CHAP.
I.
The
Reasons
of
this
Writing
.
I
Am
not
ignorant
how
displeasing
it
will
be
to
the
Prelates
,
that
I
publish
these
Reasons
of
my
Nonconformity
to
the
Subscriptions
and
Oaths
by
which
they
would
have
me
become
an
obliged
Approver
of
their
Function
.
Nor
am
I
ignorant
what
Power
,
Wit
and
Will
they
have
to
express
and
exercise
their
displeasure
:
And
consequently
,
how
probable
it
is
that
I
shall
suffer
by
them
for
this
work
.
And
I
well
know
that
peaceable
subjects
should
not
unnecessarily
say
any
thing
against
that
which
is
required
by
their
Rulers
Laws
,
nor
cherish
the
Peoples
discontents
,
but
do
all
that
is
lawful
for
the
common
Peace
:
And
I
am
not
of
so
pugnacious
or
self-hating
a
disposition
,
as
to
be
willing
of
mens
displeasure
,
especially
my
Superiours
,
or
to
be
ruined
in
this
World
,
and
all
that
I
may
but
vent
my
Opinion
,
in
a
case
wherein
I
have
published
already
so
much
that
is
still
unanswered
,
as
in
my
Disputations
of
Church-Government
is
to
be
seen
.
And
upon
such
Reasons
(
but
above
all
,
that
I
might
not
cast
away
my
opportunity
for
some
more
useful
writings
,
nor
put
an
end
to
my
own
labours
before
God
put
an
end
to
them
)
I
have
been
silent
in
this
Cause
since
our
publick
debates
in
1661
,
above
ten
years
.
I
have
lived
peaceably
;
I
have
endeavoured
to
preserve
the
due
reputation
of
the
publick
Ministry
,
and
to
perswade
all
others
to
due
subjection
,
love
and
quietness
:
I
have
by
Word
and
Writing
opposed
the
Principles
of
such
as
are
exasperated
by
their
sufferings
into
the
Dividing
and
Separating
extream
;
Though
I
knew
,
that
by
so
doing
,
I
was
like
to
incur
the
displeasur
and
b●tter
cen●●●e
of
the
Separatists
,
as
much
as
I
had
before
of
the
Prelates
,
(
though
not
to
suffer
so
much
by
them
.
)
And
I
thought
that
the
Prelates
themselves
who
would
not
understand
the
true
state
of
the
People
,
nor
the
tendency
of
their
way
,
by
our
informations
,
and
evident
Reasons
,
might
yet
come
in
time
to
know
all
by
experience
,
and
so
to
amend
what
they
have
done
amiss
.
But
now
I
dare
be
no
longer
silent
for
the
Reasons
given
Apol.
ch.
1.
which
I
will
●tay
the
R●●der
b●ie●y
to
sum
up
.
1.
I
find
that
experience
it self
doth
not
Teach
some
men
,
but
Harden
them
.
2.
I
perceive
that
those
that
are
now
convinced
by
experience
,
and
wish
they
had
taken
another
course
,
and
rather
have
united
the
Ministry
,
than
silenced
them
,
are
not
able
to
undo
what
they
have
done
,
nor
to
amend
what
is
done
amiss
,
much
less
to
retrieve
all
the
doleful
consequents
;
but
the
matter
is
gone
out
of
their
hands
and
beyond
their
power
.
3.
I
see
that
while
we
wait
,
the
Devil's
work
goeth
on
,
by
the
silence
and
by
the
Divisions
of
the
Ministers
:
Popery
greatly
increaseth
;
Quakers
multiply
;
Atheism
and
Infidelity
▪
go
ba●e
▪
faced
among
those
that
are
accounted
men
of
reputation
:
Malice
,
and
bitter
hatred
of
each
other
,
with
common
backbitings
,
censurings
and
slanders
,
instead
of
sweet
Love
and
Concord
,
do
notoriously
encrease
.
Thousands
are
every
day
committing
these
sins
,
to
the
increase
of
their
guilt
,
and
the
hastening
of
Gods
judgments
on
the
Land
:
The
sufferers
call
the
Prelates
persecuters
,
and
wolves
in
sheeps
cloathings
,
who
are
known
by
their
fruits
,
their
teeth
and
●laws
.
The
Prelatists
still
say
that
the
Nonconformists
are
unreasonable
,
discontented
,
peevish
,
factious
,
unpeaceable
,
unruly
schismaticks
;
that
will
rather
see
all
confounded
than
they
will
yield
to
things
indifferent
.
And
shall
we
still
stand
by
,
and
silently
see
this
work
go
on
?
4.
And
to
love
and
defend
Truth
,
Honesty
and
Innocency
is
to
be
like
to
God
.
It
is
pity
that
those
that
Christ
hath
done
so
much
to
justifie
,
and
will
so
gloriously
justifie
at
the
last
,
should
have
nothing
said
on
their
behalf
by
men
.
But
we
are
much
more
obliged
to
justifie
a
righteous
cause
,
than
righteous
men
;
For
all
men
have
somewhat
that
is
unjustifiable
,
but
so
hath
not
the
truth
of
God
.
5.
And
he
that
in
his
Baptismal
Covenant
is
engaged
against
the
Flesh
,
the
World
and
the
Devil
,
should
be
loath
to
see
all
their
work
go
on
and
not
oppose
it
;
and
to
see
,
that
which
he
taketh
to
be
no
better
than
deliberate
Lying
,
or
Justifying
sin
,
and
Perjury
it self
,
and
covenanting
never
to
obey
God
in
lawful
and
necessary
Church-reformation
,
to
be
all
called
;
Things
indifferent
.
6.
Nature
and
Scripture
teach
us
to
have
a
due
and
moderate
regard
of
our
own
reputation
as
men
;
but
much
more
as
Ministers
of
Christ
;
seeing
the
doctrine
of
Christ
which
we
preach
or
write
,
is
usually
dishonoured
in
the
Ministers
dishonour
and
the
edification
of
the
souls
of
them
that
hear
us
or
read
our
writings
,
is
greatly
hindered
by
it
.
7.
While
Noblemen
,
Knights
,
Gentlemen
,
conformable
Clergy
men
,
and
many
others
of
all
Ranks
,
are
possessed
with
these
thoughts
of
us
,
that
we
are
persons
who
hypocritically
pretend
to
Godliness
,
while
indeed
we
are
so
humoursome
,
that
we
will
forbear
our
Ministry
,
and
our
Maintenance
,
and
suffer
any
thing
,
and
divide
the
Church
,
rather
than
yield
to
indifferent
things
▪
this
is
a
scandal
,
a
grievous
scandal
,
either
given
or
taken
,
and
tendeth
to
wrong
their
souls
that
are
scandalized
:
And
if
we
give
them
this
scandal
,
it
is
our
heinous
sin
▪
But
if
they
take
it
by
misinformation
,
we
are
obliged
to
do
our
part
to
heal
it
:
Souls
are
precious
;
and
scandal
doth
endanger
them
,
even
to
distast
Religion
it self
,
for
the
sakes
of
such
as
they
take
us
to
be
:
And
we
must
not
stand
by
and
see
men
perish
,
if
we
can
do
any
thing
to
save
them
.
8.
The
sufferings
of
many
of
the
Ministers
are
very
great
,
that
have
not
bread
for
their
children
,
nor
cloaths
to
cover
them
,
and
are
ashamed
to
make
known
their
wants
:
And
if
with
all
this
,
we
suffer
the
burden
of
unreproved
calumny
to
lie
on
them
,
and
keep
them
not
to
the
necessary
comfort
which
conscience
should
find
in
sufferings
with
innocency
,
we
shall
be
guilty
of
uncharitableness
our selves
.
9.
It
is
part
of
our
Honouring
the
King
and
Parliament
and
other
Magistrates
,
not
to
despise
or
slight
their
censures
:
And
the
judgment
which
they
have
publickly
passed
on
us
,
in
an
Act
of
Confinement
,
which
imposeth
the
Oath
for
Prelacy
,
is
so
hard
and
grievous
,
that
if
we
are
guilty
,
it
is
fit
we
should
be
made
the
common
reproach
of
men
;
And
if
we
are
not
,
(
as
Non-conformists
)
it
is
our
duty
to
rectifie
the
judgment
of
our
superiours
where
they
are
misinformed
.
And
as
Augustine
saith
,
that
no
good
Christian
should
be
patient
under
an
imputation
of
Heresie
;
so
I
may
say
that
no
good
Subject
should
be
senslesly
patient
under
an
imputation
of
disloyalty
and
sedition
:
That
better
beseemeth
the
anarchical
and
truly
disloyal
and
seditious
,
who
take
it
for
no
crime
.
10.
And
we
know
how
pleasantly
the
Papists
insult
to
hear
us
stigmatized
for
Villains
and
seditious
Persons
by
our
brethren
,
and
what
use
they
will
make
of
it
at
present
and
in
future
History
to
the
Service
of
their
malice
,
and
injury
to
the
truth
:
which
we
ought
not
silently
still
to
suffer
;
while
we
see
how
hereby
they
do
already
multiply
.
11.
And
how
unlikely
soever
it
be
,
it
is
not
impossible
,
that
our
Superiours
,
that
at
once
deposed
and
silenced
about
1800.
Ministers
of
Christ
,
when
they
see
what
Reasons
we
have
for
our
Non-conformity
,
may
be
moved
to
restore
those
that
yet
survive
:
And
then
how
many
thousand
souls
would
have
the
joy
and
benefit
?
12.
Lastly
,
Truth
and
the
just
information
of
Posterity
,
is
a
thing
exceedingly
desirable
to
ingenuous
minds
:
It
is
a
great
trouble
to
think
that
the
Ages
to
come
,
should
be
injured
by
false
History
.
Therefore
we
must
do
our
best
,
that
they
may
but
truly
know
our
Case
;
and
then
let
them
judge
of
the
Persons
and
Actions
of
this
our
Age
,
as
they
shall
find
Cause
,
when
Truth
is
opened
to-them
.
Upon
all
these
Reasons
,
though
to
my
own
great
labour
,
and
to
the
greater
contradiction
of
my
natural
love
of
silent
quietness
,
and
to
the
probable
incurring
of
mens
displeasure
,
I
take
it
to
be
my
duty
to
give
my
Superlours
,
Neighbours
and
Posterity
,
a
true
Account
of
the
Reasons
which
have
moved
my self
and
others
of
my
mind
,
to
refuse
to
Subscribe
and
Swear
to
the
present
English
Diocesan
Prelacy
:
Committing
my
Life
and
Liberty
to
the
pleasure
of
God
,
in
obedience
to
whom
I
have
both
refused
to
Conform
,
and
written
these
Reasons
of
my
Non-conformity
.
CHAP.
II.
The
English
Diocesan
Prelacy
,
and
Church-Government
,
truly
described
;
that
it
may
be
known
what
it
is
which
we
disown
.
IT
being
not
Episcopacy
in
General
,
but
(
the
Popish
and
)
the
English
Species
of
Prelacy
,
which
our
Judgments
cannot
approve
,
and
which
we
cannot
swear
to
as
approvers
,
it
is
necessary
that
we
tell
strangers
,
what
this
Prelacy
is
,
that
the
subject
of
our
Controversie
be
not
unknown
,
or
misunderstood
.
But
the
subject
is
so
large
,
that
the
very
naming
of
the
parts
of
our
Ecclesiastical
Government
,
in
Tables
by
Dr.
Ri.
Cosins
,
maketh
up
a
Volume
in
16
Tables
,
and
many
hundred
branches
.
Which
being
written
in
Latin
I
must
refer
the
Foreign
Reader
to
it
;
Not
at
all
for
the
understanding
of
our
Practice
,
but
only
of
our
Rule
,
or
Laws
with
our
Church-Constitution
:
seeing
it
would
take
up
a
considerable
Volume
to
open
but
one
half
of
his
Scheme
.
All
that
I
shall
now
do
is
to
give
you
this
brief
Intimation
.
That
in
England
there
are
26
or
27
Bishopricks
:
of
which
two
are
Archbishops
:
In
all
these
set
together
there
was
when
Speed
numbred
them
,
nine
thousand
seven
hundred
twenty
five
Parish
Churches
,
but
now
many
more
.
In
the
Diocess
that
I
live
in
(
Lincoln
)
there
is
above
a
1000
or
1100.
In
very
many
of
these
Parishes
,
besides
the
Parish-Churches
,
there
are
Chapels
,
that
have
Curates
,
in
some
Parishes
one
Chapel
,
in
some
two
,
in
some
three
,
if
not
more
.
In
these
Parishes
the
number
of
Inhabitants
is
various
,
as
they
are
greater
or
lesser
:
The
greatest
about
London
,
such
as
Stepny
,
Giles-Cripplegate
,
Sepulchres
,
Martins
,
&c.
have
some
about
50000
persons
,
(
some
say
much
more
)
some
about
30000
,
some
about
20000
,
&c.
But
ordinarily
in
Cities
and
Market-Towns
through
the
Country
,
the
number
is
about
2000
,
or
3000
,
or
4000
,
or
5000
at
the
most
,
except
Plimouth
,
and
some
few
great
Parishes
that
have
far
more
.
And
in
Villages
,
in
some
2000
,
in
some
1000
,
in
some
small
ones
500
,
or
300
,
or
in
some
very
small
ones
fewer
.
There
are
in
England
641
Market-Towns
(
saith
Speed
)
which
are
of
the
greater
sort
of
Parishes
,
and
such
as
in
old
times
were
called
Cities
,
though
now
a
few
have
got
that
title
;
at
least
a
great
number
of
them
are
equal
,
and
some
much
greater
and
richer
than
some
that
now
are
named
Cities
.
The
Diocess
that
I
live
in
is
about
six-score
Miles
in
length
.
By
all
this
you
may
conjecture
how
many
hundred
thousand
souls
are
in
some
Diocesses
,
and
at
what
a
distance
from
each
other
:
and
what
personal
Communion
it
is
that
they
are
capable
of
:
I
my self
who
have
travelled
over
most
of
England
never
saw
the
face
or
heard
the
name
of
one
Person
(
I
think
)
of
many
thousands
in
the
Diocess
that
I
live
in
:
Nor
have
we
any
other
Communion
with
the
rest
of
the
Diocess
(
even
with
above
a
thousand
Parishes
in
it
)
than
we
have
with
the
People
of
any
other
Church
or
Diocess
in
the
land
about
us
,
save
that
One
Bishop
and
his
Chancellor
and
other
Officers
,
are
over
us
all
.
The
Magistrates
Civil
Governmeut
of
the
Church
I
shall
not
meddle
with
,
as
having
no
exceptions
against
it
.
The
Sacerdotal
or
Spiritual
Power
,
called
the
Power
of
the
Keys
,
determineth
who
shall
be
Members
of
the
Church
,
and
partake
of
its
Communion
,
and
exerciseth
other
acts
of
Spiritual
Discipline
,
of
which
more
anon
.
This
power
is
said
to
be
in
Archbishops
and
Bishops
in
foro
ecclesiae
publico
vel
exteriore
,
though
also
in
the
Governed
Presbyters
,
in
foro
privato
interiore
,
as
they
may
privately
comfort
a
penitent
person
,
and
declare
God's
promise
of
the
pardon
of
his
sin
.
[
[
a
](A27050-e4060-b)
a
Cosins
Tab.
3.
]
The
Archbishops
have
it
in
eminency
:
As
also
the
power
of
confirming
the
Election
of
the
Bishops
of
their
Provinces
;
and
the
power
of
Consecrating
Bishops
with
two
others
:
and
the
power
of
Convocating
Provincial
Synods
upon
the
Kings
Prescript
;
and
of
moderating
in
them
.
The
power
of
receiving
Appeals
,
and
of
Visiting
the
whole
Provinces
:
yea
to
receive
Appeals
from
the
lower
Judges
,
omiting
the
middle
ones
;
and
to
exercise
Ecclesiastical
Jurisdiction
in
any
vacant
Diocess
under
them
.
They
have
[
[
b
](A27050-e4070-b)
b
Cosins
Tab.
4.
]
power
of
Dispensation
in
all
Causes
(
not
judged
contrary
to
Gods
word
)
wherever
the
Pope
had
power
;
and
where
the
Pope
had
not
power
,
if
the
King
or
Council
permit
it
them
.
They
may
dispense
with
the
Eating
of
flesh
on
Fasting-days
,
with
Marrying
without
previous
publication
;
with
divers
irregularities
,
and
sometime
may
abolish
simoniacum
ambitum
.
They
may
grant
Commendams
,
and
Dispence
with
Non-residence
,
and
with
the
keeping
of
divers
Churches
called
Benefices
,
in
several
Cases
,
and
with
a
Sons
succeeding
his
Father
,
and
with
Lay-mens
possessing
the
Church-maintenance
,
called
Prebends
.
The
Bishops
(
who
take
place
in
Parliament
of
other
Barons
,
as
the
Archbishops
do
of
Dukes
)
[
[
c
](A27050-e4100-b)
c
Cosins
Tab.
5.
]
are
all
chosen
really
by
the
King
,
who
nominateth
in
a
Writ
to
the
Dean
and
Chapter
the
man
whom
they
must
chuse
;
who
pro
forma
do
chuse
him
,
never
contradicting
the
Kings
Nomination
.
Their
proper
Office
consisteth
in
the
powers
of
Order
and
of
Jurisdiction
,
(
as
they
distinguish
them
:
)
Their
power
of
Order
is
threefold
,
1.
To
Ordain
Priests
and
Deacons
.
2.
To
Consecrate
Churches
and
Burying
places
;
3.
To
Confirm
Children
after
Baptism
,
when
they
can
speak
and
say
the
Creed
,
Lords
Prayer
and
Decalogue
,
and
others
that
were
not
Confirmed
in
their
Childhood
.
Besides
,
that
they
may
be
Privy-Counsellors
,
Lord-Keepers
of
the
Great
Seal
,
Lord
Treasurers
,
Embassadours
,
&c.
Their
ordinary
Ecclesiastical
Jurisdiction
extendeth
,
1.
to
the
Interdiction
of
Divine
Offices
;
2.
to
publick
Admonitions
and
Penances
,
3.
to
suspension
from
the
Sacrament
,
and
from
ingress
into
the
Church
,
and
4.
to
Excommunication
and
Absolution
,
and
5.
to
Anathematisms
.
And
as
to
Ministers
,
1.
They
may
Sequester
Benefices
.
2.
They
may
Suspend
ab
officio
&
beneficio
,
and
forbid
them
to
Preach
or
Pray
;
Or
grant
License
to
such
as
shall
be
tolerated
to
Preach
.
3.
They
may
deprive
;
4.
And
depose
Ministers
by
sentence
verbal
,
and
degradation
actually
.
This
Church
Jurisdiction
of
Bishops
is
distinguished
into
Voluntary
and
Contentious
;
[
[
d
](A27050-e4210-b)
d
Cos.
Tab.
6.
]
The
Voluntary
extendeth
to
abundance
of
things
granted
them
by
Statute
,
and
by
Common
Law
,
which
I
pass
by
:
That
which
they
claim
both
by
Municipal
Law
and
Ecclesiastical
,
is
,
1.
The
probate
of
the
Testaments
of
the
dead
;
2.
The
granting
Administration
of
Goods
to
the
next
of
Kin
,
3.
Keeping
the
bona
caduca
where
none
claimeth
the
Inheritance
,
4.
To
receive
Reasons
of
Administring
,
and
to
be
Judges
of
them
.
5.
To
confer
Benefices
,
or
Institute
such
as
others
present
.
6.
To
grant
Induction
to
the
Instituted
.
7.
To
receive
the
Fruits
of
vacant
Benefices
.
8.
To
allow
the
Vicar
a
fit
proportion
.
9.
To
grant
Letters
Dimissory
,
or
Testimonial
.
10.
To
Visit
their
Diocess
once
in
three
years
.
In
which
Triennial
Visitation
,
they
usually
go
to
one
Town
in
a
County
,
(
and
never
see
the
face
of
the
people
in
the
many
score
or
hundred
Churches
about
them
;
)
and
thither
they
summon
the
Ministers
,
and
the
Church-Wardens
and
Sides-men
;
Where
one
Minister
preacheth
,
and
then
the
Ministers
must
dine
with
the
Bishop
;
and
in
Court
he
(
or
his
Officer
)
giveth
a
Book
of
Printed
Articles
,
containing
a
multitude
of
particulars
,
which
the
Church-warden
must
swear
to
present
by
,
where
because
of
the
quality
of
them
some
Church-Wardens
refuse
,
and
others
because
of
the
number
;
some
saying
it
is
unlawful
to
undo
their
Ministers
and
Neighbours
by
such
Presentments
(
as
for
omitting
a
Ceremony
,
for
preaching
or
keeping
a
Fast
in
private
,
&c.
)
and
some
saying
it
is
impossible
to
keep
the
Oath
,
and
some
saying
that
if
they
do
it
,
they
shall
be
hated
of
their
Neighbours
:
Whereupon
those
that
refuse
are
prosecuted
to
punishment
;
And
the
rest
take
the
Oath
and
Articles
;
but
not
one
of
many
doth
present
accordingly
;
though
the
Canon
enquires
after
the
perjured
.
And
many
that
fear
perjury
or
persecution
themselves
,
do
hire
some
poor
man
to
be
Church-Warden
in
their
stead
,
that
will
venture
upon
all
.
I
must
intreat
the
Reader
to
peruse
some
of
their
Books
of
Articles
(
especially
such
as
Bishop
Mountagues
and
Bishop
Wrens
)
to
see
what
was
then
enquired
after
.
Dr.
Zouch
de
Jud.
Eccless
.
p.
37.
§
.
1.
Part.
3.
saith
,
Ad
judices
quod
attinet
statuto
ordinatum
,
quod
personae
conjugatae
dummodo
Doctores
Juris
Civilis
fuerint
,
qui
ad
officium
Cancellarii
,
Vicarii
Generalis
,
Officialis
,
vel
Commissarii
à
Majestate
Regia
,
Archiapiscopo
,
Episcopo
,
Archidiacono
aut
alio
quocunque
potestatem
habente
deputati
sunt
,
omnem
Jurisdictionem
Ecclesiasticam
exercere
,
&
quam
libet
censuram
sive
coercitionem
●rrogare
possint
.
This
Jurisdiction
of
Bishops
is
exercised
either
Universally
by
a
Vicar
General
,
usually
a
Lay-man
;
or
qarticularly
by
a
Commissary
.
[
[
e
](A27050-e4310-b)
e
Cos.
Tab.
2.
]
And
when
he
please
the
Bishop
may
do
it
himself
.
The
other
part
of
their
Jurisdiction
is
called
Contentious
;
And
here
the
Bishop
may
himself
judge
in
some
Cases
[
f
](A27050-e4330-b)
f
Cos
.
Tab.
8.
but
in
the
ordinary
course
of
Jurisdiction
,
a
Civil
Lawyer
called
his
Chancellor
is
the
Judge
:
This
Chancellor
is
and
must
be
a
Lay-man
,
which
even
Bishop
Goodman
of
Gloucester
,
[
Myst
.
Rel.
Epist
.
I
have
it
and
can
produce
it
at
this
time
,
under
the
Kings
own
Hand
and
Seal
,
wherein
he
forbids
that
any
Church-man
or
Priest
in
Holy
Orders
be
a
Chancellor
:
and
this
was
the
occasion
of
all
the
corruption
of
the
Spiritual
Courts
:
For
Chancellors
live
only
on
the
Fees
of
the
Court
:
and
for
them
to
dismiss
a
Cause
,
it
was
to
lose
so
much
blood
.
See
further
in
him
.
]
a
Papist
Bishop
of
a
Protestant
Diocess
,
complaineth
in
Print
,
that
he
could
not
get
Reformed
.
This
Chancellor
keepeth
an
Ordinary
Court
,
in
the
form
of
a
Civil
Court
,
where
are
Advocates
for
Council
,
and
Proctors
for
pleading
:
[
g
](A27050-e4380-b)
g
Cos
.
Tab.
2.
&
Tab.
8.
Certain
men
called
Apparitors
(
whose
name
is
commonly
a
scorn
among
the
people
,
)
do
from
abroad
the
Country
bring
them
in
Accusations
,
and
Summon
the
persons
accused
;
besides
those
that
by
Plaintiffs
are
accused
.
Here
are
judged
Causes
about
Church
Materials
,
and
Causes
Criminal
;
which
he
that
readeth
the
whole
Book
of
Canons
and
the
Visitation
Articles
may
see
,
they
being
too
many
for
me
to
recite
.
[
h
](A27050-e4390-b)
h
Cos
.
ibid.
Besides
a
multitude
of
Cases
about
Marriages
(
to
be
contracted
,
dissolved
,
separation
)
and
Testaments
,
and
the
Goods
of
Intestate
persons
.
[
i
](A27050-e4400-b)
i
Cos
.
ibid.
Priests
,
Deacons
and
Lay-men
are
judged
in
these
Courts
;
The
final
constraining
penalty
is
Excommunication
,
or
before
that
Suspension
,
and
other
degrees
of
Church
punishment
before
mentioned
as
belonging
to
the
Bishop
:
The
supposed
offenders
are
no
otherwise
dealt
with
to
bring
them
to
true
Repentance
,
than
as
in
Civil
Courts
by
other
Lay-Judges
.
They
that
appear
not
,
and
they
that
pay
not
the
Fees
of
the
Court
and
Officers
,
are
Excommunicate
,
and
they
that
obey
not
the
Orders
of
the
Court.
In
Excommunications
and
Absolutions
the
Lay-Chancellor
is
Judg
,
but
he
writeth
the
Decree
in
the
Bishops
name
:
And
(
at
least
sometimes
)
pro
formâ
,
some
Priest
or
other
is
procured
to
be
present
(
no
Bishop
,
)
to
utter
the
Sentence
which
the
Lay
Judge
Decreeth
:
This
Sentence
is
sent
by
the
Chancellor
to
the
Minister
of
the
Parish
where
the
offender
liveth
,
who
must
publish
it
in
the
Church
openly
(
as
the
Cryer
doth
the
Kings
Proclamation
;
)
But
if
it
be
the
Minister
himself
that
is
Excommunicated
,
another
Minister
readeth
it
.
The
whole
process
of
their
Judicial
Tryals
,
Sentences
and
Executions
you
may
see
in
Cosin's
,
Tab.
9.
10.
Besides
the
Chancellor's
Courts
(
called
the
Bishops
)
the
Archdeacons
have
certain
inferiour
Courts
,
where
they
enquire
after
faults
,
and
return
the
great
ones
to
the
Bishops
Courts
.
[
k
](A27050-e4450-b)
k
Cos
.
Tab.
2.
And
they
Induct
or
give
possession
of
Benefices
.
As
for
the
Parish
Priests
or
Ministers
,
ordinary
Parishes
have
but
one
to
each
;
but
Great
Parishes
cannot
be
served
(
as
they
call
it
)
without
a
Curate
;
and
each
Chapel
hath
a
Curate
;
but
all
under
One
,
that
hath
the
sole
possession
of
the
Benefice
,
whether
he
be
Parson
or
Vicar
.
These
Priests
are
Ordained
by
the
Bishop
(
some
one
,
two
,
or
three
Presbyters
if
present
also
imposing
hands
:
)
They
are
chosen
to
the
Church
and
Benefice
by
the
Patron
who
presents
them
to
the
Bishop
;
who
giveth
them
Institution
for
Title
,
and
Induction
for
possession
.
When
he
is
Ordained
,
Instituted
and
Inducted
,
he
must
not
Preach
to
his
People
,
till
he
hath
got
a
[
l
](A27050-e4480-b)
l
Act
of
Uniform
.
License
from
the
Bishop
of
that
Diocess
;
no
though
he
were
before
Licensed
in
another
Diocess
:
Nor
must
he
Preach
or
Officiate
,
or
have
any
Benefice
or
Church
,
till
he
have
subscribed
,
His
Office
is
(
when
after
Licensed
)
to
Preach
,
to
Read
the
Scriptures
,
and
the
Apocrypha
,
and
many
Acts
of
Parliament
,
and
Homilies
,
to
read
the
Liturgy
or
Prayers
;
To
give
notice
of
Holy-days
and
Fasting-days
:
To
Baptize
all
Children
,
without
exception
,
that
are
offered
him
,
by
Godfathers
and
Godmothers
(
the
Parents
not
Covenanting
for
them
,
but
others
;
)
To
Marry
persons
;
To
Church
Women
after
Child
bearing
;
To
hear
Children
in
Church
say
the
Catechism
that
is
in
the
Liturgy
(
but
many
have
been
forbidden
by
the
Bishops
to
expound
it
,
or
tell
the
Children
the
meaning
of
the
words
which
they
say
by
rote
:
)
To
celebrate
and
give
the
Sacrament
to
the
Parishioners
:
To
visit
the
Sick
,
and
absolve
them
,
if
they
say
they
repent
:
To
bury
the
Dead
,
affirming
of
them
all
that
God
in
mercy
hath
taken
their
souls
,
as
our
dear
brethren
,
to
himself
;
excepting
only
,
1.
Those
that
die
unbaptized
(
though
Children
of
Princes
or
godly
Parents
)
2.
Those
that
are
Excommunicate
(
usually
such
as
durst
not
Conform
to
them
:
)
3.
And
those
that
kill
themselves
(
though
in
a
Frensie
:
)
To
use
the
Cross
,
Surplice
,
and
other
Ceremonies
of
the
Church
:
And
to
joyn
with
the
Church-Wardens
(
if
they
please
)
in
presenting
such
to
the
Bishops
Courts
,
as
break
their
Laws
;
And
if
he
deny
any
notorious
offender
the
Sacrament
,
he
must
become
his
Accuser
before
the
Chancellour
,
or
Bishops
Court
.
[
m
](A27050-e4510-b)
m
Cos
.
Tab.
13.
This
is
the
Office
of
a
Parish
Priest
.
Where
you
must
note
1.
in
general
,
that
he
hath
no
Judicial
Administration
in
the
Church
:
[
n
](A27050-e4550-b)
n
Cos
.
Tab.
11.
They
ordinarily
say
,
that
he
hath
no
Jurisdiction
,
but
meer
Priestly
Orders
;
As
if
they
knew
not
that
Priestly
Order
is
nothing
but
the
Sacred
Office
;
and
that
that
Office
is
the
Power
of
the
Keys
,
or
essentially
containeth
the
Power
of
Guiding
the
Flock
in
Teaching
,
Worship
and
Discipline
,
under
Christ
the
Chief
Prophet
,
Priest
and
King
.
Civil
Jurisdiction
over
the
Church
is
the
Kings
,
and
Spiritual
is
part
of
the
Priestly
Office
or
Order
(
as
to
the
subject
people
to
be
governed
.
)
2.
Particularly
note
,
1.
that
the
Minister
hath
in
England
no
power
to
Judge
whom
to
Baptize
,
and
whom
not
,
but
must
Baptize
all
that
are
offered
,
though
the
Children
of
Jews
,
Infidels
,
Turks
,
Apostates
.
2.
That
he
hath
no
power
to
hinder
the
admission
of
any
so
baptized
,
into
the
state
of
adult
Members
by
the
Bishops
Confirmation
.
For
though
it
be
said
Children
shall
bring
his
Certificate
,
that
they
can
say
the
Catechism
,
yet
1.
those
Children
may
go
without
it
,
and
do
ordinarily
:
When
I
was
confirmed
my self
,
none
was
required
,
nor
did
I
ever
see
any
given
.
2.
And
if
it
were
,
the
poor
Children
seldom
understand
any
thing
that
they
say
,
or
much
.
3.
There
is
not
one
of
multitudes
in
our
Churches
that
ever
sought
or
minded
such
Confirmation
,
because
of
its
abuse
.
3.
That
he
hath
no
power
to
hinder
any
confirmed
,
or
adult
persons
from
the
Sacraments
,
on
the
account
of
the
grossest
ignorance
or
infidelity
:
when
multitudes
among
us
know
not
what
the
Sacrament
is
,
nor
know
the
essentials
of
the
Christian
Faith
.
4.
He
hath
no
power
to
convent
any
open
offender
before
him
,
to
call
him
to
repentance
:
They
may
chuse
to
come
to
him
,
or
to
open
their
doors
to
him
,
or
speak
to
him
,
if
he
come
to
them
.
5.
He
hath
no
power
to
call
them
to
Repentance
openly
before
the
Church
,
or
pray
by
name
for
their
Repentance
;
or
admonish
them
.
6.
He
hath
no
power
to
judge
any
person
to
be
Excommunicate
.
7.
Nor
to
absolve
any
that
is
penitent
after
Excommunication
;
But
only
to
read
the
Lay-Chancellours
sentences
,
sent
him
in
the
Bishops
name
.
8.
He
hath
no
power
to
forbear
giving
the
Lords
Supper
to
any
one
how
notorious
an
offender
soever
,
unless
he
will
prosecute
him
at
the
Bishops
Court
,
nor
then
,
but
for
once
:
So
that
if
he
pay
his
Fees
and
be
Absolved
there
,
though
the
Minister
know
him
to
be
never
so
bad
,
he
must
give
the
Sacrament
the
next
time
.
And
the
prosecution
is
so
odious
and
fruitless
that
I
never
knew
any
do
it
,
except
against
the
Nonconformists
.
9.
He
that
seeth
never
so
great
signs
of
Impenitency
in
any
man
that
is
sick
,
or
will
but
say
that
he
is
sick
,
hath
no
power
to
deny
him
private
Absolution
and
the
Sacrament
,
if
he
do
but
say
,
I
Repent
.
10.
He
hath
no
power
to
forbear
pronouncing
of
all
Traytors
,
Murderers
,
Adulterers
,
Perjured
,
Atheists
,
&c.
that
never
profest
Repentance
,
at
their
Burial
,
that
God
hath
of
his
mercy
taken
to
himself
the
soul
of
this
our
dear
brother
;
except
the
unbaptized
,
&c.
aforesaid
.
And
note
,
1.
that
the
Parish
Priest
hath
no
power
to
do
these
things
either
by
himself
,
or
in
conjunction
with
the
Bishop
,
or
any
other
.
2.
And
that
there
is
not
one
Suffragan
Bishop
or
Chorepiscopus
in
England
under
the
26
Bishops
,
to
do
any
part
of
their
work
in
these
97025
Parishes
.
CHAP.
III.
Our
Judgment
of
the
History
of
the
Antient
Church-Government
,
and
of
the
rise
of
the
Diocesan
Prelacy
.
I
Shall
anon
shew
more
fully
,
that
there
are
two
things
especially
in
which
we
think
the
very
Species
of
our
Diocesan
Prelacy
to
be
altered
from
the
antient
Episcopacy
.
One
is
in
the
Extent
of
their
Office
,
as
to
their
subject
Charge
,
a
Bishop
infimae
speciei
,
of
the
lowest
species
,
having
then
but
One
Church
,
and
now
a
Bishop
infimae
speciei
having
many
hundred
Churches
made
into
one
,
or
nullified
to
make
One
.
2.
In
the
Work
of
their
Office
,
which
was
then
purely
Spiritual
or
Pastoral
,
and
is
now
mixt
of
Magistratical
and
Ministerial
,
exercised
by
mixed
Officers
in
Courts
much
like
to
Civil
Judicatures
.
The
History
of
their
rise
I
suppose
is
this
.
1.
Christ
made
a
difference
among
his
Ministers
himself
,
while
he
chose
twelve
to
be
Apostles
,
and
special
Witnesses
o●
his
Doctrine
,
Life
,
and
Resurrection
,
and
Ascension
,
and
to
be
the
Founders
of
his
Church
,
and
the
Publishers
of
his
Gospel
abroad
the
World
.
2.
As
these
Apostles
preached
the
Gospel
themselves
,
and
planted
Churches
,
so
did
many
others
as
their
helpers
,
partly
the
seventy
sent
by
Christ
,
and
partly
called
by
the
Apostles
themselves
;
And
all
these
exercised
indefinitely
a
preparing
Ministry
,
before
particular
Churches
were
gathered
abroad
the
World
,
and
afterwards
went
on
in
gathering
and
calling
more
.
3.
Besides
this
preparing
unfixed
Ministration
,
the
same
Apostles
also
4.
These
fixed
Ministers
as
such
,
they
named
indifferently
,
Bishops
,
Elders
,
Pastors
and
Teachers
.
Whereas
those
of
the
same
Office
in
general
yet
unfixed
,
are
called
either
by
the
General
name
of
Christ's
Ministers
,
or
Stewards
of
his
Mysteries
;
And
in
regard
of
their
special
works
,
some
were
called
Apostles
,
some
Prophets
,
and
some
Evangelists
.
5.
These
Apostles
though
unfixed
and
having
an
Indefinite
charge
,
yet
went
not
all
one
way
,
but
as
God's
Spirit
and
prudence
guided
them
,
they
dispersed
themselves
into
several
parts
of
the
World
.
6.
But
as
they
did
many
of
them
first
stay
long
at
Jerusalem
,
so
afterward
in
planting
and
setling
Churches
,
they
sometimes
stayed
several
months
or
years
in
one
place
,
and
then
went
to
another
.
And
so
did
the
Evangelists
or
Indefinite
Assistants
whom
they
sent
forth
on
the
same
work
.
7.
While
they
stayed
in
these
newly
planted
Churches
they
were
themselves
the
chief
Guides
of
the
People
:
And
also
of
their
fixed
Bishops
.
8.
This
abode
in
settling
the
particular
Churches
and
their
particular
Bishops
or
Elders
,
occasioned
Historians
,
afterward
to
call
both
Apostles
and
Evangelists
(
such
as
Timothy
,
Titus
,
Silas
,
Silvanus
,
Luke
,
Apollo
,
&c.
)
the
Bishops
of
those
Churches
;
though
they
were
not
such
as
the
fixed
Bishops
were
,
who
undertook
a
special
Charge
and
care
of
one
particular
Church
alone
,
or
above
all
other
Churches
.
9.
On
this
account
the
same
Apostle
is
said
to
be
the
first
Bishop
of
many
Churches
;
(
as
Peter
of
Antioch
,
and
Rome
;
Paul
of
Corinth
,
Ephesus
Philippi
,
&c.
)
When
indeed
the
Apostles
were
the
particular
fixed
Bishops
of
no
Churches
,
but
the
Bishops
equally
of
many
,
as
a
sort
of
unfixed
Episcopacy
is
included
in
Apostleship
.
10.
On
this
account
also
it
is
that
Timothy
is
said
to
be
Bishop
of
Ephesus
,
because
he
was
left
there
for
a
time
to
settle
that
and
other
Churches
of
Asia
near
it
,
as
an
Assistant
of
the
Apostles
:
And
so
Titus
is
called
the
Bishop
of
Crete
,
because
he
staid
in
that
Island
(
which
was
said
to
have
an
hundred
Cities
)
on
this
work
,
which
belonged
not
to
a
particular
Bishop
,
but
to
the
more
indefinite
Ministry
.
11.
How
many
such
fixed
Bishops
,
Elders
,
Pastors
,
or
Teachers
,
each
particular
Church
must
have
,
the
Apostles
never
determined
by
a
Law
:
But
did
de
facto
settle
them
according
to
the
number
of
souls
,
and
store
of
qualified
persons
:
In
some
Churches
it
is
possible
there
might
be
but
one
(
with
Deacons
:
)
In
others
it
is
evident
that
there
were
many
;
as
at
Jerusalem
,
Corinth
,
&c.
12.
The
particular
Churches
which
were
the
charge
of
these
fixed
Bishops
or
Elders
were
Societies
of
Christians
conjoyned
for
Personal
Communion
in
God's
Worship
,
and
mutual
assistance
in
holy
living
:
And
though
for
want
of
convenient
room
,
or
liberty
,
they
did
not
always
meet
all
in
the
same
place
,
yet
were
they
ordinarily
no
more
than
could
meet
in
one
place
when
they
had
liberty
:
and
never
more
than
could
hold
personal
Communion
,
if
not
at
once
,
yet
at
several
times
in
publick
worship
:
(
As
it
is
now
in
those
places
where
one
part
of
the
Family
goeth
to
Church
one
part
of
the
day
,
and
another
on
the
other
part
.
)
And
those
by-Meetings
which
any
had
that
came
not
constantly
to
the
publick
Assemblies
,
were
but
as
our
House-Meetings
,
or
Chapel-Meetings
,
but
never
as
another
Church
:
Nor
were
their
Churches
more
numerous
than
our
Parishes
,
nor
near
so
great
.
13.
At
the
first
they
had
no
Consecrated
nor
Separated
places
for
their
Church-Meetings
,
but
Houses
or
Fields
,
as
necessity
and
opportunity
directed
them
.
But
as
soon
as
they
could
,
even
nature
taught
them
to
observe
the
same
appointed
and
stated
places
for
such
Assemblies
:
Which
as
soon
as
the
Churches
had
peace
and
settlement
,
they
appropriated
to
those
sacred
uses
only
,
though
they
had
not
yet
the
shape
or
name
of
Temples
.
14.
Though
the
Pastors
of
the
Church
were
all
of
one
Office
,
now
called
Order
,
being
all
subordinate
Ministers
of
Christ
,
in
the
Prophetical
,
Priestly
and
Regal
parts
of
his
Office
,
in
the
Power
and
Duty
of
Teaching
,
Worshiping
and
Government
;
yet
was
the
disparity
of
Age
,
Grace
and
Guifts
to
be
observed
among
them
,
and
the
younger
Pastors
(
as
well
as
people
)
owed
a
meet
reverence
and
submission
to
the
Elder
,
and
the
weaker
to
the
stronger
who
had
notoriously
more
of
God's
Grace
and
Guifts
.
So
that
in
a
Church
where
there
were
many
Pastors
it
was
not
unlawful
nor
unnecessary
,
to
acknowledge
this
disparity
,
and
for
the
younger
and
weaker
to
submit
much
to
the
judgment
of
the
elder
and
more
able
.
15.
While
they
kept
only
to
the
exercise
of
the
meer
Pastoral
work
of
Teaching
,
and
Worshiping
,
and
that
Government
which
belongeth
hereunto
,
they
had
little
temptation
(
comparatively
)
to
strive
for
a
preeminence
in
Rule
,
or
for
a
Negative
Voice
;
But
aliene
or
accidental
work
,
did
further
that
as
followeth
.
16.
The
Apostles
did
reprove
those
Worldly
contentious
and
uncharitable
Christians
,
who
went
to
Law
before
Heathen
Judges
:
And
the
thing
shewed
so
little
of
the
Christian
Spirit
of
Love
,
and
was
also
of
so
ill
consequence
,
by
scandals
and
dissentions
,
that
it
was
worthy
to
be
reproved
,
especially
in
Christians
that
were
persecuted
by
those
Magistrates
.
Therefore
almost
all
the
differences
of
Christians
were
necessarily
decided
by
Arbitration
:
And
none
were
thought
so
fit
to
be
the
Arbitrators
,
as
the
Elders
or
Pastors
of
the
Churches
.
By
which
it
came
to
pass
,
that
where
Churches
were
great
,
and
the
ceasing
of
persecution
(
which
came
but
as
storms
that
passed
away
)
did
restore
that
peace
which
cherished
dissentions
,
the
work
of
the
Elders
in
these
Arbitrations
,
was
not
small
;
especially
as
added
to
their
greater
proper
Office-work
.
17.
At
the
same
time
many
Heresies
arose
,
which
occasioned
Divisions
in
the
Churches
,
and
sometimes
among
the
Officers
themselves
.
18.
And
the
Ministers
being
,
though
holy
,
yet
imperfect
,
as
well
as
other
Christians
,
the
remnants
of
self-conceitedness
and
pride
,
occasioned
also
the
trouble
of
the
Churches
:
For
when
the
Apostles
themselves
while
Christ
was
with
them
strove
who
should
be
the
Greatest
,
and
have
the
highest
place
,
it
is
no
wonder
if
they
did
so
afterward
,
who
had
not
so
great
a
measure
of
Grace
as
they
.
19.
Besides
all
this
,
when
the
Apostolical
Virtues
ceased
,
there
were
few
Philosophers
or
Learned
men
that
turned
Christians
,
and
few
that
had
excellent
Gifts
of
Oratory
,
fit
to
be
Teachers
of
the
Churches
;
And
the
most
of
the
Elders
were
good
men
but
of
inferiour
parts
;
Like
the
better
sort
of
our
unlearned
godly
Christians
.
By
which
means
it
came
to
pass
,
that
some
one
of
the
Clergy
in
every
Church
,
(
when
there
were
many
)
having
so
much
Knowledge
,
and
Oratory
as
to
overtop
the
rest
,
he
was
ordinarily
more
esteemed
than
the
rest
.
20.
By
these
four
means
conjunct
it
quickly
came
to
pass
,
that
in
every
Church
that
had
many
Elders
,
some
one
was
chosen
by
the
rest
and
by
the
people
,
to
be
the
chief
,
and
to
have
some
special
power
of
Church
affairs
:
And
1.
In
cases
of
frequent
Arbitration
,
there
seemed
a
kind
of
necessity
,
that
some
One
be
Umpire
:
For
if
half
go
one
way
and
half
the
other
,
there
can
be
no
end
:
2.
And
in
case
of
Heresies
and
different
Opinions
in
Religion
,
if
One
had
not
in
each
Church
some
deciding
,
over-ruling
power
,
or
Negative
Voice
,
it
is
no
wonder
if
Divisions
were
the
hardlier
prevented
,
and
the
Churches
Unity
hardly
kept
.
3.
And
especially
when
some
One
was
really
wiser
and
abler
than
the
rest
,
it
was
thought
but
suitable
to
Nature
,
that
he
rather
ruled
the
juniors
and
weaker
sort
,
than
that
their
Votes
should
rule
him
,
or
rule
without
him
.
4.
And
when
all
men
have
too
much
self-love
and
Pride
,
which
enclineth
them
to
desire
pre-eminence
,
and
maketh
them
judge
too
high
of
themselves
,
it
was
thought
safer
for
all
the
Clergy
and
People
,
to
judge
who
among
them
was
really
the
best
and
wisest
man
,
than
to
leave
every
man
to
be
judge
of
himself
and
of
the
rest
:
For
so
it
was
too
likely
that
every
man
would
think
himself
the
wisest
.
Therefore
one
was
chosen
as
supposed
by
others
(
even
by
the
whole
Church
)
as
the
fittest
man
to
have
a
deciding
and
overseeing
power
among
the
rest
,
to
avoid
contention
,
which
their
own
strife
about
pre-eminence
would
cause
.
21.
And
there
was
a
fifth
cause
,
which
was
not
much
less
than
any
of
the
rest
:
which
was
,
that
often
through
the
scarcity
of
fit
persons
,
One
man
was
first
settled
over
a
new-gathered
Church
,
before
any
others
could
be
had
to
joyn
with
him
.
And
therefore
he
being
there
first
alone
,
and
that
in
sole
power
,
it
was
thought
unfit
that
any
that
came
after
him
,
should
come
in
without
his
consent
or
Ordination
,
because
he
was
the
sole
Governour
;
so
that
,
1.
because
they
came
after
him
,
2.
and
that
by
his
Will
,
if
not
Ordination
,
it
must
needs
follow
that
he
would
usually
have
the
pre-eminence
.
As
it
is
now
among
us
,
where
the
Rector
of
the
Parish
where
there
are
divers
Chapels
,
chusing
his
Curates
,
who
are
usually
his
Juniors
,
he
is
constantly
of
greater
power
than
they
,
and
ruleth
them
accidentally
,
though
his
Office
be
the
same
as
theirs
.
