments, &c. 3. The reft are proved fitteft as aforefaid by the Apoftles generall Rules, 1 for. 14. 26, 40. Let all things be done to Edifying • and Let all things be dene decent Ij a.nd in order. Now in the cafes before mentioned, the Edification of the Church ( to fay nothing of Order) requireth the ordmary ufe of forms*

Prop. 3. T N thofe parts of publiek^worfhip where a form u Prop. 3,

X not of ordinary nccejfity-y ■ but only Lawful 1 1 jet may it not of^y be ffibmittedtOibm defred % yphenthe Peace of the Church doth accidentally require it.

This Proportion needs no proof, but only explication. For he is fsrfrom the temper ofaChriftian thatfetsib light by the Peace of the Church, that he would not ufe a Lawfull means for the procurement of in r when Paul would become all things to all men to fave fome,and would eac no flefh while he lived rather then effend his weak, brother.

But here you muft take thefe cautionsjeft you mifunderftand this Proportion.

1. The Peace of the whole Church muft bejn our eye, before the peace of a part; and of a great and more considerable parr, rather then of a (mziter ,cateris paribus.

2. It is fuppofed that ( befides the fimple lawfulnefs of the thing ) there be alfo no other accidental inconveniencies on the other i\dQ ( that will follow the ufe of a form ) that is of fuffi-cient moment to weigh down the argument from the Churches Peace. For when a thing is only good or evil, ( I mean, necef-faryor finfull,) by Accident, and not in it felf, we muft confider which fide hath the moft weighty accidents,and accordingly muft choofe or refufe it.

3. It is not the fulfilling of the humours of every unreafonable expectant, or every proud Magisterial ufur'perthat is the Peace *f the Church, that now we fpeak of : If a few proud-men will hold no Peace with us,unlefs we will ferve God in their unnecef-fary forms, as if none had wit enough but they,to know in what words the Churches (hould ferve God.- and all muft fp^k but

what

what they teach them, it is not the humoring of thefe Proud uiurpers tba! is the Fence thus to be bought.

4. Wc mutt look to the future as well as the prefcnt Peace of the Churches : And therefore if any will hold no Peace with us now, unlefs we will own fome formal Engine that is like to make hereafter more divifion then unity in thl Churches, ( by laying the Unity or Peace of the Church on things that will not bear it, and making thir gs necelTary , that are not necelTary, nor to be madefo) in fucn cafes, it is not our duty to betray the gene-neral or future Peace of the Church for our private or prefenc Peace.

5. The defireablcnefs of this Peace of the Church which we mult feck, muftbemuch ju J g^d of by its tendency to th#pro-moingof holinef>, the faving of mens fouls, the furthering of the Gofpel, aindprofperityof the Church in fpiritual refpefts; For a Peace that undermineth and betrayeth thefe,is not defire-able. The means is to be valued by its tendency to the attainment of the End.

6. There is need therefore of very great prudence, to compare things with things, for a man to know how to carry himfelf in fuch cafes. For imprudent overiights, or laying greateft ftrefs on fmalleft things, and flighting greater, will make men live in conftant fin by ahufing things indifferent.

But ftill the Proposition hoWs good with thefe cautions,thae forms and fuch like indifferent things are to beufedor difufed much with refped to the Churches Peace.

_ Prop. 4. Co great is the difference between men and men, timet

Pf ^P* 4' i3 and times , that forms may be a duty to fome

men-, and at fome times , and a fin to other men> and at other times. m

As to private men in their families, it may be one mans duty to ufe a form, or book, and another mans-fin, fois it with Miniftersalfo in the AiTemblies. Three diftindions ( among others^ are obvious, in which this is manifeft.

1. Some Minifters are better able to [perform Gods pub-Hck worfliip ( except in the fore-excepted cafes) without • a form: and fome are better able to do it by a form.

2. Some

CW'3

2. Some Minifters have a Peep/e that are fcrupulous of ufing forms, and fome have people that icruple the difufing them, and fome have both forts mixt.

3. Some Churches live under Magiftrates that command a

form, or with Churches that unanimoufly agree on a form ; and

others live in timet and places where there is nofach commands

. or Agreements, And according to thefe differences it may be

one mans duty, and anothersfin to ufe fome forms.

i. Gods work fhou'd be done in the mod edifying manaer. Where Miniftenare able to perform the publick prayers of the Church in the moft profitable manner without a form, there ic is their duty to difufea form, unlefs fome other greater acci-deac preponderate. Scill remember that for Pfalms and other fore-excepted parts, I take it for granted that ordinarily a form isneceflary. But our main queftion now 4s of Praying and Preaching, and that efpecially with refped: to one ftanding form that is not ufually varied in Prayer, and an impofed form, or compofed by others, in Preaching. Itfhould be the ordinary cafe of the Church that Minifters (houkl be able to do thefe without a conftant form of words, to the peoples greater edification, gut yet it is not alway fo. And where it is not, it is better for Minifters to ufe a form, then to do worfe,and difho? nour the work of God, and wrong the Church by their erroneous or over-rude defective management. I know the great objection will be, that fuch men are not fit to be Minifters, and that its better to have none. But this is fooner faid then proved. I am far from defiring any man to undervalue the precious mercy of an able Miniftry, and*from wifhing for formates and reading- Paftors inftead of the learned able guides tha^ve here enjoy. I hope I fhould door faflrerasmuch as another to prevent fo great a Calamity as an ignorant, unable, or negligent Miniftry. But yet I am fully fatisfied of it, that its better for the Church to have Readers then none.

i. Confidcr that there have been fome very Learned able Divines ( Dodors of Divinity ) that by age, or other decay of Memory, or natural impediments difabling them from exteropo-rate performance?, cannot do any thing in the worfhip of God without the help of Notes or books j or at leaft without prepa-

B b b ration

C 57° )

ration for exprefiions ^ when yet upon preparation, and by convenient kelps, they excel! many exteraporate men.

2.TheNece(Iitiesof the Church may require an allowance or toleration of fuchas/nave notability to compofeextemporate Prayers,or Sermons, no nor to preparefuch upon deliberation neither, but meerly read the Sermons and Prayers coropofed by others. I know Come will not believe that fuch fhould beMinifters^ But they would have them only read as private men,rather then' cbe people fhould have nothing : For they think that a man that cannot preach or pray is no more capable of being a Minifter , then a man that cannot command an Army is capable of being a Commander, &c.

But 1. Let fuch brethren confider that there may be all abilities effentiallj requifice to a Paftor, without the ability of praying or preaching without a form ( Though ftiil I pray God to favc us from a Necejpty of fuch. ) A man that can Teach men the fubftancc of the Chriftian Religion, and adminilter the Sacraments, and Overfeeand Govern the flock, hath as much ability as is neceffary to the Being of a Paftor. But thofe may haveailthis that cannot fitly preach or Pray without" a form. They may be godly men, able in conference to inftrud the people in the fuhftance of Religion, and tcr read the Scriptures, and the Holy writings of godly men, and to admiriifter Sacraments, and prudently and diligently guide the people. And by the fame rule as you will conclude it better that {e.g.) jyales, lreUnd,&c. have private men to read good books, rather then none, left they turn heathens; I may alfo conclude that it is better for them to have Churches and Paftors of this weaker fort, thBtohave none, and leave their children unbaptized, and live^ithout the Sacraments, and Church-Communion, and Government.

2.ConfiderI befeech you ( which moves me more then any thing clfe ) the ftate of the Chriftian world. In Ethiopia, S"jria, Armenia , Rujfiafirecia, and abundance of other Churches of Chrift there are very few Preachers, but mcer Readers. And can any man think that it is beft for all thefe Churches to be without Minifters, and SacrameRts, rather then to have fuch ? O that God would give them better I But till the%J (hall pray that

he

C37-0

he will continue thefe among them, rather then leave themde-ftitute. I know many godly judicious men, of able parts for conference, that yet are unable to compofe a Sermon ( though if they could , it were a form ) that yet I am confident by Reading fuch Practical Books as arc now extant, and by prudent *£# overfigbc, might be tolerable Paftors for many a Congregation in Wales y that now have none.

2. In a time and place wheYc no obligation by Magiftrates Commands,or Churches Agreements is laid upon us for the ufe of forms, I am fully perlwaded wefhouldmake no moreufe of them, then Necffluy compelleth us to do; But tbe thing being lawfull, the Command of a Magiftrate, or the agreement of the Churches may go far in moving us ; And indeed muft prevail with us, unlefs in cafes where there are weightier Accidents to weigh down on the other fide. For obedience and Agreement or Concord in Lawfull things is our duty , where we have not fome greater reafon to forbid it. There is much difference between men that are left at liberty, and men that are bound by lawfull Governours. Yea though they do not well-in com- . manding , yet may we be bound to obey, when the matter is fuch as belongeth to their jurifdi&ion, and not forbidden by God.

3. A man is alfo much to regard the minds of his people: not out of man-pleafing difpoiition, but in order to their good. Prudence will tell us which way is likeR-to attain our Ends. Food is to be fitted to mens tempers and ilomacks, and Phyfick, to their difeafes. If a Church be fo weak that they cannot bear the difufe of forms, and others fo weak that they cannot bear the ufe of them , the Pallor mutt fit his pra&ice to their Edification , till he can bring them to a wifer judgement, that fo they may receive that which indeed isrrjoft fit to edifie them. Prudence muft guide us in the circumftantials of worfoip, which are kft to our Determination ; that we may vary them as the condition of our flock requiretb, to their good •, ( of which more anon : )

B b b 2 Prop.

Prop. J. P f0 P' 5- TH ^^ Minifiers and Churches that earnefllj de-X fire it, {bQHldvm by the Magiftrate be abfolute! Ij , 4«i generally frohrbk^ the nfi of a convergent fiintedLi-tnrgj.

Note here that I fpeaknot of the de&rer of any inconfide-rabie perfons, contrary to the'defiresof that whole Churcb. If a few ignorant or wilfuli people fhouldbe eager for a form, when the Paftor is able and willing to manage the work of God without it, and the Congregation profeffeth that it hindereth their Edification ( by whit accident foever , I am not now' queftioning, ) it is fie that thofe unreafonable perfons fhould be denyed their defires (in that Church ) rather then the whole Congregation. Alfo if the Magistrate fhould perceive that a whole Congregrtion , or many, or the Pallors themfclves are eager for fome one particular form , out of a corrupt humour, and in any ill deiign to the ditturbance of the Churches Peace, or that they will needs have an unlawfull Form, that for matter is erroneous, or for manner abfurd , or apt to breed unre-verence, or binder Edification, the Magiftrate (hould prohibits this : Yet fo, that Prudence and Moderation meafure out his penalties in fuch a fort, as that he Churches Edification be not hindered by his over-rigorous correcting mens di-fterapers.

But out of thefe and fuch like Cafes, when k is meer weak-nefs that caufeth Paftors or people to be fet upon a ( lawfull)' form , The Magtitrate ough: not to prohibite them by fuch re-ftraims,as fhall deprive them of the liberty of worfhipping God, or hinder their Edification.

The Reafons of this Proportion are thefc. 1. Becaufe the thing being Lawful!, no Power fhould caHfelefly reftrain men from theufe of Lawfull things. God having left men to their Liberty, none (hould without great reafon deprive them of it. 2. The Magiftratefhiuid not hinder the Peoples Edification in the manner of Gods worfhip : But in many places a ftinted Liturgy is moft for the peoples Edification. Therefore, &c . Whether it be the Minifters Weaknefs, or the peoples, that makes it moft ufcfull to them , yet when the Magiftrate cannot cure

that

(373)

that weaknefs, he mud bear with them. It was the weaknefs of Nicodemus that made him he could not bear the day-Iighr,in coming to Chrift; yea and fuch a weaknefs, as fhewcd, or was Joined with an unregenerate flate, and yet Chrift would rather teach him privately then not at all. ■

3. Where Confciences are fcrupuious, and think it a fin to worfhip publikely without a form, (though it be their error yet) the Governors are not to drive them away from it -, becaufe then they will not publikely Worfhip God at all: And no -worfhip is worfe then a lawful form of worfhip.

4. JtfMinifter that is for the Neceftity of a form (though er-roneoufly) may be in other refpe&sfo ufefull to the Church, that he fhould not be laid by and loft to the Church for fuch a thing as this.

5. The ufe of fome forms ( as aforefaid ) being necef-fary, and of other forms, not only lawful!, but of almoft common reception through all the Churches onea/th , Governors fhould be very cauteious in denying men liberty in that which almoft all the Churches have Liberty in, and more; even thae which is their conftant ufe.

Prop. 6, r Y n O prefiribe a Form of Prayer , Preaching ( or ,p r op g.

X other fer vice where is no Neceffitj of it) and to lay a Neceffitj on it,as to the thing it felf, or the Churches Peace ,&c. and to panifb, [Hence, fufpend, excommunicate, or reproach as Schifmatickj, the able, godly, peaceable Miniftersor People, that ( J u fth or unjuflly) dare not ufe it , u fo great a fin , that no G$dly Minifters floutcl deftre or attempt it, nor any godly Ma • giflrate fufferit.

' This was the great fin of the late Magiftrates and Prelates in England; and it is the main difference between their party and others at this day. The Magiftrate doth not forbid men ufing a form or Liturgy (thougb they forbid one particular Liturgy more ftri&ly then I could wifh:) But there is a very few of thefe men that I know of, that can be contented with a Liberty of ufing it themfelvesjf they may not have all others compelled to do as they do, and go to God with the words that they have formed for them , or thatarebeftin their efteem. They

(37+)

mult be all Schifmaticks that will not ufe their form, arid the Churches PeaceWift be laid upon it,and no man muft be thought meet to preach or pray that will not be of their opinion, but theablefl P^ftors of the Church muftbefiiencedandcaftby, -if they will not Life the Common-Prayer. The finfuinels of this pradice (hall bemanifefted in the next difputc more fully , to which I refers the mod of my reafons againftit: In the mean time let thefe few be well confidered."

1. It is a certain way to the .Divifton of the Church : when men will lay its Unity or Peace on thac which will not bear it^ they are the moft defperate difturbers and dividers of it. If off form of Prayer or Preaching had been necefftry to the Churches Unity or Peace, Chrift or his Apoftles might as eafily have composed It, as they did other neceffaries. Nay experience tells us, that it is not held neceffary by men themfelvcs: For the Ro. maniftsufe one or more forms: and the Grecians another, and the Ethiopians aaother, and fo of other Churches. In the Biblio-theca Patrum how many Liturgies have they given us ? And if no one of all tiicfe is neceffary to all Churches/iien not to any. one Church, further then accidents, and mens impositions make it neceffary. And no man fhould make that neceffary, that is not fome way neceffary before. It is eafie to know that either the Form as fuch , or fomewhat in the Form, is like to be fcraplcd by fome, even godly, able men.- and fo it will prove an engine of diYifion. The Church hath been brought to that torn divided condition that it is in , by this arrogancy of domineering im-pofers, that muft lay its Peace on their unneceffary devices: and will not let us have unity in Chrift and his Inftitutions and peace upon his terms.

2. By this means the people mil be involved in the guilt of bitter contending, and hating all that conform not to their rvaj^and uncharitably reproaching them as fchifinances, and confequently of dif-liking the very dodrine that they preach, or hold, and the way tbey take- and thus if uncharitablenefs, and all ibis'(in, the ofT-fpring of it, be the way to Hell, then you may fee what a notable fervice they do to Satan, and how they enfnare and undo mens fouls, that make fuch forms of common Neceffity to the Unity or Peace of the Church.

3 .Bj Ms means they mil involve themfelvcs and the MagiftraH

tn.

C37T)

in the guilt of perfect**ten : For no better will it prove, even in many cafes where the refufers fcruples arc unju(r. #

A. By this means they will hinder the Edification of the Church. What if a Minilter have a Congregation chat (fuppofe upon miiUkes) do fcruple thefc forms, and by prejudice or weaknefs are hindered from ferving God with cheerfulinefs and profit, where they are ufed; mutt we be bound to deny them thac mode of worfhip which their weaknefs doth require? and to force -them to that which will not down with them ? Mu(t a Phyfitian be bound to give all his Patients one kind of dyet ? What if it be wholefome ? Will you fay, If that mil not down with him y he/hall have mne \ let him die ? This is contrary to the end of our office.-, we are commanded to do all to Edification, which this doth contradid.

5. It is contrary to the Office, Power and Trufi of the particular Paftors of the Churchy to be thus compelled in variable things. As it is the office of a Phyfitian to fudge what dyet and phylick to prescribe his Patient?, and to vary it as psrfons do vary in their tempers and difeafes, and to vary it with the fame perfons, as their condition changeth and requireth it .* and as it would be foolifh Tyranny againft the very office of the Phyfitian to retrain him from this exercife of his prudence by a Law, and to tye him to give one kind of food or phyfick to all • fo is it in our prefent cafe. What is a Paftor, but the guide of a Congregation in the worfhip of God? &c. .And if Magiftrates and BifUops take this workout of their hands by their unneceffary prefenptions, they fo far prohibite him to do the work of a Pallor. What a grief is it to a Minifter ( that being in the place, and knowing the people, is the moit competent Judge what is fit for them ) to be conftrained by men that know not the (late of his Mock, to crofs their Edification, and to be forbidden to ufe his prudence and due power for their fpiricual good?

6. And what a ftnfularrogant ufurpation is this ,. for any man to be guilty if ? Ic is Chnft that bath given his Minifters their Power, and chat for'Edification : and who is he that may pre-fume to take it from them? If they are unworthy to be Mini-fters, let them not be Ordained, or let them be degraded or depofed. Bu: if they muftbeMinifters, letthem do the work

-of

C?70

of Minifters; left as he that defpifeth them, defpifcth Chrift, fo he thafrrcftraineth theoi from their duty, and depriveth them of the exercife of their power un juftly,be found one that wauld arrogate an authority over Cbrift. .

7. tsfnd what intolerable Pride is ihis % for a few Tiijhefs to thinks fo highly of themfelves, and fo bafely of their more \udic\oui Brethren , at if no man mttfl ffeak^ to God but in their words f Thefe forms of Prayer are conceived and invented by fomebody. And why fhould the Conceivcr think fo highly of his own undemanding, as if he were fie to teach a whole Nation what they muft daily fay to God ? and why fhould he think fo unworthily of all others in comparifonof himfelf, as if none but he (and his Companions in this ufurpation ) 4inewhowto pray or utter their minds, but by his dictates or prefcriptions ?• Is this Humility ?

8. Moreover *&i/ Impofition of forms {as before defcribed ) doth difcover too much CrHeltj to the Church : when they had rather Minifters were caft afide, and the people left in darknefs, then Minifters fhould teach them, and worfhip God with them, that will not eye themfelves to the very words that they devife for them. What abundance of ignorant, drunken Readers and other Minifters were fuffercd in England, while the learned, godly, painful Minifters were caft out, and filenced, or perfecu-ted, becaufe they would not conform to all the forms and ceremonies impofed by the B^fliopi ? And fo how many thoufand foulS may we think are gone to Hell, through the ignorance or ungodlinefs of their Guides, as if their damnation were I moredefirable, then their faction by the teaching of Minifters f that dare not ufe the Common Prayer Book and Ceremonies ? Iiuiow they will fay, that rach Schifmatical Preachers do more hurt by breaking the Churches peace, then they do good by converting fouls. But who was it that laid thefe fnares in their way ? Who laid the Churches peace upon your inventions ? Had not the Church a fure Rule, and an happy order, and unity, and peace, before your Common prayer Book or Ceremonies were born ? Why muft the Church have no peace but upon fuch termsPWho made this Nece-ffity,that all men muft be taken for intolerable fchifmaticks that dare not ftint themfelves in the publick worihip by your impofitions?Will you not be confounded

(377)

(ed before God, w hen thefe Queftions muft be anfwered ? The Church might have kept both Peace and her Pallors, if you had Jet all alone as the Apoftlesleft it, and had not turned the form s of your Devotions to be a fnare for others.

9» Audit is great unmercijulnefs to the Souls of particular men^ when you will drive them into fuch fnares, and cempell them to go agair.il their confctenccs in indifferent things: what ever is not of faith is fin. And whether they believe it good or bad, you will compell them to pra&ife all that you unpole.Have you not Consciences your felves? Do you not know what it is for a man to be driven againft hisConfcicnce ? If not, you are no Chriftians-.and then no wonder if you want the Charity and companion of Chri-ftians,andfocafily for nothing, abufe and injure the ChrifHan caufc.

io. And in thus doing, you deal umufilj , and do net as jou would be done by. You would have Liberty jour [elves now to ufca Liturgy ; And whyfhouldnot others have Liberty to difufe it ? Either you tajce it for a thing NeceiTary in it feif, or for Indifferent. If as NeceiTary, then you arc fo much the more arrogant and injurious to theChurches,and your ufurpati-on is the more intolerable,and you do much to Juftifie them that deprive you of your own liberty:For I know no Liberty that you ftiould have to make univerfal Laws for the Church .• or to make new duties by your own meer wills, or turn Indifferent things into NeceiTary, and fo to multiply our work, and burden, and danger- and to filence, fufpend or excommunicate all that dare notfubmit to your ufurped Dominion. Butifyoutakeit for a thing in it felf Indifferent, whether we pray in a Form of prefcri-bed words,or not,then as we arerontent that you have your Liberty on one part, you have as juft caufe to allow us our liberty on the other,and to do as you would be done by.

11. And by thefe Trnpofitions,^/*/^ up a New Office or Power in the Churchy Confifting of a New Lmflatten, and a Government of the Church by fuch new humane Laws. We know no La w-giverbut i. Chnft as to univerfal Laws of {landing neceffity to the Churches, in the matters of Salvation. And 2. Magiftrates to make by-laws under Cbrift for a juft determination of thofe mutable circumflances that ought to be determined by humane Prudence •, and 3 .The Minifters or Paftors of particuclar Church-

Ccc ci

(378)

cs to direft and guide the people as there is eaufe. As for Biihops or Councils, we know of.no Leg dative Power thac they have over their Brethren, though Agreements they may make, which may be obligatory, i. by confent, as other contracts, 2. and in order to unity, where the cafe requireth Rich Agreements. Buttofet up a New fort of Jurifdiction in the Church, by Legiflation to make Forms and Ceremonies obligatory, and by Executions to punifh Paftors that wil! notprafti r c them,is a dangerous device.

12. Laftly by this means you mil harden the Yapifts, that by their Inventiont and Impufuions have divided the Church, and been guilt] of fo much ufurpation andtyrannie ; For how can we condemn that in them that is pra&ifed by our felves ?■ And though in number of Inventions and Irapofitions they exceed,yet it is not well to concur with them in the kind of unneceflary Im-pofitions,and fo far to Juftifle them in their injury to the Church. If none of thefc or other Reafons will alloy the Imperious diftemper of the Proud, but they muft needs by a ufarped Legif-lat ion be making Indifferent things become nccefTary z6 others, and domineer over mens Confciences,and the Church of God,we muft leave them to him,that being the Lord and Lawgiver of the Church, is Jealous of his Prerogative, and abhorrcth Idols, and will not give his glory to another, and that delighteth topulf down the Proud, and humble them that exalt themfeves.

But yet how far an Agreement or voluntary Confent of the Churches is defirable as to a Liturgy, I ftuli (hew more anon.

Prop. 7. Prop. 7. mm T m H B fafefl way ofcompoftng aftinted Liturgie , is to X. take it all, er as much as may be, for words as well-as matter, out of the Holy Scriptures.

Reaf 1. This way is leaft lyable to fcruple, becaufc all are Satisfied of the infallible Trjff. ofScripturc, and the fitnefs of its cxprefiions, that are not like to be fatisficd with mans. And it is a laudable difpofkion in the Creature to prefer the words of God before til other, and therefore not tobedifcouraged in any.

Reaf 2. This way tends moft to the peace of the Church. All will unite in the words of God, that will not unite in the

forms

forms and words of men. If they underftand not a word of God, yet knowing it to i>e true, they will not quarrel with it, but fubmit : But ifthey underftand not the words of men, they will be ready to fufped them,and fo to quarrel with them, and fo the Churches peace will be broken. Befidcs, the judgements of men being fallible, many will fufped that its rjoffible there may be fome error in their forms, though we fee them not, and God fhould be worfhiped in the furelt way.

Reaf. 3. There is no other words that may be preferred before the words of God, or Hand in Com petition with them : and therefore me thinks this fhould eafily be decided.

Objed. B-.it the Scripture bath not form's enough for til the Churches ufes. Anfw. It hath muter .and words for fuch Forms. Without any additions, favc only terms of Connection, the fentences of holy Scripture may fuffice the Church for all its ufes, as to forms.

Objeci. But men may fpeah^ untruths in Scripture words if they will, and by miff lacing And mifafplying thcm t may make them ffeakjf hat was never meant in them. Anfw. But I. When they ufe no expofitory terras of their own, bat meerly recite the words of Scripture, the perverting them will not be fo ealie or common t And 2. When they have placed them how they pleafe, the people are left at liberty to interpret them according to the fence they have in the Scripture, and not according to what mens mifplacing may feem to put upon them v* when we profefledly make our forms out of Gods word,we do as it were tell the people that they mud give each fentenceits proper interpretation as its meant in Scripture, becaufe we pretend not to change it, but to ufe it. But when its our own words that weeompofe our own impofed forms in, the people are left more uncertain of the foundnefs. For the maker is the Interpreter.

ObjeQ. But the Church hath antient venerable fo r ms already; and who may pre fume to filter them f

Anfw. 1 .Hath it any that are more Ancient or more venerable then the Scripture t undoubtedly it hath not •, nor any but muft ftoop to Scripture. 2. All that is in the words of Scripture, we are contented be continued fat leait.) 3. If it were lawful for the firft deviiers or compilers of the^c Forms, to

Ccc z make

make a new Liturgy, when the Church had fo many before, then is it lawful for others to do the like. And if the compilers of the firft of thofc Liturgies, might make a new one in their own words, why may not others make a new one in the Scripture words, that will be new only as to the connexion of Sentences ? 4, The Church of Rome that is raoft for their forms, have yet fo often innovated, that they havenoreafon to condemn it in others.

Pf*p. 8. Prop. 8. ^JpHougb it be fafeft 4*d moft venerable in Scripture JL words, ytt is not this of fo great nece(fity\ but that we may Uwfullj ufe a Liturgy that is not thus, taken out f/ $&* pure.

As long as thematter is agreeable to Scripture, it is more for Conveniency, then neceffity,<hat the words be thence,as is eafily proved.

1. In our Preaching we judge it lawfull tofpeak words that are Rot in the Scripture.- therefore by parity of reafon, we may do fo in Prayer,.

2. In our extemforate Prayers we judge it lawfull to ufe our own words that are not taken out of Scripture : therefore we may do fo in a Liturgy.

3. Some perfons may be fo ftrange to Scripture Ianguage^that for a time more familiar Phrafes may be more edifying to them.

4. Words are but to exprefs our minds : If therefore our words arc congruous expreffions of found and well ordered conceptions, they are not only lawful) but convenient. And therefore it is not warrantable for any man to quarrel with expreffions becaufe they are not Scriptural, nor to fcruplc the ufe of Liturgies, becaufe the forms are not in the words'of Scripture.-

Prop. o. Prop. 9. 'T'Hf matter of a common Liturgy inwhich we ex-' * ' A peft any general'Concord.fhouldnot he any doubtful!

$r nnneceffary things, 1. It fliould impofc no doebtfull or unnccefiary ceremonies,

(of which I (hall fpeak by it felf in the next Difputation. ) 2.It(houldnotreftrainmcnneedleflyin things indifferent, by determining of mutable circumftances, as time, place, gefturc, veftures, words, &c. ( Of which alfo in the next. ) 3. It (hould not make thofe things to be of general indifpenfable immutable neceffity, that are but fometimes neceffary, or meet-, but Payors (hould have their Liberty to vary them as there is occafion. 4,*Much lef$ (hould any thing Materially dubious and uncertain be put in.

For God will be worfhipped in knowledge and faith. And, as is faid before, the Church will be divided, and the Confci-ences of men enfnared, by laying fo much on unneceffary things. And therefore though fuchimpofers pretend to a perfe-&er Unity and Concord , then in a few Generals or Neceffaries can be had, yet they will find they mifstheir mark.

Prop. 10.

H Vmane Forms of publicly prayer y or other worship ( excepting the fore-excepted Neceffary Pra ?' I0 '

cafes, as Pfalms, &c.) /hould not be cortfiantly ufed by Mi xiftrrs, that have their liberty, and are able to pray without them Nor [boHId an) be ordinarily admitted into iheCMiniftrj{ except in the great necefpties of the Church) that are not able to pray without fuch forms.

In this Proposition are thefe confiderable points implyed,and exprtffed. 1. That it is not unfit to have forms by the common Agreement of thcPaftors, to be ufed when its meet (as is before and after expreffed. ) There are few Nations in the world, fo well provided for with able Minifters, but that fome places muft be fupplied with men that have need of forms of Prayer, if not of Preaching , compofed by others. And therefore it is fitteftthat fuch (hould have Forms that are Agreed on by all. And therefore I doubt not but when we came newly out of Popery , and had not a full fupply of preachers, it was a u-ife and lawfull courfe to compofe a common form of Prayer. For, 1. It will be the fureft way to keep out unfoundnefs and abufi ve paffages, when nothing is allowed as apublickform but what bath obtained the common confent.2.It will be the way of fulleft concord : w^enforms are neceffary,. there is more of Concord

(380

in it, to have one . that is approved founds then to have as -many as men pleafe. 3 The C hurches may the better know whom to hold communion with in Prayer, (though the Paftors may be unable to pray without forms j when they know thefubftance of their Prayers. 4. The Magiftrate may the better do his duty and be refponfible for the fervice that is offered to God,even by the weakeft Paftors, and fee that Gods name be not abufcd. Ic is therefore dcfirajble that a Common Liturgy be extant. •

2. And for the ufe o/*V,let thefe Rules contained in the Proportion be obferved.

if tec no man be ordained a Minifter that is not able to Pray without a Form, in fuch a manner as is not di (honourable to tbeworfhipof God, unlefs the Necefii;y of the Churches fliall require it. Ail friends of the Church wi.il agree to this, that the Church have the ableft Paftors that can begot.

2. But becaufe ic is not to be hoped for that all the Churches can be thus fupplied fat leaft in hafte, ) if the Ordainersor Approvers (hall appoint any to the work in wdes or other ne-ceifirous places, that are not able competently to adminifter Sacraments, &c. without a Form of Prayer,let them tye fuch co ufe the Form Agreed on.

