A Treatise of Episcopacy, Part 1 · Chapter 4
CHAP. IV. The Judgement of thoſe Nonconformiſts (now ſilenced) who 1660. addreſſed themſelves to King Charles the Second for Concord in the matter of Church-Government: what they then offered, and what thoſe of the Authors mind now hold, as to the Right of what is before Hiſtorically related.
AS I have delivered our Judgment about the Hiſtory of Prelacy, ſo ſhall I next freely and truly expreſs my own Judgment and thoſe that have concurred with me about the right of Church-Government it ſelf, (ſuppoſing thoſe 100 Propoſ. ad Lud. Molinaeum which I have publiſhed about the Nature of Church-power, and the extent of the Magiſtrates power in Church-matters.) For Truth hath great advantage when it appeareth, 1. compact, and entire, 2. and in the open light. Since the writing of this our judgment is more fully publiſhed in the Nonconformiſts firſt and ſecond Plea for Peace.
Prop. 1. Since the Fall of Man, as God hath given a Saviour to theJoh. 5. 22. Gen. 3. 15. Joh. 17. 2. Mat. 28. 18, 19. Eph. 1. 21, 22. World, by whom he hath made a new Covenant with or for Mankind; ſo hath he delivered all things into the Redeemer's hands, and given him all power in Heaven and Earth, making him the Adminiſtrator General, and Head over all things to the Church.
2. Some things are under Chriſt as Utenſils, viz, Inanimates and Braites; ſome are under him as meer enemies ſubdued, as Devils; ſome are under him as generally Redeemed, and ſubjects de jure, or quoad obligationem, to be Ruled and uſed upon terms of Mercy; And ſo are all Mankind in general, till the day of life and grace is paſt: ſome are under him as Viſible Conſenters, and Profeſſed ſubjects; ſo are the Baptized and viſible profeſſors of Chriſtianity: And ſome are under him as ſincere Heart-Covenanters, Juſtified and Sanctified, and to be Glorified by him.
3. As Nature it ſelf is now delivered up to Chriſt, and the Law of Nature is now part of his Law, and the Inſtrument of his Government, both for the common good and order of the Redeemed World, and alſo as ſanctified to the ſpecial good and order of his Church; Even ſo is the Office of Magiſtracy now under him, and derived from him, and dependant on him, in both theſe forementioned reſpects. (Notwithſtanding all the vain arguments which Mr. Brown a Scotch Divine, Cont. Velthuſium hath written to the contrary; which need no confutation to an intelligent Reader.)
4. But the Office of the Sacred Miniſtry is much of Grace and Inſtitution, and leſs of Natural original than Magiſtracy. For though it be of Natural obligation, that one man teach another, and that there be ſome fitter perſons than the multitude to inſtruct the people and guide them in Gods Worſhip; Yet that in ſpecie there ſhould be Preachers of the Goſpel, and Adminiſtrators of this inſtituted worſhip and Church-diſcipline, this is it ſelf of Chriſts Inſtitution, as the Doctrine, worſhip and diſcipline which are their Office-work are of his Inſtitution.
5. And though a great part of a Chriſtian Magiſtrates work be alſo. Inſtituted, viz. to promote Chriſts Inſtituted Doctrine, Worſhip and Diſcipline, yet ſo much alſo of his work is natural, as that he may be called a Magiſtrate, though he be not a Chriſtian Magiſtrate, while he executeth Gods Laws of Nature, for the common good: But he is (at leaſt) leſs fitly called a Miniſter or Prieſt of God, who ſhall only teach the Law of Nature, and guide an Aſſembly in meer Natural Worſhip, (omitting all that is by Inſtitution:) Or if any think otherwiſe, it being but de nomine, at leaſt this is certain, that the Chriſtian or Evangelical Miniſtry is by Inſtitution.
6. Therefore, though ſo far as the Moſaical Magiſtracy was founded in Nature, or in any Revelation expounding the Law of Nature, we may under the Goſpel fetch proofs thence for the Chriſtian Magiſtrates Authority and Obligation; Yet can we fetch no Model of a Goſpel Miniſtry, nor proof of our Authority or obligation as inſtituted, from the Inſtituted Miniſtry of the Moſaical Church: Becauſe the Law of Moſes is abrogate and indeed did never bind the Gentiles, (as I have fullier proved in my Treat. of the Lords day.) Nor is it ſafe to argue from parity of reaſon that we muſt now be or do as they did, in point of pure inſtitution, while we ſo little know the total reaſon of God's inſtitutions, and when he himſelf hath taken them down and ſet up new ones we muſt not then plead our Reaſon againſt the alterations which God himſelf hath made.
7. Therefore though Chriſt be now the Head and Fountain of Power, both to Magiſtrates and Miniſters, yet he did not inſtitute a new Office of Magiſtracy, but add new Laws for them to rule by as part of their Rule of Government; Becauſe their Office was ſo much founded in Nature, and ſo much of their work lay in ruling mankind according to their common Natural Law: But a Miniſtry he did inſtitute a-new, as to the ſpecies and great eſſentials of the Office.
8. Chriſt changing both the Inſtituted Moſaical Law, and Prieſthood, did begin himſelf in his own perſon as the Great Prophet, High Prieſt and King of his Church, to exerciſe his Office in the Jewiſh Nation.
9. Being not to continue corporally on earth, nor his bodily preſence being ubiquitary, he deſigned that the Holy Ghoſt ſhould be his Agent internally to carry on his work in the World; And he appointed the Sacred Office of the Miniſtry, that meet men might be his Agents externally, in the Teaching and Governing of his Redeemed ones in a holy order, and in conducting them in holy worſhip, in a Miniſterial ſubordination to his Prophetical, Regal and Prieſtly Office.