22.
As
by
these
means
one
Pastor
got
a
pre-eminence
of
esteem
and
power
above
the
rest
,
so
in
a
short
time
he
got
the
title
of
Episcopus
,
Bishop
,
to
be
appropriated
to
himself
alone
,
leaving
the
name
of
Elders
,
and
Pastors
,
and
Priests
unto
the
rest
in
common
with
himself
:
For
he
was
now
become
the
prime
Overseer
of
the
whole
Church
,
both
people
and
Elders
.
23.
Our
own
experience
sheweth
us
how
it
came
to
pass
,
that
the
people
themselves
not
only
consented
to
all
this
,
but
also
desired
and
promoted
it
:
(
especially
then
when
the
effects
of
Clergy-ambition
had
not
fully
appeared
to
the
World
:
)
For
even
now
when
a
great
Parish
can
get
one
Learned
able
Pastor
,
they
say
,
we
will
allow
you
so
much
,
but
your
Curates
must
take
less
:
And
they
will
not
endure
that
the
young
and
weak
Curates
,
have
either
equal
maintenance
,
or
equal
honour
or
power
over
them
,
as
the
chief
Pastor
of
the
Parish
hath
;
so
that
the
people
themselves
are
against
an
equality
of
power
,
where
there
is
not
an
equality
of
worth
.
24.
Though
we
cannot
prove
that
this
fixed
Episcopacy
was
either
set
up
by
the
Apostles
,
or
countenanced
by
them
,
nor
yet
that
it
was
begun
and
in
being
in
their
days
;
yet
it
could
not
be
long
after
their
days
that
it
begun
;
And
if
Hierome
mistake
not
,
it
began
at
Alexandria
some
years
before
the
death
of
St.
John
the
Apostle
.
25.
All
this
while
the
Bishop
was
not
supposed
to
be
of
a
distinct
Office
,
or
species
of
Ministry
,
(
now
called
An
Order
)
but
only
an
Overseer
and
chief
of
persons
in
the
same
Office
with
him
;
being
in
common
with
the
rest
,
Episcopus
plebis
,
and
extraordinarily
,
Episcopus
Cleri
vel
Episcoporum
seu
Presbyterorum
.
As
one
of
the
Monks
is
made
Abbot
in
a
Monastery
,
or
as
one
Justice
among
many
is
of
the
Quorum
,
or
one
Judge
on
the
Bench
is
the
chief
Justice
:
Or
as
the
President
in
an
Academick
College
.
26.
The
chief
thing
in
which
a
special
power
was
given
to
the
Bishops
above
their
fellow
Presbyters
was
in
Ordination
,
that
none
should
be
Ordained
without
them
;
It
being
a
matter
of
exceeding
great
consequence
to
the
Churches
,
what
Ministers
were
set
over
them
,
and
therefore
put
chiefly
in
the
power
of
these
chosen
men
.
And
the
next
part
of
their
power
was
in
having
the
chief
disposal
of
all
Church
affairs
,
as
our
Parish
Pastors
have
now
among
their
Curates
:
so
that
nothing
was
to
be
done
in
the
Church
without
and
against
their
consent
and
pleasure
.
27.
This
Episcopacy
did
so
universally
obtain
,
that
I
remember
not
to
have
read
of
any
sort
of
Christians
,
Orthodox
or
Heretical
,
Catholick
or
Schismatical
,
who
ever
refused
it
,
or
spake
against
it
,
till
Aerius's
time
.
And
even
he
spake
not
against
it
as
flatly
unlawful
,
but
as
unnecessary
,
as
far
as
I
can
gather
from
Epiphanius
.
And
after
him
all
sorts
and
Sects
of
Christians
still
owned
it
:
Even
the
Donatists
and
Novatians
,
who
had
their
Bishops
as
well
as
others
.
28.
In
Scripture
times
we
read
not
of
any
meer
fixed
Bishops
of
particular
Churches
,
who
Ordained
either
Bishops
or
Presbyters
;
but
only
Apostles
and
their
unfixed
Assistants
,
who
had
an
equal
charge
of
many
Churches
.
Not
that
the
Office
of
the
Indefinite
unfixed
Ministry
was
not
the
same
with
the
Office
of
the
fixed
Bishops
in
specie
:
(
For
both
had
power
to
do
all
the
Ministerial
work
,
as
they
had
a
call
and
opportunity
to
exercise
it
.
)
But
because
it
being
the
employment
,
of
the
Indefinite
or
unfixed
Ministers
to
Gather
and
plant
Churches
,
before
they
could
be
Governed
,
the
Ordination
of
Elders
over
them
,
was
part
of
the
planting
of
them
;
and
so
fell
to
their
lot
,
as
part
of
their
constituting
work
.
29.
How
it
came
to
pass
that
the
Itinerant
or
Indefinite
exercise
of
the
Ministry
for
planting
Churches
,
so
quickly
almost
ceased
after
the
Apostles
days
,
is
a
matter
worthy
to
be
enquired
after
:
For
whereas
some
think
,
that
de
jure
&
obligatione
,
it
ceased
with
the
Apostles
,
as
being
their
proper
work
,
that
cannot
be
true
,
1.
Because
many
others
were
employed
in
the
same
work
in
the
Apostles
days
:
2.
Because
it
is
Christ's
own
description
of
that
Ministry
to
whom
he
promiseth
his
presence
,
to
the
end
of
the
Age
or
World
,
Mat.
28.
19
,
20.
3.
Because
to
this
day
,
there
is
still
lamentable
necessity
of
such
:
Five
parts
in
six
of
the
World
being
yet
Infidels
.
30.
It
is
most
probable
that
this
service
abated
and
withered
gradually
by
the
sloth
and
selfishness
of
Pastors
.
And
that
it
was
the
purpose
of
the
Apostles
,
that
the
fixed
Bishops
should
do
their
part
of
both
these
works
;
that
is
,
Both
to
preach
for
the
Converting
of
all
the
Infidel
Countries
near
them
,
and
also
Govern
their
particular
Churches
(
yet
not
but
that
some
others
might
be
deputed
to
the
Gathering
of
Churches
alone
.
)
And
then
these
Bishops
finding
so
much
work
at
home
,
and
finding
that
the
Itinerant
work
among
Infidels
,
was
very
difficult
,
by
reason
of
Labour
,
Danger
,
and
their
want
of
Apostolical
gifts
,
hereupon
they
spared
themselves
,
and
too
much
neglected
the
Itinerant
work
.
Yet
I
must
confess
that
such
Evangelists
did
not
yet
wholly
cease
.
Eusebius
Hist.
lib.
5.
cap.
9.
saith
,
Pantaenus
is
said
to
have
shewed
such
a
willing
mind
towards
the
publishing
of
the
Doctrine
of
Christ
,
that
he
became
a
Preacher
of
the
Gospel
to
the
Eastern
Gentiles
,
and
was
sent
as
far
as
India
:
For
there
were
,
I
say
there
were
then
,
many
Evangelists
prepared
for
31.
It
was
the
ordinary
custome
of
the
Apostles
to
preach
and
plant
Churches
first
in
Cities
,
and
not
in
Country
Villages
.
Because
in
Cities
there
were
,
1.
the
greatest
number
of
Auditors
,
and
2.
the
greatest
number
of
Converts
;
And
so
there
only
were
found
a
sufficient
number
to
constitute
a
Church
.
Not
that
this
was
done
through
any
preeminence
of
the
City
,
or
ignobility
of
Villages
;
but
for
the
competent
numbers
sake
.
And
had
there
been
persons
enow
for
a
Church
in
Villages
,
they
would
have
placed
Churches
and
Pastors
there
also
(
as
at
Cenchrea
it
seems
they
did
.
)
32.
When
there
was
a
Church
of
Christians
in
the
City
,
and
a
few
Converts
in
the
Country
Villages
that
joyned
with
them
,
they
all
made
up
but
one
full
Assembly
,
or
Church
,
fit
for
personal
Communion
,
for
a
long
time
after
the
Apostles
days
;
the
main
body
of
the
people
being
still
Infidels
:
so
that
the
Christian
Churches
stood
among
the
Infidels
as
thin
,
as
the
Churches
of
the
Anabaptists
,
Separatists
and
Independants
did
among
us
here
in
England
,
in
the
days
when
they
had
greatest
Liberty
and
countenance
.
33.
Though
at
first
the
Bishops
being
men
of
the
same
Office
with
the
other
Presbyters
,
were
not
to
do
a
work
distinct
and
of
any
other
kind
than
the
Presbyters
might
do
,
but
only
Lead
them
and
Preside
among
them
in
the
same
work
as
their
Conductors
(
as
I
said
before
of
a
chief
Justice
,
&c.
)
Yet
afterward
the
Bishop
for
the
honour
of
his
calling
appropriating
certain
actions
to
himself
alone
,
the
Presbyters
not
exercising
those
acts
in
time
,
the
not
exercising
them
seemed
to
signifie
a
want
of
Office
or
power
to
exercise
them
;
and
so
subject
Presbyters
(
who
were
never
made
by
the
Apostles
that
can
be
proved
,
nor
by
their
command
)
were
like
a
distinct
Order
or
Species
of
Church-Officers
,
and
grew
from
syn-Presbyters
or
assessours
of
the
same
Office
in
specie
to
be
as
much
subjects
to
the
Bishops
,
as
the
Deacons
were
to
the
Presbyters
.
34.
All
this
while
the
Bishop
with
his
fellow
Elders
and
Deacons
dwelt
together
in
the
same
City
,
and
often
in
the
same
House
,
and
met
in
the
same
Church
,
the
Bishop
sitting
in
the
midst
on
a
higher
seat
,
and
the
Presbyters
on
each
hand
him
in
a
semi-circle
,
and
the
Deacons
standing
;
And
the
Presbyters
Preaching
and
otherwise
officiating
as
the
Bishop
appointed
,
who
ruled
the
action
.
And
the
Converts
of
the
Villages
came
to
this
City
Church
as
Members
of
it
,
and
joyned
with
the
rest
.
In
the
days
of
the
Author
of
the
Epistles
ascribed
to
Ignatius
,
every
Church
had
but
One
Altar
,
and
One
Bishop
with
his
Fellow
Elders
and
Deacons
as
the
note
of
its
Unity
;
or
Individuation
.
For
so
many
people
as
had
personal
Communion
at
One
Altar
,
with
the
Bishop
or
Elders
were
the
constitutive
parts
of
the
Churches
.
35.
Thus
it
continued
also
in
the
days
of
Justin
,
Tertullian
and
Cyprian
;
no
Bishop
having
more
than
one
Church
or
Altar
,
without
any
other
formed
self-communicating
Church
under
him
,
but
only
Oratories
in
City
or
Country
.
36.
The
first
that
brake
this
Order
were
Alexandria
and
Rome
,
where
Converts
soon
multiplyed
to
a
greater
number
than
could
meet
in
one
place
,
or
Communicate
at
one
Altar
:
wherefore
sub-assemblies
with
their
particular
Presbyters
,
were
there
first
formed
,
who
Communicated
distinctly
by
themselves
.
(
Though
there
is
no
proof
that
they
Communicated
there
in
the
Sacrament
of
a
long
time
after
that
they
met
for
Preaching
and
Prayer
.
)
Yet
even
in
Rome
and
Alexandria
the
only
places
that
had
more
than
one
stated
Assembly
for
200
years
or
more
,
there
were
not
so
many
Christians
then
as
in
the
Parish
that
I
now
live
in
;
See
more
of
my
Proof
in
the
beginning
of
my
Church
History
abridged
:
whose
first
and
second
Chapters
belogn
specially
to
this
Treatise
,
and
therefore
I
must
refer
the
Reader
to
them
.
37.
Even
in
Epiphanius
time
about
370
years
after
Christ
,
it
is
noted
by
him
as
a
singularity
in
Alexandria
,
that
they
had
distinct
Assemblies
besides
the
Bishops
;
whereupon
Petavius
himself
largely
giveth
us
notice
,
that
in
those
days
,
except
in
a
few
very
great
Cities
,
there
was
but
one
Church-assembly
in
a
Bishops
charge
.
38.
After
that
in
Cities
,
or
Country
Villages
,
the
Converts
multiplyed
into
more
than
could
meet
in
one
Assembly
,
and
had
allowance
to
Communicate
in
their
sub-assemblies
;
yet
were
they
appointed
on
certain
great
and
solemn
Festivals
,
to
Communicate
all
with
the
Bishops
at
the
chief
City
Church
,
which
sheweth
that
the
sub-assemblies
then
were
few
and
small
.
39.
Thus
was
the
Apostles
Order
by
degrees
subverted
;
and
whereas
they
settled
distinct
Churches
with
their
distinct
Bishops
,
no
Bishop
having
two
Churches
under
him
,
(
that
had
not
also
their
proper
Bishop
)
now
One
Church
was
made
of
many
without
many
Bishops
;
sub-Presbyters
first
in
the
same
Church
being
introduced
,
at
last
sub-Churches
also
were
set
up
.
And
when
they
should
have
done
as
we
do
with
Bees
,
let
every
new
Swarm
have
a
new
Hive
,
and
should
have
multiplyed
Bishops
and
Churches
,
homogeneal
,
as
sufficient
numbers
of
Converts
came
in
,
instead
of
this
,
the
City
Bishops
kept
all
under
them
as
if
they
had
been
still
one
Church
(
yet
not
as
Archbishops
that
have
Bishops
under
them
)
and
kept
their
sub-Presbyters
as
their
Curates
to
officiate
in
the
several
Churches
that
had
all
no
Bishops
but
One.
40.
The
causes
of
this
were
apparently
most
of
the
same
which
are
mentioned
before
for
the
making
of
sub-Presbyters
:
Especially
,
1.
The
selfishness
of
the
Bishops
,
who
were
loth
to
let
go
any
of
the
people
from
under
their
superiority
:
Because
it
was
more
honour
to
rule
many
than
one
single
Congregation
;
and
he
was
a
greater
man
that
had
many
sub-Presbyters
and
whole
Assemblies
at
his
command
,
than
he
that
had
not
:
And
also
many
afforded
greater
maintenance
than
a
few
.
And
2.
the
same
Reasons
that
made
men
at
first
set
up
one
Presbyter
as
Bishop
over
the
rest
,
to
avoid
Divisions
,
and
to
determine
Arbitrations
,
did
now
seem
strong
to
them
,
for
the
keeping
up
the
Authority
of
the
City
Bishop
over
the
sub-Assemblies
round
about
them
.
3.
And
Cities
only
having
been
possessed
of
Bishops
for
many
Years
if
not
Ages
,
before
there
were
Christians
enow
to
make
up
Country
Churches
,
both
the
Bishops
and
the
City
Inhabitants
,
(
easily
overlooking
the
Reason
of
it
)
took
this
for
their
Prerogative
,
and
did
plead
Prescription
;
As
if
Schools
being
who
giveth
full
testimony
of
it
,
cont.
Anaclet
.
Ep.
2.
41.
planted
only
in
Cities
first
,
the
Cities
and
Schoolmasters
should
thence
plead
,
that
none
must
be
setled
in
Country
Villages
,
but
what
are
ruled
by
the
City
School-Masters
.
And
thus
the
Cities
being
far
the
strongest
,
and
the
Interest
of
the
Citizens
and
Bishops
in
point
of
honour
being
conjunct
,
and
none
being
capable
of
a
Country
charge
,
but
such
as
the
City
Bishops
at
first
Ordained
to
it
(
because
then
there
were
no
other
Bishops
,
)
without
resistance
it
came
to
pass
that
both
Churches
and
Presbyters
were
subjected
to
the
City
Bishops
.
4.
And
it
greatly
advanced
this
design
that
the
Churches
which
were
planted
in
the
Roman
Empire
,
did
seek
to
participate
of
all
secular
honour
that
belonged
to
the
place
of
their
Residence
:
And
(
as
Dr.
Hammond
hath
largely
opened
,
though
not
well
justified
)
did
form
themselves
according
to
the
Model
of
the
Civil
Government
:
so
that
those
Cities
that
had
the
Presidents
or
chief
Civil
Rulers
and
Judicatures
in
them
,
did
plead
a
right
of
having
also
the
chief
Bishops
and
Ecclesiastical
Judicatures
:
And
thus
not
only
Cities
ruled
the
Country
Villages
,
but
in
time
the
distinct
powers
and
pre-eminences
of
Archbishops
,
Metropolitans
,
Primates
,
Patriarchs
,
and
the
Roman
chief
Patriarch
or
Pope
came
up
:
And
the
Pagan
Common-wealth
and
Christian
Church
,
within
the
Roman
Empire
,
(
and
the
neighbouring
parts
that
were
influenced
by
them
)
had
a
great
resemblance
.
41.
But
that
which
most
notably
set
up
this
exsort
swelling
and
degenerate
42.
Whereas
(
as
is
aforesaid
)
the
Christians
had
commonly
stated
the
power
of
Arbitrating
all
their
Civil
differences
in
the
Bishop
alone
(
when
the
Apostle
intimated
that
any
Wise
man
among
them
,
as
such
,
was
fit
for
that
business
)
it
grew
presently
to
be
accounted
a
heynous
crime
or
scandal
,
for
any
Christians
to
go
to
Law
,
before
the
Civil
Magistrate
.
And
Constantine
finding
them
in
possession
of
this
custom
,
did
by
his
Edict
confirm
it
and
enlarge
it
:
decreeing
that
all
Bishops
should
be
Judges
of
all
the
Christians
causes
by
consent
,
and
that
no
Civil
Judge
or
Magistrate
should
compel
any
Christian
to
his
bar
:
Insomuch
that
in
Theodosius
his
days
,
when
one
of
Ambrose
his
And
here
you
must
note
these
things
,
1.
That
the
Bishop
of
every
Church
was
made
Judge
of
these
causes
;
not
alone
by
himself
,
but
with
his
Presbyters
or
Clergy
,
who
judged
with
him
.
2.
That
yet
this
power
was
not
then
taken
to
be
any
essential
or
integral
part
at
all
of
the
Pastoral
Office
;
but
an
Accidental
work
,
which
Lay-men
might
do
as
well
as
Pastors
;
and
that
it
was
committed
to
the
Bishop
only
as
the
best
able
for
Arbitration
;
because
of
his
abilities
and
interest
,
and
that
as
a
matter
of
meer
convenience
;
and
also
for
the
honour
of
his
place
.
3.
That
therefore
this
Judging
power
for
ending
strife
and
differences
,
might
be
alienated
from
the
Clergy
and
done
by
Lay-men
,
where
there
was
cause
.
4.
And
that
the
Bishop
had
so
much
more
power
than
the
Presbyters
that
he
could
commit
it
from
them
to
Lay-men
.
All
this
that
one
instance
of
Silvanus
in
Socrates
,
lib.
7.
cap.
37.
(
and
in
Hanmer
,
cap.
36.
)
whose
words
were
thus
[
Silvanus
also
no
less
expressed
in
his
other
acts
and
dealings
,
the
good
motion
of
his
Godly
mind
.
For
when
he
perceived
that
the
Clergy
respected
nothing
but
gain
in
deciding
the
Controversies
of
their
Clients
,
(
O
woful
Clergy
!
)
he
thenceforth
suffered
none
of
the
Clergy
to
be
judge
,
but
took
the
supplications
,
and
requests
of
suiters
,
and
appointed
One
of
the
Laity
,
whom
for
certain
he
knew
to
be
a
just
and
godly
man
,
and
gave
him
the
hearing
of
their
causes
,
and
so
ended
quietly
all
contentions
and
quarrels
.
]
(
And
the
likeliest
way
it
was
.
)
You
see
here
,
1.
that
when
Princes
will
needs
make
the
Clergy
Magistrates
to
honour
them
,
the
wise
and
good
men
of
the
Clergy
will
return
such
power
to
the
Laity
,
as
usually
fitter
for
it
.
2.
And
that
it
is
no
wonder
that
when
Law-business
is
cast
upon
the
Clergy
,
if
they
grow
worse
than
Lawyers
in
covetousness
and
injustice
.
3.
And
yet
this
was
not
a
making
Lay-men
to
be
Chancellors
that
had
the
power
of
the
Keys
!
For
Silvanus
did
only
appoint
Lay-men
to
do
Lay-mens
work
;
to
arbitrate
differences
:
but
not
to
excommunicate
,
nor
to
judge
men
to
excommunication
,
as
they
do
now
.
4.
And
this
was
not
a
making
of
Ecclesiastical
Elders
that
were
not
Pastors
:
and
therefore
it
is
no
countenance
for
such
:
but
it
was
a
prudent
casting
back
that
work
on
the
Laity
,
which
good
Emperours
had
in
imprudent
piety
cast
upon
the
Clergy
,
that
each
might
do
his
proper
work
.
5.
But
this
was
but
one
good
Bishop
that
was
so
wise
and
honest
;
and
therefore
it
proved
no
general
reformation
.
This
Judicial
power
went
so
far
and
took
up
so
much
of
the
Clergies
time
,
that
the
Synod
Taraconens
.
was
after
this
put
to
Decree
,
Can.
4.
that
the
Clergy
should
not
judge
Causes
on
the
Lords
day
;
and
Can.
10.
that
no
Bishop
or
Clergy-man
should
take
rewards
or
bribes
for
Judgments
.
And
the
Canons
so
deterred
Christians
from
seeking
Justice
from
the
Civil
Judicatures
,
that
they
had
few
but
Heathens
to
be
Judges
of
.
Yea
the
Christians
thought
so
hardly
of
the
Judges
themselves
(
for
punishing
men
by
the
Sword
,
when
the
Bishops
even
for
murder
it self
did
punish
them
but
with
Penance
,
)
that
they
doubted
sometime
whether
those
Christians
that
exercised
Magistracy
or
Civil
Judgment
after
Baptisme
,
were
not
therefore
to
be
taken
for
sinners
;
as
is
visible
in
Innocent
1.
his
Epist.
to
Epist.
3.
to
Exuper
.
Tholesan
.
cap.
3.
in
Crab.
Tom.
1.
p.
459.
And
before
in
Silvester's
Concil.
Rom.
apud
Crab
Vol.
1.
p.
280.
Can.
16.
it
is
Decreed
[
Nemo
Clericus
vel
Diaconus
aut
Presbyter
propter
causam
suam
quamlibet
intret
in
curia
,
quum
omnis
curia
à
cruore
,
dicitur
,
&
immolatio
simulachrorum
est
.
Quod
siquis
Clericus
in
curiam
introicrit
,
anathema
suscipiat
,
nunquam
rediens
ad
matrem
Ecclesiam
:
A
Communione
autem
non
privatur
propter
tempus
turbidum
.
And
Constantine
is
said
to
be
a
Subscriber
,
with
284
Bishops
,
45
Presbyters
,
and
5
Deacons
.
And
in
former
Counc
.
sub
Silvest
.
[
Nullum
Clericum
ante
judicem
stare
licet
.
]
I
know
that
Duarenus
and
Grotius
describe
not
the
Bishops
power
as
so
large
as
the
Canonists
do
.
But
Duarenus
confesseth
that
Theodosius
made
a
Law
,
that
lites
omnes
&
controversiae
forenses
ad
judicium
Ecclesiae
remitterentur
,
si
alter
uter
litigatorum
id
postularet
.
That
all
strifes
and
controversies
forensick
should
be
remitted
to
the
judgment
of
the
Church
,
if
either
of
the
contenders
required
it
:
And
that
Charles
the
Great
renewed
and
confirmed
the
same
Law
:
Duar.
lib.
1.
p.
8.
And
Grotius
de
Imper.
sum
pol.
p.
236.
saith
,
This
Jurisdiction
by
consent
the
Bishops
received
from
Constantine
,
with
so
great
power
,
that
it
was
not
lawful
further
to
handle
any
business
which
the
Bishops
sentence
had
decided
;
that
is
,
saith
he
,
remotâ
appellatione
.
And
he
there
sheweth
that
three
sorts
of
Jurisdiction
were
by
the
Emperours
given
to
the
Bishops
:
1.
Jure
ordinario
,
and
so
they
judged
of
all
matters
of
Religion
(
and
which
the
Canons
reached
,
which
went
very
far
in
heinous
crimes
.
)
2.
Ex
▪
consensu
p●rtium
,
when
the
parties
chose
the
Bishop
for
their
Judge
(
Vid.
Concil.
Chalced.
c.
9.
)
3.
Ex
delegatione
:
which
yet
went
further
:
And
even
to
the
Jews
such
kind
of
power
had
been
granted
.
But
of
this
whole
matter
of
the
Rise
of
such
Prelacy
,
their
Courts
and
power
,
Pardre
Paulus
hath
spoken
so
well
and
truly
in
his
Histor.
Concil.
Trident.
pag.
330
,
331
,
&c.
that
I
would
intreat
the
Reader
to
turn
to
it
and
peruse
it
,
as
that
which
plainly
speaketh
our
judgment
of
the
History
now
in
question
:
Read
also
his
History
of
Benefices
.
43.
The
countenance
of
the
Emperour
with
these
honours
and
immunities
,
having
brought
the
World
into
the
Church
,
or
filled
the
Churches
with
Carnal
temporizers
,
the
numbers
were
now
so
great
,
that
quickly
the
great
Cities
had
many
Parish
Churches
,
and
the
Country
Villages
about
had
some
;
so
that
now
about
400
or
500
Years
after
Christ
,
most
Bishops
of
great
Cities
had
more
Churches
than
one
,
even
several
sub
Assemblies
,
and
Altars
,
as
dependant
on
their
Mother
Church
.
44.
Yet
were
their
Diocesses
(
which
at
first
were
called
Parishes
)
somewhat
bounded
,
by
the
Canon
and
Edicts
,
which
decreed
that
every
City
where
there
were
Christians
enow
to
make
a
Church
,
should
have
a
Bishop
of
their
own
,
and
that
no
Bishop
(
except
two
,
who
bordered
one
on
Scithia
a
rude
unconverted
Countrey
,
and
the
other
on
the
like
case
,
of
which
more
in
due
place
.
)
45.
And
then
every
oppidum
or
populous
Town
,
like
our
Market-Towns
and
Corporations
,
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
City
,
and
not
only
a
few
among
many
that
have
that
name
by
priviledge
,
as
it
is
in
England
now
.
So
that
even
at
this
height
of
Prelacy
,
about
500
,
600
or
700
Years
after
Christ
,
they
were
but
as
if
every
Corporation
or
Market-Town
in
England
had
a
Bishop
,
who
ruled
also
the
adjacent
Villages
.
For
though
when
they
began
to
swell
,
it
was
once
decreed
by
one
Council
,
that
Villages
and
every
small
City
should
not
have
a
Bishop
,
lest
the
Name
of
a
Bishop
should
grow
vile
or
cheap
;
yet
this
was
but
with
this
addition
,
[
those
Villages
or
small
Cities
where
there
was
not
a
sufficient
number
of
Christians
:
]
(
whereas
Gregory
at
Neocesarea
thought
seventeen
a
sufficient
number
to
have
a
Bishop
.
)
And
the
Canons
,
that
every
City
should
have
a
Bishop
,
remained
still
in
force
.
45.
Yet
was
it
for
about
440
Years
so
far
from
these
great
Bishops
to
usurp
the
Sword
,
or
any
coercive
or
coactive
power
,
on
mens
Bodies
or
Estates
,
that
they
unanimously
held
that
the
Magistrate
himself
was
not
to
punish
mens
Bodies
for
Heresie
or
a
false
Religion
.
Till
at
last
the
bloody
violence
of
the
Circumcellian
Donatists
,
did
cause
Augustine
in
this
to
change
his
mind
,
and
think
them
meet
for
the
Magistrates
coercion
.
46.
When
Bishops
grew
carnal
and
ungodly
,
and
more
regarded
the
keeping
up
their
Power
,
Parties
and
Opinions
,
than
Charity
,
they
beganto
distrust
the
Spiritual
Weapons
of
their
warfare
;
and
instead
of
true
vigilancy
against
errours
,
and
confutation
of
them
,
by
clear
reason
and
a
holy
life
,
they
fled
to
the
Rulers
to
do
it
by
the
Sword
.
But
though
Ithacius
and
Idacius
with
their
Synod
of
Bishops
,
excited
Maximus
to
take
this
47.
About
the
Year
430
,
or
after
,
Cyril
at
Alexandria
did
lead
the
way
,
and
actually
used
the
Sword
against
the
Lives
,
Estates
and
Liberties
of
Offenders
:
An
example
which
others
quickly
followed
:
And
easily
did
he
step
from
the
great
Judicial
Power
before
described
,
to
a
forcing
power
,
the
preparations
being
so
great
,
and
the
Emperour
so
ready
to
exalt
them
,
and
the
people
of
Alexandria
so
turbulent
and
inclined
by
pride
and
passion
to
such
ways
.
48.
As
the
Prelacy
thus
swelled
,
so
the
Churches
grew
suddenly
more
corrupted
with
all
manner
of
Vice
.
The
Bishops
began
with
sorrow
to
confess
unto
the
Hereticks
,
that
the
greater
number
in
the
Churches
were
naught
.
When
they
should
chuse
their
Bishops
they
could
seldom
agree
;
but
frequently
instead
of
holy
peaceable
Votes
,
did
turn
to
Devilish
rage
and
blood-shed
,
and
covered
the
Streets
and
Church-floors
with
the
Carkasses
of
the
slain
;
(
especially
in
the
Case
of
Damasus
and
others
at
Rome
,
and
oft
at
Alexandria
and
Constantinople
.
)
Frequently
they
fell
into
fewds
,
and
fought
it
out
,
and
murdered
people
by
multitudes
:
Even
the
strict
holy
Monks
of
the
Egyptian
Desarts
,
were
as
forward
as
others
to
fighting
,
blood-shed
and
sedition
:
Even
in
their
ignorance
,
for
such
a
paultry
and
sottish
an
Opinion
,
as
that
of
the
Anthropomorphites
,
as
that
God
hath
the
shape
and
parts
of
a
man
:
so
that
they
forced
that
deceitful
treacherous
Bishop
Theophilus
Alexandr
.
to
flatter
them
,
and
curse
the
Books
of
Origen
(
not
for
his
errours
,
but
for
the
opposite
truth
)
and
to
take
on
him
to
hold
as
they
did
.
When
God
tryed
them
with
a
Julian
(
who
did
persecute
them
very
little
,
)
they
reproached
him
to
his
face
,
and
tryed
his
patience
as
well
as
he
did
theirs
.
The
Antiochians
scornfully
49.
But
it
was
not
the
people
only
,
but
the
Pastors
,
both
Prelates
and
Presbyters
,
that
grew
licentious
,
wicked
,
proud
,
contentious
,
turbulent
,
and
the
shame
of
their
Order
and
Profession
,
and
the
great
disturbers
and
dividers
of
the
Churches
:
except
here
and
there
an
Ambrose
,
an
Augustine
,
a
Chrysostome
,
a
Basil
,
a
Gregory
,
an
Atticus
,
a
Proclus
,
and
a
few
such
that
so
shined
among
a
darkened
degenerate
Clergy
,
as
to
be
singled
out
for
Saints
.
Abundance
got
these
great
and
tempting
Prelacies
by
Simony
,
and
more
by
making
friends
to
Courtiers
:
And
not
a
few
by
Carnal
compliances
with
the
people
:
what
abundance
of
most
sharp
Epistles
did
Isidore
Pelusiota
write
to
Eusebius
the
Bishop
,
and
to
Sosimus
,
Martianus
,
Eustathius
,
&c.
of
all
their
horrible
wicked
lives
,
and
yet
could
never
procure
their
Reformation
?
What
abundance
of
Epistles
did
he
write
against
them
to
other
Bishops
,
and
yet
could
not
procure
their
correction
or
removal
?
What
a
sad
character
doth
Sulpitius
Severus
give
of
the
Bishops
that
prosecuted
the
Priscilianists
,
and
in
particular
of
their
Leader
Ithacius
,
of
his
own
knowledge
?
What
abundance
of
Prelates
are
shamefully
stigmatized
,
by
Socrates
,
Sozomen
,
Theodoret
,
Euagrius
,
&
c
?
When
a
Rebel
rose
up
against
his
Prince
,
and
got
but
the
stronger
party
,
and
possession
,
how
quickly
did
they
flatter
him
and
own
him
.
I
find
but
one
Bishop
besides
St.
Martin
in
all
France
and
that
part
of
Germany
,
that
disowned
Maximus
that
murdered
Gratian
:
The
rest
applauded
him
for
their
own
ends
:
Nor
in
that
part
of
Italy
I
find
not
any
besides
Ambrose
and
one
Hyginus
that
disowned
him
:
(
Not
that
I
think
it
my
part
to
condemn
all
the
holy
Bishops
who
professed
subjection
to
Usurpers
in
possession
:
Even
holy
Ambrose
could
write
to
the
odious
Tyrant
Eugenius
,
[
Clementissimo
Imperatori
Eugenio
]
concluding
[
Nam
cum
privato
detulerim
corde
intimo
,
quomodo
non
deferrem
Imperatori
.
]
When
I
honoured
thee
a
private
man
from
the
bottom
of
my
heart
,
how
can
I
but
honour
thee
being
Emperour
?
]
And
how
far
have
the
Roman
Bishops
gone
in
this
,
even
to
Phocas
,
and
such
as
he
?
)
When
good
Gregory
Nazianz.
was
chosen
and
settled
Bishop
of
Constantinople
,
and
loved
and
honoured
by
a
good
Emperour
,
yet
was
he
rejected
(
though
he
easily
yielded
)
even
by
the
Synod
of
Bishops
,
in
the
arrogancy
of
their
minds
,
because
that
he
came
not
in
by
them
.
With
what
pride
,
what
falshood
,
what
turbulency
did
Theophilus
Alexand.
carry
on
all
his
business
with
the
Monks
,
and
for
the
deposing
of
Chrysostome
?
And
how
arrogantly
and
turbulently
did
Epiphanius
joyn
with
him
?
and
even
Hierome
make
himself
partaker
?
And
how
easily
did
he
get
a
Synod
even
where
Chrysostome
lived
to
second
them
?
such
lamentable
instances
are
more
easie
than
pleasant
to
be
cited
.
And
that
Episcopacy
which
was
set
up
to
prevent
Heresie
and
Divisions
,
did
afford
the
Heads
of
most
of
the
Heresies
and
Divisions
that
befell
the
Churches
.
How
few
of
all
the
Heresies
mentioned
by
Epiphanius
,
after
that
Prelacy
was
in
force
,
were
not
Headed
and
carried
on
by
Prelates
?
And
when
the
Arian
Heresie
sprung
up
by
a
Presbyter
,
the
Prelates
so
numerously
received
it
,
that
they
seemed
to
be
the
far
greater
part
,
if
not
the
Sirmium
,
Ariminum
,
&c.
And
the
many
new
Creeds
which
Socrates
and
Hilary
so
shamefully
enumerate
and
declaim
against
.
So
that
it
was
said
that
the
World
groaned
to
find
it self
turned
Arian
.
And
their
fewds
and
inhumane
contentions
were
so
many
and
odious
,
that
it
is
a
shame
to
read
them
.
Multitudes
of
Cities
had
Bishops
set
up
against
Bishops
,
and
some
Cities
had
more
than
two
,
or
three
:
The
people
reviling
and
hating
each
other
,
and
sometime
fighting
tumultuously
unto
blood
,
for
their
several
Prelates
.
The
Christian
World
was
made
as
a
Cockpit
,
and
Christian
Religion
made
a
scorn
,
by
the
Contentions
of
the
Bishops
.
Constantines
wisdom
,
conscience
and
interest
,
engaged
him
to
use
all
his
skil
,
his
kindness
and
his
power
,
to
reconcile
them
:
And
if
he
had
not
done
what
he
did
,
how
unspeakably
wretched
would
their
odious
contentions
have
rendered
them
?
And
yet
he
professeth
his
heart
almost
broken
by
their
dissensions
;
and
while
he
chid
them
bitterly
and
exhorted
them
kindly
,
he
could
not
prevail
.
His
Sons
that
succeeded
him
laboured
to
unite
the
Bishops
,
(
though
in
different
ways
)
and
could
not
do
it
.
Jovianus
the
little
time
he
reigned
,
declared
his
hatred
of
their
contentions
,
and
how
much
he
loved
a
peaceable
man
:
but
that
did
not
cure
them
,
even
when
they
came
new
from
under
a
Julian
.
I
will
look
no
lower
,
to
the
more
degenerate
Prelacy
;
but
recite
the
doleful
words
of
Eusebius
,
even
of
those
that
were
not
at
the
worst
,
and
came
but
newly
from
under
the
persecutions
of
former
Emperours
,
when
they
had
but
a
little
prosperity
,
immediately
before
Dioclesians
persecution
,
they
are
thus
described
.
[
How
great
and
what
manner
of
glory
and
liberty
the
doctrine
of
piety
due
to
Almighty
God
,
preached
in
the
World
by
Christ
,
hath
obtained
before
the
persecution
of
our
time
,
among
all
mortal
men
both
Grecians
and
Barbarians
,
it
requireth
more
labour
to
declare
,
&c.
The
clemency
of
the
Emperours
(
when
Heathen
)
towards
the
Christians
was
so
increased
,
to
whom
also
they
committed
the
Government
of
the
Gentiles
;
And
for
the
great
favour
they
bare
to
our
Doctrine
,
they
granted
liberty
and
security
to
the
Professors
of
Christianity
.
What
shall
I
say
of
them
,
that
in
the
very
Palace
of
the
Emperours
,
and
in
the
presence
of
Princes
lived
most
familiarly
:
which
esteemed
of
their
Ministers
so
highly
,
that
they
granted
them
in
their
presence
freely
to
deal
in
matters
of
Religion
,
both
by
word
and
deed
;
together
with
their
wives
and
children
and
servants
?
And
thus
one
might
then
have
seen
the
Bishops
of
all
Churches
in
great
reverence
and
favour
among
all
sorts
of
men
,
and
with
all
Magistrates
.
Who
can
worthily
describe
those
innumerable
heaps
,
and
flocking
multitudes
,
throughout
all
Cities
and
famous
Assemblies
,
frequenting
the
places
dedicated
to
prayer
:
Because
of
which
circumstances
,
they
not
contented
with
the
old
and
ancient
buildings
(
which
could
not
receive
them
)
have
throughout
all
Cities
,
builded
them
from
the
Foundation
wide
and
ample
Churches
:
These
things
thus
prevailed
in
process
of
time
,
and
daily
increased
far
and
nigh
:
so
that
no
malice
could
intercept
,
no
spiteful
fiend
bewitch
,
no
wight
with
cunning
at
all
hinder
it
,
as
long
as
the
Divine
and
heavenly
hand
of
God
upheld
and
visited
his
People
,
whom
as
yet
he
worthily
accepted
.
But
after
that
our
affairs
through
too
much
liberty
,
ease
and
security
,
degenerated
from
the
Natural
rule
of
piety
;
and
after
that
one
pursued
another
with
open
contumely
and
hatred
;
and
when
that
we
impugned
our selves
by
no
other
than
our selves
,
with
the
armour
of
spite
,
and
sharp
spears
of
approbrious
words
,
so
that
Bishops
against
Bishops
,
and
People
against
People
,
raised
sedition
;
last
of
all
,
when
that
cursed
hypocrisie
and
dissimulation
had
swam
even
to
the
brim
of
malice
;
The
heavy
hand
of
Gods
high
judgment
after
his
wonted
manner
(
whilest
as
yet
the
Ecclesiastical
Societies
assembled
themselves
nevertheless
)
began
softly
by
little
and
little
to
visit
us
;
so
that
the
persecution
that
was
raised
against
us
took
first
his
Original
,
from
the
Brethren
that
were
under
Banner
in
the
Camp
.
When
as
we
were
touched
with
no
sense
thereof
,
nor
went
about
so
pacific
God
,
we
heaped
sin
upon
sin
,
thinking
like
careless
Epicures
,
that
God
neither
cared
,
nor
would
visit
our
sins
;
And
they
which
seemed
our
Shepherds
,
Laying
aside
the
rule
of
piety
,
practised
contention
and
schism
among
themselves
,
and
whilst
they
aggravated
these
things
,
that
is
,
contentious
,
threatnings
,
mutual
hatred
and
enmity
,
and
every
one
proceeded
in
Ambition
,
much
like
Tyranny
it self
,
then
I
say
,
then
did
the
Lord
make
the
daughter
of
Zion
obscure
,
and
overthrew
from
above
the
glory
of
Israel
,
&c.
—
c.
2.
We
saw
with
our
eyes
the
Oratories
thrown
down
:
to
the
ground
,
the
foundations
digged
up
,
the
holy
Scriptures
burned
to
ashes
in
the
open
Market-place
,
and
the
Pastors
of
the
Churches
some
shamefully
hid
themselves
.
—
Yet
is
it
not
our
drift
to
describe
the
bitter
calamities
of
these
men
,
which
at
length
they
suffered
,
nor
to
record
their
dissension
and
insolency
practised
among
themselves
,
before
the
persecution
,
&c.
]
Note
that
all
this
was
before
Arius
his
Heresie
,
even
before
Dioclesians
cruelties
;
but
not
before
the
beginning
of
Church-Tyranny
and
ambition
,
as
is
said
.
But
after
this
,
alas
,
how
much
greater
were
their
enormities
and
dissentions
,
when
their
Tyranny
was
much
encreased
;
It
would
grieve
any
sober
Christian
to
read
how
the
Christian
World
hath
been
tossed
up
and
down
,
and
the
people
distracted
,
and
Princes
disturbed
and
dethroned
,
and
Heresies
fomented
,
and
horrid
Persecutions
,
and
bloodshed
caused
,
by
the
pride
and
contentiousness
of
Prelates
:
And
most
of
all
this
,
in
prosecution
of
that
Controversie
,
which
Christ
decided
so
long
ago
,
viz.
Who
should
be
greatest
.
It
was
not
Religion
,
saith
Socrates
,
l.
5.
c.
22.
that
the
two
Arian
Sects
of
Marinus
and
Agapius
was
about
,
but
Primacy
:
They
strove
which
of
them
should
be
the
chief
:
wherefore
many
Clergy-men
under
the
jurisdiction
of
these
Bishops
,
perceiving
the
ambition
,
the
rancour
and
malice
of
these
proud
Prelates
,
forsook
them
,
&c.
Macedonius
at
Constantinople
was
so
Tyrannical
,
that
as
he
came
in
by
cruelty
,
so
he
caused
more
,
by
presumptuous
removal
of
the
bones
of
Constantine
,
to
another
Church
,
that
he
might
pull
down
that
,
and
this
without
Constantius
the
Emperours
knowledge
:
where
the
people
in
Factions
fought
it
out
,
till
the
Church
and
Streets
were
full
of
Carkasses
and
streams
of
blood
,
saith
Socrates
.
The
same
man
set
four
Companies
of
Nor
was
this
only
the
vice
of
the
Heterodox
but
the
Orthodox
,
as
is
aforesaid
.
And
as
the
French
and
German
Bishops
aforesaid
did
against
the
Priscillinaists
,
so
for
their
own
interest
against
one
another
,
they
flattered
and
restlesly
instigated
the
Civil
power
,
even
Uusurpers
to
execute
their
Wills
:
and
favoured
that
power
that
most
favoured
them
.
When
the
foresaid
Maximus
had
killed
Gratian
and
reigned
in
France
,
and
entered
Italy
,
(
after
that
Ambrose
had
stopt
him
a
while
)
Theophilus
Alexandr
.
sendeth
an
Agent
Presbyter
with
two
Letters
,
and
a
rich
present
,
one
to
Maximus
and
one
to
Theodosius
;
ordering
him
to
stay
the
issue
of
the
Fight
,
and
give
the
Present
with
his
Letter
to
him
that
proved
the
Conqueror
:
But
a
Servant
stole
the
Letters
from
the
Priest
,
and
opened
the
whole
business
,
and
caused
the
Priest
to
fly
and
hide
himself
.
50.
These
contentions
of
the
Bishops
and
corruption
of
manners
,
so
distasted
the
more
Religious
sort
of
the
people
,
that
it
occasioned
the
multiplying
of
separating
Heresies
:
and
greatly
encreased
and
confirmed
others
,
especially
the
Donatists
,
and
Novations
;
because
men
thought
them
to
be
of
better
lives
than
the
Orthodox
.
51.
Yea
,
by
their
very
abuse
of
good
and
holy
men
,
they
drove
even
the
Orthodox
often
to
separated
Societies
,
as
thinking
so
bad
Prelates
unfit
to
be
communicated
with
.
As
in
Constantinople
their
abuse
,
ejection
and
banishment
of
Chrysostome
caused
great
numbers
of
his
faithful
people
to
forsake
the
Church
;
and
meet
only
in
separated
Conventicles
;
And
though
they
differed
in
no
point
of
Doctrine
,
Worship
or
Discipline
from
the
rest
,
all
that
they
could
do
by
tyranny
and
threats
would
never
bring
them
again
to
the
Church
;
but
they
were
called
Joannites
,
and
assembled
by
themselves
;
till
Atticus
by
wise
and
honest
means
first
began
the
reconciliati●●
,
by
the
publick
inserting
of
Chrysostome's
name
among
their
honoured
Bishops
in
the
daily
Liturgy
of
the
Church
,
and
Proclus
after
wisely
perfected
it
,
by
fetching
the
bones
of
Chrysostome
with
honour
,
from
the
place
of
his
banishment
into
the
Church
.
But
Theodoret
,
Hist.
Eccl.
l.
5.
c.
36.
ascribeth
it
to
that
good
Emperour
Theodosius
Junior
:
It
's
like
a
good
Bishop
Socrates
,
c.
40.
Proclus
behaved
himself
fairly
towards
all
men
,
perswading
himself
that
it
was
far
easier
for
him
by
fair
means
to
allure
men
to
the
Church
,
than
by
force
to
compel
them
to
the
Faith
.
52.
The
multitudes
of
Schismes
and
horrid
enormities
in
the
Church
of
Rome
;
the
grand
corruption
of
Religion
by
them
;
the
shameful
divisions
between
the
Greek
and
Western
Churches
,
began
so
long
ago
and
continued
to
this
day
,
with
much
more
such
evidence
,
do
tell
the
World
that
is
willing
to
see
,
what
all
this
tended
to
as
it's
perfection
.
53.
And
having
thus
shewed
how
the
Bishops
of
the
Flock
came
to
be
Bishops
of
Bishops
,
and
how
they
grew
from
the
Pastoral
Office
to
a
pompous
denomination
mostly
secular
,
and
how
the
Bishops
of
single
Churches
,
did
grow
to
be
the
Bishops
of
multitudes
of
Churches
turned
into
one
Diocesan
Church
of
another
species
,
we
shall
leave
it
to
those
that
are
wise
and
impartial
,
to
judge
whether
a
true
Reformation
must
retrieve
them
,
and
what
Age
and
state
of
the
Church
must
be
our
pattern
,
to
which
we
should
endeavour
to
return
;
and
in
what
point
it
is
that
it
is
meet
or
possible
,
for
Christians
unanimously
to
fix
between
the
Apostolical
institution
and
the
height
of
Popery
?
And
what
satisfying
proof
any
man
can
give
that
in
a
line
of
1500
Years
,
that
it
is
the
right
point
that
he
hath
chosen
.
