Five Disputations of Church Government, Chapter 5
CHAP. V. Objections against the Presidency forementioned, answered.
§. 1. BUT it is not likely but all these motions will have Dissenters on both sides; It were strange if in a divided age and place, and among a people engaged in so many several parties, and that so deeply as now men are, there should any healing remedy be propounded, that should not have abundance of opposers: Most men are prejudiced and affected at their Education; or opportunities, or parties, or several interest sway them. And therefore I expect that most should reject all that I say, and some of them with much reproach and scorn. Our disease were not so great and dangerous, if it could but endure the remedy. But let us consider some of their Objections.
§. 2. Object. 1. The unpeaceable men of the Prelatical way will say [This is but to turn a Bishop into a Parish-Priest; and to make him the Ruler of a Parish and a Curate or two, and in many places, of no Ministers at all: A fair Promotion. It seems you would leave them but a name and shadow, and make them to be contemptible.
§. 3. Answ. 1. Remember that I grant you also the Presidency of Associations, &c. which you may call an Archbishoprick if you please. 2. Is it honour that you contend for, or labour and service to the Church? If honour, you must get it by being the servants of others,Its more then Dr. H. H. speaks of the Primitive Bishops, that had no Presbyters under them but one or more Deacons. and not by being Lords of the Clergy or heritage of God. If you are seeking honour of men, and founding office… in the Church, by such directors as ambition, you are not the men that we can hope for Peace or Holiness from, and therefore can have little treaty with you, but to lay by your wickedness. But if it be service that you contend for, in order to the Churches good, try first whether a Parish will not find you work enough. I have tried it, and find that if I were ten men, I could find as much as I am able to do, in this one Parish. Though I do as much as I am well able night and day, and have so many helpers, yet it is so great a trouble to me, that my work and charge is quite too great for me, that I have been often tempted to desert it, and go to a smaller place: And nothing stayes me but this consideration, 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 speak with each man in my Parish by personal Instruction, once a monethmonth, or once a quarter, or half year, 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 speak to them past once a year, or two years, I must needs fear lest the force of former words will be lost before I come again. And yet must you needs have more work and service, and more souls to answer for? To deal plainly and faithfully with you, Brethren, impartial standers by conceive that its time for you rather to be more diligent in a smaller charge, and to lament your negligence in your Parishes, and publickly to bewail that you have by your idleness betrayed so many souls: letting them alone in their ignorance and ungodliness, and commonly doing little in your charges, but what you do at Church in publick. Overseers think that most of you are fitter for smaller charges rather then for greater. I doubt this will offend many. But you were better use it to your Repentance and Reformation, then your offence.
§. 4. And 3. I pray you consider how your Passion and partiality maketh you contradict your selves. Do you not use to … the Presbyters, that they would all be Bishops, and they would have a Bishop in every Parish, and so are against Bishops, that they may be Bishops themselves? And what! is a Parish Bishoprick so great a prize for our Ambition, and yet is it so contemptible to yours? Are we proud for seeking to be Parish Bishops, and do you take it as an empty name or shadow? At least then confess hereafter, that your Pride is so much greater, then ours, that the Mark of our Ambition is taken by you to be a low dishonourable state.
§. 5. And 4. I would intreat you impartially to try, whether the Primitive Apostolick Episcopacy fixed in particular Churches were not a Parochial Episcopacy? Try whether I have not proved it before? And if it were, will you pretend to antiquity, and Apostolick institution, and yet despise the primitive simplicity, and that which you confess was settled by the Apostles? Let the Eldest carry it without any more ado.
§. 6. And 5. At least say no more that you are for Episcopacy, and we against it: when we are for Episcopacy as well as you. It is only your transcendent, or exorbitant sort of Episcopacy that we are against. Say not still that we have no Power of Ordination, because we are not Bishops; but because we are only Bishops of one Church. Put the controversie truly as it is, Whether it be lawful for the Bishop of one Church with his Prebytery to Ordain? Yea or whether many such Associated may Ordain? Or rather, whether it be tyed to the Bishop of many Churches (as you would have it:) that is, Whether Ordination belong to Archbishops only? Is not this the controversie?