10. As he himſelf did Officiate among the Jews, ſo he firſt placed this Miniſterial Power in twelve choſen men, and ſeventy Aſſiſtants with ſome relation to the twelve Tribes and ſeventy Elders of Iſrael, to whom he ſent them.
11. During the time of Chriſt's abode among them in the fleſh, they were but as Pupils and Learners while they were Teachers; and their Abilities, Commiſſions, Office and Work, and ſo their ſucceſs were all yet imperfect: They were not yet authorized openly and commonly ſo much as to declare Chriſt to be the Meſſiah and Saviour, but only to prepare men for that belief: Becauſe thoſe works were not yet done, which muſt be the Evidences of their Doctrine and the Inſtruments of mens Conviction, viz. Chriſt's Death, Reſurrection, Aſcenſion, and his ſending the miraculous gift of the Holy Ghoſt.
12. When Chriſt was riſen before his Aſcenſion, he perfected their Commiſſion, both as to their Work and Province; but appointed them to ſtay till the deſcent of the Holy Ghoſt upon them, (as the ſealing and full delivery of it, giving them full ability for their work) before they ſet themſelves about the ſolemn performance of it.
13. Their Commiſſion and Office was, 1. to Teach men and make them Chriſtians (or Chriſt's Diſciples,) 2. and then to Baptize them into the name of the Father, the Son, and the Holy Ghoſt, and ſo to take them into his Covenant and Church; and, 3. to Teach them as Covenanted and en-Churched perſons, to obſerve all his commands; The firſt part of their work was to be exerciſed unlimitedly on all the World, as far as they were able; The ſecond part on the new Converted Believers (and their infant ſeed;) And the third part on the Baptized (that were adult.) And he added the promiſe of his preſence with them to the end.
14. As he now enlarged their Commiſſion to All the World as the object of the firſt part of their Office; ſo he added one (Paul) by a voice from Heaven, unto the number of the Apoſtles, who was eſpecially made an Apoſtle to the Gentiles, to ſhew the reſt that they were no more confined to the twelve Tribes of Iſrael.
15. Becauſe theſe Apoſtles were entruſted not only with a common Preaching of the Goſpel, but as Founders of the Churches, to be the eye and ear witneſſes, of the life, miracles, reſurrection and doctrine of Chriſt, and to acquaint men certainly with the Laws of Chriſt, therefore he promiſed them the extraordinary gift of the Holy Ghoſt, to lead them infallibly into all truth, and to bring all things to their remembrance, which he had taught and given them in Charge, and ſo to enable them to perform all their Commiſſion, which he gave them accordingly, and ſo made them the Foundations of his Church, and the infallible deliverers of his Will to the World, by their preaching and practice firſt, and afterwards by their Writings.
16. Therefore ſince their miraculous reception of the Spirit, all their Doctrines Writings and Eſtabliſhments which were done in the Execution of their Commiſſion, are aſcribed to the Holy Ghoſt: It was the Holy Ghoſt that …ndited the Sacred Scriptures; and it was the Holy Ghoſt that ſettled the Churches, and that wrought the Miracles, and that bare witneſs of Chriſt, and the Chriſtian verity. For the Apoſtles ſpake not of themſelves, but as the Holy Ghoſt inſpired them.
17. As others in that time were employed as their aſſiſtants in propagating the Chriſtian Faith, ſo had they alſo the ſame ſpirit, though in ſeveral meaſures, and gifts. And ſo far as they had that ſpirit, he was the ſeal of their doctrine: But becauſe it was the Apoſtles that had the promiſe of Infallibility, we have greater aſſurance of the Infallibility of their writings, than of others; It being their approbation, which is much of our aſſurance that the writings of their Aſſiſtants were infallible, and the teſtimony which they give of the perſons that wrote them (viz. Mark and Luke.)
18. Theſe Apoſtles with their many Aſſiſtants, (Prophets and Evangeliſts) did by preaching, holineſs and miracles, (the effects of Divine Wiſdome, Goodneſs and Power) convert multitudes, and baptize them, and did not only thus gather them into the Catholick Church to Chriſt, but alſo ſettled them in a holy Order in particular Churches, for perſonal communion among themſelves in holy worſhip and holy living▪ And they made ſuch regular Church-communion a duty to all that could obtain it.
19. By the authority of Chriſt and the Holy Ghoſt they ordained others to the ſacred Office of the Miniſtry; The ſame office with their own as to the common works of Preaching and Teaching the Goſpel, Worſhiping and Guiding the Churches by holy Diſcipline; which are the common eſſentials of the ſacred Miniſtry: But not the ſame in reſpect of their extraordinary endowments and works before deſcribed (as eye and ear witneſſes, infallibly delivering the will of Chriſt.)
20. Though in the Nature of the Office all Chriſts Miniſters have the Power before mentioned, (1. to convert men to the Faith by preaching, 2. to take them into the holy Covenant and Church by Baptiſm, 3. to teach, worſhip and rule, in particular Churches; or, 1. to gather Churches by preaching and baptizing, 2. and then to teach and guide them;) Yet all are not called equally to the exerciſe of all theſe parts; But ſome were by the Apoſtles and the Holy Ghoſt indefinitely employed in an unfixed courſe, in converting men and gathering Churches; yet officiating alſo in gathered Churches where they came; And others were fixed in the ſtated relation of Paſtors to particular gathered Churches, to teach and rule them, and worſhip among them; yet ſo as alſo to Preach for the converſion of unbelievers, as far as they had ability and opportunity.
21. The unfixed Officers were called Miniſters in General, and Stewards of God's Myſteries, and Evangeliſts: But the fixed Officers, were alſo eſpecially called Biſhops, Paſtors, and Elders: Though ſometime …arely the other alſo had ſuch Titles, becauſe of their doing the ſame work tranſiently in the Churches where they came.