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
the
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
[
*
](A27050-e11190-b)
*
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
.
CHAP.
V.
Concerning
the
Writers
of
this
Controversie
;
With
a
Summary
Answer
to
the
Chief
that
write
against
the
Cause
which
I
defend
.
I
Have
not
been
altogether
negligent
to
read
the
Controversies
on
this
Subject
,
nor
I
hope
partial
in
Reading
them
;
If
I
have
,
it
hath
been
because
I
had
rather
have
found
Conformity
to
the
Prelacy
to
be
lawful
;
for
then
I
had
not
above
[
*
](A27050-e11270-b)
*
Now
18
years
,
this
being
written
9
years
ago
.
nine
years
been
silenced
,
and
denied
not
only
all
Church
maintenance
,
but
leave
to
preach
Christ's
Gospel
,
nor
had
I
been
exposed
as
I
have
been
to
so
much
wrath
and
malice
,
expressed
in
so
many
scurrilous
lying
invectives
and
libells
,
besides
other
ways
.
Even
when
I
doubted
of
the
use
of
the
transient
Image
of
the
Cross
,
I
was
of
opinion
that
Prelacy
was
lawful
,
and
so
was
likely
to
continue
,
if
the
Prelates
would
have
given
me
leave
:
But
in
1640
,
they
put
a
New
Oath
upon
us
,
Never
to
Consent
to
the
Alteration
of
the
present
frame
of
Prelacy
,
as
under
Archbishops
,
Bishops
,
Deans
,
Archdeacons
,
&c.
and
that
it
ought
so
to
stand
.
And
I
thought
it
was
then
time
,
when
I
was
put
to
such
a
solemn
Oath
,
to
search
more
throughly
into
all
the
matter
before
I
sware
.
And
in
searching
,
I
found
in
general
that
almost
all
Writers
for
Episcopacy
,
either
confound
Diocesan
Prelacy
,
such
as
ours
,
with
the
Episcopacy
of
a
single
Church
,
or
at
least
all
their
proof
extendeth
to
no
more
than
I
have
here
granted
.
When
they
offer
us
the
definition
of
a
Bishop
(
which
few
of
them
do
)
it
is
such
as
neither
supposeth
any
more
Churches
than
one
to
be
his
Charge
,
nor
any
Presbyters
under
him
at
all
;
but
only
a
Power
of
Ordaining
Presbyters
,
and
ruling
them
when
he
hath
them
,
whether
in
one
Church
or
more
.
And
I
find
that
they
are
so
far
from
proving
that
ever
the
Apostles
appointed
a
distinct
Office
of
Presbyters
which
had
not
the
power
of
the
Keys
over
the
People
,
in
foro
interiore
&
exteriore
(
as
they
call
them
)
but
had
only
power
to
Teach
and
Worship
,
under
Bishops
as
a
superior
Office
or
Order
,
as
that
they
prove
not
any
such
to
have
ever
been
under
the
Apostles
themselves
;
and
some
of
themselves
do
plainly
deny
it
:
Nor
do
they
prove
that
long
after
the
Presbyters
were
any
more
subject
to
the
Bishops
,
than
the
Deacons
are
now
to
the
Archdeacon
,
or
the
Bishops
to
the
Archbishop
,
who
are
of
the
same
Order
.
So
that
whoever
else
they
speak
to
,
they
say
nothing
to
me
,
and
seem
not
to
know
where
the
Controversie
lyeth
,
viz.
1.
Whether
a
Bishop
of
the
lowest
rank
(
being
no
Archbishop
,
or
having
no
Bishops
under
him
)
over
many
Churches
,
(
or
Societies
of
Christians
stated
under
their
proper
Pastors
,
or
Presbyters
,
for
ordinary
personal
Communion
in
all
God's
publick
Worship
,
)
be
of
Divine
,
or
Lawful
Humane
,
Institution
?
2.
Whether
an
Order
or
Office
of
Presbyters
that
have
not
the
power
of
the
Keys
even
in
foro
exteriore
,
be
of
Divine
,
or
Lawful
Humane
Institution
?
(
whom
for
brevity
I
shall
hereafter
call
half-Presbyters
.
)
So
that
the
Question
is
not
,
whether
one
Man
was
after
sometime
called
peculiarly
the
Bishop
,
and
in
the
same
Church
sate
over
Presbyters
of
the
same
Office
,
as
Archpresbyters
,
or
as
Archdeacons
over
Deacons
,
or
Archbishops
over
Bishops
;
Nor
yet
whether
there
were
or
should
be
a
General
sort
of
Bishops
(
or
Archbishops
)
over
the
Bishops
of
particular
Churches
?
But
whether
any
stated
Body
of
Worshiping
Christians
,
as
afore
described
(
like
our
Parish
Churches
that
have
unum
altare
)
should
be
without
a
Bishop
of
their
own
,
or
without
a
Pastor
that
hath
the
threefold
power
before
described
,
of
Leading
the
People
in
Doctrine
Worship
and
Discipline
,
called
the
power
of
the
Keys
?
And
whether
he
be
a
true
Presbyter
or
Minister
of
Christ
that
wants
this
power
?
And
whether
they
that
depose
the
Parish
Ministers
of
this
power
,
do
not
degrade
the
Presbyters
,
nullifie
the
Churches
under
them
,
and
depose
the
ancient
sort
of
Episcopacy
quantum
in
se
?
and
set
up
another
Humane
sort
of
Churches
called
Diocesan
,
and
of
Archbishops
turned
into
Bishops
,
infimi
gradus
,
in
their
stead
,
together
with
a
new
Species
of
half-Presbyters
?
1.
How
far
Whitgift's
Disputations
against
Cartwright
are
guilty
of
this
2.
I
do
not
expect
that
ever
this
Controversie
should
be
handled
by
Prostasie
,
desireth
that
which
he
calleth
Divine
Episcopacy
,
tolerating
and
submitting
to
that
which
he
calleth
Humane
Episcopacy
,
and
flatly
opposing
only
that
,
which
he
calleth
Satanical
Episcopacy
;
So
Saravia
professeth
,
p.
1
,
2.
&
p.
Defens.
4
,
5.
that
the
General
nature
of
the
Evangelical
Ministry
,
common
both
to
Bishops
and
Presbyters
,
containeth
these
three
things
,
1.
The
Preaching
of
the
Gospel
.
2.
The
Communication
of
the
Sacraments
,
3.
The
Authority
of
Church-Government
:
And
only
pleadeth
that
in
this
last
,
the
Power
of
Bishops
and
Presbyters
is
not
equal
,
but
the
Bishops
power
is
principal
in
Government
.
Which
granteth
the
main
Question
which
we
Nonconformist
now
contend
for
.
And
I
confes
that
Saravia's
Writings
were
the
first
and
chief
that
brought
me
to
suspect
that
the
Apostles
have
Successors
in
the
point
of
Government
,
as
being
but
an
ordinary
and
durable
part
of
their
Office
:
which
Argument
he
hath
better
managed
than
any
man
else
that
I
have
seen
.
And
p.
12.
ib.
He
granteth
that
the
70
Disciples
were
not
under
the
Government
of
the
12
Apostles
.
He
granteth
that
chosen
Seniors
of
the
Laity
may
be
great
Assistants
in
the
Government
:
Yea
,
Def.
1.
8.
p.
83.
He
saith
,
that
in
Clem.
Rom.
so
shortly
after
writeth
so
much
to
reconcile
the
Pastors
and
People
that
disagreed
.
And
when
Paul
tells
the
Romans
and
Corinthians
what
Officers
God
setteth
in
the
Church
,
is
it
like
there
was
none
fixed
among
them
?
And
I
must
note
how
great
a
charge
he
layeth
on
the
Bishops
,
when
,
Resp.
ad
N.
p.
10.
Art.
12.
He
saith
that
[
the
Bishop
is
aequè
imo
magis
proprius
singularum
Ecclesiarum
sua
Dioceseos
Pastor
,
illis
qui
ibi
praesunt
&
resident
,
utpote
ad
quem
cura
praecipua
illorum
locorum
pertineat
:
The
Bishop
hath
more
Charge
or
Care
of
all
the
Parishes
in
his
Diocess
than
the
present
Pastors
have
:
(
O
dreadful
undertaking
.
)
Ad
quem
prima
&
praecipua
Cura
omnium
incumbet
:
ita
ut
,
ipse
suum
agnoscit
gregem
,
&
singulis
quibus
manus
imponit
,
&c.
How
many
hundred
thousand
individuals
then
hath
the
Bishop
of
London
this
particular
Charge
of
,
whose
names
he
never
heard
,
and
whose
faces
he
never
saw
?
Oportet
enim
Episcopum
omnes
quantum
fieri
potest
,
qui
ipsius
curae
commissi
sunt
,
nosse
.
The
Bishop
must
know
all
his
Flock
,
if
possible
;
And
must
he
have
a
Flock
then
which
he
cannot
possibly
know
,
nor
never
saw
one
of
a
hundred
or
thousand
of
them
,
with
any
particular
knowledge
at
least
?
And
Cont.
quaest.
&
Resp.
Beza
,
p.
103.
He
approveth
of
Zanchy's
judgment
[
that
Ceremonies
and
things
indifferent
be
left
free
]
[
and
the
Churches
free
in
them
.
]
And
Defens
.
p.
286.
He
saith
,
[
Primum
Episcoporum
omnium
&
Presbyterorum
unum
esse
Ordinem
Constituo
.
]
I
maintain
that
there
is
one
Order
of
all
Bishops
and
Presbyters
.
]
Therefore
they
cannot
differ
but
Gradu
,
as
a
Deacon
and
Archdeacon
.
And
again
,
ib.
p.
286.
Ministerii
autem
Evangelici
unitas
,
probatur
ab
horum
unitate
;
&
ut
ita
loquar
,
identitate
:
Eandem
enim
veritatis
doctrinam
,
omnes
Orthodoxi
docent
,
eadem
Sacramenta
Ministrant
,
eandem
censuram
exercent
;
tantum
Provinciarum
est
inaequalitas
&
graduum
diversitas
.
]
[
The
Unity
of
the
Gospel
Ministry
is
proved
from
the
Unity
,
or
as
I
may
say
,
Identity
of
these
:
All
(
that
are
Orthodox
)
teach
the
same
true
Doctrine
,
Administer
the
same
Sacraments
,
exercise
the
same
Censures
;
Only
there
is
an
inequality
of
Provinces
,
and
a
diversity
of
degrees
.
]
Thus
the
most
Learned
and
rational
Defender
of
Prelacy
giveth
away
their
Cause
.
3.
Bishop
Bilson
,
a
most
Learned
and
judicious
man
also
,
saith
more
4.
As
for
Hooker
,
till
his
7th
Book
came
lately
out
,
we
had
nothing
in
A
Bishop
is
a
Minister
of
God
,
unto
whom
with
permanent
continuance
,
there
is
given
not
only
power
of
Administring
the
Word
and
Sacraments
,
which
power
other
Presbyters
have
,
but
also
a
further
power
to
Ordain
Ecclesiastical
persons
,
and
a
power
of
Chiefty
in
Government
over
Presbyters
as
well
as
Lay
men
,
a
power
to
be
by
way
of
Jurisdiction
a
Pastor
even
to
Pastors
themselves
.
]
And
then
he
distinguisheth
of
Bishops
at
large
or
indefinite
,
and
Bishops
with
restraint
,
and
saith
he
meaneth
the
later
.
And
so
you
have
what
must
be
expected
from
Mr.
Hooker
for
the
information
of
you
,
what
Episcopacy
he
pleads
for
:
Where
it
is
obvious
how
fraudulently
(
through
oversight
or
partiality
I
know
not
)
he
dealeth
:
For
whereas
he
durst
put
no
more
into
the
definition
of
Episcopacy
about
Jurisdiction
but
[
a
power
of
Chiefty
in
Government
over
Presbyters
as
well
as
Lay-men
.
]
yet
would
not
tell
us
,
whether
Government
of
Lay-men
,
(
under
the
Bishop
)
belong
to
the
Presbyters
or
not
:
His
words
seem
plainly
to
imply
it
;
what
use
else
is
there
for
his
[
Chiefly
]
and
[
as
well
as
Lay-men
.
]
And
yet
twice
over
he
would
name
nothing
but
,
Teaching
and
Sacraments
which
belong
to
the
Pastor
as
a
Pastor
in
general
;
leaving
it
as
a
thing
which
he
would
neither
affirm
nor
deny
,
whether
Pastors
Governed
their
Flocks
.
Yet
all
that
Decantate
Book
turneth
on
the
Hinges
of
this
lame
Definition
(
which
hath
other
defects
which
I
pass
by
;
)
And
without
this
we
cannot
know
what
Subject
he
disputeth
of
.
Whereas
Saravia
well
noted
and
acknowledged
three
Essential
parts
of
the
Ministry
in
General
,
Mr.
Hooker
who
leaveth
out
one
of
them
,
and
yet
durst
not
deny
it
,
should
have
told
us
,
whether
he
include
it
or
not
;
seeing
it
is
the
matter
of
most
of
our
difference
;
and
we
take
him
for
no
Pastor
or
Presbyter
that
is
without
the
power
of
Government
,
nor
that
to
be
a
true
Church
(
in
sensu
politico
)
that
hath
no
other
Pastor
.
2.
And
when
as
one
part
of
his
Adversaries
deny
not
(
at
least
)
the
Lawfulness
of
one
Bishops
superiority
in
a
single
Church
,
as
far
as
his
description
speaketh
,
but
only
in
many
Churches
;
no
,
nor
one
Archbishops
power
over
many
Churches
that
have
their
own
Bishops
,
but
only
his
power
to
depose
all
the
Bishops
of
particular
Churches
and
turn
them
all
into
one
Diocesan
Church
;
his
Definition
visibly
reacheth
to
no
other
sort
of
Bishops
,
but
such
as
we
oppose
not
;
and
so
he
saith
nothing
at
all
against
us
,
to
any
purpose
through
all
his
Book
:
For
where
after
he
confidently
tells
us
that
the
extent
of
his
Jurisdiction
alters
not
the
Species
,
it
is
but
barely
said
,
and
by
his
leave
I
shall
fully
prove
the
contrary
anon
.
And
pag.
4.
l.
7.
He
confesseth
that
de
facto
.
[
Many
things
are
in
the
state
of
Bishops
,
which
the
times
have
changed
,
Many
a
Parsonage
at
this
day
is
larger
than
some
ancient
Bishopricks
were
.
]
It
's
well
confest
:
And
I
shall
try
among
other
things
,
whether
the
Name
of
a
Bishoprick
will
make
a
Parsonage
and
a
Diocess
to
be
ejusdem
speciei
,
and
whether
magnitude
do
not
make
a
specifick
difference
,
between
the
Sea
and
a
Rivulet
or
a
glass
of
water
,
or
between
a
Ship
and
a
Nut-shel
.
And
whereas
page
6.
He
undertaketh
to
prove
a
Coercive
Power
in
Bishops
,
either
he
speaketh
according
to
the
common
use
of
men
,
or
not
:
If
not
,
he
would
not
be
understood
:
&
Qui
non
v●lt
intelligi
,
debet
negligi
:
If
he
do
,
then
by
Coercive
he
must
mean
,
by
Outward
force
upon
the
body
;
which
is
false
,
and
is
proper
to
the
Magistrate
,
Parents
or
Masters
;
and
is
disclaimed
by
all
sober
Protestant
Divines
,
yea
by
Papists
,
as
not
at
all
belonging
to
the
Pastoral
Office
.
Though
we
easily
grant
that
Pastors
may
Coercere
by
nord
(
and
so
may
Presbyters
sure
,
)
yet
no
otherwise
but
by
word
.
For
Excommunication
and
Degradation
as
far
as
belongs
to
them
,
are
but
words
(
and
an
after
forbearing
of
their
own
acts
of
Communion
.
)
But
this
is
not
the
common
use
of
the
word
Coercive
as
applyed
to
Government
by
way
of
distinction
.
How
much
wiselier
doth
the
(
more
Learned
and
judicious
)
Bishop
Bilson
still
distinguish
by
the
Power
of
the
Word
,
as
differing
from
the
Magistrates
Coercive
or
by
the
Sword
?
Yet
note
that
page
8.
§.
5.
l.
7.
He
is
brought
to
acknowledge
[
that
All
Churches
by
the
Apostles
erected
received
from
them
the
same
Faith
,
the
same
Sacraments
,
the
same
Form
of
publick
Regiment
:
The
Form
of
Regiment
by
them
established
at
first
was
,
that
the
Laity
be
subject
to
a
College
of
Ecclesiastical
persons
,
which
were
in
every
such
City
appointed
for
that
purpose
:
These
in
their
writings
they
term
sometime
Presbyters
and
sometime
Bishops
▪
To
take
one
Church
out
of
a
number
for
a
pattern
,
what
the
rest
were
,
the
Presbyters
of
Ephesus
,
as
it
is
in
the
History
of
their
departure
from
the
Apostle
Paul
at
Miletum
,
are
said
to
have
wept
abundantly
all
;
which
speech
doth
shew
them
to
have
been
many
:
And
by
the
Apostles
exhortation
it
may
appear
,
that
they
had
not
each
his
several
Flock
to
feed
,
but
were
in
common
appointed
to
feed
that
one
Flock
the
Church
of
Ephesus
,
for
which
cause
the
phrase
of
his
speech
is
this
Attendite
gregi
,
Look
to
all
that
one
Flock
over
which
the
Holy
Ghost
hath
made
you
Bishops
:
These
persons
Ecclesiastical
being
termed
then
Presbyters
and
Bishops
both
,
&c.
And
page
9.
he
saith
,
[
The
outward
being
of
a
Church
consisteth
in
the
having
of
a
Bishop
.
]
Then
the
Brownists
must
carry
it
,
that
our
Parishes
are
no
true
Churches
(
but
parts
of
a
Church
)
because
they
have
no
Bishop
:
Only
a
Diocesan
Church
hath
a
Bishop
:
Therefore
only
a
Diocesan
is
a
true
Church
;
(
which
anon
shall
be
proved
to
be
but
Humane
.
)
And
page
12.
He
thus
expoundeth
Hierome
,
as
holding
Episcopacy
alterable
The
Church
hath
power
by
Universal
consent
upon
urgent
cause
to
take
it
away
;
if
thereunto
she
be
constrained
through
the
proud
tyrannical
and
unreformable
dealing
of
her
Bishop
—
Wherefore
lest
Bishops
forget
themselves
,
as
if
none
on
earth
had
authority
to
touch
their
states
,
let
them
continually
bear
in
mind
,
that
it
is
rather
the
force
of
custome
than
any
such
true
heavenly
law
can
be
shewed
,
by
the
evidence
whereof
it
may
of
a
truth
appear
,
that
the
Lord
himself
hath
appointed
Presbyters
for
ever
to
be
under
the
Regiment
of
Bishops
in
what
sort
soever
they
behave
themselves
.
Let
this
consideration
be
a
bridle
to
them
;
Let
it
teach
them
not
to
disdain
the
advice
of
their
Presbyters
,
but
to
use
their
Authority
with
so
much
the
greater
humility
and
moderation
,
as
a
Sword
which
the
Church
hath
power
to
take
from
them
.
]
This
is
Mr.
Hooker
.
And
page
14.
He
confesseth
that
according
to
the
Custom
of
England
,
and
a
Council
at
Carthage
,
Presbyters
may
impose
hands
in
Ordination
with
the
Bishop
,
though
not
without
him
:
So
that
by
this
they
have
the
the
power
of
Ordination
to
,
though
he
have
a
Negative
Voice
in
it
.
And
indeed
if
all
Ordination
must
be
done
by
one
of
a
Superiour
Order
,
who
shall
Ordain
Bishops
,
or
Archbishops
,
or
Patriarchs
,
or
the
Pope
?
And
page
18.
He
saith
,
[
Most
certain
truth
it
is
that
Churches
Cathedral
and
the
Bishops
of
them
are
as
glasses
,
wherein
the
face
and
countenance
of
Apostolical
antiquity
remaineth
even
as
yet
to
be
seen
—
]
Which
is
it
that
we
also
affirm
,
every
City
or
Church
having
a
Bishop
and
Presbytery
of
their
own
.
And
whereas
page
19.
He
saith
,
[
If
we
prove
that
Bishops
have
lawfully
of
old
ruled
over
other
Ministers
,
it
is
enough
,
how
few
soever
those
Ministers
have
been
,
how
small
soever
the
circuit
of
place
which
hath
contained
them
.
]
If
this
be
so
,
we
grant
you
enough
,
when
we
grant
Parochial
Bishops
.
But
no
where
doth
he
more
palpably
yield
our
Cause
,
than
page
21
,
22.
where
to
Cartwright's
Objection
,
that
[
the
Bishop
that
Cyprian
speaketh
of
is
nothing
else
but
such
as
we
call
Pastor
,
or
as
the
common
name
is
Parsons
,
and
his
Church
whereof
he
is
Bishop
is
neither
Diocess
nor
Province
,
but
a
Congregation
which
met
together
in
one
place
to
be
taught
by
one
man
.
]
He
hath
no
better
answer
to
this
,
than
to
tell
us
,
that
If
it
were
true
,
it
is
impertinent
;
and
that
it
is
not
true
,
because
Cyprian
had
many
Presbyters
under
him
,
so
as
they
might
have
every
day
change
for
performance
of
their
duty
:
And
he
never
once
attempteth
to
prove
that
Cyprian
had
more
Churches
,
yea
,
or
Assemblies
than
One
;
but
only
that
he
was
over
the
Presbyters
in
one
Church
or
Assembly
;
and
as
an
Archbishop
was
over
Bishops
.
The
same
thing
which
I
submit
to
;
but
nothing
against
the
things
that
I
assert
against
him
.
A
Parson
may
have
divers
Curates
under
him
,
and
not
divers
Churches
,
much
loss
a
thousand
that
have
no
other
Bishop
?
And
whereas
page
33.
It
is
objected
that
many
things
are
innovated
in
our
Discipline
,
as
imposing
Ministers
on
the
People
without
their
consent
,
Bishops
Excommunicating
alone
,
Imprisoning
,
&c.
His
answer
is
,
that
the
Church
may
change
her
customes
;
And
on
that
ground
alloweth
the
Ordination
of
Presbyters
alone
,
because
the
Church
can
give
them
power
:
For
he
goeth
in
Church-matters
as
he
doth
in
point
of
Civil
Government
,
on
his
false
supposition
,
that
all
Power
is
Originally
in
the
whole
Body
,
saying
,
page
37.
[
The
whole
Church
visible
being
the
true
Original
subject
of
all
power
,
it
hath
not
ordinarily
allowed
any
other
,
than
Bishops
alone
to
Ordain
.
Howbeit
as
the
ordinary
course
is
ordinarily
in
all
things
to
be
observed
,
so
it
may
be
in
some
cases
not
unnecessary
that
we
decline
from
the
ordinary
ways
.
]
(
What
is
more
contrary
than
Saravia
(
Tract
.
de
Obedient
.
)
and
Hooker
in
their
Principles
of
Government
?
)
From
hence
also
,
page
38.
He
inferreth
the
no
necessity
of
continued
Succession
of
Bishops
in
every
effectual
Ordination
.
And
it
is
very
observable
which
he
granteth
(
for
it
cannot
be
denied
.
)
[
The
Power
of
Orders
I
may
lawfully
receive
without
the
asking
consent
of
any
multitude
:
but
the
power
I
cannot
exercise
upon
any
certain
People
against
their
wills
.
]
And
page
38.
He
cannot
deny
but
the
ancient
use
was
for
the
Bishops
to
excommunicate
with
the
College
of
his
Assistant
Presbyters
;
but
he
taunteth
Beza
for
thinking
that
this
may
not
be
changed
.
These
are
the
men
that
build
upon
Antiquity
,
and
the
Custom
of
the
Universal
Church
.
And
page
69.
when
the
Canons
for
Bishops
spare
course
of
living
are
objected
,
he
saith
,
that
those
Canons
were
made
when
Bishops
lived
of
the
same
Purse
which
served
as
well
for
a
number
of
others
as
for
them
,
and
yet
all
at
their
disposing
;
Intimating
the
old
Course
,
when
every
Church
had
its
Bishop
and
inferiour
Clergy
.
But
Innovation
is
lawful
for
our
Prelacy
.
And
now
he
that
can
find
any
thing
in
Hooker
against
the
points
which
I
defend
,
or
for
that
Prelacy
which
I
oppose
,
any
more
worth
the
answering
than
this
that
I
have
recited
,
let
him
rejoyce
in
the
perfection
of
his
eye-sight
.
And
if
thus
much
be
worthy
to
be
confuted
,
or
such
as
this
,
let
them
do
it
that
have
nothing
else
to
do
.
So
ridiculous
is
the
Challenge
of
one
that
glorieth
to
write
a
Book
with
the
same
Title
[
of
Ecoles
.
Policy
,
]
who
insultingly
provoketh
us
to
write
a
full
Confutation
of
Hooker
,
who
saith
so
little
to
the
main
point
in
Controversie
,
our
Diocesan
Form
of
Prelacy
,
and
writeth
his
whole
Book
in
a
tedious
Preaching
stile
,
where
you
may
read
many
leaves
for
so
much
Argumentation
,
as
one
Syllogism
may
contain
;
that
I
think
I
might
as
wisely
have
challenged
himself
to
con●●ue
Mr.
F●x's
Book
of
Martyrs
,
or
Baronius
his
Annals
,
almost
,
or
at
least
may
say
as
Dr.
John
Burges
doth
of
Mr.
Parker
(
another
sort
of
Parker
)
his
Book
of
the
Cross
,
which
Dr.
Ames
saith
was
never
answered
,
that
if
any
will
reduce
that
gawdy
Treatise
into
Argument
(
it
being
indeed
almost
all
made
up
of
the
fruits
of
Reading
,
History
,
Sentences
,
&c.
of
purpose
to
confute
them
that
said
the
Nonconformists
were
no
Schollars
)
he
should
quickly
have
an
Answer
to
it
.
So
if
any
will
reduce
all
that
is
in
Mr.
Hooker's
8
Books
(
in
tedious
Discourses
into
Syllogism
,
(
which
is
against
what
I
maintain
,
)
I
believe
it
will
not
all
fill
up
one
half
or
quarter
of
a
page
;
and
it
shall
,
God-willing
,
be
soon
answered
.
In
the
mean
time
the
popular
Principles
of
his
First
and
Eighth
Book
,
subverting
all
true
Government
,
I
have
already
confuted
elsewhere
(
in
my
Christian
Directory
.
)
5.
Bishop
Downame
hath
said
much
more
to
the
main
Points
,
in
the
defence
2.
As
to
the
matter
of
his
first
Book
,
I
am
of
his
mind
(
against
meer
ruling
Elders
)
He
and
Bilson
have
evinced
what
they
hold
in
that
.
But
as
to
the
points
in
which
we
differ
he
indeed
saith
much
to
little
purpose
,
and
finally
giveth
away
his
Cause
,
or
as
he
merrily
telleth
his
Adversary
,
pag.
62.
l.
3.
6.
47.
he
useth
it
as
Sir
Christopher
Blunt's
head
was
used
,
after
his
apprension
,
first
healed
,
and
then
cut
off
.
For
,
1.
in
his
lib.
3.
Where
he
speaketh
of
the
power
of
Ordination
,
he
not
only
confesseth
that
it
is
in
Presbyters
with
the
Bishops
,
and
that
the
Bishops
have
but
a
superiority
of
power
therein
,
but
is
angry
with
his
Adversary
for
supposing
the
contrary
,
saying
ch.
3.
p.
68.
[
But
where
good
Sir
,
do
I
say
,
they
must
have
the
sole
power
in
Ordination
,
which
you
have
so
oft
objected
,
and
now
again
repeat
?
make
you
no
conscience
of
publishing
untruths
?
Cannot
Bishops
be
superiour
to
other
Ministers
in
the
power
of
Ordination
and
Jurisdiction
,
which
is
the
thing
which
I
maintain
,
unless
they
have
the
sole
power
?
so
p.
64
,
&c.
Therefore
he
granteth
,
that
extraordinarily
in
case
of
necessity
Presbyters
may
Ordain
(
that
is
without
a
Bishop
.
)
page
69.
and
page
108.
he
giveth
this
reason
for
the
validity
of
their
Ordination
;
Because
Imposition
of
hands
in
Confirmation
of
the
Baptized
and
Reconciliation
of
Penitents
,
were
reserved
to
Bishops
as
well
as
Ordination
,
and
yet
in
the
absence
of
Bishops
may
be
done
by
Presbyters
.
[
*
](A27050-e13530-b)
*
Ambrose
in
Eph.
4.
Aug.
qu.
in
vet.
&
N.
Test.
q.
101.
Cypr.
l.
3.
ep.
17.
Concil.
Carth.
Graec.
c.
43.
Carth.
2.
c.
4.
Conc.
Arausic
.
c.
●
.
And
that
the
Papists
themselves
grant
that
the
Pope
may
license
a
Presbyter
to
Ordain
Presbyters
:
[
If
therefore
(
saith
he
)
by
the
Popes
license
a
Presbyter
may
Ordain
Presbyters
,
much
better
may
a
Company
of
Presbyters
,
to
whom
in
the
want
of
a
Bishop
the
Charge
of
the
Church
is
divolved
,
be
authorized
thereto
by
necessity
.
]
And
if
all
this
be
so
,
no
doubt
but
the
Power
of
Ordination
is
in
Presbyters
,
as
such
,
though
they
are
not
to
exercise
it
alone
,
nor
without
or
against
the
Bishop
(
And
so
formerly
they
were
not
to
Preach
,
or
Baptize
,
nor
Congregate
the
Church
without
him
.
)
For
why
cannot
a
Lay-man
Ordain
with
the
Bishop
but
because
he
hath
no
such
authority
?
And
Cap.
5.
as
to
the
power
of
Jurisdiction
he
saith
the
same
,
p.
110.
111.
[
I
deny
not
Presbyters
(
which
have
charge
of
souls
)
to
have
Jurisdiction
;
both
severally
in
their
Parishes
,
and
jointly
in
Provincial
Synods
.
And
I
have
confessed
before
,
that
Presbyters
have
with
and
under
the
Bishops
exercised
some
Jurisdiction
.
I
grant
that
Godly
Bishops
,
before
they
had
the
countenance
and
assistance
of
Christian
Magistracy
[
*
](A27050-e13610-b)
*
The
Prelates
pretence
for
innovation
:
All
the
cause
is
laid
on
Magistrates
.
and
direction
of
Christian
Laws
;
used
in
all
matters
of
moment
,
to
consult
with
their
Clergy
.
This
was
practised
by
Cyprian
,
Ambrose
also
(
in
1
Tim.
5.
1.
)
teacheth
,
that
there
was
a
time
when
nothing
was
done
without
the
advice
of
the
Presbyters
;
which
therefore
by
Ignatius
are
called
the
Counsellors
and
Co-assessors
of
the
Bishops
:
Which
course
if
it
were
used
still
,
as
it
would
ease
the
Bishops
burden
very
much
,
so
would
it
nothing
detract
from
their
superiority
in
Governing
.
—
And
page
115.
[
The
thing
which
I
was
to
prove
,
if
it
had
been
needful
,
was
,
that
whereas
Presbyters
did
Govern
each
one
the
People
of
a
Parish
,
and
that
privately
,
[
†
](A27050-e13700-b)
†
Doth
a
publick
Church
Pastor
govern
but
privately
?
what
meaneth
he
by
that
which
can
be
good
sence
?
A
private
man
may
rule
privately
,
that
is
,
by
Counsell
:
Judicium
publicum
is
the
Officers
judgment
.
the
Bishop
Governeth
the
People
of
the
whole
Diocess
and
that
publickly
.
So
that
both
Ordination
and
Jurisdiction
belong
to
the
Presbyters
Office
;
though
in
the
exercise
of
it
they
must
be
governed
themselves
.
Is
not
this
the
very
sum
of
Archbishop
Usher's
Model
of
Primitive
Episcopacy
,
which
we
offered
his
Majesty
and
the
Bishops
at
first
,
for
Concord
,
and
the
Bishops
would
not
once
take
it
into
their
Consideration
,
nor
so
much
as
vouchsafe
to
talk
of
it
,
or
bring
it
under
any
deliberation
?
When
,
alas
,
we
poor
undertrodden
Persons
,
not
only
desired
to
be
low
our selves
,
but
yielded
to
submit
to
all
their
heights
,
their
Lordships
,
Parliament
dignities
,
grandure
,
and
to
let
them
alone
with
their
(
real
)
sole
▪
Ordination
and
Jurisdiction
over
us
poor
Presbyters
,
and
to
have
taken
as
much
care
of
the
People
as
they
would
,
so
we
could
but
have
obtained
any
tolerable
degree
of
Government
to
be
setled
in
each
particular
Church
,
either
in
all
the
Presbyters
or
in
one
Bishop
,
and
not
have
had
all
the
particular
Churches
deprived
of
Bishops
and
all
the
Pastoral
Jurisdiction
.
But
our
great
Controversie
is
handled
by
Bishop
Downame
in
his
second
Book
,
wherein
he
laboureth
to
prove
that
the
Bishops
Church
,
or
rather
Charge
,
was
not
a
Parish
,
but
a
Diocess
.
And
first
,
page
4.
he
giveth
us
a
scheme
of
the
Scripture
acception
of
the
word
[
Church
]
as
preparatory
to
his
design
:
In
which
there
are
many
Texts
cited
,
not
only
without
any
shew
of
proof
,
that
they
speak
of
what
he
affirmeth
them
to
speak
,
but
contrary
to
the
plain
scope
of
the
places
.
And
he
tells
us
that
the
word
[
Church
]
is
used
in
Scripture
for
the
Church
Militant
Congregated
in
an
Universal
or
Occumenical
Synod
:
And
offereth
us
not
one
Text
for
instance
,
which
he
doth
though
injuriously
,
for
all
the
rest
:
Nor
is
there
any
that
so
speaketh
.
He
tells
us
that
the
word
is
used
particularly
to
signifie
the
Church
of
a
Nation
in
the
singular
number
;
but
could
name
no
such
place
as
to
any
Church
since
Christ
,
but
only
the
Jewish
Church
,
Acts
7.
38.
And
he
saith
,
it
is
used
to
signifie
,
particularly
and
definitely
the
Church
of
a
Nation
in
the
plural
number
.
And
is
not
this
a
strange
kind
of
Allegation
?
The
Scripture
speaketh
of
[
the
Churches
in
a
Nation
.
]
Therefore
it
useth
the
word
for
the
Church
of
a
Nation
,
in
the
plural
number
.
Is
one
Church
and
many
all
one
with
him
:
Would
he
have
applauded
that
man
that
would
have
said
,
that
such
an
Author
useth
the
word
[
College
]
(
for
the
College
of
an
University
in
the
plural
number
,
)
because
he
named
the
College
in
an
University
?
and
this
to
prove
that
an
University
is
one
College
?
Had
it
not
been
better
said
,
The
New
Testament
never
useth
the
word
Church
for
all
the
Churches
in
one
Nation
(
since
Christ
)
definitely
,
but
ever
calleth
them
plurally
Churches
:
Therefore
to
call
them
all
One
(
National
)
Church
is
not
to
imitate
the
Scripture
.
His
first
Instance
is
,
Rom.
6.
4.
All
the
Churches
of
the
Gentiles
.
A
sad
proof
of
a
National
Church
!
What
Nation
is
it
that
the
word
[
Gentiles
]
signifieth
?
No
doubt
the
Gentile
Churches
were
in
Gentile
Nations
:
But
that
doth
not
prove
that
the
Christians
in
any
Nation
are
ever
called
in
Scripture
(
since
the
Jews
Nation
)
One
Church
but
Churches
.
His
next
instance
is
,
1
Cor.
16.
1.
The
Churches
of
Galatia
:
And
the
rest
are
all
such
,
v.
19.
2
Cor.
8.
1.
Gal.
1.
2.
22.
The
Churches
of
Asia
,
Macedonia
,
Judaea
:
But
I
hope
he
intended
no
more
than
to
tell
you
that
the
Christians
of
several
Nations
,
are
never
called
a
Church
,
but
Churches
,
as
having
any
sort
of
Union
than
National
.
He
giveth
many
instances
when
the
word
[
Church
]
is
used
definitely
to
signifie
the
Church
of
a
City
and
Country
adjoyning
:
But
to
prove
it
used
to
signifie
several
Churches
in
City
and
Country
adjoyning
,
but
one
only
.
Two
Texts
he
alledgeth
to
prove
that
the
word
[
Church
]
is
used
definitely
to
signifie
these
Churches
Congregate
into
a
Synod
or
Consistory
:
But
I
believe
his
word
of
neither
place
.
One
is
Mat.
18.
17.
Tell
the
Church
,
&c.
If
I
say
that
[
tell
the
Church
]
signifieth
[
tell
the
Society
containing
Pastors
and
Christians
]
though
it
is
the
Pastors
that
you
must
immediately
speak
to
and
the
offender
must
hear
,
I
give
as
good
proof
of
my
exposition
as
he
doth
of
his
.
If
I
speak
to
a
man
,
and
hear
a
man
,
though
it
be
only
his
ears
that
hear
me
,
and
his
tongue
that
speaketh
to
me
,
yet
by
the
word
[
man
]
I
mean
not
only
ears
and
tongue
.
If
the
King
send
a
Command
to
a
Corporation
to
expel
a
seditious
member
,
though
the
Mayor
or
Aldermen
only
do
it
Authoritatively
,
and
the
People
but
executively
,
yet
the
word
[
Corporation
]
doth
not
therefore
signifie
the
Officers
only
.
The
other
Text
is
,
Act.
15.
22.
But
I
will
not
believe
him
that
[
the
whole
Church
]
signifieth
the
Synod
only
:
For
though
they
only
decreed
it
,
I
think
the
rest
consented
and
approved
it
,
and
are
meant
in
the
word
[
the
whole
Church
.
]
I
grant
him
that
(
Rom.
16.
1.
)
the
word
signifieth
the
Church
of
a
Village
or
Town
;
But
he
will
never
prove
that
it
is
not
meant
of
a
Church
of
the
same
Species
as
City
Churches
were
.
And
as
to
the
House
or
Family
Churches
which
he
mentioneth
,
Rom.
16.
5.
1
Cor.
16.
19.
Col.
4.
15.
Phil.
2.
Dr.
Hammond
▪
expoundeth
,
Col.
4
▪
15.
of
the
Church
that
did
meet
in
his
house
,
and
so
some
do
all
the
rest
:
But
that
we
stand
not
for
,
nor
doth
it
concern
us
.
But
when
he
addeth
a
multitude
of
Texts
,
as
using
the
word
Church
indefinitely
,
not
defining
the
place
,
Society
of
a
Nation
or
City
,
quantity
,
&c.
most
of
the
instances
brought
are
of
Churches
definite
,
as
to
place
,
and
of
the
same
Species
as
the
Apostles
Instituted
;
though
when
the
Church
of
such
a
place
is
said
to
do
a
thing
,
it
's
no
determination
what
number
of
the
members
did
it
.
His
first
instance
is
Acts
4.
31.
and
next
Acts
15.
3
,
9
,
&c.
The
Churches
had
rest
through
all
Judaea
,
and
Gallile
,
and
Samaria
:
Acts
15.
3.
Speaks
of
the
Church
of
Antioch
,
which
v.
27.
it
's
said
they
gathered
together
:
v.
4.
mentioneth
the
Church
at
Jerusalem
,
v.
11.
mentioneth
the
Churches
of
Syria
and
Cilicia
.
Acts
18.
22.
Speaketh
of
the
Church
at
Caesarea
.
Rom.
16.
16.
Speaks
of
the
Churches
where
Paul
lately
travelled
.
v.
23.
Gaius
was
the
Host
of
a
definite
whole
Church
,
at
Corinth
.
And
when
1
Cor.
4.
17.
he
speaketh
of
his
teaching
in
every
Church
,
it
is
an
Universal
enunciation
,
but
of
Churches
of
a
certain
or
definite
species
,
and
so
of
the
rest
.
Then
p.
5.
he
telleth
us
what
is
truly
and
properly
a
Church
on
Earth
;
and
saith
,
Every
company
of
men
professing
the
true
faith
of
Christ
is
both
truly
a
Church
and
a
true
Church
.
Ans.
Yes
,
As
Canis
caelestis
is
truly
a
Dog
,
and
a
true
Dog
:
but
not
properly
,
but
equivocally
:
A
Church
in
its
most
famous
signification
is
a
Society
constituted
of
the
Pastor
and
Flock
,
as
a
School
of
the
Schoolmaster
and
Schollars
:
And
an
accidental
meeting
of
Christians
in
a
Market
or
Ship
,
is
no
more
properly
called
a
Church
,
than
School-boys
meeting
in
such
places
are
a
School
:
No
nor
occasionally
praying
together
neither
.
So
p.
5.
He
concludeth
that
the
Christian
People
of
one
City
,
and
Country
adjoyning
,
whether
Province
or
Diocess
are
one
Church
;
yea
of
any
Nation
or
part
of
the
World
,
not
because
under
one
Spiritual
Government
or
Priest-hood
,
but
because
one
People
or
Commonwealth
ruled
by
the
same
Laws
,
professing
the
same
Religion
.
All
this
is
de
nomine
only
.
But
are
we
not
likely
to
dispute
well
,
when
we
never
agree
of
the
Subject
,
or
terms
of
the
Question
?
We
have
no
mind
to
contend
about
Names
:
Let
him
call
the
World
,
or
a
Corporation
,
or
Kingdom
,
or
Ecclesiam
Malignantium
by
the
name
of
a
Church
if
he
will
,
so
that
we
first
agree
what
Church
we
dispute
of
.
We
talk
not
of
any
accidental
meeting
or
Community
,
but
a
Society
before
defined
,
constituted
of
the
pars
gubernans
and
pars
subdita
.
And
of
this
sort
we
know
of
Divine
Institution
,
an
Universal
Church
Headed
by
Christ
,
and
particular
Churches
headed
under
him
by
their
Bishops
or
Pastors
:
A
Church
without
a
Head
,
(
in
Fair
,
Ship
,
or
Temple
)
we
talk
not
of
:
Nor
yet
of
a
Church
that
hath
but
an
Accidental
,
Extrinsick
,
and
not
an
Essential
Constitutive
Head
,
to
them
,
as
they
are
Churches
of
Christ's
Institution
:
Whether
it
be
the
Emperour
of
Germany
,
or
of
Constantinople
,
Mahometan
,
Christian
,
Papist
,
or
Protestant
,
we
believe
that
every
Soveraign
is
so
the
Head
,
that
is
the
Ruler
of
the
Church
,
that
is
,
of
the
Christians
in
his
Dominions
.
We
denominate
â
formâ
:
Bishop
Downame
may
denominate
whence
he
please
,
à
materiâ
or
ab
accidente
,
&c.
and
say
,
They
are
one
Church
that
are
under
one
Prince
,
Law
,
of
one
Religion
.
Do
with
your
Equivocals
what
you
will
;
But
forget
not
that
it
is
a
Pastoral
particular
Church
of
the
Holy
Ghost's
Institution
that
we
Dispute
about
.
Otherwise
I
deny
not
Diocesan
,
or
Patriarchal
Churches
,
nor
deny
that
the
Papal
Kingdom
is
a
Church
of
a
certain
species
right
or
wrong
.
And
forget
not
his
Concession
p.
6.
and
we
need
no
more
,
[
Indeed
at
the
very
first
conversion
of
Cities
,
the
whole
number
of
the
People
converted
(
being
sometimes
not
much
greater
than
the
number
of
the
Presbyters
placed
among
them
)
were
able
to
make
but
a
small
Congregation
.
But
those
Churches
were
in
Constituting
,
they
were
not
fully
Constituted
,
till
their
number
being
increased
they
had
their
Bishop
or
Pastor
,
their
Presbyters
and
Deacons
,
without
which
,
Ignatius
saith
,
there
was
no
Church
,
&c.
]
Of
w●●●h
after
.
He
next
,
Cap.
1.
laboureth
much
to
prove
that
the
words
Ecclesia
,
Paraecia
,
and
Diocaesis
,
of
old
were
of
the
s●●e
signification
;
About
words
we
have
no
mind
to
strive
:
But
all
the
proofs
that
he
brings
of
the
extent
of
a
Church
to
more
than
one
Congregation
or
Altar
,
are
fetcht
from
later
times
,
when
indeed
Churches
were
transformed
into
Societies
much
different
from
those
before
them
.
He
citeth
Concil.
Carth.
2.
c.
5.
&
3.
42
,
43
,
&c.
that
places
that
had
no
Bishops
before
should
not
receive
Bishops
without
the
consent
of
the
Bishop
whom
they
were
before
under
.
Indeed
by
these
Canons
we
see
much
of
the
state
of
the
Church
in
those
times
,
and
partly
how
the
Case
was
altered
.
Every
Church
had
a
Bishop
of
its
own
:
Those
Churches
were
almost
all
first
planted
in
Cities
:
The
multitudes
were
Heathens
:
but
the
City
Christians
with
those
in
the
Country
near
them
,
were
enow
to
make
a
Church
or
Congregation
.
In
time
so
many
were
Converted
in
the
Country
Villages
,
that
they
were
allowed
Assemblies
like
our
Chappels
at
home
:
And
some
of
them
had
Country
Bishops
set
over
them
:
And
in
many
places
greater
Towns
(
which
they
then
called
Cities
)
were
anew
converted
.
The
Presbyters
that
were
abroad
among
these
new
Converts
or
scatered
Christians
,
made
them
know
that
every
Church
should
have
a
Bishop
,
and
that
they
might
choose
one
of
their
own
:
And
few
Presbyters
being
then
Learned
able
men
in
Comparison
of
the
Bishops
,
by
this
advantage
of
presence
among
them
,
many
raw
and
schismatical
Presbyters
crept
into
the
Peoples
affections
,
and
perswaded
them
to
choose
them
for
their
Bishops
:
when
they
were
chosen
and
ordained
,
they
encroached
on
the
rest
of
the
old
Bishops
Diocess
,
and
also
refused
to
come
to
the
Synods
,
lest
their
failings
should
be
known
,
pretending
that
they
must
stay
with
their
own
People
.
Now
the
Bishops
that
complained
of
this
,
did
not
alledge
,
1.
That
no
Bishop
should
be
made
but
in
a
City
,
2.
Nor
that
when
Christians
multiplyed
,
they
must
not
multiply
Bishops
accordingly
,
but
all
be
under
their
first
Bishop
only
,
3.
Nor
that
a
new
Congregation
had
not
as
good
right
to
have
and
chuse
a
Bishop
of
their
own
,
as
the
first
City
Congregation
had
.
But
only
to
keep
ignorant
Schismatical
Presbyters
from
deceiving
the
People
for
their
own
exaltation
,
and
from
hindering
Synodical
Concord
,
they
Decreed
that
none
in
their
Diocesses
should
have
Bishops
,
without
the
first
Bishops
consent
;
And
that
being
so
Consecrated
they
should
frequent
Synods
,
and
should
be
Bishops
only
of
that
People
that
first
chose
them
,
and
not
encroach
on
the
rest
of
the
Diocess
.
And
whereas
he
hence
gathereth
that
the
Country
Churches
[
ever
from
the
beginning
belonged
to
the
City
Bishops
.