3. If they approve only of fuch as are able to do it without a form, but yet fo weakly (Tome of ihemj as is lefs to the Churches Edification , then the form would be, let fuch beadvifed, foments to ufe the Form, and fomctimc to forbear it, till they are more able.

4. And that h may be no difhonour to the publick Form,that it is ufedonly by the weak,let the Ableft Minifters fometime ufe it, but with thefe cautions: 1. Let thesa not be compelled to it againft their judgements, but pcrfwaded. 2. Let not the ableft ufe ic fo frequently as the weak, ( unlefs their own judgement require it.) Let the weaker ufe it ofter, and the Abler more feldom.

5 Let neither of them (that can competently worfhip God without itj ufeic Confiantlj ; but fometime ufe it, and fometime forbear it. And this is the main point that I intend in this Proportion, and therefore (hall now briefly give my Rea-fons for.

Reaf. j. Tie conftant ufe offorms ( and fo of Ceremoniej and

any Indifferent things ) doth potently tend to per/wade the people that they are matters of Neccjfitj, and not indifferent. All the .word* that you can afe will not fatisftc them that it is indifferenr, if you ufcit noc Indifferently. Wc fee by experience the power of cuftome with the vulgar.

But you will fay, What if they do overvalue it as ne~ cejfarjt what danger u in that} I anfwer very much. i. They will offer God a blind kind of fervice , while they place his worfhip in that which is no part of worfhip ( as forms are nocasfuchj but an indifferent circumftance. 2, They will be hereby induced to uncharitable cenfuresof other Churches or perfons that think otherwife,or difufc thofe cuftoms. 3. They will be ftrongjy induced to rebell againft their Magistrates and Paftors, if they (hall judge it meet to change thofe cuftoms, ^. They will turn that Arcana of their zeal for thefe indifferent things, that fhould be laid out on the matters of Neccflity : and perhaps in vain will they worfhip God , by ah outfide hy-pocriticall worfhift while they thus take up with mens Traditions. 5. They will forfake Gods own Ordinances, when they cannot have them cloathed with their defired mode. All this we fee in ourvdayes at home. The mod ignorant and ungodly do by hundreds and thoufands, rejed Church dtfcipline, and Sacraments, and many of them the Prayers and Affemblies rhem-felves, becaufe they have not the Common Prayer, or becaufe the Churches kneel not at the Lords Supper in the ad of Re-ceiving , and fuch like. So that it is a grievous plague to our peoples fouls to be led into thefe miftakes , and to think* that Circumftances and things indifferent , are matters ofNc* cefficy.

And yet on the other fide , left the confiant difufe of all cor:/ ventent forms, (hould lead the people into the contrary... tx-tream,to*think them all unlawfull ( and fo to be guilty of the like uncharitable cenfures and evils as aforefaid) I think it fa-feft, that theableft men fhould fometimeufe them. And this Indifferent ufe of them, will lead the people to indifferent thoughts of them, and fo they will not proveks God by bund worfhip, nor be (o ready to fly in the faces of their Mir.uUis when they crofs them herein, as now they are. For example, whitaftir have we if menraay not kneel at the Sacramen^ or

cm?

if the dead (in cafe of Minifters abfence, or other hinder ance ) have not fomewhac faid over them at the grave-, and in fome places, if Minifters go not in proceifion in Rogation week, and many fuch like cuftoms. If thefe were fometime ufed (in a good and lawfull way ) it would keep men from miftaking them to be uniawfull; andif they were fometime difufed , people would not take them as things neceilary, nor fo bate and reproach both Minifters and brethren that neglect them,or do not alwaya humour them herein , yea or that were againflibem: nor would men feparate on thefe accounts.

Reafi 2. The conftant ufe efTerms of Prayer deprivtth people of their Minifters gifts, and potently tendeth to work, the people into a dull formality\andto a meer out fide heart left f^»doffervice 9 'Whkh is as great an enemy to ferious Devotioa,and confequently to mens fa!vation,asa!m£ft any thing thats to be founfl among pro-feffed Chriftians in the Church.How dangeroufly and obftinate-ly do fuch delude themfelves, and think that they are as uprightly religious as the bed? and fo refcife all .the humbling convincing iight that ftiould bring them to a change, and blindly mifappJy the promifes to themfelves, and go on in meer preemption to the lad: and all becaufe they thus draw neer to God with their lips, and fay over a form of words , when their hearts are far from him, and they know not, or obfervc not what they fay.

And that conftancy in Forms doth potently tend to this dead formality, we need no other proof then experience. How bard doth the beft man find it to keep up life and fcrioufnefs in the conftant hearing or fpeaking of the fame words? If you fey that it is our fault; I grant it: but it isanuncurable fauk while we are in the flefh: or at leaft its few that ever are very much cured of it, and non wholly. Theres much aWb in nature ic.fclf to caufe this. A man that delighteth in Muikk is weary of it, if he have conftantly the fame inftruracnt and tune * or at leaft cannot pofflbly have that delight that Variety would aiford him. So is it in recreations, and oft in dyet, and otber things. Novelty af&Seth : Variety pleafcth : Com-monnefs dulleth us. And though we muft not therefore have a New God, or a New Chrift, or a New Gofpcl ( the fulnefs ©f thefe afiordeth the foul a daily variety,: and alfo their perfect

c#o

fe& goodnefs is fqch as leaves no need of a variety in kind*) yet is it meet that Minifters fhould have a gratefull variety of Manner , to keep up delight and defire in their people. A fick ftoraack cannot take ftill the fame Phyfick, nor the fame difh. I know that an ancient prudent man, efpecially the Learned Paftor himfelf, that better coraprehendeth what a form of words contains, can make a much better ufc of forms, then younger Chriftians can do. But I think with all, I am furc with the generality, (to whom we muft have refpe&J a conftant form is a certain way to bring the Soul to a cold inlenfible formal wor-(hip.

And On the other fide,ifa form be Confiantly dlfufed^nd people have not fometimes arecitallof thefame, again and again, it may tend to breed a childifh levity, and giddynefs in Religion- as if it were not the matter, but raeer Novelty and variety that did plcafe ^ And fo it may alfoeafily make Hypocrites, who {hall delude themfelves with conceits that they delight in God and in his word, when it is but in thefe novelties and varietiei of exprefiion, that they are tickled and delighted; and their itching ears being pleafed, they think it proves a work of faving grace on the heart. And therefore to fix Chriftians and make them found, that they grow not wanton in Religion, and be not as children carryed up and down with variety of do&rines or of modes, I think it would be ufeful to have a moderate fea-fonableufe of forae forms as to the manner, as well as often to inculcate the fame matter ; Avoiding ftill that conftancy that tends to dull their appetites, and make them weary or formal in the work.

Reaf. 3. Tht conftaxt nfe of m flinted LHnrgj y or form of Prayer j doth much tend ts the remfnefs and negligence of the Mini* ftrj. When they know that the duty requireth no cxercife of their invention, and that before the Church they may as well perform it with an unprepared as with a prepared mind, it will ftrongly tempt them (and prevail too commonly)to negleft the ftirring up of their gifts, and the preparing of their minds.When they know that before men they may (in Reading a Pray er) come off as well without any regard to their hearts, as with the greateft ferioufnefs of devotidtf ,we muft expect that moft fhould do accordingly .-For we fee that Minifters are men^nd too many

D d d are

arc carryed as well as others, with the flreara of temptation. But thofe Prayers and other duties that depend upon their parts, require preparation, or at leaft fome prefent care and diligence for the awakening of their hearts, and excitation of their faculties.

Reaf. 4. But the principal danger of aconftant ufe ef pre-fcrikeaformjjsjeft it Jbould let in an unworthy Miniflry into the Church. Tor though I had rather have as weak Mimfters as I beforedefcribed, then none; yet it will be very dangerous when fuch are tolerated becaufeofNccefiky,left the negligence of Ordainersand Approvers will take advantage of this, and pretend neceffity where there is none, or hearken to them that come with fuch pretences, and fo undo the Church by an igr.o* rant inefficient Mtniftry; fo hard is it for men to avoid one ex-tream without running into another. Now the utter prohibition of dinted forms will prevent this, but not without an evil on the other fide. And therefore to avoid the evils on both (ides, me thinks it would be bed to let fuch forms be ufed, but unconitanc-ly, unlefs by men that will lie under the difhonour of being able to do no better. A nd that difhonor will hinder men from retting in them, and the frequent cxercife of other mens gifts, will awaken them to their duty, and the neceffity of it will as well keep out inefficient men as if there were no form at all. For an inefficient man can no more perform the work once a day without a form, then twice a day. I (hall add no more Rea-fons, becaufe they that write againft forms of Prayer, though they run too far, have faid enough of the inconveniences. The motion that I make being for a voluntary and an unconftant ufe of them,I muft expect to meet with objections on both fides, which I (hall briefly anfwer. Objeft. 1. Object. 1. Thofe that are utterly againft forms, will fay that I am opening under pretence of Peace and Liberty away to let in ah unlawful! yporfiip and a lazy infufficient Miniflry. To which I anfw. 1. For them that take all forms to be unlawful!, I think them fitter for eompafsion then difputes ,and judge their reafon to be as low as the Quakers that cry down the ufe of hour-glaffes, and ferraon-notes, and preaching on a Text of Scripture. 2. And for the reft of the objection, its- anfwered before. The ufe of a Liturgy in the way defcribed, will not more Countenance.

tenance a lazy infufficicnt miniftry, nor hurt the Church, then if there were none.

Ob jed. 2. But what need is there of it }Are we not well without Ob/eft. 2. it ? why wmld J oh dijtttrb our peace, to pleafe the adversaries} Anfw. i. We are not without a Liturgy, as (hail be further (hewed, and therefore you cannot fay we arc well without it. 2. Some yong weak Miniftcrs (we muft fpeak the truth,) do wrong both Baptifm and the Lords Supper by many raifcarriages, for want of further help?. 3. Wales and many pans of England muft be fupplyed with Forms, or be without, which is worfe. 4. The Confciences of many of thofe that you call adverfaries (and I call Brethren) muft be indulged with the liberty of a convenient form, or elfe we (hall not walk charitably. *

On the otherfide it will be obj-ded, by them that would Obfcft, r' have all men forced to the conftantule of forms, 1. that If we have not forms, men maj vent what they pleafe in prayer : fome raile in prajer 9 andfome vent error, and fome rebellion, &c. Anfw. 1. This Argument makes againft all Prayer of Minifters, but what is prefcribed. For if you force them to a form, and yet give them leave with their Sermons to ufc alfo either extempo-rateor formed Prayers of their own, they may as well vent rebellion, herefie or malice in them, as if they had no Liturgy at all. And if you would have Miaifters ufc no prayer but what they read out of the impofed books, for fear of thefe inconveniences, you will (hew your felvei enemies to the Church, and cure an inconvenience with amifchief. 2. And if men were forbidden all prayer but by the Book, yec it is more eafie to vent error or malice in a Sermon. So that unlefs you tie them alfo to forbear preaching fave out of an impofed book, you are never the better. And if you would do fo,you arc forry helpers of the Church. 3. You have a better remedy then thefe at hand. Put no fuch Jnfufficient men, or Hereticks into the Miniftry, that will fo abufe prayer : or if they be crept in, put them out again, and put better in their places, that will not abufe it. If fome Phyfitians kill men by ignorance or malice, will you tie them all to go by a Book and give but one medicine, or will you not rather call out the unworthy, and licence only ablet men?

Ddda Objea;

Objefi.2, Objeft. 2. But how can ljojn with 4 Mimfler tri prayer, If 1 know not before hand what he will fay , when for ought 1 know he v&y.praj bUfphemy or herepe ?

%knfw. i. By this objedion, you take it to be unlawful to. joyn with any prayers at all, whether publtck or private, bc& what you know before : And fo it feems you think all prayer but whats by the book, unfit for any but a folitary perfon. And ff this be your mind,thatyour Book-Prayers muft needs (hut ou% all others, blame not men fo much to (hut out your Book, when you fo far provoke them. 2. According to this Ob je&ion you

muft not fend for the Minifies to pray with Y ou w ^ en you are fick, or in trouble, unlefs he eye himfelf to your Book. And why then may not another do it as well as he ^ or at leaft, the * fillyeft man that can read as well as the moft able? 3. It is the work of the Minifter,to be the peoples mouth in prayer to God, and therefore if he fail in the manner of his own work,it is his fin^ and not yours, and you may no more refufe for that to joyn with him, then fubjc&s may refufe to obey the foveraign powep becaufeof fome mifcarriages, yea or to fight for them ; and defend them. 4. Your prefence fignifieth not your confent to all that you hearirosn a Minifter: And your Heart is not to follow him in evil,but in good.* and therefore feeing you are at liberty,what-caufeoffcruple have you ? 5. It is fuppofed that no man \s ordinarily admitted, or tolerated in the Miniftry, that will fo\ abufe prayer that men may not lawfully joyn witr} them. If they are fuch, call them out : If you cannot caft them out, if they arcHereticks or Biafpheraers, come not neer tb<nj.But if they are men fit for to be tolerated in the Minillry, you have reafon to truft tberafo far in their office, as not to t x-pe& Herefiesor Blafphemies from them,till you hear them: An4 if you hear them guilty offuch,affer a Firft and Second admonition avoid them. But let not wicked uncharitable cenfures be. an argument againfl the worfhip of God. You know not but a. Pbyfician may poifon you, and yet you will choofe the bed you can, and then truft your lives with him. You may much more do fo by a Minifter, becaufc you proceed not hy fo implicit^ a faith in the matters of your Salvation. You may refufe any evil that the Minifter offereth. % 9 Objeft, 3, 3nt r**»] of sh:&freaky tnduntevcrer.l

KordSj

(3«?)

vords^ndabufe Gods yporJhif,Anfrv.Gti better in their ftead^haft are able to do Gods work in a more fuitablc manner. But that your quarrelfome capricious wits, do not odioufly aggravate imperfections, or make faults where there are none. And remember that you have not Angels, but men to be your Pa-ftors; and therefore imperfe&ions muft be cxpe&ed: But a blefsr g may accompany imperfect administrations. But if People, Patron, and Ordainer will choofeweak men, when they may have better, they may thank themfelvcs. A Common Prayer book will make but an iroperfed fupply, inftead of an able Mmifter: Though in fome cafes I ara for ir, as aforefaid.

Objed. 4. But prayer is a fpeaking to Ged : and *ber*fir* Obfc&.A, menjbouldfay net king bnt what is exatllj mighed before hand.

Anfw. 1. We grant all this. But men may weigh before hand the matter of their rcquefts, without preparing a form of ~

words: or a man may fore-confider of his words, without a Prayer-book. 2. Preaching is a /peaking in Gods napte^ as though God[peak.ty*s i m& as Chrifls embajfadors in his ftead* 2 Cor. 5. 19,20. And ta fpeak as in Ch'nfts (lead, and Gods name, requiretb as great preparation, as to fpeak to God in the peoples name. It feems more, as it were to reprefent Chriftin fpeaking,then to (peak to Chrift while we reprefent but the people^ And therefore by this argument you (hould let no man preach neither,but by a book prefcribed. j.Qod is not as man,that looks moft at oratory and fine words.lt isanhumble,contrite,faithfuli» honcft heart that he looks at: And where he fees this,with earned dedres, and that the matter of Prayer is agreeable to his will, he will bear with many a homely word.One Cold requeft>or the left-formality and dulnefs of afTe&ion,and carelefnefs and difefteem of the mercyjs more odious with God^hen a thoufand Barbarifms, andSolaecifms,and unhandfome words.Yet the tongue alfo (hould carefully be lookt to:but men (hould not miftake tnemfelves 5 and think chat God judgeth by the o *tward appearance, and as man j,udgetb a 4.Still I fay .getMinifters that are able to do better if you have infufficient ones. A man on a common prayer-book is likelier to provoke God, by a carelefs, heartlefs, cuftomary fcrvicc, and mcer lip labour, let the the words be never fo exad, then another ( that fears Godj is like to provoke him t>y difor-icdy or uahandfomc words: Though both fhould be avoided,

Ddd 1 Cbj'c&

(390)

Object. 5. Obje&. 5. Our minds are not able to go along with a Mlnfter en the fudden.unlefs we knew what be will fay before hand.

Anfw. A diligent foul that marketh what is faid, may with holy afTc&ions go along with a Minifter without knowing what he will fay before hand. The experience of Cbriftians confuteth this objection. 2. And this would not only plead for a form,but (hut out all other prayer: which is fufficient to difgrace it with any undemanding man. Obje&. 6. Objcd. 6. Thepublic^Trayerj of the Church are they that wemufl own by our concurrence : His own conceived Prayers are but the Private Prayers of the Minifter. Anfw. The Minifter is a publick perfon , and his prayers publickiy made for and in the Church,are as much the Publick prayers of that Church as if they were read out of an impofed Book; But indeed when many Churches Agree in a form, that form may fo far be called the Common Prayers of all thofc Churches: but its no more the Publick Prayers of anyone Church then fudden conceived prayer is. And when there is no form, yet the matter may be the Common Prayer of all Churches. Object 7. Ob je&. 7. But what confufion will it make in the Church if one Congregation Jhalihave d Form> and another nont % and every man {hall be left to do whai he lift in Prayer f

Anfw. This is the vokrof^hat Ignorance, Pride, and Dividing ufurpation that hath eaufed all the Schifms and troubles of the Church. Mult the Churches have no Peace but on your impofed terms ? Muft none be endured, but all cad out of the Church of God that dare not fay your forms of prayer,though they arc as wife and pious and peaceable as you ? Nothing but Proud arrogancy and uncharitable cruelty will fay fo. z.But if we muft needs all Agree in the manner of our Prayers, we muft (hut out ail forms, and agree all to be without them ( which yet I confent not to. ) For there is no one Form that you can expect that all fhould agree in , thats of humane invention ; Not but that we may well do il: but it will not be. 3. How had the Church Uniiy before any of your forms were known? 4. If it be no blemifh for fevcral Nations to have feveral Forms , and manners , it is tolerable for feveral Congregations, 5. How did the Ancient Churches maintain their Unity, when Liturgies were inufe, and the variety was

fo

C3PO

fo great as Is commonly known ? Many Churches had no fudging of Pfaims ( Vid. Pamel. in Cyprian, de Orat. Dom.Not*6.) Others ufed it by the whole Aflemblies ( fee Ball's Friendly Tryal, page 60. citing the Authors that atteft it) Other Churches did u(e to fing by courfe, or two at a time. ( See it proved by Ball ibid, out of many witnelTes.) This variety and much more confifted then with Unity, and may do now, when forced uniformity will not. 6. We are all now at Liberty what Ge-fture we will ufe in flnging Pfaims, &c. and is here any difcord hence arifing ? But men were forced to kneeling only in Receiving the Lords Supper, and there came in difcord. Mens fancies makes that fecm confufion that is no fuch thing. No more then that all that hear or pray, have not the fame coloured cloaths, comple&ions, &c.

Objed. 8. But/hould not men obey ^Authority in forms and Objeft & matttrs of indijferency} Anfve. They (hould, if they be indeed indifferent. But {hould Authority therefore enfnare the Church with ncedlefs Impofitions } All men will not be fatisfied of the Indifferency.. I have heard many fay that they would preach in a fools Cap and Coat if authority command them. But is it therefore fit that Authority (hould command it ? Ail men will not judge ic lawfull to obey chem in fuch cafes, and fo there will be needlefs fnares laid to intrap and divide men.

Objed. 9. But antiquity is forfet forms, and therefore No- Object. 9« vehy,mu$ net be permitted to exclude them.

Anfw. 1. Let Scripture be the Rule for deciding this, which is the chief witnefs of Antiquity : and let the oldeft way prevail. z» Forms were at firit introduced in Variety, and not as necefTary for the Churches Unity to Agree in one : And they were left to the Paftors Liberty, and none were forced to any forms of other mens corapofirig. When ^/f/fetuphisNcw forms of Pfalmodie and other Worfhip, which the Church of Neocafarea were fo offended at, he did not for all that impofe it on them, but was content to ufe it in his Church ztfofarea.

Objed. 10. No man can now fay what is the worfhip of Ged Ob jeer, icx among us, becaufe there is no Liturgy, but its mutable as every per-fonpleafes.

Anfrv. We have a Liturgy, and are agreed in all the parts of worfliip. To have forms or no forms is no part ofir, but a cir-cumftancc or mode,. THE

Tb« fucom., TT # & f umm u tfjis 5 l • ^ ^*™ rf/rf**; a filmed Liturgy. JL I. A form of Dotlrine in Scripture, 2 ■ Real farms in Sacraments 3. A verbal form in Baptising, 4. A form in delivering the Lords Supper. 5. A Creed ( nfedat Baptifm ) as a form of Besides f r confeJfioH. 6. We Read the Ffalms as Liturgical forms ofpraife •fCate- and prayer. 7. We have forms of finging PJalms. 8. We have chifins. a form of blefsing the people in the End. 9 And of Excommuni-

cation {fee the Government of the Church , &c.) 1 o. And of Ab-folution. ll.And of Marriige. 12. And Jlfinifters preparation makes much of their Sermons a form. 13. And they are at liberty to pray in a form if they Pleafe.

Z. No more is neceffarj ( of it felf) nnlefs ( accidentally ) Authority or Peace , &c. require it,

3. // Peace y &c. require a form Jet it be one ,by common Agree-went as neer as maybe taken out of Scripture y even in words % and <*s much of the old as is conftftent with this Rule retained.

4. Let it net contain any doubtfull or unneceffary things , but be as much certain and ntcejfaryfor the matter as may be.

5 . Let none be forced to ufe *;, but fuch as by Ordainert or Approvers, are judged infufficient to worjbip G'od without it , and yet are alhwed or Tolerated in the Miniftry.

6. Let no Tolerated Mini ft ers be Abfslutely forbidden to ufe it.

7. Let none be fufferedto lay the Vnity and Peace of the Church en it, andfufpend, excommunicate or reproach all that diffentfrcm them in ufing or not ujing it.

8. In times of Liberty, let none ufe it conftantly ( but the unab 'e before excepted. ) But let the weaker ufe it oftner, and the abler fel» demer,yet fometimes (voluntarily t and ceteris paribuy, ftitl looking to the ft ate of their floe\s,and fitting all to their Edification.)

9. When Magiftrates command it, or the Agreement sf Paftors and Peace of the Churcbes{though accidentally by mens infirmity ) require it, let none refufe the frequent ufe of lawful! forms.

I o. But let none dtfire or endeavour the introducing of any fnch Necejfitj of this or any indifferent thingjhat is not fir ftNecejfarj by fome confiderable antecedent occafion to the Edification of the Church.

This much wi'Iplmfe the moderate, but not the felf conceit ed. FINIS.

The Fifth

DISPUTATION:

Of Humane

CEREMONIES:

Whether they are neceffary,* or pr<> fitable to the Church, and how far they may be impofed orob^ ferved ?

By Richard 'Baxter;

*

v 9 v v v w ©

^

LONDON,

Printed by Robert White, for Ntvil Simmons, Book-] feller in Ktdcrminftcr, ArwoDem. 1658.

(3? J)

Qu. Whether Humane Ceremonies be NecefTary or Profitable to the Church i

CHAP. I

Di/iinBions and Tropofitions in order to theDecifion.

U J . 10% pQP&&$*®^fa H E difcuffion of the Concrover-

fte about the Ecymologieof the word £ Ceremony ] is unnecef-fary to our ends , and would be more troublefome then ufefull. Whetherit be derived aboppideCt* re t or h cartnio^ or 4 Caritate, or 4 Ccrtrefls feveral mens con je&ures run \ or rather as Scaliger and Martinius think, from Cfw, which in veteri lingua erat f*nclus;\l fufficeth us that it fignifieth a [acred rite. Scrvius faith that all facrcd things among the Greeks were called «/>}"*, and among the Latines SJeremouU : But by Ceremonies we mean only external Rires or Orders in or aboui the worfhip of God. And by Humane , we mean fuch

E e e z as

as arc devifed and appointed to be ufed,by raen,without any fpe-cial Revelation from God, or any extraordinary infpiration of his Spirit, by which the institution might have been juftly afcri-bed to God as the certain principal caufe.

§.2. There is fo much ambiguity partly in the terms, and partly in the fuppofed or implyed paffages that will rife before us inchedifpute, that I judge it necefTary to make the way to the true decifion of the controverfie,and your right underftanding of it by thefe diftin&ions following, and then to lay down the truth in certain Propofitions.

$. 3. Difi. 1. We muft diftinguifti between fuch Ceremonies as God hath left to humane determination in his worfhip, and fuch as he hath not fo left; but hath either 1. Exprefij forbidden them in particular. 2. Or in a General prohibition for -biddenthem, or 3. Hath given no man authority toinftitute them. So great difference is there between things that commonly go under the name of Ceremonies, that they are not in-this Controverfie tobeconfounded,ifwe would not lofe the truth.

§. 4. Difi, 2. We muft diftinguifli between Ceremonies com* rnanded by man as in Gods name ,and by pretence of a (ftmmiffion from him ^ and fuch as are only commantkd in mens own names\ or at leaft on pretence of nothing but a General Tower.

$.5. Difi. 3. Werauftdiftinguifh between Ceremonies com* rrjanded by men as necejfary duties or tneans of worfhip, and fuch as are only commanded as indifferent things*

$.6. Difi. 4. We muft diitinguilh between Ceremonies im* pofed by a Lawfull Magiftrate ,or Church-Gofernotirsflndfach as are impofed by nfnrpers, or men without authority.

§.7. 'Difi. 5. We muft diftinguifh between Ceremonies im« pofed as Vniverfally to be praclifed by all ages, or ail people,tn the Church at leaft, and fuch as are impofed only on fame one Congregation or Nation by their proper Governours, and that as things mutable^ that upon fpeciai occaSon were taken up, and may fo be laid afideagain.

§.8. Difi, 6. We muft diftinguifli between Ceremonies com* manded as things neceffary to the being of the Church or Worfhip, or only necejfary to the Order and convenient adminiftration, and better being of them ( in the judgement of the impofers,)

§.9. £>$•?> Wfi muft diftinguifh betweeruhs &bi?lute com-' mand

(3*7)

nrand of Governors impofing fuch ceremonies, upon grievous penalties, or without tolerations • and the fimple recommending them, or requiring them to be ufed withf exprefled or imply-€dj exceptions.

$. 10. Dift.S. Wemuft very much difference the feveral Countreys where fuch things are impofed, and the feveral forts of Peopfe on whom, and the ftver'at feafons in which they are knpofed, and thence forcfee the cflfe&s or confequents that are like to follow.

$. 11. Dift. 9. We muftdifttnguifhbetween the Commanding of fuch Ceremonies, and the Obeying of fuck Commands. Its one thing to ask whether it be neceffary, profitable, or lawful! to Impofe them ? and another whether it be neceffary or lawfull to ufc them when commanded ?

§. 12. Dift. 10. We rauft diftinguifh between that which is Neceffary or Profitable to the order or Peace of one Church or Nation : and that which is neceffary or profitable to the order, peace'or unity of many Churches or Natkns ,among themfelves: orfuppofed tobefo.

§1 13. ThefeDiftin&ions premifed to remove ambiguity; I lay down that which I conceive to be the truth in thefe Proportions following; which having mentioned, I (hall re-afTum^ and confirm fuch of them as feem ofneereft concernment to the <£ueftion.

§. 14. Prop. I. Such Ceremonies as God hath whollytxempted from humane power to determine of, or injiitute, or hath given man no power to inj£itute y are not neceffary , or profitable to the Church, nor may they lawfulIj be inftitutedby man.

$.15. Prop. 2. In fuch unlawfull Impofitions, it is a great aggravation of the fin, if men pretend that they are the Inftitutions ofGod^r that they have aCommifJionfrom God to inflitute or impofe them,when it is no fuch matter ; andfo pretend them to be Divine.

$.16. Prop. 3. If things unlawfull (either forbidden, or that want authority) are commanded as indifferent\ it is a finfull com-mand % but if commanded as parts of Gads Worfhip or neceffary to the Being or well being of the Church, it is an aggravation of the fin,

$.17. Prop. 4. Things indifferent , lawfull and convenient , anfinfully Commanded, when they are pretended to be more neceffary then they are, and as fuch imp0fed*

Eee 3 $. i8.

§. 18. Prop. J. A thing convenient and profitable, u Jinfullj commanded\when it is commanded on a greater penalty,then the nature and fife of it doth require, andthe common good willbear. §. 19-Prop.6. It is not lawful Its make any thing thefubjttts Duty by a command, that is meerly Indifferent,antecedently,both in'tt felf, and as cloathed with all accidents,

§. 20. Prop. 7. Some things may be lawfully and profitably commanded atone time and place\.and to one fort of'People, that may TfOt be lawfully commanded at another time, or to another people : no nor obeyed, if fo commanded.

§.2i. Prop. 8. Thofe Orders maybe V refit able for the Peace of the Churches in one Nation, or under the Government of one Prince, that are not neceffary or profitable in order to the unity or Peace of the Churches under divers Princes.

$.22. Prop. 9. There is no meer humane Vniverfal Sove-raign Civil, or Ecclefiaflical over the Catholic^ Church, and therefore there is no power given to any from God, to make Laws that /hall univ erf ally bind the Catholicity Church.

§.23. Prop. 10. If it be not our own Lawful I Governors Civil or Bcclefiaflical, but IJfurptrs that command us, we are not there* fore b'und to obey them, though the things be lawfulL

§. 24. Prop. 11. The Commands of Uwfull Govermrs about lawfull Ceremonies are ordinarily to be under flood with exceptions, though there be none exprefi, as that in certain cafes it is not their will thatfuch commands fhould bind us.

$.25. Prop. 12. // maj be very finful to command fome Cere' monies., which may lawfully, jea muft in duty be ufid by the fubjecl v hen they are commanded.

$, 26. Prop. 13. Though they are not Commanded, nor called Necejfary , but profeffed to be indifferent, yet conflantlj to ufe Indifferent things, doth breed that cuftome whUh maketh them to be taken as neceffarj by the people, and ufuallj doth very much hurt. $.27. Prop. 14. Yet certain things t'wt are commonly called Ceremonies may lawfully be ufedin the Church upon humane impo-fition, and when it is not againft the Law of Qod, no per fan fhould difobey the commands of their lawfull Governors , infuch things.