22. They that were unfixed Preachers or Evangeliſts, had not that ſpecial and particular Charge of all the ſouls in particular Churches, and in ſome one Church above all the reſt, as fixed Biſhops or Paſtors have: But they had a greater Obligation than theſe Biſhops to preach to Infidels, becauſe it was their ordinary chief work.
23. The Paſtors of particular Churches had ſuch a Charge of thoſe particular Flocks, above all other Flocks (materially,) as that they were not obliged equally to do the ſame for others as they did for them: Though yet when they had a particular call, they might tranſiently or occaſionally perform the work of the Paſtoral Office, to other Churches.
24. This relation to their particular Flock, was not ſuch as diſobliged them from their higher regard of the Univerſal Church: For our relation to that is ſtricter and more indiſſoluble than to any particular Church: And we muſt always finally prefer the Church Univerſal, though materially we are to labour in our particular Churches principally (and ſometimes only) becauſe by ſuch Order the Church Univerſal is beſt edified.
25. The Apoſtles uſually (but not only) planted Churches in great Cities; rather than in Country Villages.
26. This was not that hereby they might oblige others to confine Churches to Cities only, nor becauſe they had any ſpecial honour for a City, but becauſe they were the places of greateſt …course, and had beſt opportunity for Aſſemblies, and moſt materials to work upon.
27. Neither the Apoſtles nor others for ſome Ages after Chriſt, did divide the Countries about ſuch Cities, and aſſign part of the… to be the Dioceſs of one Biſhop, and the other part to the Biſhop of the next adjoyning City: Nor was there any bounding of Pariſhes or Dioceſs, nor any determination, to which Biſhop ſuch and ſuch ground, or Villages of unconverted Infidels did belong. Only as natural prudence guided them (and the ſpirit of God,) they ſo diſperſed themſelves that none might hinder another in his work; but as moſt tended to the propagation and orderly governing of the Churches.
28. Therefore no City Biſhop had ſuch a Particular Charge of the ſouls of all the individual Infidels, either in his City or the Country round about him (which ſome feign to have been his Dioceſs) as he had of the ſouls of the Church which he was Paſtor of. Though he was bound to do all that he could to convert all as he had opportunity, he ſtood not in any Paſtoral relation to this or that individual Infidel, as he did to all the individual Chriſtians of his charge. Ignatius requireth the Biſhop to know all his Flock by name, and enquire after them, even the ſervants; but not ſo of all Infidels in his City or Circuit.
29. No man was therefore the Paſtor of any Chriſtians in a particular Church▪relation meerly becauſe he converted them: Nor was there ever any Law made by Chriſt or his Apoſtles, that all ſhould be members of that particular Church whoſe Overſeer did convert them; much leſs that at a diſtance they ſhould be the members of his Epiſcopal charge, though in another Church.
30. The Apoſtles ſetled in every particular Church, one or more with the Paſtoral power of the Keys, to teach and govern that Church, and to lead them in publick worſhip. And every ſuch Body ſhould ſtill have one or more Paſtors with ſuch power. And no Paſtor or Biſhop ſhould have more particular Churches under his ſpecial immediate Charge, than one, unleſs as an Archbiſhop who hath Biſhops in thoſe particular Churches under him.
31. A particular Church of Chriſt's Inſtitution by his Apoſtles, is [A ſacrrd Society conſiſting of one or more Paſtors, and a capable number of Chriſtian Neighbours, conſociate by Chriſts appointment and their own conſent, for perſonal communion in God's publick worſhip and in holy living.] In this definition, 1. The Genus is [a ſacred Society] ſo called, 1. to diſtinguiſh it from a meer community, or unbodied company of Chriſtians; 2. and to diſtinguiſh it from Civil and prophane Societies, (For the Genus is ſubalternate, and the ſpecies of a ſuperiour Genus.) 2. The conſtitutive parts are Paſtor and People. 3. I ſay [Paſtors] as diſtinguiſhing it from all other ſocieties as headed by other Officers or Rulers; As Kingdoms by Kings, Colleges by their Governours, Schools by School-maſters, Families by Parents, &c. For Societies are ſpecified by their Governours. 4. I ſay [one or more] becauſe it is the Office in ſome perſon that is the conſtitutive part, the number being indifferent as to the Beings, though not as to the well being of the Society. 5. The People being the other material part of the Society, I call them [Chriſtians] that is Baptized Profeſſing Chriſtians, to diſtinguiſh them from all Infidels, who are uncapable to be members. 6. I call them [Neighbours] becauſe the Proximity muſt be ſuch as rendereth them capable of the Ends of the Society, For at an uncapable diſtance they cannot have Church-communion. 7. I put in [a capable number] becauſe too few or too many may be utterly uncapable of the Ends▪ One or two are uncapable defectively: ſuch multitudes as can have no Church communion, are uncapable through exceſs (of which more after.) 8. The form is the Relative Union of Paſtor and People, in reference to the Ends; Which I mean in the word [Conſociate.] 9. The foundation or prime efficient, is [Chriſt's Inſtitution.] 10. The Condition, ſine qua non, is [their mutual conſent.] 11. The end or terminus is their [Communion.] 12. The matter of this Communion, is both [God's publickworſhip] and a holy▪life; which diſtinguiſheth them from ſuch as aſſociate for civil ends, or any other beſides theſe. 13. The proper ſpecies of this holy Communion is that it be [Perſonal.] By which I mean ſuch as Paſtor and People may ordinarily exerciſe in preſence; to diſtinguiſh it from that ſort of Communion, 1. which we have only in ſpirit, in faith, judgment and affection, with Chriſtians in all parts of the World: And, 2. from that external Communion which ſeveral Churches hold together by Meſſengers, Delegates, or Letters. For if that kind of diſtant Communion would ſerve to the being of a particular Church, we might be of the ſame particular Church with men in the ſeveral parts of the World.