]
There
were
no
such
things
as
Appendant
Country
Churches
from
the
beginning
of
the
City
Churches
:
But
it
's
true
,
that
from
the
beginning
of
the
Country
Peoples
Conversion
,
when
they
were
not
enow
to
make
Churches
themselves
,
they
belonged
to
the
City
Churches
as
Members
(
Even
as
now
the
Anabaptists
and
Independent
Churches
consist
of
the
People
of
Market-Towns
,
and
the
adjoyning
Country
Associated
into
one
Assembly
.
)
After
that
the
Country
Meetings
were
but
as
Oratories
or
Chappels
:
And
when
they
came
to
be
enow
to
make
dinstinct
Churches
of
,
some
good
Bishops
had
the
Wit
and
Grace
to
help
them
to
Chorepiscopi
,
Bishops
of
their
own
;
but
most
did
choose
rather
to
enlarge
their
own
Possessions
or
Powers
,
and
set
Subject
Presbyters
only
over
the
People
.
And
that
these
new
Bishopricks
must
be
by
the
old
Bishops
consent
,
is
apparently
a
point
of
Order
to
avoid
inconveniences
(
if
not
of
Usurpation
:
)
For
what
power
had
the
old
Bishop
to
keep
any
Church
of
Christ
without
a
Bishop
of
their
own
,
when
it
was
for
there
good
?
That
he
hath
some
countenance
from
Leo
,
for
the
New
Church-Form
(
without
Bishops
)
I
wonder
not
,
when
Leo
was
one
of
the
hottest
that
betimes
maintained
the
Roman
Primacy
,
if
not
Universal
Soveraignty
.
And
as
the
Care
against
placing
Bishops
in
small
places
,
ne
vilescat
nomen
Episcopi
,
came
in
late
,
so
1.
It
intimateth
that
it
was
otherwise
done
,
at
least
by
some
before
,
2.
And
it
is
but
the
Prelatical
grandure
which
Constantine
had
pufft
up
,
which
is
then
alledged
as
the
Reason
of
this
Restraint
.
His
Argument
is
,
[
That
which
was
judged
unlawful
by
the
Canons
of
approved
Councils
,
and
Decrees
of
Godly
Bishops
,
was
never
lawfully
,
regularly
and
ordinarily
practised
:
But
,
&c.
I
deny
the
Major
.
Kneeling
at
Prayer
or
Sacrament
on
the
Lords
day
,
the
Marriage
of
Priests
,
the
Reading
of
the
Heathens
Writings
,
and
abundance
such-like
,
were
forbidden
by
such
approved
Councils
;
especially
a
multitude
of
things
depending
on
the
new
Imperial
shape
of
the
Churches
,
which
are
now
lawful
,
and
were
lawful
,
and
ordinarily
practised
before
:
Paul
Kneeled
and
Prayed
on
the
Lord's
day
,
Acts
20.
&c.
Therefore
the
placing
of
Bishops
in
Country
Parishes
was
not
unlawful
before
,
because
the
Councils
of
Bishops
afterward
forbad
it
,
nor
was
it
ever
unlawful
by
Gods
Law
.
Methinks
a
Bishop
that
subscribeth
to
the
39
Articles
of
the
Church
of
England
,
which
mentioneth
General
Councils
erring
,
even
in
matters
of
Faith
,
should
never
have
asserted
that
they
cannot
erre
in
matter
of
Government
,
nor
retract
and
alter
that
which
was
well
practised
before
them
.
His
next
Argument
is
this
,
If
there
were
any
Parish
Bishops
then
,
they
were
the
Chorepiscopi
,
But
the
Chorepiscopi
were
not
such
.
Ans.
1.
I
deny
the
Major
:
There
were
then
many
City
Bishops
that
were
but
Parish
Bishops
,
or
had
but
one
Church
,
as
shall
be
further
proved
.
2.
Yet
as
to
a
great
number
it
is
granted
that
their
Diocesses
had
many
Churches
,
at
the
time
of
Concil.
Eliber
.
Sardic
.
&c.
which
he
mentioneth
.
But
it
followeth
not
that
therefore
it
was
so
with
any
in
the
time
of
Ignatius
,
or
with
many
in
Cyprian's
time
.
3.
If
it
were
all
granted
de
facto
,
it
will
not
follow
,
that
de
jure
,
it
was
well
done
,
and
that
the
old
Form
was
not
sinfully
changed
.
4.
The
Chorepiscopi
themselves
might
have
many
Congregations
under
them
,
like
our
Chapels
,
and
yet
be
Parish
Bishops
;
And
it
's
most
probable
that
at
first
they
had
no
more
than
one
of
our
Country
Parishes
,
though
afterwards
they
had
many
Churches
under
them
,
as
City
Bishops
had
.
His
next
Argument
is
,
[
Churches
endued
with
Power
Ecclesiastical
,
sufficient
for
the
Government
of
themselves
,
having
also
a
Bishop
and
Presbytery
,
had
the
power
of
Ordination
:
But
Country
Parishes
had
not
the
Power
of
Ordination
:
Ergo
,
&c.
Ans.
1.
Government
is
Inferiour
or
Superiour
:
They
might
have
sufficient
Inferiour
power
of
Government
,
though
they
had
none
of
the
Superiour
power
,
such
as
belongeth
to
Archbishops
,
to
whom
Appeals
were
made
:
As
a
Corporation
that
hath
a
Mayor
and
Assistants
hath
sufficient
Inferiour
power
,
but
not
Regal
,
nor
such
as
Judges
,
Lord
Lieutenants
,
&c.
have
.
And
if
it
were
proved
,
(
as
some
hold
)
that
only
General
,
or
unfixed
Ministers
,
like
the
Apostles
,
and
Evangelists
,
or
Archbishops
that
were
over
many
Churches
,
had
the
power
of
Ordination
,
and
not
the
Inferiour
Bishops
of
single
Churches
,
it
would
not
follow
that
these
Inferiour
Bishops
had
not
the
power
of
Governing
their
own
Churches
with
assisting
Presbyters
:
And
if
he
will
prove
for
us
,
that
every
fixed
Bishop
hath
the
power
of
Ordination
,
who
hath
but
the
Inferiour
power
of
Governing
his
single
Church
,
by
Admonitions
,
Excommunications
,
and
Absolutions
,
he
will
but
do
our
work
for
us
.
2.
I
deny
his
Minor
Propos.
If
by
[
Country
Parishes
]
he
mean
[
the
Bishops
of
Country
Parishes
]
they
had
the
Power
of
Ordination
:
And
all
that
he
saith
against
it
,
is
only
to
prove
,
that
de
facto
,
they
had
not
the
Exercise
of
it
in
the
times
he
mentioneth
,
and
that
de
jure
humano
,
it
was
not
allowed
them
by
Canons
.
But
,
3.
We
grant
so
much
of
the
Conclusion
,
as
that
de
facto
,
few
Country
Parishes
had
a
Bishop
and
Presbytery
:
Because
there
were
but
few
Country
Parishes
in
the
World
,
till
the
third
Century
,
that
were
really
Christian
Churches
,
or
fixed
Societies
of
Christians
that
had
ordinary
Church-communion
together
in
the
Sacrament
,
or
had
an
Altar
.
But
our
Case
is
,
About
single
Churches
,
now
called
Parish
Churches
,
and
not
about
[
Country
Churches
.
]
For
they
might
be
but
single
Parish
Churches
,
though
they
were
in
Cities
only
,
and
the
Country
Members
joyned
with
them
in
the
Cities
.
And
his
own
Confession
is
,
page
35.
that
besides
Rome
and
Alexandria
,
that
had
many
Churches
in
the
City
,
there
is
not
the
like
evidence
for
multitude
of
Parishes
in
other
Cities
,
imediately
after
the
Apostles
times
.
]
I
suppose
by
his
Citations
,
he
meaneth
till
the
third
Century
.
And
if
this
be
granted
us
of
all
the
great
Cities
of
the
World
,
that
they
cannot
be
proved
to
have
many
Churches
,
we
have
no
great
reason
to
look
for
many
in
the
Country
Villages
.
His
next
Argument
is
,
[
Churches
containing
within
their
Circuit
,
not
only
Cities
with
their
Suburbs
,
but
also
whole
Countries
subject
to
them
,
were
Diocesses
.
But
the
Churches
,
subject
to
the
ancient
Bishops
in
the
Primitive
Church
,
contained
,
&c.
Therefore
they
were
Diocesses
.
Ans.
Either
this
is
his
Description
of
a
Diocess
,
or
we
have
none
from
him
that
I
can
find
:
And
let
who
will
Dispute
about
the
Names
of
Diocess
and
Parish
,
for
I
will
not
.
And
if
by
a
Diocess
he
meaneth
a
Church
consisting
of
all
the
Christians
in
City
and
Country
associated
for
Personal
holy
Communion
,
having
One
Altar
and
One
Bishop
,
this
is
that
which
we
call
a
single
Church
,
or
some
a
Parish-Church
,
and
if
he
call
it
a
Diocess
he
may
please
himself
.
But
if
he
mean
that
in
these
Cities
and
whole
Countries
were
several
such
Churches
,
that
had
each
an
Altar
,
and
were
fixed
Societies
for
personal
holy
Communion
,
not
having
any
proper
Bishop
of
their
own
,
but
one
Bishop
in
Common
,
with
whose
Cathedral
Church
,
they
did
not
,
and
could
not
Communicate
,
(
through
Number
or
distance
)
I
deny
his
Minor
proposed
in
this
sense
,
as
to
the
two
first
Centuries
;
though
not
as
to
the
following
Ages
.
But
if
by
[
Cities
,
Suburbs
,
and
whole
Countries
subject
]
he
mean
all
the
unconverted
Infidels
of
that
space
(
for
doubtless
he
calls
not
the
soil
or
place
,
the
Church
)
I
deny
the
very
subject
;
There
were
no
such
Churches
:
Infidels
and
Heathens
make
not
Churches
,
(
Though
Hereticks
made
somewhat
like
them
,
sicut
vespa
faciunt
●avos
,
as
Tertullian
speaketh
.
)
If
the
Diocesan
Churches
Disputed
for
,
be
Churches
of
Pagans
and
Infidels
,
we
know
no
such
things
.
But
if
he
mean
that
all
the
Heathens
in
that
Circuit
are
the
Bishops
Charge
in
order
to
Conversion
,
I
answer
,
1.
That
maketh
them
no
parts
of
the
Church
:
Therefore
the
Church
is
of
never
the
larger
extent
for
the
soil
or
Infidel
Inhabitants
.
2.
The
Apostles
,
and
other
General
Preachers
(
like
the
Jesuits
in
the
Indies
)
may
divide
their
Labourers
by
Provinces
for
the
Peoples
Convetsion
,
before
there
be
any
Churches
at
all
.
3.
This
distribution
is
a
meer
prudential
Ordering
of
an
accident
or
circumstance
;
and
therefore
not
the
Divine
Institution
of
a
Church
Form
or
Species
.
4.
Neither
Scripture
nor
prudence
so
distributeth
Circuits
or
Provinces
to
Preachers
,
in
order
to
conversion
of
Infidels
,
as
that
other
Preachers
may
not
come
and
Preach
there
,
as
freely
as
one
that
claimeth
it
as
his
Province
.
For
,
1.
Christ
sent
out
his
Apostles
by
two
and
two
at
first
.
2.
Paul
had
Barnabas
or
some
other
Evangelist
or
General
Preacher
usually
with
him
.
And
Peter
and
Paul
are
both
said
to
be
at
Rome
,
at
Antioch
,
and
other
places
:
And
many
Apostles
were
long
together
at
Jerusalem
,
even
many
years
after
Christ's
Resurrection
.
Christ
that
bid
them
go
into
all
the
World
,
never
commanded
that
one
should
not
come
where
another
was
,
nor
have
power
to
Preach
to
Infidels
in
that
Diocess
.
And
what
is
the
Episcopal
power
over
Infidels
,
which
is
claimed
?
It
is
not
a
power
to
Ordain
,
or
to
Excommunicate
them
.
It
can
be
no
other
than
a
power
to
Preach
to
them
,
and
Baptize
them
when
converted
.
And
this
is
confessed
to
belong
to
Presbyters
.
If
the
Bishops
would
divide
the
World
into
Diocesses
,
and
be
the
only
Preachers
in
those
Diocesses
,
it
would
be
no
wonder
if
the
World
be
unconverted
.
It
is
not
Bishops
that
are
sent
by
the
Papists
themselves
to
convert
the
Indians
.
But
perhaps
you
may
say
that
the
Bishops
rule
those
Presbyters
that
do
it
.
I
answer
,
1.
It
's
an
imperfect
kind
of
Government
,
which
a
Bishop
in
England
can
exercise
over
Presbyters
that
daily
Preach
,
as
Mr.
Eliat
his
helpers
to
the
Natives
in
a
Wilderness
many
thousand
Miles
from
them
.
2.
But
if
they
do
rule
the
Preachers
,
that
maketh
not
the
Soil
nor
the
Heathens
to
be
any
parts
of
their
Church
,
but
the
Preachers
only
.
Therefore
a
Diocess
with
them
,
and
a
Church
,
must
be
different
things
.
His
first
Reason
therefore
,
page
36.
from
the
Circuit
is
vain
.
His
second
,
page
37.
that
the
City
Bishops
had
a
right
from
the
beginning
over
many
Churches
,
(
that
had
no
other
Bishops
)
and
did
not
after
usurp
it
,
he
proveth
not
at
all
:
For
the
words
of
Men
three
or
four
hundred
years
after
Christ
,
alledging
ancient
custome
are
no
proof
:
When
the
25
Can.
Trull
.
cited
by
himself
,
maketh
thirty
years
possession
enough
against
all
that
would
question
their
Title
.
And
abundance
of
things
had
Custome
and
Antiquity
alledged
for
them
so
long
after
,
that
were
known
Innovations
.
His
third
Reason
is
from
the
Chorepiscopi
,
as
the
Bishops
suffragan
,
which
sheweth
no
more
,
but
that
the
City
Bishops
(
whether
justly
or
by
usurpation
)
were
at
last
really
Archbishops
,
or
Rulers
of
Bishops
:
But
of
this
before
.
His
fourth
Reason
,
from
Succession
will
be
good
,
when
he
that
affirmeth
that
no
Church
was
governed
by
the
Parish
Discipline
,
hath
proved
that
all
,
many
,
yea
,
or
any
Bishops
from
the
Apostles
days
,
had
many
Churches
under
them
that
had
no
Bishops
of
their
own
.
Till
then
he
saith
nothing
.
As
to
his
instance
of
the
Scythians
having
but
one
Bishop
,
the
Reason
was
,
because
it
was
but
little
of
their
Country
at
first
that
were
made
Christians
,
or
that
were
at
all
in
the
Roman
Empire
:
So
that
the
Bishop
was
setled
at
Tomis
,
in
the
borders
of
the
Empire
(
in
the
Maritine
part
of
the
Euxine
Sea
,
)
that
thence
he
might
have
an
influence
on
the
rest
of
the
Scythians
over
whom
the
Romans
had
no
power
,
and
where
there
were
many
Cities
indeed
,
but
few
Christians
:
as
may
be
seen
in
Theodoret
,
Tripart
.
Nicephor
.
and
many
others
.
Of
his
other
three
or
four
instances
,
I
shall
after
speak
.
Chap.
3.
lib.
2.
He
pretends
to
prove
that
the
seven
Asian
Churches
were
Diocesan
,
and
not
Parochial
,
and
never
defineth
a
Diocess
and
Parish
;
which
is
lost
labour
.
His
first
Argument
is
,
[
Churches
,
whose
Circuit
contained
Cities
and
Countries
adjoining
,
were
Diocesses
.
But
,
&c.
This
is
before
answered
:
Our
Question
is
,
Whether
they
were
as
our
Diocesan
Churches
,
such
as
had
in
these
Cities
and
Countries
many
Altars
and
Churches
without
Bishops
under
them
:
Trees
,
and
Houses
,
and
Fields
,
and
Heathen
People
,
make
not
Churches
,
nor
yet
scattered
Christians
,
that
were
Members
only
of
the
City
Church
.
His
proof
of
the
Minor
is
,
1.
These
Churches
comprized
all
the
Churches
of
Asia
.
Ans.
If
he
mean
that
all
the
rest
of
the
Churches
of
Asia
had
no
Bishops
but
Parish
Presbyters
under
these
seven
Bishops
he
should
prove
it
,
(
and
confute
Dr.
Hammond
that
is
so
contrary
to
him
,
(
had
he
then
lived
:
)
Till
then
we
take
it
as
a
contemptible
incredible
assertion
,
that
Asia
had
but
seven
Bishops
,
and
yet
a
multitude
of
Churches
:
If
he
mean
only
that
these
seven
were
Archbishops
,
his
impertinency
is
too
palbable
.
Particularly
,
he
saith
,
The
Church
of
Ephesus
,
Smyrna
,
&c.
Contained
a
great
City
,
and
the
Country
belonging
to
it
,
&c.
Ans.
We
talk
of
Churches
under
Churches
,
and
he
talketh
only
of
Cities
and
Countries
;
Again
,
I
say
,
Let
him
take
his
Diocess
of
Infidels
,
Houses
and
Ground
,
we
know
no
such
Churches
.
Page
46.
He
saith
[
Cenchrea
was
subject
to
the
Church
of
Corinth
,
and
never
had
a
Bishop
of
their
own
.
]
But
not
a
syllable
of
proof
:
It
is
not
a
Family
Church
,
which
we
speak
of
,
therefore
he
need
not
here
have
mentioned
that
:
But
a
Church
associated
for
ordinary
Communion
in
God's
publick
worship
,
which
cannot
be
celebrated
without
a
Pastor
.
Let
him
prove
that
Cenchrea
was
such
a
Church
and
yet
had
no
Bishop
.
In
§.
6.
p.
49.
He
would
prove
that
the
Circuit
of
a
Church
was
in
the
Intention
of
the
Apostles
,
or
first
Founders
,
the
same
from
the
beginning
,
befor●
the
division
of
Churches
as
after
:
Which
I
shall
in
due
place
disprove
:
His
reasons
are
,
1.
Because
the
whole
Church
since
the
Apostles
days
hath
so
understood
the
intention
of
the
Apostles
.
Ans.
1.
This
is
not
proved
.
2.
I
shall
anone
prove
the
contrary
;
that
the
Apostles
had
no
intention
that
Churches
should
be
defined
by
the
limits
of
the
place
and
Country
:
nor
did
they
themselves
ever
appoint
any
such
bounds
to
any
one
Church
,
and
say
so
far
it
shall
extend
:
Nor
did
they
ever
take
any
but
Christians
in
any
Circuits
for
Members
of
the
Church
.
And
I
shall
prove
that
all
Churches
were
but
such
as
I
described
,
single
Churches
with
their
Bishops
at
the
first
,
and
that
some
Villages
had
Bishops
four
or
five
hundred
years
after
:
And
his
own
Reason
that
Churches
followed
the
Civil
Form
,
proveth
the
mutability
of
their
bounds
,
seeing
the
Civil
Forms
were
mutable
.
His
next
Reason
is
because
[
that
division
of
Churches
which
was
300
or
400
Years
after
Christ
,
with
their
Limits
and
Circuits
,
were
ordinarily
the
same
which
had
been
from
the
beginning
,
as
divers
Councils
testifie
.
Ans.
Those
Councils
mean
no
more
,
than
that
it
had
been
an
old
or
setled
Custome
,
(
as
many
Learned
men
have
proved
.
)
And
if
they
could
be
proved
to
mean
that
from
the
Apostolical
plantations
the
bounds
of
all
the
Diocess
were
set
,
I
marvel
that
any
man
could
believe
them
.
But
they
say
no
such
thing
,
as
were
it
not
tedious
to
the
Reader
,
an
examination
of
each
particular
would
shew
.
Else
no
new
Churches
and
Bishops
must
be
setled
in
the
World
,
but
those
that
the
Apostles
converted
in
any
Cities
between
or
near
them
;
For
the
unconverted
Cities
in
the
inter-spaces
,
were
as
much
those
Bishops
Diocesses
as
the
Villages
of
equal
distance
:
And
then
the
making
of
new
Cities
would
have
made
one
a
Bishop
of
many
Cities
,
contrary
to
the
Canons
.
His
third
Reason
is
,
that
the
Distribution
of
the
Churches
usually
followed
the
division
of
the
Common
wealth
.
Ans.
1.
If
so
(
as
is
said
)
they
must
be
various
and
mutable
.
All
the
World
was
not
divided
just
as
the
Roman
Empire
was
:
And
the
Imperial
divisions
had
great
changes
.
2.
I
think
it
lost
labour
to
dispute
with
him
that
holdeth
this
assimilating
the
Church
to
the
Civil
Form
,
was
of
Divine
Apostolical
Institution
.
If
any
can
think
so
,
let
him
give
us
his
proof
that
the
Church
Constitution
must
vary
as
Monarchical
,
Aristocratical
and
Democratical
States
do
;
As
Empires
and
free
Cities
do
:
And
that
from
the
King
to
the
Constable
,
we
must
have
a
correspondent
Officer
:
And
that
the
Papacy
as
Capital
in
the
Roman
Empire
,
was
of
Gods
Institution
.
And
that
an
Emperour
,
King
,
or
popular
State
may
change
the
Form
of
the
Churches
,
as
oft
as
they
may
the
Form
of
their
subordinate
Governments
.
Are
not
these
small
Reasons
to
prove
,
that
when
the
Apostles
planted
Bishops
in
all
single
Churches
,
they
intended
that
those
Bishops
should
be
the
sole
Bishops
of
many
hundred
Churches
,
when
they
should
be
raised
in
the
Circuit
of
ground
,
which
now
is
called
their
Diocesses
.
But
more
of
this
in
due
place
.
But
next
he
appealeth
to
mens
consciences
,
Whether
it
be
not
unlikely
that
there
was
but
one
Congregation
belonging
to
these
famous
Cities
towards
the
end
of
the
Apostles
days
.
Of
which
more
afterward
.
In
Chap.
4.
p.
69.
He
argueth
,
[
The
Presbyteries
ordained
by
the
Apostles
,
were
appointed
for
Diocesses
,
and
not
to
Parishes
:
Therefore
the
Churches
endued
with
the
power
of
Ecclesiastical
Government
were
not
Parishes
but
Diocesses
.
Ans.
Our
Question
is
,
Whether
they
were
single
Churches
as
before
defined
,
or
only
One
Diocesan
Church
made
up
of
many
such
single
Churches
:
1.
If
by
Presbyteries
be
meant
many
Presbyters
,
a
College
,
or
Consessus
,
I
deny
the
Consequence
;
because
every
Church
that
had
Government
had
not
such
a
Presbytery
;
But
one
Bishop
or
Pastor
did
serve
for
some
of
the
lesser
Churches
,
and
yet
that
one
had
Governing
power
.
2.
I
deny
the
Major
:
It
was
single
Churches
that
had
then
many
Elders
set
over
them
.
3.
Reader
,
it
seemeth
to
me
no
small
disparagement
to
the
Diocesan
Cause
,
that
the
grand
Patrons
of
it
so
extreamly
differ
among
themselves
.
Dr.
Hammond
holdeth
that
in
all
the
Scripture
times
,
no
one
Church
had
any
Presbyters
at
all
,
save
only
one
single
Bishop
.
This
Bishop
Downame
seemeth
to
hold
,
that
every
Governed
Church
had
a
Presbytery
.
And
[
no
one
]
and
[
every
one
]
extreamly
differ
:
Yet
either
of
them
would
have
censure
him
that
had
gain-sayed
them
.
His
proof
of
the
Antecedent
is
this
.
[
They
who
were
appointed
to
whole
Cities
and
Countries
to
labour
so
far
as
they
were
able
the
conversion
of
all
that
belonged
to
God
,
were
appointed
to
Diocesses
,
not
to
Parishes
:
But
,
&c.
Ans.
Is
not
here
frustration
instead
of
edification
to
the
Reader
,
for
want
of
defining
a
Diocess
and
a
Parish
.
I
thought
we
had
talkt
of
a
Diocesan
Church
;
and
here
is
a
Diocess
described
which
may
be
a
single
Church
,
or
no
Church
at
all
as
the
Bishop
pleaseth
.
Here
is
not
so
much
as
any
Christians
,
much
less
Congregations
of
them
mentioned
as
the
Bishops
Flock
:
But
many
an
Apostle
,
Evangelist
,
and
Converting
Preacher
,
hath
been
set
over
Cities
and
Countries
to
labour
mens
Conversion
,
as
far
as
they
were
able
,
before
they
had
converted
any
,
or
at
least
enow
to
make
a
Church
;
and
after
that
,
before
they
had
converted
more
than
one
Assembly
.
The
Jesuits
in
the
Indies
thus
laboured
in
several
Provinces
,
before
they
were
Bishops
of
those
Provinces
,
or
called
them
Provincial
Churches
.
But
now
we
perceive
what
he
meaneth
by
a
Diocess
,
even
a
space
of
Ground
containing
Inhabitants
to
be
converted
if
we
can
.
I
will
shorten
my
Answer
to
the
rest
of
his
Reasonings
for
such
Diocesan
Churches
.
I
will
put
a
few
Questions
,
more
pertinent
than
his
Queries
p.
67.
about
the
state
of
such
Diocesan
Churches
.
Q.
1.
Whether
the
Apostles
were
not
,
by
this
description
,
Bishops
of
all
the
World
as
their
Diocesses
?
And
whether
therefore
it
follow
that
there
were
no
Bishops
under
them
in
particular
Churches
?
Q.
2.
Whether
Apostles
and
Evangelists
did
not
go
from
City
to
City
,
sometime
staying
some
Months
or
Years
at
one
,
and
then
passing
to
another
?
And
whether
this
made
all
the
interjacent
Countries
their
Diocesses
,
changing
their
Bishops
as
oft
as
they
thus
changed
their
Habitations
?
Q.
3.
Whether
more
than
one
such
Apostle
or
Evangelist
were
not
both
at
once
,
and
successively
in
the
same
place
,
to
labour
the
conversion
of
all
they
could
?
And
whether
therefore
there
were
many
Bishops
to
a
Diocess
?
Q.
4.
Where
we
shall
find
the
proof
that
the
Apostles
or
Evangelists
set
the
bounds
of
Diocesses
?
And
whether
this
description
of
his
own
do
make
Diocesses
bounded
by
circuit
or
space
of
Ground
,
or
by
the
Abilities
of
the
Bishop
to
endeavour
conversion
?
Q.
5.
When
the
Apostles
forbad
any
other
to
labour
mens
conversion
in
their
Cities
or
Countries
where
they
or
others
had
been
before
them
?
And
did
not
one
plant
and
another
water
,
(
and
usually
more
than
one
at
once
?
)
Q.
6.
Whether
(
Mat.
28.
19
,
20.
)
Discipling
or
Preaching
to
convert
men
,
and
then
baptizing
them
,
be
not
the
way
of
gathering
Churches
,
and
therefore
proveth
that
before
conversion
they
are
no
Churches
?
and
are
not
Christians
only
members
of
the
Church
?
And
are
those
Diocesan
Churches
that
are
no
Churches
?
Q.
7.
If
one
be
setled
in
a
single
Congregation
in
the
City
,
with
a
purpose
to
endeavour
the
conversion
of
the
Country
,
is
not
a
Diocesan
Church
there
the
same
as
a
single
Congregation
,
though
the
Diocess
be
larger
?
Q.
8.
If
when
Congregations
multiplyed
,
Bishops
were
not
multiplyed
,
but
one
would
keep
many
Churches
under
himself
alone
,
doth
it
prove
that
this
was
well
done
because
it
was
done
?
and
that
God
consented
to
this
change
?
His
next
Reason
is
,
because
Churches
were
not
then
divided
into
Parishes
.
Which
in
due
place
I
shall
prove
to
be
a
sufficient
Reason
against
him
.
Churches
were
Societies
constituted
of
Pastors
and
their
Christian
Congregations
,
as
afore
defined
:
And
his
inference
is
vain
,
that
[
Presbyteries
were
not
settled
in
Parishes
,
because
the
Churches
were
not
yet
divided
into
Parishes
.
For
they
were
Parishes
,
that
is
,
single
Churches
,
without
dividing
.
The
space
of
Ground
called
Parishes
was
not
then
marked
out
;
Nor
was
a
Diocesan
Church
(
like
ours
)
that
hath
no
subordinate
Bishops
divided
into
Parishes
;
for
there
were
no
such
Diocesan
Churches
to
be
so
divided
.
But
the
Universal
Church
and
the
Apostolical
Provinces
were
made
up
(
or
constituted
)
of
Parishes
,
I
mean
of
particular
Churches
,
as
greater
numbers
are
of
unites
,
and
as
Villages
are
of
Houses
.
But
to
say
that
Churches
were
not
divided
into
Parishes
,
in
the
sence
in
question
,
is
all
one
as
to
say
,
Churches
were
not
divided
into
Churches
.
Our
Controversie
is
like
this
,
Whether
all
the
Families
in
the
Town
should
have
but
One
common
Master
?
And
he
that
affirmeth
it
,
should
argue
thus
;
Masters
were
not
at
first
appointed
to
Families
but
to
Villages
;
For
Villages
were
not
at
first
divided
into
Families
,
(
when
there
were
none
but
single
Houses
erected
.
)
True
;
but
Families
were
Families
before
there
were
Villages
to
be
divided
.
As
Villages
were
not
made
before
Houses
,
and
then
divided
into
Houses
,
nor
Cities
before
Streets
,
and
afterwards
divided
into
Streets
;
nor
Kingdoms
before
Cities
and
Corporations
,
and
then
divided
into
Corporations
,
(
or
inferiour
Societies
)
Nor
Academies
before
Colleges
,
and
then
divided
into
Colleges
;
so
neither
were
Provincial
,
or
Diocesan
Churches
made
before
single
Churches
,
and
after
divided
into
them
;
but
were
made
by
the
coalition
of
many
single
Churches
;
which
should
not
have
been
changed
for
that
use
in
specie
,
by
altering
the
species
of
their
Pastors
,
and
depriving
them
of
their
Proper
Bishops
.
In
his
5th
Chap.
He
pretendeth
to
confute
the
Asse●tion
that
for
the
first
200
years
,
the
City
Churches
were
but
single
Congregations
.
Here
we
use
to
except
only
Alexandria
and
Rome
in
all
the
World
:
And
we
confidently
extend
the
time
to
150
years
,
and
very
probably
to
200
;
and
moreover
say
,
that
till
the
fourth
Century
,
most
or
very
many
Churches
were
no
other
,
if
not
long
after
in
many
Kingdoms
.
All
his
talk
,
p.
80.
against
shallow
giddy
Heads
,
that
see
no
further
than
their
Nose
end
,
because
it
was
denied
that
Pastors
were
set
in
single
Congregations
to
convert
also
the
Infidels
about
,
I
have
nothing
to
do
with
:
For
I
assert
that
as
all
Ministers
are
bound
to
endeavour
the
conversion
of
such
,
if
they
have
opportunity
(
not
wanting
power
,
)
so
those
are
most
bound
to
it
that
have
best
opportunity
,
which
is
the
Neighbour
Bishops
.
But
till
men
are
converted
they
are
no
parts
of
the
Church
;
no
,
nor
of
that
particular
Church
,
eo
nomine
,
because
converted
by
that
Bishop
(
as
shall
be
proved
,
)
without
some
further
consent
and
ground
.
The
rest
about
the
largeness
of
the
Church
of
Jerusalem
,
&c.
shall
be
considered
in
due
place
.
In
his
Chap.
6.
p.
104.
I
desire
it
may
be
noted
that
he
saith
,
[
I
do
not
deny
but
that
at
the
first
,
and
namely
in
the
time
of
the
Apostle
Paul
,
the
most
of
the
Churches
so
soon
after
their
conversion
,
did
not
each
of
them
exceed
the
proportion
of
a
populous
Congregation
.
And
p.
114.
that
Metropolitans
he
thinks
were
intended
by
the
Apostles
,
or
at
least
,
suadente
naturâ
&
necessitate
flagitante
,
as
Beza
saith
:
And
I
suppose
a
Diocesan
Church
will
find
no
better
ground
than
a
Metropolitan
,
viz.
Humane
Prudence
,
or
(
I
think
intended
.
)
In
chap.
7.
He
pretendeth
to
prove
,
that
in
the
Apostles
times
Parishes
began
to
be
distinguished
under
one
only
Bishop
,
&c.
But
what
's
the
proof
?
Rome
and
Alexandria
are
all
the
Instances
.
[
†
](A27050-e17100-b)
†
In
my
Treat
.
of
the
true
way
of
Concord
,
I
have
also
disproved
the
Instances
of
Rome
and
Alexandria
.
But
,
1.
his
proof
that
Evaristus
divided
Parishes
about
An.
100
is
worth
nothing
,
as
having
no
sufficient
evidence
,
but
fabulous
reports
.
2.
He
allegeth
Eusebius
,
l.
2.
●
.
15.
saying
of
St.
Mark
,
that
he
is
said
first
to
have
constituted
the
Churches
of
Alexandria
.
But
this
is
no
proof
.
1.
Because
Eusebius's
following
words
out
of
Philo
do
make
it
most
probable
,
that
by
[
the
Churches
of
Alexandria
]
he
meant
[
the
Churches
in
and
about
Alexandria
,
]
which
proveth
not
many
in
the
City
it self
.
2.
If
he
had
planted
many
Churches
in
the
City
,
it
is
no
proof
that
he
varied
from
the
practice
of
the
other
Apostles
,
who
(
as
Act.
14.
23.
)
placed
Elders
(
that
is
,
saith
Dr.
Hammond
,
Bishops
)
in
every
Church
:
Or
that
the
Elders
of
each
Church
had
not
the
true
Pastoral
or
Episcopal
power
of
Governing
the
Flock
,
(
which
is
all
that
we
plead
for
.
)
And
if
it
had
been
proved
that
Mark
had
been
over
them
:
it
followeth
not
that
he
was
not
over
them
as
an
Archbishop
,
but
as
a
meer
Bishop
only
.
3.
Grotius
and
Dr.
Hammond
think
they
prove
that
Rome
and
other
great
Cities
then
had
more
Bishops
than
one
,
by
reason
of
the
peoples
diversity
in
Languages
,
&c.
As
Peter
of
the
Circumcision
,
and
Paul
of
the
Uncircumcision
.
4.
Eusebius
mentioneth
not
this
as
a
certainty
,
but
with
an
[
it's
said
]
which
is
the
usual
note
of
his
uncertain
reports
(
of
which
he
hath
not
a
few
,
as
is
commonly
confessed
.
)
5.
Dr.
Hammond
is
so
far
from
believing
this
(
that
many
Parishes
were
committed
so
early
to
Presbyters
under
one
Bishop
)
that
he
thinketh
there
is
no
proof
that
any
such
Presbyters
were
in
being
in
the
Scripture
times
.
And
though
we
confess
that
Alexandria
and
Rome
had
divers
Churches
in
them
long
before
other
places
,
there
is
no
proof
or
probability
that
it
was
so
in
the
Apostles
days
.
And
l.
3.
c.
4.
Eusebius
expresly
saith
,
[
But
how
many
and
what
sincere
followers
have
governed
the
Churches
planted
by
the
Apostles
,
it
cannot
be
affirmed
,
but
so
far
as
may
be
gathered
from
the
words
of
Paul
.
And
c.
19.
he
mentioneth
in
the
singular
number
the
Church
(
not
the
Churches
)
of
Rome
,
Antioch
,
and
Jerusalem
.
And
l.
4.
c.
11.
he
saith
Celadion
succeeded
Mark
in
the
Church
of
Alexandria
.
But
he
saith
l.
5.
c.
9.
that
Julianus
was
chosen
Bishop
over
the
Churches
of
Alexandria
:
And
c.
22.
Demetrius
came
in
his
place
.
And
l.
6.
c.
1.
Demetrius
took
upon
him
the
oversight
of
the
Congregations
there
.
And
c.
35.
Dionysius
received
the
Bishoprick
of
ruling
the
Churches
in
or
about
Alexandria
,
&c.
Ans.
1.
So
long
after
it
is
not
denied
,
but
that
Alexandria
had
more
Assemblies
than
one
.
2.
Yet
it
is
most
likely
that
by
the
Churches
in
and
about
Alexandria
,
Eusebius
meant
the
Churches
under
the
Archbishop
of
Alexandria
,
which
had
Bishops
of
their
own
.
3.
Before
they
had
a
Temple
there
might
be
several
lesser
Meetings
in
the
City
,
which
were
but
as
our
Chapels
,
or
the
Independants
Meeting
in
several
Houses
at
once
,
when
yet
the
Church
was
but
one
,
because
they
were
associated
for
Personal
Communion
.
4.
When
the
Parishes
were
divided
to
several
Presbyters
,
yet
then
each
Presbyter
had
the
true
Episcopal
Office
as
to
the
People
,
though
not
the
Name
;
and
though
they
were
under
a
superiour
Bishop
;
that
is
,
they
had
the
whole
Office
of
a
Presbyter
or
Pastor
,
to
Govern
the
People
as
well
as
Teach
them
and
Worship
with
them
.
And
so
there
was
then
no
Parish
like
ours
,
which
is
but
part
of
a
Diocesan
Church
,
and
no
Church
of
it self
(
as
the
Bishops
Form
it
)
because
it
hath
but
a
half
Pastor
.
5.
And
is
not
the
case
of
all
other
Churches
in
the
World
,
that
to
this
time
were
but
single
Churches
,
more
considerable
than
the
case
of
Rome
and
Alexandria
,
which
differed
from
all
the
rest
.
Obj.
But
all
the
rest
did
the
same
,
as
soon
as
they
had
People
enow
to
make
many
Churches
?
Ans.
1.
I
have
told
you
Grotius
and
Dr.
Hammond
think
that
there
were
more
Bishops
than
one
in
a
City
for
some
time
.
2.
This
multiplication
was
not
till
long
after
in
the
third
Century
,
and
with
most
in
the
fourth
,
when
it
was
no
wonder
that
the
Church
fell
into
the
Imperial
Form
:
And
when
they
did
so
,
the
Roman
Primacy
arose
with
the
rest
.
3.
Yet
even
then
the
Presbyters
were
Episcopi
gregis
,
and
had
the
true
,
full
,
Pastoral
power
as
to
their
Flocks
,
as
aforesaid
.
So
that
there
were
no
Bishops
that
yet
deposed
the
Presbyters
as
now
.
Page
125.
He
saith
,
[
Neither
was
this
a
thing
peculiar
to
the
Bishops
of
Alexandria
,
but
common
to
others
.
—
Ignatius
was
Bishop
not
only
of
Antioch
,
but
of
Syria
:
Irenaeus
,
the
Bishop
of
Lyons
,
was
Bishop
of
the
Churches
in
France
,
&c.
Ans.
1.
This
openeth
the
former
case
:
These
were
not
Diocesanes
,
deposing
all
the
Episcopos
gregis
,
and
become
sole
Bishops
,
but
Archbishops
that
had
under
them
Bishops
in
each
particular
Church
.
Yet
note
,
that
it
is
the
French
Synod
of
Bishops
which
Euseb.
ib.
l.
5.
c.
23.
Iren.
is
said
to
oversee
,
as
it
's
said
,
ibid.
that
Palmas
did
so
among
the
Bishops
of
Pontus
in
their
Synod
,
and
that
Victor
was
President
in
the
Bishops
Synod
at
Rome
,
and
Theophilus
of
Caesarea
,
and
Narcissus
of
Jerusalem
in
the
Palestine
Synod
:
Which
is
nothing
to
our
case
.
It
is
further
said
,
that
Optatus
saith
,
that
in
Rome
were
40
Churches
,
and
that
Theodoret
had
800.
Ans.
1.
It
is
granted
,
that
in
Optatus's
days
Rome
had
40
,
which
is
nothing
to
our
case
in
hand
.
2.
In
those
40
so
late
,
there
were
no
half
Presbyters
,
but
as
this
Doctor
confesseth
,
they
had
not
only
a
joynt
power
in
Governing
the
Flocks
,
but
in
Ordination
too
.
3.
I
confess
Theodoret's
case
seemeth
strange
,
and
though
of
late
date
is
so
incredible
as
contrary
to
the
case
of
other
Churches
,
that
I
do
the
rather
for
that
clause
believe
that
Epistle
to
Leo
to
be
a
forgery
,
or
corrupted
at
least
.
And
besides
this
Reason
,
I
have
these
also
for
it
.
1.
Because
he
himself
saith
,
that
Cyrus
,
where
he
was
Bishop
,
was
but
two
days
journey
from
Antioch
,
Hist.
Sanct.
Patr.
de
Juliano
.
And
he
that
knoweth
how
great
the
Diocess
of
Antioch
was
,
will
not
easily
believe
that
a
Town
within
two
days
journey
(
to
Monks
that
went
on
foot
)
was
like
to
have
eight
hundred
Churches
in
it
at
that
time
.
2.
And
we
know
out
of
whose
shop
Theodoret's
Epistles
come
.
Nicephorus
saith
,
he
read
above
500
of
his
Epistles
.
Baronius
saith
there
is
a
Book
in
the
Vaticane
containing
150
of
them
:
Metius
translated
these
into
Latine
.
But
saith
Rivet
.
Crit.
Sacr.
l.
4.
c.
21.
p.
455.
the
Reader
must
remember
that
they
have
been
kept
all
this
while
in
the
Adversaries
Cabinets
,
and
by
them
are
brought
into
light
and
into
Latine
,
so
that
they
have
no
authority
,
further
than
other
History
confirmeth
them
.
3
▪
Especially
seeing
Leontius
de
Sectis
saith
,
as
Baronius
confesseth
,
that
Hereticks
fained
Epistles
in
Theodoret's
name
;
And
Bellarmine
de
script
.
Eccl.
mentioneth
one
that
hath
his
name
in
Concil.
Ephes
.
that
neither
Theodoret
nor
any
Christian
is
to
be
charged
with
.
4.
And
that
this
one
Epistle
to
Leo
should
be
cull'd
out
of
all
the
rest
to
be
alone
Printed
after
Theodoret's
Works
,
sheweth
the
design
,
and
what
credit
is
to
be
given
to
it
.
5.
And
I
shall
anon
cite
much
out
of
Theodoret
himself
,
to
shew
the
improbability
that
Diocesses
had
then
so
many
Churches
.
And
so
much
as
a
just
confutation
of
Bishop
Downame
,
not
as
referring
to
other
men
with
whom
he
dealt
,
but
to
the
cause
which
we
have
in
hand
.
And
that
I
answer
not
the
whole
Book
,
is
because
I
know
of
no
more
in
it
than
what
I
have
culled
out
,
which
needeth
an
answer
as
to
the
cause
which
I
defend
:
Of
which
I
make
the
judicious
Reader
Judge
.
6.
Bishop
Hall's
Defence
of
Episcopacy
meddleth
so
little
with
the
7.
As
for
Petavius
,
I
need
not
confute
him
;
for
he
granteth
me
most
,
It
was
only
by
Mans
consent
and
for
the
avoiding
of
Schism
,
that
one
was
chosen
out
of
the
number
of
Bishops
,
who
also
were
Presbyters
,
to
be
above
the
rest
:
This
saying
none
forbiddeth
.
For
though
the
Episcopal
Order
was
introduced
by
Divine
Right
,
yet
was
it
not
by
the
same
right
decreed
,
that
One
should
be
a
Bishop
in
each
City
and
Church
,
but
by
the
authority
of
the
Church
and
the
sanctions
of
Councils
.
Of
this
sober
Jesuit
more
anon
.
8.
The
Learned
Bishop
Andrews
in
his
Epistles
to
Pet.
Molinaeus
,
hath
9.
The
truly
Learned
,
Reverend
,
and
Godly
Primate
Usher
,
in
the
[
†
](A27050-e18750-b)
†
Lib.
3.
c.
30.
de
Doctrin
.
Christian
.
which
Augustine
seemeth
to
approve
.
is
liker
to
be
true
,
and
that
indeed
,
it
is
neither
one
Prelate
nor
all
the
Clergy
,
but
the
whole
Churches
that
is
meant
by
the
Angel
of
the
Churches
.
For
the
Prophecy
coming
by
Vision
,
the
word
[
Angel
]
is
mentioned
in
the
Vision
phrase
,
and
oft
in
that
book
is
by
all
confessed
to
signifie
collective
Bodies
,
and
more
than
single
Individuals
:
As
Usher
(
de
Babilone
)
himself
holdeth
,
that
by
[
the
false
Prophet
]
in
the
singular
number
,
is
meant
the
Roman
Clergy
.
It
would
be
more
tedious
than
necessary
to
recite
the
instances
in
that
Book
.
I
therefore
who
,
because
of
its
obscurity
,
am
apt
to
be
distrustful
of
almost
all
Arguments
that
are
fetcht
from
the
dark
Prophecies
of
Daniel
,
or
the
Revelations
,
am
little
satisfied
with
this
from
the
name
Angel
.
And
who
can
believe
them
that
say
Timothy
was
then
the
Bishop
of
Ephesus
,
and
so
excellent
a
person
,
as
that
none
was
like
minded
,
as
described
by
Paul
;
and
yet
that
Christ
had
this
against
him
,
that
he
had
lost
his
first
love
,
and
must
remember
from
whence
he
is
fallen
and
repent
,
and
do
his
first
works
or
be
rejected
,
Rev.
2.
4
,
5.
And
in
a
word
,
that
the
Apostles
,
who
placed
holy
persons
in
the
Ministry
,
had
set
such
over
those
eminent
Churches
,
as
were
neither
hot
nor
cold
,
and
had
the
rest
of
the
faults
that
are
mentioned
by
Christ
.
And
the
whole
style
of
the
Text
doth
easily
prove
this
Exposition
against
theirs
,
Rev.
2.
2
,
4
,
7.
As
the
praises
and
dispraises
there
seem
to
referr
to
the
whole
Church
,
so
v.
7.
what
can
be
more
express
than
[
Hear
what
the
Spirit
saith
unto
the
Churches
.
]
And
v.
10.
Behold
the
Devil
shall
cast
some
of
you
into
prison
,
that
ye
may
be
tryed
,
and
ye
shall
have
tribulation
ten
days
:
be
thou
faithful
,
&c.
And
again
,
v.
11.
He
that
hath
an
ear
,
let
him
hear
what
the
Spirit
saith
unto
the
Churches
]
which
is
repeated
and
spoken
to
every
one
of
the
seven
.
v.
14
,
15.
It
is
liker
to
be
the
whole
Society
than
the
Bishop
that
is
reproved
for
having
false
Teachers
and
Hereticks
among
them
,
and
are
called
quickly
to
repent
:
And
v.
20.
that
suffered
the
Woman
Jezebel
to
teach
:
For
the
Bishops
could
not
hinder
false
Teachers
,
but
by
Excommunicating
them
,
and
disswading
the
People
from
hearing
them
:
But
the
People
could
have
done
more
,
even
refused
to
hear
them
.
V.
23.
And
all
the
Churches
shall
know
]
seemeth
to
intimate
that
this
was
written
to
the
Church
.
V.
24.
Unto
you
I
say
,
and
to
the
rest
in
Thyatira
,
as
many
as
have
not
this
Doctrine
,
and
have
not
known
the
depth
of
Satan
,
&c.
Was
this
spoken
to
the
Bishop
only
?