§. 7. And then 6. Why do you in your Definitions of Episcopacy (which you very seldom and sparingly give us) require no more then a Parochial Episcopacy, and yet now despise it as if it were no Episcopacy at all? Tell us plainly what you mean by a Bishop? I thought you meant a Primus Presbyterorum, or at least, a Ruler of People and Presbyters? And is not this to be found in a Parish Bishop, as well as in a Bishop of many Parishes, or Churches? Change your Definition from this day forward, if you must have a change of the thing defined, as it seems you must.
§. 8. And I wou…d know whether you can prove that it is Essential to a Bishop to have more Churches or Parishes then one? Prove it if you are able. Was not great Gregory of Naocesarea a Bishop with his seventeen souls? And was not Alexander (the Colliar) whom he Ordained at Comana, a Bishop, though but of a small Assembly? Do not some of you confess, that Bishops in Scripture-times had no subject Presbyters, and consequently had but a single Congregation? If then a Parish or Congregational Bishop were a true Bishop, why may he not be so still?
§. 9. Object. 2. But the Church under Christian Princes should not be conformed to the model of the Church under persecution: Shall Bishops have no more power and honour now then they had then? We see in Constantines dayes a change was made. Must they be tyed to a Parish now, because they were Bishops only of a Parish in Scripture-times?
§. 10. Answ. 1. We would not have them persecuted now, as they were then, nor yet to want any due encouragement or assistance that a Christian Magistrate can afford them. But yet we would have Gods Word to be our Rule, and Bishops to be the same things now as then, and we would not have men make the prosperity of the Church a pretence for altering the Ordinances or Institutions of Christ, and making such changes as their conceits or ambitious minds incline them to. We shall never have a Rule nor fixed certainty, if we may change th…ngs our selves on such pretences. Pretend not then to Antiquity, as you do.
§. 11. And 2. I have in the former Disputation proved by many Reasons, that it was not the mind of the Apostles themselves, that the Parochial or Congregational Churches which they planted, should be changed into another sort of Churches. Nor is there any reason for it, but against it, in the prosperity of the Church, and piety of Magistrates. For 1. Pious Magistrates should help to keep, and not to break Apostolical institutions. 2. And pious Magistrates should further the good of the Church, and not hurt it to advance ambitious m…n.
§. 12. For 3. Ministers are for the Churches, and therefore no change must be made on such pretences that is against the good of the Churches. If every Parish or Congregation then, were meet to have a Bishop and Presbyterie of their own, why shall the Church be now so abused, as that a whole County shall have but one Bishop and his Presbyterie? If every Hospital or Town had a Physitian with his Apothecaries and Mates, in your Fathers dayes, would you be their benefactors, by procuring that duplicate page duplicate page all the County shall have but one Physitian with his Apothecaries? Or if every School had a Schoolmaster in your Forefathers dayes, will you say, there shall be but one in your dayes, in a whole County? Do you thus think to honour Physitians and Schoolmasters, to the ruine of the people and the Schools? So do you in your advancement of Bishops. Upon my certain experience I dare affirm it, that every Parish of four or five thousand souls, yea of a thousand souls, hath need of such a Presbyterie for their Oversight. And is not he that hath a County on his hands, like to do less for this Town or Parish, then if he had no more then this? If your Bees swarm, you will not keep them all still in an hive, nor think of enlarging the hive to that end: but you will help the swarm to an hive of their own. If your Children marry, you will rather settle them in Families of their own, then retain all them and all their Children in the Family with your selves. So if a Bishop of one Church should Convert all the Countrey, he should rather settle them in several Churches, proportionable to their numbers and distances, then to call them all his own Church.
§. 13. Object. 3. But by this means the Church wou…d be p…stered with Bishops. What a number of Bishops would you have, if every Parish-Priest were a Bishop? We read not of such numbers as this would procure, in the antient times.