32. Deacons are ſubordinate Officers, or Miniſters to Chriſts Miniſters, not eſſential to the Church, but only Integral, as needful to its well being, in ſuch Churches, where the number and benefit of the People do require them.
33. The neceſſity of theſe Individual or particular Churches, is founded, in the neceſſity of the foreſaid publick worſhiping of God, and in the uſe of the mutual aſſiſtance of Chriſtian Neighbours in the matters of ſalvation, and in the need of the perſonal inſpection and conduct of the Paſtors over all the Flock.
34. The difference between this perſonal Communion, and the diſtant Communion by Letters or Delegates, or meerly internal in Faith and Love, is ſo great and notorious, as muſt make thoſe Societies ſpecifically diſtinct, which are aſſociated for ſuch diſtinct Ends.
35. Yet do we not hold that all true Churches do Aſſemble together in one place; or that they conſiſt of no more than can meet at once: For whole Families ſeldom go all at once to the Aſſembly: Therefore if one part go to day, and another the next day, they worſhip God publickly in perſonal Communion, though not all at the ſame time. 2. And many may be ſick, and many infants, and many aged, and the great diſtance of ſome may make a Chapel or ſubordinate Meeting often needful. And yet, 1. they may all come together in one place at ſeveral times for Church communion. 2. And they may live ſo near, that one may be capable of neighbourly converſe with others, and of admoniſhing, exhorting and encouraging each other, in their Chriſtian Courſe.
36. Where a Church is ſo ſmall as to need but one Paſtor, Chriſt doth not require that they have more; And One can neither be ſuperiour or inferiour to himſelf.
37. But it is moſt deſirable that a Church be as numerous or great, as will conſiſt with that ſort of Communion which is the end of the Society; and conſequently that they have many Paſtors; Becauſe this tendeth to their ſtrength and beauty, and it is a joyful thing to worſhip God in full Aſſemblies.
38. The work of a Biſhop or Paſtor of a ſingle Church is, (to mention it more particularly) to Teach the Church the meaning of the Scriptures, eſpecially of all the Articles of Faith, and the things to be Deſired in Prayer, and the matters and order of Obedience to all the commands of Chriſt. To inſtruct the Children in the Catechiſtical or Fundamental verities. To Baptize, to Pray in the Aſſembly, to praiſe God, to celebrate the Lords Supper, to viſit the Sick, and pray for them: To viſit the ſeveral Families, or perſonally inſtruct thoſe ignorant ones, that underſtand not publick Preaching, as far as he hath opportunity: To watch over the Converſations of the ſeveral Members, and to receive informations concerning them: To reſolve the doubts of thoſe that ſeek reſolutions, and to offer help to them that are ſo ſenſleſs as not to ſeek it, when their need appeareth: To comfort the ſad and afflicted: To reprove the ſcandalous: To admoniſh the obſtinate before all: To cenſure and caſt out the impenitent that continue to reject ſuch admonition: To abſolve the penitent: To take care of the Poor: And to be exemplary in holineſs, ſobriety, juſtice and charity. I paſs by Marriage, Burials, and ſuch other particular Offices. And I meddle not here with Ordination, or any thing that concerneth other Churches; but only with the work of a Biſhop or Paſtor to the People of his proper Flock.
39. The ableſt Man among us, for mind and body, may find full and needful employment of this ſort, among an hundred perſons, eſpecially ſuch as our common Chriſtians are: But if he have five hundred or a thouſand, he hath ſo much to do, as will conſtrain him to leave ſomething undone which belongeth to his Office. Therefore our Market▪Towns, and large Country Pariſhes, where there are ordinarily two, three, or four thouſand in a Pariſh, have need of many paſtors, to do that for which the Paſtoral Office was ordained: Much more our greateſt City and Town Pariſhes that have ten thouſand, twenty thouſand, and ſome above thirty, if not forty or fifty thouſand in a Pariſh.
40. The office of a Paſtor, containing the Power of the Keys, as ſubordinate Miniſterially to Chriſt in his Teaching, Ruling and prieſtly▪ work, is not by man to be divided and part of it to be given to one ſort, and part to another (though they that have the whole power may variouſly exerciſe it, as there is cauſe.) But every Church muſt have ſuch as have the whole power, as far as concerneth the People of that Church.
41. To divide the eſſential parts of the Sacred Office, (as to give one the power of Teaching only, another of Worſhiping only; and another of Ruling only; or any two of theſe without the third, is to deſtroy it, and change the ſpecies, as much as in them lieth that do it.) And as no one is a man without his Animal, Vital and Natural parts; ſo no one is a true Paſtor without the threefold power forementioned, of Teaching, Ruleing that Church by Paſtoral means, and Conducting them in publick Worſhip. He may be a Paſtor that is hindered from the exerciſe of ſome one of theſe or more; but not he that hath not the Power in his Office. Dividers therefore make new Church▪Offices, and deſtroy the old.
42. Churches headed by ſuch a new ſort of Officers, ſpecifically diſtinct from the old of Chriſt's Inſtitution, are Churches ſpecifically differing from the Churches which Chriſt Inſtituted: Becauſe the Society is ſpecified by the ſpecies of its Head or Governour.
43. To make a new ſort of Church-Heads or Rulers, as their Conſtitutive parts, is to make a new ſort of Churches.
44. The three forſaid Eſſential parts of the Paſtoral Office are not to be exerciſed by any Lay-man, nor by any man that hath not that Office: Nor may the Paſtors do that work per alios, or delegate Lay-men, or men of another Office to do it as in their ſtead. For the Office is nothing but juſt Authority and Obligation to do that work: And if they convey ſuch Authority and Obligation to another, they convey the Office to another; And ſo he is no longer a Lay-man, or of another Office only.