§. 28. Having laid together thefePropofitions.lfhali review them, in a very (hort explication and confirraacion, and infill more iargefy on thofe of chief concernment.

CHAP.

(399)

**,Y •-**» «^5» «i»J? v* v ■£

CHAP. II.

Such Ceremonies as (jod hath forbidden* or given man no Tower to inflitute, are not to be impofed on the Qhurch? as profitable or law full.

$•. *

HAT fome Ceremonies ("things commonly (o called) may Lawfully be commanded, and fome not, me thinks fhould eafiiy be yielded. I meet with none tf at are againft all indeed, though fome think the name [Ceremony'] unfitly applied to

thofe Circumftances which they confent to : And that any (hould think that the wit and will of Ceremonie-raakers hath no bounds impofed by God, is mod unreafonable. All the bufi-nefs therefore is to know what God bath authorized Governors to inftitute, and what not ?

$. 2. And here they that claim a Power of introducing new Institutions, muft produce their Commiffion, and Prove their power if they exped obedience. For we are not bound to obey every man that will tell us he hath fuch Power.

$. 3. For the right underftanding of this, it muft be fuppofed, as a Truth that all Proteftants arc agreed in, that the written word of God is his law for the government of the univerfat Church to the end of the world y and confequently that it is fufficient in its kind,and to its ufe, and confequently that nothing is to be introduced, that (hall accufe that law of imperfedion, or which did belong to God himfelf to have impofed

by

by his law^ Ifwe once forfake the Scripture (ufficiency ( what ever the Papifts or Infidels vainly fay again!* it J we have nothing left in which we may agree.

$.4. God hath already in his written Laws, inftituted his publick wor {frip-ordinances; and therefore he hath done it perfectly: and therefore he hath not lefr it unco man to come after him and mend his work, by making other ordinances of worfhip,astothefubftance of them. He hath given us one faith, and no man may preach another, and one Baptifm^ and no wan may inftitute another: and fo of the like. If any one bring another Gofpel, though aa Angel, he is to be accurfed, Gal. 1.7,8.

§.5. Yet is it in the Power of man to determine of fuch Modes and Circumftances as are necefTary to the prrformance of that worfhip which God hath inftituted in his word: And therefore lawfull Governors may in fuch cafes bind us by their commands.

s\6.The things that arc committed to humane determination, are fuch as are commanded in general by God himfelf (either in Scripture or nature, ) but are left undetermined in fpecie, vel individm: fo that it is not a thing indifferent, whether a choice or determination be made or not, but only whether it be this or the other that ischofen by the determination. Bur/ where the thing it fctfingenere is not necefTary, or no humane ele&ion or determination necefTary, becaufe God himfelf hath determined of it already, there men are not to meddle, as having no authority from God.

$.7. Ifliallfirflgivefomeinftancesofthe former fort (the Lawfull Ceremonies) and then name the latter ( that are unlawful!,) which I (hall afterward give my reafons againft. And 1. Ic is left to humane determination what place the Publick afTemblies (hall be held in. God having commanded us to frequent fuch afTemblies, and not forfake them, doth oblige us to (oroe place in general, and to a fit place. He that bids us preach, and hear, and pray, and affemble to thefe ends, doth plainly bid us, do thisyW where. It is impofiible to meet, and not in a Place. And in that he hath not determined of any place himfelf, he hath left it to our reafons to determine of as occaiion (hall require. God hath not commanded to build a

Jemple

(4.01)

Temple in fuch a place rather then another : or to go thither to worfhip rather then another place (but by confe-quence and generall dire&ions: ) nor hath he determined what place the Minifter (hill (land to preach in, or where all the people fk>ll have their feats. All thefe are but the circumstances of a holy a&ion, whicb are left to humane prudence.

§.8. 2. It is left to man to determine of the Time of holy duties, except only where God hath determined of ic already. As that the Lords day (hall be the Day for publick holy Affem-blies, is a thing that God himfelf hath determined; and here we have nothing to do but to difcern his determinations and obey them; But withall he hath in Generall commanded us to preach infeafon and out offedfon, and to AfTemble frequently, on ' feverall great occafion9 : And here he hath not determined oftheTV/wfjbutlefcitto humane prudence upon emergenc occafions, and according to their feveral cafes, to determine of what hour on the Lords day we (hall begin • how long the Sermon (hall be; what hour the AiTembly (hall be difmift : what daies the Lords fupper (hall be admimftred, andh&w oft; when any (hall be Baptized : what day the Lecture (halibeon, or any more private meetings for edification : what hour, or juft how oft men mult pray in fecret, or with their families: thefe with the like are undetermined by God (and good reafon, as I (hall (hew anon,) and left to our felves and to our Governors: Some Time or other we are commanded by God himfelf to choofe.

$. ^>. 3. It is left to the determination of humane Prudence,* what Vtenfds to imploy about the publick worfhip of God. For thefe in Generall are commanded by God, and fo made neceiTary ; asalfoin the nature of the thing. He that commanded us to do the work, that is not to be done without convenient Vtenftls, doth thereby command us virtually the ufe of inftruments fit for the work. What form and proportion the Temple where we meet (hall have, is left to men: whether we (hall preach in a Pulpit ? and what (hall be its fhspc ? where we (hill read? whether we (hall Baptize in a River, or Pond, or Spring, or Font, or Bafon, and what materials, whether (tone or Silver, o: Pewter, &c. they be made of ? whether we (hall

F ff receive

C4°0

receive the Lords fupper at a Table, or in our feats, and whether the Table fhall be of wood or (lone? whether it (hall be round, or long, or fquare ? whether it (hall ftand in the Eaft or Weft end of the Teraple,or the middle?whether it (hall have rails,or no rails? whether the Bread be of wheat or other convenient grain ? what veflfel theBread fhall be put in?and what grape the wine fhall be made of? and what veffell it (hall (land in ? and be delivered in ? whether a cup, or other like veffel ? whether of fil ver, wood, or pewter,&c ? All chefe are left to humane prudence.In general, it is neceffiry that fome fuch utenfils in each cafe there be.-but the fpecial fort is left indifferent to our choice So alfo theBibles them-felves, whether they be Printed,pr Written,and in what hand,or colour ? Whether bound, or in. a Role? are things indifferent in themfelves, and lefc to humane rcafon to determine. The like may be faid of other utenfils of worfhip, neceffary ingemre.

§. 10. 4v God hath not determined in what language the . Scripture (hall bereadorprcachttofuch or fuch a congregation ("though by the generali Rule, that all be done to edification, and $hat we fpeftk to the underftanding 5 there is fufficienc direction for itJBucfee ib$L commandeth us to preach,implyeth that we tran-flite the Scripture, and preach and read in a language fitted for the peoples edification. And if fas in many places of Wales) there be two languages equally underftood, we may indifferently choofe that which we think raoft agreeable to the generali rules.

$.ii. 5. The Scripture hath commanded us in generali to fing Pfalms : but it hath not told us whether they (hall be in R«. throe,* or Meeter, or in what tune we fhall fing them, Thefe ■, medes are lefc to humane Prudence to determine of.

§.12. 6. When there are diver rTr anflations of the Scripture in the fame language,or divers verfions of the Pfalms in the fame language (as in England^ here are the old verfion, the New England verfion, Mr. Rons's firft,and his fecond (or the Scots,) Mr. white's, Bi(hop Kings, Sands'*, Mr. Bartens, &c) God hath not told us which or all thefe we fhall ufe, but given us generali directions, according to which our own Reafon,or our Governors (hould make choice.

$.13. 7. God hath commanded us to Read the holy Scriptures % and to expound them to the people, that they may underRand

tod

and pra&ife thenr.But he hath not told ui whatlteekef Scripture] or what Chapter wc (hall read at fucb a day, or on iuch or fuch occafions • nor yet what order we (hall obferve in Reading ; whether we fhall begin the Scripture, and go on to the end -or whether we fhall read more frequently Come fubjc&s of greateft ufe, and which ? Thefe therefore arc left to humane prudence to determine of by generall rules.

$.14. 8. Though God bath commanded us to Read the Scripture, and to fingPfalms, &c. yet hath he not told us juft how much we /ball read at a time, or ling at a time: and therefore this alfo is a matter left to humane Determination.

§. 15. 9. Though God hath commanded us to Preach the Gofp*ll, and told us what to preach, and given us generall Rules for our direction, yet hath he not told us what text, or fubjett we fhall preach on fuch or fuch a day : nor yet what Method we fhall follow, there being various methods, futable to feverall Texts and people : It is left therefore to humane prudence to choofe both Subjed, Text and Method.

$.15. 10. God that hath commanded us to pray,and pjaife him,and preach,^, hath not told us jufl what words Vte Jhall*[e in any of thefe holy exercifes. He hath indeed given us the Lords Prayer ■, which is our Rule for matter, and Method , and a lawful! form for words: but he hath not tyed us to this only, nor told us what words we fhall ufe befides this.-whether we fhall ufe words long before premeditated fcall'd a formj or only fuch as are immediately or neer before our fpeaking premeditated, or in fpeaking, adapted to the matter in hand ? whether our premeditated prayers fhall be expreffed in our own words, or fuch as are prefenbed us by others ? whether fuch forms fhall be expreffcd in Scripture words or not ? whether wc fhall fingthe Pfalms ofDavidyOi compofc any Evangelical Hymns our felves ? whether many Churches fhall ufe one and the fame form of words, or various ? whether our Sermons, and Catechifms, and Confeflions of faith, (hall be a fludied or prefcribed form of words .or the matter and method otA^ ftudied ? &c Thefe, with many other fuch like,arc left by God, as things undetermined, that men may determine of them prudentially as cccafions require, according to his directions.

$.17. 11. He that hath commanded us to exprefs our minds

(4-°4-)

in fcverall cafes about bis worfhip, ("as in Confeffion of cur fins, in Profeflion of our faich, in choollng of our Paftors, in Confent-ingtothe carting out, or taking in, or reftoring of members, in renewing promiles of obedience, and the likej hath hereby made a Profefifim neceffiry in general , and fo hath made it our duty fignirteourConfentin ail thefe cafes, by feme convenient fig-a i For mans mind is not known to oihers, but by figns. Buc he hath not tied us abfalutely to any particular fign. I f a Confefli -on of faich be read, and we are called to fignifie our Con fent, < we are called to fignifie our Gonfcnt to be Church members,or to be guided by our Paflors.or fubmit to Difcipline ; Cod hath not tyed us in fuch Cafes whether we fhall fignifie this Confent by fpeaking, or by fubfcribingour names ( 1 fa. 44 3,4,5.) or ^? lifting up the hand, or by laying it on a 'Book^ , (as in (wearing ) Or by flanding up y or fuch like. A fuffcient fignifi'cation or Pro-/f/7/o«ofour minds is neceflary ^ buc the fpecial fign- is left to our own,or our Governors determination. Of which I fhall fpeak more anon.

$. 18. To this end,and on thefe terms was the fign of the Crofs ufed heretofore^ Chriftians, and to this end they uled landing in public^ worfli? every Lords day ( forbidding kneeling,) and afterward [landing up at the Crccdizs alfo adoring with their faces towards the eaft,&c.Thzy ufed thefe only as figmrlcations of their own mindsjinftead of words • As the Prophets of o'd were wont by other figns,as well as words to prophefie to the people. And zsEufebiu* tells us how finftantine meafured the length and bredth of a man on the earth with his fpear, to tell the Covetous how little muft ferve them fonly a grave p'ace) after death. And I dare not condemn the Cautelous ufe of fuch Profefling iigns as thefe : Though the tongue be the chief in{*rument,yec nor the only inllrumcnt to exprefs the mind j and though word* be the or dinarj fign, yet not the only fign. Dumb men mufi fpeak by other figns: Andu r ually more filent iigns are ficcer for Affemblies, to avoid djfiurbar.ee ; And fometimes more Permanent figns (zsfubfcription, or a ftcne or pillar of Remembrance, as fojh. 24, &c. J are more defirable. And this is left to bumane prudence.

$. 19. And therefore Idurft not have reproved any of the ancient Chriftians that ufed t^t fign of the Crofs , meerly as a

Proftjini'

C 40? )

Prof(jfi>ig fend aEtion, to fhew roths Heathen and Jews about them, thac they believed in a Crucified Chrift, and were not afhamed of his Crofs. The eccafionail, indifferent ufe of this, when it is meerly to this end, I durit not have condemned. Nor will I now condemn a man, that living among the enemies of a Crucified Chrili, (hall wear a Crofs in his hat ,or on his brcaft, or felt on his doors, or other convenient place, meerly as a pro-fefsing fign of his mind, to be butinllead of fo many words, q..d. [ I thus profefs my fclfthe fervant of a Crucified Chrift, of whom J am H9t afhamed.] Whether thefe things befit or unfit , the time,, place, occafion, and other circumftances mud fhew: but the L.twfulnefs I dare not deny.

$.20. 12. He that hath commanded.us to celebrate the pub-lick wordsip, and to preach, pray, praife God, &c. doth imply in this command that we muft do it in fome Gefture or other .- Vor it is impoflible othcrwife to do ir. But he hath nor tied us to any one ; In prayer we may kneil or Hand : In figging Prai'es (and Petitions) to God, we may kneel, Hand, or tit : At the LordsTable,though we have an exmapleof/?m#£ at the celebrating and receiving that Sacrament, ye: no exprefs command-,, nor a certain obligation. It is therefore left to humane prudence, ro order our geftures by the general Ru'es, of Order, Decency, Edification, &c. in Preaching, Praying, Hearing, Sing* ing, Receiving, &c. For Gcd hath not tied us himfelf to any one particular gefture.

$.21. 13. God that hath required us to celebrate his wor-(hip, doth imply that we muft do it in a decent Habit : Naked-nefs is a fhame : Cloathing we muft wear: but he hath not told us what ic muft be :• Whether Linnen or Woolien? whether black or white: or of what (hape and fafhion;. This therefore is left to humane Prudence.

§. 22. 14. God that hath commanded us to celebrate his Praife and other publick worfhip, hath left it to-our Liberty and Prudence to mike ufe of fuch Helps of Nature,or of^rt, as may moft conduce to further our obedience, and (land ma due fub-ferviency to his inftiru:ions. As forinftarcc : he tbat hath commanded us to ftudy his word and works, hath* nos prefcribed me a certain CMethod for my ftudies, nor told me what La*4 gmgesot Sciences I fhalllearn, or fir ft leirn : nor what Authors-

C40O

I (hall read in Logtck, Phyficks, Metaphyficks, &c. It is im-

plyed than in all 1 ufe the bed helps, and in the bed order tha*

I can. So he chat bids me read the Scripture, hath not eyed me

to read only a Printed, or only a Written Bible ± nor to read with

fpedacles or without. He that hath commanded me to Preach,

fcath not told me whether I muft write my Sermon before or not;

or ufe Notes for the help of my memory, or not • but hath left

rthefe to be determined as general Rules, and emergent accafions

and circumftances fhall dired us. And he that hath commanded

us to preach and pray s hath not told us whether we (hall ufe the

help of a Hooks or not: nor whether we (hall ufe an hour-glafs

orac/^tomeafureourtime by. He that hath commanded

us cheerfully and joyfully to fiEg his Praifes, bath not told us

whether we (hall ufe the rneetcr, or any melodious tune to help

us: or whether we (hall ufe or not ufe a Mulical Inftrument:

or the help ofmore Artificial (ingers,or choriflcrs?Thefe are left

to our reafon to determine of, by general rules which nature

and Scripture have laid down.

§. 23. 15. In C*Wa&ions,that are Religious on J y finally and by Participation, and not any ads of fpecial wor(hip, ic is lawful! to ufe Symbolical Rites, thai are in their kind ceer of kin to Sacraments in their kind, and may be called, Civil Sacraments : fuch is the fealing and delivery of Indentures, or other Covenant writings; and the delivery of Pofleftion of a hotife by a Key, and of the Temple by a Bob!^ and Bel-rope, and of Land by a twig and turf; and of Civil Government by a Crown, or Scepter, or Sword, &c. And fuch is the ufe of a Ring in Marriage.

5.24. 16. Though God hath commanded that certain persons thus and thus qualified (hall be defied and ordained Minifters of Chrift, and feparated to the Gofpel of God j yet hath he noc nominated the individual perfons, but left it to man to choofe them according to the directions that he hath given them; Prudence therefore is here the judge.

$.25. In all tbefe cafes, ins no ufurpation, nor addition to the word or inftitutionofGod, for roan to determine! Ic is but an obeying of Gods commands: All thefe are Neceflary in their Genus, and commanded us of God, and the Species for individuals in the laft cafe) no where by the word of God determined of*.

fo

(4^7)

fo that if we mufl not determine of them oar fclves, the Scripture fhould contradid itfelf,or oblige us to natural impofsibilities. Had God faid, [Thou (halt Pray, at fome Time, Place, in fomc Habit, Gefture, &c. but neither I, nor thou fhail determine what,] this had been no better.

$. 26. Moft of thefe forementioned particulars,are but abu-fively or improperly called Ceremonies, they being only the determination of Circumftances and Modes, and fubfervient common helps, which are Religious only Relatively and by Application, being in themfeives but fuch common modifications as are necelfary in Civil and Common moral adions. Yet be-caufethe word [Ctremonie^ is an equivocal, let them be fo called.

$. 27. Though all thefe things are left to humane Determina- . tion,and fo are Indifferent in themfeives, before ^ yet may they become ^ccidenuUj Neajfarj or unlawfull. And though man muft Determine of them, yet not <u he Iifi y without a Rules but by thofe fufficient General directions which God hath given in Scripture, and the End and Nature of the work. And to crofi thefe directions is a fin in him that doth determine.

$.28. Though all thefe are left to humane Prudence, yet not alwaics to the Governors to be parted into Laws, and forced on the fubjeds. Moft of the points forementioned, ought not to be ftatedly determined by Law, but left to him that is upon the pi tee to determine of, according to variation of occafions (of which anon. )

£.29. Yet if juft Authority (hall (tnjurioufly) determine ofthem,itmay be the fubjeds duty to obey; except in fome cafes to be after mentioned; Becaufc they are not matters aliene to their Power, and without their line: but only its an imprudent over-doing in a work that is belonging to them, in its manner and feaibn to be done.

$.30. Having (hewed you what man May determine of,in worship : I ftiall next (hew you what he mty not determine of: or what is exempted from his power. And 1. Some things as to the Stance* 2. Other things only as to the Manner ,are ou£ of mans power.

$•31. 1. No roanmay bring a New Revelation, which he received not from Goo; ( whether it be about greater or fmaller

points,) ;

(4.o8)

poncsj and to to another, or himfelf, This you or I are hound, to ■be-lave, by a Divine fatb : For norhing but a Divine Revelation can be the material objed of a Divine faith.

. 33. 2. And as far is it fro.«n the power of this man, to fiy [_/ received mt this from God, but jet you are bound to believe it as from m>, with a faith as certain and confident, as a faith Di-■vine, j For this we/e to equaH man wuh God.

.33. 3 And far is it from the power of man to obtrude at all upon another any fupernatural matters, and Com-mind him to believe them, though but with a humane faith 9 when he cannot prove that the things are committed to him, nor give ioen an Evidence of their Credibility. He may not fay [Though God revealed not thefe fupernatural matters to me, jet >kx:h he given me Authority to command jou to believe them , or male it jour duty to believe them, when 1 fpeakjhem,though with-eut Evidence ef Credibility.] So that here are three forts of things about matters of Belief that man may not do. Thefirftis, that he may not Counterfeit a Divine Revelation \ and the 2. is, he may not command men to believe his law-full humane teftimony, with a faith equall to Divine : and I . he may no: command fo much a« a humane faith to fuperna-tural afTertions which he had no authority to utter. I fpeak this about mens power in matters of faith, as preparatory to thac about worfhip.

$.34. In like forr, 1. Man may not fay [This Qod hath commanded you in or about his wor/hip] when it is not fo : For this were to belie God, and to add to his Law, as if it faid thac which it doth not fay. Here none I hope will gainfay me.

§.35. And 2. No man may of his own head Command any thing in or belonging to the worfhip of God: but he rauft have either a Special or General warrant and command from God himfelf to do it. Gods Law rauft either make the thing Neceflfary in ffecie, and fo leave man nothing about it but to fecond it by his Law, and fee it executed: or elfe Gods Law muft make the thing NecefTary in genere y and fo leave man to determine of the/pedes (as is oft faid.,) But where neither of thefe are done by God, man hath no Power for the tmpofing of ctut thing.

£. 36. More particularly, 1. GCanath not left it to the

Power

( V>9 )

Power of man to add to the ten commandments any univerfal precept for obedience. 2. Nor to add to the Lords Prayer and other holy Scripture, anv general article of requcft to God. 3. Nor to add any officers to his Church, that are ftri&ly Divine, or for Divine ufes. 4. Nor to *&& zny fubftanti a I ordinance ofworfiip. 5. Nor to add any fubftantial part of holy Difci-pline. 6. Nor toinftitute any new Sacrament in the Church, or any thing that hath the Nature of a Sacrament, though it have not the mme.

$.37. Itfeemet'hto me that Myftical figns ftatcd by man in Godi publickworftiip, dirediy to work grace on his foul from God, and that as inftituted, and alfo to oblige man to God again, are unlawfully brought into the Church.

$. 38. By what hath been faid, you may fee which of the late Englifh Controverted Ceremonies, I take to have been Lawful, and which unlawfull. Too many years did I fpend long agoe about ih:fe controversies- and the judgement that then i arrived at, I could never find rcafon fince to change, notwith-fhnding ail the changes of the times, and the helps I that have fince had ; And it was and is as followeth.

J. 39. 1. About Epifcopacy (which was the principal point, concomitant with the Ceremonial Controverfiej I have given you ray thoughts before. 2. The ceremonies controverted among us, wereefpecially, Thefurplice\thegeftttrt ofKneelingin Receiving the Lords [upper, the ring in Marriage , Laying the hand en theBooleJin taking an OathfhiOrgans and Church mptficle^ Holy daies, Altar s % Rails, tnd the Croft in Baptifm. (To fay no*, thing of the matter or form of the Prayers .)

§•40. And 1. Ifthe/^rpAVebe Impofedby the Magiftrate fas it was) who is a lawfull Governor, and that dire&ly but as a Decent Habit for a Minifter in Gods fervice, I think he need-lefly drained his Power,and finfully made an engine to divide the Church, by making fuch a nee diefs law, and laying the Peace of the Church upon it; Bat yet he mcdled with nothing but wat within the reach of his Power in the general. Some Decent Ha* bit is Neceffary . Either the Magiftrate or the Minifter himfelf; or the AiTociatcd Paftors muft determine what. I think neither Magiftrate nor Synod (hould do any more then hinder undecen-cy:but yec if they do more f and tye all to one Habit, (and fuppofe

ic were an undecent Habit) yet this is but an imprudent ufe ■■*/ Power. Ic is a thing within the Magiftrates reach i He doth not an aJiene work,but his own work amifs: and therefore the thing i* it {elf "being lawfuH, 1 would obey bimflnd ufe that garment,if I could not be difpenfed with. Yea though Secondarilj the v/hitene{s be to fignifie Parity, and (o it be made a teaching fign, yet would I obey :Yor fecofidarilj* we may lawfully and pioufly make Teaching figns of our food and rayment, and every thing we fee. But if the Magiftrate bad faid that the Primarj rcafon or ufe of the Sur-vlice was to be an inftituted{acramental/ign y to work grace on my lbul,and engage me to Cod,thenI durft not have u r cd ir, though feconJariljit had been commanded as a decent garment. New Sacraments I durft not ufe,though gfeccndarj ufe were lawful).

J. 41. 2. And for Kneeling at the Sacrament, I doubt not at all, but the impofing it, and that on fuch rigorous terms, tying all to it, and cafting all out of the communion of the Church, os from the participation of the Sacrament that dnrft not ufe ic, was-a very grievous fin, and tended to perfecution, injoftice, and Church-dividing. Ic is certainly in a doubtful cafe the fafeft way todoasChfift and his Apoflles, and the univerfal Church did for many hundred years. That none (hould Kneel in publiek wor(hipontheLordsday,no notinPrayer, much lefs in receiving theEuchariftiwas a Cuftorae foaBcient and Univerfal in the Church, that it was everywhere obferved before general Councils were m3de ufe of-, and in the firft general Council of Nice, it was made the laft Canon; and other general Councils afterward renewed it-, fo that I know no: how any Ceremony can poffibly pretend to greater Ecclefnftical Authority then this had. And to caft out all from Church Communion in Sacraments that dare cot go againft the examples of Chrift and his Apoftlcs, and all the Primitive Church, fwho long received the Eucharift in another gefturc) and againft the Canons of the firft and moft famous,.and other fucceeding general Councils, this is a moft inhumane parr. Either the gefture is indifferent in it fclf 'or not :.■ Jf it be, how dare they thus divide the Chu. ch by ir, and caft out ChrittiansthacfcrupJe it, when they have thefe and many other reafons of their fcruples (which for brevity 1 omit. J If they fay that Kncelinghof UfelfNeceflarp and not Indifferent, beeaufe iiis Rcvtrext &c. then 1,. Thejr make Chrift an imperfeA Lawgiver :

C+M)

giver: z\ They make himfelf, or his Apoftles,or both tornns * been tinners. 3. They condemn the Catholick Church of fin. 4.-They condemn the Canons of the Chief general Councils. 5. And then iftheBifliopsthemfeives in Council (hould change the gcfture, it were unlawfuli to obey them. All which are confequentsthaclfuppofethcy will difown. What a perverfe prepofterous Reverence is this? when they have leave to lie in the duft before and after the very ad of receiving, through all their confcffions and prayers, yet they will at other time* ftand,and many of them (it at prayer, and fit at fmging Pfalras of Prayer and Praife to God, and yet when Chnft doth invite them to a feaft,thcy dare not imitate his Apoftles and univerfal Church in their gefture, left they fhould be finfully unreverent.

§. 42. But yet, as tinfully as this Gcfture was impofed,fbr my part I did obey the impoftrs, and would do, if it were to do again, rather then difturb the Peace of the Church, or be deprived of its Communion. Tor God having made feme Gefture neceflary, and confined me to none, but left it to humane Determination, I fhall fubmit to Magistrates in their proper work, even when they mifs it in the manner. I am nor furc than Chrift intended the example of himfclf and his Apoftles as obligatory to us that fhall fucceed. I am fure it proves fitting lawful : but I am not fure that it proves it nccejfary : (though very convenient) But I amyW he hath commanded me obedience and peace.

§ .43.3. ^nd for the Ring in Marriage, I fee no reafon to fcru-plc the lawfulnefs of it: Tor though the Papifts make a Sacrament of Marriage, yet we have no reafon to take it for any ordinance of Divine worfliip ; any more then the folemniziug of a con-trad betweeq a Prince and People. All things are fan&ifiedand pure to the Pure: but that doth not confound the two Tables, nor make all things to be parts of Worfhip that are fanSifi* ed. The Coronation of a King is fan&ified as well as Marriage, and is as much a Sacrament as Marriage, and the Ceremonies of itmightaswellbefcrupled: efpecially when God doth feem to go before them by the example of Anointing, as if he would confine them to that Ceremonie ^ which yet was none cf his intent, nor is it muchfcrupled. $, 44, 4. And though the taking of an Oath be a fort of Ggg 2 worfhip,

C4-*2.)

worfhip,yct not the natural worfhipofthe firft Commandment, nor the Jnfiitutedofthzfeccnd, but the Reverent ufe of his name in the third ^ fo that it is not primarily an act of worfhip, bur Redutlivcly, and Confidentially \ It being the principal ufe of an Oath to Confirm the Trmh,m& £ndftrife,by appealing to God,. which appellation is indeed an acknowledgment of his Government and Juftioe. And the laying the hand upon the Book? or Kitfingit, is but a Profcfiing fign of my own Intentions, fuch as my words themfelves are : and therefore is left to humane choice, and a law/ull thing. And I have met but with very few, among all our Ceremonies, that queftioned this.