§. 14. Answ. 1. I find where Christ commandeth us to pray the Lord of the harvest to send forth Labourers (that is, more Labourers) into the harvest, because of the greatness of the harvest. But I find not where …e once requireth us to pray or wish that there may not be too many, for fear of pestering the Church, or diminishing the honour of the Clergy. Mens purses, I warrant you, will hinder the over-abounding of them; a…d Gods providence doth not enrich too many with abilities and willingness for the work. Do you undertake that they shall not be too bad; and I dare undertake they will not be too many.
§. 15. And 2. Is it not the felicity and glory of the Church which you object as an inconvenience or reproach? O blessed time and place that hath but enow that are able and faithfull▪ 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 Schoolmaster in every School, or Town, for fear the Land should be pestered or overwhelmed with School-masters? Why how can there be too many, when people will imploy no more then they need? O miserable Church that hath such Bishops, that are afraid Gods vineyard should be furnished with labourers, lest their greatness and honour should be diminished! Do you not see how many thousand souls lie still in ignorance, presumption and security for all the number of labourers that we have? And see you not that six parts of the world are Infidels, and much for want of Teachers to instruct them? And yet are you afraid that there will be too many? What could the enemy of the Church say worse?
§. 16. Object. We do not mean too many Teachers, but too many Bishops; that is, too many Governours of the Church. Answ. 1. God knoweth no Governours Ministeriall but teachers: It seems you would have somewhat that you call Government, and leave the labour 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 and doctrine, 1 Tim. 5.17. Or as if you knew not that even the Government of Pastors is mostly by teaching. 2. Government and Teaching go together, and are both necessary to the Church; And the diminishing the number of Governours and of Teachers is all one: As a Physitian doth Govern all his Patients in order to their cure, and a Schoolmaster all his schollars in order to their learning; so doth a Pastor all his flock, in order to their sanctification and salvation. And for the Government of the Ministers themselves, the number shall be increased as little as may be. Parish Bishops will Govern but a few; and therefore they can wrong but few, by their mis-government.
§. 17. Object. 4. But by this means we shall have unworthy, raw, and ignorant men made Bishops: What kind of Bishops shaell we have, if every Parish Priest must be a Bishop? Some of them are boyes, and some of them empty, silly souls to make Bishops of.
§. 18. Answ. I shall lay open the nakedness of this Objection also, so that it shall be no shelter to domineering in the Church. 1. Awake the sparks of humility that are in you, and tell us openly, whether you think your selves more able worthy men to Govern a County, or a hundred Parishes, then such as we are to Govern one? Though I have been many and many a time tempted with Ionas to run away from the charge that is cast upon me, as a burden too heavy for me to bear, and I know my self to be lamentably insufficient for it: yet I must profess, that I am so proud as to think my self as able to be the Pastor or Bishop of this Parish, as most Bishops in England, yea or any one of them, to be the Pastor and Governour of a County, or an hundred or two hundred Parishes. Were you humble, or did you dwell at home, or take an account of your own abilities, when you reproach others as unable to be the Bishops of a Parish, and think your selves able to be the Bishops of a Diocess and contend for it so eagerly?
§. 19. And 2. I further answer you: We will leave you not a rag of this Objection to cover your nakedness. For if any Pastors or Parish Bishops be more ignorant then others, and unfit to Teach and Rule their flocks without the assistance, teaching or direction of more able me…, we all agree that its the duty of such men to Learn while they are Teachers, and to be Ruled while they are Rulers, by them that are wiser. For as is said, a Parity in regard of office, doth not deny a disparity of gifts and part… And we constantly hold, that of men that are equal in regard of office, the younger and more ignorant should learn of the aged that are more able and wise, and be Ruled by their advice, as far as their insufficiency makes it necessary. And will not this suffice?
§. 20. And 3. If this suffice not, consider that Associated Pastors are linked together, and do nothing in any weighty matters of common concernment (or of private, wherein they need advice) without the help and directions of the rest. And a young man may govern a Parish by the advice of a Presbyterie and also of Associated able Pastors, as well as such Bishops as we have had, have governed a Diocess.