45. Therefore though many Paſtors of the ſame Office may in a great Church diſtribute the work among them, yet none of them muſt do it only as the delegate of another, not having himſelf from God the Office which containeth the power of doing it.
46. But the Accidentals of the Paſtoral Office may be committed to a Lay-man, or one that is no Paſtor (As to ſummon Aſſemblies, to keep Regiſters, or the Church Books, Goods, Buildings, with many the like:) And ſo ſome think that the Apoſtles inſtituting Deacons was but a communicating the Accidentals of their Office to other men. Therefore if Chancellors did only theſe accidental works (or Lay Elder either) and meddled not with the ſacred power of the Keys, we ſhould not be ſo quarrelſome, as to condemn their undertaking, unleſs it were for the abuſe.
47. We doubt not but in a Church that hath many Paſtors, thoſe that are young and weak ſhould much ſubmit to the elder and more able, and be as far ruled by them, as the difference of age, experience and abilities, without a difference of Office, doth require.
48. And we doubt not, but where Temples and Church-maintenance are at the diſpoſe of Patrons, People or Magiſtrates, they may give them to ſome one Paſtor as the preſent poſſeſſor, ſo that no other ſhall have part but by his conceſſion. And this difference there is between the Parſon and his Curates in our Pariſhes, and an accidental ſuperiority and inferiority thereby, without a difference of Office.
49. If Magiſtrates, or Councils, or Cuſtome, ſhould in each particular Church that hath many Paſtors, give one a Governing, that is a negative voice among the reſt, in the management of the affairs of that Church, ſo that the reſt ſhould not go againſt him or without him, as Archbiſhops now are over Biſhops, and Archpresbyters were formerly over Preſbyters, and Archdeacons over Deacons, and Preſidents over Colleges, and Courts of Juſtice, without claiming a diſtinct Office; though the ſad experience of Mens inclination to Church-tyranny, make us doubtful whether we ſhould wiſh for ſuch an inequality, yet would we not unpeaceably diſturb or quarrel with ſuch an Order, when it is ſettled: Our Pariſh Order aforeſaid being indeed but ſuch.
50. Whether God himſelf hath appointed another ſort of Biſhops who may be better called Archbiſhops, as Succeſſors of the Apoſtles in the Ruling part of their Office; and whether theſe have not a Power above particular Church Paſtors in Ordinations, and in the overſight of the Paſtors themſelves, and in the Care of many Churches, I have long ago confeſſed, is a Caſe of too much difficulty for me to determine. On the one ſide, though the Apoſtles have no Succeſſors in the extraordinary and temporary part of their Office, yet Church-government being an ordinary and permanent part, as doctrine is, I can hardly think that when we find one Form of Church-government inſtituted by Chriſt himſelf, and continuing till the end of that Age, that we ſhould preſume to ſay that this Form then ceaſed and another muſt ſucceed it without good proof. What we find enacted and ſetled muſt ſtand, till we can prove it abrogate. And unleſs it were a thing which in the nature of it were temporary, it ſeemeth a harſh imputation of mutability, to feign Chriſt to ſet up a Church-government which ſhould be in force but for an hundred years. And on the other ſide it puzleth me, 1. to find it ſo hard to prove, that the Apoſtles themſelves did indeed exerciſe any Office power over other Paſtors, which one may not do towards another, over and above that which accrewed to them from the meer extraordinary advantage of their gifts and Apoſtolical proper work: 2. And to find it ſo obſcure, whether they ſettled any as their Succeſſors in that ſuperiority of power which they had.
51. But being in ſuch doubt, and being uncertain whether ſuch Arch-Biſhops or Apoſtolical Succeſſors in the points of Ordination and overſight of many Churches, be of Divine right or not, I reſolve not to contend againſt any ſuch Order, nor to diſobey any juſt commands of ſuch, nor to reproach the cuſtome of the Churches.
52. And though I know that Paſtors ſhould not unneceſſarily be diverted by any aliene works, yet if it pleaſe the Magiſtrate to commit ſome of his power of Church-government by the Sword, (about things extrinſick, to the Paſtoral Office) into the hands of ſome Miniſters as his Officers, and if he call them Biſhops, and command us to obey them, and if he make them Barons, and endow them with Lordſhips and great revenues, though I ſee the great peril to the Church from hence, by reaſon of mens pride and worldlineſs; yet will I not reproach this Order, nor deny any juſt obedience to any ſuch Officers of the King.
53. If any acknowledging the Paſtors of each Church to have the whole Paſtoral Office, and power of the Keys of that Church which he overſeeth, ſhall yet affirm that the aforeſaid ſuperiour General Biſhops (or Arch-Biſhops) have a ſuperiour power of the Keys, and therefore ſhall have the deciſion of controverſies that ariſe in particular Churches between the Paſtors and the People, and that appeals may be made by the people to them, and that they may viſit the particular Churches at their pleaſure, and have power to cenſure the particular Biſhops (or Paſtors) when they deſerve it, or to Ordain Miniſters, remove them, and depoſe them as there is juſt cauſe, (by bare ſentence, and the peoples conſent,) and all this jure divino, as Succeſſors to the Apoſtles in their Government, or to ſuch Archbiſhops (or General Biſhops) as Timothy and Titus. I ſhall not contend againſt any of this, for the reaſons aforeſaid, being uncertain of the thing in queſtion. But if I muſt be put to ſubſcribe, that I believe all this to be true, (as if it were an Article of my Faith) the ſame uncertainty would forbid me.
