A Treatise of Episcopacy, Part 1 · Chapter 10
CHAP. X. That a particular Church of the firſt or loweſt order, muſt conſiſt of Neighbour Chriſtians aſſociated for Perſonal Communion in local preſence, in holy worſhip and converſation; and not of ſtrangres ſo remote, as have only an Internal Heart-Communion, or an External Communion by the mediation of others.
LEt it be here noted (that none dally with the Name [Church] as an equivocal, that, 1. I ſpeak of no meer Community of Chriſtians, nor of any accidentall aſſembly, which have no Paſtors, or no intent of ſacred ends; Call them what you will: But of a proper Chriſtian ſociety conſtituted of the Pars gubernans and the Pars gubernata; the Paſtor and Flock. 2. That I ſpeak not of a Family Church, which conſiſteth of the Maſter and the Family. 3. Nor yet of the Univerſal Political Church, as viſible or as myſticall: which conſiſteth of Chriſt the head, and all viſible or ſincere believers. 4. Nor of any Chriſtian Churches confined by Agreement for Concord of Churches, being many. 5. Nor of any ſuch Churches accidentaly united in one kingdom, under one king or Civil Governor, whether Chriſtian or Infidel. 6. Nor of many Churches headed by humane appointment with one Metropolitane, Primate or Patriack, being a Paſtor thus exalted by men above the reſt. 7. Nor yet of many Churches under one Arch-Biſhop or general Apoſtolical Viſitor or Paſtor, claiming this general overſight by Divine right (whether rightly or wrongfully I now take no notice) 8. But the Church which I treat of is, only the political ſociety of Chriſtians of the firſt ranck (and ſo of a Biſhop of the loweſt ranck, or a meer Biſhop that is no Arch-Biſhop). Not of an Oratory, or Chappel of eaſe, where part of a true Church often meet; but of a true entire Church of the firſt magnitude or rank.
And I take it for granted 1. That ſuch Churches there ſhould be, 2. and that every true Church ſhould have its Biſhop, as Doctor Hummond and many others grant, taking the Church in this political notion; or if that be not granted I will proove it further anon.
And that theſe loweſt true political or Organized Churches, muſt be Neighbours united for Perſonal Communion, as aforeſaid, I prove.
1. Firſt from all the Scripture inſtances: The Churches at Jeruſalem, Antioch, Epheſus, Corinth &c. were all ſuch as is fuller to be opened in the 2d. Part.
2. From the inſtances of all the Churches of the firſt and ſecond age, of which alſo more is after to be ſaid.
3. From the dutyes of Church members, which are as followeth.
1. To aſſemble together for Gods publick ſervice; Act. 4. Heb. 10. 25. 1. Cor. 14. &c. And how can they do this that are utterly out of reach, and never know or ſee each other?
2. To have the ſame Paſtors that are among them, and over them, and preach to them the word of God, and go before them by the example of an holy life. 1 Theſ. 5. 12, 13. Heb. 13. 7, 17, 24. 1 Tim. 3. 6, 7, &c. And how can they hear the Paſtors that never Preach to them, or be Guided by thoſe that never ſee them, or follow their example whom they never knew, or come for counſel to them that are out of their reach and knowledg?
3. To ſend to their Paſtors when they are ſick, to pray with them, and adviſe them: which they cannot do to them that are out of their reach. Jam. 5. 4. To provoke one another to Love and to good works, and to conſider one another (foreign) to that end: A word that ſignifieth knowledge and more, even Obſervation of that which we ſee or know. In which and v. 25. ſaith Dr. Hammond [Let us weigh and conſider all advantages we can have upon one another to provoke and excite one another to Charity and all actions of piety, ſuch as are joyning in the publick ſervice. And not ſuffer our ſelves to proceed ſo far towards defections as to give over the publick aſſemblies, (the forſaking of which is not is not only deſerting the publick profeſſion of Chri…t, but alſo of the meanes of growth in grace) but ſtir up one another to the performance of this] All which ſuppoſe propinquity, and and conſiſt not with the diſtance of uncapable ſtrangers. Heb. 3. 13. To exhort one another daily while it is called to day, leſt any be hardened by the dece…tfulneſs of ſin. Which we cannot do by men of another Countrey, with whom we have no converſe.