Chap.
3.
v.
1.
Was
it
the
Bishop
of
Sardis
only
that
had
a
name
to
live
and
was
dead
,
and
that
was
warned
to
be
watchful
and
strengthen
the
things
which
remain
that
are
ready
to
die
,
whose
works
were
not
perfect
before
God
?
that
must
remember
how
he
had
received
and
heard
—
that
had
a
few
Names
in
Sardis
,
&c.
And
so
of
the
rest
.
Obj.
But
it
is
said
,
Chap.
1.
v.
20.
The
seven
Stars
are
the
Angels
of
the
seven
Churches
;
and
the
seven
Candlesticks
are
the
seven
Churches
.
Ans.
And
what
can
a
man
gather
hence
to
satisfie
himself
in
this
point
?
whether
the
sense
be
[
As
the
heavenly
Angels
,
are
the
Guardians
of
the
Churches
,
so
these
Stars
are
those
Angels
,
in
whose
Person
I
speak
to
the
Churches
themselves
that
are
signified
by
the
Candlesticks
:
]
Or
[
As
the
Angels
are
the
Guardians
of
the
Churches
,
so
by
that
title
,
I
signifie
the
whole
Ministry
that
guide
them
,
and
by
the
Candlesticks
the
Churches
,
and
I
write
to
the
whole
.
For
as
every
Message
begins
with
[
To
the
Angel
,
]
so
it
endeth
with
[
To
the
Churches
.
Obj.
The
Bishop
was
to
deliver
it
to
the
Churches
.
Ans.
This
is
precarious
.
1.
The
Apostle
wrote
it
,
that
both
Pastors
and
People
might
immediately
read
it
,
and
did
not
intrust
it
as
an
unwritten
tradition
to
one
,
to
be
delivered
to
the
rest
.
2.
All
the
Pastors
were
to
deliver
or
teach
it
to
the
People
,
and
not
one
Bishop
only
.
This
therefore
is
no
cogent
Argument
.
10.
As
for
the
Disputers
for
Episcopacy
at
the
Isle
of
Wight
,
with
King
11.
As
to
Joh.
Forbes
his
Irenic
.
he
maintaineth
but
such
an
Episcopacy
12.
The
two
Books
of
the
Bohemian
Government
of
the
Waldensian
Churches
,
Written
by
Lascitius
and
Commenius
,
contain
that
very
Form
of
Government
,
which
I
think
the
soundest
of
any
that
I
have
yet
seen
.
13.
The
Learned
and
Judicious
Grotius
,
(
before
he
turned
to
Cassander's
de
Imper.
sum
.
pot
.
circa
sacra
,
in
almost
all
things
speaketh
the
same
which
I
approve
and
plead
for
;
though
he
be
for
some
Episcopacy
.
1.
As
to
the
Pastoral
power
,
it self
in
whomsoever
,
he
affirmeth
it
to
be
but
Nuntiative
,
Declarative
,
Suasory
,
and
per
consensum
,
and
not
any
Imperium
;
Like
the
power
of
a
Physitian
,
a
Counsellor
,
and
an
Embassadour
.
Chap.
4.
But
then
by
Imperium
he
meaneth
that
which
is
coactive
by
the
Sword
:
And
he
acknowledgeth
the
power
of
the
Ministry
by
the
Word
upon
Consenters
,
to
be
of
Divine
Institution
,
so
that
they
sin
against
God
,
who
do
reject
it
.
And
if
the
Pastors
of
the
Church
did
meddle
with
no
other
power
,
we
should
the
sooner
be
agreed
.
For
my
part
I
take
the
very
power
of
the
Keys
,
to
be
no
other
,
than
a
power
of
applying
God's
Word
to
the
Consciences
of
the
Penitent
and
Impenitent
,
and
the
Church
;
and
a
power
of
judging
who
is
fit
or
unfit
for
Church-communion
according
to
God's
Word
,
which
judgment
we
can
no
otherwise
execute
but
by
the
same
Word
,
and
by
forbearing
or
exercising
our
own
Ministerial
actions
to
the
person
:
(
As
a
Physitian
may
refuse
to
Medicate
the
unruly
.
)
In
chap.
6.
He
speaketh
justly
of
the
Princes
power
(
as
in
the
former
.
)
And
so
he
doth
chap.
7.
of
the
use
and
power
of
Synods
or
Councils
.
Chap.
8.
He
well
vindicateth
the
Magistrate
,
and
denyeth
to
the
Church
or
Bishops
,
the
Legislative
power
,
circa
sacra
:
and
sheweth
that
Canons
are
not
proper
Laws
.
Chap.
9.
He
sheweth
the
Jurisdiction
,
properly
so
called
,
belongeth
to
the
Magistrate
,
and
not
to
the
Pastors
as
such
,
(
Though
of
old
they
might
be
also
Magistrates
.
)
He
sheweth
that
the
use
of
the
Keys
is
called
Jurisdiction
,
but
by
the
same
figure
by
which
Preaching
is
called
Legislation
(
which
is
true
as
to
the
Declaration
who
is
bound
or
loose
,
in
foro
caeli
;
but
Pastors
more
properly
judge
who
is
to
be
taken
into
Church-communion
or
excluded
.
)
The
prescript
of
Penance
he
saith
is
no
Jurisdiction
,
but
as
the
Councel
of
a
Physitian
,
or
Lawyer
,
or
Philosopher
.
That
the
denying
of
the
Sacraments
is
not
properly
Jurisdiction
,
he
thus
(
excellently
)
explaineth
[
p.
229.
As
he
that
Baptizeth
,
or
as
the
old
custome
was
,
puts
the
Eucharist
into
ones
mouth
or
hand
,
doth
exercise
an
act
of
Ministry
and
not
of
Jurisdiction
;
so
also
he
that
abstaineth
from
the
same
acts
.
For
the
reason
of
the
visible
signs
,
and
of
the
audible
is
the
same
:
By
what
right
therefore
a
Pastor
denounceth
by-words
to
one
that
is
manifestly
flagitious
,
that
he
is
an
utter
alien
to
the
Grace
of
God
;
by
the
same
right
also
he
doth
not
Baptize
him
,
because
it
is
the
sign
of
remission
of
sin
;
or
if
he
be
Baptized
giveth
him
not
the
Eucharist
,
as
being
the
sign
of
Communion
with
Christ
.
For
the
sign
is
not
to
be
given
to
him
that
the
thing
signified
doth
not
agree
to
;
nor
are
pearls
to
be
given
to
swine
:
But
,
as
the
Deacon
was
wont
to
cry
in
the
Church
[
Holy
things
are
for
the
Holy
]
Yea
it
were
not
only
against
Truth
,
but
against
charity
,
to
make
him
partaksr
of
the
Lords
Supper
,
who
discerneth
not
the
Lords
Body
,
but
eateth
and
drinketh
judgment
to
himself
:
In
these
things
while
the
Pastor
doth
only
suspend
his
own
act
,
and
doth
not
exercise
any
Dominion
over
the
acts
of
others
,
it
is
apparent
that
this
belongeth
to
the
vse
of
Liberty
,
and
not
to
the
exercise
of
Jurisdiction
.
Such
like
is
the
case
of
a
Physician
refusing
to
give
an
Hydropick
water
when
he
desireth
it
,
or
in
a
grave
person
who
resuseth
to
salute
a
profligate
fellow
,
and
in
those
that
avoid
the
company
of
the
Leprous
.
(
Only
it
must
be
remembred
that
this
avoidance
is
by
a
Society
governed
therein
by
an
Officer
of
Divine
Institution
.
)
Next
he
proceeds
to
the
Churches
duty
,
and
sheweth
,
1.
That
as
Cyprian
saith
,
The
Laity
that
is
obedient
to
God's
commands
,
ought
to
separate
themselves
from
a
sinful
Pastor
or
Prelate
(
that
is
,
that
is
grosly
bad
.
)
2.
That
they
ought
to
avoid
familiarity
with
scandalous
Christians
:
As
a
Schollar
may
forsake
a
bad
Teacher
,
and
as
an
honest
Man
may
leave
the
friendship
of
the
flagitious
.
As
for
the
names
of
Deposition
and
Excommunication
,
he
saith
,
That
we
must
interpret
the
name
by
the
thing
,
and
not
the
thing
by
the
name
;
And
that
the
Church
deposeth
a
Pastor
when
they
forsake
him
or
refuse
to
use
him
,
and
Excommunicateth
a
man
,
when
they
avoid
his
communion
,
(
and
declare
him
unmeet
for
communion
.
)
In
all
which
the
Church
useth
her
own
right
,
but
taketh
not
away
another
mans
.
Then
for
the
Canonical
Enquiries
after
faults
,
and
impositions
of
Penence
,
or
delays
of
absolution
,
he
sheweth
that
both
the
Canons
and
Judgments
by
them
being
but
prudential
Determinations
of
Modes
and
Circumstances
,
bound
none
but
Consenters
,
without
the
Magistrates
Law
,
except
as
the
Law
of
Nature
bound
them
to
avoid
offences
.
(
He
should
add
,
[
and
as
obedience
in
general
is
due
to
Church-guides
of
Christ's
appointment
.
]
)
And
how
the
Magistrate
may
constrain
the
Pastors
to
their
duty
.
Chap.
10.
He
sheweth
that
there
are
two
perpetual
Functions
in
the
Church
,
Presbyters
and
Deacons
:
I
call
them
Presbyters
(
saith
he
)
with
all
the
Ancient
Church
,
who
feed
the
Church
with
the
Preaching
of
the
Word
,
the
Sacraments
and
the
Keys
,
which
by
Divine
Right
are
individual
(
or
inseparable
.
)
(
Note
.
that
.
)
And
§
.
27.
He
saith
,
It
is
doubtful
whether
Pastors
where
no
Bishops
are
,
and
so
are
under
none
,
though
over
none
,
are
to
be
numbered
with
Bishops
or
meer
Presbyters
.
§
.
31.
His
counsel
for
the
choice
of
Pastors
is
,
that
(
as
in
Justinian's
time
)
none
be
forced
on
the
People
against
their
wills
,
and
yet
a
power
reserv'd
in
the
chief
Rulers
to
rescind
such
elections
as
are
made
to
the
destruction
of
Church
or
Commonwealth
.
Chap.
11.
§
.
10.
He
sheweth
that
Bishops
are
not
by
Divine
precept
.
And
§
.
1.
That
therefore
the
different
Government
of
the
Churches
that
have
Bishops
,
or
that
have
none
,
should
be
no
hindrance
to
Unity
.
And
§.
10
,
11.
That
some
Cities
had
no
Bishops
,
and
some
more
than
one
:
And
that
not
only
in
the
Apostles
●ays
,
but
after
,
one
City
had
several
Bishops
,
in
i●●tation
of
the
jews
,
who
to
every
Synagogue
had
an
Archisynagogus
.
Page
357.
He
sheweth
that
there
have
been
at
Rome
and
elsewhere
long
vacancies
of
the
Bishops
See
,
in
which
the
Presbyters
Governed
the
Church
without
a
Bishop
;
And
saith
,
that
all
the
Ancients
do
confess
,
that
there
is
no
act
so
proper
to
a
Bishop
,
but
a
Presbyter
may
do
it
,
except
the
right
of
Ordination
.
Yet
sheweth
,
p.
358.
that
Presbyters
ordained
with
Bishops
,
and
expoundeth
the
Canon
thus
,
that
Presbyters
should
Ordain
none
,
contemning
the
Bishop
.
And
p.
359.
He
sheweth
that
where
there
is
no
Bishop
,
Presbyters
may
Ordain
,
as
Altisiodorensis
saith
among
the
Schoolmen
.
And
questioneth
again
whether
the
Presbyters
that
have
no
Bishops
over
them
be
not
rather
Bishops
than
meer
Presbyters
;
citing
Ambrose's
words
[
He
that
had
no
one
above
him
,
was
a
Bishop
]
(
what
would
he
have
said
of
our
City
and
Corporation
Pastors
that
have
divers
Chapels
and
Curates
under
them
:
Or
of
our
Presidents
of
Synods
:
or
such
as
the
Pastor
of
the
first
Town
that
ever
I
was
Preacher
in
(
Bridgnorth
in
Shropshire
)
who
had
six
Parishes
in
an
exempt
Jurisdiction
,
four
or
five
of
them
great
ones
,
and
kept
Court
as
ordinary
like
the
Bishops
,
being
under
none
but
the
Archbishop
.
)
And
§
.
12.
He
sheweth
that
there
was
great
cause
for
many
Churches
to
lay
by
Episcopacy
for
a
time
.
And
p.
360.
he
saith
[
Certainly
Christ
gave
the
Keys
to
be
exercised
by
the
same
men
,
to
whom
he
gave
the
power
of
Preaching
and
Baptizing
.
That
which
God
hath
joyned
let
no
man
separate
.
]
(
But
then
how
should
Satan
have
used
the
Churches
as
he
hath
done
?
)
And
he
sheweth
of
meer
ruling
Elders
(
as
he
had
done
of
Bishops
)
that
they
are
not
necessary
,
but
are
lawful
;
and
that
it
may
be
proved
from
Scripture
that
they
are
not
displeasing
to
God
;
and
that
formerly
the
Laity
joyned
in
Councils
.
Only
he
puts
these
Cautions
(
which
I
consent
to
)
1.
That
they
be
not
set
up
as
by
God's
command
.
2.
That
they
meddle
no
otherwise
with
the
Pastoral
Office
,
or
Excommunication
,
than
by
way
of
Counsel
.
3.
That
none
be
chosen
that
are
unfit
.
4.
That
they
use
no
coactive
power
,
but
what
is
given
them
by
the
Soveraign
.
5.
That
they
know
their
power
to
be
mutable
,
as
being
not
by
Gods
command
,
but
from
man
.
And
Chap.
11.
§
.
8.
He
delivereth
his
opinion
of
the
Original
of
Episcopacy
,
that
it
was
not
fetcht
from
the
Temple
pattern
so
much
as
from
the
Synagogues
,
)
where
as
he
said
before
,
every
Synagogue
had
a
chief
Ruler
.
)
14.
As
for
J.
D.
and
many
other
lesser
Writers
,
(
Sir
Thomas
Aston
,
&c.
)
who
say
but
half
the
same
with
those
forementioned
,
it
is
not
worth
15.
But
the
great
Learned
M.
Ant.
de
Dominis
Spalatensis
deserveth
a
more
distinct
consideration
:
who
in
his
very
learned
Books
De
Repub.
Eccles
.
the
whole
proper
Ecclesiastical
Power
is
meerly
Spiritual
.
In
cap.
2.
that
no
Power
with
true
Prefecture
,
Jurisdiction
,
Coaction
and
Domination
belongeth
to
the
Church
.
In
c.
3.
he
sheweth
that
an
improper
Jurisdiction
belongs
to
it
.
Where
he
overthroweth
the
old
Schoolmens
Description
of
Power
of
Jurisdiction
,
and
sheweth
also
the
vanity
of
the
common
distinction
of
Power
of
Order
and
of
Jurisdiction
;
and
maintaineth
,
1.
that
Power
of
Jurisdiction
followeth
,
ab
Ordine
,
as
Light
from
the
Sun
:
2.
That
all
the
Power
of
the
Keys
which
is
exercised
for
Internal
effects
,
although
about
External
Matters
,
(
of
Worship
or
Government
)
belongeth
directly
to
the
Potestas
Ordinis
:
3.
That
the
Power
of
Jurisdiction
as
distinct
from
Order
,
and
reserved
to
the
Bishops
,
is
but
the
power
about
the
Ordering
of
External
things
,
which
is
used
Principally
and
Directly
for
an
External
Effect
(
that
is
Church
order
.
)
§.
5.
p.
35.
4.
That
it
is
foolish
to
separate
power
of
Order
from
any
power
of
Jurisdiction
whatsoever
,
that
is
properly
Ecclesiastical
,
it
being
wholly
Spiritual
.
5.
The
Episcopal
Jurisdiction
(
not
properly
Ecclesiastical
)
he
maketh
to
consist
in
ordering
Rites
and
Ceremonies
and
Circumstances
,
and
Temporals
about
the
Church
,
and
about
such
Modal
Determinations
about
particular
persons
and
actions
as
are
matters
of
humane
prudence
,
(
which
have
only
a
General
Rule
in
Nature
or
Scripture
.
6.
By
which
(
though
he
hold
Episcopacy
Jure
Divino
)
that
it
is
but
such
things
that
he
supposeth
proper
to
the
Bishop
(
which
the
Magistrate
may
determine
and
make
Laws
for
,
as
Grotius
and
others
prove
at
last
,
and
himself
after
;
and
as
Sir
Roger
Twisden
hath
Historically
proved
to
have
been
used
by
the
Kings
of
England
,
Histor.
Def.
Cap.
5.
7.
That
all
Ecclesiastical
power
whatsoever
is
fully
and
perfectly
conjunct
with
Order
.
page
36.
8.
That
this
plenitude
of
power
is
totally
and
equally
in
all
Bishops
and
Presbyters
lawfully
Ordained
:
and
that
it
is
a
meer
vanity
to
distinguish
in
such
power
of
Order
,
Plenitudinem
potestatis
a
parte
solicitudinis
.
9.
That
this
equal
power
of
the
Bishop
and
Presbyter
floweth
from
Ordination
;
and
is
the
Essential
Ordinary
Ministerial
power
.
10.
That
this
vain
separating
Power
of
Order
and
Jurisdiction
is
the
whole
Foundation
of
Popery
.
§.
7.
p.
36.
&
passi●●
37
,
&c.
21.
He
frequently
calleth
that
[
the
Essential
power
]
in
which
Bishops
and
Presbyters
are
equal
,
and
so
taketh
the
rest
but
for
Accidental
.
12.
He
thus
describeth
the
Bishops
power
of
Jurisdiction
,
c.
3.
p.
39.
§
.
13.
[
About
those
things
which
are
constituted
in
the
Church
,
only
by
Humane
Ecclesiastical
Right
,
there
is
in
the
Church
true
Jurisdiction
not
necessarily
depending
on
the
Sacred
Order
it self
,
if
there
be
any
at
all
separate
from
Order
.
Such
as
Licensing
a
Bishop
to
Ordain
in
anothers
Diocess
,
&c.
For
these
acts
are
not
Actus
Sacri
neque
spirituales
,
neque
attingunt
directè
quicquam
supernaturale
,
sed
sunt
merè
temporales
,
&
circa
rem
externam
&
temporalem
qua
est
mera
applicatio
,
&c.
These
are
not
Sacred
nor
Spiritual
,
nor
touch
any
thing
directly
that
is
Supernatural
,
but
are
meerly
Temporal
,
and
about
an
External
and
Temporal
matter
,
Et
his
solis
verum
est
,
&c.
So
that
it
is
most
evident
,
that
as
God
hath
left
to
Humane
Prudence
the
Ordering
of
some
Modes
and
Circumstances
of
Worship
and
Discipline
and
Church
Order
,
and
by
his
General
Laws
,
so
Spalatensis
thought
that
all
the
Bishops
proper
Jurisdiction
lay
in
these
things
,
which
were
of
Humane
Right
,
and
that
all
things
of
divine
appointment
were
equally
belonging
to
the
Presbyters
.
Where
again
I
desire
it
may
be
observed
.
1.
That
Magistrates
may
determine
of
such
things
,
and
so
make
void
or
needless
such
an
Episcopacy
.
2.
That
it
is
most
certain
that
many
things
of
External
Order
belong
to
a
Presbyter
to
determine
,
as
to
one
that
is
the
Conducter
of
the
Sacred
Assemblies
:
As
what
Text
to
preach
on
,
what
Method
to
use
,
what
Chapter
to
read
:
where
and
at
what
hour
the
People
shall
meet
,
how
long
they
shall
stay
,
what
Tune
to
sing
a
Psalm
in
,
and
abundance
of
the
like
.
So
that
even
that
Jurisdiction
which
he
excepeth
to
the
Bishop
is
common
to
him
with
the
Presbyter
that
officiateth
:
And
all
that
can
be
pretended
is
that
it
belongeth
to
him
,
to
determine
such
Circumstances
as
equally
belong
to
many
Churches
(
which
yet
Synods
of
Presbyters
may
do
as
effectually
for
Concord
.
)
3.
That
indeed
there
is
no
true
Ecclesiastical
act
which
tendeth
not
to
Internal
Spiritual
effects
:
Publick
Admonitions
and
Confessions
as
well
as
private
are
for
the
humbling
of
the
Sinner
,
and
the
exercise
of
Repentance
;
and
Excommunications
and
Absolutions
in
publick
are
not
only
nor
chiefly
for
the
external
Order
of
the
Church
,
but
for
the
preserving
of
the
peoples
souls
from
sin
,
and
for
the
warning
of
others
,
and
for
the
preserving
in
their
minds
a
due
esteem
of
the
holiness
of
our
Religion
,
and
the
necessity
of
holiness
in
us
,
and
to
convince
those
without
,
that
God's
Laws
and
Ways
and
People
are
more
holy
than
those
of
the
World
.
This
is
a
clear
and
certain
truth
:
and
therefore
according
to
Spalatensis
,
Presbyters
must
in
publick
as
well
as
private
Admonitions
,
and
Absolutions
,
and
Excommunications
,
have
equal
power
with
Bishops
,
except
as
to
the
ordering
of
the
Circumstantials
of
it
.
Which
though
he
sometime
seem
to
reserve
for
the
Bishop
,
yet
(
to
do
him
right
)
when
he
doth
so
,
he
●●th
that
it
is
a
mixt
power
:
As
it
is
the
exercise
of
the
Keys
,
it
is
Essential
to
the
Sacred
Office
,
common
to
both
;
but
as
it
is
a
prudential
determination
of
Circumstances
according
to
Humane
Right
,
directly
and
principally
for
outward
and
not
for
inward
effects
,
it
is
the
Bishops
Jurisdiction
.
So
that
really
he
maketh
the
Bishop
,
as
such
,
to
be
but
the
Master
of
Order
and
Ceremonies
,
where
the
Magistrate
doth
not
do
it
himself
,
and
where
it
belongeth
not
to
the
Officiating
Pastor
as
such
.
His
cap.
4.
is
to
prove
that
the
power
for
Internal
Effects
of
Grace
in
the
Church
by
External
acts
,
is
exercised
only
Ministerially
,
by
Ministers
as
such
,
Instanced
cap
:
5.
in
Baptisme
cap.
6.
in
the
Lords
Supper
,
cap.
7.
in
Confessions
and
Penance
;
and
cap.
9.
in
that
Fxcommunication
which
is
the
exercise
of
the
Keys
(
for
he
mistaketh
in
excluding
Baptism
from
the
Keys
,
which
indeed
is
the
first
use
for
intromission
.
)
Cap.
12.
He
again
purposely
sheweth
who
are
the
Ministers
of
each
Ordinance
.
And
first
again
Vindicateth
his
Uniting
of
Order
and
proper
Jurisdiction
Ecclesiastical
as
before
.
§.
4.
p.
465.
He
confidently
saith
,
that
to
him
it
is
a
most
certain
thing
that
the
power
of
Order
,
is
of
the
Word
,
Sacrament
and
Keys
,
and
that
it
is
,
plena
,
tota
,
integra
,
fully
,
totally
,
intirely
in
every
Bishop
and
lawful
Prosbyter
.
§.
22.
p.
472.
He
saith
,
that
Confirmation
is
neither
a
true
Sacrament
,
but
a
part
of
the
Ceremonies
of
Baptism
;
nor
is
it
at
all
of
Divine
,
but
of
humane
Ecclesiastical
Institution
;
nor
doth
it
suppose
any
special
power
given
by
God
to
him
that
administreth
it
,
for
any
special
supernatural
effect
▪
But
the
Church
for
honour
reserveth
this
Ceremony
to
the
Bishop
.
And
§
.
24.
He
saith
,
[
And
why
are
Bishops
so
rigid
that
they
will
not
permit
to
their
Parish
Ministers
the
Faculty
of
Confirming
,
specially
when
they
themselves
come
very
seldome
[
†
](A27050-e20880-b)
†
Yea
,
never
into
one
Parish
of
ten
or
twenty
.
into
those
Parishes
to
visit
.
And
verily
those
Bishops
which
have
large
Diocesses
of
Christians
in
the
Turkish
Dominions
,
as
my
Arch-Bishoprick
of
Spalato
,
ought
(
if
this
Ceremony
were
of
any
great
account
)
to
give
their
Parish
Ministers
there
living
free
power
of
Confirming
:
Yea
,
if
the
Bishops
deny
it
them
,
the
Parish
Ministers
may
and
ought
to
exercise
this
Ceremony
by
their
own
Authority
.
And
here
I
will
tell
Posterity
,
that
if
we
could
have
but
got
our
Prelates
,
pre
tempore
,
only
in
his
Declar.
of
Eccles.
Affairs
,
viz.
that
Confirmation
as
a
solemn
Transition
from
Infant
Church-State
,
into
the
Adult
,
should
be
but
by
the
Ministers
[
CONSENT
]
(
as
knowing
his
People
better
than
the
Bishop
that
never
before
saw
them
,
or
heard
of
them
,
or
examined
them
)
it
had
healed
one
of
the
greatest
of
our
Breaches
:
But
our
Concord
was
not
thought
worth
this
little
price
;
Though
there
is
not
in
all
the
places
that
ever
I
lived
in
,
one
Person
of
an
hundred
(
if
five
hundred
)
that
I
can
hear
of
,
that
ever
was
Confirmed
,
or
ever
sought
it
or
regarded
it
.
And
yet
their
Rubrick
saith
,
that
we
must
not
give
the
Lords
Supper
to
any
that
are
not
Confirmed
,
or
ready
for
it
:
Yet
have
we
no
power
to
require
of
any
Man
a
Proof
or
Certificate
of
his
Confirmation
,
nor
can
we
know
whether
he
be
Confirmed
or
not
;
Nor
can
we
refuse
any
at
the
Lords
Table
that
refuseth
to
be
examined
by
us
,
whether
he
be
ready
to
be
Confirmed
,
(
save
Infants
.
)
And
in
that
12.
chap.
§.
25
,
26
,
27.
p.
473.
Spalatensis
again
sheweth
,
that
the
Power
of
the
Keys
for
binding
and
loosing
,
belongeth
to
Bishops
and
Presbyters
as
Ministers
.
And
though
he
reserve
the
Publick
use
of
them
to
the
Bishop
,
he
saith
,
that
he
may
commit
it
to
a
Presbyter
.
For
it
is
Mixt
,
and
hath
partly
the
External
Jurisdiction
which
the
Bishop
received
by
his
proper
Episcopal
Ordination
;
and
partly
,
yea
much
rather
(
or
more
)
the
Internal
,
by
the
Keys
,
which
they
have
by
virtue
of
their
Presbyterial
Ordination
,
in
equality
with
the
Presbyters
.
The
External
,
because
it
is
External
,
may
therefore
be
delegated
to
another
,
even
a
Lay-man
:
(
which
is
it
,
which
the
Parliament
of
Scotland
have
lately
declared
to
be
in
the
King
.
)
And
doth
not
all
this
shew
what
Episcopacy
is
?
Even
a
Magistrates
Office
,
Circa
Sacra
,
vindicated
by
Grotius
and
others
.
But
(
saith
he
)
they
cannot
delegate
the
inward
power
which
is
properly
of
the
Keys
,
because
this
dependeth
of
the
Sacred
Presbyterial
Order
,
both
in
fieri
,
in
esse
,
in
conservari
&
operari
.
For
the
Presbyterial
Order
hath
always
the
Keys
annexed
.
—
For
when
any
is
Ordained
Presbyter
,
the
Keys
are
given
him
,
and
Jurisdiction
,
with
Orders
,
by
Divine
Right
.
And
§.
28.
p.
474.
Seeing
the
Apostles
gave
the
Keys
equally
to
all
Bishops
and
Presbyters
,
—
No
man
can
by
Divine
Right
,
reserve
part
of
the
Keys
to
himself
alone
,
and
leave
another
part
to
others
.
Moreover
in
lib.
2.
c.
3.
§.
61.
p.
210.
He
sheweth
that
Clement
,
Linus
,
and
Anacletus
,
were
all
Bishops
in
Rome
at
once
.
Lib.
2.
c.
9.
§.
1.
p.
282.
He
sheweth
,
that
Bishops
and
Presbyters
are
wholly
equal
in
all
Essentials
,
which
belong
to
the
Ecclesiastical
Ministries
to
be
exercised
towards
the
People
.
And
that
even
in
Government
,
the
rest
of
the
Presbyters
(
without
excepting
any
)
in
every
Church
make
one
College
,
of
which
the
Bishop
is
the
Head
;
all
Ordained
to
the
same
Cure
and
Government
of
Souls
.
(
So
this
Diocess
hath
between
a
thousand
and
two
thousand
Ministers
,
living
some
of
them
an
hundred
or
sixscore
Miles
distance
,
to
make
a
College
to
the
Bishop
that
is
usually
at
London
.
)
How
the
Bishop
is
bound
to
Govern
with
them
,
see
him
,
§.
4.
And
§
.
5.
To
be
plainly
understood
,
he
saith
,
We
Bishops
therefore
must
all
remember
,
that
All
the
Presbyters
are
our
Brethren
,
and
Collegues
in
the
Ministry
;
not
our
Servants
or
Slaves
,
and
that
by
Divine
Right
they
have
no
less
power
in
feeding
the
people
of
God
than
we
have
:
And
if
we
exercise
any
External
ampler
Jurisdiction
over
them
,
not
properly
Ecclesiastical
,
it
is
not
of
our
own
power
,
but
delegated
from
the
Magistrates
power
,
as
I
shall
prove
lib.
6.
and
10.
Yet
plainer
,
§.
8
,
9.
p.
285.
These
Parish
Presbyters
have
by
Divine
Right
,
full
Power
in
the
Ministry
of
Christ
,
and
in
these
Parishes
are
the
Ordinary
Ministers
,
but
under
the
Bishop
.
For
the
Bishop
alone
hath
a
General
Ecclesiastical
Government
to
settle
Ministers
in
their
Diocess
—
But
being
applyed
to
the
Government
of
their
Church
,
they
have
the
ordinary
power
,
but
Presbyterial
in
that
Church
.
—
By
positive
Right
only
Bishops
are
deputed
to
certain
Seats
.
—
Yet
Presbyters
have
so
this
Ordinary
power
,
that
they
cannot
by
Humane
Eccl●siastical
Right
reduce
it
into
Act
,
till
applyed
by
the
Bishop
in
his
Diocess
.
—
And
c.
9.
§.
11.
p.
286.
●
.
13.
p.
287.
He
sheweth
,
that
in
Vacancies
,
or
the
Bishops
Absence
,
the
Clergy
of
Presbyters
have
the
whole
Episcopal
power
of
Government
.
And
p.
288
,
289.
He
laboureth
to
prove
,
that
one
Church
had
many
Bishops
,
and
that
it
is
but
Ecclesiastical
Law
or
Custome
that
one
Church
should
have
but
one
Bishop
.
And
§
.
15.
That
if
the
Canons
prohibited
not
,
a
Bishop
might
make
all
his
Parish
Presbyters
full
Bishops
,
as
(
§.
16.
)
in
the
Ministerial
Essentials
towards
the
Faithful
,
they
are
by
Divine
Right
equals
.
Vid.
&
§.
20.
page
291.
This
is
enough
to
say
of
Spalatensis
,
save
that
all
that
he
saith
for
Bishops
against
us
,
is
so
little
a
part
of
what
is
said
by
the
rest
,
that
it
can
require
no
new
Answer
.
And
if
this
great
Moderator
,
(
who
returned
to
Rome
,
though
for
a
miserable
imprisonment
and
end
)
because
we
are
not
yet
near
enough
to
Antiquity
,
(
or
rather
being
flattered
into
covetous
and
ambitious
hopes
)
be
able
to
prove
no
greater
a
difference
between
Bishops
and
Presbyters
,
we
need
not
think
that
any
other
is
like
to
do
it
.
16.
The
last
great
,
Learned
,
Sober
Defender
of
Episcopacy
,
and
the
London
▪
Ministers
,
hath
said
much
in
this
Cause
.
But
his
way
is
new
(
save
that
he
followeth
Petavius
in
the
main
supposition
:
)
He
forsaketh
almost
all
the
Fathers
,
and
almost
all
the
Patrons
of
Episcopacy
of
later
times
(
who
have
written
for
it
)
in
the
Exposition
of
all
the
Texts
of
Scripture
which
mention
the
Elders
and
Bishops
of
Churches
in
those
times
,
supposing
that
they
all
speak
of
Bishops
only
.
In
his
Treat
.
of
the
Keys
,
he
maintaineth
that
the
power
of
them
was
given
to
the
Apostles
onely
by
Christ
,
and
to
Bishops
as
their
Successors
by
the
Apostles
.
But
I
take
it
for
undeniable
truth
,
that
the
Bishops
and
Elders
settled
in
every
Church
by
the
Apostles
in
their
own
time
,
had
this
power
,
and
I
need
not
expect
a
contradiction
in
it
.
And
how
fitly
those
are
called
the
Apostles
Successors
,
whom
they
set
over
the
Churches
in
their
own
time
,
even
from
the
beginning
that
they
settled
Churches
,
and
with
whom
they
continued
in
the
same
Churches
many
Months
or
Years
(
as
Paul
in
Asia
,
I
leave
to
others
to
judge
.
But
the
Question
is
not
whether
Bishops
have
the
power
of
the
Keys
,
but
whether
all
Presbyters
have
it
not
also
?
And
1.
He
sheweth
that
(
according
to
the
Canons
,
)
the
Presbyters
might
do
nothing
in
this
or
in
other
Acts
of
Ministration
,
without
the
Bishop
.
2.
That
our
English
Ordainers
,
though
they
say
,
Receive
the
Holy
Ghost
,
whose
sins
you
do
remit
,
it
shall
be
remitted
,
&c.
Do
not
give
the
Presbyters
all
the
Power
of
binding
and
loosing
but
so
much
as
the
Bishops
or
the
Governours
are
presumed
to
have
thought
sit
to
impart
to
them
(
which
he
saith
is
.
1.
The
declaring
in
the
Church
the
absolution
of
penitents
after
the
Confession
.
2.
The
absolving
them
by
way
of
prayer
before
the
Sacrament
.
3.
And
by
Baptismal
washing
,
and
4.
Upon
Confession
to
the
sick
,
and
in
private
Conference
,
and
Confession
,
&c.
Which
yet
he
saith
,
[
Is
by
Christs
Authority
committed
to
the
Presbyters
.
]
3.
He
saith
,
[
All
this
will
not
extend
to
the
absolving
from
the
bond
of
excommunication
,
or
proportionably
to
such
power
of
binding
,
any
further
(
at
most
,
)
than
to
confer
the
first
power
of
it
;
which
if
it
be
then
given
,
doth
yet
remain
(
as
the
other
Power
of
Preaching
,
and
administring
the
Sacraments
)
bound
and
restrained
from
being
exercised
,
till
they
be
further
loosed
by
the
donation
of
a
Second
Power
.
]
Ans.
But
1.
Either
he
was
not
able
,
or
not
willing
,
to
tell
us
whether
this
Power
be
given
the
Presbyters
or
not
.
For
he
avoideth
it
,
by
saying
[
at
most
]
and
if
it
be
given
.
]
If
not
able
,
his
ability
must
be
plainly
deficient
as
to
the
decision
of
our
main
controversie
of
the
difference
between
Bishops
and
Presbyters
,
which
dependeth
on
it
:
If
unwilling
,
he
was
unwilling
to
give
us
any
solid
satisfactory
decision
of
this
Case
.
2.
Being
his
Neighbour
,
I
wrote
in
his
Life
time
,
a
Confutation
of
that
Assertion
,
that
the
ordained
received
their
Office
and
Power
properly
from
the
Ordainer
as
the
neerest
Efficient
of
it
,
(
in
my
Disput
of
Ordination
,
in
my
Disput.
of
Church-Government
)
and
I
proved
that
the
Power
or
Office
is
immediately
from
Christ
,
and
that
the
Ordainers
do
but
design
the
Person
that
shall
receive
it
,
and
Ministerially
deliver
him
possession
by
an
investing
Sign
.
3.
Either
the
Office
of
a
Presbyter
is
of
Divine
Institution
,
or
of
Humane
:
Either
fixed
by
the
Holy
Ghost
in
the
Apostles
,
immutably
;
or
made
,
and
alterable
by
the
Bishops
?
If
the
Office
be
of
Divine
institution
,
and
fixed
for
the
Churches
constant
use
,
whether
by
Christ
immediately
or
by
the
Holy
Ghost
in
the
Apostles
,
)
than
it
is
not
in
the
Bishops
Power
to
Altar
it
:
And
so
whatever
the
Ordainers
please
to
give
them
,
is
none
of
the
measure
of
their
Power
:
As
the
Arch-Bishop
may
Crown
or
anoint
the
King
,
and
yet
not
give
him
what
Power
he
please
:
Or
rather
as
it
is
of
Divine
appointment
,
that
the
Husband
should
be
the
Governour
of
the
Wife
:
And
she
that
chooseth
him
,
and
he
that
Marrieth
them
,
cannot
alter
it
,
nor
do
they
give
him
his
measure
of
Power
as
they
please
,
but
suppose
him
endowed
with
that
by
God
,
and
do
only
choose
the
Person
that
shall
receive
it
;
and
Ministerially
invest
him
in
the
Possession
of
it
.
And
if
the
Priest
that
marrieth
them
should
by
any
words
Contradict
,
or
limit
this
institution
of
God
,
it
were
a
Nullity
;
and
invalid
.
If
he
do
but
say
,
I
pronounce
you
Husband
and
Wife
:
He
therefore
pronounceth
the
man
to
have
that
Power
of
a
Husband
which
God
hath
given
him
,
though
he
vainly
say
after
,
you
shall
have
but
so
much
,
or
so
much
of
it
.
And
so
it
is
in
present
Case
:
If
God
have
made
the
Ministerial
Office
,
he
hath
made
it
something
constituted
of
its
essential
parts
;
And
if
so
what
man
hath
Power
to
alter
it
.
But
if
it
be
humane
,
yea
,
and
made
by
the
Bishops
then
I
confess
they
may
alter
it
,
or
destroy
it
.
And
if
a
Presbyter
have
what
power
the
Ordainers
please
to
give
him
,
every
Ordainer
may
alter
the
Office
and
make
a
new
Species
of
Church
Ministers
at
his
pleasure
:
Prove
that
and
our
dispute
is
at
an
end
.
But
Papists
,
Greeks
,
and
Protestants
are
agreed
against
it
.
4.
If
Presbyters
receive
that
which
he
calleth
[
the
first
Power
]
(
which
he
would
not
deny
,
though
he
would
not
grant
)
it
is
all
that
at
present
I
am
pleading
for
it
:
And
it
isall
that
in
their
ordination
they
receive
(
as
he
saith
)
as
to
the
Word
and
Sacraments
.
If
then
the
Office
of
a
Presbyter
continue
the
same
Power
of
the
Keys
as
to
Excommunication
,
and
Absolution
,
as
it
doth
of
administring
the
Word
and
Sacraments
,
at
present
I
rest
satisfied
with
this
(
In
which
Learned
Spalatensis
,
and
those
that
go
with
him
,
cannot
be
confuted
)
For
this
proveth
that
their
Divinely-instituted
Office
Essentially
containeth
this
Power
of
the
Keys
,
though
to
be
exercised
under
the
inspection
of
a
Superiour
.
5.
And
if
this
Inspection
would
prove
that
they
have
not
the
Power
or
that
their
Office
,
or
Order
is
therefore
distinct
,
it
will
also
prove
that
Bishops
have
not
the
Power
of
the
Keys
,
because
they
exercise
it
under
the
Inspection
of
Metropolitans
,
Arch-Bishops
,
Primates
,
or
Patriarchs
:
And
also
that
they
are
of
a
distinct
Order
from
all
these
:
And
that
a
Physition
hath
no
Power
to
Guide
or
Govern
his
voluntary
Patients
in
order
to
Cure
,
and
that
he
is
off
a
distinct
Office
from
the
Colledge
and
President
,
because
he
is
under
their
inspection
.
And
are
not
all
Bishops
under
the
Government
of
the
King
,
as
well
as
Physitions
and
other
Subjects
:
And
have
they
no
Power
of
the
Keys
,
because
he
ruleth
them
.
And
as
a
Presbyter
might
do
nothing
without
the
Bishop
,
so
no
one
Bishop
could
do
any
thing
without
other
Bishops
:
For
he
had
no
Episcopal
Power
till
they
ordained
him
.
And
as
to
after
Government
or
that
which
he
calleth
the
grant
of
a
Second
Power
.
6.
Is
it
any
thing
but
Humane
License
to
Exercise
the
Power
of
Office
of
Divine
institution
before
received
?
And
is
not
the
Magistrates
License
as
necessary
to
the
Bishop
and
the
Presbyter
too
,
as
the
Bishops
is
to
the
Presbyter
.
7.
And
I
take
it
for
undenied
among
Christians
,
that
humane
Power
of
Government
,
extendeth
but
to
the
Ordering
and
not
the
Nulling
of
a
Function
instituted
by
God
.
It
is
not
referred
to
King
or
Bishop
,
whether
there
shall
be
a
Preaching
or
none
,
Sacraments
,
or
none
,
Church
discipline
and
exercise
of
the
Keys
,
or
none
;
no
more
than
whether
there
shall
be
a
Scripture
,
and
Divine
Law
,
a
Christ
,
a
Heaven
,
and
whether
men
shall
be
good
or
bad
,
saved
or
damned
:
But
only
by
whom
,
and
when
,
and
how
,
this
Divine
Function
shall
be
so
exercised
,
as
may
best
attain
the
end
,
as
to
those
circumstances
not
determined
of
by
God
;
and
not
contradicting
Gods
Institutions
.
Therefore
if
the
Bishops
say
that
the
Preachers
of
the
Gospel
shall
be
silenced
(
perhaps
by
hundreds
or
thousands
)
while
the
necessity
of
the
Peoples
Souls
is
undeniable
,
their
Authority
in
this
should
hinder
no
man
from
going
to
Preach
(
further
than
their
violence
hindreth
.
)
And
so
by
his
own
Rule
it
must
be
as
to
Discipline
,
if
Discipline
be
a
Work
belonging
to
a
Presbyter
.
And
as
Spalatensis
saith
of
Confirmation
,
the
Presbyter
should
do
it
,
though
the
Bishop
rorbid
him
.
8.
The
Second
Power
which
the
Presbyter
must
receive
from
the
Prelate
for
Teaching
,
Worshipping
,
and
Governing
the
Plock
,
is
either
,
1.
For
the
exercise
of
it
in
General
to
any
fit
persons
,
or
else
for
the
limitation
of
him
to
such
a
particular
Flock
.
2.
And
it
is
either
a
General
License
or
power
at
once
given
to
do
all
his
Work
,
or
to
do
this
of
Government
whenever
there
is
cause
,
or
else
it
is
a
particular
License
for
each
particular
act
.
1.
We
deny
not
,
but
that
as
a
Physician
Licensed
to
practice
,
is
not
thereby
made
the
Physician
of
this
or
that
Person
,
Hospital
or
City
,
but
have
a
particular
Call
for
such
an
Exercise
or
Application
of
his
skill
.
So
an
Ordained
Minister
of
Christ
hath
no
prepared
Object
on
which
to
Exercise
a
Pastoral
Office
,
but
by
a
particular
Call
to
such
a
Flock
.
But
however
you
Censure
our
simplicity
for
it
,
we
are
resolved
to
believe
,
till
you
say
more
against
it
,
1.
That
the
same
may
be
said
of
a
Bishop
too
;
and
therefore
by
your
Argument
,
when
this
Bishop
is
fixed
in
a
particular
Flock
,
he
receiveth
a
second
power
as
you
call
it
,
and
so
without
it
hath
not
the
power
of
the
Keys
any
more
than
the
Presbyter
;
and
so
must
be
of
a
distinct
Order
from
the
Bishops
that
give
him
his
second
power
:
And
who
giveth
them
theirs
?
And
if
▪
you
rise
to
a
Patriarch
or
Pope
,
what
Superiour
of
another
Order
giveth
them
their
second
Power
?
2.
That
institution
or
fixing
a
man
(
before
Ordained
)
to
a
particular
Flock
,
doth
not
make
him
of
another
Order
or
Office
,
nor
is
a
new
Ordination
;
nor
is
he
as
oft
Ordained
and
made
of
another
Office
,
as
he
changeth
his
Flock
,
or
receiveth
a
new
License
from
the
Bishop
or
the
King
,
(
from
whom
I
had
rather
have
it
.
)
3.
That
the
People
as
well
as
the
Bishop
(
if
not
much
more
)
do
give
the
Minister
this
opportunity
for
the
exercise
of
his
Office
,
(
as
the
Patient
chooseth
his
Physician
.
)
And
yet
it
is
my
Opinion
that
this
will
not
prove
that
the
People
are
his
Governours
,
much
less
that
they
give
him
a
new
Order
or
Office
.
And
of
old
the
People
chose
their
Bishops
themselves
:
It
will
be
as
much
honour
for
you
Learnedly
to
prove
that
there
were
no
Kings
in
the
World
till
Bishops
made
them
,
as
to
confute
D.
Blondels
Historical
proof
of
the
Peoples
ancient
choice
of
their
Bishops
.
2.
And
as
to
a
General
License
,
I
will
thank
the
King
for
it
,
yea
,
or
any
man
that
hath
power
to
hinder
me
,
that
he
will
give
me
leave
to
Preach
and
Exercise
my
Office
:
But
I
do
not
think
that
every
man
that
doth
not
hinder
me
when
he
can
,
doth
give
me
power
.
And
if
a
Bishop
be
so
extraordinary
good
as
not
to
silence
nor
hinder
a
Minister
from
Preaching
Christ
,
I
do
not
think
that
this
man
is
an
Usurper
in
Preaching
the
Gospel
,
for
want
of
a
License
or
second
Power
:
Nor
yet
in
exercising
the
rest
of
his
Office
,
where
he
and
the
People
do
consent
.
These
things
seem
plain
to
us
,
and
they
that
(
whether
by
Learning
,
or
the
Love
of
Riches
and
Honour
and
Domination
)
are
made
wiser
than
we
,
may
suffer
such
Fools
gladly
,
while
themselves
are
(
in
re
vel
spe
)
Rich
,
Honourable
and
wise
.
3.
And
what
is
Ordination
but
a
General
Investiture
in
the
power
of
performing
the
Ministerial
Office
?
And
why
may
not
the
General
Power
or
License
be
given
at
once
as
at
twice
?
I
think
[
Take
thou
Authority
to
Preach
the
Word
of
God
,
and
Administer
the
Holy
Sacraments
,
and
the
Discipline
of
the
Church
,
when
thou
art
thereto
lawfully
called
,
(
that
is
,
hast
opportunity
and
fit
Objects
)
is
a
General
License
:
And
a
Man
may
presently
Exercise
this
Office
on
Consenters
:
Unless
the
sence
be
[
Take
thee
power
when
it
shall
be
given
thee
.
]
3.