54. And here I muſt take occaſion to ſay, that I take unneceſſary Subſcriptions, Declarations, Promiſes and Oaths, to be one of the chiefeſt of the Devil's Engines, to divide Chriſt's Churches, and to fiſh out thoſe Miniſters that make conſcience of perjury and lying, and to turn them out of the work of Chriſt, and to leave in thoſe that do not, (when Conſcience can find but any ſhifting pretence;) And how fit ſuch are for the Sacred Miniſtry, and whoſe ſervants really they are, and how they are like to do Chriſt's work, and what a Caſe the Churches will be in that have ſuch, and what the effects will be with the common people, and how the lovers of Godlineſs will reſent all this, and what elſe will follow hereupon, I leave to the Reader that hath the brains of a man, or ever opened his eyes to mark what is done abroad in the World, or that ever read with obſervation the things that in other Ages have befallen the Churches, or that knoweth what relation light hath to darkneſs, good to evil, and Chriſt to Belial. I think that the Articles of our Faith and the matters of our practice are ſo to be diſtinguiſhed, as that there is a neceſſity of Believing the former, and therefore we may be called to profeſs that we do Believe them; And for the other, (the Agenda) we muſt be called to Do them, (and if they be plain and neceſſary duties of our Religion, being to be Believed to be Duties before we do them, we may ſometime be put to profeſs that Belief.) But duties of humane impoſition, or of doubtful nature, may be done as things lawful by thouſands of peaceable men, that cannot ſay or ſwear that they are duties; or may be done as of humane obligation by thoſe that cannot ſay they are of Divine obligation.
55. We hold that the firſt Churches that did divolve all arbitrations of differences among Chriſtians upon the Paſtors, did that which brought no great preſent inconvenience, when the People were but few and the Paſtors had ſufficient leiſure; but that which prepared for the degenerating of the Miniſtry and the Churches lamentable corruption; And therefore that they ſhould have foreſeen this, and done as St. Paul directed them, and referred matters to any fit [wiſe man among them.] And when they ſaw the miſchief, they ſhould have quickly reformed it, as Silvanus Biſhop of Troas aforementioned did: And that if there were Lay Elders in any of the ancient Churches, (as one paſſage in Origen, and one in Ambroſe, and this of Silvanus in Socrates have made ſome think) they were truly Lay, and appointed only to ſuch Arbitrations as theſe, and ſuch other Animadverſions over the reſt, as Lay-men may do; (A help that I once tryed and found to be very great.)
56. We hold that when Conſtantine gave the Clergy the ſole Power of Judging the Cauſes (Civil and Criminal) of all the Chriſtians, he ſhewed more ignorant zeal, than true diſcretion, and did let in a peſtilence into the Church; and that inſtead of that he ſhould have only left Arbitrations to mans free choice, and have ſet up a Chriſtian or Righteous Magiſtracy, to whom both Biſhops and all other Chriſtians ſhould ſubmit.
57. We hold that when Chriſtians ſo multiplyed, as that they grew uncapable of Perſonal Communion, at one Altar, it was the duty of them and the Biſhops, to have ordered them into new Churches, whcih ſhould every one have had its proper Biſhop, or plenary Paſtoral Office among them; and not to have kept them all ſtill in the name of one particular Church (infimi ordinis) when they were uncapable of the nature and end.
58. We hold that it was ſinfully done, to make a new Office or Order of ſubject Presbyters, that had not the Governing power of their perticular Churches, neither alone, nor conjunct; but had only the power to Teach and Worſhip, the Government being reſerved only to the Biſhop of another (called a Mother) Church.
59. But we believe that this came not in till many hundred Years after Chriſt, and that but by ſlow degrees, and that after ſubordinate Churches and Altars were invented, and ſet up, yet the Paſtors under the name of Presbyters, had much of the Governing power (of the Keys) though with and under the Biſhop of the Mother Church.
60. The depoſing of all the firſt rank or Order of Biſhops, which were before over each particular Church, the making of a new Office of half Presbyters, the making of Churches of a new ſpecies, as being under a new ſort of Officers, the making Archbiſhops, who ſhould have many Churches and Biſhops under them, to become the Biſhops of the loweſt rank, having none under them; but above all theſe, the making of the Paſtoral work, eſpecially diſcipline become utterly impoſſible, by putting that into one mans hand, that cannot be done but by many (or many hundred,) theſe and ſuch like are the things that we can neither ſwear to nor approve.
61. We hold that though the Magiſtrate may ſhape his part of the Church Government variouſly, according to the Intereſt of the common good, yet that the Spiritual or Paſtoral part ſhould not have been molded into the ſhape of the Civil Imperial Government; And that ſo doing did give the Papacy that countenance which is the ground of its uſurpation.
62. For we hold that the eſſential conſtitution of the Paſtoral Office, and its work, and the eſſential conſtitution of the Church Univerſal, and of Individual (or particular) Churches, are all of Divine unalterable Inſtitution; And that all Laws of Chriſt for ſuch Conſtitution, and for Adminiſtration, are unalterable by man: Though we hold that Circumſtancials and Accidentals are alterable, as being not ſetled by any Divine determination. (As e. g. how many Miniſters ſhall be in each Church, which of them ſhall be more regarded than the reſt, as being of greater wiſdom, how oſt and when and where they ſhall aſſemble, with many the like.)
63. We hold that as all Chriſtians (ordinarily) ſhould have perſonal Communion in particular Churches, ſo thoſe Churches and their Biſhops ſhould hold ſuch Communion as is needful to their ſtrength and concord, and the common good.
64. This Communion of Churches is to be held internally by Concord in the ſame Faith and Love and Religion, and externally by the ſame profeſſion, and inſtrumentally, 1. by Meſſengers and Letters, and, 2. by Delegates and Synods when there is need; (which as is ſaid, for Time, Place, Numbers, Provinces, Orders, are left to humane Prudence.)