$■„ 45-. 5. And for Organs or other inftrumentt of Mufick^ in Gods worlhip, they bang a Help partly natural % and pauly artificial jo the exhilarating of the fpirits, for the praife of God, I know no argument to prove them fimply unlawful!, but what would prove a cup i>f nine unlawful, or the tune and meeter, ancr mlodie of finging unlawful. But yet if any would abufe it, by tnrning Gods worfhip into carnal Pomp, and levity, efpecial-ly by fuch non intelligible finging, or Weating as fomeof our Chorifters ufed, the Common people would k have very great reafon to be weary of it, as accidentally evil;

$, 45. 6. And as for Holy dates , there is great difference between them : Thofe are lyable to mofl quefiion that are obtruded on the Church with the great eft confidence. As for fuch daies as are appointed upon fome emergent occafions, that arofe fince Scripture was indited, and are not common to all times3nd places of the Church, there is no more queflion whether the Magiftrate may command them, or the Paftors agree upon them, then whether & Lettuce-day, or fuft-day^ or thanfgiving-daj may be commanded^ or agreed on : feme tinn for Gods wordiip, befidesthe Lords Day mull be appointed : And God having-not told us which, the Magfftratew y t on fit occafions; And th : s is no derogation from the fufBciency ofScriprure: For the occa-fianoi the day was not ex'fttnt, when the Scripture was written : fuch occafions are various according to the various (race of the Church in feveral ages and Countries. And therefore to keep an Anniverfary day ofThankfgiving/uch as we keep on the fifthof November iot our deliverance frora the Faffts'porrihr plot, is no more questionable then to keep a! efture* Nor tar

my-

my psrt do I make any fcruple * co Keep a Day in Remembrance J* F« * •f any eminent fervant of Chriit, or Martyr, to praifc God for For ^'^ their dodrine or example, and honour their Memorial. Bat tne cncy is accor . hardeft part of the Quefhon if, whether it be Uwfull to fop dAts % ding to feve-as holy, in celebrating the memorial oj Chrifts Nativity Circttm- ral accidents. cifien, Eafting^ Tranffiguraticn, %sffcention, and fuch like f And the great reaYonsofthc doubt are, i; Becaufe the occafwns of thefc holy daies was exiftentin the Apoftles daies: and therefore if God would hare had fuch daies obferved, he could as eafily and fitly have done it by his Apoflles in the Scripture, as he did other the like thing*. 2. And this is abufwefs that if it were JVeceffarj^would be Equally neciffaryto all Ages and Parts of the Catholick Church. And therefore it cannot be neeffary, but ic mud be the Matter of an univerfal Lato. And Goo barh rr.ade no fuch Law in Scripture: And fo Scripture fufficiency, as the Catholick Rule of faith and univerfal Divine obedit nee, is utterly overthrown: whichifwegrant,and turn Papifts to day-, we ffiall have as ftrong temptations to make us turn Infidcis to morrow, fo poor is their evidence for the fupplemental Traditional Law of God. 3. And God bimfelf hath already appointed a day for the fame purpofes as theft are pretendedfor. Vor thcLords Dajis to commemorate the Refarreftux, as the great Triumphant ad of the Redeemer, implying all the reft of his 1 works: fo that though it be principally for the RefarrcBitn., above any fingleworkofChri{t,yetalfo for all the worh^of Redemption*. A nd the whole is on that day to be commemorared with holy Joy and Praife. Now when God himfelf bath' fee apart one day in every week to commemorate the whole work of Redemption, itfeemsanaccufingofhislnftituticns of inefficiency, to ccroe after hira to mend tfaem,and fay we muft have *n annlverfarj duy fir this or thatpart of the Vror'^.T he fourth Commandment being: one of the Decalogue, feems to be of fo high a nature, that man is not toprefumeto make the like. Elfe why may we not turn the ten commandments into twenty or a hundred? But it feems a doing the fame or of like nature to what God hsth done in the fourth commandment, if any will make a necefTary flared holy day to the univerfal Church. 5. And it feems alfo that thefe Holy.daies (.excepting Eafter and whitfuntide and other Etris dales), ar^buc of later ii trodu&ion. Many paffages of Ann--

C4H)

quit'y fcem to intimate, that -Chriftmas Pay it felf was not of many hundred years after Chrifr. I remember not any before [Gregory Nazianzene that feem ro fpeak of it. The allegation! outof fpunous authors, and that of liter date, fuchas the counterfeit Clement, Disnyfirts, Cyprian, &c. arc brought to deceive and nor to convince. 6. Yea more, the time was a matter of controverfie among the Churches of the E*ft and Weft,for many hundred years after Chrlft. Epiphanies y znd the Churches of Ittdaa and'allthofe Eaftern parts, took the jixth of fjftuary to be the day ( fee Cdfaubones Excrcitat. on tbis,and Cloppenburgius more fully in The/. )Chryfoftome faith, it was but ten years before he wrote that Bomilie that the Church at Conflantinopls was pcr-f.vadcd by them at Rime to change their account of the day : And is it poflible that, when for about four hundred years or more the Churches were utterly difagreed of the day, that it was then Commonly kept as an Hsly day e The keeping of i: would fure have Jeep: a common knowledge of the day : Or at leaft, the difference ofobfervation would hive raifeJ contention, as the difference about Eafler did.* can any believe that the famous Council of Nice, and the vigilant Emperour, that were fo exceeding impatient of a diverfity ofobfervatiohs of Eafter, would have let a diver feobfervation of Chriftmas alone, without once thinking or fpeakingofit, when they were gathered about the like work, if the Church had commonly obfervedit then as a Holy day ? Or was the Church of lud&a where Chrift arofc, in any likely-hood to have loft the true account of the day, if it had been ob-ferved by Apoftoiical Tradition from the beginning? 7. And it feems that God did pttrpofety denj us the obfervation of this Day , in that he hath certainly kept the time unknown to the world. The confidence of fome bewrayes but their ignorance. Chrono-logers are never like to be agreed of the year, much lefs of the moneth or day \ fome think we are four years too late, fome two years, &c. Many think that Chrift was born about October (as Scaliger, TZronghton, Beroaldtis, &c.) and many ftill hold to the old Eaftern opinion, for the Epiphany being the Nativity, on fan. 6. and others arc for other times- but none are certain of the time. 8. Sure we are, where there is no Law, there is no franfgre/fion: but here is no Law of God commanding Chriftmas day or the other Holy daics 9 therefore there is notranC-

greffion

greffioninjwf &*/&*£ them. And then p. k Is mt fi fare that" there is notranfgreiiion in keeping them: therefore the furer fide is to be taken. 10. Ahditfeeras ftrangetbat we find not fo much as any ancient * general Council making any mention * The Pro-; of Chrillmas or fuch daies (though of the Martyrs daies fome do.) vincial con fit. All thefe reafons (which I run over haftilyj and many more ' A {\ h '^'l^\ (which for brevity I pretermit ) do feem to make it a very "remember, ** bard queftion, whether the keeping of this fort of Holy daies bv mentioning; lawful!, them.

$.47. And it is not to be much (luck at, that aDaytoGhrift doth feem more neceffrry and pious, then aDiy in commemoration of a Mircyr, or a particular Mercy; For in the higheft-. parts of Gods worfhip, God hath left man leait to do, as to Legiflation and Decifions: and usurpations here are far moft dangerous. A weekly Day'xs fome what more then an /inn verfitr-ry 1 And yet I think there is few of the contrary minded, bur would doubt whether man might impofeon the Church che ob-fervation of another weekly Holy day, in commemoration or? ChriftjN.ktivity.The worJhipofGod is a more excellent and ncce£-fary thing, then the veneration due to a worthy perfon ; And yee we have not fo much hberty to make new waies of worfhiping; God, as of veneration to men. So is it here, though even the Daies thatarefor the memorial of the Saints, are ultimately for the honour of God; yet thofe that are kt apart diredly and: immediately to commemorate the work of Redemption,, are Relatively much higher, and therefore feem to be mora exempted from the Determination or humane laws.

$.48. By this and mnch more, I am fully fatisficd, 1. That the keeping of thefe daies is a thing of it felf Hnnectffary : 2. And, that there being none on earth that can jui'tly pretend toa> power of univerfal Government over the whole Catholick; Ghurch,it is certain that none on earth can bind the Catholick, Church to fuch obfervances; (The Canons of Paftors are Author ritative Direction! to their ewn flocks that are bound to obey thcm,fo it be in lawful things ^ but to o'.her Churches, ur to thtir fellow Paftors they tttkui Agreements % and how far they-bind, I (hall (hew anon.) 3. And even in afirigle Church,, or a Province,or Nation, lam fatisfied chat it is a great fin tor. Magiftratci or Paftors to force all that fcruple it,u>the obferva-

tion of thefe daies, and to lay th* unity or Peace of their ChurcTi-cs

on it, and to caft our, cenfure, reproach, or punifh tbem tl at

dare not obey fuch impositions for fear of fining 8gairiit God.

And it is a molt. dfingenuou$ thing to mfinuate and put into

the minds of men sccufations of the Imfiety of the diiTenters;

and to pirfwade the world that it isirreligioufnefs, or humorous

Angularity, when it is fo known a thing to all that Jinow them,

that the perfons that fcrupleor^ difown thefe daies, do ordinarily

walk in uprightnefs and the fear of <3od in other matters, and

profefs that it is only a fear of breaking the Laws of God

that keeps them from conformity to the will of others : and

that they arc reproached by the multitude of nhe obfervers of

thefe daies, for their fpending the Lords Day in Holy exercifes,

which the reproachers fpend too much in idlcncfs, fenfuality

or prophanefs; and it is not long fince many of them were caft

cut of the Minifterial fervice or fufpended, for not reading

a Book authorizing Dancing and other recreations on the Lords

day. In a word, to reproach them as Precifians and Puritans,

for the ftriftnefs of their lives, end yet at the fame time to per-

fwademen that they arc ungodly for not keeping Holy daies,

or not kneeling at the Sacrament, is not ingenuous dealing,

and draws too neer the Manners of the Pagans, who called the

Chriflians ungodly, becaufe they durft not offer their facrifices,

and when they dragd them to the judgement-feats, they cryd

Tollheimfios, as it them r elvcs were the Godly men- I compare

not the matter of the caufes here, but only the temper of the

perfons, and manner and juftice of proceedings.

§. 49. And yet for all this I am refblvcd, if I live where fuch Holy daies as thefe are obferved, tocenfure no man for obferving them, nor would I deny them liberty to follow their judgements, if I had .the- power of their Liberties; provided they ufe not reproach and violence to others, and feek not to deprive them of their Liberties. Paul hath fo long agoe decided thefe cafes, R$m. 14. & 15. that if men would be Ruled by the word of God, the controverfie were, as to the troublefome part of it, at an end. They that Ihrough weaknefsobferve a Day to the Lord,thatis not commanded tbem of God, (hould not judge their brethren that obferve it not: and they that obferve it not f Should not defpife or ftt at naught their weaker ( though cenfo-

rious)

rious ) brethren that obferve it ; but every one (hould be fully perfwaded in his own mind. The Holy Ghoft hath decided the cafe, that we fhould here bear with one another.

§. 50. Yea more, I would not only give men their Liberty in this, but if I lived under a Government that peremptorily commanded it, I would obferve the outward refl of fuch a Holy day, and I would preach on it, and joyn with the Affcmblies in Gods worfhp on it. Yea I would thus obferve the Day, rather then offend a weak brothcr,or hinder any mans falvation, much more rather then I would make any di vifion in the Church. I think in as great matters as this did Paul condcfccnd when he circumcifed Timothy, and refolved to eat no fle(h while he lived rather then offend his brother, and to become all things to all men for their good. Where a thing is evil but by accident, the greateft Accidents muft weigh down the left. I may lawfully obey and ufe the day, when another doth unlawfully command it; And I think this is the true cafe.

§.51. 7. And for the next ceremony, the Name and form of an Altar , no doubt it is a thing indifferent, whether the Tabic ft and this way or that way : and the Primitive Churches ufed commonly the names of Sacrifice, and Altar ,and Pr/V/?,and 1 think,lawfully :for my part, I will not be he that (hall condemn them. But they ufed them but metaphorically, as Scripture it felf doth, Heb. 13. 10,15,16. Rom. 12.1. Ephcf. $. 2. 'Phil. 2.17. ^-4.18. All believers are called Pr*V/?/, and their krv\ct $ Sacrificej t 1 'Pet. 2. 5,9. Rev. 1. 6. & $. 10.&. 20. 6. I conceive that the diflike of thefe things in England (the form and name of an Altar, and the Rails about it) was not as if they were (imply evil: But 1. becaufe they were illegal innovations, forced on the Churches without Law, or any juft authority. And 2. becaufe the way of thofc times did caufe men to fufpe& s that fomewhat worfe was intended to be brought in by fuch preparatives • cfpecially when the Minifters were cad out.

$.52. 8. But of all our Ceremonies, there is none that I have more fufpefted to be fmplj nnlawfull then the Crefs m Baptifm. The reft, as I have faid, I (hould have fubmitted to rather then hinder the Service or Peace of the Church, ( had I been put to it; For living in thofe daies in a Priviledged place, I had my liberty in all favc Dnies and the Geft»ri.)&ut this I durft

Hhh never

never meddle with. And yet I know that many think it as reafonablc, and more venerable then any of the reft. Yet dare I not peremptorily fay that it is unlawful!: nor will I condemn either Anticnti or Moderns that ufe it : nor will I make any difturbance in the Church about it, more then my own forbearance will make : only my own practice I was forced to fufpend, and mull do if it were again impofed on me, till I were better fktisHed. The Reafons that moft move me, I (hall give you in the end, but fome of them take at the prefent.

§.53 1. Thisis not the mccr circumfance of SLT>aty, bata fubflantial humane ordinance of worfhip : nor is it neceflary in genere that man ordain any fuch fjmbolicalMjfticalfigns for Gods worfhip: And therefore it is a matter totally exempt from humane Power. There mufl be fome Time, fome place, feme gefture, fome veflure, fome utenftls, &c. But you cannot fay that, 7 'here mufl be fome teaching fymbols, ormyftical ftgns, ftated by humane inftitution in Gods worfhip : There is no command to man in Scripture de genere to inftitute any fuch thing. And therefore in the cafe ofCircumftantials I (hall ufu-ally (of which more anon J obey the Magiftrate, even where he do:h miftake , becaufe it is his own work, though he mifdoe it: But here his a&ion is like that of a judge inalienofero ,in another court, where he hath no power, and therefore his judgement is null. It is not an ad of Authority to make and flate new myftical figns (that are fuch in their primary ufe,) in Gods worfhip : For there is no Power but of God ; And God hath given no fuch power: They that fay, he hath, let them prove it if they can. Natural and Artificial helps we difallow not 1 But Inftituted figns, that have what they have by Inftitution,&ndibitM a folemn ftated ordinance, I know not that ever God required or accepted from the invention of man. I doubt this will prove a meer ufurpation, and nullity, and worfe.

$.54. 2. Yea I fufpeft it will prove a humane Sacrament : either fully a Sacrament, or fo nter akin to Sacraments, as that man hath nothing to do to inftitute it. The common prayer faith, that £<* Sacrament is an outward vifible ftgn of an inward fpiritualgrace, given to us, ordained by Chrifi himfelf, as a means •whertby we receive the fame, and a pledge to affure hs thereof 3 (in

the

C4 ! sO

theCatech.) Let us try by this definition whether the Croft in Baptifm as ufed in England^ a Sacrament.

$.55. And 1. I may take it for granted that the w nt of the Name, makes it not to be no Sacrament. And 2. whereas in the definition, it is r aid that it is [_ordained by Chrifl himfelf] that belongs to a Divine Sacrament only^ a*;d not to a humane Sacrament devifed by ufurpers. Otherwife you mult fay, that there is no fuch thing pofflble as a humane Sacrament impofed by ufurpers on the Church : what if all the effentials of a Sacrament, fuch as are found in Baptifm and the Lords fupper, be invented by man, and forced on the Church, is it therefore no Sacrament ? or only, no Divine Sacrament ? However, let us not differ about bare names and words: It is thtfame thing that you call a Sacrament , when God is the ordainer: and fure it will not prove it lawfull becaufe man is the ordainer . that's it that makes it unlawfully becaufe he wants authority, and ads as an ufurper. The Papiftsaffirm that man hath not power to mak$ new Sacraments •, no not the Pope himfelf. Let not us go further.

$.50". And 1. the outward vifible fen here is the £%/} made in the fore-head iH. The inward and Spiritual grace is, a holy Refolution to fight manfully under the banner ofChrift, and to perfe-vere therein. The Croft fignifieth the inftrument of the furTeringsof Chrift,aad that we do own this Crucified Saviour, and are not afhamed of him, and will manfully fight under him. So that here is 1. a Signification of Grace to be -wrought on the Soul, and given us by God. 2. an engagement to perform the duties of the Covenant our [elves. On Gods parr, we are to receive by this fign, both Qualitative or atlual Grace, and Relative Grace. 1. The Crois is to teach our understandings, and help our memories, and quicken up our dull affedions, by minding us of a Crucified Chrilt and the benefits of his Crofs.

$. 57. That it is ordained for this ufe, appeareth from the words ( anon co be recited,) in the ufe of it, and by thofe words prefixed before the the Common prayer-book, [of Ceremonies y whyfome are abolijbtd, andfome retained ] where they fay that they \J>e not darks and dumb Ceremonies , but are fo fet forth that every man may underfland what they do mean^ and to what ufetheydoferveQ and[that they are fuch as are apt to ftir up

C4io)

the dull mind of man, n the remembrance of his duty to God, by fome notable andfpecial fignification, whereby he might be edified.^} So that this and fuch other (if there be more fuch) are appointed by their fignification to teach the Underftanding, and ftir up the dull mind of man to the remembrance of his duty to God : Which are good works, but to be done only by good means.

$.58. And that this is a nay of working Grace in the fame kind

as Gods word and Sacraments do, is undeniable. For the word

and Sacraments do work Grace but Morally, by propounding

theob;£&,and fo objectively Teaching, Remtmbrtng, and Ex-

Wr;»£,and thus working on theiloderftanding, Memory,and

Will, and ArTe&ions. However the fpirit may work within, its

certain that the ordinances work no otherwife. And not only Pro-

teftants are agreed on this, but one would think that thejefuits

and all of their mind (hould be moll of all for it. For faculties,

they that will not confefs any Phyfkal determination of the

but make all operations both of Word, Sacraments,and Spirit it

felf, to be but fuafory or Moral, one would think (hould hold

more tenacioufly then others, that Sacraments work Grace but

Morally. And if no Sacraments do more then objectively Teach

and excite- and the Crofs is appointed to dS^as much in this,

then there is no difference between them to be found.

$.59. And then for Relative Grace, it is plain,that by the iign of the Crofs as well as by Baptifm, we are entredintoa ft ate of Chriftitnity -, and fo it is an Invefiing Sacramental fign •, it lifteth us under the banner offfhrift Crucified: And that is the very etibnanJ nature of the Sacrament of Baptifro it feif. As Lifting invcfUth the foldter in his Relation, and confequently inhisPriviledgei,fodothBaptifm by Gods appointment •, and doffing is fuppofed by mans appointment, to invert men in the Relation of the foldicrs of Jefus Chrift.

$.60. Yea (more then is expreffed in the Definition of a Sacrament in the Common prayer-book) if you judge it effential to a Sacrament to be an engaging Covenanting fig*>iht Crofs is inftitutedio this end. Yea more then that; if you judge it effential to a Sacrament, XQ be an e*g*ging fign in the very Covenant if Grace it felf\ and not only in fome particular promife, this alfo is the end of its appointment. It is to engage our felves to a Crucified Chrift as our Captain and Saviour by his Crofs, and to

bind

bind our feivcs to the Duty of Soldiers or Chrifliatw to oar lives end: tad confcqucndy to teach us to expeft the privi-ledges of faithful! fervants and Soldiers from a Crucified Chrift.

$, 61 . All this is expreffed in the very words of Minifterial application, in the common Prayer-book : which are thcfe [we receive this Child into the Congregation of Chrifis flocks, and do fig* him vritl the ftgn sftbe crojs, in tokfn that hereafter hejhall not be aJhameJ to anfefs the faith of Chrifi crucified,and manfully to fight under his banner, againfl fin ,the world, and the Devil, and U continue Chrifis faith full fvldicr andfervant unto his lives end, <Am*:~]So chat you fee here it is ufed as a Iifting,invefting,Cove-nant (ign,engaging us to be Chrifts foldiers,and not to be afham-ed of bis Crofs, or to cpnfefs his faith, and manfully to fight, &c« and to perfevere. Wl.at'i wanting here to make a Sacra, ment ?

$. 62. Yet had it been bet a bare Vrofeffing ftgn, like writing v lifting up the hand, to fignifie confent, initead of wordr, I durit not have concluded fo hardly of it: And thus it fecms in ancient times it began to be brought into ufe : and the voluntary ufe of the crofs on feveral occafions, in many countries at this day, doth feem to be no other. But, for my own part, I dare not be guilty by confenc, of making a humane SaCrament, or gating fuch an engaging Sacramental ftgn, to all thefe ufes, in the publick worftiip of God. I had rather fufTer or leave my Mini-flry, them venture on this, while 1 fee fo much to make me fear that it is a (in. But again I (ay, as 1 reverence the ancients that ufed the crofs ( I think amifs, and yet more warrantably then we,) fo I prefume not to cenfure tbem that judge it lawfull; but only give the reafons that make me doubt, and rather r hink it to be unlawfull, though full with a fufpicion of my own underftanding,and a love and honour to dilTemers.

$.63. As for the Common prayer it ielf, I never rejected it becaufe k was a form, nor thought it firoply unlawfull, becaufe it was fuch a form, but have made ufe of it, and would do again in the like cafe. Hut I muft needs fay, 1. That the fhredingic inro fuch abundance of fmall parcels feemcch to me very inconvenient. It fecms too light and ludicrous to tofs fentences fo formally between the Prieft and Clerk, and to make fuch

Hhh 3 a

a multitude of Prayers confifting but of a fentence, or two at moft : And it feeraeth to be tautologie and vain repetition to repeat over the Tame word fo oft : and a taking of Gods name in vain, or too unreverently, to begin with his Titles and tsfttribtttUy and end with his name again, and the merits orfak^e offhrift, and this at almoft every fence nee; as if we had done with him, and were taking our leave, and had forgot fomewhat that called us to begin 8gain : and thus we begin and end, and begin and end again, it may be twenty times together. 2. But .theenforcing impojition ofthefePrayers, is moft to be condemned •, ofwhtch I have fpoken, in the former Difputation. But for my part, I cenfure none that ufe them, nor take them to be therefore men of another Religion or rror/bip : It is but a modal •difference in the fame worfhip.

§.64. The Emperor Conftantine was very much for Liberty for DifTenters, and againft perfecution of them, upon tolerable differences: yet he himfclf was wont to write Prayers and Orations or Sermons of his own making^ Eufeb. in vita Conftant. L 4. c- 55 * & 3 2. & 19.) and readeth fome common prayers him-felfto the Congregation in his houfe, c. 17. ("For he made his houfe a Church, and preached in it ordinarily himfelf, though he was both a Lay.man, and unbaptized; His ferraon about Chriftianity to the Clergie is publifhed by Eufebius : and he preached a funeral Oration about the Immortality of the foul in his ordinary preaching place, a little before his death : Eufeb. ib. c. 55. &c. 29. &c. 17.) He giveth his foldiers a form of Prayer, ib. c. 20. commanding them that were Chriftians to ob-ferve the Lords Day, and fpend it in holy exercifes, and not to labour on that day, (ib. c 18. 19 23. ) and aSfo to honour the Holy daies confecrated to the Martyrs, (c. 2 3 J that is, to their memorial. And commanding the very Heathen foldiers to pray as they conld, though not in the Church but in the fields together. And in none of this dare I condemn him.

S.65. Thefumm of all that I have faid,is this; that Man may determine of modes and circumflances of wrfhip, Necijfary and Commanded in genere, but not determined by God in fpecie. BPit to mak? new yporjbip-ordinances , or inflit/tte Sacraments, or Sacramental figns, or any thing elfe, for which in genere he hath mo commijfton^ this is jimplj unlawful!*

§. 66. But this is not all • There is ifecond thing mlawfull. alfo ; .and that is tjie rmfdeter mining ofthofefame modes And cir-camftances, which he is authorized to determine. For heis (as is faid) to do it by Gods General Rule. Here therefore we muft thus conclude, i, that every mifordering of fuch great affairs, is the fin of them that do it. 2. But yet that the fubjed is not exempted from obedience by every fuch miftake of the Go-vcrnor : but by fome, he is.

§. 67. If the mifchoofing of fuch circumftances by Church. governors, be but an inconvenience, and do not deftroy the ordinance it felf,. or fruftrate the ends of ir, we are to obey s 1. For he is the judge in his own work, and not we: 2. the thing is not finfull, though inconvenient. 3. Obedience is commanded to our lawfull Governors. Or this we (hall fay more in the laft Chap.

$. 68. But if a Governor fo mifdetermine but a mode ov circumftance, as will overthrow the fubflance and end* of the yvorfbip, I would not obey s except fome greater evil were like to follow my not obeying at that particular feafon, then the fru* ftrating of the duty it felf would come to: As for example; If a Governour make a new Sacrament, I will not obey, becaufe his command is null, and the thing (imply evil. If he roifconi-rnand a Circumftance of Time , or PIace,er Gefiure^ I will confider the confecjuents. If he command the folemn AfTemblies to be held a mile or two or thee from the people, I will obey him, if ic be but as far as I can go without fruftrating the work it felf, But if he command us all to go ten mi/es or twn'j miles to wor-fhip, I would obey for fome time to avoid a greater evil ^ bue ordinarily I would no more obey, then if if he forbad all Chrifti-an aiTemblies •, for it comes all to one. So if he command the Affemblies to.be at breakjf day, or after fun fetting ,1 would obey. But if he command that we Affemble only at midnight , what fhould I do then ? The thing is not firopiy unlawfull: He doth but raifdo his own work. And therefore for fome times 1 would obey, if it were neceffary,to avoid a greater evil. But if he make it the ordinary cafe ,1 would not obey: becaufe it deftroy-eth the worfhip it felf in a manner, as if he fimply forbad ir, and this he hath no power to do. An inconvenient gefturel would ufe jn obedience^ and to avoid a greater evill: But I

would

would not obey him that would command me to jland m mj ketd alwaies in hearing, An ttnhanfome vtftnre I would ufc in obedience to a lawful! Govemour, add to avoid a greater evil: But not fo ridiculous a vefture as would fet all the people on laughing fo as to fruftratc the work that we aflemble for.

§. 69. In all fuch cafes where Governors ad: not as nfurpers in a matter that they have no authority in, but only mi/do their oftn wor{ , it much concerneth the fubje&s to forefee whats like to be the Confcquents of their obeying or difobeying, and accordingly to do that which tendeth moft to the Ends of the work : (till holding to this Rule, that tvt muft obey in all things lawf/tll.

J. 70. And when wc do obeyinacafeofmifcommanding, it is not a doing evil, that good may come of ir, as fome do mif-conceive ? But it is only a fubmittirgtothat which is ill commanded, but not evil in him that doth fubmit.lt is the determiner that is the caufc of the inconvenience, antf not the obeytr. Nor is it inconvenient for mc to obey,though it be worfe perhaps to him that commandeth. While he finneth in commanding, he may make it my Duty to obey.

CHAP

^

Prop. z. In fuck unlawful I impofitions

Qas aforementioned) it is an ag*

gravation of the fin, if governors pre*

tend that their Qeremonies are *Du

vine.

long on the former. The reafon of this Proportion is clear : becaufe i. As is aforefaid, filch pretenders do falfly accufe the Lord, and corrupt his word, and add to it their own inventions; contrary to thofe fevere prohibitions, Deut. 12. 32. Rev. 22.18.

§.2. 2. Becaufe it (hews that man to be a falfe Prophet, or falfe teacher, that will fay, Thus faith the Lord, when God hath not fpoken it: and that will take the name of God in vain, affixing it to a lye. And as many judgements are threatned to fuch, fo people arc commanded not to hear them.

§. 3. 3. It tendeth to the deftru&ion of all Divine faith and obedience : while the fixions of men are pretended to be do&rines or Laws of God, it tendeth to confound things Divine and Humane ; and fo to bring the people to a lofs, that they fhall not know what is the will of God, and what the will of men.

$. 4. Let men therefore take heed how they affirm their Ceremonies to be Divine; as the Papifts do, that feign them to

Iii be

_

be of Apoflolical Tradition. Some prefume toteilthe world, that it is God by Apoflolical Tradition that hath inftituted Chriftmas day, or other fuch Holy daies, (befidts the Lords day J or that hath inftituted the Crofs in Baptifm, or the faft of Lent, yea and fome of their common prayers; abundance of humane inventions are thus audacioufly fathered on God, which is enough to make people the more cauteloui in receiving them .• and I am fure makes it a more hainous fin in the impofer$. We juftly take it to be an odious thing of Hereticks and Papifts/ro affix the names of Clemens, Dion)fius , Ambrofe, tsfuftin, and other holy ancient writers, to their forgeries, and corrupt writings; And how much greater is thtir fin, that dare affix the name of God himfelf to their Ceremonious inventions or traditions ?

J. 5. Such perfonsforfakethedoclrine of the common prayer-book, where the Ceremonies are confefTed to be humaneinventi' ens. The forefaid Preface £of Ceremonies, &c.~] begins thus: \PJ[tich Ceremonies as be ufed in the Churchy and have had their beginning bj the Inftitution of man •, fome at the fir ft Vcere of Godly intent and purpofe devifed, and yet at length turned to vanity and furperftition : fome entred into the Church by indifcreet devoticn, and fuch a Zeal as was without knowledge : andbecaufe they were winked at in the beginnings hey grew daily to more and more abufes; which not only for their mprcfitablcnefs y but alfo becaufe they have much blinded the people, and obfeured the Glery of God Y are worthy to be cut away , and clean re jelled. Other there be % which although they have been devifed by man jet it is thought good to referve them pill. ]fo that you fee here is no pretence to a Divine inftitution, or Apoftolical Tradition,but all is the devices of man.

§. 6. And after it is there faid \jhat the Ceremonies which remain are retained for a Difcipline and order, which upon jttft caufes may be altered and changed, and therefore are not to be efteemedequal with Gods Laws.] And I hope the juftnefs of the caufe by this time is apparent.

CHAP.

U*7)

CHAP. IV.

Prop. 3. 6c 4. If things unlawful! are commanded as indifferent, or things indifferent as ^(ecejjary,they are [in* fully impofed, and the more, becaufe of fuel pretenfes.

«.i

HE calling things InAfftrtnt, that are un-lawfull, will not make them Indifferent. If men will invent and introduce new Sacraments, and when they have done, fay [we intend them not for Sacraments or neceffary things, but as indifferent accidents of other Duties,] this will not make them things in-Srent:?or" isinotthe alteringofa name that makethu an 0 . %

tb T.z hi mhingsMiF^be impofed as */f "* Income a fin to thllmpofer, and oft-times to *e *««.<« • for it tLfalfification, when the thing is pretended to be Neceffary th ^ inotAndunt uths in Laws, are far from be.ng commends-hie 2 I tends to deceive menstonderftand.ngs.to efteem thing. Nc^SSw*"- 3- * tends to draw men to vain endea. wars while they ufe thofe things as NecefTary (Dma or XL'Hhat ndeed arenone,theylofe their labourby the miftake flcendeh to corrupt mens Affeftions.by breedingintbem a fl^kndofxXthethings that they m^eto be fo neceffary. f, 7.3- Yea Worfe ; it tends* engage men in *■£*•*

ifevifions, and persecutions againft diffcnters: or at leaft, ta deftroy their charity, and make them have contemptuous thoughts of their brethren,and perhaps cenforious bitter words; when ail is falfe, and founded in their miftakes. For who will not think hardlicr of him that differeth from him, or oppofeth him in a Neceffary point ("or that he takes for fuch) then in a thing Indifferent i the greater the matter, the greater will beyourdiftafte.

$. 4. Yea more, it will make men Impenitent in fuch fins., lor if once they think their ceremonies to Be Neceffary, they will think it no fin, but a ferviceof God, to vilifie them that are againft them, as fchifmaticks,and lingular, and proud, and humorous, and what not ?