But
if
it
be
a
Particular
License
that
is
here
meant
by
the
grant
of
second
power
,
I
confess
that
there
is
somewhat
considerable
in
it
,
and
that
in
old
time
the
Bishop
and
his
Clergy
living
together
,
and
meeting
in
the
same
Church
,
the
Presbyters
(
like
our
Parish
Curates
now
)
were
in
all
the
Worship
of
the
day
,
and
in
their
privater
Ministry
to
the
People
to
be
ruled
by
the
Bishop
,
and
to
Modifie
and
Circumstantiate
all
as
he
directed
them
:
And
so
may
it
be
again
.
But
sure
a
Minister
is
not
to
travel
an
hundred
miles
to
the
Bishop
,
to
know
whether
he
shall
visit
this
sick
man
,
or
give
the
Sacrament
to
the
other
,
and
to
know
what
Chapter
he
shall
read
,
and
such
like
?
If
it
be
not
a
General
License
that
is
meant
,
it
must
needs
suppose
the
Bishops
presence
.
9.
And
seeing
the
Bishops
may
License
a
Presbyter
to
use
the
Keys
,
the
opening
of
this
will
help
our
understandings
about
the
nature
of
the
Bishops
Office
.
There
is
no
act
of
Jurisdiction
which
they
do
not
Ordinarily
commit
to
others
.
The
sentence
of
Excommunication
and
Absolution
is
ordinarily
decreed
by
a
Lay-Chancellor
.
(
And
Spalatensis
saith
,
that
Episcopal
Jurisdiction
may
be
done
by
a
Lay
Delegate
.
)
The
same
sentence
is
Pronounced
in
Court
by
a
Lay-Man
,
or
a
meer
Presbyter
.
The
same
sentence
is
published
in
the
Church
by
a
Presbyter
or
Deacon
.
And
a
Prince
may
give
a
License
to
exercise
the
Ministry
to
which
we
were
Ordained
.
I
enquire
then
,
1.
Whether
the
granting
of
this
Episcopal
Power
,
be
a
making
that
Man
a
Bishop
that
it
's
granted
to
?
If
so
,
a
Bishop
,
a
Presbyter
,
and
a
Chancellor
are
all
of
one
Office
,
when
thus
impowred
.
If
not
so
,
then
a
Lay-man
,
or
one
of
another
Office
,
may
have
power
to
do
the
Work
of
the
Bishops
Office
.
And
what
is
the
Office
(
tell
me
if
you
can
)
beside
Authority
and
Obligation
to
do
the
Work
?
A
Lay-man
and
Presbyter
may
by
the
Bishop
be
Authorized
and
Obliged
to
do
the
Work
of
a
Bishop
,
and
this
ordinarily
as
an
Office
:
(
For
so
they
do
,
)
Ergo
,
a
Chancellor
and
a
Presbyter
may
be
made
really
a
Bishop
,
and
yet
in
their
esteem
remain
a
Lay-man
and
a
Presbyter
still
.
And
is
not
that
a
Lay
Office
which
a
Lay-man
may
be
Commissioned
to
do
?
If
a
Lay-man
were
but
Commissioned
to
do
the
Work
of
a
Presbyter
(
to
Teach
a
Church
ordinarily
,
to
Administer
the
Sacraments
,
and
to
Excommunicate
and
Absolve
in
foro
internae
poenitentialis
,
either
it
would
make
the
Man
a
Presbyter
,
or
it
would
be
a
Nullity
.
And
if
it
be
not
so
with
the
Bishops
Office
,
what
is
the
Reason
?
Is
it
not
because
it
is
not
of
Divine
Specification
and
Institution
,
but
Humane
,
and
therefore
mutable
,
or
such
as
Men
may
parcel
out
,
and
commit
to
Lay-men
by
pieces
as
they
please
?
So
much
to
Dr.
Hammond's
Appropriation
of
the
Power
of
the
Keys
in
that
Treatise
.
As
to
his
Annotations
,
I
shall
have
occasion
to
recite
them
hereafter
,
His
Dissertations
against
Blondel
,
have
a
Premonition
about
Ordination
,
which
though
most
confident
,
I
shall
manifest
,
when
I
come
to
the
point
of
Ordination
,
to
be
most
weak
;
and
indeed
have
done
it
before
his
death
in
my
Disput.
of
Ordin
.
His
first
Preliminary
Dissertation
of
Antichrist
,
of
the
Mystery
of
Iniquity
and
of
Diotrephes
,
I
will
not
be
so
needlesly
tedious
as
to
meddle
with
any
further
then
to
say
that
I
will
believe
Dr.
Hammond
here
,
and
in
his
Annot.
on
2
Thes.
2.
when
I
am
fallen
into
so
deep
a
sleep
,
as
to
dream
,
1.
That
the
famous
Coming
of
Christ
,
and
our
gathering
together
to
him
,
(
which
is
a
great
Article
of
the
Christian
Faith
)
is
but
Titus
his
Destruction
of
Jerusalem
;
and
that
the
reward
promised
to
all
that
love
his
appearing
,
is
meant
to
all
that
love
the
said
Destruction
of
Jerusalem
;
2.
And
that
this
Destruction
was
not
to
be
called
nigh
,
or
at
hand
,
which
fell
out
so
few
Years
after
.
3.
And
that
the
Gentiles
of
remote
Countries
were
so
shaken
in
mind
and
moved
about
a
Question
of
a
few
Years
distance
of
the
Destruction
of
the
Jews
,
more
than
about
Christ's
coming
to
the
Common
Judgment
.
4.
And
that
the
Gnosticks
were
indeed
such
terrible
Persecutors
of
the
Church
,
(
who
were
dispersed
Subjects
)
when
their
Doctrine
was
but
that
they
might
dissemble
to
escape
Persecution
themselves
;
and
greater
Persecutions
were
near
?
and
not
the
Gnosticks
,
nor
Jews
,
but
Nero
beheaded
Paul
;
and
the
Jews
themselves
were
banished
Rome
?
5.
And
that
Simon
Magus
was
indeed
so
famous
a
Fellow
,
as
to
be
taken
for
the
supream
God
,
when
Church
Writers
speak
so
uncertainly
of
his
conflicts
with
Peter
as
of
a
doubtful
story
,
and
the
evidence
is
so
obscure
,
and
the
Roman
Histories
say
so
little
of
him
?
He
might
as
well
have
thought
the
Apostle
would
have
made
all
that
ado
about
James
Naylor
,
if
he
had
been
then
alive
.
6.
And
that
there
were
not
many
other
Hereticks
as
well
as
the
Gnosticks
that
troubled
the
Churches
,
if
Epiphanius
knew
how
to
name
them
and
describe
them
rightly
,
or
Irenaeus
before
him
,
or
John
in
Rev.
2.
and
3.
before
them
.
7.
And
that
Simon
Magus
and
his
Heresie
was
a
Mystery
of
Iniquity
not
revealed
when
Paul
wrote
the
second
Epistle
to
the
Thessalonians
.
8.
And
that
many
had
not
then
followed
him
and
fallen
away
to
Heresie
.
9.
Or
that
by
the
Apostasie
that
must
first
come
,
is
meant
the
Apostles
separation
from
the
Jews
,
and
Moses's
Law
;
As
if
he
had
said
,
we
will
first
separate
,
and
that
shall
bring
persecution
on
you
,
but
till
we
do
that
,
it
is
with-held
.
10.
Or
that
the
said
separation
was
not
done
by
degrees
,
some
before
this
,
and
some
after
.
11.
Or
that
the
difference
between
the
Jews
persecution
of
the
Christians
,
before
the
Apostles
Apostasie
,
and
after
it
,
was
indeed
so
great
as
to
be
the
Crisis
of
the
Antichrists
Revelation
.
12.
And
that
poor
Simon
should
be
the
Man
that
sitteth
in
the
Temple
of
God
,
and
opposed
and
exalted
himself
above
all
that
is
called
God
,
when
as
the
Scripture
never
once
nameth
him
after
his
deprecation
of
the
Apostles
curse
or
threatning
;
though
Nicolaitanes
are
named
,
and
Alexander
,
Hymenaeus
and
Philetus
named
,
and
other
Adversaries
,
and
all
the
terrible
things
foretold
,
which
are
here
supposed
to
be
done
by
Simon
,
and
his
Doctrine
?
What
,
were
all
the
Sacred
Writers
afraid
to
name
him
when
they
recited
all
the
Evils
that
he
must
do
,
and
are
supposed
to
make
it
a
great
part
of
all
the
Epistles
,
and
the
History
in
Acts
15.
and
when
he
had
been
so
sharply
rebuked
and
humbled
before
,
Act.
8.
13.
That
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
with-holdeth
,
till
he
be
taken
out
of
the
way
,
is
not
meant
of
any
person
,
power
or
state
,
but
the
aforesaid
separation
of
the
Apostles
.
14.
That
verse
8.
that
the
breath
of
Christ's
own
mouth
,
signifieth
St.
Peter's
words
that
cast
down
Simon
when
he
fell
and
hurt
him
;
and
that
the
brightness
of
his
coming
,
or
the
appearing
of
his
own
presence
,
is
nothing
but
the
foresaid
Destruction
of
Jerusalem
.
15.
And
so
many
of
the
Gnosticks
and
Hereticks
,
that
troubled
all
the
Churches
of
Asia
and
other
Countries
,
were
got
together
into
Jerusalem
,
as
that
they
might
be
said
to
be
consumed
and
destroyed
there
,
who
so
long
after
troubled
the
Churches
.
16.
And
when
I
can
believe
that
the
Revelation
is
made
up
of
such
a
sence
,
and
that
most
or
much
of
it
,
was
fulfilled
before
it
was
revealed
and
written
,
and
all
the
rest
fulfilled
long
ago
(
about
Constantine's
days
)
except
one
Parenthesis
,
or
a
few
Verses
in
the
20th
Chapter
.
And
that
the
Resurrection
and
Thousand
Years
reign
of
the
Martyrs
,
is
that
1000
Years
from
Constantine's
beginning
,
in
which
the
Bishops
had
Wealth
and
Honour
,
and
sate
on
Thrones
,
and
judged
the
People
in
Courts
,
as
our
Lay-Chancellors
now
do
;
and
that
this
Glory
,
Wealth
,
and
Grandure
of
Prelates
,
is
the
Churches
Resurrection
,
Glory
and
Felicity
:
And
that
these
happy
thousand
Years
continued
700
Years
after
the
rising
of
Mahomet
;
and
included
those
8th
,
9th
,
10th
,
and
11th
Ages
,
which
Erasmus
and
all
learned
men
(
even
Bellarmine
himself
)
so
dolefully
bewail
.
And
that
when
Boys
,
and
Whores
,
and
Sorcerers
,
and
Murderers
,
and
Hereticks
,
and
Schismaticks
ruled
the
Church
,
they
were
happy
that
had
a
part
in
this
first
Resurrection
to
all
this
Glory
,
yea
,
that
these
are
Holy
too
,
Rev.
20.
6.
And
that
the
second
death
shall
have
no
power
on
them
;
that
is
while
they
are
drowning
the
true
Churches
of
Christ
in
the
Floods
of
all
abomination
,
and
bringing
in
all
corruption
,
and
laying
the
grounds
of
all
division
,
subduing
Kings
,
and
murdering
Christians
by
thousands
,
till
the
Year
1300.
Blessed
and
holy
and
happy
are
they
,
because
though
they
persecute
the
Godly
,
they
are
free
from
being
persecuted
themselves
,
which
is
the
second
death
:
Yea
,
that
the
Church
was
freed
from
persecution
in
the
Ages
when
the
poor
Waldenses
,
and
Albigenses
were
murdered
in
greater
numbers
than
ever
the
Heathens
murdered
the
Christians
heretofore
.
When
I
can
believe
abundance
of
such
things
as
these
,
I
will
believe
Dr.
Hammond's
first
Dissertation
.
His
second
Dissertation
which
is
to
vindicate
the
Epistles
of
Ignatius
,
I
little
regard
,
as
not
concerning
me
.
I
leave
it
to
Dr.
Pierson
(
who
they
say
is
about
it
)
to
answer
Dallaeus
his
numerous
Arguments
against
him
(
with
Dionysius
.
)
For
my
part
,
I
wish
Dr.
Pierson
may
prevail
;
For
there
is
no
Witness
among
all
the
Ancients
whom
I
more
trust
to
(
at
least
ad
hominem
)
as
a
plain
undoubted
destroyer
of
our
Prelacy
,
than
Ignatius
,
who
is
the
confidence
of
the
Prelatical
Champions
.
I
am
possest
with
admiration
as
much
at
their
glorying
in
Ignatius
,
as
the
Patron
of
Diocesans
,
who
is
so
much
against
them
,
as
I
am
at
their
glorying
in
Rich.
Hooker
as
a
Defender
of
Monarchy
and
the
Prelates
Loyalty
:
Of
Ignatiu●
I
shall
say
more
anon
.
His
third
D●●●ert
.
about
Scripture
passages
more
concerneth
us
.
Cap.
1.
which
tells
us
of
Christs
Episcopacy
,
concerneth
not
our
Cause
.
Cap.
2.
Whether
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Regeneration
,
be
the
New
Church
State
,
and
the
Apostles
Episcopal
Thrones
be
there
meant
,
as
setled
in
several
Provinces
(
which
cannot
be
proved
ever
to
have
been
)
is
little
to
our
business
.
Nor
yet
whether
he
will
prove
that
it
is
not
Prelacy
but
Secular
Coactive
power
and
g●andure
that
is
denyed
to
the
Apostles
,
and
that
it
was
those
that
grudged
at
the
Precedency
desired
for
James
and
John
,
which
Christ
intended
to
reprehend
,
because
it
was
not
an
injurious
Secular
power
,
but
a
labour
that
was
to
be
in
the
Prelates
of
the
Church
.
It
sufficeth
me
that
so
much
is
here
confessed
.
And
it
cannot
be
denied
:
For
that
Precedency
and
Power
which
Christ
alloweth
in
the
Rulers
of
the
Nations
,
is
it
which
he
denyeth
to
his
Disciples
:
But
it
is
not
Tyranny
,
proud
Domination
and
Oppression
,
but
just
Secular
Government
,
which
he
alloweth
in
the
Rulers
of
the
Nations
:
Ergo
,
it
is
this
and
not
the
former
which
he
denyeth
to
his
Disciples
.
And
let
all
the
Prelates
here
remember
,
that
the
Q●estion
,
Whether
they
be
Above
their
Brethren
by
Dr.
H's
Confession
,
is
,
Whether
they
may
take
more
care
and
pains
for
Mens
Salvation
?
When
one
of
us
poor
Ministers
were
not
able
night
and
day
to
Catechise
,
instruct
and
oversee
a
Congregation
of
two
or
three
thousand
Souls
,
without
much
help
or
many
sad
unavoidable
Omissions
,
the
Q●estion
shall
be
,
whether
the
Bishop
may
not
undertake
to
Teach
and
oversee
many
hundreds
or
a
thousand
Parishes
,
and
Catechise
,
Pray
with
,
and
Exhort
a
thousand
times
more
than
any
Parish
Minister
doth
or
is
able
to
do
;
And
to
do
all
this
without
ever
coming
into
those
Parishes
,
or
ever
seeing
the
Faces
,
or
hearing
the
names
of
one
of
a
multitude
of
the
People
;
or
ever
speaking
one
word
to
them
,
but
summoning
th●m
by
Apparitors
to
a
Lay-Chancellors
Court
,
to
be
Excommunicated
first
,
and
after
imprisoned
while
they
live
,
if
they
do
not
what
the
Chancellor
bids
them
.
O
what
is
mans
understanding
!
when
a
Carnal
interest
hath
there
clothed
it self
with
a
Sacred
name
.
Cap.
3.
He
telleth
us
of
the
Power
of
the
Keys
commited
to
the
Apostles
,
and
by
them
to
the
Bishops
,
as
their
Successors
:
But
whether
all
the
Bishops
Ordained
by
them
,
and
living
with
them
,
(
and
some
dying
before
them
it
's
like
)
were
their
Successors
,
and
whether
all
true
Pastors
were
not
such
Bishops
as
had
the
Power
of
the
Keys
;
and
whether
by
those
Keys
be
meant
the
Government
of
the
Flocks
,
or
also
of
the
Governors
themselves
,
and
of
what
extent
the
Churches
under
each
Bishop
was
,
and
to
what
end
and
use
,
are
the
things
in
Question
,
which
he
here
saith
nothing
to
.
Cap.
4.
He
proveth
by
strong
affirmation
,
that
the
Apostles
were
by
Christ's
last
Commission
,
Mat.
28.
19
,
20.
to
be
the
Bishops
of
their
several
assigned
certain
Provinces
.
But
confidence
goeth
not
for
proof
with
us
.
He
tells
us
of
the
name
of
Episcopacy
,
Acts
1.
29.
We
never
questioned
,
whether
the
Apostles
had
the
Oversight
of
the
Church
;
but
we
hold
,
1.
That
the
World
was
the
first
Object
of
their
Office
,
from
whence
they
were
to
gather
Churches
.
2.
That
the
Place
,
Course
,
or
Circuit
of
their
Travels
and
Ministry
,
was
not
of
any
Divine
Institution
,
but
left
to
their
prudent
choice
,
by
the
Common
Rules
of
Nature
(
doing
all
things
in
Order
,
and
to
Edifying
)
and
sometime
directed
in
their
motions
by
the
present
inspiration
of
the
Holy-Ghost
.
3.
That
more
than
one
Apostle
was
oft
in
the
same
Cities
and
Countries
,
none
claiming
it
as
his
peculiar
Province
,
nor
denying
the
right
of
others
to
be
there
.
And
where
one
was
this
Year
,
another
was
the
next
.
4.
That
when
an
Apostle
planted
a
Church
in
any
City
,
and
settled
Bishops
over
the
People
,
they
themselves
were
called
by
many
of
the
Ancients
,
the
first
Bishops
of
those
Cities
;
in
which
sence
,
one
Man
had
many
Bishopricks
.
5.
That
the
Apostles
were
Itinerant
unfixed
Bishops
,
and
not
fixed
Bishops
,
such
as
they
themselves
confined
to
any
one
limited
Church
or
Province
.
Nor
can
it
be
proved
out
of
all
Antiquity
,
that
any
one
of
all
the
Apostles
,
was
confined
to
any
one
limited
Province
,
much
less
what
that
Province
was
;
but
only
that
their
Ability
,
Opportunity
,
Time
and
Prudence
limited
every
Man
,
and
directed
him
as
the
End
required
.
6.
And
that
if
the
Apostles
had
fixed
themselves
in
particular
limited
Provinces
,
they
had
disobeyed
their
Commission
,
which
was
,
to
go
Preach
the
Gospel
to
all
the
World
.
And
no
Man
did
ever
yet
so
dote
,
as
to
pretend
that
they
divided
the
whole
World
into
twelve
Provinces
,
and
there
fixed
themselves
:
And
such
twelve
Provinces
as
they
had
been
capable
of
overseeing
,
would
have
been
but
a
little
of
the
World
:
And
it
was
but
a
little
part
,
comparatively
,
that
they
Preacht
the
Gospel
to
:
Most
Kingdoms
of
the
World
they
never
saw
:
And
those
which
they
came
into
,
were
so
great
and
many
,
that
they
Preached
but
to
a
few
of
the
People
.
Yet
this
was
not
their
culpable
Omission
,
because
they
were
limited
by
Natural
Impotency
,
and
so
by
Impossibilities
of
doing
more
:
But
had
it
been
by
a
Voluntary
setling
themselves
in
twelve
Provinces
to
the
neglect
of
all
the
rest
,
the
Case
had
been
otherwise
.
But
whilst
they
did
their
best
for
the
whole
World
themselves
,
and
Ordained
others
to
do
the
rest
,
they
performed
their
Office
.
There
needeth
no
more
to
be
said
as
to
those
Ancients
that
name
the
Apostles
Bishops
:
Nor
is
their
Episcopacy
,
if
proved
,
any
thing
to
our
Case
,
as
shall
be
manifested
.
Cap.
5.
He
thought
he
had
proved
that
Power
in
the
Church
is
given
by
the
Apostles
to
the
Bishops
only
.
Whereas
(
with
Spalatensis
,
and
most
Christians
)
we
hold
it
given
to
Christ's
Ministers
,
as
such
,
and
therefore
to
them
all
,
though
in
an
Eminency
the
Apostles
only
had
it
.
And
,
1.
Whereas
he
denyeth
the
Power
of
the
70
,
because
they
were
not
Apostles
,
but
Disciples
:
We
Answer
,
1.
That
Evangelists
and
other
Ministers
that
were
not
Apostles
,
had
the
Power
of
the
Keys
.
2.
That
to
deny
that
the
70
were
at
least
Temporary
Apostles
limited
to
the
Jews
,
and
had
the
power
of
Preaching
and
working
Miracles
,
would
be
to
deny
the
letter
of
the
Text.
And
the
Apostles
themselves
could
not
Govern
Churches
,
till
they
were
gathered
.
2.
And
yet
if
neither
they
,
nor
John
Baptist
,
in
Baptizing
,
did
exercise
any
power
of
the
Keys
(
which
he
can
never
prove
)
it
is
nothing
to
our
Case
.
3.
When
will
he
prove
that
the
Evangelists
and
the
Itinerant
Assistants
of
the
Apostles
,
had
not
the
power
of
the
Keys
?
When
themselves
commonly
say
,
that
the
higher
Orders
contain
the
powers
of
the
lower
?
And
are
the
Bishops
higher
than
the
Evangelists
?
4.
Nay
,
when
will
he
prove
,
that
ever
any
Presbyter
was
Ordained
by
the
Apostles
,
or
by
any
others
as
they
appointed
,
without
the
power
of
the
Keys
?
It
would
weary
one
that
loveth
not
confusion
and
lost
lalabour
,
to
read
long
Discourses
of
the
Power
of
the
Keys
or
Government
,
which
distinguish
not
the
Government
of
the
Laity
or
Flocks
,
from
the
Government
of
the
Ministers
themselves
?
and
that
abuse
the
Church
by
feigning
an
Office
of
Presbyters
that
are
not
Presbyters
,
and
proving
that
Church-Governors
are
not
Church-Governors
?
For
what
is
the
Office
of
the
Presbyter
or
Pastor
essentially
,
but
a
Stated
Power
and
obligation
to
Teach
and
Govern
the
People
,
and
Worship
as
their
mouth
and
guide
?
Cap.
6.
He
seemeth
,
by
denying
the
Evangelists
the
power
of
the
Keys
,
and
of
Church-teaching
,
and
making
them
meer
Preachers
to
the
Insidels
,
to
favour
the
Independants
Opinion
,
who
think
the
Laymen
sent
forth
are
to
do
that
work
.
But
,
1.
Mat.
28.
19
,
20.
Christ
maketh
such
Officers
as
must
Preach
and
Baptize
and
gather
Churches
among
the
Infidels
before
they
govern
them
,
to
be
them
that
he
will
be
with
to
the
end
of
the
World
.
And
the
same
men
had
the
Power
of
teaching
the
Churches
when
they
were
gathered
,
as
is
there
expressed
.
2.
Call
them
by
what
name
you
will
,
such
Itenirants
were
usual
in
the
Apostles
daies
,
as
Silas
,
Apollo
,
and
many
more
.
3.
It
was
not
the
twelve
Apostles
only
that
Converted
the
World
,
but
such
other
Ministers
,
that
were
called
thus
to
labour
by
them
,
or
by
the
Spirit
immediately
.
Joseph
of
Arimathea
is
said
by
many
to
have
preached
here
,
and
in
other
Countries
.
4.
What
man
will
dream
that
when
these
went
abroad
the
World
to
convert
men
,
they
were
the
fixed
Bishops
of
particular
Churches
first
,
which
they
thus
forsook
?
5.
Who
will
believe
that
Joseph
,
Silas
,
Apollo
,
Luke
,
Mark
,
Nathaniel
,
Philip
,
or
any
other
,
when
they
had
converted
any
City
,
or
Countrey
,
had
no
power
after
to
teach
them
as
a
Church
,
or
give
them
the
Lords
Supper
,
no
nor
to
Baptize
them
first
,
nor
to
ordain
them
Bishops
,
and
settle
them
in
order
,
but
must
either
have
an
Apostle
or
a
City
Bishop
to
come
thither
after
them
to
do
it
?
Such
Fancies
are
obtruded
on
the
Church
,
because
the
one
Ministerial
or
Priestly
Office
is
first
dismembred
,
and
then
new
Officers
feigned
to
be
made
up
of
the
several
Limbs
.
Cap.
7.
As
he
rob'd
the
Evangelists
of
the
Power
of
the
Keys
,
he
would
now
rob
all
the
meer
Presbyters
of
it
;
and
all
(
without
shew
of
Scripture
proof
)
from
such
words
of
Canons
or
Ancients
as
say
the
Presbyters
shall
do
nothing
without
the
Bishops
.
1.
As
if
the
Presbyters
were
no
Rulers
of
the
Flocks
,
because
the
Bishops
are
Rulers
of
the
Presbyters
?
As
if
a
Judge
or
a
Justice
were
no
Governour
,
because
he
is
under
the
King
?
2.
O
Cruel
Bishops
that
will
undertake
to
do
that
for
the
Souls
of
many
hundred
Parishes
,
which
many
hundred
Ministers
are
too
little
for
,
that
the
Souls
of
men
and
their
own
together
may
be
damn'd
by
the
Omission
of
it
!
If
the
power
of
the
Keys
be
appointed
for
mens
Salvation
,
they
perfidiously
betray
them
that
thrust
out
the
many
hundreds
that
should
do
it
,
pretending
that
it
belongeth
to
one
man
among
the
many
hundred
that
cannot
do
it
.
But
of
the
Bishops
great
undertaking
,
I
must
say
more
anon
.
Cap.
8.
Of
the
Chorepiscopi
there
is
little
that
concerneth
us
,
saving
that
he
cometh
near
to
grant
us
all
that
we
desire
,
while
that
§.
15
he
saith
that
Learned
men
believe
that
in
the
Church
of
one
Region
,
of
old
there
was
but
one
Altar
,
so
that
lgnatius
rightly
conjoyneth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
And
all
Schismaticks
were
said
to
set
up
Altar
against
Altar
.
As
Cypr.
de
Unit.
Eccle.
Ep.
40.
72
,
73
]
This
is
the
sum
of
all
that
we
plead
for
.
And
§.
29.
he
mentioneth
the
Chorepiscopis
as
immitating
the
70
,
when
yet
he
had
denied
the
70
,
to
have
the
power
of
the
Keys
,
which
he
supposeth
the
Chorepiscopi
to
have
under
the
Bishops
.
Of
Clemens
words
in
due
place
.
Cap.
9.
About
the
sence
of
a
Canon
variously
read
.
And
Cap.
10.
Whether
Eutychius
Alexandrinus
erred
in
one
thing
;
and
therefore
were
not
to
be
believed
in
another
,
are
little
pertinent
to
our
business
.
In
his
4th
.
Dissert.
the
Cap.
1.
is
but
Proem
,
but
Cap.
2.
he
tells
us
that
the
Apostles
as
Bishops
Governed
the
Churches
which
they
had
planted
,
without
the
mediation
of
a
Colledge
of
Presbyters
(
all
ways
)
and
he
bringeth
not
a
word
to
prove
it
,
but
1
Cor.
3.
6.
You
have
not
many
Fathers
in
Christ
,
I
have
begotten
you
by
the
Gospel
,
c.
4.
15
,
16.
I
have
planted
,
and
c.
9.
19
,
21.
I
will
come
to
you
,
will
ye
that
I
come
with
the
Rod
?
and
c.
5
3
,
4.
I
as
absent
in
Body
but
present
in
Spirit
have
judged
—
This
is
all
.
And
will
not
the
impartial
Reader
wonder
at
humane
frailty
,
how
easily
men
believe
what
they
would
have
to
be
true
,
and
what
,
an
evident
Nothing
will
go
for
undenyable
proof
.
Let
the
Reader
Note
,
1.
That
the
question
is
not
whether
an
Apostle
after
that
he
had
planted
a
Church
remain
still
an
Apostle
to
them
as
well
as
others
,
and
have
the
Apostolical
eminency
of
Power
,
which
is
greater
than
any
meer
Bishop
had
.
2.
But
first
,
Whether
the
Apostles
had
any
fixed
Provinces
,
or
Cities
undertaken
as
their
special
charge
,
in
which
no
other
Apostle
had
Apostolical
Power
?
And
2.
Whether
there
were
not
fixed
Bishops
setled
by
them
in
all
the
Churches
which
they
planted
?
3.
And
whether
it
was
not
so
in
the
Church
of
Corinth
'
in
particular
?
Yea
,
whether
they
had
not
more
Bishops
or
Presbyters
than
one
?
For
by
[
Unius
]
which
here
he
applyeth
to
Paul
,
he
meaneth
Unicus
,
Paul
only
,
or
else
he
abuseth
his
Reader
and
himself
.
And
1.
He
that
will
follow
Paul
in
his
Travels
,
will
find
that
he
went
the
same
way
that
some
other
Apostles
went
,
viz.
John
and
Peter
,
and
therefore
that
they
must
have
the
same
Diocesses
,
or
have
their
Diocesses
notably
intermixt
:
John
was
in
Asia
as
well
as
Paul
,
and
no
man
can
prove
that
he
was
the
Second
Bishop
of
Ephesus
,
or
Asia
,
as
Paul's
successor
only
when
he
was
dead
.
Nor
will
the
Romans
be
willing
to
grant
that
Peter
was
Bishop
of
no
more
at
Rome
but
the
Jews
only
(
as
this
Dr.
elsewhere
intimateth
)
lest
that
prove
not
that
the
Gentile
Church
of
Rome
was
founded
by
Peter
,
but
by
Paul
alone
.
2.
What
proof
hath
he
that
besides
Peter
and
John
,
there
were
not
many
other
Apostles
per
vices
in
the
same
Cities
where
Paul
had
been
?
And
that
when
they
did
come
thither
,
they
had
not
Apostolical
Power
there
?
3.
Doth
not
the
Text
expresly
say
that
Paul
and
Barnabas
long
travelled
together
?
And
doth
it
any
where
intimate
that
Paul
was
the
Governour
of
Barnabas
,
or
the
sole
Bishop
of
the
Churches
planted
by
them
both
together
?
Sure
the
people
that
would
have
worshipped
Barnabas
,
as
Jupiter
,
and
Paul
but
as
Mercury
,
did
see
no
Sign
of
such
a
Prelacy
in
Paul
.
And
the
Apostles
seem
so
to
have
ordered
the
matter
,
by
going
by
Couples
(
as
Christ
sometimes
sent
two
and
two
before
him
,
)
as
if
they
had
done
it
purposely
to
prevent
these
Monarchical
conceits
.
Peter
and
John
were
together
at
the
healing
of
the
Criple
,
and
the
successful
preaching
that
followed
thereupon
.
Sometime
Paul
and
Barnabas
are
together
;
sometime
Paul
and
Silas
,
and
Barnabas
and
Mark
:
Paul
and
Sosthenes
are
the
inscribed
Names
who
send
the
first
Epistle
to
the
Corinthians
,
and
Paul
and
Timothy
the
second
.
And
in
the
Text
alledged
,
it
is
said
,
One
saith
I
am
of
Paul
,
and
another
I
am
of
Apollo
;
and
c.
1.
12.
Every
one
of
you
saith
,
I
am
of
Paul
,
and
I
of
Apollos
,
and
I
of
Cephas
.
—
And
Paul
baptized
none
of
them
save
Crispus
and
Gaius
,
and
the
houshold
of
Stephanus
.
By
which
it
appeareth
that
Peter
was
among
them
as
well
as
Paul
;
and
if
Peter
had
been
only
the
Bishop
of
the
Jews
here
also
,
Apollos
would
not
have
been
brought
in
as
a
third
in
a
way
of
equality
:
And
the
Controversie
would
have
been
otherwise
decided
by
Paul
,
by
telling
the
Jews
that
Peter
was
their
sole
Bishop
,
and
the
Gentiles
that
Paul
was
theirs
,
and
all
of
them
,
that
Apollos
was
but
their
Subject
.
But
he
goeth
quite
another
way
to
work
,
preferring
none
,
nor
dividing
Dioceses
,
but
levelling
Ministers
,
as
being
but
the
helpers
of
their
Faith
.
And
though
they
had
Apostolical
preeminence
above
Apollos
,
yet
Peter
and
Paul
are
not
said
to
have
a
proper
Episcopacy
over
him
.
And
now
to
his
Arguments
.
1.
Paul
planted
;
Paul
onely
was
their
Father
.
What
then
?
Ergo
,
Paul
onely
was
their
Bishop
.
I
deny
the
Consequence
,
and
may
long
wait
for
a
syllable
of
proof
.
Contrarily
,
Paul
onely
was
not
their
Apostle
:
Ergo
,
Paul
onely
was
not
their
Bishop
.
For
every
Apostle
you
say
hath
Episcopal
Power
included
in
the
Apostolical
:
and
none
of
them
ceased
to
have
Apostolical
Power
where-ever
they
came
,
(
though
they
were
many
together
,
as
at
Jerusalem
)
Ergo
,
None
of
them
ceased
to
have
Episcopal
Power
.
The
conceit
of
Conversion
and
Paternity
entituling
to
sole
Episcopacy
,
I
shall
confute
by
it self
anon
.
2.
But
Paul
judged
the
incestuous
person
,
and
speaketh
of
coming
with
the
rod.
And
what
followeth
?
Ergo
,
None
but
Paul
might
do
the
same
in
that
Diocess
.
I
deny
the
Consequence
.
Any
other
Apostle
might
do
the
same
.
Where
is
your
Proof
?
And
if
all
this
were
granted
,
it
is
nothing
against
the
Cause
that
we
maintain
.
And
next
let
us
inquire
,
whether
this
Church
had
no
Bishops
or
Presbyters
but
Paul
?
As
here
is
not
a
word
of
proof
on
their
side
,
so
I
prove
the
contrary
:
1.
Because
the
Apostles
ordained
Elders
or
Bishops
in
every
Church
and
City
,
Acts
14.
23.
Tit.
1.
5.
Therefore
the
Church
of
Corinth
had
such
.
2.
If
they
had
not
Presbyters
or
Bishops
,
they
could
hold
no
ordinary
Christian
Church-Assemblies
,
for
all
Gods
publick
Worship
;
e.
g.
They
could
not
communicate
in
the
Lords
Supper
;
for
Lay-men
may
not
be
the
Ministers
of
it
,
nor
the
ordinary
Guides
and
Teachers
of
a
Worshipping
Church
.
But
they
did
hold
such
ordinary
Assemblies
,
communicating
in
the
Lords
Supper
.
And
to
say
,
that
they
had
onely
Pastors
that
were
itinerant
in
transitu
as
they
came
one
after
another
that
way
,
is
to
speak
without
book
,
and
against
it
;
and
to
make
them
differ
from
all
other
Churches
,
without
proof
.
3.
1
Cor.
14.
doth
plainly
end
that
Controversie
,
with
1
Cor.
11.
when
they
had
so
many
Prophets
,
and
Teachers
,
and
gifted
Persons
in
their
Assemblies
,
that
Paul
is
put
to
restrain
and
regulate
their
Publick
Exercises
,
directing
them
to
speak
but
one
or
two
,
and
the
rest
to
judge
:
and
this
rather
by
the
way
of
edifying
plainness
,
than
by
Tongues
,
&c.
And
c.
11.
they
had
enow
to
be
the
ordinary
Ministers
of
the
Sacraments
.
And
cb
.
5.
they
had
Instructions
for
Church-Discipline
,
both
as
to
the
incestuous
man
,
and
for
all
the
scandalous
for
the
time
to
come
,
and
are
chidden
for
not
using
it
before
.
And
who
but
the
Separatists
do
hold
,
that
the
power
of
the
Keys
for
the
exercise
of
this
Discipline
is
in
the
Peoples
hands
?
Therefore
most
certainly
they
had
a
Clergy
.
And
if
all
this
go
not
for
proof
against
a
bare
Affirmation
of
the
contrary
,
we
can
prove
nothing
.
4.
And
1
Cor.
4.
15.
I
scarce
think
that
Paul
would
have
had
occasion
to
say
[
Though
you
have
ten
thousand
instructers
]
if
they
had
not
had
qualified
Persons
enow
to
afford
them
one
or
two
for
Presbyters
.
Cap.
2.
proving
no
more
of
any
one
Apostles
fixed
Episcopacy
,
he
cometh
to
their
secondary
Bishops
or
Apostles
:
And
whereas
we
judge
,
that
Apostles
,
and
Evangelists
,
and
the
Apostles
Assistants
were
unfixed
Ministers
,
appropriating
no
Churches
or
Diocesses
to
themselves
in
point
of
Power
,
but
planting
,
setling
,
and
confirming
Churches
in
an
itinerant
way
,
and
distributing
their
Provinces
onely
arbitrarily
and
changeably
,
and
as
the
Spirit
guided
them
at
the
present
time
of
their
work
;
and
that
Bishops
and
Elders
were
such
Pastors
as
these
Church-gatherers
fixed
in
a
stated
relation
to
particular
Churches
;
so
that
an
Apostle
was
a
Bishop
eminenter
,
but
not
formaliter
;
and
that
a
Bishop
,
as
such
,
was
no
Apostle
in
the
eminent
sense
,
but
was
also
an
itinerant
Preacher
limitedly
,
because
while
he
oversaw
his
Flock
he
was
also
to
endeavour
the
conversion
of
others
,
as
far
as
his
opportunity
allowed
him
:
I
say
,
this
being
our
judgment
,
this
learned
Doctor
supposeth
Apostles
,
as
such
,
to
be
Bishops
,
and
the
fixed
Bishops
,
as
such
,
to
be
second
Apostles
.
And
I
so
avoid
contending
about
Names
,
even
where
it
is
of
some
importance
to
the
Matter
,
that
I
will
not
waste
my
time
upon
it
till
it
be
necessary
.
In
§
1.
he
telleth
us
,
that
these
second
Apostles
were
made
partakers
of
the
same
Jurisdiction
and
Name
with
the
first
,
and
either
planted
and
ruled
Churches
,
or
ruled
such
as
others
had
planted
.
Answ.
1.
We
doubt
not
but
the
Apostles
had
indefinite
itinerant
Assistants
,
and
definite
fixed
Bishops
placed
by
them
as
aforesaid
:
But
the
indefinite
and
the
definite
must
not
be
confounded
.
2.
And
were
not
Luke
,
Mark
,
Timothy
,
and
other
itinerant
Evangelists
,
as
such
,
of
the
Clergy
,
and
such
Assistants
or
secondary
Apostles
?
Exclude
them
,
and
you
can
prove
none
but
the
fixed
Bishops
:
But
if
they
were
,
why
did
you
before
deny
Evangelists
,
Dissert.
3.
cap.
6.
the
power
of
the
Keys
,
and
make
them
meer
converting
Preachers
,
below
Doctors
and
Pastors
,
and
the
same
with
Deacons
?
whereas
Paul
,
Ephes.
4.
11.
doth
place
them
before
Pastors
and
Teachers
.
But
avoiding
the
Controversie
de
nomine
,
call
them
what
you
will
,
we
believe
that
these
itinerant
Assistants
of
the
Apostles
were
of
that
One
sacred
Office
commonly
called
the
Priesthood
or
Ministry
,
though
not
yet
fixed
;
and
that
the
assigning
them
to
particular
Churches
did
not
make
them
of
a
new
Order
,
but
onely
give
them
a
new
object
and
opportunity
to
exercise
the
Power
which
they
had
before
;
and
that
Philip
and
other
Deacons
were
not
Evangelists
meerly
as
Deacons
(
which
term
denoteth
a
fixed
Office
in
one
Church
)
,
but
by
a
further
Call
:
And
that
you
never
did
prove
,
that
ever
the
Scripture
knew
one
Presbyter
that
had
not
the
power
of
the
Keys
,
as
Bishops
have
;
yea
,
you
confess
your self
the
contrary
.
All
therefore
that
followeth
in
that
Chapter
,
and
your
Book
,
of
James
the
Just
,
and
Mark
,
and
others
having
Episcopal
power
,
is
nothing
against
us
:
The
thing
that
we
put
you
to
prove
is
,
that
ever
the
Apostles
ordained
such
an
Officer
as
a
Presbyter
that
hath
not
Episcopal
Power
and
Obligation
too
,
as
to
his
Flock
;
that
is
,
the
Power
of
governing
that
Church
according
to
God's
Word
.
And
I
would
learn
,
if
I
could
,
whether
all
the
Apostles
which
staid
long
at
Jerusalem
,
while
James
is
supposed
to
be
their
Bishop
,
were
not
Bishops
also
with
him
?
Whether
they
ceased
to
be
Apostles
to
the
People
there
?
Or
whether
they
were
Apostles
,
and
not
Bishops
?
And
whether
they
lost
any
of
their
Power
by
making
James
Bishop
?
And
whether
one
Church
then
had
not
many
Bishops
at
once
?
And
if
they
made
James
greater
than
themselves
,
Whether
according
to
your
Premonition
they
did
not
give
a
Power
or
Honour
which
they
had
not
(
which
you
think
unanswerable
in
our
Case
)
?
Cap.
4.
come
in
the
Angels
of
the
Churches
,
Rev.
1
,
2
,
&
3.
of
which
(
though
the
matter
be
little
to
our
Cause
)
I
have
said
enough
before
,
why
I
prefer
the
Exposition
of
Ticoniui
,
which
Augustine
seemeth
to
favour
.
And
I
find
nothing
here
to
the
contrary
that
needeth
a
Reply
.
Cap.
5.
he
would
prove
the
Angels
to
be
Archbishops
;
which
if
done
,
would
not
touch
our
Cause
,
who
meddle
not
with
Archbishops
,
but
onely
prove
,
that
the
full
Pastoral
or
Episcopal
Office
or
power
of
the
Keys
as
over
the
Flock
,
should
be
found
in
every
particular
Church
that
hath
unum
Altaere
.
To
prove
Metropolitans
(
again
)
he
tells
us
,
how
that
in
Provinces
we
find
[
Churches
]
mentioned
in
the
Plural
number
,
and
in
Cities
onely
[
a
Church
]
singularly
:
not
perceiving
how
hereby
he
overthrows
his
Cause
,
when
he
can
never
prove
that
in
Scripture
many
particular
,
Churches
are
called
[
A
Church
]
Diocesane
or
Metropolitan
,
as
united
in
one
Bishop
,
as
our
Diooesane
and
Metropolitan
Churches
now
are
.
Nay
indeed
,
though
the
Society
be
specified
by
the
Government
,
yet
the
Name
sticketh
in
their
teeth
here
in
England
,
and
they
seldom
use
the
Title
of
the
Church
of
Canterbury
and
York
]
for
the
whole
Province
;
and
they
use
to
say
the
Diocese
of
Lincoln
,
London
,
Winchester
,
Worcester
,
Coventry
and
Litchfield
,
&c.
rather
than
[
the
Church
of
Lincoln
,
London
,
Coventry
and
Litchfield
&c.
]
lest
the
Hearers
would
so
hardly
he
seduced
from
the
proper
sense
of
the
word
[
Church
]
as
not
to
understand
them
.
His
Proofs
of
the
Civil
or
Jewish
distinction
of
Metropolitans
,
§.
4
,
5
,
&c.
let
them
mind
that
think
it
pertinent
:
But
§
9.
we
have
a
great
word
,
that
[
It
may
be
proved
by
many
examples
,
that
after
this
Image
the
Apostles
took
care
every
where
to
dispose
of
the
Churches
,
and
constituted
a
subordination
and
dependence
of
the
lesser
on
the
more
eminent
Cities
,
in
all
their
Plantations
.
]
Answ.
This
is
to
some
purpose
,
if
it
be
made
good
.
The
first
Instance
is
Acts
14.
26.
16.
4.
and
15.
2
,
3
,
22
,
23
,
30.
Not
a
word
else
out
of
Scripture
.
And
what
's
here
?
Why
,
Paul
and
Barnabas
are
sent
to
Jerusalem
from
Antioch
,
to
the
Apostles
and
Elders
,
about
the
Question
,
and
were
brought
on
their
way
by
the
Church
,
and
passed
thorow
Phenice
and
Samaria
:
Chosen
men
are
sent
to
Antioch
with
Paul
and
Barnabas
,
Judas
and
Silas
,
with
Letters
from
the
Apostles
,
Elders
,
and
Brethren
,
even
to
the
Brethren
of
the
Gentiles
in
Antioch
,
Syria
,
and
Cilicia
:
And
when
they
came
to
Antioch
they
delivered
the
Letters
;
and
Paul
and
Timothy
as
they
went
thorow
the
Cities
delivered
them
the
Decrees
to
keep
,
that
were
ordained
by
the
Apostles
and
Elders
that
were
at
Jerusalem
.
]
Doth
not
the
Reader
wonder
where
is
the
Proof
?
And
wonder
he
may
for
me
,
unless
this
be
it
:
The
Apostles
and
Elders
were
at
Jerusalem
when
they
wrote
this
Letter
,
and
thence
sent
it
to
Antioch
,
Syria
,
and
Cilicia
:
Ergo
,
They
established
the
Bishop
of
Jerusalem
to
be
the
Governour
and
Metropolitan
of
Antioch
,
Syria
,
and
Cilicia
.
The
Apostle
Paul
went
from
Antioch
to
other
Cities
,
and
delivered
them
these
Decrees
:
Ergo
,
Antioch
is
the
governing
Metropolis
of
those
Cities
.
I
think
the
major
Propositions
are
,
[
Every
City
from
which
Apostles
send
their
Letters
to
other
Cities
,
and
every
City
from
which
an
Apostle
carrieth
such
Letters
or
Decrees
to
other
Cities
,
is
by
those
Apostles
made
the
Governing
Metropolis
of
those
other
Cities
.
]
What
dull
Heads
are
the
Puritans
,
to
question
such
a
Proposition
as
this
!
But
it
is
not
given
to
all
Men
to
be
wise
:
And
we
ignorant
Persons
are
left
in
doubt
,
Q.
1.
Whether
the
Universal
Headship
or
Papacy
of
the
Bishop
of
Jerusalem
be
not
of
Apostolical
Institution
?
and
that
more
than
by
one
Apostle
,
even
by
all
of
them
that
were
then
at
Jerusalem
?
Q.
2.
Whether
the
Apostles
did
not
this
as
they
did
other
parts
of
Church-settlement
,
by
the
Spirit
of
God
?
and
so
,
whether
it
be
not
jure
Divino
?
yea
,
by
a
more
eminent
Authority
than
the
Scriptures
,
which
were
written
by
parts
,
by
several
single
Men
,
some
Apostles
,
and
some
Evangelists
?
when
this
is
said
to
be
done
by
all
together
.
Q.
3.
Whether
Christ's
Life
,
Death
,
Resurrection
,
Ascension
,
and
sending
the
Apostles
thence
into
all
the
World
,
(
and
not
into
the
Roman
Empire
onely
)
do
not
incomparably
more
evidently
make
Jerusalem
the
Universal
Metropolis
of
the
Earth
,
and
so
set
it
above
Rome
,
which
is
but
the
Metropolis
of
one
Empire
?
Q.
4.
Whether
then
an
Universal
Head
of
the
Church
or
Vicar
of
Christ
be
not
jure
Divino
?
and
so
a
Jerusalem
Papacy
be
not
essential
to
the
true
Church
and
Religion
?
Q.
5.