65. If any that divide the Country into Provinces, will ſettle Synods accordingly, and ſettle over them Preſidents for the ordering of their proceedings, and will give power to one above others, to call ſuch Synods, and will call theſe Provinces, or Nations, or Empires, by the name of Provincial, National, or Imperial Churches, and the Biſhops ſo exalted by the name of Metropolitans, Primates, Patriarchs, &c. We contend not againſt this as unlawful in it ſelf (though we eaſily ſee the accidental danger, being taught it by long and ſad experience;) ſo be it, 1. that none of theſe be pretended to be of Divine Inſtitution, but of humane determination; 2. and that they meddle with nothing but ſuch accidentals as are left to humane prudence; 3. and that they equal not their humane Aſſociation with the Chriſtian Worſhiping Churches, which are of Chriſt's Inſtitution, 4. and that much leſs they do not oppreſs their brethren, and tyrannize, nor deprive the particular Paſtors and Churches of their proper priviledges and work. But alas when were theſe Rules obſerved by humane Churches?
66. The Canons of ſuch Synods or Councils of Biſhops, may be made Laws indeed by the Civil power, and they are (if juſt) obligatory to the people, by virtue of the Paſtoral Authority of the Biſhops: But as to the particular Biſhops, they are only Agreements, and no proper Laws (the Major Vote of Biſhops being not proper Governours of the reſt) and bind only by virtue of Chriſt's General Laws for Love and Concord.
67. The Paſtoral power is not at all Coactive by ſecular force, on body or eſtate, but only Nunciative and perſwaſive, commanding in Chriſt's name as authorized by him, and executed no otherwiſe than by a Miniſterial word, and by with-holding our own acts of Adminiſtration, and denying our Communion to offenders: Nor did the Apoſtles themſelves pretend to any other than this power of the Word (for the Keys are exerciſed but thus) excepting what they▪ did by Miracle. And if Biſhops would go no further, they would work on none but Voluntiers, and their uſurpations might be the more eaſily born.
67. And indeed we are fully perſwaded, that none but Voluntiers are …it for the great priviledge of Church-Communion, and that giving it to the unwilling that had but rather endure it than a Priſon, is a great profanation of it, and a cheat to poor ſouls, and a horrid corrupting of Chriſt's Churches and Ordinances.
68. If wilful Church-corruptions have made any places uncapable of a preſent conformity to Chriſt's Inſtitutions, their incapacity muſt not become the meaſure and rule of our Reformation; But a true Conformity to the Inſtitution muſt be intended and endeavoured, though all cannot come up to it at the firſt.
69. We do not hold that every Corruption in Number, or Officers, or Order, nullifieth a Church, or maketh all Communion with it unlawful, as long as the eſſential conſtitution doth remain. Yea, though my own judgment is, that every Church in Town or Country ſhould have a Biſhop, yet if they would but ſet up one Biſhop with his aſſiſtant Presbyters in every Corporation and Great Town, with the neighbour Villages, according to the antient practiſe, from the middle of the third Century for many following; ſo that true diſcipline might but be made poſſible to them that had a heart to practice it, I ſhould greatly rejoyce in ſuch a Reformation; much more, if every Pariſh Paſtor were reſtored to all the parts of his Office, though he exerciſed all under the Government of Biſhops.
70. We hold the Pariſh Churches of England, that have true Miniſters (that are, not utterly uncapable through Ignorance, Hereſie, Inſufficiency, or Wickedneſs,) to be true Churches of Chriſt; But that is, becauſe we hold the particular Miniſters to be true Biſhops (Epiſcopos Gregis etſi non Epiſcoporum,) and to have the power of the Keys over all their Flocks: And that is, becauſe we hold that it is not in our Biſhops power to deprive them of it though they would; And becauſe we hold that when Chriſt hath inſtituted and deſcribed the Office of a Paſtor or Presbyter, and the Ordainers ordain a man to that Office, their power ſhall be judged of by Chriſts inſtitution, and not by the Ordainers will, though he miſtake or would maim and change it by his wrong deſcription. And that the Ordainer is but a Miniſterial Inveſter, delivering poſſeſſion according to his Maſters will and not his own: And as long as Chriſt giveth to Paſtors the power of the Keys, and they themſelves conſent to receive and uſe them, (eſpecially if the People alſo conſent to the exerciſe of them) it is not the Biſhops will or words that can nullifie this power. And if this Anſwer were not good, I confeſs, I were not able to Anſwer a Browniſt, who ſaith, that we have no true Publick Churches of God's Inſtitution, Dioceſan Churches being but Humane, if they had Biſhops in each Church under them, and being ſinful when they have none, and Parochial Churches being Humane or null, as having no Biſhops of their own, nor Paſtors of Chriſt's Inſtitution, but half Paſtors; and therefore being but part of a Dioceſan Church. But all this is ſufficiently anſwered by our foreſaid Reaſons; which no high Prelatiſt can ſoundly anſwer.
71. I do hold that thoſe Pariſh Aſſemblies, that have no Miniſters, [but ſuch as are uncapable, either through notorious Ignorance, or Hereſie, or utter Inſufficiency as to the Eſſentials of their Office, or by diſclaiming themſelves any Eſſential part of the Paſtoral Office, or by notorious Preaching againſt Godlineſs, and oppoſing the Churches neceſſary good,] are indeed no true Churches of Chriſt, but only are Analogically or Equivocally ſo called; As you may call a Community of Chriſtians that have no Paſtor or Church, which is no Organized or Political Society.
72. But yet I think it not ſimply unlawful to joyn at any time with ſuch an Aſſembly: For I may joyn with a Chriſtian Family, or occaſional Aſſembly, though not as with a Church.
73. We hold that all the Chriſtians in the World (in particular Churches or out) do make up one Catholick or Univerſal Church: which is Myſtical and Inviſible, in that, 1. the Faith of Mens minds is Inviſible, 2. and Chriſt is Inviſible to us Mortals now he is in Heaven. But it is alſo Viſible, 1. In reſpect of the Members and their outward Baptiſm and Profeſſion, 2. and becauſe that Chriſt the Head was once Viſible on Earth, and is ſtill Viſible in Heaven to the Glorified part (as the King is to his Courtiers, when the reſt of the Kingdom ſeeth him not.) and will Viſibly appear again to all.