§. 21. And yet 4. If all this suffice not, be it known to you that we endeavour to have the best that can be got for every Parish: and Novices we will have none, except in case of meer necessity: And we have an act for rejecting all the insufficient, as well as the scandalous and negligent: and any of you may be heard that will charge any among us with insufficiency. Sure I am we are cleansing the Church of the insufficient and scandalous that the Prelates brought in, as fast a we can: if any prove like them, that since are introduced, we desire that they may speed no better. What side soever they be on, we desire able faithfull men, and desire the ejection of the insufficient and unfaithfull. And youth doth not alway prove insufficiency. Witness Timothy, whose youth was not to be despised. At what age Origen and many more of old began, is commonly known. Vigelius was Bishop at twenty years of age (the Tridentine Bishop) We will promise you that we will have none so young to be Parish Presbyters, as Rome hath had some Popes and Cardinals and Archbishops and Bishops. Nor shall any such ignorant insufficient men, I hope, be admitted, as were commonly admitted by the Prelates.
§. 22. Object. 5. But the Apostles and Evangelists had a larger circuit then a Parish, and therefore so should their Successors have? Answ. I grant you that they had a larger circuit, and that herein, and in their ordinary work they have successors: And we consent that you shall be their Successors. Gird up your loins, and travail about as far as you please, and preach the Gospel to as many as will receive you (and sure the Apostles forced none) and convert as many souls as you can, and direct them when you have done in 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 Apostles did? Be ye servants of all, and seek to save all, and take on you thus the care of all the Churches, and see who will forbid such an Episcopacy as this?
§. 23. Object. 6. But it seems you would have none compelled to obey the Bishops, but they only that are willing should do it: and so men shall have liberty of conscience, and anarchy and parity and confusion will be brought into the Church. Answ. 1. I would have none have liberty for any certain impiety or sin: And yet I would have no sin punished beyond the measure of its deserts. And I would not have preachers made no Preachers (unless the Church may spare them) because their judgements are against Diocesan Bishops: and therefore I would have none silenced or susspended for this. 2. And what is it that you would have thats better? Would you have men forced to acknowledge and submit to your Episcopacy? And how? Small penalties will not change mens judgements, nor consciences. Silencing or death would deprive the Church of their labours: and so we must lose our Teachers lest they disobey the Bishops. If this be your cure, it disgraceth your cause. We desire not Prelacy at so dear a rate. Its a sad order that destroyes the duty ordered.
§. 24. Object. But this is to take down all Church-Government, if all shall have what Government they list. Answ. 1. Was there no Church-Government before the dayes of Constantine the Emperour? 2. Do you pretend to antiquity, and fly from the Antient Government as none? You shall have the same means as all the Bishops 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 state was that purest state, which after times should strive to imitate, if yet it was so defective as you imagine? 3. And why have you still pretended to such a power and excellent usefulness in the Prelatical Government, if now you confess that it is but anarchy, and as bad as nothing, without the inforcement of the Magistrate? What Magistrate forceth men to obey the Presbyteries now in England, Scotland, or many other places? 4. Yet it is our desire, that the Magistrate will do his duty, and maintain order in the Church, and hinder disorders, and all known sin: but so, as not to put his sword into the hand or use it at the pleasure of every party that would be lifted up. Let him prudently countenance that way of Government, that tendeth most to the good of the Churches under his care; but not so as to persecute, silence, or cast out, all such as are for a different form, in case where difference is tolerable. 5. And in good sadness, is it not more prudent for the Magistrate to keep the sword in his own hands if really it be the sword that must do the work? If Episcopal Government can do so little without the compulsion of the Magistrate, so that all the honour of the good effects belongeth to the sword, truly I think it prudence in him to do his part himself, and leave Bishops to their part, that so he may have the honour that, it seems, belongs unto his office, and the Bishop may not go away with it, nor the Presbyterie neither. Let the secular Bishop have the honour of all that Order and unity that ariseth from compulsion: and good reason, when he must have the labour, and run the hazzard if he do it amiss: and let the Ecclesiastical Bishops have the honour of all that order and unity that ariseth from their management of the spiritual sword and Keyes. 6. And lastly I answer, that this is not the subject that you and we have to dispute of. It is Ecclesiastical Government by Ministers, and not secular by Magistrates that is our controversie. It is of the Power left by Christ to Pastors and not to Princes.