Whether
then
all
the
Emperours
,
Bishops
,
and
Churches
,
that
did
set
up
Rome
,
Alexandria
,
Antioch
,
and
Constantinople
above
Jerusalem
,
were
not
Traytors
against
the
Universal
Sovereign
of
the
Church
,
and
guilty
of
Usurpation
and
gross
Schism
?
Q.
6.
To
what
parpose
this
Sovereignty
was
given
to
Jerusalem
,
which
was
never
possess'd
and
exercised
?
Q.
7.
Whether
Peter's
being
at
Rome
could
alter
this
Church-Constitution
?
and
one
Apostle
could
undo
what
all
together
had
done
?
Q.
8.
Whether
the
Apostles
carried
this
Metropolitical
Prerogative
with
them
from
place
to
place
,
where-ever
they
came
?
And
whether
it
did
belong
to
the
Men
or
the
Place
?
And
whether
to
the
Place
whence
they
first
set
out
,
or
to
every
place
where
they
came
?
or
to
the
place
where
they
dyed
?
Judge
what
is
the
proof
of
any
of
these
.
Q.
9.
When
they
were
scattered
;
which
of
their
Seats
was
the
Metropolitan
to
the
rest
?
or
were
they
all
equal
?
Q.
10.
If
the
Power
followed
the
Civil
Power
of
the
Metropolitane
Rulers
,
whether
Caesar
did
not
more
in
constituting
the
Church-Order
,
and
giving
power
comparatively
to
the
Metropolitanes
,
than
Christ
and
his
Apostles
?
Q.
11.
Whether
it
was
not
in
Caesar's
power
to
unmake
all
the
Church
Metropolitans
and
Bishops
at
his
pleasure
,
by
dissolving
the
Priviledges
and
Charters
of
Cities
?
Q.
12.
If
it
please
any
King
,
or
be
the
Custom
of
any
Kingdom
(
as
it
is
in
many
parts
of
America
)
that
the
Kingdom
have
no
Cities
or
Metropolis
,
whether
it
must
have
any
Churches
,
Bishops
,
or
Metropolitane
?
Q.
13.
Whether
when
Paul
wrote
his
Letters
from
Corinth
to
Rome
he
thereby
made
the
Bishop
of
Corinth
the
Governour
of
the
Bishop
and
Diocess
of
Rome
?
And
whether
little
Cenchrea
was
over
them
also
,
because
Phoebe
carried
the
Letter
?
And
did
his
writing
from
Philippi
to
Corinth
subject
Corinth
to
the
Bishop
of
Philippi
?
And
did
his
writing
from
Rome
to
Galatia
,
Ephesus
,
Philippi
,
the
Colossians
;
and
from
Athens
to
the
Thessalonians
,
and
from
Laodicea
and
Rome
to
Timothy
,
and
from
Nicopolis
to
Titus
,
and
John's
writing
from
Patmos
to
the
Asian
Metropolitanes
produce
the
same
effect
?
Q.
14.
If
Paul's
carrying
the
Letters
from
Antioch
to
other
Cities
,
proved
Antioch
the
Governour
of
the
rest
?
whether
when
he
returned
from
the
other
to
Antioch
again
,
he
made
not
the
other
the
Governours
of
Antioch
?
I
am
ashamed
to
prosecute
this
Fiction
any
further
.
His
following
Citations
from
the
Fathers
I
think
unworthy
of
an
Answer
,
till
it
be
proved
,
1.
That
these
Fathers
took
the
Metropolitane
Order
,
as
such
,
to
be
of
Apostolical
Institution
,
and
not
in
complyance
with
the
Roman
Government
,
by
meer
humane
,
alterable
policy
.
And
,
2.
That
this
Opinion
rose
as
early
as
he
pretendeth
.
3.
And
that
these
Ancients
were
not
deceived
,
●●t
our
English
Bishops
rather
(
Bilson
,
Jewel
,
&c.
)
who
took
Patriarchs
and
Metropolitanes
,
as
such
,
for
Creatures
of
Humane
Original
.
While
Ignatius
his
being
Bishop
of
[
a
Church
in
Syria
]
shall
prove
him
the
Bishop
of
all
Syria
;
and
[
the
Church
of
God
dwelling
in
Syria
in
Antiochia
]
shall
be
equivalent
with
[
the
Church
in
Antiochia
governing
all
Syria
]
I
shall
not
undertake
to
hinder
such
men
from
proving
any
thing
that
they
would
have
believed
.
His
Cap.
6.
of
the
promiscuous
use
of
the
Names
of
Bishop
and
Presbyter
,
and
Cap.
7.
that
prepareth
the
stating
of
the
Controversie
,
need
no
answer
,
but
to
say
,
that
we
deny
not
but
where
a
single
Presbyter
was
,
he
had
himself
the
power
of
Governing
that
Church
;
but
where
there
were
many
,
though
all
had
the
full
Office
severally
,
they
were
bound
to
use
it
in
Concord
.
And
whether
one
amongst
them
shall
have
a
precedency
or
guidance
of
the
rest
,
we
think
(
as
Dr.
Stillingfleet
hath
proved
)
to
be
a
matter
alterable
by
humane
prudence
,
according
to
the
various
condition
of
the
Churches
:
And
if
any
take
both
such
Bishops
and
Archbishops
to
be
Jure
Divine
,
with
Dr.
Hammond
,
it
will
be
somewhat
to
his
Cause
,
but
nothing
to
ours
.
Cap.
8.
he
openeth
his
conceit
(
which
in
time
I
shall
shew
doth
yield
us
the
whole
Cause
)
that
every
place
of
Scripture
which
mentioneth
Bishops
or
Presbyters
,
meaneth
Diocesan
supereminent
Bishops
only
.
And
first
he
proveth
it
of
the
Elders
Bishops
of
Ephesus
,
Acts
20.
because
the
whole
flock
is
meant
of
all
Asia
:
Fully
proved
,
because
Irenaeus
said
(
as
he
thought
)
that
the
Bishops
were
convocate
from
Ephesus
and
the
nearest
Cities
.
But
,
1.
Irenaeus
saith
not
[
Bishops
]
only
,
but
Bishops
and
Presbyters
,
conjoining
them
as
two
sorts
,
and
not
[
Bishops
or
Presbyters
]
as
the
Doctor
doth
.
2.
The
nearest
Cities
,
and
all
Asia
,
we
take
not
for
words
of
the
same
importance
.
3.
We
take
not
your
bare
word
for
the
validity
of
the
Consequence
,
that
because
the
Bishops
of
several
Cities
were
there
,
therefore
it
is
all
Asia
that
is
singularly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
whole
Flock
,
and
not
each
Bishops
Flock
respectively
;
q.
d.
Each
of
you
look
to
your
several
Flock
.
4.
We
think
if
you
calculate
the
time
,
Acts
20
and
21.
and
consider
Paul's
haste
Acts
20.
16.
that
few
impartial
men
will
believe
that
Paul's
Messengers
(
that
were
wont
to
go
on
foot
)
did
so
quickly
go
all
over
Asia
,
and
so
quickly
get
together
all
the
Bishops
of
Asia
to
Miletum
;
unless
they
all
resided
at
Ephesus
,
as
our
English
Bishops
do
at
London
,
and
Governed
their
unknown
people
by
a
Lay-Chancellour
.
5.
And
Irenaeus
,
ibid.
p.
312.
saith
[
Et
omnia
hujusmodi
per
solum
Lucam
cognovimus
,
we
know
all
such
things
by
Luke
alone
,
pretending
no
other
Tradition
.
And
if
it
be
in
Luke
it
is
yet
to
be
thence
proved
.
6.
But
he
pleadeth
our
Cause
too
strongly
,
by
supposing
that
each
City
then
had
a
Bishop
without
any
subject
half
Presbyter
,
and
so
that
no
such
Office
was
yet
made
.
Cap.
9.
Of
Timothy's
Episcopacy
concerneth
not
our
Cause
.
Though
I
hope
that
neither
he
nor
his
Church
were
so
bad
as
the
Angel
or
Church
in
Rev.
2.
is
described
.
And
it
's
easier
to
answer
the
strength
of
Dr.
Hammond
,
than
for
him
to
answer
the
Evidence
brought
by
Prin
in
his
Vnbishoping
Timothy
and
Titus
,
to
shew
the
itinerant
life
and
Ministry
of
Timothy
,
contrary
to
the
life
of
a
fixed
Bishop
.
And
if
non-residency
have
such
Patrons
,
and
Timothy
have
taught
men
to
leave
their
Churches
year
after
year
,
and
play
the
Pastor
many
hundred
Miles
distant
,
it
will
make
us
dream
that
non-residence
is
a
duty
.
And
if
all
these
years
Timothy's
Metropolitan
Church
at
Ephesus
had
no
ordained
Presbyter
(
but
Passengers
that
fell
in
)
I
blame
them
not
,
or
wonder
not
at
least
,
that
they
lost
their
first
love
;
for
it
's
like
they
seldom
had
any
Church
Assemblies
to
Communicate
and
Worship
God
together
.
Cap.
10.
Cometh
to
the
case
of
Philippi
,
Phil.
1.
1
,
2.
And
,
1.
§.
3.
he
saith
,
It
is
manifest
that
Epaphroditus
Bishop
of
Philippi
was
at
Rome
with
Paul
when
he
wrote
this
Epistle
(
and
he
supposeth
that
there
were
yet
no
Presbyters
,
but
Bishops
.
)
And
so
when
Paul
wrote
to
all
the
Saints
which
are
at
Philippi
,
with
the
Bishops
and
Deacons
,
]
he
meant
[
to
those
that
are
not
at
Philippi
where
there
was
no
Bishop
,
but
in
other
Cities
of
Macedonia
that
had
every
one
a
Prelate
without
ever
a
Presbyter
under
him
.
]
With
some
this
expounding
may
go
for
modest
,
if
not
true
.
Two
probable
Arguments
I
object
against
his
improbable
Expositions
of
this
Text
and
that
Acts
20.
before
mentioned
:
1.
Where
did
he
ever
read
that
all
the
Province
of
Macedonia
was
called
Philippi
;
and
the
Saints
said
to
dwell
at
Philippi
that
dwelt
all
over
Macedonia
?
2.
Where
did
he
ever
read
in
Scripture
many
Episcopal
Churches
under
one
Metropolitan
,
called
One
Church
in
the
singular
Number
,
as
in
Acts
20.
28.
or
One
Flock
either
?
3.
Will
any
knowing
man
deny
that
he
contradicteth
not
only
Hierom
and
Theodoret
,
but
the
common
Exposition
of
the
Fathers
,
by
this
his
odd
Opinion
?
And
is
it
not
gross
partiality
for
the
same
man
that
can
so
easily
cast
off
the
judgment
of
almost
all
the
Ancients
at
once
,
to
lay
so
much
of
the
whole
stress
of
his
Diocesan
and
Metropolitan
Cause
upon
the
Fathers
assertions
,
yea
doubtful
reports
;
and
to
take
it
for
so
immodest
a
thing
in
others
,
to
deny
belief
to
them
in
such
uncertain
matters
?
But
he
setteth
Epiphanius
his
words
against
Aerius
against
them
all
▪
Even
that
Epiphanius
who
ordained
in
the
Bishop
of
Jerusalem's
Diocess
to
his
displeasure
,
and
that
combined
with
that
Theophilus
Alexand.
(
of
whom
Socrates
writeth
such
horrid
and
unchristian
practices
)
to
root
out
Chrysostom
,
and
raise
a
flame
in
the
Church
of
Constantinople
;
who
liker
a
mad
man
than
a
sober
Bishop
,
came
from
Cyprus
not
only
into
the
City
,
but
the
Church
where
Chrysostom
used
to
officiate
,
to
inflame
his
people
,
and
declame
against
,
and
censure
their
Bishop
,
to
whom
he
was
an
inferiour
;
and
that
parted
with
him
in
a
wrathful
Prognostick
,
and
dyed
by
the
way
home
:
And
yet
even
this
one
man
saith
nothing
to
his
advantage
,
but
that
the
Apostles
placed
Bishops
only
with
Deacons
in
some
Churches
that
had
not
fit
men
to
make
Presbyters
of
:
which
we
not
only
grant
,
but
doubt
whether
ever
they
made
any
but
Bishops
,
(
though
in
great
Cities
there
were
many
of
them
.
)
And
§.
8
,
9
,
10.
when
it
seemed
to
serve
his
turn
,
he
yet
further
gratifieth
us
,
by
granting
,
yea
maintaining
that
one
Congregation
had
not
two
Bishops
,
yet
[
nothing
hindreth
but
that
in
the
same
City
there
might
sometimes
be
two
distinct
Assemblies
,
converted
by
two
Apostles
,
perhaps
of
distinct
dialects
and
rites
,
and
these
governed
by
distinct
Bishops
,
with
a
divided
or
distinct
Clergie
,
]
which
is
almost
as
much
as
we
desire
.
If
any
more
be
necessary
he
granteth
it
us
,
§.
11.
where
having
feigned
and
not
proved
that
the
people
of
all
the
Province
of
Macedonia
were
said
by
Paul
to
be
at
Philippi
;
he
confesseth
that
then
every
City
had
a
Bishop
,
and
none
of
those
that
we
now
call
Presbyters
.
And
it
is
more
this
Bastard
sort
of
Presbyters
Office
that
we
deny
than
the
Bishops
:
And
granting
this
he
grants
us
all
;
even
that
then
there
was
no
such
half
Officers
,
nor
Bishops
that
had
the
rule
of
any
Presbyters
:
which
he
further
proveth
,
§.
19
,
20
,
21.
And
by
the
way
,
§.
16
,
17.
he
giveth
us
two
more
Observations
,
1.
That
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gave
precedency
to
some
Churches
.
Where
I
would
learn
whether
the
Holy
Ghost
still
observed
the
order
in
converting
men
,
to
begin
at
the
highest
Metropolis
,
and
descend
by
order
to
the
lowest
,
and
so
to
the
Villages
?
Or
whether
our
Doctor
do
not
here
contradict
what
he
said
before
,
of
the
Apostles
every
where
disposing
of
the
Churches
according
to
the
Civil
Metropolitical
Order
?
I
doubt
his
memory
here
failed
him
.
2.
Philippi
and
Thessalonica
being
both
in
Macedonia
,
and
these
Epistles
being
each
written
to
all
the
Province
,
we
hence
learn
that
the
Epistle
to
the
Thessalonians
,
and
that
to
the
Philippians
,
were
written
to
the
same
men
.
Whether
each
Epistle
,
Rev.
2.
&
3.
to
the
seven
Churches
of
Asia
was
written
to
all
Asia
,
and
so
all
the
faults
charged
on
all
that
are
charged
on
any
one
,
I
leave
to
your
arbitrary
belief
.
For
none
of
these
are
proved
,
whatever
proof
is
boasted
of
.
Cap.
11.
he
further
gratifieth
us
in
expounding
1
Tim.
3.
in
the
same
manner
,
One
Bishop
with
Deacons
then
serving
for
a
whole
Diocess
,
that
is
for
one
Assembly
,
not
having
such
a
thing
as
a
half
Presbyter
subject
to
any
Bishop
.
Cap.
12.
he
is
as
liberal
in
expounding
Tit.
1.
By
Elders
in
every
City
,
is
meant
a
single
Bishop
that
had
no
half
Presbyter
under
him
,
and
whose
Diocess
had
but
one
Assembly
.
We
are
not
so
unreasonable
as
to
quarrel
with
this
liberality
.
Cap.
13.
And
about
Heb.
13.
we
are
as
much
gratified
in
the
Exposition
of
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
of
which
more
afterwards
.
And
Cap.
14
,
and
15.
he
saith
the
same
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Pastors
and
Teachers
,
that
they
both
are
meant
of
none
but
Bishops
.
And
that
Presbyters
now
adays
are
permitted
and
tyed
to
teach
the
people
,
and
instruct
them
from
the
Scriptures
,
this
apparently
arose
hence
,
that
Bishops
in
ordaining
Presbyters
gave
them
that
power
,
but
not
to
be
exercised
till
licensed
by
the
Bishops
Letters
.
]
Of
this
detestable
Opinion
(
worse
than
the
Italians
in
the
Council
of
Trent
,
that
would
have
derived
the
Episcopal
Power
from
the
Pope
)
I
have
said
somewhat
before
,
and
intend
more
in
due
place
.
The
Bishops
do
only
ministerially
give
them
possession
:
Christ
is
the
only
Instituter
of
the
Office
by
himself
(
and
his
Spirit
in
his
Apostles
.
)
Can
the
Bishops
any
more
chuse
to
deliver
this
possession
by
Ordination
,
than
to
preach
the
Gospel
?
Could
they
have
made
Presbyters
that
had
no
power
to
teach
the
people
?
Is
the
Bishops
liberality
the
original
of
the
Office
?
How
much
then
is
Christ
beholden
to
Bishops
,
that
when
a
thousand
Parishes
are
in
some
one
of
their
Diocesses
,
they
will
give
leave
to
any
Presbyter
to
teach
any
of
the
people
?
and
that
when
eighteen
hundred
of
us
were
silenced
in
one
day
(
Aug.
24.
1662.
)
that
all
the
rest
were
not
served
so
too
?
Cap.
16.
he
exerciseth
the
same
naked
affirming
Authority
of
the
words
[
Ministers
of
the
word
]
Luke
1.
2.
and
Stewards
]
all
are
but
Bishops
.
And
he
asketh
whether
ever
man
heard
of
more
Stewards
than
one
in
one
house
?
or
of
several
bearers
of
one
Key
?
And
he
foresaw
that
we
would
tell
him
that
Gods
Catholick
Church
is
one
House
of
God
,
and
that
at
least
all
the
Apostles
were
Stewards
and
Key-Bearers
in
that
one
Church
;
and
that
by
his
Doctrine
none
but
one
of
them
should
be
Steward
of
Gods
Mysteries
,
or
have
the
Keys
:
And
therefore
he
saith
,
that
[
Though
the
Apostles
are
called
Stewards
of
the
Mysteries
of
God
,
1
Cor.
4.
1.
that
is
to
be
reckoned
as
pertaining
to
the
many
divided
Families
,
that
is
the
many
particular
Churches
,
distinct
parts
of
the
Universal
Church
,
which
the
Apost●●s
divided
among
themselves
.
Answ.
Unless
his
etiam
here
be
a
self-contradicting
cheat
,
it
will
hence
follow
,
1.
That
the
Apostles
are
not
Stewards
of
Gods
Mysteries
in
gathering
Churches
,
but
only
to
the
Churches
gathered
.
2.
That
in
Baptizing
and
giving
the
Holy
Ghost
,
to
such
as
yet
entered
not
into
a
Particular
Church
,
they
ex●ercised
not
any
of
their
said
Stewardship
or
Power
.
3.
That
thay
have
no
Power
of
the
Keyes
at
all
,
over
any
that
are
not
Members
of
a
Particular
Church
,
(
such
as
the
Eunuch
,
Act.
8.
And
many
Merchants
,
Embassadors
,
Travellers
,
and
many
thousands
that
want
Pastors
or
opportunity
,
or
hearts
,
yea
and
all
Christians
in
the
first
Instant
as
meerly
Baptized
Persons
seeing
Baptisme
entereth
them
only
into
the
Universal
Church
,
and
not
into
any
particular
as
such
)
4.
And
that
till
the
Apostles
gathered
particular
Churches
,
and
distributed
them
,
they
had
no
Stewardship
,
nor
use
(
at
least
)
of
the
Keyes
.
And
what
if
it
can
never
be
provedthat
ever
the
Apostles
distributed
the
universal
Church
into
Apostolical
Provinces
,
but
only
pro
re
nata
distributed
themselves
in
the
World
,
were
they
never
Stewards
then
nor
Key-bearers
?
Verily
if
I
believed
such
a
distribution
of
the
World
into
twelve
or
more
Provinces
by
them
,
I
should
question
the
power
that
altered
that
Constitution
,
and
set
us
up
but
four
or
five
Patriarches
.
And
were
the
same
Apostles
no
Stewards
or
Key-bearers
out
of
their
(
feigned
)
several
Provinces
?
If
we
must
be
cilenced
unless
we
subscribe
to
the
Dictates
of
such
self
conceited
Confident
men
,
who
shall
ever
Preach
that
is
not
born
under
the
same
Planet
with
them
?
Cap.
17.
he
proceedeth
still
to
maintain
our
Cause
,
that
even
in
Justin
Martyrs
writings
,
and
others
of
that
Age
,
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
meant
the
Bishops
of
the
several
Churches
who
had
not
one
Presbyter
under
them
,
but
Deacons
only
,
and
therefore
had
but
single
Congregations
;
but
did
themselves
alone
with
the
Deacon
perform
all
the
publick
Offices
in
the
Church
.
And
that
no
equal
Presbyter
was
placed
with
them
,
offendeth
us
no
more
than
that
our
Parish
Ministers
now
are
presented
and
instituted
alone
,
yea
and
have
power
to
take
Curates
under
them
as
their
helpers
.
Cap.
18.
He
proveth
truly
that
the
Names
Sacerdos
and
Sacerdotium
are
usually
by
old
Writers
spoken
of
sole
Bishops
and
Episcopacy
.
By
which
we
are
the
more
confirmed
in
our
Opinion
,
that
he
that
is
not
Episcopus
gregis
a
Bishop
over
the
Flock
,
is
not
Sacerdos
,
true
Pastor
,
but
hath
only
a
limb
of
the
Ministerial
Office
,
being
a
thing
of
presumptuous
Prelates
institution
.
Cap.
19.
He
surther
strengtheneth
us
by
maintaining
that
the
word
Presbyter
,
in
the
places
of
the
New
Testament
cited
by
him
,
doth
mean
only
a
Bishop
,
that
is
a
Pastor
of
one
only
Congregation
,
that
had
no
Presbyter
under
him
,
but
Deacons
:
and
that
no
mention
is
made
by
the
Apostles
of
other
Presbyters
,
§
6.
And
he
gratifieth
us
with
Epiphanius
his
Reasons
,
§
4.
[
because
as
yet
there
was
not
a
multitude
of
Believers
:
]
And
that
the
Elders
that
Paul
speaketh
to
Timothy
of
ordaining
and
rebuking
,
and
those
that
were
worthy
of
double
honour
,
were
only
Bishops
that
had
no
subject
Presbyters
.
Whether
they
were
set
over
the
Churches
as
Moses
was
over
Israel
,
with
a
design
that
they
should
make
subordinate
Officers
under
them
,
I
shall
enquire
in
due
place
.
Cap.
20.
He
goeth
over
most
of
the
other
Texts
in
the
New
Testament
that
mention
Elders
,
shewing
that
they
mean
such
Bishops
;
and
that
even
at
Hierusalem
,
the
Elders
Acts
15.
were
not
our
new
half
Priests
,
but
the
Bishops
of
all
the
Churches
of
Judaea
;
and
so
of
others
here
again
repeated
by
him
.
But
it
sticketh
with
me
,
that
these
Bishops
having
no
subject
Presbyters
,
are
found
so
oft
in
the
Metropolitane
City
,
and
so
oft
in
travel
,
and
so
oft
many
hundred
Miles
from
home
,
that
I
doubt
it
was
but
a
few
Churches
in
the
world
that
kept
the
Lords
day
,
and
assembled
for
publick
Worship
,
or
had
any
Sacraments
frequently
,
but
lived
as
the
Atheists
and
impious
contemners
of
Church-Communion
now
do
;
or
else
that
with
the
Fanaticks
we
must
hold
that
Lay-men
or
Deacons
did
play
the
Priests
in
all
Church
Offices
.
Cap.
21.
He
vindicateth
that
one
remaining
Text
,
Jam.
5.
14.
which
mentioneth
Presbyters
visiting
the
sick
,
as
meant
only
of
Bishops
,
and
not
of
mungrel
Priests
:
And
so
being
secured
that
these
were
never
found
in
the
Scripture
times
,
and
consequently
no
Bishop
(
except
Archbishops
)
that
had
more
worshipping
Churches
than
one
,
we
must
look
who
presumed
to
institute
another
Office
.
And
here
,
§
3.
he
perswadeth
us
to
be
so
civil
to
Ignatius
,
as
thankfully
to
acknowledge
him
the
first
Patron
of
our
Office-dignity
;
intimating
that
there
is
no
earlier
proof
of
the
invention
of
this
mungrel
Office
,
than
the
Epistles
of
Ignatius
.
Cap.
22.
He
tells
us
that
the
word
Presbyter
is
also
taken
for
Bishops
by
Polycarp
,
Papias
,
Irenaeus
,
Tertullian
,
and
Clemens
Alexand.
so
that
our
cause
will
be
carried
beyond
Scripture
times
.
But
again
finding
so
many
Bishops
with
Polycarp
,
I
doubt
he
maketh
Bishops
too
unwearied
Travellers
,
and
too
great
non-Residents
,
and
Gods
Publick
Worship
too
often
interrupted
by
their
absence
.
Cap.
23
,
24
,
25
,
26.
He
speaketh
of
Deacons
,
the
word
and
Office
,
which
we
have
now
no
business
with
,
but
to
note
that
cap.
26.
§
8.
he
is
again
at
Epiphanius
allowing
a
single
Bishop
without
Presbyters
,
but
not
without
Deacons
,
because
he
cannot
be
a
Bishop
without
Deacons
,
(
which
I
believe
not
,
nor
do
our
Prelates
)
but
without
subject
Presbyters
he
may
(
better
than
with
them
.
)
And
§
10.
he
excellently
argueth
from
the
Epistle
to
Timothy
,
that
seeing
Paul
instructeth
him
in
all
things
belonging
to
the
Church
of
God
,
1
Tim.
3.
15.
and
yet
never
mentioneth
these
Medioxumos
Presbyteros
,
mungrel
or
middle
Priests
,
it
is
plain
that
the
reason
is
because
none
such
were
instituted
when
the
Apostle
wrote
:
To
which
I
add
,
nor
afterward
by
the
Apostles
,
as
far
as
can
be
proved
,
and
therefore
never
should
have
been
.
Cap.
27.
He
speaketh
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tit.
1.
and
2.
and
1
Tim.
5.
shewing
that
these
Women
were
in
Orders
:
Of
which
I
have
no
mind
to
contend
,
so
that
by
the
Name
it
be
not
inferred
that
they
are
she-Bishops
;
and
that
they
argue
not
as
a
Preacher
did
since
we
were
silenced
(
I
can
name
the
Man
and
place
)
from
St.
John's
Epistle
[
to
the
Elect
Lady
]
to
prove
that
there
were
Lord-Bishops
in
the
Apostles
daies
,
viz.
an
Elect
Lady
supposeth
an
Elect
Lord
:
But
there
are
no
Elect
Lords
,
but
Elect
Lord-Bishops
:
Ergo
—
We
have
not
yet
seen
all
Dr.
Hammond's
confutation
of
our
Diocesan
Prelacie
.
In
his
fifth
Dissertation
we
have
more
.
Cap.
1.
He
speaketh
of
Clemens
Rom.
and
whereas
we
think
that
the
confusion
among
Historians
,
came
partly
from
the
little
notice
that
came
down
from
those
times
of
such
particulars
,
and
partly
from
the
identity
of
the
Office
of
Linus
,
Cletus
,
and
Clemens
;
being
all
Bishops
at
once
of
a
great
Church
(
the
Half-Presbyters
being
not
yet
ordained
)
he
gratifyeth
us
by
proving
that
not
only
at
Rome
,
but
also
in
Antioch
,
Ephesus
,
Corinth
,
and
Jerusalem
,
there
were
more
Churches
than
one
,
with
their
several
Bishops
:
Even
one
of
the
Jews
and
one
of
the
Gentiles
(
how
the
local
Diocese
were
then
divided
is
hard
to
tell
,
and
where
it
was
that
one
Apostle
had
Power
of
the
Keys
,
and
where
not
)
I
shall
improve
this
Concession
in
due
place
.
Cap.
2.
Of
Clements
Epistle
he
first
takes
notice
of
the
Inscription
[
to
the
Church
of
God
,
dwelling
(
or
sojourning
)
at
Corinth
]
The
same
Phrase
as
Philip.
●
.
1
,
2.
And
by
this
Church
he
proveth
(
by
confident
affirming
)
that
all
the
Churches
of
Achaia
are
meant
.
And
that
the
same
is
to
be
said
of
Paul's
Epistle
to
the
Corinthians
,
he
unresistibly
proveth
,
by
saying
that
Quisquis
eas
vel
leviter
degustaverit
(
tuo
scilicet
gustu
)
hoc
omnino
pronunciandum
esse
nobiscum
statuet
.
Nec
igitur
de
hac
Clementis
ambigi
poterit
.
]
And
so
all
that
Controversie
is
ended
.
But
though
(
without
Scripture
proof
)
imagination
might
handsomely
feign
,
that
the
many
Churches
of
Achaia
are
called
singularly
[
the
Church
of
Corinth
,
]
as
one
,
because
of
the
Unity
of
the
Metropolitane
;
yet
,
1.
I
would
have
heard
somewhat
like
reason
for
,
and
some
instances
of
the
use
of
such
a
speech
,
as
this
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
The
Church
of
God
dwelling
(
or
sojourning
)
at
Rome
,
to
the
Church
of
God
dwelling
(
or
sojourning
)
at
Corinth
.
And
why
and
where
,
and
by
what
good
writers
;
all
Achaia
is
called
Corinth
,
or
all
Macedonia
,
Philippi
(
or
all
the
Cities
about
it
)
indeed
as
the
County
of
Worcester
,
the
County
of
York
,
of
Warwick
,
&c.
are
usual
Titles
,
so
may
the
Church
of
York
,
Worcester
,
Warwick
,
be
in
the
Diocesans
sense
.
But
whoever
said
of
all
the
County
or
Diocess
[
To
the
County
,
Diocess
,
dwelling
at
York
,
Worcester
,
Warwick
?
]
As
if
all
the
Countrey
and
Towns
belonging
to
that
Circuit
were
called
Warwick
.
&c.
2.
Doth
not
his
own
proof
evidently
confute
him
.
2
Cor.
1.
1.
To
the
Church
of
God
which
is
at
Corinth
,
with
all
the
Saints
which
are
in
all
Achaia
.
Are
the
last
words
Tautological
?
doth
[
with
]
signifie
no
addition
at
all
.
If
by
[
the
Church
which
is
at
Corinth
]
be
meant
all
the
Churches
and
Christians
in
Achaia
,
what
sense
is
there
in
the
addition
of
[
with
all
the
Saints
which
are
in
Achaia
?
]
O
what
kind
of
proof
will
satisfie
some
Learned
Men
!
3.
Was
it
all
the
Churches
of
Achaia
that
the
incestuous
person
.
1
Cor.
5.
dwelt
with
?
and
that
are
chidden
for
suffering
him
in
their
Communion
?
and
that
are
directed
when
they
meet
together
to
cast
him
out
,
and
not
to
eat
with
him
?
4.
Would
it
not
be
Calumny
according
to
all
rational
Laws
,
to
accuse
all
the
Churches
of
Achaia
,
of
all
those
Crimes
which
the
Church
at
Corinth
is
accused
of
,
without
a
better
proof
than
this
?
5.
Was
it
all
the
Churches
of
Achaia
,
which
1
Cor.
14.
are
said
to
meet
all
in
one
place
,
and
to
have
so
many
Prophets
and
Interpreters
in
that
one
Assembly
?
I
am
not
at
leisure
to
say
more
of
this
.
But
who
denieth
that
the
same
Epistle
which
was
directed
first
to
the
Corinthians
,
was
secondarily
directed
to
the
rest
of
Achia
,
and
to
be
Communicated
to
them
.
And
yet
not
the
Churches
of
Achaia
be
all
said
to
be
or
dwell
at
Corinth
.
When
2
Cor.
11.
10.
Paul
speaketh
of
[
the
Regions
of
Achaia
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
he
saith
that
sheweth
that
the
matter
belonged
[
to
the
whole
Church
of
Achaia
.
]
But
how
long
have
they
all
been
challenged
to
name
one
Text
of
Scripture
,
that
speaketh
singularly
of
the
Church
of
a
Province
or
Countrey
,
consisting
of
many
particular
Churches
:
Yet
addeth
he
[
In
re
manifesta
non
pluribus
opus
est
.
]
Cap.
3.
He
only
mentioneth
the
occasion
of
Clements
Epistle
,
where
without
any
Proof
he
extendeth
the
Sedition
then
raised
by
them
,
to
the
disturbance
of
the
Civil
Government
and
Peace
:
And
if
he
had
proved
as
he
endeavoureth
that
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
meant
the
Civil
Rulers
(
which
is
utterly
uncertain
)
yet
the
commendation
of
their
Obedience
,
formerly
to
the
Civil
Power
,
as
part
of
the
Character
of
their
orderliness
and
peaceableness
,
doth
not
prove
that
Rebellion
against
them
was
part
of
their
following
disorder
.
Cap.
4.
Is
to
tell
us
,
1.
That
Clemens
puts
Obedience
to
Rulers
,
and
due
honouring
of
Presbyters
as
a
Law
of
God
(
which
is
not
to
be
doubted
of
.
)
2.
That
Bishops
were
sent
by
the
Apostles
,
as
the
Apostles
by
Christ
,
but
were
joyned
only
with
Deacons
to
attend
them
.
Mark
here
Reader
,
that
he
doth
not
only
acknowledge
that
de
facto
the
Order
of
Mungrel
or
Half-Priests
was
not
yet
Existent
,
but
also
that
none
such
were
sent
by
the
Apostles
,
and
so
not
Instituted
,
and
that
Clemens
himself
taketh
notice
of
no
such
even
in
his
times
.
But
how
the
Dr.
will
prove
that
no
great
Churches
(
and
particularly
this
of
Corinth
)
had
but
one
Bishop
,
you
shall
see
with
little
satisfaction
.
)
3.
He
noteth
that
these
Bishops
thus
sent
were
constituted
every
where
,
Ecclesias
nondum
natas
,
sed
ad
partum
(
bonis
Dei
ausp●cus
)
festinantes
,
brachiis
atque
ulnis
suis
susceptum
&
administratum
;
to
receive
in
their
Arms
and
Arms
the
Churches
not
yet
born
,
but
(
by
Gods
Blessing
)
hastning
to
the
Birth
]
whereas
of
his
own
Head
he
had
before
said
that
the
Bishops
were
sent
by
the
Apostles
(
when
Clement
saith
no
such
thing
)
but
only
that
they
were
Constituted
(
sending
being
the
word
used
of
Itenerant
Preachers
gathering
and
visiting
Churches
,
and
Constituting
with
Ordaining
the
usual
word
of
Bishops
and
Presbyters
,
who
as
such
are
fixed
to
particular
Churches
;
)
so
now
he
more
boldly
forgeteth
that
Bishops
were
(
yea
every
where
)
to
receive
Churches
that
were
yet
no
Churches
:
Where
he
contradicteth
both
Scripture
and
common
use
of
the
word
Bishop
,
and
abuseth
Clement
.
1.
Let
any
Man
that
can
shew
us
thatin
the
New
Testament
the
word
Bishop
is
ever
used
of
any
Pastor
that
was
not
related
to
a
Church
,
and
as
signifying
that
Relation
,
and
that
Bishop
and
Flock
are
yet
as
much
Relatives
as
King
and
Kingdom
.
2
Let
him
shew
that
can
,
that
the
word
was
used
otherwise
by
Christians
,
for
many
a
hundred
years
after
Christ
.
Though
I
grant
that
Ministers
in
general
were
(
and
may
be
)
ordained
sine
titulo
,
to
Preach
and
gather
Churches
,
and
help
others
,
yet
never
Bishops
,
the
word
signifying
an
Over-seer
of
the
Flock
or
Church
to
which
he
is
related
.
3.
If
it
were
certain
that
the
futurity
of
believing
mentioned
by
Clemens
had
relation
to
the
Constitution
of
Bishops
,
and
not
to
the
Apostles
Preaching
only
,
yet
Clemens
saith
not
that
there
were
yet
no
Believers
or
no
Churches
where
they
were
constituted
Bishops
:
Where
there
were
but
a
few
Believers
,
the
Apostles
placed
Bishops
and
Deacons
over
those
few
,
who
should
receive
others
into
the
same
Society
(
till
it
was
full
and
no
further
)
who
should
after
believe
.
It
is
an
abuse
of
Clemens
to
say
,
it
was
[
to
Churches
yet
not
born
]
when
he
hath
no
such
word
!
As
if
it
could
not
be
for
future
Believers
,
unless
at
present
there
were
no
Believers
.
And
it
is
an
abuse
of
him
to
seign
him
to
assert
that
the
Apostles
did
every
where
as
soon
as
they
had
once
Converted
one
Man
,
presently
make
that
new
Baptized
Novice
a
Bishop
before
they
Converted
any
more
,
saving
perhaps
one
or
two
to
be
his
Deacons
:
Or
that
they
used
to
make
Deacons
(
or
Bishops
either
)
to
Churches
future
,
that
were
yet
no
Churches
:
When
as
the
Scripture
telleth
the
contrary
most
expresly
,
that
the
Church
at
Jerusalem
,
was
before
the
Deacons
,
Act.
7.
That
they
ordained
Elders
in
every
Church
,
Act.
14.
23.
and
not
in
no
Church
,
as
he
implyeth
:
And
Tit.
1.
5.
every
City
is
equivalent
to
every
Church
,
for
it
was
not
in
every
Infidel
City
that
had
no
Christians
:
Which
beyond
all
modest
contradiction
is
proved
by
the
Rules
given
to
Timothy
and
Titus
for
the
Ordination
of
Bishops
and
Deacons
:
Who
were
to
be
approved
chosen
persons
,
that
had
ruled
their
own
Houses
well
,
not
Novices
,
apt
to
teach
,
well
reported
of
those
without
(
which
supposeth
some
to
be
within
)
Tim.
3.
14
,
15.
These
things
I
write
unto
thee
,
that
thou
mayest
know
how
to
behave
thy self
in
the
House
of
God
,
which
is
the
Church
of
the
Living
God
,
a
Pillar
and
Basis
of
the
truth
.
]
The
first
that
were
converted
did
not
always
prove
the
fittest
to
be
Bishops
;
perhaps
they
might
be
Women
or
weakly
gui●ted
:
To
feign
that
the
Apostles
did
that
every
where
,
which
none
can
prove
that
ever
they
did
once
(
to
make
a
Bishop
and
Deacons
of
the
two
or
three
first
Novice-converts
before
there
were
any
more
Converted
,
and
to
make
Bishops
and
Deacons
before
there
were
any
Christians
to
constitute
Churches
,
meerly
for
future
Churches
,
)
this
is
not
Clemens
act
,
whoever
else
will
own
it
.
4.
Lastly
he
noteth
here
that
this
was
done
by
the
Revelation
of
the
Spirit
,
whereby
they
examined
and
tryed
who
was
worthy
of
that
Dignity
.
And
,
1.
What
use
for
examination
who
was
worthy
,
where
there
was
no
other
to
stand
in
Competition
,
and
where
the
first
Convert
still
was
taken
?
Election
is
è
multis
.
And
if
he
be
compelled
to
grant
that
there
were
more
Christians
over
whom
the
Bishop
was
set
,
it
is
a
Contradiction
to
say
that
a
Bishop
and
his
Flock
,
though
small
,
is
no
Church
.
2.
It
is
hard
to
believe
that
the
multitude
of
ignorant
Lads
,
and
wicked
Men
that
are
now
set
over
Churches
,
are
Constituted
by
this
Apostolical
choice
and
Tryal
,
by
the
Holy
Ghost
.
Cap.
5.
§
.
5.
He
now
acknowledgeth
that
where
many
were
at
first
Converted
,
not
always
the
first
but
the
fittest
was
chosen
Bishop
.
And
how
prove
you
that
he
and
his
Flock
were
no
Church
?
The
same
he
maintaineth
,
§
.
11.
And
after
from
the
choice
usually
made
by
suffrages
and
other
reasons
,
well
confuteth
the
former
conceit
,
when
he
took
it
to
be
Blondels
;
but
sure
he
could
not
believe
that
they
were
Ecclesiae
nondum
nat●
,
or
future
Believers
that
chose
Bishops
by
Suffrages
?
But
having
so
fully
in
this
Chapter
confuted
his
former
,
as
Blondel's
opinion
,
I
doubt
not
but
Blondel
is
in
this
as
easily
reconciled
to
him
as
he
to
himself
,
and
meant
no
more
,
but
,
1.
That
the
Apostles
used
(
not
to
make
Bishops
of
the
first
Converts
simply
,
but
)
to
choose
them
out
of
the
ancient
,
grown
,
and
proved
Christians
.
2.
And
that
being
so
chosen
(
not
he
that
was
first
Baptized
,
but
)
he
that
was
first
ordained
,
had
the
presidence
in
the
Con●essus
of
their
Presbyters
:
Which
the
Dr.
might
easily
have
seen
,
and
spared
his
insulting
upon
the
contrary
supposition
.
But
let
it
here
again
be
noted
,
that
§.
9.
he
expresly
and
confidently
asserteth
all
that
I
now
desire
,
viz.
That
Clemens
doth
speak
of
that
time
of
the
Churches
beginning
,
in
which
there
were
not
yet
many
Believers
,
and
therefore
without
doubt
,
neither
Presbyters
instituted
.
If
he
means
[
no
Subject
Presbyters
]
or
if
he
means
[
not
many
in
a
Church
but
one
Bishop
]
I
desire
no
more
:
For
then
no
Bishop
had
more
Church
Assemblies
than
one
,
nor
any
half
▪
Presbyters
were
ordained
by
the
Apostles
.
For
Clemens
doth
not
tell
us
what
the
Apostles
did
in
the
beginning
of
their
Preaching
only
,
but
giveth
us
this
as
an
account
of
all
their
course
,
in
settling
Offices
in
the
Churches
where
they
came
.
Cap.
6.
He
confesseth
that
Clemens
mentioneth
but
two
Orders
,
Bishops
and
Deacons
,
(
and
we
would
have
no
more
)
and
§.
4.
is
over
angry
with
Blundel
for
gathering
hence
,
that
he
did
not
do
as
those
that
from
the
Jewish
Elders
,
or
Priests
,
or
the
70
gather
another
order
,
what
is
there
in
this
Collection
that
deserveth
the
sharp
words
of
that
§
.
Cap.
7.
Whether
Clemens
well
cited
Isai.
60.
17.
we
need
not
debate
.
But
if
yet
any
think
that
the
Dr.
hath
not
fully
granted
us
our
Cause
,
let
him
take
these
additions
:
§
.
7.
He
well
gathereth
from
Clemens
that
this
form
of
Government
,
founded
in
Bishops
and
Deacons
(
in
each
Church
)
being
setled
by
Men
entrusted
by
Christ
,
is
no
less
to
be
ascribed
to
Gods
Command
than
if
Christ
himself
had
constituted
Bishops
and
Deacons
in
every
City
.
(
Let
who
dare
then
approve
of
the
alteration
by
the
Introduction
of
another
Order
of
Priests
.
)
And
§
.
8.
He
noteth
also
out
of
Clemens
that
the
foresight
of
the
contention
that
would
be
about
Episcopacy
caused
this
establishment
of
Bishops
and
Deacons
:
No
doubt
God
foreknew
both
that
the
popular
sort
would
oppose
Government
,
and
that
the
Monarchical
Prelates
would
depose
all
the
Bishops
of
the
same
Church
save
themselves
,
and
the
Arch-Prelates
would
depose
all
the
Bishops
of
particular
Churches
,
and
set
up
half
Priests
in
their
stead
.
And
he
doth
well
not
to
pass
the
following
words
in
Clemens
(
though
hard
,
yet
plainly
subverting
the
Doctors
opinion
)
that
from
this
same
foresight
the
Apostles
constituted
the
foresaid
Bishops
and
Deacons
(
in
every
Church
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
ac
descriptas
deinceps
ministrorum
officiorumque
vices
reliquerunt
,
ut
in
defunctorum
locum
alii
viri
probati
succedere
,
&
illorum
munia
exequi
possent
,
(
as
Pat.
Junius
translateth
it
.
)
The
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
can
allow
no
such
doubt
as
shall
make
this
much
of
the
sense
to
be
questionable
,
1.
That
upon
the
foresight
of
the
Contentions
about
Episcopacy
the
Apostles
made
(
by
the
Spirit
)
an
established
Description
of
the
Orders
and
Offices
which
should
be
in
the
Church
,
not
only
in
their
times
,
but
afterwards
.
2.
And
that
the
approved
men
that
should
hereafter
be
ordained
,
should
succeed
in
those
same
Orders
which
the
Apostles
had
established
and
described
,
even
to
the
same
Work
or
Office
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
3.
That
the
Apostles
thus
setled
or
described
no
mungrel
or
half
Priests
,
but
only
Bishops
and
Deacons
,
nor
any
Churches
that
had
not
each
a
Bishop
and
Deacon
.
4.
Therefore
no
such
half
Priests
should
be
brought
in
,
but
only
such
as
the
Apostles
instituted
or
described
.
I
can
scarce
speak
my
thoughts
plainlier
,
than
by
the
Doctors
next
words
,
§
9.
[
It
is
evident
that
by
the
immediate
impulse
of
the
Spirit
of
God
Bishops
were
constituted
(
Deacons
only
joyned
to
them
)
in
every
Church
,
and
so
at
Corinth
,
and
the
rest
of
the
Cities
of
Achaia
:
And
that
by
the
command
of
the
same
Divine
Prophesie
or
Revelation
,
successors
were
assigned
to
them
after
their
departure
;
(
not
a
new
order
invented
)
Christ
thus
consulting
and
providing
for
the
Churches
peace
,
&c.
]
And
§.
14.
he
well
granteth
,
1.
That
the
form
of
Church
Government
was
no
where
changed
by
the
Apostles
(
and
so
no
middle
order
instituted
by
them
.
)
2.
That
through
all
their
Age
,
and
when
they
were
consummate
in
the
middle
,
under
their
Disciples
,
the
Government
of
every
Church
was
in
the
power
of
the
Bishops
and
Deacons
in
common
.
But
whereas
§.
13
,
&c.
he
layeth
this
as
the
ground
of
his
Cause
,
1.
That
it
was
not
the
Church
at
Corinth
alone
,
but
of
all
Achaia
that
Clemens
writeth
to
under
this
name
.
2.
And
that
there
were
not
many
Bishops
in
one
Church
,
but
one
to
each
of
these
particular
Churches
:
I
desire
the
Reader
,
1.
To
try
impartially
whether
in
all
the
Drs.
Book
there
be
one
word
of
cogent
Evidence
to
prove
what
he
saith
,
yea
or
to
make
it
credible
or
likely
.
2.
To
consider
these
Reasons
following
for
the
contrary
.
1.
As
is
said
,
whether
Scripture
custom
of
speech
will
allow
us
to
call
all
the
Churches
of
a
Region
[
A
Church
]
in
the
singular
Number
:
Shew
one
Text
for
it
if
you
can
.
2.
Whether
any
ancient
Ecclesiastical
use
of
speech
will
allow
us
to
say
that
the
Churches
of
Achaia
dwell
at
Corinth
(
as
Clemens
speaketh
,
p.
1.
)
3.
Whether
I
have
not
proved
from
1
Cor.
14.
&c.
that
the
Church
of
Corinth
had
more
Ministers
,
or
Clergy
men
,
or
Pastors
in
it
than
one
in
Paul's
time
?