74. We hold that this Univerſal Church is One in Chriſt alone, and that it hath no other King or Head; That he hath Inſtituted no Vicarious Head, either Pope or General Council; Nor is any mortal man or men capable of ſuch an Office.
75. We hold therefore that the Roman Pope (and General Councils, if they claim ſuch an Headſhip) is an Uſurper of part of Chriſt's Prerogative; which having uſurped he hath uſed againſt Chriſt, and his intereſt; againſt the Soveraignty of Princes, and againſt the true Unity, Concord, Peace and Holineſs of the Churches.
76. And we hold that it was the modelling of the Church to the Policy of the Roman Empire, which gave the Pope the advantage for this uſurpation: And that the Roman Catholick Papal Church is a mee… Humane Form, and an Imperial Church, as much as the Archbiſhop of Canterbury as Superiour to the reſt of England is of Man, and that Body ſo united is a National Church: And that the General Councils were never truly General, as to all the Churches in the World▪ but only as to the Roman Imperial Church; None conſiderable ever coming to ſuch Councils, but thoſe that were or had been in the Roman Empire, or ſome very few that cloſely bordered on them: Nor had the Roman Emperour (who uſually called, or gave his Warrant for ſuch Councils, or Governed them) any power over the Clergy of all the reſt of the Chriſtian World, (in Ethiopia, the outer Armenia, Perſia, India, &c.) Nor did the Imperial Pope then exerciſe any power over them. And we are perſwaded that the power of the Patriarchs of Alexandria, Antioch, Jeruſalem, Conſtantinople, and of the Metropolita…, Primates, &c. ſtood on the ſame foundation with the Primacy of the Pope, and that one is no more of Divine right than the other; But that the Papacy is the far more wicked Uſurpation, as pretending to more of Chriſt's Prerogative.
77. We hold therefore that the Roman Church, as ſuch, that is, as pretending to be the Church-Catholick, Headed by an (Uſurping) Univerſal Biſhop, is no true Church of Chriſt, but a Humane and traiterous Uſurpation and conſpiracy, therefore by Proteſtants called Antichriſtian: Though thoſe that are true Chriſtians among them are Parts of Chriſt's Catholick Church, and thoſe that are true Paſtors among them, may be the Guides of true particular Churches.
78. We hold therefore that no Power on Earth, Popes, Council or Prince, hath power to make Univerſal Laws to bind the whole Church of Chriſt on Earth, becauſe there is no Univerſal Head or Soveraign but Chriſt.
79. By all this it is evident that we grant all theſe following diſparities in the Church: 1. The diſparity of Age, ſtanding, and Gifts among Miniſters of the ſame Order: 2. A kind of paternal priority where one was the Teacher, Educater, or Ordainer of the other. 3. An accidental diſparity, when one only by the Patron or Magiſtrate hath the ſole poſſeſſion of the Maintenance and power of the Temple. 4. We will not unpeaceably contend againſt the guiding power or negative Vote of One Biſhop in a particular Church over the reſt of the Paſtors of the ſame Office; Nor do we take ſuch a power to make a diſtinct Office. 5. We do not ſtrive againſt the Preſidency of one, in Synods, as Moderator; No though it were durante vitâ (which Biſhop Hall thought would ſerve to heal us.) 6. We do not deny Obedience to any Biſhop, who is Commiſſioned by the King, to exerciſe as a Church-Magiſtrate, his part of the Church-Government. 7. Much leſs do we ſtrive againſt the Power of Kings and Lawful Magiſtrates Circa Sacra, (of which Grotius hath excellently written de Imper.) But we take the Magiſtrate to be the neceſſary and only Ruler by the Sword, to keep Peace and Order among Church▪men, as well as among men of all other Profeſſions. 8. Yea, I do not contend againſt the Divine Right of General Biſhops, (or Archbiſhops) ſuch as Timothy and Titus, nor will deny Obedience to them, who take care as Viſitors of Many Churches, which have every one their proper Biſhop, one or more, with true plenary Paſtoral power of the Keys, to guide the people of their charge. 9. We refuſe not to receive Ordination from ſuch General Biſhops. 10. Nor do we refuſe to be reſponſible to them, when we are accuſed of any male Adminiſtration, or to admit of Appeals from us to them.
80. By all which it appeareth, 1. How falſly we are charged to be againſt all Epiſcopacy. 2. And how falſly and deceitfully all thoſe Writers ſtate the Caſe and plead againſt us, that only plead for a Congregational or Parochial Epiſcopacy, or any of this which we grant; and how they cheat their Readers, who make them believe, that our Controverſie is, whether there ſhould be any Epiſcopacy, and not what kind of Epiſcopacy it ſhould be. 3. What friends they will prove to the Church, that will rather do all that is done againſt it, than endure thoſe that grant all this which we do grant them.
81. That I am not ſingular in all this, I prove in that it was only Archbiſhop Uſher's Reduction of Epiſcopacy to the Primitive ſtate, which the Nonconformiſts, (malitiouſly called Presbyterians) did offer to his Majeſty and the Biſhops, 1660. as the means of our Concord, and which was rejected: Yea, that they *The London Miniſters Thankſgiving to the King is to be ſeen in Print: As alſo their deſire of B. Uſher's Primitive Model of Government.thankfully accepted (though not totally approved) that higher Model expreſſed in his Majeſties Declaration about Eccleſiaſtical Affairs.
And now, I ſuppoſe, I have given Strangers and Poſterity a truer Deſcription of the Judgment of the preſent Nonconformiſts, than malicious turbulent ambitious Perſons uſe to give of them, or than the extreams and freaks of a few Sectaries would allow men to receive.