$•5. As therefore it is a hay nous fin of the Papifts, to im-pofe their cercmonie$,on pain of damnation f if they were the judges,wo to others J fo is it no fmall aggravation of their fin, that pretend a Neceffity (of Dm} or Means) of any their Ceremonies, when there is none fuch. Multitudes take the keeping ofChriftmas day, and fuch other, the Kneeling in receiving the Lords Supper, &c. to be things of themfelves neceffary, fo thai a Governour fhould fin that fhould alter or difpencc with them, or the pecfons fin that do not ufe thtm.$vhat ,fay they, (hall we not keep a Day for Chrifls Nativity f [ball we befo unreverent as not to knee I when we receive^ &c .*• And thus they alter the things to themfelves, by feigning them to be in themfelves Neceffary, which are not fo.

$. 6. Yet doth not every fuch miftakc of another ,no not of the impofers, make that a fin tome which was indifferent. Other-wife all my Liberty were in the power of another mans conceits ; and be might make all my meat)drink,cloaths,time,place,gefture, &c. infveck)to be unlawful), by commanding them as neceffary, or under foroe unfound notion : But this is not fo.

§. 7. But in fuch cafes, though they cannot fo deftroy our liberties, yet may they make it our duties fometime to forbear that which elfe we need not to forbear, led our pradice make others take it as a Neceffary thing ; and fometime though we muft obey or do the a&ion, yet may it become our duty, to figoifie ( inaconvenient way ) thatwc difclaim the conceitof a-Ntcffiicy,

CHAP.

U*<?)

^^mwm^m^m^&i&K

CHAP. V.

Prop. ?• A lawfull and convenient thing is finfully commanded) when it is commanded on a greater penalty then the nature and uje of it doth require> or then the common good mil bear*

$• '• i^S?SS5^S^ en ^ e P ena ^y exceedeth the crime, it is injuftice. There may be injuftice as well in punifhing an offender too much, as in punifhing him that is no offender, with a fmaller punifhment. But if the penalty be deftrudivetothe Church or common good, it is an aggravated injuftice.

$. 2. When Magistrates therefore are difpofed to punifh men for eroding their wills in the matters of God, it neerly concerns them to look about them, and take heed firft what they punifh them for, and then, with what kind of punifhment they do it. If it be Good and not Evil that men are punifhed for, it is perfection. If it be really evil, either its great or fmal'l, publick or private, &c. If it be an evil that endangeretb the Commonwealth, or Church, or the fouls of men, let them punifh men in fuch a way as bed tends to the fecurity of the fociety or fouls of men that are endangered. But if the perfon in his calling or ftation be ufefull to the Church,or Commonwealth, let him not be fo punifhed as to be made unufeful!. If the Bifhep&had puniihed Mon-conforrnifts as Kecnfancy was

I iI 3 punifhed,

(43°)

punifhed, with paying twelve pence a day &c. I fhould, comparatively, fcarce have burned them : For it had been but to make Minifters fare harder, or live poorlier, or work for their living?, or to pay their penalties, and the Church reign: Dill have had their lab ;urs : but ro filence and fufpend them; and that when there vere no better to fupply the room (then fuch as were put in.) ckn was to puni(h the Church cf Chrift, and the fouls of nr-n fand that with everiaftirjg pnnifhmenr forfhe (real orfuppofeaj fau!:s of the particular mtnifters: which was cot jaft.

$* 3. dtjec&i But ( faith the Preface to the common prayer-bookj though the keeping or omitting s/ a Ceremony in it felf con-fidered, be hat a fmdl thing ; jet the wilfvll and contemptuous tranfgre(fnn and hrenking of m common order and difciptine, is no fmalUjfence before God.

§. 4. Anfw. i. You (hould therefore put no fuch fnares on men by your commands, as to impofe upon them necdlefs thing*, when you think the penalty ofdifobeying you will be damnation. 2. Bat how came you to fee into the hearts of men, that their non-conformity is wilfull and contemptuous ? when they them-felves profefs that they would obey you if they durft.They think they Hand at the brink of Hell, and (hould wilfully fin sgainft God if they did obey you: and you come behind them, with filencing and imprifonment, and drive them on, while they cry out to you for companion, and proteit that they are ready to obey as far as they can fee the lawfulnefs of the thing : and yet you fay,its wiifulnefs and contempt, 3. And why doth not your Laws except from punifhment all thofe that conformed sot, that were not mlfull or contemptuous ? The A& for conformity makes the penalty to be Imprifonment half a year foi the firft fault: a year for the fecond, and during life for the third, beHde deprivation : and Imprifonment during life for the (econd offeree, if the perfon have no Benefice : and this is befides theEcckf>£ica!cenfure. 4. If the work of Church Governors be to male fmall matters great, and make that damnable that before was lawful), and this without an^ neceflity at all, it will tempt the people to think fuch Governors to be the plagues of the earth. 5.5. I confefs it is lawfull for rrc to wear a Helmet on my

head

head in preaching: but it were not well if you would inftitute the wearing of a Helmet to figr.ifie our Spiritual militia, and dien refolve that all (hall be file/iced and imprifoned during life that will not wear it. It is lawfull for me toufe fpe&adcs,or to go on crutches: But wiil you therefore ordain that all men (hall read with fpectacles, to fignifie our want of fpiritual fight: and that no roan (hall go to Church but on crutches, to fignifie ourdifability to come to God of our feives ? So in circurr.fianti-ais, it is lawful for me to wear a feather in my hat, and a hay-rope for a girdle, and a haircloth for a cloak. But if you ftiou'd ordain that if any man ferve God in, any other habit, he (hall be banifhed, or perpetually imprifoned or hanged, in ?ny opinion you did not well: especially if you add, that he that difobeycth you muft alfo incur everlafVingdamnation. It inn it feif lawfull to kneel when we hear the Scriptures read, or when wefing Pfalms: but yet it is not lawfull to drive all from hearing and finging, and lay them in prifon that do it not kneeling. And why men (houidhave no communion in the Lords Supper that receive it not kneelingf or in any one commanded geflure,) and why men (hould be forbidJen to preach the Gofpel, that wear notalinnen furplice, I cannot imagine any fuch reafon as will hold weight at the bar of God.

$. 6. if you fay, why fhmld we not be obeyed in in Afferent things ? and why fhould men trouble the peace of the Church ? Ianiwer. i, Subje&s muft obey in ail things lawfull. 2. But your firft queftion (hould be, why you (hould command^ and thus command unprofitable things? wiil you command all men to wear horns on their head in token of pufhing away their fpiritual! enemies^ and wril you refolve that God (hall have no fervice, nor men any Sacramenrs or Church communion, no nor the liberty of the common air,nor falvation neither, unlefs tbeyfwill obey you ? And then will \ ou condemn them, and jnftifie your feives by faying [[why (hould not the Church be obeyed ?J 3. You govern not perfect but imperfetl men ; and therefore you muft rule them as they are,and fit your laws about things indifferent to their ftacc,and not expect perfection of underitandingand obedience from them, when God himfelf expe&eth it not: fuppofe therefore they manifeft their imperfection in not dif-ccrning the Lawfuinefs of your commands, profc fling that they

are

■

C+3*)

arc ready to obey them, if tbey durft$ the qaeflion that ncerlyer concernech your own confciencei ('chat are the impofers) to difcufs, is, what reafon you have to drive all men from Gods Church and fervice, that (fuppofe through their imperfection) dare not conform themfelves in worfliip to your pleafure ? Where bath God fet you on fuch a work, or given you any fuch commiffion ? 4. And where you fay, Thej Jboxld not dijlurb the Church ; I anfwer,Are you fo blind that you fee cot that it is you that difturb the Church ? If you will make fuch laws without neccflity, which common wit and reafon may tell you, all men are never like to be fatisficd in and obey, and tben # eaft out all that will not obey them, as the difturbers of [the Church, this is but an aggravated felf-condemning. If they be guilty, you are fo much more: If they (in and difturb the Church by difobedience, you difturb it much more finfully, by laying fucb fnares as fhall unavoidably procure it, and then taking occafion by it, to make a greater diflurbance by your cruel execution. If the Fly offend and deferve death by incau-telous falling into the Spiders web,what doth the Spider deferve, that out of her own bowels fpred ths net in the way, and kils the Fly that's taken in it} (yet draw no venom from the fimilitude, for it runs not on all four, noc is it my meaning to apply the venom to you. J Your own actions moft concern your fclves. Try whether you do well in commanding and punifhing, as well as whether others offend in difobeying.I (hall provoke all to obedience in things lawful: But if tbey fhould obey you (more perfectly then God,) you may yet be condemned for your wicked jcrucl Laws.

CHAP.

(433)

■W

CHAP. VI,

Prop. 6. It is not law full to ma\e any thing the fubjeBs duty by a command, that it meerly indifferent antecedent* ly.both in it felf, and as cloathed with its accidents.

J* i. <gjjj £_<^a^ gj^g^ gft H E reafon is evident: becaufc No-

| thing but Good can be the juft matter or objeft of the Governours de-Cue : and therefore nothing but Good can be the juft matter of his Laws. By[ Good j I mean, Moral, or Civil Good,or Relative Phy/lcal Good; theGoodofProfit,or Hone-fly .And by[IndifTerenf] I mean not [[that which is neither a flat fin,nor a flat abfoluce duty.] For fo an Indifferent thing may be fomccime commanded.Nor do I mem any Mtddle thing between Bontim Metuphjficnm and nQxbonam*- for there is none fuch. But I mean by indifferent, that which is not antecedently Ap-petible , a DefirabU good, though tt be not it fclf anevill to be avoided, or a hurcfull thing. Brtnm publicum 3 the common good is the End of Government, and therefore it rauft be fomc-what conducing to the Commongeod, ( or a: lead to the good of fome particular perfon) that is the juft objedr of the Governours dffire,and matter of his law. For nothing but Good,doth conduce co Good, of it fef. Nay it is therefore GW, bonitate

Soft, as a Means, becaufe it conduceth to that which is Good,' herniate finis, as an End • or that is defirable for ic feif. Defire hath no object but quidapwibile , a Defirable Good. Aiui a • Governour fhould make no Laws but for foracwhat that is defirable to himfelf as Governour.

5.2. And 2. Nothing fhould be made the matter of a Law but what is Defirab'e to the Common- wealth , as well as to the Governour. For men rauft be Governed as men. Punishments indeed are not defirable for thcmfelves: but ye: by lccu den:they are defirable to the Common good: ar.d the matter of Precepts fhould be much more defifablc then Pun.in-men:.

£ 3. And 3. If unprofitable things be made the matter of Laws, it will tend to the contempt of Laws and Government : and people will think it a burden and not a benefited will defire to be freed from it- and this will tend to the dilution of Societies.

y. 4. And 4. All Government is from God, 'and for God,snd fhould be by him : God is the Beginning and End, the rirlt efficient and ultimate final caufe of all jaft Government: And therefore all the parts of it rauft favour of the Goodnefs of the firft Efficient, and be levelled at God as the ultimate end, which nothing but Good is a reins to. Of hirr^and by him?and for him are all things, Rom. 11. 36.

$. 5. Moreover 5. If idle words and idle thoughts be fins that rauft be accounted for, then idle Laws much more. And idle they mud be if they be about unprofitable things. And they are not only idle themfelvcs, but occafion idle words and a&ions inoiber?.

$.6. Moreover 6. It is the judgement of the Impofers that difobedience to their Laws is a fin againft God, which deferveth condemnation ; ("For Proteftants know no venial fins, and Pa-piftstake fins againft the Popes and Councils Decrees to be Mortal.) But it is a cruelty next to Diabolical, to lay before men an occafion cf their Damnation far Nothing. When they rirft make their Laws, they know for elfe they are unworthy to be Governours) that fome will obey them,and fome will not. if therefore they think that fome ( and many J will incur the

guile

(+;0

guile of fin unto damnation by their difobedience, they muft have foraewhu of greater worth then the fouls of thole men to encourage them to make thofe Laws.For had there been no fuch Liws, there would have been none of that tranfgreflion, and confequently no damnation for it.

J. 7. Yea 7. It is fufficient to prove that nothing but fome Good may be the Matter of a Law, in that they inflict penalties, andfogrcst penalties upon the breakers of them. There mult be a proportion between the Precept and the Sandion. The Commination or penal part of the S3r.cr.i0n; depriveth men of fome Good : and therefore it fhould command, as great a good at lead as it depriveth men of : Efpecially when the penalty is to be caft out of the Church and fervice of God , this is not to be done for nothing.

$.8. Queit. But it it not the Law that is the Rule ef Moral Cjoodl andconfeqmntlj nothing Good or Evill y butas finform or Di[conform to the Law? And ij c fo, then nothing but things indifferent muft be commanded. For all things are Morall) indiffi* rent, till the Law takeawaj the Indifferencj, bj its precepts or pro* hibitions.

$. p.Anfw. You muftdiftinguifh between Divine and Hu* mane Law$,and Primary and fubfervient Laws,and between the feveral forts of Good before mentioned. And fo I anfwer, 1. The Law is not the Rule of Natural Good , though it be of Moral. And therefore that which is commanded,is fuppofed to have fome Natural Good or aptitude to be a Means of Good, that fo it may be the fit matter of a command. 2. Gods Laws are the Primary Laws,which are the firft Rule of Moral Good J Mem Laws are but fubfervient, to procure the due execution of Gods Laws. And therefore in the g'eateft cafes the IndirTe-rency is taken off before by the Law of God : and mens laws are to fecond Gods Laws, and rather to drive men on to that which already is their duty,then to make them new duties: Though New duties alfo they may make in fubferviency to, and for the performance of the Old. But there muft be a Pbyfi* cal Qoodnefs, which is the Aptitude of the matter to attain the End as a meansjbefore that matter can juftly receive theiroprefs of a command, and be made a Duty, Gods own Law of Nature is Antecedent to his Pofitive Laws: and in fupcrnatural

K k k 2 Pofi-

C4;«)

Pofitives, there rs a fupernatural[adapting of the Matter before it receive the fu per natural (la mpof a Duty.

$. 1 O. Obje&. But if a Magiftrate may net mak* Lamr ah fit -Indifferent things, then may he not make a*j Laws At all: For Evill may not be commanded : And that Go'jd -which God hath commanded already, having a higher ftimp xhtn mans authority, needs nofuch LaVr.

§, 11. Anfrv.l have heard this Argument indited on in the reign of the Ceremonies, above any other : but it defer veth net fuch highefteem. For 1. The work of the Magiftrate, at leatt about the worfhip of God ( and (o of the Paftors) is not di-recilj to make new duties: but to procure Obedier.ce to the Laws of God. And therefore they are to command the fame things again that God hath commanded, and to forbid the fame that he hath forbidden. Jf a Magiftrate make a Law, and fee it difregarded he may make another to quicken men to obedience and execution of the former. 2. And this is not vain,?houghic have the (lamp of a higher authority before ( unlefs you will lay that humane Government is vain ; ) For Magiftrates are ken when God is unfeen; Corporal penalties are/f/r, when Hell fire is. unfeen v mfelt , and tea little believed. Prefent things have an advantage for operation. 5. And we grant that fome things neither commanded nor forbidden before, may be commanded or forbidden by a Magiftrate, fo they be not Indifferent as to their Vfefnlnefs and Aptitude,to be a means for the obtaining of that which is the end of the command.

§. 12. It is charged on Mr. Jacob by Dr. John Burgefs and others, as an error,that he thought nothing indifferent at all-. and X)r % Burgefs confuteth him by inftancing in. varisns gtjlures i# hearing, where it is indifferent fthichwe ufe ; and if I have two. Eggs of a quality and quantity equal, before me , it it indifferent which I cat 1 therefore, &c.

$. 15. To thisl fay, 1, Many things (imply confidered arc Indifferent (as to marry or not marry, which Paul dtfputeth of, ) which yet being doathed with accidents, or Circum-fiances, (hall ordinarily be a Duty, er a fin in the Vfe to a particular perfbn. 2. Nothing is Indifferent between Lawfull and VnUwfull; but many t&pgs are Indifferent between a Duty and a Sitt* J> I conceive that where any thing is Indifferent:

between

U;7>

between Duty and/*, in the Vfe , as Grcumftantiared , it is not aftus humanns , a proper moral! ad. But as Permifflon is vainly ru^bred with proper ads of Law, it heing but a Non impedire , a Negacon of atf ad • Co Indtjferencj is as vainly annumerated to the produds of a Law. For there needs no ad of Law to make a thing Indifferent , that is Neither commanded nor forbidden. For inftance, it is Indifferent for me to wink, with my eyes ordinarily , becaufcit is not a Moral adthar a roan is to ufe his reafon about, to bring every fwSfiki of the eye to an Eled;on, orRerufal- but we may leave it to Natural infttnd. Soin Dr. Bttrgejfes inilanre^ Whether 1 (iter /land at Sermon, ( if I be equally difpofed, & Cdur'is paribus) is not a humane Moral sd : Whether J eat this Egg or that when they are eqttxl , \% not a Moral ad : Nor do 1 properly Choofe, but take indirferemfy without choice. And where there isnoufe of choice, the ad is nor Moral, except in the Intention of the end, or in deliberating acceffes. ) Yet I grant that Moral ads may be exercifed about thefe pbjeds: A fcrupu-lous mind may be put to confider, whether this Gefturecx char,. this Egg or that is to be chofen : but it mnfl conc'ude, that neither is to be chofin \% but either to be taken Indifferent/). Whichi is but to fay, that the Deliberation was a Moral act; buc the choofngwas not , for it was but a Taking,znd not a Choof-ing: And the Deliberation flopt before it came to a choice, yea and purpofely avoided it, concluding that the objed was not a Matter of choice, and the ad was not to be a Mo^al all: Morality hath but two Species,Good and Evil •' and Indifferency is no third Species, but a Negation of Morality : viz. of Gofdi or Evil.

$. 1,4. Yet may one Accident take off the Indlfferencj , and' make the adion Cjood or Evil. And though the Governours themfelves (hould well weigh Ace dents, and prefer the chief,, and lay no more upon them then they deferve; ye»becaufe the Accidents are oft diftant, andunfeen, and 1 he Ruler is the: J'udge of them, therefore the people (hould ordinarily obey,, when they fee them not themfelves.

$. 15. Objed. Bat in cafe the Genus is commanded bj Ged', and the Species are equal, may not the Gcvermur limit us to> one of the two} Efpec'icallj in cafe tht people are divided about-

KM l, them^

(+38)

them, or clfe will do nothing,bee an fe they cannot refolve which way to do it. Forinftance : if fitting, ft anding and kneeling be equally convenient at the finging of Gods Praifes , if the people be in a doubt which to ufe , or at leaft _ if they full into con* tent ion about it , may not the Governours interpofe , and limit them to one ? If you be the conductor ofTravailers or Souldiers, and they come to a place where the way dividtih , though both wayes are equally good and neer, jet you nwrft command them one way, and choofe for thim, becanfe elfe they will go no way at all.

$. 16. An fa. i. In this cafe you are not to choofe one GV-(ture or one Way rather then another, uniefs they make it ne-ceffary by Accident. But tell them of the Indifferency and Equality, and drive them on to Action. And (o you only choofe and caufe them to choofe Action before Ceffation , but not this way before that. 2. If this will not ferve, but they will do nothing, uniefs you determine of thtvtQefture or way, you muft then command one rather then another , be-caufe they can ufe but one , and fome one they muft ufe. But in thus doing , your comparing, taking Thi* rather then the other, is not to be done by Election, nor be a humane sd, there being no more Reafon (thats fuppofed ) for one then for the other. But though you name them one Way or Gefture only ( when they necefiitate it, ) you do it but as choofing their Action before their ceffation • this therefore is all thatis Moral in your Ad: and that you Determine them to A&ion by Naming This way and not the other, is good ( for the Determination for Duty fake was eligible : ) but that it was rather to This then the other, was Indifferent, and not Moral: For of that you had no Reafon ■' and where there is m Reafon, there is no Morality.

J.*i"7- All this confidered, I leave it to the confideration of common Reafon, and of men that have any pitty for the Church or their own fouls, whether it be a Prudent or Chriftt-arvcourfcto make Laws for the Church about things Indifferent, that have nothing in the Nature of them to induce them hereunto: and then to call out Minifters and other Chriftians for not obeying them, and deprive men of the grcateft bleffings, on the account of things indifferent.

$ i8. If God have left us at Liberty by not commanding or forbidding, then man fliould not take that Liberty from us without great caufe , and without fome Accidental good chat is like to come by depriving us of that liberty , and the Good rauft be greater, then the Accidental evill. Why (hould any man on earth deprive the Church of Liberty in that thing where God thought not meet to deprive him of it, unlefs he can prove that time, or place, or fome fpecial accident hath altered the cafe } In any cafe which ftandeth with us juft as it did in Scripture times, we mult no more be deprived of our freedom by man, then we are by God: Had it been beft for us, God would have done it.

CHAP. VII.

Prop. 7. Some things may be lawfully and profitably commanded at one Time and "Place., and to one fort of people 7 that may not at er to another • no nor obeyed^ if commanded*

f I I kfljga^Bj^J HE cafe is fo plain in point of CcnmanA-!§P®SHi i*g, that it is pad all doubt. Many Accident!

may make that dtftru&ive at one Titte and place,that would be profitable at another. Pauls precepts and practice in becoming all things to all men, do manifeft this.

(44-0)

.* Th r . Pope

<:. 2. *The Papifts themfelvcs are convinced of this : acd iouhdflwrv t ^ erctore Sometime granted tfce Bohemians the ufe of the cup the fourth for the Lucy in the Lords Supper : and profef, that it is in the •Kins, off ,-iimi Power ot the Pope and Council to do the fame by other places .that n-> Magi- y e a when they burn men for the Proteftant Religion in one a^Herefie", ^-Ountrey, they tolerate it in another, for fear of 8 greater except in that evil. And when they torment men in one age and pi ace for which cannot ufing a Bible in the vulgar tongue, inanotherpla.ee or time, be dpne with- t fay themfelves tranflateir.

out tiin^u t oi §. 3. i c is therefore a very great fin in Governours, unnecef-p.iiiz.aa.. farily to makefuch things the matter of a common (landing Law '1595. So that which is fo variable, yea and mull be varied according to di-when he fear- verficy of times and places: Thefe things fhould be left to the Mh* fi? h- Prudence °f tne Governours that are on the place. No wife eoodman General will take a Commifiion for the Command of an Ar-makes confei-my, ifhe muft be tied up before hand,whea to march,and when ence of rnui- to ft and ftill,and which way to go,and how to fight in all the v> deri^them ti9 fo\ t Circumftances. Shall Governours pretend to be fo much ciHrhereTicksr: w ^ er tncn ^od , as to make a {landing Law for that which bat at another God thought belt to leave at liberty, to be varied as occasions time 30000. vary?

tobemurde- ^ t ^ j^ c E n g]i(h Church Laws do tie the Miniftcrs to a ^aHvdiies Particular habit, and to the particularChaprers of Scripture \nivita faith that we muft read : and if the Law-givers had plea fed , they 4oopo.) w asa might as well have tied us to that particular Text which they bkil'4 work ! V vili have us preach on, and forbid us to choofe a Text as a Chapter : And they might have as well tyed us to particular Pfalms in finging, as in Reading. But all this isagainft the nature cf our office, and the good of the Church : And therefore it is not fit matter for a Law. If I know ray hearers to be moft addicted to Drunkennefj, muft I be tyed up from Reading or Preachirg againft that fin, and tyed to Read and Preach only againft Covetoufnefs or the like, becaufe it ftemeth meet to Govcrrours to tye me to a conftant ccurfe ? If I have a tra-dab'e people, it may do them no harm to limit them ro this or that geRure, veflure. &cBut what if they be prejudiced agaii ft a thing that in ic feif is laWfail, and take it tobc a fin, and re-(blve that they will rather forbear Go is Ordinances then ufe a thir.g thai their Consciences are ag iinft>muft I needs excrcife or

prcfi

(440

prefs a Gefture, vefturc or fuch Ceremonie, when 1 fee ic tendeth And therefore to the deftru&ion of my flock? Muft I needs deny the Lords whcnlfakl Supper to all my flock, if they dare not receive it in this or that be ^ ore *Jj at *" gefture (let it be fitting or kneelingj and all becaufe I am com- ^j 0 ™^

manded to do fo ? rat y h er Kneel,

$. 5. Suppofeit here granted that the thing being lawful), thennotcom-it is the peoples finful weaknefs that caufeth them to refufe tunicate, yec it j and that the power commanding me no otherwife to deliver , ov ' a ^ ..

- '. r , . ,. r . t , _ , ° . , . . that I would

it, is iuca as in things lawful I am bound to obey* yet is it not f or all that a thing lawfull to punifhthe peoples infirmity in a circumftance rather be im-fofeverely as with an excommunication, or a denying them the ptifonedor communion of the Church in the Lords fupper.In fuch a cafe my ° ^ "- ^ firft duty is,to tell theMagiftrate that fuch a Law is finfuUy cruel ?hencaft out and deftru&ive to the Churches peace. If that will not prevail of the Chur-with him to repeal or iufpend fuch an unrighteous law,my next ches Commit duty is,yet to perfwade the people to obey him; ( for we fuppofe " lon aI1 tflat the gefture or ceremony commanded now to be lawfull ;) But tncelorcon-if I can neither prevail with the Magiftrate to forbear his impo- f orm ; n fuch a fition, nor with the people to obey him; my next duty is to circumftance: forbear the execution of his unrighteous penalty : I dare not be And y et thi * his executioner, in excluding all Chrifts fervants from his houfe Jj^ re ^ m " or holy Communion, that dare not do every circumftantial commanded a&ion that is impofed on thenf: For the penalty is flat contrary on great pe-to the Commands of Chrifr. Yet would I not refift the Magi- naltiestodo. ftrate, but lay down ray office, if the Churches neceility did not *& forbid me to lay it down : but if it did, I would do my office, and fuffer what the Magiftrate fhould inflid upon me.

$. 6. And indeed, I might elfe be obliged by a Magiftrate to excommunicate or deny Communion to all Ohriftians within ray reach : For all Chriftians are imperfect; and there is not one but is liable to error in a greater matter then a gefture or circumftance/uch a? we have now before us : no nor one but doth actually err in as great a matter: and therefore one as well as another, on this account may be call: out: BucChrift would not hare this dealing in his Church.

$.7. How tender are his own exprefiions, his pra&ifeand his laws towards thofe that are infirm I He came to preach the Gofpei to thepoor,and heal the brokenhearted, and lay upon them an eafier yoak and lighter burden. He will not break the

C440

tike 4.iS. bruifed Reed,nor quench the fmoaking flax : he carryeth the Matth.11.28. Larabstn his arms,and gently driveth thofe with young : The Matth.1a.20. j| tt | c ones tnat believe in him muft not be offered : J c were t'fjfc- better for him that offendeth one of them (by injurious i8* I Luke perfecution) that a millions were harged about h:s neck, and 17 2. that he were caft into the fea : H<rn chat is weak (even) in PvOin.14.1dr j n the Faith, we muft receive (and therefore muft'no: caft'him 1 t' liZ 'f' 1 ^' out that doubteth of a ceremony.) And they that are .firorg. x3»i,jio,i 3 ^^^ ^ ear w t ^ ^ e j n ^ rra j t j e3 0 f ine wea ^ gndnot topieaie

our felves, but every one to pleafe his neighbour for his good to edification. No man fhould put a Rumbling block, or occafion-co fall in his brothers way. If we grieve our brother by our meats (or Other indifferent things) we walk unchari&bly : we muft not for fuch things deftroy them that are the work of God, and for whom Chrift died. It is good neither to eat fkfh, nor to drink wine,or any thing whereby he ftumbletb or is offended, or is made weak. He that doubteth is condemned if be eat,, becaufe he eateth not of faith. And we muft not be too forward in damning men for a morfel of bread, or a garment, or a g:~ (lure.

$.8. Moreover, the Mtnifiry hath a certain end, to which all our adminiftrations are Means: even the faving of our Mock,. and the Pleaftng of God thereby : And if Magiftrates will command us to order but alawful Circumftance fo as (hall not only crofs, but deftroy thefe ends, we muft as foon leave our Minftry as obey him: Our Power is given us to Edification and not to DeftruBion : Not only thofe things that of themfelves deftroy, but thofe that are like to be the occafions of fuch an event, through the infirmity of she people, muft be by us avoided. To command us a way of M niflration that fhall ( though but accidentally^) damn men, and that unnecefTarily, is to deftroy our office,by deftroying the end, which is mens falvation.If men will deftroy themfelves by the only means offalvation(C hrift and the Gofpcl) this will not excufe us from preaching that Gofpel: but if men will deftroy themfelves by a Ceremony, or unne-ceflary circumftance, I'will take it out of their way if lean. It is a Lawfull thing for ail fick people in England to eat of one particular difh of meat, as well as on others: But if the Lawgivers command that all Pbyficians (hail give.no man Phyfick.

that

( 443)

that will not be tyed only tofucji or fuch a difli, I would not be a Phyfician, if I mud obey that Command; what if my Patient have a weak ftomack and cannot eat of that difh, or be pecvifti, and will not ? mufti therefore be guilty of his death by denying him my necefTary help, becauft the Magiftrate forbiddeth me> He may as well forbid us all to vilk the fick, or relieve the poor, or cloath the naked, if he can but find the leaft infirmity char they are guilty of. And I think that Chrift*wtll no: take it for an excufe in Judgement if any nan fay [[Lord,I would have relieved them,cloathed thcm,hea!ed tbem,but that the Magiftrate forbad me; and 1 thought it the part of a feditious rebell not to obey my governors. ] Yet I ftiould much lefs defire to be in that Minifters cafe fwhoie labours are neceffary to the Church J that had no better an excufe for his denying to preach the Gofpel, or to admit the fervams of Chrift to holy Communion, then that the Magiftrate forbade him: Our Mmiftration is a work of Charity, to be exercifed upon voluntary receivers: And if a Magiftrate have power to forbid us to preach or grant the Sacrament* and Communion of the Church to any that wear not black or blew, or white or red, or that kneel not at the Sacrament, or fuch like, then may he as well or much better forbid us to give alms to any that wear not a horn on their backs, and an iron ring about their arms as Bedlams do : No Magiftratc can difpence withCharity,efpecially in fo great a cafe as mens faivari* on : no more then the Pope can difpence with Oaths and Covenants.