§. 25. Object. But at least those should be excommunicated that deny obedience to their Bishops: that is a Power that is left in the Bishops themselves, whether the Magistrate consent or not. Answ. 1. Excommunication is a sentence that should fall on none but for such gross and hainous sin, if not also obstinacy and impenitency in them, as is mentioned in Scripture: Using it in cases of controversie and tolerable differences, is but a tearing and dividing the Church. 2. We take it not for our duty to excommunicate you, because you are for Diocesan Prelacy: therefore you should not take it for yours to excommunicate others because they are against it. For 3. If your species of Episcopacy be such as I have proved it, you have more need to repent and amend, and ask forgiveness of God and men, then to excommunicate them that are not of your opinion, and for your sin. 4. But if you take this to be your duty, who hath hindered you from it these twelve years? You had liberty, for ought I know, to have discharged your consciences, and to have excommunicated us all. 5. But you might so easily see what was like to come of it, that it is no wonder that you forbore. If such a Ministry and such a people as are now your adherents (whose description I forbear) should execute your sentence, and cast us and our adherents out of their communion, what contempt would it bring upon you in England? The Ale-houses would be shut up for the most part, against u…: But that and the rest, would be easily born: I think this is not your way.
§. 26. Object. 7. But what need you form us a new sort of Episcopacy? were we not well enough before? Why did you pull down that which was well planted, and now pretend to commend a better to us? We were well if you had let us alone.
§. 27. Answ. 1. But We were not well, because you would not let us alone. The Ministers that were silenced, and imprisoned, and banished, and the thousands of people that were fain to follow them, and all those that were undone by your prosecutions in England, were not well. But this is a small matter: The ignorant Congregations that had ignorant and drunken guides, where Piety was scorned as Puritanism, and impiety made a thing of nothing, and where Satan was so commonly served; the many hundred Congregations in England that never knew what true Discipline meant, nor never saw in all their lives, a drunkard, oppressor, railer, blasphemer, either cast out, or penitently confess his sin, before the Church, all these were not well, though you were well. 2. Whether we were well before, I have shewed in my first Disputation, and thither I refer you. 3. And whether we have brought in a new Episcopacy, or only cast out a new one, and desire 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 oldest stand, and the newest be cast out.
§. 28. Object. 8. Iudge now by the effects: The Episcopacy which you blame, did keep up Order and Vnity in the Church: It kept under those weeds of heresie and error that since sprung up: We had then no Quakers, nor Seekers, nor such other Sects as now abound: This swarm of Errors shews which Government is best.
§. 29. Answ. This is a gross fallacy, à non causa pro causa: to which I return you my answer in these seven considerations. 1. You tell us of the good that you think you did: but you tell us not of the hurt. I hope I love Divisions or Heresies as little as ever a Bishop in England: and yet I must profess that I had rather an hundred times, have things continue as they are with all our swarms of heresies, then to be restored to their ancient pass. Our loss i… as great as Iosephs in being removed from the Prison to Pharaohs ungodly family: I mean in spirituals (of seculars anon.) I know not of an Anabaptist, Separatist, Quaker or any other Sectary in the Town that I live in, for all this noise; unless you will take a few Infidels for Sectaries, or a few ignorant Papists, or those of your own way. But on the other side, I hope there are many hundreds that truly fear God, that formerly were drowned in ignorance and ungodliness. The families that were wont to curse and swear and rail at Godliness, do now worship God, and set up holy instructions, and cast out sin: and this is our change: And in some measure, I have reason to believe that it is so in other places also.
§. 30. 2. The Errors of the times are many of them your own, and therefore you exclaim against your selves. It is of your own selves that men arise, that write against Original sin, and for Liberty of Prophecying, (which is more then Liberty of Believing) and for a kind of Limbus Patrum and Infantum, and for humane Satisfactions for sin to God, and for the Primacy of the Pope, and that all our Protestant Churches are no Churches, or Ministers no Ministers, that have not Prelatical Ordination, yea and a Succession of it; with many the like (to say nothing of other Pelagian weeds.) It doth not therefore become you to reproach us with our swarms of Errors while you introduce them.