All is plainly expreſſed, 1 Theſ 5. 11. 12, 13. Wherefore comfort your ſelves together, and edifie one another even as alſo ye do. And we beſeech you brethren to know them which labour among you, and are over you in the Lord, and admoniſh …ou, and to eſteem them very highly in love, for their work ſake, and to be at peace among your ſelves. But how can they comfort themſelves together that never came together, or ſee each other? There can no peace but Negative be among them that are not among each other, and have no converſe. They cannot edifie utter ſtrangers. How can I know the Biſhop of the Dioceſe who never ſaw him, nor ever had opportunity to ſee him, tho I live about an hundred miles neerer him (being at London) than ſome parts of his Dioceſe are? I know thoſe that Labour among us in this Pariſh, but the Biſhop never laboured among us, nor was here that ever I heard of; nor do I know one in the Pariſh, that uſeth not to Travaile, that ever ſaw him, and few that by hea…ſay know his name.
Rom. 15. 7. 14. Receive ye one another as Chriſt alſo received us, to the Glory of God. 6. That ye may with one mind and one mouth glorifie God——of which ſaith Dr Hammond, [That ye may joyn unanimouſly Jews and Gentiles into one, and aſſembling together, worſhip and ſerve the Lord, wherefore in all humility of condeſcenſion and kindneſs, embrace and ſuccour one another, help them up when they are fallen, inſtead of deſpiſing and driving them from your communion v. 14. [Able alſo to admoniſh one another ſo Col. 3. 16. Teaching and admoniſhing one another in Pſalms, and Hymns—But more of this in the 2d. part.
5. Laſtly it is their part to admoniſh a brother that offendeth, and if he hear not, to take two or three witneſſes, and if he hear not to tell the Church Matth. 18. 15. (of which ſee Dr. Hammonds Annot. and of the Keys). But all this requireth perſonal knowledge and propinquity.
Obj. It is not neceſſary to the being of Church members, that every one that is a Church member know them: many in London know not their next Neighbours.
Anſ. I Speak not. 1. Of the Act, but of the Power or Capacity and the Relation with its end. 2. I ſpeak not of every member, but of ſo great a part as denominateth the Church.
1. As a Paſtor who by ſickneſs or other impediment preacheth not of a long time, may yet be a Paſtor, becauſe he hath. 1. The Power. 2. And a Relation whoſe end is the Inſtructing of the Flock. 3. And he intendeth the exerciſe as ſoon as the impediment is removed (or if lazyneſs or any culpable neglect be the cauſe, that altereth not the natu…e of the office, but proveth him faulty): So a member that is. 1. Capable. 2. Related to the end, may be a member, though neglect or impediments keep them from the exerciſe of much of that which they otherwiſe may do. He that dwelleth in the Neighborhood may do all theſe Offices to another, if he will when opportunity calleth for it; and therefore may be ſo obliged to it: But ſo cannot he that dwelleth out of reach. Citizens or members of Corporations are in a capacity for officesbelonging to the ſociety, though ſome may neglect them, and others want opportunity to do them; but one out of reach is uncapable of the duty and therefore uncapable of the Relation, which is made up of obligation to that duty when there is cauſe. The Relation is eſſentially a Power and obligation to the Duty: And the Diſpoſitio materi… is neceſſary to the reception of the forme. He therefore that is not in a capable means, by cohabitation, is not materia diſpoſita, and can neither have Power nor obligation to the dutyes of a Church member towards the reſt, and ſo cannot have the Relative form, or be indeed a member. And therefore all that write judiciouſly of the definition of a particular Church, do make Propinquity or Cohabitation, to be the Diſpoſitio materiae ſine qua non; From which they are called Pariſhioners. They are not a Church becauſe a Pariſh; but they are therefore the materia diſpoſita as to this part of the capacity extrinſick (Chriſtianity being it that maketh them intrinſecally fit materials).
2. And I deny not but ſome few members may be ſeveral waies uncapable naturally of the ordinary offices of members: Some by infancy, ſome by diſtraction, ſome by ſickneſs, ſome by the reſtraint of Parents Maſters or Husbands, and ſome by a retired diſpoſition, &c. And ſome Churches may be ſo ſinfully over-great, as that the number hindereth many of the members from a capacity of the ordinary duty of the relation; which is the caſe of ſome great Pariſhes in London: But either this is the caſe of the greater part and main body of the Society, or b…t of a few. If but of a few, it may prove it a diſordered Church, but it cannot prove it no Church; no more than a few Hereticks can denominate the Church Heretical, or a few mad, or leprous perſons, can denominate it mad or leprous, or than the family of Noah, David, Chriſt, was denominated from a Cham, an Abſolom, a Judas. But if it be the main body (though in intrinſick qualifications, the Church may be denominated from the better part ſometimes and not from the greater, yet) in extrinſick qualifications, it is now to be denominated a Church only from the Paſtor and that number who are capable of the relation (as being the two conſtitutive parts) and all the reſt are none of the Church: And if there be no ſuch body united to the Paſtor for true Church ends, and capable of them, it is no Church.