$.9. We have therefore the ufe of our Reafon left us td weigh the tendency ofaMagiftraces commands, even where the ad commanded is in it felf indifferent : For the Magiftrates Power, and the Minifters, are from one Fountain, and are but Means to one and the fame end: And neither of them hath any power to deftroy chat end : And therefore if by accident, through the weaknefsof my flock,the obfervation of a trivial cir-cumftance would undo them,I would not ufe it, no not in obedi* ence to the Magiftrate: but would refolve with Paul never to eat flefh while I live rather then to offend or deftroy ray brother. But if I find by the weighing of all accidents, that ray obedience will do no fuch hurt to the Church and Souls of raen,but as much good as my not obeying,th:n (in fuch indifferent cafes) 1 would

C444)

readily obey : But otherwifel would appeal to God, and bear the M3giftrates pcrfecution. No means can be juftly pleaded againfttheend (and leaft of all, a bare ceremony.) For it is no Means when ic deftroyeth the end.

$.10. On this account it is that it hath alwaies by wife men been reckoned a tyrannical unreafonable thing, to irnpofe all the fame ceremonies and circumftances upon all places as upon fome ; ancTit hath "been judged ncceffary that every Church have their liberty to differ in fuch indifferent thing?, and that it hath been taken for a wife mans duty, to conform his pra&ice in fuch indifferent circumftances, to the feveral Churches with which he (hall have communion,as Ambroft profcffeth he would do , and would have others do the fame.

$.11. If any think (as too many do ) that fuch a diversity of circumftances is a diforder and confufion,and not to be endured, I (hall further tellthefe men anon, that their opinion for an hypocritical unity and uniformity,is the true bane of Chrifti-an unity and uniformity, and that which hath brought the con-fufion and bloody wars into the Chriftian world, and that our eyes have fecn, and our ears have heard of: And it were as wife an objection for them, if they ihould charge us in Britanie with Gonfufion, and drive us to a reparation or divifion,becaufethe Scots wear blew caps, and the Bnglijb hats: or becaufe fome EngUJb wear white bats and fome black ^ and fo of other circumftances.

$. 12. Did I live in France or other Popifti Countries, or had lived m England at the abolition of Popery, I fhould have thought it my duty in many indifferent circumftances to accommodate my felfto the good of thofe with whom I did converfe ^ which yet in another Countrey, or at another time, when thofe things were as offenfive as then they were cfteemed, I durft not have fo done. And therefore our Common Prayer-Book it felf with its Ceremonies might be then commendable, in many particulars, which now are rcforraable. And fo in Ethiopia, Greece, or ty4*'*,thofe things would be very laudable,that are now in Eng" /Wdefervediy vituperable. And feveral Ceremonies in the primitive times had fuch occafions and concomitants, that made them tolerable that now feera lefs tolerable: The cafe is not the feme, though the Materials be the fame,

CHAP.

(44?)

CHAP. VIII.

Prop. 8. Thofe orders may be profits ble for the Teace of the Churches in one 3\(ation> that are not neceffary to the T^eace of the Churches in many Rations.

$. i. ^^fS*§§g mention this i. Bccaufc the Romanics are

^^5 VjSg fo peremptory for the Neccffity of their

lilte I$8& ceremonies through all the world : as if

^^^j^^p the unity, peace, or well being or* the

^PS^ Church, at icaft, did hang on theie. And

yet fometirnes they could difpence with the different rites of the

Greeks, if they could but have got them under their power

by it.

$.2. Alfo 2.BecaufetheProtcftanttcalled Lutherans,ftick fo rigidly on their ceremonies fas Private Confeifion , Exor-rifm,Images,Veftments,(£v.) as if thefehad been neceffary to the unity of the Churches. And the Pacifiers find a difficulty in reconciling the Churches of feveral nacions,bccaufe thefe cxpeft an uniformity in ceremonies.

$. 3. And fo neceffary doth it feem in the judgement of fome deluded fouls, that all Churches be one in a vifible Policy, and uniformity of Rites, that upon this very account they forfake the Protectant Churches and turn Pa pills. As if Chrift were not a fufficient Head and Center for Catholkk onion, and his Laws and waits fafficien* for our terms of uniformity, unlefs we are

alt of a mind and pra&iceia every cuftorne or variable circum-ftance chat God hath left indifferent.

$.4. I need no other Inftance then 1. what Grotias hath * See my wri- given of himfeif * (in his Difcuft. Apologet. Rivet.) who pro-ting ofG/'o/j- feffeththn he turned off upon that account, becaufe theProte-m Religion, flams had no fuch unity : And 2. What he faid before of others (by whom he took no warning, but did imitate them) in his Epiit. to Mr. Bury ( cited by Mr. Barksdak in his Memorials of Grotim life; wher,e he faith \_Many do evtry day forfake the Proteftants^andjoyn with the Remanifts , for no ether Reafon but becaufe they are not one Body y but diftra&ed parties, ftparated Congregations , having every one a peculiar Communion and rites ] And they chat will turn Papifts on fuch an inducement, de/erve to take what they get by their folly.

§. 5. Did not thefe men know chat the Church hath alwaies allowed diverfity of Rites? Did not the Churches differ till the in ceneCouncil about Eafter day,and one half went one way, and another half the other way ? and yet Poljcarp and the B (hop of Rome held communion for all their differences? and Ireneas pleads this againft Vtciors temerity in excommunicating the A fan Churches? Dd they not know that the Greek, and Armenian, and Romane Churches differ in many Rites, that yet may be parts of the Catholick Church notwithstanding fuch differences / Yea the Romanift? rhemfelves would have allowed the Greeks, and Abaflines, and other Churches a difference of ceremonies and cuftomes/o they could but have fubjugated them to the Pope."

$.'(S. Yea more,the feveral orders ofFryarsand other Religious men among tte Papifts themfelves are allowed their differences in Rites and Ceremonies ; and the exercife of this allowed Difference doth make no great breach among them*, becaufe they have the liberty for this variety from one Pope in whom they are all united. What abundance of obfervations do the feffiites, Francifcans^ Dominicans, Btneditlines, Carthntfians y and others differ in? And rauft men needs turn Papifts becaufe oif the different Rites of Protectants, when they mult find more variety among them that they turn to ? The matter's well amended with them, when among U9, one countrey ufeth three or four Ceremonies which others do dtfufe ; and among the

Papifts,

(447)

Papifts ] one order of Fryars ufeth twice as Sany different from the reft; yea in habit, and die:, and other obfervances they many waies differ. Whathypocrifie is this, to judge this tolerable, yea laudable in them , and much lefs fo intolerable in us, as that it muft remove them from our Communion ?

$. 7. And how fad a cafe is it that the Reconciliation between the Lutherans and other Protectants (hould in any raeafure flick at fuch Ceremonies ? what if one courtrey will have Images to adorn their Temples, and will have exorcifm, and other Ceremonies, which others do difallow and defire to be freed from ? may we not yet give each other the right hand of fei-lowftiip ? and take each other for the Churches of Chrift ? and maintain brotherly Charity, and fuch a correfpondency, as may conduce to our mutual prefervation and edification I

$.8. Yea in the fame Nation, why may not fevera! congregations have the liberty of differing in a few indifferent ceremonies ? If one part think them lawfull, and the other think that God forbids them, muft we be forced to go againft our Confci-ences,forathingofnoneceflity ? Ifwcprofefs ou r . Refolurion to live peccably with them that ufe them, and only defire a toleration ourfelves, becaufe we dare not wilfully fin againft our light, will charity deny us this? If men forbear a thing (fup-pofej indifferent for fear of Gods difpleafure and damnation, and profefs that were it not for this they would conform to the wills of others, are thofeChriftians or men that will come behind them and drive them into hell without compaflion,and that for things indifferent ?

CHAP,

•

CHAP. IX.

Prop, 9. Inhere is no meer Humane Vni< yerfal Soveraign, Qivil or Eccleji* aflical , over the whole Church, and therefore none to make Lam Obligatory to the whole.

ADD this, becaufe of the fpecious pretences of iome 3 that fay we are bound to an uniformity in Ceremonies by the Church : and call all Schifmaticks , and fuch as feparate from the Catholic}^ Church , thac difown and difufe fuch Ceremonies as on thefe pretences they obtrude. And by the Church that thus obligeth us, they mean, either fome Univerfal Soveraign Power: or elfe an univerfal Confentof the Church eiTencial fas they call it. ) And that Soveraign muft be the Pope or a General Council.

§.2. If it be Univerfal Confent of all Believers, that they fup-pofe to be the obliging power, I (hall anfwer them, 1. That Believers are not Governours and Law-givers to the Univerfal Church ; no nor to a particular Church. If that point of the Separatifts be fo odious that aflerteth the multitude of Believers to be the Governours of a particular Church, and to have the power of theKeyes: what then fhall we think of them that give them, ( even to fuch as they call the Laity therafelves )

the

(449)

tbe Government, yea in the highcft point even Legislation, over the Univerfal Church it felf.

$. 3. And 2.Iadd f thattheD;fTcntof thofe Churches that refufe your Ceremonies, dorh prove that there is no Univerfal confent •• If all muft confent, we mult confent our felves before we be obliged. We are as free as others, we gave none power to oblige us by their confenr. If we had, it had been Null: be. caufe we had no authority fo to do, and could not have obliged our felves, by a univerfal Law, or perpetual contract. Or if we had, we had alfo power, on juft ocufion to reverfe a felf-obligation. But no fuch thing de fatta can be pretended againft us.

§ . 4. And if fuch an obligation by confent fhould be pretended , 3. T would know whether it was by this or by fame former generation? Not by this as is certain. Nor by&ny former: For former ages had no power to bind all their fucceffors in Ceremonies about the worflvp of God. Shew whence they had fuch a power, and prove ir, if you can: we are born as free men, as our anceftors were in this.

§. j. And 4.1 would be fatisfied, whether every mans confent in the world be nectfiary to the Vniverfality, or not i If it be ; then there are no Di(Tenters: or no obligation becaufc no Univerfal confenr. If not ; then how many muft confent before we are obliged ? you have nothing to fay, but Q* Ma* jor part ] where you can, with any (hew of reafon, reft ; And 1. How (hall we know in every Parifh in England, what mind the Major part of the Chriftians through the world are of, in point of fuch of fuch a Ceremony ? 2. Yea by this rule, wc have reafon to think that both Papifts and Proteftants muft change their Ceremonies, becaufe the greater part of Chriftians ( in Eaft and Soutb,and fome in the Weft) are againft very many of them.

$. 6. But if it be tbe Authority of a Soveraign Head that is pleaded as obliging the univerfal Church to an uniformity in Rites and Ceremonies, we muft know who that Soveraign is. None that we know, pretend to it but the Pope and a General Council. And for the Pope we have by many volumes proved him an Ufurper,anJ no authorized Head of the Church Univer-

M ra hi fal •*

r

( 4*o )

fair The pretended ViceXhrifh is a falfeChrifr. The firft ufurpers pretended but to a Soveraignty in the Roman world , but had never any fhe;w of Government over the Churches Ethiopia, ImHm, and the many Churches that were without the verge of the Roman Emp re.

$.7. And as for General Councils, i. They are no more the ViiibleHead and Sovereign of the Church then the Pop. This I have proved in another Difputation by it felf. 2. There neither is nor can be any Council truly univerfa), as I have there alio fhewed. Its but a delufory name. 3. There never was any fuch in the wo: Id, (ir.ee the Church ( which, before was confined to a narrow room) was fpread over the world.Even atiY/Ve,there was no proper reprefentative ofalrcoit any but the Churches under the Roman Emperours power : Few cut of the Welt, even in the Empire: and none out of almoftany of the Churches without the Empire-. (Forwhatsone Bifhopof Perfta y cr fuch another of another Countrey, and perhaps thofe prove the Roman fLbjefts too, th3tarefo called? ) If there was but one from Sfain,wA only two Presbyters of Rome from Italy, and one from France (if any ) and none from many another Countrey in the Empire,no wonder if there was none from Eng-Und, Scotland, or Ireland, &c. And therefore there can be no univerfa! obligation on this account.

$. 8. Councils are for Concord by Confutation and con-fent, and not a Soveraign or fuperiour fort of Governing power. And therefore we that confented rot are not obliged : 2nd if we had confented,we might on weighty reafons have withdrawn our confent.

$.9. The Orders eftabiilhed by General Councils have been laid afide by aJmoft all,and that without the repeal of a Council: Yea fuch Orders are feerced to * prefuppofe the cuftom of the Umvcrfal Church, if not Apoftoiical Tradition, to have been their ground.

§. 10. Among many other?, let us inftance only in rhe laft Canon of theNicene Council, that forbidding Kneeling, com-mandeth all to pray only ftanding on the Lords Daycs, &i. And this was the common ufe of the Church before, as 7V;;;/-Han and others fhew, and was afterwards confirmed again in a General Council; And yet even the Church of Romth&ihcaft

(4 s ) O

ft 0"ff^ much more the Prorefunt Churches. No Genera! Council h:uh been of more authority then this of Nice : No Ceremony of more common ufe then this (larding in prayer on the Lords dayev: So that it might as much as any, be called the conilicurion and cuftom of the Cathoiick Church. And yet we fuppofenotthefe now to bind us to it • but have call it off without the repeal of any other General Council. And why are we more bound then by the fame authority to other Ceremonies then to this ? Artd-if to any, then to wbich^ad to how many, and where (hill our confcicnces find reft ?

$, 11. Even thcjefuit.es themfeives fay that the General difufe ofa practice eltablifhed by Pope and Council, is equall to an abrogation, without any other repeal,fo it be not by the faid powers contradicted. And certainly all fuch difufe begin with a few,and proceeded further .• we are allowed then to difufe fuch thing?.

J. 12. It would grieve a man that loves theChurchto hear the name of the Church abufed by many dark, though confident difputers, when they are pleading for their Ceremonies, and Holy dayes, and laying about them with the names of Sehifmaticks againft all that will not do as they do [0 (fay they, ) TJaeft men will feyar Ate from the Catholicise bar ch^ and how then can they be the Children of the Church}^ And I .Which is it that is called by them the Cathoiick Church? Little do I know, nor am able to conjecture. Did the Cathoiick Church make the Englifh Common-Prayer Book ? whatl were the then Bifhops in England that confenced in that work, the whole Church of Chrift on earth ? God forbid. Or did ever any General Council authorize it t I think not. And if they would tell us what General Council commanded Chriftmas Day , or Kneeling at the Sacrament, &c. they would do us apleafure: but I think they will not.

$.13, And 2. What ifthefe things had all been commanded by a General Council ? May not a man difufe them without feparating from the Church ? I think, as good as you are, you do fome things your felves that God himfelf hath forbidden you to do ; and yet will be loth to be therefore taken for men that feparate either from the C hurch or God. And when you read the Books of Heathen ^hilofophers • when ycu adore

Mmm 2 not

not toward theEaft,or when you pray & receive the Sacrament, I Kneeling on the Lords Daycs, would you be taken to feparate from the Catholick Church, for eroding its ancient cuftoms, or Canons? Butthefe perverfc and fadious reafonings wemuft hear to the difhonour of Chriftianity and Reafon it (df,and chat from men that (corn the fuppofed meannefs of others ; yea and fee poor fouls feduced into feparation by fuch empty words I And this is one of the prefenc judgements on this land.

CHAP. X.

Prop. io. If it be not our Lawful!

(jovemours that command us , but

ufurperSjWe are not formally bound to

obey them, though the things be- lato*

fulhvhich they command.

E may be bound by fome other Obligation perhaps,to do the thing which they 1 command us,'but we are not formally (though fometime Materially ) bound to obey them : For it is not formally obedience unlefs it be done eo nomine becaufc commanded,or for the Authority of the Commander.lf ihe Pope or any ufurper ftiould command me to pray or to give alras,l will do it,but not becaufe he commandeth roe,but becaufe God commandeth me: and therefore I will not pbey him but God : But if a Parent or Magiftrate or Paftor command it me, I will do it both becaufe it is commanded me, by God and them,

and

(4T3)

and fo I will obey both God and them. If an ufurper command me to do a thing in it felf indifTerent,I will not do it becaufc he commandethit: but yet if accidentally it become my duty, by conducing to anotbers good, or avoiding their offence or burr, or any other accident,! will ufe it for thefe ends^hough not for his command.

$.2. The Pope i. As the Vice-chrift or univerfall Head, is an ufurper; and therefore hath no authority to command me or any man (in that relation ) the fmalleft Ceremony. 2.The Pope as Patriarch of the Weft.is an humane creature,and not of Divine inftitution, and was indeed afinfull inftitution from the firftof his creation; but if it had been other wife, yet fince is that Patriarchlhip become unwarrantable, fince he hath forfeited ir, and the world hath found the mifchiefs of it. So that no man is therefore bound to ufe one lawfull Ceremony becaufe the Pope as Patriarch of the Weft commandech it. 3. if this were not fo, yet Brittai* and Ireland were from the beginning none of his Patriarchate, nor did at Nice confent to it: and therefore have the lefs appearance of any obligation.

§. 3. The Authority of General Councils cannot be pretended as obliging men in Confidence to the Enghfh Ceremonies* 1. Becaufe indeed General Council* are not a fuperiour Power for proper Governmenl of the Church having authority to command particular Bifhops, or Synods, as their fubje&s; buc they are only neceflary for Union and Communion of Churches and mutual afiiftance thereby: and fo their Canons bind but by virtue of the General commands that require us to maintain the Unity and Communion of the Churches.

§. 4. And 2. If it were other wife, there is fcw y if any of thefe Ceremonies that are commanded by any true General Council. They that can prove any fuch thing, let them doit: but till we fee it, we will not be forward to believe it. Yea 3. Some of them,General Councils have made Canons againft j as 1 before (hewed in the Cafe of Kneeling at the Sacrament on the Lords dayes. And therefore the negleders of our Ceremonies fin not agaisfta General Council.

$.5. The Common plea is, that we are bound to ufe thefe Ceremonies in obedience to the Church of England \ and that we are not true fons of this Church if we refufe it. But what is

Uh)

it that is called by them £ The Church of England 3 Jn a Polici-

cal knfe, 1 know no fuch thing as a Church of England, cr ofisny Nation on earth ^ that is, Ther^e is no or.eSc ciety united in anyone EcckOanicalSoveraign,that can truly beca)ied[ the Church of England] or of any other Nation. The whole Ca-tholick Church is One,as united in Chrift the Head; And every particular Chuch, pffociated forperfcnal Communion in Gods Worfh p, is one •, being a pare of the Catbolick Church, and united in, and individuated by their relation to their feverai Pa-itors. But a National Church under ore chief EcclefiaiVck Government, I rind no mention of in Scripture; but contrarily, [_ the Churches of Juda^, Galatia, &cJ\ or any other Coun-trey where there were many,sre alway mentioned in the Piural number; and never called ea: Church.

$. 6. Yet will we quarrel with no men about meer names or words. If by [a National ChurcW be mean? any of thefe folio wring, we acknowledge that there is fuch a thing, i.If all the particular Churches in a Nation do Aflcciate, for Communion and mutuall afiiOance, and fou r e to meet by their officers in one National AlTembly; Iconfefsthe Aflociationufefulljif not neccfTary,and the Aflfemblies to be maintained, 2nd for unity fake obeyed in things lawfull ; And though Scripture cz\\ not fuch National Affociations by the name of [ a Church ] in the • lingular number, yet we (hall leave men to their Liberty in fuch names. If all the Schoolmafters in England fhould hold General Affrmblies, to agree what Books to read in their Schools, &c. if any man would therefore call all the Schools in England in the lingular number, by the name of [the School of England,] I would not differ with tiro for a word. 2. Or if the Churches are all called One that are under oneChriitian Msgi-ftrate, I will confefs the thing to be true that is pretended to be thereafonofthenatre: All the Churches do owe obedience to the Magiftrate. But he is no Effential part or Ecclefiaflical Head or theChuFch: and therefore it is very improperly denominated from him ^ or called [ One ] on that account: No more then all the Schools are cm becaufe he is their Sovereign, re is the Common-wealth that is fpecifiedand individuated by th: Magiflrate as the Soveraign Power •, and cor the Churches.

ches.But yet it is but an improper word, to call all the Churches one Church on that account, which we contend not about.

4.7. But ic is the Thing that we flick more at then the name* A General He ^doth properly fpecihe and individuate ihz Body. Prove either, 1. That the Archbiftiop of Canterbury or any other. 2. Or anAiTembly ofBifhops or Pre?bycers, is properly an Ecclefiaftical Head,having Authority from Jefu's Chriit to be the chief Ruler of all the Churches in the Land and then I will confefs that we have properly andftri&ly^ National Church. But rco fuch thing can be proved.

§ . 8 As for an dfcmbly y I have already (hewed ( which Bi-(hop J'fier alTerted to mejthat they are not fuperior Governors, nor inftltuie 1 gra'ia Regimims, hut gratia unitatis y having no more Rule over particular B»(hop*, then a Convention of Schoolmafters over a particular Schoolmafier. If they fay that Kings and Parliaments give Power to Convocations , I anfwer,that canbebuc fuch as they havethemfelves: which we (hall fpeak of anon, and is nothirg ro this place.

$.9. And as for a Primate or Archbi(hop (of Can f e:4ury t e.g.J I. It wiilbea hard taskto prove Archbifhops, as iucn, to be of Diviae Inftitution. 2. Ami it will be harder, even Impoflible, to prove Archbiftiops of the EngY\(h/pedes, as fuch, to be of Divine inftitution. 3. And certainly Chrift hath nowhere told us, that every Nation (hall have fuch a Head, nor every Province, nor every County : nor told us whether there fha'.} be one over ten Nation?, or ten over one : Their limits are not to be found in Scripture (Yuppofing there were fuch arc office there known,^ 4. Nor is it anywhere determined , that fuch a City (hall have the preheminence, and Canterbury, v.g„ be Ruler of all the reft. All thefe are of meer humane inftitu-tion: And therefore that which the impofers of Ceremonies call [the Church of England] is a roeer humane thing, which there* fore can bind us no further then the Magiftratc can authorize them to do.

§. 10. But the ftVonger pretence will be, that the particular Bifhops of England were feveraily officers of Chriit, authorized to Govern their fevcral .flocks, and therefore a Convocation of the feBs (hops £/W.r us in conttientegratia umratis. The People they oblige as their Rulers : and the feveral P*e*byters

aifo

a\fo as their Rulers, and the feveral Bifhops, gratia unltatis, for avoiding of fchifm.

§. ii. Anfa. This alfo is an infufficient evidence to prove our Coufciences obliged to their Ceremonies, eo «<?»«« f, bee aufe of their Canons or commands.For though we acknowledge a fort of Epifcopacy to be warrantable,yet that r&iVfort that made the Canons in quedion, is not warrantable, I have proved at large in the former Deputation on that queftion.Such Pallors of a Dio-cefs as our bifhops were,have no word of God to (hew for their office (further then as they are Presbyters,) but we have (hewed already, that their office is unlawfull.And therefore though their a&ions as Presbyters may be valid, yet their a&ions are Null which were done by pretence of this unlawfull fort ofofrtce,(they being no other way enabled thereto. ) On this ground therefore we arc not bound.

§. 12. If it could be pretended that at lead as Presbyters the Convocation represented the Prefsbyters of England ^nd therefore thus their Canons binds us to theufeofceremonies;Common prayer, &c\ (houldanfwer, that i. Even Synods of Presbyters or theLawfullcft iort of Bi (hops,oblige but^r^i* mitatis.2.That the late Synod at Weftminjler was as truly aReprefentativeof the Presbyters of England, as the Convcaotion ; where fuch con-fent,if any were given, was retraded. 3 .By aduall diflike figni-fied by difufe, the Presbyters of England, for themoft part,have retraced their Confent.4.Yea molt that are now Minifters never gave fuchConfent. 5. Even all particular Paftors and Churches are frec,and may on juft reafon deny confent to fuch impofitions. $'• 13. There remains nothing then, that with any (hew of ftrcngth can be pretended j as continuing our obligation to Ceremonies, from Authority, but that of the Civil Power that commanded them. But to that I fay, 1. So much as was lawfull, wc confefs that we were bound to ufe, while we twd the command of the Civil power; But nothing unlawfull could be made our duty by them. 2. the Civil Power hath repealed tbofe laws that bound us to thefe ceremonies. The Parliament repealed them : the late King confented, at leaft, for the eafe o( tender Confcienccs ( as he fpokej that menfhould have liberty to forbear them. And the prefent Rulers arc againfl: them, whom we fee even the ceremonious obey in other macters.

$. 14. Let

< +•> 7 )

§, 14. Let thofe then that would fubjugate our Conferences to their ceremonies, make good their foundation, even the Authority by which they fuppofe us to be obliged, or they do nothing: ifallcheir impofitions were proved things indifferent and lawfull, thats nothing to prove that we rauft ufe them, till they pr >ve that lawfull authority coramandeth them. The Civil Powers do not command them : And the Ecclefi-afticks that command them, prove not their authority over us. In the matters of God, we will yield to any man that bids us do that which God hath bidden us do already: But if they will excrcife their power by commanding us more then God commands us, and that unneceffinly, we mud crave a fight of their commifiion.

$. 15. And if men that have no Authority over us, (hall pretend Authority from God, and go about to exercifeitby Ceremonious impofitions, we havv. the more reafon to fcruplc obeying them, even in things indifferent, left we be guilty of eltablifhing their ufurpation, and pretended office in the Church, and fo draw on more evils then we forefee,or can re^' move.

—

Nnn CHAP.

— —

.

(4*8)

Prop. 11. ^he Commands of Lawful! Governors about La^f nil Ceremonies } muft be underfiood and obeyed mth fuch exceptions as do Jecure the End • and not to the fubverting of it.

$•*• t ^^t|HE proof of this Is obvious.Thefe humane Ceremonies are appointed but as means to a further end. But that which would crofs and overthrow the end, doth ceafe to be a Means •, and cannot be ufed (»b ratione medii.

§, 2. Order y and Decency are the pretended ends of the Impofed Ceremonies ^ and the right worfhipingof God, and the good of mens fouls are faid to be the greater and remoter end*, and the glory of Qpd *$e ultimate end. If then I have good afTurance that! cannot ufe fuch or fuch a ceremony but it will prove the fubverfion of Order, or Edification, ("though it fhould be by accident, through the infirmity ofmen J I know noreafon I have to ufe thcm,wheri fuch a mifchief would follow, onlefs they can (hew me feme greater good that alfo will follow, which may recompence it.

$. 3. Therefore the commanding of unneceffary ceremonies, cm fuch Penalty, as was done in England, and ScstUnd, to

tfcfe

the fiiencing of the Preachers, and difiipatingof the flocks, and carting out chat worfhip, or hindring that Edification that was pretended to be their end, was prepofterous both in the commanders and obeyers j and proved not convenient means to the ends pretended.

$. 4. If I be en joyned by the Magiftratesf whom I mention as of more undoubted authority then our Bifhops,) torcadfuch and fuch chapters,and preach on fuch and fuch texts through the yea^l am in reafon to interpret their commands with this exception [when it doth not apparently crofs the main cnd.~^ So that if in my courfel fhould be commanded to read and preach of an alienc fubjeft, when my hearers arc running into fchifm, fedi-tion, herefie, &c. I wth fuppofe that if the Magiftrate were prefent, he would allow me to read or preach according to the matter of prefent ncceflity. And rf I were commanded to read the Common prayer in a Surplice and other formalities, I hope if the Church were ail in an uproar, and the (tools fl>ing about my ears, as tile women at Edinburgh ufed the Biftiop, I might think it would not tend in that Congregation to order or Edification, to ufe fuch Ceremonies. Were rhey things of Gods inftitu-tion, they would not edifie the people till they were prepared to receive them ^ and therefore that preparation fhould go firft.

J. 5. Indeed it is the Paftors office to be the guide of his flock in the worfhip of God, and therefore to judge pro re nata, whatfubjeft tofpeak on to them, and what circumftances to choofe, that may be raoft fuitabk to time,and place,and perforw, to promote his ends, even the good of fouls: And therefore no Magiftrates (hould take the work or power of Paftors from them j though they may ovcrfee them in the ufe of in

Nnnz CHAP.

CHAP, XII.

__

Prop. I2L. It may be vety fin full to command fome ceremonies^ when, yet it may be the fubjeBs'Duty to ufe them when they are commanded.

:

Add this Prbpofition as nedffary both for Rulers and for Subjects; f 6r Ruler*; that they may not think that all may be lawfully Commanded which may be lawfully done when it is commanded. And for fubjeds; left they think that all things are unlawfull to be done, wh ich are fin fully commanded.

$.2. Some Governors think, that the Sermons and Arguments that charge the people with fin for difobeying them,do all juftifie them for making the Laws, which others fhouldobey : An<l all the words that are fpent in aggravating the fin of the difobedient, they think are fpoken in juftjfication of their commands. And on the contrary, many people think that all that isfaid againfttheiawsor penalties, is faid in juftifTcation of their difobedience. And they are fo lamentably weak thaz they cannot difcern, how that can lawfully beobeyed,that is fin-iujly commanded ; when yet the cafe is very plain.

§. 3. If a thing be (imply unlawfull, as being forbidden by

God himfelf, there no command of man can roakeitlawful!.

But if it be but inconvenient or evil only by fome accident or cir-

cumftance, it is poffible for the commands of Governors to take

'off the accidental evil, and make ic become a duty, for example,

(4-5i)

It is not lawful! for me to travail one mile in vain .* nor is it law-full for a Prince to command me to travail a mile in vain t And yet if he fend me fuch a command, to appear before him ac fuch a place, ( yea though it be many miles) it may become my duty to obey him. Otherwife fubjecls (hould riot be bound to appear before any judicature, cill they were fatisfied of the caufe, which is abfurd. I a Prince command his officers to execute fome unjuft femences, if they know it not, at leaft, it may be no fin of theirs, (in many cafes ) though it be his. Every war that is unlawfully undertaken by the Prince, is not unlawfullinall his Souldiers: Some of them that have not opportunity to know the evil of his undertaking, may be bound to obey ( the cafe of others I determine not. )

§. 4. So if a Paft or call the AlTembly at an inconvenient hour, or to an inconvenient place,though it be his fin to do fo, yet is it their Duty to obey. If in the manner of Prayer he ( tolerably ) mifcarry, they may not therefore refufeco join with him. If of two Tranflations of Scripture,or two verfions of the Pfalm?,he ufe the worfer, ( fo it be tolerable) chey mud <obey.