§. 31. 3. There were Heresies and Sects even in the dayes of Prelacy. Had you not then the Familists, the Grundle…onians, (such as Hacket, and Coppinger, and Arthington) and the Anabaptists, and Separatists, and Antinomians, and Papists, and such like? besides the contentions between the Arminians and Antiarminians▪ and the contentions raised by Episcopacy it self, and the Ceremonies that it upheld? Who were they that rose up against the Bishops, and pulled them down, if there were Unity under them, as you pretend?
§. 32. 4. The truth is, it was the Magistrate and not Episcopacy that kept that Unity and Peace among us which we had; and that kept under Heresies so much as they were kept under. Take not therefore the Magistrates honour to your selves. Who would have attended your Courts, or submitted to your censures, had it not been for fear of the Secular power? I think but few. You know the Hereticks themselves obeyed you not for Conscience sake. Nor would they have regarded your Excommunication, if the Magistrate would have let them alone. If it was the spiritual sword in your hands that kept out Heresies, why did you not keep them out since, as well as then? You have the same power from Christ now as ever you had. And I hope the fears of persecution will not hinder you from your duty: especially when you can name so few that have suffered for exercising Church-discipline by Episcopal power! at least this was no hinderance a few years ago. For my part, I heartily wish you free from persecution, if you are not. But again I tell you, that which I suppose you know; that as free a Toleration of Prelacy in England as there is of Presbyterie, were the likelyest way to bring you into perpetual contempt. For we cannot but know, that besides a few Civil engaged Gentlemen, Ministers, and others, your main body would consist of those that for their notorious impiety, scandal or ignorance, are thought unmeet for Church-communion by others: and that when you came to exercise Discipline on them, they 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 cast them out, your Church would be the Contempt of the sober part of the world▪ and your own sober members would quickly relinquish it for shame. For [the Church of England] if you would needs be so called, would be taken for the sink of all the other Churches in England. This is a clear and certain truth that is easily discerned, without a Prophetick spirit: and the dishonour of all this would reflect upon your Prelacy.
§. 33. 5. And further, I answer your Objection; that it is not the insufficiency of other Church-government in comparison of Prelacy, that was the inlet of our Heresies and Divisions; but it was the Licentiousness of a time of war, when all evil spirits are turned loose, and the subtilty of the Papists that have taken advantage to spawn among us the Quakers, and Levellers, and Behemists, and other Paracelsians, and the Seekers to confound and dishonour us if they could, and to promote their cause. And in times of war, especially when such changes in the Civil state ensue, and so many adversaries are watching to sow tares, such things are common.
§. 34. 6. And you cannot say, that it comes from the insufficiency of other Government in comparison of yours, because you see no other Government setled instead of yours, so far as to be seconded by the sword or secular power; no nor so far as to have a word of command or perswasion to the people to obey it, (except an Ordinance that in most places was hindered from execution:) nor is there any one Government so much as owned alone by the Magistrate. Besides, that the Civil power it self restraineth not those that you speak of, as to the most of them.
§. 35. 7. Lastly, if you would compare your Prelacy with other Government, compare them where the case is equal. Hath not Presbyterie in Scotland, and in France (with much less help and countenance from the Magistrate) kept out Heresies and divisions, as much at least, as ever Prelacy did? It is certain that it hath.
§. 36. And yet I must add, that the multitude of Sects and Heresies that sprung up in the first, and second, and third Ages, was no such dishonour to the form of Government then used in the Church, as should encourage any man to dislike or change it. If it was Prelacy that was used, then swarms of Sects and Heresies may come in notwithstanding Prelacy (even in better hands then yours.) But if it were not Prelacy that was then the Government, Heresies are no more a shame to that Government now.