Obj. But it is enough to make one Church, if they be all united in one Biſhop or Governour, though their diſtance make them uncapable of knowing one another, and doing what you have deſcribed.
Anſ. It is enough indeed to make a Church of another ſpecies, ſuch as I before named, either the Catholick Church through out the world, or a Church compoſed of many particular Churches (if it may be called a Church): Becauſe their Communion is not to be Local or preſent, nor to the ends of a particular Church; but only intrinſical in Faith and Love, and extrinſical by Delegates or Mediators. But this is not enough to the being of a Church of the firſt order which now we ſpeak of, which ſhould have a Biſhop of their own, and is not compoſed of many united Churches. For elſe the Church of a Patriark or a Primate, or an Arch-Biſhop or Metropolitane, ſhould be a Church of the firſt order, and have no Church or Biſhop under it. For ſuch a Church is united in one Governour. (To ſay nothing of the Papal Church, which yet pretendeth not to depoſe all Biſhops.) Therefore the unity of the Governour will not ſuffice of it ſelf to make one Primary Church; though it may make one Compounded or General Church conteining many Churches and Biſhops. 2. And the nature of the thing telleth us, that as the People, have their Duties and Priviledges as well as the Paſtors, ſo the people muſt be united among themſelves, by ſome common Relation, conteining Power of and Obligation to that duty, and capacity of that priviledge: Which is paſt all doubt among knowing men. Therefore an uncapable body cannot be made one Primary Church, by the unity of a Prelate. 3. But as we diſtinguiſh of a Church ſingle and compounded of many, particular and General, Primary and Secondary, (all which termes I uſe to be clearly underſtood), ſo do we alſo of Biſhops or Paſtors: which are particular Biſhops of one Church, or General Biſhops of many Churches. Of the firſt ſort we confeſs all that is ſaid poſitively, that is, that one ſuch Biſhop maketh one Church. Becauſe the very nature of his office, as ſhall be after ſhewed, doth ſuppoſe a capable ſociety. It being his office in preſence perſonally to conduct them; which a General diſtant Biſhop cannot do, ſo that indeed, one Preſent Paſtor (or more) of a flock by Chriſtianity and Uicinity capable, and by conſent united with him and one another for preſential Communion in publick worſhip and holy converſation, are the conſtitutive parts by which a Primary Church is eſſentiated and muſt be defined.
Obj. But even the Presbyterians ſay that many worſhiping congregations may make up one Governed Church, though each congregation have ordinary Communion in the Sacrament, &c. among themſelves diſtinct from the reſt; becauſe they may be all united in the Government of one Presbytery. And our ordinary Pariſhes have Chappels in them, and yet are one Church.
Anſ. 1. We muſt be excuſed from ſubmitting now to the opinions of Presbyterians or any other party, while we are giving an account of our own judgment in the caſe.
2. The Presbyterians are not all of a mind in that point, whether each of thoſe Pariſhes be not a true political Church, and have not its own plenary Paſtor or Biſhop, and ſuch a Government as belongeth to a particular Church, though (as they all think) ſubordinate to a Presbytery of many Churches conjunct (or as ſome call it) of one Church denominated ſo from the higher Government.
3. And as to our Chappels ordinarily they are but places for the Aſſembling of ſuch as by age or foul weather or weakneſs cannot travaile to the Pariſh Churches, and they are for diſtance and number in thoſe Pariſhes that have them, no more or other, than may conſiſt not only with the perſonal acquaintance of the members of the Pariſh Church, but alſo with the frequent Communion of them all, by turnes in the ſame Pariſh Church, if they pleaſe to travaile to it, as they may. So that theſe Chappels of caſe, as they are commonly called, are not inconſiſtent with all the fore-deſcribed ends and dutyes of Church-members: And even the Independants do confeſs that age, diſtance▪ perſecution, &c. may allow one of their Churches to meet at once in ſeveral houſes or places, where ſeveral Paſtors may pro tempore officiate: and yet, this conſiſteth with all the forementioned ends of the relation.