§. 5. Yet if the nuTcarriage be fo great in the ordering even of thefe circumflances, or in the Manner of Duties, as (hall over-throw the Duty it felf, and be inconfiftent with the ends, or bring greater evils upon the Church , then our refufing to obey the Paftors ( in thofe cafes) can do; then ( as I have before (hewed ) we arc not bound to follow him in fuch a cafe : But otherwife we are,

$.6. The Reafons of this are obvious and clear. Even be* caufe it is the office of the Governours to determine of fuch Gircumftances; It is the Paftors office to guide and overfeethe flock. And fo the determining of Jirae and Place of worfhip , (thats undetermined ) belongeth to his office : and the choice of the fubjed on which he (hall preach, the leading them in prayer,arid praife, and choice of verfions, tranflations, and other ordinary helps in bis work. And therefore when he de-tcrmineth thefe, he isbutin his own way, and doth but his own yporkj and therefore he is therein the judge, if the cafe be controvertible. If none (hall obey a Magiftrate or Paftor in the works of their own office, as long as they think he did them not

N : nn 3 the-

(4*0

the beft way, all Government then would be prefently overthrown, and ebedicr.ce denyed.We are fure that God hath commanded us to obey th m that arc over us in the Lord, ( i The/. 5. 12. Hcb. 13. 7, 17, &c> ) And therefore a Certain duty may not be forborn upon uncerrain conjectures, or upon every mifcarriage in theiiKthatwe owe it to. This would unchurch a i Churches fas they are Political Societies ) For if Paftors betaken down, and the work of Paftors, the Church is taken down : And if Government and obedience be taken down,then Paftors and their work is taken down; Which will be the fruit of this diforder.

$. 7. And the things in which the Paftor is now fuppofed to err, are not of themfelves unlawfully but only by fuch an accident-, as being over weighed by another accident, fhall ceafeto make them unlawfull. For inftance: If the Pallor appoint a more imperfed verfion of thePialmstobefungintneCburch ( as is commonly done in England,) the obeying of him iothe ufeof this, will not bring lo much hurt to the Church as the difobeying on that account would do : For befides the (in of difobediencc it felf, the Church would be in a confufion, if they forfake bis condud that preferves the union ; and fome will be for this, and fome for that, and fotheworfiiip it fclfwill be overthrown. But if the Paftor would command a verfion fo corrupt as would overthrow the duty it fclf,orbt as bad as non-performance, the Church is then to feek redrefc, and not obey him. So if he command a Time inconvenient, bus tolerable ( as to mtet at fun rifing or fun fetting ) it were better obey then diffolve the Church ( if we cannot be other-wife relieved ) But if he appoint a Time tbats intolerably unfic ( as at midnight ) I would not obey ( except in fuch neceffity, as leaves to that time or none) the fame 1 fpoke before of other circumftances.

$.8. On the other fide, if Magiltrates or Paftors (hall think their Impofition lawfull, becaufe the people may lawfully obey them,they are as much miftaken,Even many of thofeDivines that wrote for conformity to the late Ceremonies,didtake it to be the fin of thofe that impofed them, as they were impofed, and would have written as much againft the Impofition , if they had but had liberty ; I mean fuch writers as Mr. Sprint ,

Mr.

C4*3)

Mv.PAjfaJyPt.Jobn'BHrgefs fwbo told the King of Potto's glaffes that were broken by Ctfar ,that no more anger and danger of mens lives fhould follow ; and would have had him fo to have ufed our Ceremonies.) So Zmchj that judged the Ceremonies fuch as might lawfully be ufed, did write to the Queen to take them down, and not leave them as fnares to caft out the Miniflers, and at the fame time he wrote to the Mini. iters toufe them, in cafe the Queen would not be perfwadcd to forbear the impofing and urging of them.

$. 9. If I bebourd to obey a Governour if he fee me to pick ftraws, or to hunt a feather, it followeth not that he may lawfully command if. I have heard many pleading for Ceremonies fay, that if the Magiftrate commanded them, and would not otherwife permit them to preach the Gofpel, they would preach in a fools Coat.andafoolsCapwitha feather, rather then forbear. But 1 do not think that any of them would juftifie that Ruler that would make fuch a Law, that no man fhould preach or celebrate the Sacraments,but in a fools Coat and Cap : fuch might expefl to be judged by Chrift , as the fcornersofV him and his Ordinances,

e H A P;

(4*4-)

C H A P. X I II.

£?•<■ ^-?

Prop. i;. The Qonjlant uje of things indifferentfhould not be [ordinarily ) commanded ; but they fhould be fome^ times ufed, and fometimes difnjed.

§. k. swav^fefc^a WILL fay but little of chip, becaufe 1 have opened it before in theDifputa-tion about Liturgies. The Reafons of it are plain, i. Ind ffercnt things fhould be ufed as indifferent things,and therefore with fome indifTerency. §. 2. And 2. The people elfe will be brought to think them Neceffary,if they be conftantly ufed, and curtome will grow to a Law: And no contradi&ing this by do&rine will ferve turn to re&ifietheraiftake: For we cannot be alway nor oft preaching on fuch things; And if we were, yc practice is much more obferved by them then dodrine; which commoniy they underftand not, or forget.

§. 3. And 3. Hereupon their minds will receive a falfe impref-fion about the nature of their Religion, and they will be brought to worfiiip they know not how, and to fet s high value on that which is not to be valued ^ and consequently it will kindle a falfe zeal in their affections, and corrupt all their devotions.

$. 4. And 4. It will make them difobedient againft Magiftrates orfafu'is that would take them off from their falfeapprehcn-fious, and mifgujded practices : and if they live in a place

where

C4»0

whce the Governours arc againft theircuftoms, they will difo-bey them on pretence of duty toGod,and think that they do hira fervice in ir.

$. 5. Yea 5. They will be uncharitably cenforious againfl: their Brethren that are not of their mind, and look on them as men that are felf-conceited or irreligious, as thcPapifts do by all that do no entertain every opinion wh:ch they annumerate with the Atic'es of their faith, and every pradice which they place their Religion in.

§.6. We fee all this by fad experience among our felves. Theimpofersofour Ceremonies and the maintainers of them, did ftill profefs that they were no parts, but Accidents of worftipi and they pleaded for them but as things indrTerent. Andycc now the Magiftrate, and [heir lawfull acknowledged Paftors, would bring the people in fome of thefe Ceremonies to change their cufloms j they will not do it, in many places, but mike conference ( as they profefs) of Geftures, and forms and Diyes, and fuch like, as if they had been of Divine Institution. If they be things Indifferent, why may not they difufe an Holy d3y one year as they ufe it another or difufe a form of Prayer one day, as they ufe it another, or rccieve the Lords Supper one time fitting, as they do another time kneeling } But this they will not endure to yield to:fo that you fee that conftant uninterrupted ufe, hathmadecuftomeaLaw with them, and given the Lie to the Doctrine of the Bifliops thcmfclves, that called them but indifferent things; and caafed the people to place Gods worfhipinthera. {

$. 7. And on the other fide a conftant purpofed difufe of i convenient Modes and Circuraftances of worfhip, may draw \ people to think them things unlawful!, and to rife up againfl I them as innovations, and ftrange things, when they are im-pofed.

$. 8. Yet here we mud diftinguifh of ind ffcrent things. Some are fo convenient, that we cannot frequently vary, but with great inconveniency and wrong to the Church ( as a due hour for Affembling, and a convenient place,and the beft Tran-flacions, and verfions of the Pfalras, the fltteft Ucenfiis for worfhip, &c.) In all thefe cafes it were giddinefsto vary frequently and without need ^ and yet worfe to tic men up from

varying when they find need- Other things are of ordinary: inconvenience, which therefore ordinarily fhould bedifufed; though in forne cafes of neceflicy they mult be allowed. Other things depend uponxhe will of men, and there is no great difference in poiftt of convenience between the uling anddifufing them, but what the will of man dochcaufe: (as in our veftures* oar geftures in fome of the Ordinances, as in bearing, Tinging Pfalms, and in abundance of Ceremonies or Circumftances, this is the cafe. ) Thefe are they that I fay (hould be ufed,but unconftantly.

$. 9. As for them that cry out of Confudon and Sacriledge,, and irreligioufnefs, and I know not what, if Ceremonies be not conftantly ufed»and all forced to them , but beufedwithan ihdifferency; thediftempers of their own fouls contracted by fuch Cuftoma, is a fuificient argument to mo?e a fober confix derate man, to defire that the Church may be delivered from fuch endangering cuftoms. T hey do but tell us that cuftom Jiath made ceremonies become their very Religion 1 And what a kind of Religion if that ?

CHAP.

(4*7)

%eafons againft the Jm^ofingofour late Controverted <£\4j/ticall Qeremonle^ as Crojung, Surplice, <§cc.

OW far Ceremonies are lawfuil or unlawful to the ufersj have (hewed fufH-ciently already :and therefore may omit the fourteenth Propofkion as difcuf-kd before : But fo eager are the minds of men to be exalting themfelves over the whole world , and puting yoaks pn their Brethrens necks, even in the matters of God, and fee-ting up their own wilh to be the Idols and Law-givers to all others, that I take it for the principal part of my task, to give in my Reafonsagainftthisdiftemper, and to try if it bepoffible to take men off from Impofingor defiring, the Imposition of unnecefTary things. I durft not deftre the Impofing of our Myfticall Ceremonies, but had rather they were abolifhed, or left indifferent, fbrthefe following? Reafons.

§.2.Reaf.i. Toimpofenew fymbolical Rites upon the Church which Chrift hath not impofed,doth feem to me to be an ufurpa-tion cf his Sovera?gn power. It belongeth to him to be the Law giver of his Church. No man hath Power to make him a new worfhip. Officers are but to fee his Laws executed : and to determine only of fuch circumflances, as are nceJfull for the well executing them. To make new Symbols or inftituted

(4<58)

fignstb teicb and excite Devo:ion, is to make hew humane Ordinances: whereas it belongs to us only to uc well fuch as he hath made: and to make no Laws but fuch as are thus need-full for the executing of his Laws. But of all this 1 have mors largely fpoken already.

§. 3. Reaf. 2. The impofing of thefe Myftical Rite* doth feem to accufe Chrift of ignorance cr negligence, in ihat be hath not himfelf irnpofed them, when he hath taken upon him that Royall office to which fuch Legiflation doth belong. If Ch; iit would have fuch Rites irnpofed on tre Churches, he could better have done it himfelf, then have left it to man. For i. Thefe being not mutable circumftances, but the matter of (landing-taws,arc equaily nccefTary or unneceffary to this egeoftle Church as to that in which Chrift lived upon earth, and to thofe Countreys in which he converfed as to thefe. If I mages, Crofting, figninxam garments, &c. benecdfull to be irnpofed in England, why not in Judaa, Galatia, Cappadocia.. Afia^&c. And if they are needfull now, why not then ? No man can give a rational caufe of difference, as to this neceflity. If therefore Chrift did neither by himfelf nor by his Apoftles, ( who formed the firft Churches, and delivered us his mind by the Spirit ) inftitute and irapofe thefe Rites, then either the impofing of them is needlefs, and confequently noxious: or clfe you muft fay that Chrift hath omitted a needfull part of his Law and worfhip, which implies that he was either ignorant what to do,or carelefs and negtc&ive of his own affairs,which are not to be imagined Mofes left nothing out of the Law that he delivered, that was to be the {landing matter of the Law: nor omitted he anything that God required in the inftituting of the Legal worfhip. But Chrift was faitbfull to him that appoinred him as Mofts was in all his houfc, Heb. 3.2,3. therefore certainly Chrift hath omitted nothing that was to be a ftanding Gofpel Law and Worfhip aor done his work imperfectly.

$.4. Reaf. 3. And as this Impofition ofMyftical Rites doth imply an accufation of Chrift, fo doth it imply an accufation of bis Laws, and of the holy Scriptures, as if they were insufficient. Forifitbelong to Scripture fcrBciency to be the full revelation of the will of God concernng Ordinances of worfhip aad duties of univerfal or dated Neceffity, then muft we not

imagine

C4W

imagine that any fuch are lefc cur. If Scripture be GodsLaw, k is a perfed law: A nd if it belong to it as a La w to impofe one flared Symbol, Ordinance, or matter of worfliip, then fo ie doth to impofe the reft of the fame nature that arc fit robe impofed. If we will do more of the fame that Scripture was given for to do, we accufe it, while we feem to amend it.

$-5» Reaf. 4. And by this means we fliall be brought to a lofs for the Rule of our Religion. For if once we leave the holy Scriptures, we (hall not know where to fix. If God have nor inftitured all the Ordinances of Worfliip ( fuch as £*cramenral, or Myftical Rites, &c. ) that are meet to be ftatedly Impofed on the Churches,then we are uncertain who is to be the in^icucor of them. The Pope will claim ir.and General Councils will claim it." and Provincial Councils, and particular Bifhops will claim it: and Princes will claim it: and we (hall be at a lofs for our Religion.

$.6 Reaf 5. But whoever it be that will be the matter of our Religion they will certainly be men, and fo it will become a humane thing. Whereas Divine worfliip fuppofeth a Divine iaftitution : and it is an ad of obedience to God, and therefore fuppofeth a Law of God.' For without a Divine Law there cannot be obedience to God.

$. 7. Reaf. 6. Thefeimpofitions feem to be plain violations of thofe prohibitions of God, in which we are forbidden to add to bis worfliip, or diminiih from it. As Dent. 12.32. [What thing foevcr I command you, obferve to do it: thou (halt not add thereto, nor dimmifli from it. ] Obje&.But we Add nothing to the Word of God^ though we impofe fnch Myftical Rites as he impofethnot. nAnfw. The text doth not fay Thou /halt not add tornj Command ] but [_ Theft /halt not add to the thing that I command thee.] It is the WoriL, Worfliip, or Ordinances that you ire forbidden to addts, or diminijhfrom^ and not the Word or Law it feif only.

$.8. Reaf. 7. It feemeth to be a very great height of Pride that is manifefted in thefc impofitions. 1. When men dare think themfelves wife enough to amend the work of Chrift and his Apoftles, and wife enough to amend the holy Scriptures •* is not this exceeding Pride? How can man more arrogantly lift up

C47°)

li-mfe'lf, tl.enby pretending himfelfcobe wifer then his Maker and Redeemer ? Isic not bad enough to equalize your felves w»:h him , un'efsyou ex*lt your ; elves above bim ? If you do not fo, what mean you by corairg after him to correct his Laws, or mend his work, ar.d make better laws and ordinances for tits Church then he himfelf hath done ? 2. And I think it is no better tbcii Pride for men lb far to exalt themfeives above the Cb;<nh of God> as to inftitute new figns and ordinances, and fa v, Q I cemmand you all to rvorjhip God according to thefe raj infti-tntions ani inventions : and he that will not tbns ftorjhip him^ (ball not have liberty to worjhip him at all, nor to Uve in the Com-mum* oj Cbrijiians.'} Wha/s Pride and arrogancy, if this be

do: ?

$. 9. Reaf.S. Noneknoweththe mind of God concerning, his worfhip, but by his own Revelation : If therefore he have not Revealed it to man, that he would be ferved by fuch myftical Rites, and Ceremon : es, then no man can know that it will pleafe him ' And if it Pleafe him not, it will be loft labour and worfe : and we may exped to hear [ vbo requireth this at jour hands f ~\ How do you know that it pleafeth him to be ferved by Images, Exorcifm?, Crofting*, and many pompous Ceremonies ? He ha h nowhere told you fo. And yourwi.lis no proof of the will of God.

fe 10. Rejf.9. God would not have taken down the Legal Ceremonies,and delivered us from them as a burden, and com-rmnded us to Hand faft in the Liberty with which Chrift hath madeusfr^e, and not again to be entangled with the yoak of bondage Gat.5.1. if be would have given men leave to have im-pofed the like burdenfomc obfervances at their pleafure. If you fay tha: thefe prefent Ceremonies are not burdenfome; I aske, why then were thofe of Gods inftitution burdenfome ? That yoak was ftreight and burden heavy ; and Chrift hath, called us to take upon us his yoak that is eafy,and his burden that t»light. Matth. 11.28.It was not only the threatnings con janft againft the difobedLent, that made the Jewifh Ceremonies to be a burden, which they were not able to bear, Acl. 15 r nor yet becaufe they were but Types (Tor to be Type* of Chrift, was therh gheft honour:) But alfo becaufe they were numerous, snd required labour and time, and were unncafHry fwhen Chrift wascomej and fo againft the liberty of toe Church, as

Col.

(470

Cot. 2. 16. &c. And is it alikely thing that God would take down his own inftitutions when they became unneceflfcry, and a: the fame time give commiflion to the Padors of the Church to fet up unnecefTiry Ce emonies of their own ? Yea or give them leave to do it, without his commiilion ? If it be fuch a mercy to be de'ivered from Divine Ceremonies, when they grew neediefs, and a liberty which we are commanded ro Hand raft in, I know no: why men frnuld impofe on us unneceffary Ceremonies of their own, ard rob us of our Mercies.

$. 11. Reaf. 10. The impontion of unnecefftry Ceremonies, is a certain means for the DiVifion of Chriftians, and therefore is butan engine ofthe DcvilJ, the great divider. As thePapifts ferupa Vicechrift and faife Center of union, under pretence ofthe unity of Chrtfians, when noshing is fo great acaufeof their divifion ^ fo ufually the Impofers of Ceremonies pretend the Unity and Peace of Chriitiansto b* their end, when they are moft erTe&ualiy dividing them. They arc pre-ferving the houfe by carting fire ino the thatch. There is no more effectual means of Divifion, then to fee up irapofiibie terms of unity, and tell men, that they muft Ag'ee upon thefe or none. All Chnftians will uxite in Chrift, and Agree in ail the effentialsof Chriftianhy, and all that is the known word of God : But no wife man will exped that all Chnftiar.s fhould ever Unite and Agree about the Myftkal fig is and Ceremonies of mans invention and impofition. Come to a Congregation that walke in unity and holy order in the fim-plicityof faith and Scripture ordinances, and make Laws to this Church, that no man fhall joyne in the worfhip of God that will not Crofshimfelf, and be fprink'ed with holy water,, and bow toward the Altar, and wear a fwordand helmet, t> fignifie the fpiritual warfare, and fuch like, and try whechet this courfe will not divide the Congregation •, Men are liker to agree in few things then in many; in Ctrtain truhs, then in uncertain Controverts ; in Divine ordlnar.ces y then in Htk-mxne inventions. Undoubtedly if you impofe fuch Ceremonies, multitudes of honeft Chrift ians will diffenr.- And if they dif-fenr, what will you do with them ? If you leave them to * heir liberty, then your Ceremonies are not impofed. If you do not t yoa wiH drive them to a fepsracion, and break ail in.

pieces j

(470

^pieces by your violence, and exafperation of mens minds.

$. 12. /?w/! ir. And by this means you will be Jed, and alfo lead ochers into the haynous guile of perfecuting the members of Chrift. For when you have made Laws for your Ceremonies, you will expect obedience, and take ail for fchifmaticks ordifobedientthatrefufe them-, and its like your hwswill be bickt with penalties; you will not be content to have the liberty of ufing thefe Ceremonies themfelves, and to leave all orher eo their liberties. We hear (and formerly heard it more) how impatient almoft all of this way are of diverfity in Cir-cumftances and Ceremonies. They take it to be intolerable confulion to have diverfity in thefe things: what fay they ? (hall one ufe one geftnrc, and another ufe another ? what confu-fion will this be ? or if a few of the wifer fort have more wit, yet cuftome will bring the multitude to this pafs. We fee now, they will not endure to joyn with thofe that (it at the Lords Supper, ti ougb 'hev may kneel them'elves. If they fee but two or three (hops in a Town open on Chnllmas day, they throw (tones at them and break their windows, where they dare, and are ready to rife up againit fuch as enemies in war. Befides you will take it as a contempt of your Laws, if men do not conform to them; And ir you ufe the Ceremonies, and othersdifufe them, you uiii think they cenfure your practice by their forbearance. And its like they will be forced to give fome reafom of their forbearance : And thofe Reafons mud needs be againft your way, and confequently feem to difparage you, fo that I may take it for granted, that thofe that would have Ceremonies, would have :bcrn forced on the Church, and fo would raife a perfectm-cn to maintain them.

§ 13. And then this perfecution when its once begun, its never u\e to flay till it reach to the height of Cruelty. For 1 When you have begun, you will think that you are engaged in honour to carry it on, and not to fuffer eveiy poor man or wonantodifoby you, and difparage your wifdom. 2. And if you lay but a gentle penalty on diflfenters, it will do no good on them ( but perhaps excite them to the more oppofitionj W in Confcience is engaged againft you, it isnot fmali mulcts n..>. impnionnient neither chat will alter the judgements or the waics of fuch, An j therefore you muft either proceed to

blood

C475)

blood or banifhment, or you mifs your ends, and will but be oppofed with greater animofity.

M 4- Reaf. 12. And then this will raife an edium upon your Government, andciake men look upon you as tyrants: For naturally men pitty the fufTering party, efpecially when it is for the caufe of God, or Profefiion of more then ordinary exa&nefs in the obeying of Gods commands: And then mens minds will by this be tempted to difloyal jealoufies, and cen* fures, if not to the oppofition of the Rulers.

$.15. Reaf. 13. And it were an evil which your Ceremonies will never countervail, if it were but the ttncbaritablenefs that will certainly be raifed by them. When you will perfecute men, and force them againft their Confciences in fuch indifferent things ( as you call them ) you will occafion them to judge you perfecutors, and cruel, and then they will cenfure you as ungodly, yea as enemies to the Church : And then you will cenfure them for fchifmatical,and felf-conceited, and refra&ory difobedient people. And fo Chriftian love, and the offices of love will be extinguiftied, and you will be mutually engaged in a daily courfe of hainous fin.

§. 16. Redf.14. And it will be the worfe, in that your perfection will oft fall on the raoft confciencious perfons. Hypocrites and temporizers dare do any thing; and therefore will follow the ftronger fide, and obey him for their worldly ends. Buc the upright Chriftian dare not do that which is difpleafing to God, for a world: He is the man that willbcimprifoned, or banifhed, or rackt, or flain, rather then he will go againft his Confcience. And is it not a horrid thing to make fuch Laws, that the moft confcionable are likeft to fall under, and to perifh by? May it not make you tremble, to read that God bimfelf doth call fuch his Jewels (Mai. 3. 16,17.,) and faith, be that toucheth them, touchcth the apple of bis eye, and that it were better for him becaft into the depth of the fea with a Milftone about his neck,that offendeth one of thefe little ones ? Away with the Ceremonies that are unnecefTary, and yet have fuch tffe&s, and bring you into fuch danger.

$.17. Reaf 15. And then a more grievousevill will follow: t the Ceremony will devour the fubftance, and (hut out the preachers, and confequendy the word and worfliip of the Lord,

Ppp For

(4740

For you will never give men Liberty to forbear them. And when godly Minifters will not be conformable to your will, you muft filence them, left they draw the people from you. And fo the ignorant inufl be left in their ignorance, and the prophanein their prophanefs, and the godly in their forrows for want of their faithful Teachers, and the ordinances of grace.

$.18. Reaf 16. And then it will follow, that ignorant, idle, ungodly Miniftersmuftbc taken in to fupply their rooms: For if the beft difobey you, you will think ) our felves neceffitated to take fuch as will obey you. And fo God (hall be difhonoured, bis word and work abufed, his people grieved, his enemies encouraged, the wicked hardened, and the unworthy Minifters them-feives undone and deftroyed; and all for a few unneceflary ceremonies of your vain invention.

$„ to. Reaf. 17. And now it were more urexcufable then ever before, to Impofe fuch unneceflary burdens on the Churches, when we have fo lately feen and felt the fad and miferable effeds of fuch impofitioxis. We are fcarce out of the fire, thae this ftraw and rubbifh kindled in this land. We are the men that have feen the Churches divided by them, and the preachers caft out for them, and perfection occafioncd by them, and the Nation hereupon corrupted with uncharitablcnefs* the Bifhops againft the people, and the people againlt the Bifhops; and war and mifery hence arifing. And yetfhall we return tothe occafi-on ofourmifery, and that while we confefs it to be aneedlefs shing ?

£. 20. Reaf. 18. Yea this courfe is like to kindle and maintain Divifions between.the Churches of feveral Nations, as well as among thofe that are under the fame government. For either you will have all the Chriftian world to join with you in your Myftical and unneceflary Ceremonies, or not: All cannot be cxpe&ed to join with you ; For 1. The world will never agree in fuch humane unneceflary things. 2. There is no uni-verfal governor to Impofe one Law of Ceremonies on all the Churches, Chrift only is the univerfal King and Head : and he . !hath dors his part already. If you will have more univerfal Laws, you rnaft firft have another univerfal King or Head. ' vA there is none fticb, Only the Pope and a General Council

pretend

(475)

pretend to it ; and they are both deceived fin this,) and would decei ve us. They are none of our Lords, ai I have clfcwhere proved. But if you expect not univerfal Concord in your Myfticalfignsand Ceremonies; then i. Why fhould youcaft out your Preachers and brethren, for thofe things which other Nations may be fo well without; and hold communion with foreigners that avoid them, and deny Communion to neighbors as good, that are of the fame mind? And 2. This will make forreign Churches and you to grudge at one another, and the diversity willcaufedifarTedion t efpecially when you perfecute your members for the caufe thats theirs. We find now by experience, that the Images, Exorcifm, Crofling, &c. of the Lutherans doth exceedingly hinder their Peace with other Churches, while others cenfure them as fuperftitious. and they by cuftoroeare grown fo highly to value their own Ceremonies, as to cenfurc and difdain thofe that are not of their mind.

$.21. Reaf. 19. Jteafily breedeth and cheriflieth ignorance and formality in the people. /You cannot keep them from placing their Religion in thefe Ceremonies: and fo from deceiving their fouls by fuchaPharifaicalReligioufnefs, in wafhrngs and obfervances: And fo in vain.will they worfhip God, while their worfhip is but a Conformity to the doctrines,' traditions, and inventions of men. Jlfat.15.

5.22. Reaf. 20. To prevent thefe evils (and yet in vain) your Rites and Signs muft bring New doctrines, and new labours into the Church, which will exceedingly hinder the do&rine and work of Chrift. The Minifters mud teach the people the meaning and ufe of all thefe Ceremonies for clfe they will be dumb figos, contrary to your intent, and the ufe of them will be vain J And if we rauftfpend our time in opening to our people the meaning of every ceremony that you will impofe*: 1. It will be butan unfavoury kind of preaching. 2. it will divert them and us from greater and more needful thing*. Yea we muft teach them, with what Cautions, in what wanner, to what ends, &c. to ufe all thefe Ceremonies-, or t\k they will turn them all to fin •, if not to Popifh,yea to heathenifh formalities. And alas, how much ado have we to get our people to underftand the Creed, and the Kernel of the Gofptl, the tfTen-tUlsofCbriftianity, and the two Sacraments of.Cbrifls irftitu-

( 470

t\on,and fome (hort Catechifm that containeth thefe? And when we have done our bcft in pubiick and in private, we leave many of them ignorant what thefe two Sacraments are, yea or who Chrift himfelf is. And muft we put them to fo much more labour , as to learn a Rationale or exposition of all the Ceremonies, holy dayes, &c ? We (hall but overwhelm them,or divert them from the Eflfentials.

An d here you may fee the unhappy iffue of humane wifdom and falfe means. It is to be teachers of the ignorant that men pretend thefc Signs, I mages and Ceremonies to be ufefull. And yet they are the caufes of ignorance, and keep men from ne-ceflary knowledge. If you doubt of this, do but open your eyes, and make ufe of experience : See whether among the common people the moft Ceremonious are not commonly the molt ignorant ? jca and the moft ungodly too? It is a truth fo notorious , that it cannot be denyed. Who more ignorant of the Sacraments, then they that rail at them that (it in the ad of receiving? Who more ignorant of the doctrine of the Gofpel? who more obltinate enemies of a holy life, more worldly, felf-conceited , licentious, prophane, defpifers of their faith-full Teachers \ then the moft zealous perfonsfor all thefe Ceremonies?

§.23. Reaf.zi. Moreover thefe new Laws and fervices introduce alfo a new office into the Church. There muft be fome of pretended Power to impofe all thefe Ceremonies, and fee them executed: or elfe all is vain. And no fuch office hath Chrift appointed. Becaufe men thought it neceffary that all theCbriftian world (houldhave but one way and Order in the Ceremonious worfhip which was commonly approved, therefore they thought there was a Neceflity of one Head to maintain this unity of order .* and fo came up the Pope, ( as to one caufe.) And fo in a Nation, we muft have fome one or more Mafters of Ceremonies, when Ceremonies are kept a foot. And fo whereas Chrift hath placed officers in his Church to teach and guide tbem,and adminifter his own Ordinances, we muft have another fort of officers, to make Laws for Myfticalfigns and Ceremonies, and fee them executed, and punifh the neg-led:ers,and teach the people the meaning and the ufe of them. Tie Primitive Bilhops had cither kind of work j we find dire&t-« 9ns

(477)

ons to the Paftors of the Church containing the works of their office ( as to Timet by fTitns, &c. ) But we no where find that this is made any pare of their work, to make new Teaching figns and Ceremonies,and imj^ofe them on the Church,nor have they any directions for fuch a work : which fureJy they much needed, if it had been their work rndeed.

$.24. Reaf. 22. When we once begin to let in humane My* ftical Rites, we (hall never know where to flop, or make an endi On the fame ground that one Age inventeth three or four,the next think they may add as many , and fo it will grow to be a point of devotion , to add a new Ceremony ( as at Rome ic hath done) till we have more then we well know what to do with.

■ $. 25. Reaf. 23. And the miferable plight that theXhriftian world hath lain in many ages by Ceremonies, may warn us to be wife. Attguftine cornplaineth that in his time the Church was burdened with them, and made like the Jewifh Synagogue. The moft of the Churches in Afia and Africa are drowned too deeply in Ceremonious formality, turning Religion intoigno-ranr fhews. The Church of Rome is worfe then chey ; having made God a wor(hip of hiftrionical actions, and (hews and figns andCeremonies.-fothat millions of the poor blind people wor(hip they know not whom nor how. And if we abate only of the number, and keep up fomeofthe fame^W, (even Symboli-call Rites of mans institution, to teach us,and excite our devotion)-we (hall harden them in their way^afld bedifabled from confuting them. For a Papift wi|l challenge you to prove juft how many fuch figns are lawfull: And why he may not ufe threefcore as well as you ufe three, when he faith he is edified by his number,as you fay you are with yours ?