§. 37. I know many Readers will think, that this writing that purposely comes for Peace, should not be guilty of repeating and remembring the faults of others, nor speak to them so plainly as is liker to exasperate then pacifie. But to these I say, 1. Their Objections which they insist on cannot be answered but by this opening of the truth. And 2. The truth is, those men that own all the abuses and persecutions of the late Prelates, and are impenitent as to their guilt, and wish and would have the same again, are no fit materials for a concordant frame. If their business be destroying, they will never well joyn with us in building and in healing. Repentance is the best Ingredient in our Salve. We consent to the same conditions that we propose, and will thank them if they will help us to Repentance; especially of such sins as are destructive to the Churches peace.
§. 38. And the Godly Moderate Episcopal men do concur with us in the blaming of the abuses of their party. Saith that good and peaceable Bishop Hall in his modest offer to the Assembly, pag. 3. [I should be a flatterer of the times past, if I should take upon me to justifie or approve of all the carriages of some, that have been entrusted with the Keyes of Ecclesiastical Government: or to blanch over the corruptions of Consistorial Officers: in both these there was fault enough to ground both a Complaint and Reformation: and may that man never prosper, that desires not an happy reformation of whatsoever hath been, or is amiss in the Church of God.]
§. 39. Object. 9. But it is not only the abuses of Episcopacy, but the thing it self that hath been Covenanted against in England, and opposed: nor is it only the English Prelacy, but all Episcopacy: and therefore your motion for another species is like to find but small acceptance.
§. 40. Answ. It is not true that all Episcopacy hath been Covenanted against or taken down in England. Nor is it true of any of the sorts of Episcopacy which I have here mentioned. It was only that which was then existent that was taken down, and only the English frame of Arch-bishops, Bishops, Deans, and the rest, as here they Governed, that was Covenanted against. Of which I shall speak more anon in answer to the Objections of others.
§. 41. Object. 10. You hauehave covetously seized on the Revenues of the Bishops, and made your selves fat with their Possessions, and this was the prize that you aimed at in taking them down. Answ. The world seeth the falshood of this slander, in the open light; and therefore for your credit sake, you were best recant it. England knoweth that the Bishops lands were sold, and given to the Souldiers, and not to the Presbyters. It maintained the Army, and not the Ministry. And that the Dean and Chapters lands is gone the same way, or the like, to pay the debts of the State. And that Presbyters have none of them all, save that here and there one that had about ten, or twenty▪ or thirty pound a year▪ have somewhat 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 most in all the Country where I live, do receive but about eighty pound and sometimes ninety pound per annum: and did I need to pull down Prelacy for this?
§. 42. I Come now to the Objections of the other side, who will be offended with me for consenting for peace, to so much as I here do? And 1. Some will say, that we are engaged against all Prelacy by Covenant, and therefore cannot yield to so much as you do, without the guilt of perjury.
§. 43. Answ. That this is utterly untrue, I thus demonstrate. 1. When the Covenant was presented to the Assembly, with the bare name of [Prelacy] joyned to Popery, many Grave and Reverend Divines desired that the word [Prelacy] might be explained, because it was not all Episcopacy that they were against. And thereupon the following Concatenation in the parenthesis was given by way of explication: in these words, [that is, Church-government by Arch-bishops, Bishops, their Chancellors and Commissaries, Deans, Deans and Chapters, Arch-deacons, and all other Ecclesiastical Officers, depending on that Hierarchy.] By which it appeareth that it was only the English Hierarchy or frame, that was Covenanted against: and that which was then existent, that was taken down.
§. 44. 2. When the house of Lords took the Covenant, Mr. Thomas Coleman that gave it them, did so explain it and profess, that it was not their intent to Covenant against all Episcopacy: and upon this explication it was taken: and certainly the Parliament were most capable of giving us the due sense of it; because it was they that did impose it.
§. 45. 3. And it could not be all Episcopacy that was excluded, because a Parochial Episcopacy was at the same time used and approved commonly here in England.
§. 46. 4. And in Scotland they had used the help of Visitors for the Reformation of their Churches, committing the care of a County or large Circuit to some one man, which was as high a sort of Episcopacy at least, as any I am pleading for. Besides that they had Moderators in all their Synods, which were temporary Bishops.