4. And indeed diſorders and confuſions in Churches, muſt not be our meaſure, to judge of their Nature and conſtitution by, though one in a Swoone may be hardly diſcerned from a dead man, yet life is nevertheleſs eſſential to a man. The Principalities in Germany may be ſo curtaled, and intangled, that it ſhall be hard for Lawyers to judge whether the Princes be proper Soverains and Monarchs or not. And yet what doth conſtitute Monarchy and Soveraignity is known. A Ship may be made ſo little, and a Barge ſo big, as that it may be hard to diſtinguiſh them by name: and yet a Ship and Barge are divers. If in one great houſe, there be ſeveral men with their Wives Children and Servants, in ſeveral rooms or parts, and …ne have ſome ſuperiority over the reſt, they being free journy-men or labourers under him, the degree of the Power of the chief Maſter here may be in ſeveral caſes ſo various, as that it ſhall be hard for any man to ſay, whether this be one Family only or many. But muſt we therefore remove all diſtinction of Families, or forſake the old and uſual definition. The ſame I ſay of Primary perticular Churches. Stepney Pariſh, or Giles Criplegate, or Martins in the fields may be ſo great, as to make a doubt of it, whether they are ſingle Churches; and ſo may ſome Lancaſhire Pariſhes, that have very diſtant and large Chapelries. But ſhall the diſeaſe or extraordinary caſe, or dicffiulty of ſuch a Pariſh, make us change the old and true definition of a Church?
And thus ſome Presbyterians have argued from the Multitude of Converts at Jeruſalem and Epheſus, that they could not be one particular Church, ſo as to meet all in one place (which is the common and ſtrongeſt objection againſt us). But 1. undoubtedly there were many ſtrangers there, that were ready to paſs away to other places. 2. And the Spirit knew that the Church was quickly by perſecution to be ſcattered. 3. And on a ſuddain there was not time to ſettle them in exact order, as afterward they did in all the Churches. Acts. 14. 23. But many Apoſtles being there they might tranſiently have divers meetings at once, 4. And the number and diſtance of them all was no greater then might conſiſt with the forementioned Church Ends and definition. They that meet one day with one Apoſtle, might meet the next day with another, and might have Perſonal Communion and Converſation. And 5. The text ſaith that they did meet all in one place: and as Doctor Hammond aforecited ſaith, they deny the plain text that do deny it: they were not diſtributed into divers aſſembles; and the [All] that meet together, muſt mean the greater part of the Church members at once. And I my ſelf have Preached to a Congregation, ſuppoſed by underſtanding perſons in it, to be ſix thouſand, and all to have heard: and as many more might have heard the next day: and ſo twenty thouſand might make a Church, when vicinity maketh them otherwiſe capable; and in Judaea we find that men ſpeaking to Armies, yea the Enemies Armies, ſhew that far more could hear at once, then can do with us (whether voices or aire did make the difference I Know not) and if the fore-named Pariſhes that have but one ordinary meeting place, have 30000 or 40000 or 50000 ſouls in them, we may conjecture at the caſe of Jeruſalem hereby; For though among thoſe new Converts, there were not ſo many neglecters of the Aſſemblies, yet the paſſing ſtrangers might be many.
To make the caſe plain, I would but deſire the diſſenters to conſider. 4. Whether that Gods publick worſhip be not a duty? Even the Communion of Chriſtians in Doctrine, Prayer and Sacrament?
2. Whether there muſt not be ſome preſent Paſtors to officiate before the Church in all theſe?
3. Whether this Congregation muſt not be Chriſtians, and perſons qualified for Communion? and whether the Churches have not alwaies (by the holy Spirits appointment) differenced between Chriſtians and Infidels, and between Heretical or flagitious perſons, and the orderly and obedient? and admitted the firſt ſort only to Communion?
4. Whether he that is preſent and delivereth the Sacrament, ſhould not know what he doth, and to whom he giveth it, and ſhould not in the adminiſtring make a difference, and keep away the Infidels, Heriticks and openly flagitious, and ſhould not know the people whom he overſeeth?
5. And whether he can do all or any of this, to a tranſient multitude, that as the waters of a river are paſſing away, when he ſtill ſeeth ſtrange faces only, and thoſe are his Auditors, and Commuicants, whom he never ſaw before, or knoweth: how can he know whether they are Baptized Chriſtians, or unbaptized, Jews or other Infidels?
6. Therefore is not an ordinary Cohabitation, or vicinity, of neceſſity to a fixed Church and Paſtor, that he may know them, and they may know each other? Theſe things I ſuppoſe are paſt diſpute.
7. And then I ask whether ſuch a ſociety as this be not a true Church? and ſuch as is deſcribed in ſcripture? and ſuch as ſhould ordinarily be continued in the world? whether it be part of a more compounded general Church, and under the general overſight of Apoſtolical Biſhops, is none of my queſtion now; but whether this be not an ordinary political Church, of the firſt order?
8. And if ſo, whether every ſuch Church by Acts. 14. 23, ſhould not have ſuch Elders as are there mentioned, which Doctor Hammond maintaineth to be Biſhops? or ſhould not have ſuch Epiſcopos gregis overſeers of this flock, as are impowered to do all the foreſaid works of their proper Office? of which next.