§.26. Rraf. 24. It is not inconsiderable that God hath pu*polely eftabliftied a ff iritual kind of worftiip in the Gofpel •, telling us that God is a Spirit,and will be worfhipped in fpirie and in truth : Such worftiippers doth Godrequire and accept 1 Bodily exercife profiteth little. The kingdom of God is not in meats or in drinks, but in Righteoufnefs, and Peace,and Joy in the Holy Ghoft : Neither Circurncifion cvaileth any thing in Chart Jefus, nor uncircumcifion , but a new creature, and faith that worketh by Love. God would never havefo much :

(+7«)

called men off from Cereraonioufnefs to fpirituality, if he had delighted in Ceremony.

$. 27. Reaf. 25. The Worfhip of God without his blefling is to little purpofe. No man can have encouragement to ufc any thing as a Means to teach him and help hisdevotion,which he bath no ground to believe that God will blefs. But there is no ground (that I know of ) to believe that God will blefs thefe I nftituted Teaching ftgns of mans inventions to the Edifying of out fouls. For God hath no where bid us devife or life fuch figrts. 2. Nor no where promifed us a bleffing on them ( that ever I could find ) And therefore we have no encouragement to ufe them. If we will make them, and itapofc them our felves,we muft undertake to blefs them ourfelves.

§. 28. Reaf. 26. As vain thoughts and words are forbidden us in Scripture, fo no doubt but vain aftions are forbidden : but efpecially intheworfliip of God : and yet more efpe-cially when they are Impofed on the Church by Laws with penalties. But chefe Myftical Rites of humane inftitucion are vain. You call them your felves but [Things indifferent:] And they are vain as to the ufe for which they are pretended, that is, to Teach *nd Edifie, &c. having no promife of a bleffing, and being needlefs imitations of the Sacraments of Chrift. Vanity therefore is not to be impofed on the Church. My laft Reafon will fullicr (hew them to be vain.

§.29. Red/. 27. We are furc the way in which Peter, and Paul, and the Churches of their times did worfhip God, was allowable and fafe ■ and that Princes and Prelates are wife and righteous overmuch, if they will not only be more wife and righteous then the Apoftles in the matters of Gods worfhip, bnt alfo deny their fubje&s liberty to worfhip God, and go to heaven m the fame way as the Apoftles did. If Peter and Paul went to heaven without the ufc of Images,Surplice, the Crofs in Baptifm, kneeling in receiving the Lords Supper,and many fuch Ceremonies, why fhould not we have leave to live in the Communion of the Church without them/ would you have denyedthe Apoftles their liberty herein? Or will you be parti-all? Muft they have one way, and we arlbther?They command us to imitate them : give us leave then to imitate them, at leaft in all things that your felves confefs to be lawfall for us.

$.30.

C+7S0

f.30. Rtaf. 28. Hath not Gcid pufpofefy already in the Scripture determined the Controverfie , fuppofing your Cere-monies ( which is their beft ) to be indifferent. He hath in-terpofed alfo for the decifion of fuch doubts. He hath com- . manded, ifcw. 14. 1, 3. that we Receive him that is weakjn the faith, but not to doubtfull difpHtathn$~\ (muchtefs to imprifon-ment or banifhment ) - £ Let not him that eateth, defpife him that eateth not •, and let not him that eateth not, judge him that eateth , for God hath received him ^ Nay we mart not fo much as offend or grieve our brother, by indifferent things, Verfeii. 15.21. to the end. And fo Chap. i^.i.Tfe that are-ftrong etight to bear the infirmities ofiheweaJ^, and not topleafe oHr~fclv£s.~\ So that the cale is decided by the Spirit of God exprefly, that he would have weak Chriftians have liberty in fuch things as thefe •, and would not have Chriftians fo much as cenfure or defpife one another upon fuch accounts. And therefore Prelates may not (ilence Minifters, nor excommunicate Chriftians on this account- nor Magiftrates punifhthem,efpecially to the injury^ff the Church.

. §. 3 rV Object. Bnt this is fpohen only to private Chriftians, and not to Magiftrates or Prelates. Anfa. 1. If there had been any~Prelate then at Rome, we might have judged it fpoken to them with the people. And no doubt but it. was fpoken to fuchPaftors as they then had. For it was written to all the Church, of whom the Paftors were a pare. And if the Paftors muft bear with diffenters in things indifferent, then moft certainly the Magiftrates muft do fo. 2. If Magiftrates are Chriftians, then this command extendeth alfo unto them. God hath fuffi-ciently told us here that he would have us bear with one another in things of fuch indifferency as thefe. If God tell private men this truth, that he would have men born with in fuch cafes, it concerns the Magiftrate to take notice of it. Either the er-.ror is tolerable ,or intolerable. If intolerable, private men muft cot bear with it. If ^Vr^/f,Magiftrates and Paftors muft bear with it. It is as much the duty of Private Chriftians to reprove an erroneous perfon, and avoid him, if intolerable and impenitent, as it is the duty of a Magiftrate to punifti him by the fword, or the Paftor by Church^cenfures. If therefore it be the duty of Privateraen to tolerateTuch as thefe in queftion,

C48o)

by a forbearnce of their rebukes and Cenfures; then isit the duty of Magtftratcs to tolerate them,by a forbearance of penal-ties;and of Paftors to tolerate them by a forbearance of excommunication. Who can believe that God would leave fo full a determination for tolerating fuch perfons,and yet defire that Prelates fhould excommunicate them,or Princes traprifon, banifh or deftroy them. Some Englifh Expofitors therefore do but unreafonably abufe this text , when they tell us that Magi-ftrates and Prelates may thus punifh thefc men.whom the reft of the Church is fo ftraitly commanded to bear with and not offend. $. 32. So Col. 2. 16. to the end [Let no man judge jou in Meat or Drink., or in reffetl of an holy day, or of the new Moon, or of the Sabbaths\&c.~\ ver. 20. [Wherefore if ye be dead w'th Chrift from the rudiments of the world , why as though living in the world are je fubjeci to Ordinances ? ( Touch not, tafte not, handle not, which all are to ferijh with the fifing,) after the com' nsandments aud doctrines of men : which things have indeed a fee* offtifdom in will>worJbif and humility\and neglecting of.the body, not in any honour to tbe fatisfying of the fle/k. J Here atfb God fheweth that it is his will that fuch Matters fhould not be made Laws to the Church, nor be impofed on his ferranrs; but their freedom fhould be preferved.Many other texts exprefs the fame, wfcich I need not cite,tbe cafe being fo plain.

§.33. Reaf.29. Moreover, me thinKs every Chriftian fhould be fenlible, how inefficient we are to perform tbe great and many duties that God hath impofed upon us already. And therefore they fhould have little mind to be making more work to the Churches and therafelves, till they can better difcharge that which is already impofed on them by God. Have not your Mvcs and your flocks enough to do to ob-ferveallthe precepts of the Decalogue, and underftand all the doctrines of the Gofpel, and believe and obey the Gofpel of Chrift, but youmuftbe making yourfelves and others more, work ? Have you not (in enough already in breaking tbe Laws already made, but you mult make more Laws and duties, that fo yon may make more fin ? If you fay, tha£your precepts are not guilty of this charge, you fpeak againft reafon : The more duty , the more negled we fhall be guilty of. See how tbe Lord Falkland urgcth this Objedion on the Papifts. And it is con-

fidcrable

C+8o

fiderable, that by this means you make your felves unexcufa-ble for all your neglects, and oraiflions toward God. Cannoc you live up to the height of Evangelical Sanctity f Why then do you make your felves more work ? Sure if you can do more, it may be expected that you firft do this that was enjoyned you. If you will needs be Righteous (materially,) overmuch, you are unexcufable for your unrighceoufnefs.

§. 34. Reaf$o. Laftly,confider alfo, that all your Myflical Teaching Signs, are needlefs things, and come too lite, becaufe the work is done that they pretend to' God hath already given you fo perfect a directory for his worfhip, that there is nothing more that you can reafonablydefire.Let us perufe the particulars. 1. What want you in order to the Teaching of our underftand-ings ? Hath not God in his word and his works, and his Sacraments,provided fuflficient means for our inftruct ion, unlefs you add your Myfticaifign9? Will your Ceremonies come after and teach us better then all thefe Means of God will do ? We fee by the Difcip'es of Ceremonies, what a Mafter they have. 2. What want you for the exciting of dull affections, that God hath not provided you already ? Have you Ceremonies that can give life, and are more powerfull remedies againft Corruptions, and more effectuall means of Grace then all the inflitutions of God ? Or hath God left any imperfection in his inflitutions for your Ceremonies to fupply ? Wou'd you have plain Teaching in fea-fonand out of feafon? This God hath appointed already : and fetied the Mtniftry to that end. Would you have men taught by a Form of words ? Why you have a copious Form • The whole Scripture is a form of words, for mens inftruction. And yet we deny not but out of this Form you may gather more contracted forms for theinftruftion of your flock?. Catechizing and publick and private teaching are Gods own Ordinances. Would you have a Directory for Prayer , Confeflion and Thankfgiving? Scripture is a Directory • and out of it we (hall be glad of any direction that ^ou will guher for us. Would you have forms of Words for Prayer and Praife ? Scripture hath given you many : the Lords Prayer, the Pfalms ; and many more. And if you think you can do better, you have liberty to do it vour felves. And is not that enough } God hath left it indifferent to us, whether we ufe a (limed form or not. If

QjlH you

C4-81)

yon be not wifer then God, do you leave it indifferent alfol Would you have a Raced day for Gofpel-worftiip in Commemoration of the work of our Redemption? Chrift and his Apoftles have taught you to obfervcone, even tie Lords day to thcfe Ends. Would you have exciting myftical inftituted figns ? Chrift hath appointed you Baptifm and the Lords Supper, which fig-nifie the very fubftanceof the Gofpel: Can your ilgnsdo more ? Or is a greater number more defirable ? Why may not a few of Chrittsinftitution, full and clear, that have a promife of his bleffing, ferve turn without the additions of mens froathy wits ? life the Lords Supper ofter, and with more preparation, and you will need no Sacramental Rires ofyourown. If Chrifts figns will not do it, in vain do you hope for it from thedevifes of men. Gods Ordinances have no bleraifhes and wants that need your patches. Do that which Scripture hath cut out for you, and I warrant vou, yon'i find no want of fuch additions,, The making of the Law and Rule ofWorftiipis Gods work^the obeying it is yours. Its a courfe raoft perverfe when^ou fail and deal falfly in your own work, to fall upon Gods work,aod take on you to mend that. Do your own well, in obeying, and judge not the Law, and trouble not the Church with your additions.

§.35. Yet dill remember, that we allow both Magiftratesand Paftors to fee to the execution of Gods laws,and to determine of Gircumftances in order thereto that are reccffiiry in genre. But it is only 1. Such Myftic.il figns as ingenere are not commanded us, and left to mans determination, that I fpeak of. 2. And alfo the needlefsdetermination of circumftances, and makingLaws for fuch things as fhould be left to the prudence of every Paftor* to be varyed as occafion requireth.

CHAP-

(483)

C H A P. X V.

c K^afonsfor Obedience in Lawfull things.

M« ^^Rl^® EST raen c ^ aC are a P c torun fr° m one extream into another, fhould make an ill

ufe of that which I have before written, I (hall here annex fome Reafons to per-fwade men to juft obedience, and preferve them from any finfuil nonconformity to the commands of their Governours, and the evill effects that are like to follow thereupon.

§.2. But firftl will Uy together fome Propofitions for de-cifion or the Controverfie 5 How ftr we are bound to obey mens precepts about Religion ? Efpeciaily in cafe we doubt of the lawrulnefs of obeying them? and fo cannot obey them in faith ?

fc 3. Briefly : i.We-mnft obey both Magiftrates and Payors in ail things lawfull which belong to their offices to command. 2. It belongs not to their office to make God a new worftiip •, But to command the Moic and Circum-ftances of worftiip belongeth to their office : for guiding them wherein God hath given them gencrall rules. 3. We muft not take the Lawfull commands of our Governours to be unlawful!. 4. If we do through weaknefs or perverf-neis take Lawfull things to be unlawful! , that n ill not ex-cufe us in our difobedience. Our error is our (in, and ore

fin will not escuie another fin. Even as on the OLher fide, if we judge things unhwfuil to be lawful!, that will not excufe us for our difobedience to God in obeying men. 5. A* I- have before (hewed, many things that are raifcommand-ed, mull be obeyed. 6. As an erroneous judgement will not excufe us from Obed ence to our Governours, fo much iefs will a donbtfitlmfs excufe us. 7. As fuch a doubting, erring judgement cannot obey in ( plenary ) faith , fo much iefs can he difobey in faith. For it is a known Comnr and of Cod , that vee obey them that have the Rule over us : but they have no word of God againft the aft of obedience now in queition. It is their own erring judgement that inrangle;h them in a neceftity of finning (till it \.q changed. ) 7. In doubtfull cafes , it is our duty to u r e Gods means for our information : and one means is to confuit with our Teachers , and hear their words with tcachablenefs and meeknefs. 8. If upon advifing with them *e ren ain m doubt about the iawfulnefs of fome Circum-iiance of order, if it be fuch as may be difpenfed with, tbey fiiouid difpenfe with us •* ifit may not be difpenfed with without a greater injury to the Church or caufe of God, then our difpenfation will countervail, then is it our duey to obey our Teachers , notwithftanding fuch doubts ; Tor it beingthetr office to Teach us, it muft be our duty to believe them with a humane faith, in cafes where we have no Evidences to the contrary : And the Duty of Obeying them being certain,and the finfulnefs of the thing commanded being uncertain and unknown, and only fufpe&ed, we moft go on the furer fide. 9. Yet muft we in great and doubtfull cafes, not take up with the fufpeftcd judgement of a fingle Paftor , but apply our felves to the unanimous Paftors of other Churches. 10. Chriftians {hould not be over*bufie in prying into the work of their Govcrnours , nor too forward to fufped their determinations: But when they know that it is their Rulers work to guide them by determining of due Circumftances of worfhip, they (hould without caufe-jefs fcrupies readily obey, till they fee juft reafon to flop them ia their obedience. ^ They muft not go out of their own place*

to

to feareh into the A&ions of another roans office, to trouble themfclves without any caufe.

£. 4. And now I intreat all humble Chriftians readily to obey both Magiftrates and Paftors in all Lawfull thingt ; and to con-fider, to that end, of thefe Reafons following. Reaf. 1. If you will not obey in Lawfull things, you deny authority, or overthow Government it fclf, which is a great ordinance of God, eftabiiihed in the fifth commandment with promife.• And as that commandment refpeding focieties and common good, is greater then the following commands, as they refped the private good of our neighbours, or are but particular Means to that Publick good, whofe foundation is laid in the fifth commandment, fo accordingly the fin againft this fifth commandment muft be greater then that againft the reft.

$. 5. Reaf. 2. In difobeying the lawfull commands of our fupe-riors,we difobey Chrift,who rulcth by them as his officers. Even as the difobeying a Jufticcof Peace or Judge is a difobeying of the foveraign Power ; yea in fome cafes when their fentence is unjuft .Some of the ancient Do&ors thought that the fifth com* mandment was the laft of the firft Table of the Decalogue; and that the Honouring of Governors is part of our Honour to God, they being mentioned there as his officers, with whom he him-felf is honoured ordifhonoured, obeyed or difobeyed : For it is Gods Authority that the Magiftrate,Parent,and Paftor is endued with, and empowred by to rule thofe that are put under them.

$.6. Reaf. 3. What confufion will be brought into the Church ifPaftors be not obeyed in things lawfull? Forinftance : If the Paftors appoint the Congregation to AfTemble at one hour, and the people will fcruple the time, and fiy, itisun^ lawfull y and fo will choofe fome of them one time, and fome another, what diforder will here be ? and worfe, if the Paftors appoint a Place of worfhip, and any of the people fcruple obeying them, and will come to another place, what confufion will here be ? People are many, and the Paftors are few : and therefor«here may be forae unity if the people be Ruled by the Paftors; but there can be none,if the Paftors muft be ruled by the people,for the people will not agree among themfelves: and therefore if weobey one part of them, we muft difobey and di£-

Qjjq 3 pieafe*

C.48tf)

pleafe the reft. And their ignorance makes tfeem unfit to rule.

§. 7. Reaf»4~ Moreover, difobcdience in mattersof Circum-fta»ce,w\\\ exclude and overthrow ihzfubftancc of the worfhip it felf. God comraandeth us to pray: If one part of the Church will not joyn with a ftintcd forth df Prayer, and the other pare will not joy n without it, both parties cannot be plea fed, and fo one part muft caftorT Prayer it felt, or feparate from the reft. God conamandeth the reading , and preaching, and hearing of the Scripture, and the finging of Pfalms: but be hath left ic to man to make or choofe the beft Tranflation of Scripture, or verfion of the Pfalms. Now if the Paftor appoint one verfion, and Tranflation, and the Church joyn in the ufc of it, if any members will fcruple joyning in this Tranflation or ver(ion,they mud needs forbear the whole duty of Hearing the Scripture, and finging Pfalms in that Congregation. If they pretend a fcruple againft the appointed time or Place of worftiip, they will thereby caft off the worfhip it felf. For if they avoid our Time or Place, they cannot meet with us, nor worfhip with us.

$. 8. Reaf 5. And when they are thus carryed to feparate from the Congregation, upon fuch grounds as thefe, they will be no where fact, but may be ftill fubdividing, and feparating frona one anoiher,till they are refolved into individuals.and have kft no fuch thing as a Church among them. For they can have no affurance or probability, that fome of themfelves will not difTent from the reft in one Circumftance or other, as they did from their Paftors and the Church that they were of before.

$.9. Reaf 6. By this means the wicked that are difobedient to their Teachers, and rcjed the worfhip of God it felf, will be hardened »n their (in, and taught by profeflbrs to defend their ungodlinefs : For the very fame courfe that you take will ferve their turns. They need not deny any Duty in the fub-itance, bet deny the circumftance, and fo put off the fubftance of the Duty. If a wicked man will not hear the word preached he may fay [_I am not againfi preaching j but 1 am un-faivsfed of the Iawfninefsef your Time er 1lace, I am in judge*

mcnl

(4^7)

men* again/} coming n your Steeple houfi y or againft the Lords Day] And fo he fhall never hear, though he fay he is for hearing. If a wicked man will not be perfonally inftrucled, or admonifhed, or be accountable to the Church or Paftors for any fcandals of his life, nor fubmit to any difcipline> he may fay [_I am for discipline, I know it is my duty to be inftrutledi but I am not fati) fid that I am bounci to come to you when yon fend for me, or to appear at fitch a place at you appoint : the word of God nameth no time er place, and you fhall ntt deprive me of my liberty. ] If a wicked man would not hear or read the Scripture, orfing Pfalms, he may fey that he is for the duty, but he is only againft this and that TranfUtion and verfion : And fo while every verfion is excepted againft, rhe duty is as much evaded as if k were denied it felf. By this device ic is that the Rebellion of unruly people is defended : They run to the circumfiances of the duty, and ask , Q Where are they boundtocometoaMinifter ? or to be examined by him in order to a baptifm or Lords fupper ? or to fpeak their confent to be Church rcembers,or to fubicribe to a Profeflion,or to read an Englifh Bible, or to hear in a Sceeplc-boufe, with many fuch iike.^ Thus alfo it is that they put off family prayer, and ask, \*\Vhere are thej bound to pray in their family Morning and Even-tug * ] and (o keep no conilancy in family prayer at all, under pretence of deny ing only the circumftances.

§. 10. Reaf. 7. By this difobedience in things lawful!, the members of the Church will be involved incontentions, and fo engaged in bitter uncharitablenefs, and cenfures, and persecutions, and reproaches of one another ; which fcandalous ? eourfes will nourifh vice, didionour God, re Joyce the enemies, grieve the Godly that ere peaceable and judicious, and wound the conferences of the contenders. We fee the beginning of fuch firesarefmall . but whither they tend, and what will be the end of them, we fee not.

§.11. Reaf 8. By thefe means alfo Migrates will be provoked to take men offender conferences for factious, unruly, and unreasonable men, and to turn their enemies, and ufe violence againft them, to the great injury of the Church : when they fee them fo felf-conceited, and refilling obedience in lawful! circumftances.. J? 1 2..

$. 12. Reaf 9. By this means alio Ac conversion and eftabiifliment of fouls will be much hindred, and people pof-fefTed with prejudice againft the Church and ordinances, when they cake us to be but numerous people, and fee us in fuch contentions among our. felves. To my knowledge, our late difference about fome fuch lefTcr things, hath turned off, or hindered abundance of people from liking the holy do&rineand life which weprofefs.

$.13. Reaf. 10. It will fecm to the wifeft, to favour of no fmall meafure of/>/<&, when people on the account of lawfull circumftances, dare fee themfelves againft their Govenors and Teachers, and quarrel with the ordinances of God, and with the Churches; Humble men would fooner fufpe& them-felves, and quarrel with their own diftempers, andfubmitto thofe that are wifer then themfelves, and that are fee over them for their guidance by the Lord, There may more dangerous Pride be manifefted in thefe matters, then in Apparel, and fuch lower trifles.

$.14. Reaf 11. Confider alfo what yielding in thing; lawfoll the Scripture recoramendeth to ui ? How far yielded Paul when he circuueifed Timothy? A&. 16. 3. And when he [tool^ the men , an i purified him ft If with them in the Temple , to fignifie the accomplifhment of the dates of purification, untill that an offering Jhould be offered for 4verj one of them j and this for almoft feven dayes, m^tls 21. 26j 27. with the foregoing verfes.

$. 15. So 1 Cor, 9. 19, 20. [For though I be free from all men, jet have I made my felf fervant unto all, that 1 might gain the more : And unto the Jews I became as a fgw, that 1 might gain the ftws • to them that are nnder the Law, as under the Law , that I might gain them that are under the Law : To them that are without Law, as without Law ( being not without Law to God , but under the Law to Chrifl ) that I might gain them that are without Law, To the weak. I became as weak^, that I might gain the weak^ : 1 am made all things to all men, that I might,b) all means fave fome, and this 1 do for the Gofpelj fake, &c. 2 Study this example.

$. 16. Read alfo fow. 14. and 15. Chapters, how much condefcenfion the Apoftle rcquireth even among equals ■ about meats and daycs. And 1 Cor. 8. 13. the ApoftJe would tie up hirafclf from eating any flefli while the world / fhndeth , rather then make a weak brother to offend. Many other paffages of Scripture require a condefcenfion in things of this indifferent nature, and (hew that the Kingdom of God doth not conlift in them.

§. 17. And Matthew \2. 1,2, to 9. you find that hunger /uftified the Difciplcs of Chrift for plucking and rubbing the ears of Corn on the Sabbath dayes. And hunger j'ufti-fied David and thofe that were with him , for entring into the houfe of God , and eating the Shew-bread, which was not lawfull for him to eat, nor for them which were with him,but only for the Priefts: And the Pricfts in the Temple were blamelefs for prophaning the Sabbath day. ] Now if things before accidentally evil,may by this much Neceftity become lawful and a duty, then may the commands of Magiflratcs or Pallors, and the Unity of the Church, and the avoiding of contention, and offence, and other evils, be alfo fufficient to warrant us in obeying, even in inconvenient Circumftantials of the worfliip of God, that otherwife could not be juQified.

$.18. Red/. 12. Laftly confider, how much God hath ex* prefTed himfelf inhis word to be pleafed in the Obedience of believers. Not only in their Obedience to Chrift immediately, but alfo to him in his officers, 1 Sam. 15.22. [Behold,to obey is better then Sacrifice, &c. ] Col. 3. 20, 22. £ Children obey your Parents in all things ( that is, all lawfull things ) for this is well-f leafing to the Lord] [Servants Obej in all things ymr Mafttrs according to the flefi, &c] And Obedience to Payors is as much commanded. 1 Thefi 5. 12, 13. [We be-feech you brethren to know them which labour among you , and are. over you in the Lord, anh admonijh you, a*>d tfteem them very highly , &c. ) Heb. 13.17. [ Obey them that have the rule over you >andfubmit your [elves 9 for they watch for your fouls as they that muft give account , &c. ] So Verfe 7. & 241 1 Tim. 5.i7,&c.

§. 19. As the General Commiffion to a Parent,or Matter, or Rrr Magiftratc

Migiftrate -to Govern their inferiour relations, doth authorize them to many particular a&s belonging to their office, that were never named in their comraiflion : fo your general command to obey them,ob!igeth you to obey them in ; the faid particulars, And fo it is alfo betwixt the Paftors and the "flock , in matters belonging to the Office of a Paftor.

$ A 20. If a Child (hall ask a Parent, £ Where doth Gods ward Allow you to command me to Learn this Cttechifm, or read this Divines writings , or repeat this Sermon , or write it} &c. ] doth not the queftion deferve to be anfwered with the rod ? The General Comraiflion for parents to Govern their children is fufficient; fo if a Schcolmafter command his Schollers to come to fuch a place to School, and to take liilfr places in fuch an Order, and to learn fuch boote^ and do fuch exercifes, &c. the General Commif-fion that he hath to teach and Govern them, will allow him - to do all this. ( Though it will not allow him to fee his Schollers to any Artifice or Manual Operation alien-to his profeflion. ) So if a Minifter determine of the variable Circuraftances of worfhip , as what place the people (hall come to, and at what time , to be Catechized, exa mined, intruded, &c. what Tranfhcion or Verfion of Pfalms to ufe, what Ucenfils to make ufe of about Gods fervice, or fuch like, he is warranted for this by his General Com-miffion. And if he mifs it in the manner, by choofing inconvenient circuraftances, or by unneceffary determination of points that (hould rather be left undetermined to liberty, though this be his own fin , it will not eXcufe the people from obedience ; unlefs the error of his diredions be fo great as would fruftrate the Ordinance it felf,or do more harm then our difobedience would do ^ which in Circumdantials is rarely found.

$•21. And thus I have finiihed this difcourfe of Ceremonies ♦, a Subject that may feem unfeafomble at fuch a time when we are disburdened of Ceremonies. But the offence and vehement accufations of the Ceremonious, hath made it feem neceffary to me , while they accufc DifTenters of

fchifra

Us>0

fchifffi and obftiriacy , and reproach them as Puritans, and feerti ready to ad their ftcdnd pari in taftiflg oat thofe that be not of their mind,if it were in their power: when yet they call the Ceremonies but things indifferent ; and Preachers and Gods Ordinances are not Indfferent things to us.

FINITVR. Jul) 9. 1658.

■

Stfisfafiion to ckftMn C A L V M N 1 A T 0 R S.

gain,which fay they,is at lead three or four hundred pounds a year. I thank die Lord that doth not only employ me in his fervice, but alfo vouchfafe me the honor and benefit of being evil-fpoken of for doing him the bed: fervice tkatlcan, ^.5.11,12. 1 Fet. 4.13,14,1^16. Bleiied Aitgupne was put to vindicate himfelf by an oath, from the infamy of a covetous defien, which was raifed by one godly woman, upon adiforderly action of other men, and to that end he Wrote his n^. EpifHe. I find no call to ufe his oath *, but yet 1 judge it my duty to imitate him in patience,and in refcuing the flanderers from their fin, that they abufe not their fouls by uncharitable furmifes, nor their tongues by falfe reports. To which end I give them this true information : The two firft Books I printed, I left to the Bookfcllers Will '■> for all the reft, I agreed with them for the fifteenth Book, to give to fome few of my friends,hearing that fome others agreed for the tenth Sometime my fifteenth Book coming not to an hundred,and fometime but to few more,when of Practical Books I needed fometime Soo.to give away.BecaHife 1 was fcarce rich enough to buy fo many,I agreed with the Bookfeller,(my Neighbour,) to allow 18- d. a Ream (which is not a penny a quir-e,-)put of his own gain towards the buying of Bibles, and fome of the practical Books which he printed, for the poor : Covenanting with him, that he fhould fell myControverfal Writings as cheap , and my Practical Writings fomewhat cheaper then books are ordinarily fold To this hour 1 never received for my felf one penny of mony from them for any of my Writings, to thsbeft of my remembrance : but if it fell out that my part came to more than I gave my friends, 1 exchanged them for other Books : My accounts and memory tell me not of 5 .li that ever was returned for me on thefe accounts, which was on literary occafions : fo that my many hundreds a year is come to never a penny in all, but asabovefaid, in fome exchange of Books. And the price I fet on my Books which 1 exchanged for theirs at the deareft rates, is as foi-loweth, [ Treat, of Conversion, z.s. Treat, of Crucifying the World, 2.s. Difput. of Juftificat. i.s.- 4-d. The Call to the Unconverted, 8.d. Difput. of laving Faith, 5.d. Of the Grotian Religion, ^.d. Directions for found Converhon, i.s. 8.d. Difput.of Right toSacraments,£V//f./m^. i.s. 4-d.]

Thefe

( 49* )

Thcfe arc all my bargains and my gains. And I chofe the honeftcft Book-fellers that I could meet with,according to my fmall meafure of wit and acquaintance i who told me, they ftill made good their Promifes. And now cenforious Slanderer, tell me, what thou wouldft have had me to havt tfene more ? If 1 had got Food and Rayment out of my own hard labors, had it been unlawful or difhonourablc, when Bookfellers get fo many hundred pounds by one Book, that never ftudied nor fpent their time and colt for it as I have done ? And yet dolt thou reproach me that receive not a groat ? But becaufe 1 will not oblige my felf to the fame courfe for the future and that thou mayit know at what rates 1 ferve thee , let me tell thee, that in thcfe labors early and late my body is wafted,my precious time laid out, and fomewhat of my Eftate, and fomewhat of the labor of my friends. Lean-not have twenty quire of my writing well tranferibed, under fifty pounds. And who (hall pay for this^ or maintain me in thy fervice ? I have troubled a Neighbour-Minifter in the tedious work of tranferibing my - Characters ( for fome booksj for which, neither he nor I had ever one penny. Thefe perfonal matters are unfavory to me, and I take it for a great mjury that thou putteft upon me a neceflity of mentioning them. But I have yielded this once to thy unrighteous importunity, that thou mayeft hereafter learn what to believe and utter, and make more confciencc of thy cenfuresand reports. And that thou mayft have the utmoft relief that 1 can procure thee for the time to come, 1 ihall agree with my Bookfellers, to fell all that I publifh at three farthings a iheetjand to print the price of every book at the bottom of the Title page.

Farmtti.

Ottobtr ii, 1*58.

'Richard "Baxter.