§. 47. 5. Also the chief Divines of the late Assembly at Westminster, that recommended the Covenant to the Nations, have professed their own judgements for such a Moderate Episcopacy as I am here defending: and therefore they never intended the exclusion of this by the Covenant.
§. 48. Object. 2. By this we shall seem mutable, while we take down Episcopacy one year, and set it up again the next. Answ. We desire not the setting up of that which we have taken down: and therefore it is no mutability.
§. 49. Object. 3. But this will prepare for the restauration of the old Episcopacy. By such degrees it invaded the Church at first: and if we let in the preparatory degree, the rest in time is like to follow; all that we can do is little enough to keep it out.
§. 50. Answ. 1. If we had no other work to do, we would do this as violently as you desire: but we have the contrary extream to take heed of and avoid; and the Churches Peace, if it may be, to procure. 2. As we must not take down the Ministry, lest it prepare men for Episcopacy, so neither must we be against any profitable exercise of the Ministry, or desirable Order among them, for fear of introducing Prelacy. 3. Nor is there any such danger of it, as is pretended: as long as the Magistrate puts not the sword into their hands, and no man can be subjected to them, but by his own Consent, what need we fear their encroachments on our liberties. 4. It is not in your power to hinder the Species of Episcopacy that is pleaded for, from being introduced: but only to with-hold your own consent, and hinder peace and unity. For any Minister that will, can esteem another his superiour, and be ruled by him, and do nothing without his consent: These are the actions of his own free-will. 5. As long as you are free from violence, if you find an evil or danger, you may draw back.
§. 51. Object. 4. Have we not smarted by them late enough already? shall we so soon be turning back to Aegypt? Answ. That which you have smarted by, we desire you not to turn back to; but that which is Apostolical, pure, and profitable to the Church, and thats not Aegypt.
§. 52. Object. 5. You do all this for Peace with Episcopal Divines: and where is there any of them that is worthy so studious a Pacification? Do they not commonly own their former impieties and persecutions? … they not meer formalists and enemies to practical Godliness? Would they not ruine the Church and do as they have done, if they had power? Hath God brought them down for their own wickedness, and shall we set them up again?
§. 53. An…w. 1. All are not such as you describe: Many of them are godly able men, that desire and endeavour the good of the Church. 2. If there were none in this age worthy of our communion; yet, if we will have a lasting peace, we must extend the terms of it so far as to comprehend all that are fit for Communion. And such we may easily know, there will be of this opinion throughout all ages. 3. And most of the Churches in the world being already for a higher Prelacy then this, we should agree with them as far as well we may.
§. 54. Object. 6. But the …arliament have enacted in the settlement of the Civil Government, that Popery and Prelacy shall not be tolerated. Answ. That is, the English Prelacy excluded by the Covenant, and that, as it would be exercised by violence, and forced upon dissenters. Its known what Prelacy was in England; and they cannot rationally be interpreted to speak against any but what was among us, and taken notice of under that name. You see the same Power allow a Parochial Episcopacy, and also Approvers of all that are admitted to publick preaching; and you see they allow an Itinerant Ministry in Wales: and they join Magistrates and Ministers for the ejecting of the insufficient Minister: and they never forbad or hindered a stated Presidency, or any thing that I have pleaded for: yea they continued a Moderator of the Assembly at Westminster for many years, even to his death. And what fuller evidence would you have that it is not any such Episcopacy whose 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 secular power annexed unto theirs: and so they deny them Liberty to deprive all other men of their liberty. But this is nothing to the matt…r in hand.
§. 55. To conclude, let it be noted, in answer to all other objections, that the Presidency, or preheminence pleaded for, doth enable no man to do harm; but only give themselves advantage to do good. They can hinder no man from preaching, or praying or holy living, or improving his abilities to the good of the Church: Nor can they Govern any man further then they have his own Consent. All which being well considered, I may conclude that this much may be granted in order to the healing and Reforming of the Churches.