And
therefore
was
not
without
so
soon
after
.
4.
Whether
it
be
credible
that
when
it
was
but
one
or
two
Persons
(
p.
62.
)
by
whom
or
for
whose
cause
the
Pre●byters
were
ejected
;
that
it
is
like
either
this
one
or
two
were
members
of
more
particular
Churches
in
Achaia
than
one
or
two
?
Or
that
all
the
Churches
of
Achaia
would
so
far
own
one
or
two
mutineers
in
a
particular
Church
,
as
to
cast
out
many
of
their
Ministers
for
their
sakes
?
5.
Yea
when
Clemens
whole
scope
intimateth
that
this
one
or
two
did
this
because
they
aspired
after
Power
or
Preeminence
themselves
:
Could
they
expect
themselves
to
be
made
the
Rulers
of
more
than
one
or
two
Churches
?
6.
And
what
was
the
cause
of
this
one
or
two
like
to
touch
the
Bishops
of
the
other
Churches
?
And
what
Cognisance
was
all
Achaia
like
to
have
of
the
cause
of
one
or
two
distant
persons
,
so
as
for
them
to
rise
up
against
their
own
Bishops
.
7.
If
it
was
not
all
nor
many
Pastors
that
were
thus
turned
out
(
as
Clemens
words
import
)
why
should
all
Achaia
be
called
seditious
,
and
blamed
for
it
?
8.
Doth
not
the
common
Law
of
Charity
and
Justice
forbid
us
to
extend
those
words
of
reproof
to
a
whole
Province
,
which
cannot
be
proved
to
extend
farther
than
to
a
single
Church
,
and
principally
toucht
but
one
or
two
.
9.
I
have
before
proved
that
Paul
by
[
the
Saints
at
Corinth
]
meaneth
but
one
Church
:
Therefore
it
's
like
that
Clemens
doth
so
too
.
10.
The
Bishops
and
Deacons
that
Clemens
speaketh
of
,
were
set
up
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Cum
consensu
totius
Ecclesiae
,
or
as
the
Dr.
will
needs
have
it
[
applaudente
aut
congratulante
tota
Ecclesia
]
indeed
[
with
the
good
liking
,
Pleasure
,
or
Approbation
of
the
whole
Church
.
]
And
shall
we
be
perswaded
that
all
the
Cities
and
Countrey
of
Achaia
were
that
whole
Church
,
which
approved
,
or
consented
to
these
particular
Pastors
that
were
put
out
?
Or
that
had
Cognisance
of
them
or
acquaintance
with
them
?
11.
He
expresly
saith
,
pag.
62.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
the
Church
of
Corinth
for
the
sake
of
one
or
two
,
moved
Sedition
against
the
Presbyters
.
]
And
why
doth
he
never
say
[
it
was
the
Church
of
Achaia
.
]
12.
p.
63.
He
supposeth
the
Person
Emulating
to
be
[
a
Believer
of
power
in
explaining
Doctrine
,
wise
in
judging
of
Speeches
,
&c.
And
would
have
the
concern'd
Person
say
(
p.
69.
)
If
the
Sedition
be
for
me
,
and
the
Contention
and
Schisms
,
I
will
remove
,
I
will
be
gone
wither
you
will
,
and
will
do
what
the
People
pre-determine
of
▪
(
or
command
,
)
only
let
the
Flock
of
Christ
with
the
Presbyters
set
over
them
live
in
peace
.
]
And
is
it
like
that
the
Flock
that
this
Person
must
say
so
to
,
was
all
Achaia
?
13.
And
p.
73.
He
requireth
[
those
that
begun
the
Sedition
,
to
be
obediently
Subject
to
the
Presbyters
(
and
not
to
their
Bishop
onely
.
)
And
is
it
like
to
be
the
Bishops
of
other
Churches
through
all
Achaia
,
that
this
one
or
two
is
required
to
Obey
and
be
in
Subjection
to
.
I
have
given
my
Reasons
,
to
prove
that
these
Presbyters
were
in
the
One
Church
of
Corinth
:
Compare
his
(
if
you
can
find
them
)
to
the
contrary
,
and
Judge
Impartially
as
you
see
cause
.
Cap.
8.
Hath
nothing
that
concerneth
us
,
but
the
recitall
of
his
grand
▪
Concession
,
lest
we
should
think
that
in
Clemens
days
,
the
great
Bishop
of
Corinth
,
or
any
in
Achaia
,
had
any
more
Church-assemblies
than
one
to
whom
he
could
do
all
the
Pastoral
Offices
himself
,
he
thus
concludeth
,
§
.
9.
[
Indeed
mention
is
found
only
of
Bishops
(
with
Deacons
)
constituted
in
each
City
,
sometimes
under
the
Title
of
Bishops
,
sometimes
of
Presbyters
;
there
being
no
token
or
foot-step
at
all
appearing
of
such
as
we
now
call
Presbyters
,
&c.
]
To
which
I
wholly
agree
;
though
not
that
there
was
but
one
Presbyter
in
Corinth
.
Cap.
9.
He
is
offended
much
with
Blondel
,
for
reproaching
Hermas
,
and
yet
using
his
Testimony
:
As
if
a
Hereticks
,
or
an
Infidels
Testimony
might
not
be
used
in
point
of
History
:
And
,
§.
14.
he
again
cometh
to
his
supposition
of
Bishops
without
Subject
Presbyters
,
as
if
it
served
his
turn
more
than
ours
.
Cap.
10.
About
Pius
words
,
hath
nothing
that
I
find
the
cause
concerned
in
.
Cap.
11.
Is
of
little
moment
to
us
,
both
parties
have
little
that
is
cogent
,
but
velitations
about
dubious
words
.
Cap.
12.
Is
but
about
the
sense
of
the
word
applyed
to
Ireneu●
▪
which
Dr.
H.
taketh
here
and
by
many
after
to
mean
a
Bishop
,
and
wonders
that
Blondel
pleadeth
for
a
parity
of
order
from
a
common
Name
.
But
it
is
not
so
much
without
reason
as
he
maketh
it
:
For
if
Bishops
and
Presbyters
were
in
the
first
times
called
by
one
Name
;
and
the
highest
Person
in
the
Church
then
was
ordinarily
known
by
the
name
Presbyter
,
and
the
appropriating
of
[
Bishop
]
to
one
sort
▪
and
Presbyter
to
another
,
came
afterwards
in
by
such
insensible
degrees
,
that
no
man
can
tell
when
it
was
,
it
sounds
very
probable
,
that
it
was
the
true
Episcopal
Power
,
or
the
same
Office
and
Order
,
that
was
first
commonly
possessed
by
them
to
whom
the
name
was
Common
.
And
so
much
of
Dr.
Hammond's
Dissertations
,
wherein
I
must
desire
the
Reader
to
note
,
1.
That
I
meddle
not
with
other
mens
Causes
,
nor
particularly
with
the
question
:
Whether
one
man
in
each
Church
,
had
of
old
,
a
guiding
superiority
over
the
rest
of
the
Presbyters
?
Nor
yet
,
whether
the
Apostles
had
such
successors
in
the
General
care
of
many
Churches
,
(
such
as
Visiters
,
or
Arch-Bishops
)
but
only
,
1.
Whether
every
Presbyter
were
not
Essentially
a
Bishop
,
or
Governour
of
the
Flock
,
having
the
power
of
Keys
,
as
they
call
it
,
in
foro
interiore
&
exteriore
,
both
for
resolving
Consciences
and
for
Church-order
.
2.
Whether
every
particular
Church
,
which
ordinarily
communicated
together
in
the
Lords
Supper
,
and
had
unum
Altare
,
had
not
one
or
more
such
Bishops
.
3.
Whether
it
was
not
a
sinful
corrupting
change
▪
to
bring
in
another
Species
of
Presbyters
;
and
so
to
depose
all
the
particular
Churches
and
Bishops
,
and
set
up
a
Dio●esane
Bishop
▪
in●●●is
ordinis
,
with
half
Churches
and
half-Priests
,
under
him
in
their
stead
.
2.
And
note
,
That
as
it
concerned
me
not
to
speak
to
all
that
the
Doctor
hath
said
,
so
I
have
carefully
chosen
out
all
that
I
thought
pertinent
and
of
a
seeming
weight
,
as
to
the
cause
which
I
mannage
,
and
have
past
by
nothing
in
the
whole
Book
,
which
I
thought
an
understanding
Reader
needeth
an
answer
to
.
There
is
yet
the
same
Authors
Vindication
of
his
Dissertations
to
be
considered
:
But
I
find
nothing
new
in
them
to
be
answered
by
me
,
nor
that
I
am
concerned
for
the
Cause
in
hand
any
further
than
to
give
you
these
few
Observations
.
1.
That
again
,
p.
5.
he
saith
,
[
That
by
observing
the
paucity
of
Believers
in
many
Cities
in
the
first
Plantations
,
which
made
it
unnecessary
that
there
should
by
the
Apostles
be
ordained
any
more
than
a
Bishop
and
Deacon
(
one
,
or
more
)
in
each
City
,
and
that
this
was
accordingly
done
by
them
at
the
first
,
is
approved
by
the
most
undenyable
ancient
Records
.
2.
That
p.
7.
he
again
well
averreth
that
the
Jewish
and
Gentile
Congregations
occasioned
several
Churches
and
Bishops
in
the
same
Cities
.
And
p.
14.
15.
That
Timothy
was
placed
by
Paul
,
Bishop
of
the
Gentiles
at
Ephesus
,
and
S.
John
,
and
another
after
him
,
Bishop
of
the
Jews
.
Pag.
16.
He
thinketh
that
Timothy
was
Bishop
of
Ephesus
(
or
Angel
)
when
Rev.
2.
was
wrote
.
Pag.
17.
From
Epiphanius
he
reckoneth
above
50
years
from
the
Revelation
of
John
,
Rev.
2.
to
the
writing
of
Ignatius's
Epistles
.
By
which
we
may
Calculate
the
time
when
the
Office
of
half-Presbyters
began
to
be
invented
,
according
to
his
own
Computation
.
That
pag.
21.
&
passim
,
his
supposition
of
the
24
Bishops
of
Judaea
,
sitting
about
the
Throne
of
James
Bishop
of
Jerusalem
,
and
his
other
supposition
of
their
being
so
ordinarily
there
.
And
of
the
Bishops
of
Provinces
in
other
Nations
,
being
so
frequently
many
score
,
if
not
hundred
Miles
off
their
people
in
the
Metropolitane
Cities
,
when
the
people
had
no
other
Priest
to
Officiate
,
doth
tend
to
an
Atheistical
conceit
,
that
the
Ordinary
use
of
Sacred
Assemblies
and
Communion
is
no
very
needful
thing
,
when
in
the
best
times
by
the
best
men
,
in
whole
Countreys
at
once
,
they
were
so
much
forborn
.
Pag.
26.
Again
you
have
his
full
and
plain
Assertion
,
[
That
there
were
not
in
the
space
within
compass
of
which
all
the
Books
of
the
new
Testament
were
written
,
any
Presbyters
,
in
our
modern
Notion
of
them
,
created
in
the
Church
,
though
soon
after
certainly
in
Ignatius
time
,
(
which
was
above
50
years
after
the
Rev.
)
they
were
]
.
Pag.
60.
He
supposeth
that
whoever
should
settle
Churches
under
a
Heathen
King
among
Heathens
,
must
accordinly
make
the
Churches
gathered
subordinate
to
one
another
,
as
the
Cities
in
which
they
are
gathered
were
(
though
Heathen
)
subordinate
to
one
another
,
of
which
more
in
due
place
.
Pag.
76
,
77.
He
saith
that
[
As
Congregations
,
and
Parishes
are
Synonimous
in
their
Style
,
so
I
yield
that
Believers
in
great
Cities
were
not
at
first
divided
into
Parishes
,
while
the
number
of
Christians
in
a
City
was
so
small
that
they
might
well
assemble
in
the
same
place
,
and
so
needed
no
Partitions
,
or
Divisions
.
But
what
disadvantage
is
this
to
us
,
who
affirm
that
one
Bishop
,
not
a
Colledge
of
Presbyters
,
presided
in
that
one
Congregation
,
and
that
the
Believers
in
the
Regions
and
Villages
about
did
belong
to
the
care
of
that
single
Bishop
,
or
City
Church
]
A
Bishop
and
his
Deacon
were
sufficient
at
the
first
(
to
sow
)
their
Plantations
—
[
For
what
is
a
Diocess
but
a
Church
in
a
City
with
the
Suburbs
and
Territories
,
or
Region
belonging
to
it
?
And
this
certainly
might
be
and
remain
under
the
Government
of
a
single
Bishop
.
Of
any
Church
so
bounded
there
may
be
a
Bishop
,
and
that
whole
Church
shall
be
his
Diocess
,
and
so
he
a
Diocesan
Bishop
,
though
as
yet
this
Church
be
not
subdivided
into
more
several
Assemblies
.
]
So
that
you
see
now
what
a
Diocess
is
.
And
that
you
may
know
that
we
contend
not
about
Names
,
while
they
call
the
Bishop
of
one
Congreation
,
a
Diocesane
,
we
say
nothing
against
him
:
A
Diocesan
in
our
sense
is
such
as
we
live
under
,
that
have
made
one
Church
of
many
hundred
or
a
thousand
.
But
Reader
be
not
abused
by
words
,
when
it
is
visible
Countreys
that
we
talk
of
.
As
every
Market-Town
,
or
Corporation
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
City
in
the
old
sense
,
so
the
Diocess
of
Lincoln
.
(
which
I
live
in
)
at
this
reckoning
hath
three
or
fourscore
Diocesses
in
it
,
and
the
Diocess
of
Norwich
about
50
Diocesses
in
it
,
&c.
That
is
such
Cities
with
the
interjacent
Villages
.
Pag.
78.
He
saith
[
When
they
add
these
Angels
were
Congregational
,
not
Diocesan
,
they
were
every
of
them
Angels
of
a
Church
in
a
City
,
having
authority
over
the
Regions
adjacent
and
pertaining
to
that
City
,
and
so
as
CHURCH
and
CONGREGATION
ARE
ALL
ONE
,
AS
IN
ORDINARY
USE
IN
ALL
LANGUAGES
THEY
ARE
:
Thus
were
Congregational
and
Diocesan
also
.
What
follows
of
the
paucity
of
Believers
,
in
the
greatest
Cities
,
and
their
meeting
in
one
place
,
is
willingly
granted
by
us
.
I
must
desire
the
Reader
to
remember
all
this
,
when
we
come
to
use
it
in
due
place
.
And
you
may
modestly
smile
to
observe
how
by
this
and
the
foregoing
words
,
the
Dr.
forgetfully
hath
cast
out
all
the
English
Diocesans
:
While
he
maketh
it
needful
that
the
Cities
be
Ecclesiastically
subordinate
as
they
are
Civilly
,
and
maketh
it
the
very
definition
of
a
Diocesan
Bishop
,
to
be
a
Bishop
of
a
City
with
the
Country
or
Suburbs
belonging
to
it
:
But
in
England
no
lesser
Cities
(
ordinarily
at
least
)
nor
Corporation-Towns
are
at
all
Subject
to
the
great
Cities
:
Nor
are
any
Considerable
part
of
the
Countrey
Subject
to
them
;
nor
do
the
Liberties
of
Cities
,
or
Corporations
,
reach
far
from
the
Walls
,
or
Towns
.
So
that
by
this
Rule
the
Bishop
of
London
,
York
,
Norwich
,
and
Bristow
would
have
indeed
large
Cities
with
narrow
liberties
:
But
the
rest
would
have
Diocesses
little
bigger
than
we
could
allow
to
conscionable
Faithful
Pastors
.
But
he
yet
addeth
more
,
p.
79.
he
will
do
more
for
our
cause
than
the
Presbyterians
themselves
,
who
in
their
disputes
against
the
Independents-say
that
Jerusalem
had
more
Christians
belonging
to
the
Church
than
could
conveniently
meet
in
one
place
;
But
,
saith
the
Dr.
[
This
is
contrary
to
the
Evidence
of
the
Text
,
which
saith
▪
expresty
,
v.
44.
that
all
the
Believers
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
meeting
in
one
and
the
same
place
.
The
like
may
be
said
of
the
other
places
,
Act.
4.
4.
and
5.
14.
For
certainly
as
yet
though
the
number
of
believers
increased
,
yet
they
were
not
distributed
into
several
Congregations
.
Will
you
yet
have
more
?
p.
80
,
81.
When
the
London
Ministers
say
that
[
the
Believers
of
one
City
made
but
one
Church
in
the
Apostles
days
]
he
answereth
[
This
observation
I
acknowledge
to
have
perfect
truth
in
it
,
and
not
to
be
confutable
in
any
part
:
And
therefore
instead
of
rejecting
,
I
shall
imbrace
it
,
and
from
thence
conclude
that
there
is
no
manner
of
incongruity
in
assigning
of
one
Bishop
to
one
Church
,
and
so
one
Bishop
in
the
Church
of
Jerusalem
,
because
it
is
a
Church
,
not
Churches
,
BEING
FORECED
TO
ACKNOWLEDGE
THAT
WHERE
THERE
WERE
MORE
CHURCHES
,
THERE
WERE
MORE
BISHOPS
.
]
I
am
almost
in
doubt
by
this
whether
the
Dr.
were
not
against
the
English
Prelacy
,
and
he
and
I
were
not
of
a
mind
,
especially
remembring
that
he
said
nothing
against
my
disputations
of
Church
Government
written
against
himself
,
when
I
lived
near
him
.
Observe
Reader
,
1.
That
even
now
he
confessed
that
a
Church
and
Congregation
is
all
one
.
2.
And
here
he
confesseth
,
that
where
there
were
more
Churches
,
there
were
more
Bishops
;
and
his
words
[
Because
it
is
a
Church
,
not
Churches
]
seem
to
import
that
de
jure
he
supposeth
it
is
no
Church
without
a
Bishop
,
and
that
there
should
be
no
fewer
Bishops
than
Churches
.
And
then
I
ask
,
1.
Where
and
when
do
all
the
Christians
in
this
Diocess
,
of
above
an
hundred
miles
long
,
Congregate
;
who
meet
but
in
above
a
thousand
several
Temples
,
and
never
know
one
of
a
thousand
of
the
Diocess
?
2.
Doth
not
this
grant
to
the
Brownists
,
that
the
Parish
Churches
are
no
Churches
,
but
onely
parts
of
the
Diocesane
Church
?
3.
And
then
if
it
be
proved
that
the
Diocesane
Church
▪
form
,
is
but
of
humane
invention
,
what
Church
in
England
will
they
leave
us
,
that
is
of
divine
institution
?
This
is
the
unhappiness
of
overdoing
to
undo
all
;
and
of
aspiring
too
high
,
to
fall
down
into
nothing
.
And
doth
he
not
speak
much
to
the
same
purpose
,
p.
87.
[
One
City
with
the
Territories
adjoyning
to
it
,
being
ruled
by
one
single
Bishop
,
was
to
be
called
a
singular
Church
:
And
therefore
that
which
is
said
to
be
done
in
every
Church
,
Act.
14.
23.
is
said
to
be
done
in
every
City
,
Tit.
1.
5.
T●e
sum
of
which
observation
is
only
this
,
that
one
City
with
the
Territories
adjoyning
to
it
,
never
makes
above
one
Church
in
the
Scripture
Style
:
(
And
yet
he
largely
proveth
the
contrary
,
that
there
was
one
Church
and
Bishop
of
Jewish
Christians
,
and
one
of
Gentiles
)
whereas
a
Province
,
or
Countrey
,
or
Nations
consists
,
of
many
Cities
,
and
so
of
many
Episcopal
Sees
or
Churches
.
]
The
like
he
hath
again
p.
90
§.
53.
But
whereas
p.
88.
●e
would
Prove
that
a
Province
,
or
Nation
,
of
many
Churches
,
may
be
called
one
Church
,
because
the
Churches
in
all
the
World
are
so
called
in
our
Creed
,
and
in
the
Scripture
:
I
answer
,
That
he
can
never
prove
that
many
Churches
are
ever
in
Scripture
called
one
,
save
only
the
Universal
Church
,
which
is
but
one
,
being
Headed
by
one
Head
,
even
Christ
.
The
Universal
Church
(
as
he
said
before
of
a
Church
compared
to
Persons
)
is
One
Collective
body
,
as
a
Political
Society
related
to
Christ
or
constituted
of
Christ
and
all
Christians
:
And
a
particular
Church
is
one
as
constituted
of
the
Ministerial
Pastors
and
People
:
But
find
any
Text
of
Scripture
that
calleth
the
Churches
of
a
Nation
,
or
Province
,
one
Church
,
in
all
the
new
Testament
if
you
can
.
In
pag.
103.
he
giveth
Reasons
for
his
singularity
in
interpreting
so
many
Texts
of
Scripture
;
and
sheweth
that
as
the
Fathers
differ
from
each
other
,
(
as
Tirinus
sheweth
)
so
we
may
also
differ
from
them
,
(
and
I
know
not
of
any
Expositor
that
ever
wrote
that
hath
more
need
of
this
Apology
than
Grotius
and
he
.
)
And
I
mislike
not
his
Reasons
.
But
then
how
unsavoury
is
it
for
the
same
person
to
expect
that
we
should
in
reverence
to
one
expository
word
in
Irenaeus
,
and
another
in
Epiphanius
,
forsake
the
common
sense
of
the
Fathers
where
they
do
agree
?
or
that
we
must
bow
to
every
ancient
Canon
?
But
I
would
not
have
him
thought
more
singular
than
he
is
,
lest
when
I
have
answered
him
the
Prelatists
forsake
him
,
and
say
that
they
are
still
unanswered
,
therefore
I
crave
the
Readers
special
observation
of
his
words
,
p.
104
,
105.
[
I
might
truly
say
that
for
those
minute
considerations
and
conjectures
wheren
this
Doctor
diff●rs
from
some
others
who
have
written
before
him
as
to
the
manner
of
interpreting
some
few
Texts
,
he
hath
the
Suffrages
of
many
of
the
learnedst
men
of
this
Church
at
this
day
,
and
as
far
as
he
knows
OF
ALL
that
embrace
the
same
cause
with
him
.
]
Of
which
I
only
say
,
that
if
he
do
but
minutely
differ
from
others
,
and
not
at
all
from
the
most
,
I
hope
my
confutation
of
him
will
not
be
impertinent
as
to
the
rest
.
But
if
he
lay
the
very
stress
of
his
cause
upon
novel
Expositions
of
almost
every
Text
which
mentioneth
Bishops
,
Presbyters
,
Pastors
,
and
quite
cross
the
way
of
almost
all
(
save
Petavius
)
that
ever
went
before
him
;
then
think
whether
that
cause
stand
on
so
firm
ground
,
as
some
perswade
,
which
needeth
such
new
foundations
or
ways
of
support
at
this
Age
,
in
the
judgement
of
such
learned
men
as
these
.
Pag.
119
,
120
,
121.
He
proveth
that
Diocesane
Bishops
are
the
only
Elders
of
the
Church
which
James
adviseth
the
sick
to
send
for
:
supposing
the
City
Churches
(
even
of
Jerusalem
to
be
yet
no
bigger
than
that
one
Bishop
and
a
Deacon
(
who
yet
was
not
this
Visiter
of
the
sick
)
might
do
all
the
Ministerial
work
.
Where
I
confess
he
quite
outgoeth
me
in
extenuating
the
Churches
in
S.
James's
time
.
If
the
Church
of
Jerusalem
had
seven
Deacons
,
I
will
not
belive
him
(
pardon
the
incivility
)
that
they
had
but
one
Presbyter
.
And
(
pardon
me
a
greater
boldness
in
saying
)
if
he
had
tryed
but
as
much
as
I
have
done
what
it
is
to
do
all
the
Pastoral
work
for
one
Parish
of
2
or
3000
Persons
in
publick
and
private
,
he
could
not
possibly
have
been
of
this
Opinion
.
Nor
do
I
think
it
likely
,
that
when
it
is
a
singular
Person
that
James
bids
send
for
the
Elders
of
the
Church
,
but
that
it
implyeth
that
the
Church
where
he
was
had
more
Elders
than
one
.
I
confess
that
if
it
had
been
spoken
either
to
Persons
,
plurally
,
or
of
Churches
plurally
,
the
phrase
might
well
have
signified
the
single
Elders
of
the
several
Churches
:
But
to
say
to
each
sick
man
singularly
,
Let
him
send
for
the
Elders
of
the
Church
singularly
)
in
common
use
of
speech
signifieth
that
there
were
many
Elders
for
that
man
to
send
for
in
the
Church
.
And
whereas
he
asketh
whether
a
sick
man
must
send
for
the
Colledge
of
Presbyters
?
I
answer
,
that
a
sick
man
may
well
send
for
the
Presbyters
or
Ministers
,
either
one
after
another
,
as
there
is
occasion
,
or
more
than
one
at
once
if
need
require
for
his
Resolution
.
If
we
say
to
a
sick
man
in
London
,
(
send
for
the
Physicians
of
the
City
,
and
let
them
advise
you
,
&c.
)
it
signifieth
that
the
City
hath
more
Physicians
than
one
,
and
that
he
may
advise
with
one
,
or
more
at
once
,
o●
per
vices
as
he
findeth
Cause
:
and
no
man
would
speak
so
to
him
,
if
London
had
but
one
Physician
,
and
Norwich
another
,
and
York
another
,
&c.
And
when
,
p.
121.
he
supposeth
the
Objection
,
that
they
have
a
mean
opinion
of
visiting
the
sick
,
because
they
say
,
it
is
not
the
Bishops
work
(
which
he
well
maketh
it
to
be
)
methinks
this
should
suit
with
no
English
Ears
,
who
will
quickly
understand
,
that
they
speak
de
facto
of
our
Bishops
,
to
whom
a
sick
man
may
send
an
hundred
,
or
fifty
,
or
twenty
Miles
,
to
desire
him
to
come
presently
,
and
pray
with
him
,
if
his
disease
be
a
Phrensie
which
depriveth
him
of
his
Wits
,
and
all
about
him
be
as
mad
:
And
the
Bishop
with
us
may
be
said
to
visit
the
sick
of
his
Diocess
,
as
a
man
may
be
said
to
weed
a
Field
that
plucketh
up
a
weed
or
two
where
he
goeth
;
or
to
build
a
City
,
because
he
knockt
up
a
Na●l
or
two
in
his
own
House
.
Pag.
120.
It
is
observable
which
he
saith
[
Indeed
,
if
it
were
not
(
the
Bishops
work
to
visit
the
sick
)
how
could
it
be
●y
the
Bishop
,
when
other
parts
of
his
Office
became
his
full
Employment
,
commited
to
the
Presbyter
.
For
,
1.
he
could
not
commit
that
to
others
,
if
he
first
had
it
not
in
himself
:
And
,
2.
This
was
the
only
Reason
of
ordaining
inferior
Officers
in
the
Church
,
that
part
of
the
Bishops
ta●k
might
be
performed
by
them
.
Ans.
Either
he
believed
that
the
Office
of
a
Subject
Presbyter
(
or
Order
as
they
call
it
)
was
instituted
by
God
,
and
setled
in
the
Church
as
necessary
by
his
Spirit
,
and
Law
,
or
not
:
If
he
do
,
then
Qu.
1.
Whether
the
work
of
these
Presbyters
,
after
the
institution
,
be
not
the
work
of
their
own
Office
,
and
not
(
in
the
individual
acts
)
the
Bishops
?
As
Eve
was
a
Rib
of
Adam
materially
,
but
when
she
was
a
woman
she
was
no
part
of
Adam
,
nor
her
acts
like
his
acts
;
and
so
of
all
woman-kind
thereafter
.
Qu.
2.
Whether
the
Bishop
any
other
way
commit
the
work
or
Office
to
him
,
than
by
calling
him
to
an
Office
which
God
himself
had
made
or
instituted
,
and
Ministerially
investing
him
in
it
as
a
Servant
(
that
hath
no
land
of
his
own
)
may
be
sent
by
his
Master
to
invest
another
in
some
Land
which
he
hath
given
him
,
by
a
Legal
Solemn
delivery
of
possession
;
or
as
a
Steward
may
send
such
Reapers
into
his
Masters
field
as
his
Master
did
before
exactly
describe
to
him
?
Christ
being
the
only
maker
of
the
Office
,
and
punctual
describer
of
it
,
and
the
Bishop
,
people
,
and
Magistrates
altogether
,
doing
no
more
but
choose
the
Person
described
as
fit
,
and
deliver
him
possession
of
the
place
.
But
if
he
thought
that
the
Bishop
himself
doth
make
the
Presbyters
Office
,
by
parting
his
own
,
and
so
giving
him
as
much
as
he
thinketh
fit
,
I
shall
shame
this
Opinion
in
due
place
.
Pag.
132.
(
and
in
his
Dissert.
)
he
would
make
us
believe
that
(
Polycarp's
Epistle
,
and
so
)
Clement's
[
to
the
Church
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
were
to
be
interpreted
extensively
as
relating
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
Church
in
the
Parish
,
that
is
the
Diocess
,
of
Corinth
,
or
Province
of
Achaia
:
And
so
he
disto●teth
Phil.
1.
●
.
and
other
places
;
but
in
all
his
Citations
giveth
us
not
a
word
of
proof
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
to
dwell
in
the
Circuit
or
extent
of
a
Diocess
,
and
not
simply
to
so●●uru
or
dwell
.
As
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
as
if
the
first
notion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
a
Diocess
,
or
a
City
with
its
Territories
:
As
Pat
Young
saith
on
Clement's
Epist.
p.
1.
[
cum
idem
sit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quod
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●t
videre
est
statim
in
initio
libri
Ruth
&
alibi
apud
70
:
which
he
further
proveth
,
yea
and
by
an
old
Inscription
of
an
Altar
brought
from
Delos
,
&c.
see
the
place
.
And
we
took
it
to
be
agreed
on
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
its
strict
sense
is
but
habito
tanquam
peregrinus
,
advena
sum
;
and
in
its
usual
larger
sense
,
juxta
habito
,
accolo
,
sum
pr●ximus
,
vicinus
accola
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
incolatus
&
vicinia
&
habitatio
propinqua
;
a
place
of
cohabitation
,
or
a
neighbourhood
:
As
we
still
take
cohabitation
to
be
a
necessary
qualification
or
dispositio
materiae
of
a
Church-member
(
of
the
same
particular
Church
,
contrary
to
the
Diocesan
state
,
where
the
Members
never
see
each
other
,
nor
hear
of
their
Names
.
)
And
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
process
of
time
(
as
Bishops
enlarged
their
Diocess
or
Church
)
came
to
signifie
a
whole
Country
,
or
Circuit
as
large
as
a
Diocess
did
,
yet
no
man
can
prove
that
it
was
so
from
the
beginning
of
the
Churches
;
or
signified
any
determined
space
of
ground
,
beyond
the
habitation
of
the
members
of
one
Worshipping
Church
or
Congregation
:
Even
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
to
build
in
the
same
Diocese
,
but
nea●
or
in
the
same
Neighbourhood
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
to
set
ones
dwelling
in
the
same
Diocess
,
but
vicinity
:
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
in
its
strictest
signification
is
but
inquilinus
a
sojourner
,
and
in
its
largest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
cohabitant
,
but
in
bo●n
signifieth
a
Neighbour
(
and
not
strangers
dwelling
out
of
the
notice
of
each
other
through
a
Diocess
)
is
so
fully
shewed
out
of
many
Authors
by
the
Basil
Lexicon
(
published
by
Henr.
Petr.
1568
)
that
I
need
not
add
to
it
.
And
the
Authors
of
that
Lexicon
suppose
,
that
the
third
(
the
Church
)
signification
is
primarily
but
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
accola
,
that
[
Paraeci
huic
dicuntur
qui
fanum
aliquod
accolnit
(
not
that
dwell
near
a
thousand
or
many
hundred
several
Churches
)
unde
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
curia
&
viciniae
conventus
(
not
many
hundred
Conventions
)
accol●rum
coitio
&
congregatio
,
hoc
parochiam
dicunt
absurde
.
Much
more
would
they
call
the
newer
Notion
of
a
Diocess-Parish
like
ours
,
absurd
.
In
Heb.
11.
9.
and
Luk.
24.
18.
Act
7.
6.
1
Pet.
2.
11.
1
Pet.
1.
17.
Act.
13.
17.
Act.
7.
29.
Eph.
2.
19.
(
which
are
all
the
places
in
the
new
Testament
where
these
words
are
used
that
I
know
of
)
the
Dr.
himself
in
his
Annotations
doth
not
once
pretend
that
the
word
is
used
in
his
Province
sense
:
And
is
not
Clemens
and
Polycarp
liker
to
use
the
word
in
the
Scripture
sense
,
than
in
this
aliene
sense
,
that
since
came
into
the
Church
?
We
must
therefore
take
leave
,
till
better
proof
of
the
contrary
,
to
expound
Clemens
,
Polycarp
,
and
Ignatius
,
meerly
by
[
sojourning
and
cohabiting
in
such
a
vicinity
as
Personal
and
Congregational
Communion
required
.
But
his
only
seeming
proof
is
(
again
)
because
Paul's
Epistle
to
the
Corinthians
,
was
to
the
Province
of
Achaia
.
To
which
again
I
answer
,
that
Paul's
Epistle
to
the
Corinthians
was
to
be
communicated
to
all
Achaia
(
and
after
to
all
the
World
;
)
but
that
maketh
not
Corinth
,
and
Achaia
,
nor
[
the
Church
at
Corinth
,
]
and
[
the
Churches
of
all
Achaia
]
to
be
the
same
:
Nay
,
Paul
expresly
distinguisheth
them
by
the
Conjunction
,
as
aforesaid
;
else
his
words
were
Tautological
,
if
by
[
To
the
Church
of
Cod
,
which
is
at
Corinth
,
with
all
the
Saints
which
are
in
all
Achaia
]
he
had
meant
[
To
the
Church
of
God
,
which
is
in
all
Achaia
,
with
the
Saints
that
are
in
all
Achaia
]
And
I
had
thought
all
Achaia
had
been
more
than
a
Parish
,
even
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
used
Ecclesiastically
in
those
times
,
in
the
opinion
of
the
Diocesane
Divines
themselves
.
And
so
much
of
Dr.
Hammond
,
and
all
that
have
written
for
our
Prelacy
.
The
Opposers
of
Prelacy
.
To
name
the
Authors
that
write
on
the
other
side
(
or
some
of
them
)
is
enough
,
Viz.
1.
Beza
,
2.
Cartwright
,
3.
Jacob
against
Downame
,
4.
Didoclane
alias
Ca'derwood's
Altare
Damascenum
,
5.
Learned
Parker
de
Polit.
Ecclesiast
.
(
not
so
florid
as
his
Treat
.
of
the
Cross
,
but
more
nervous
)
6.
Holy
and
Learned
Paul
Baine
(
Perkin's
Successor
)
his
Diocesan's
Tryal
,
short
and
nervous
,
in
Syllogisms
.
7.
Salmasius
in
2
Books
(
Apparat.
ad
primat
.
P.
&
Walo
.
Messalinus
,
)
8.
Before
him
Gersom
Bucer
dissert.
de
Gubern
.
Ecclesiae
,
against
Downame
,
large
and
learned
.
9.
Jer.
Burroughs
,
in
2
or
3
sheets
,
Argumentatively
.
10.
Prins
unbishoping
of
Timothy
and
Titus
,
11.
Dr.
Bastwick's
Flagellum
Pontificis
&
Episcoporum
Latialium
(
oratorical
)
12.
And
such
are
Miltons
.
13.
Smectymnuus
,
that
is
,
Steph.
Marshal
,
Edw.
Calamy
,
Tho.
Young
,
Mat.
Newcomen
,
and
Will
.
Spurstow
:
And
a
defence
of
it
.
14.
The
Lond.
Ministers
Jus
Divinum
,
Presb.
&
Minist.
15.
The
Isle
of
Wight
Papers
.
16.
Dav.
Blondel
(
that
wonder
of
the
world
,
for
Chronology
and
History
.
)
A
few
leaves
of
whose
over-large
Collections
,
Dr.
Hammond
hath
Answered
,
as
you
have
heard
,
and
given
his
reason
for
going
no
further
,
because
Blond
.
extendeth
the
Ministerial
Parity
but
to
140.
But
to
us
it
is
not
so
inconsiderable
to
see
by
what
degres
the
Prelacy
rose
,
and
to
see
it
proved
so
copiously
,
that
even
in
after
Ages
the
species
extent
and
of
Churches
,
and
the
Order
or
Species
of
Presbyters
were
not
altered
,
notwithstanding
accidental
alterations
.
And
therefore
I
shall
undertake
to
bring
proofenough
of
what
I
now
plead
for
from
times
much
lower
than
140
,
such
as
I
think
the
impartal
will
rest
satisfied
in
,
though
interest
and
preconceived
Idea's
are
seldom
satisfied
,
or
conqueredly
a
Confutation
.
CHAP.
VI.
That
it
is
not
of
Gods
institution
,
nor
is
pleasing
to
him
that
there
be
no
Churches
and
Bishops
but
in
Cities
;
or
that
a
City
with
its
territories
,
or
Country
adjacent
,
be
the
bounds
of
each
Church
.
SOme
late
most
esteemed
defenders
of
Diocesanes
,
especially
Dr.
Hammond
,
lay
so
great
a
stress
upon
the
supposition
,
that
the
Apostles
setled
the
Churches
in
the
Metropolitane
and
Diocesane
order
,
and
that
they
did
partly
in
imitation
of
the
Jewish
policy
,
and
partly
as
a
thing
necessary
by
the
nature
of
the
thing
,
that
even
in
Heathen
Kingdomes
,
when
Churches
are
gathered
in
any
Cities
,
they
must
have
a
difference
of
Church
power
over
each
other
as
they
find
the
Cities
to
have
a
civil
power
(
as
you
heard
before
from
Dr.
H.
)
that
I
think
it
meet
here
breifly
to
prove
,
1.
That
it
was
not
of
the
Apostles
purpose
to
have
Churches
and
Bishops
placed
only
in
Cities
,
and
not
in
Villages
.
2.
Nor
that
Church
power
should
thus
follow
the
civil
;
3.
Nor
that
a
City
with
its
territories
should
be
the
measure
of
the
habitation
of
each
Churches
members
.
The
licet
in
some
cases
I
deny
not
,
but
the
oportet
is
the
question
,
yea
and
the
licet
in
other
cases
.
The
two
first
are
proved
together
by
these
reasons
,
following
.
1.
Christ
himself
our
grand
examplar
did
not
only
preach
and
convert
Christians
in
Cities
,
but
in
Country
villages
,
where
he
held
assemblies
,
and
preacht
and
prayed
,
yea
in
mountains
and
in
Ships
:
And
though
he
planted
no
particular
Churches
with
fixed
Bishops
there
,
yet
that
was
because
he
did
so
no
where
.
He
performed
all
offices
in
the
Country
which
he
did
in
the
Cities
,
except
that
which
was
appropriated
to
Jerusalem
by
the
Law
and
the
institution
of
his
last
supper
,
which
could
be
done
but
in
one
place
.
2.
There
is
no
Law
of
God
(
direct
or
indirect
)
which
maketh
it
a
duty
to
settle
Churches
and
Bishops
in
Cities
only
,
and
forbiddeth
the
setling
them
in
Country
villages
:
This
is
most
evident
to
him
that
will
search
the
Scripture
,
and
but
try
the
pretended
proofs
of
the
late
Prelatists
;
for
the
vanity
of
their
pretensions
will
easily
appear
;
They
have
not
so
fair
a
pretense
in
the
New
Testament
for
asserting
such
a
Law
,
as
the
Pop:
hath
for
his
supermacy
in
[
Peter
feed
my
sheep
]
.
And
where
there
is
no
Law
,
there
is
no
obligation
on
us
unto
duty
,
and
no
sin
in
omission
.
If
they
say
that
[
the
Apostles
did
plant
Churches
only
in
Cities
comprehending
their
territories
]
I
answer
,
1.
They
prove
that
they
planted
them
in
Cities
;
but
the
silence
of
the
Scriptures
proveth
not
the
Negative
,
that
they
planted
none
in
Villages
.
2.
Nor
have
they
a
word
of
proof
that
each
Church
contained
all
Christians
in
the
Cities
,
with
all
the
interjacent
Villages
.
3.
Much
less
that
they
must
contain
all
such
,
when
all
the
Countries
were
converted
,
and
the
Christians
were
enow
for
many
Churches
.
4.
Nor
can
they
ever
prove
that
the
Apostles
planting
Churches
only
in
Cities
,
was
intended
as
a
Law
,
to
restrain
men
from
planting
them
any
where
else
;
Any
more
than
their
not
converting
the
Villages
or
the
generality
of
the
Cities
,
will
prove
that
they
must
not
be
converted
by
any
other
:
Or
than
that
their
setting
up
no
Christian
Magistrates
,
or
converting
no
Princes
,
will
prove
that
there
must
be
no
such
thing
.
Whoever
extended
the
obligation
of
Apostolical
example
to
such
Negatives
,
as
to
do
nothing
which
they
did
not
?
5.
The
reason
is
most
apparent
why
they
preached
first
in
Cities
,
because
there
is
no
such
fishing
as
in
the
Sea
;
They
had
there
the
frequentest
fullest
audirories
:
And
so
they
planted
their
first
Churches
there
,
because
they
had
most
converts
there
.
And
it
is
known
that
Judea
(
a
barren
mountainous
Coutrey
of
it self
)
had
been
so
harressed
with
Wars
,
that
there
was
little
safety
and
quiet
expected
in
Countrey
Villages
;
and
the
Roman
Empire
had
been
free
from
the
same
plague
by
such
short
intervals
,
that
as
many
people
as
could
,
got
into
the
Cities
:
(
for
all
that
know
by
experience
what
War
is
,
do
know
the
misery
of
poor
Country
people
who
are
at
every
wicked
Soldiers
mercy
.
)
It
was
therefore
among
poor
scattered
labourers
,
a
hard
thing
to
get
a
considerable
auditory
:
which
maketh
Mr.
Eliots
and
his
helpers
work
go
on
so
heavily
among
the
scattered
Americans
,
who
have
no
Cities
or
great
Towns
,
because
they
can
rarely
speak
to
any
considerable
numbers
.
Now
to
gather
from
hence
either
that
Villages
must
have
no
Churches
or
no
Bishops
,
is
an
impiety
next
to
a
concluding
that
they
must
not
be
assembled
,
taught
,
or
worship
God
.
3.
The
reasons
are
vain
and
null
,
which
are
pretended
for
such
a
modelling
of
Churches
to
the
form
of
the
civil
Government
,
and
thus
confining
them
to
Cities
.
For
,
1.
There
is
no
need
that
one
Bishop
be
the
Governour
of
another
at
all
;
2.
And
therefore
no
need
that
the
Bishop
of
a
Metropolis
govern
the
Bishop
of
a
lesser
City
,
or
he
,
the
Bishop
of
a
Village
.
1.
God
hath
not
given
one
Bishop
power
over
another
,
as
meer
Bishops
.
As
Cyprian
saith
,
in
his
Carth.
Council
,
none
of
us
are
Bishops
of
Bishops
,
but
Colleagues
.
Dr.
Hammond
himself
saith
,
that
the
Bishops
are
the
Apostles
Successors
,
and
the
Apostles
were
equal
in
power
and
Independent
,
Annot.
in
1
Tim.
3.
c.
p
732.
Jesus
Christ
dispensing
them
(
all
the
particular
Churches
of
the
whole
world
by
himself
and
administring
them
severally
,
not
by
any
one
Oeconomus
,
but
by
the
several
Bishops
as
inferiour
heads
of
unity
to
the
severalbodies
so
constituted
by
the
several
Apostles
in
their
plantations
,
each
of
them
having
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
several
distinct
commission
from
Christ
immediately
,
and
subordinate
to
none
but
the
supreme
donor
or
plenipotentiary
.
]
Indeed
if
it
be
not
Bishops
,
but
Archbishops
or
Bishops
of
Bishops
which
are
the
Apostles
Successors
,
in
order
over
the
Bishops
as
they
are
supposed
to
be
over
the
Priests
,
then
such
an
order
of
Arch-Bishops
is
of
divine
right
;
But
not
as
Metropolitanes
,
or
for
the
Cities
sake
,
but
as
general
Officers
to
take
care
of
many
Churches
,
succeeding
the
Apostles
.
2.
And
that
Apostolical
succession
is
not
the
foundation
of
the
Metropolitan
or
City
power
is
plain
;
1.
Because
if
the
Bishop
or
Arch-Bishop
be
the
immediate
successors
of
the
Apostles
,
there
must
be
but
just
13
or
14
in
the
whole
world
,
if
they
succeed
them
fully
in
the
accidentals
of
their
office
:
But
if
not
,
than
their
residence
in
Cities
,
will
not
prove
that
they
must
succeed
them
in
that
accident
,
any
more
than
in
the
number
.
2.
Because
(
as
is
shewed
)
the
Apostles
tyed
not
themselves
to
Cities
only
,
and
what
they
did
in
preferring
Cities
was
occasional
(
as
is
said
before
)
:
3.
Nor
is
there
the
least
proof
(
beyond
an
ostentation
of
vain
words
and
confidence
)
that
ever
the
Apostles
setled
Churches
according
to
the
civil
form
,
and
put
the
Bishops
of
lesser
Cities
under
the
Metropolitans
:
No
more
than
that
among
themselves
that
Apostle
was
Ruler
of
the
rest
,
who
had
the
Metropolis
for
his
Seat
:
The
Papists
themselves
not
pretending
that
Peter
was
Ruler
of
the
rest
,
because
Rome
was
his
Seat
,
but
that
Rome
must
have
the
ruling
Universal
Bishop
,
because
it
was
the
Seat
of
Peter
.
And
if
the
Metropolis
made
not
one
Apostle
Ruler
of
the
rest
,
why
should
it
do
so
by
their
successors
?
And
I
never
heard
any
attempt
to
prove
,
that
Mathew
,
Bartholomew
,
Lebbeus
,
James
the
Apostle
,
Thomas
,
Philip
and
every
one
of
the
Apostles
had
a
distinct
independent
Metropolis
for
his
Episcopal
Seat
.
4.
Indeed
it
s
but
vain
words
of
them
that
pretend
that
the
Apostles
fixed
themselves
in
any
Seat
at
all
;
but
it
is
certain
by
their
Office
and
by
History
that
they
oft
removed
from
place
to
place
,
in
order
to
call
as
much
of
the
world
as
they
were
capable
,
and
were
somtimes
in
Metropoles
and
sometimes
in
other
places
:
and
though
the
ancients
make
them
the
first
Bishops
of
Churches
,
they
do
not
say
that
they
were
Bishops
of
any
particular
Churches
only
,
exclusively
to
all
others
.
But
the
same
Apostle
that
Planted
ten
or
twenty
Churches
was
the
first
Bishop
of
them
all
pro
tempore
,
setling
fixed
Bishops
to
succeed
them
.
5.
And
whoever
dreamed
that
Mark
who
was
no
Apostle
,
was
the
Ruler
of
other
Apostles
,
(
at
least
that
came
into
his
Province
)
because
Alexandria
was
the
second
Metropolis
?
4.
This
pretended
forming
of
the
Churches
as
aforesaid
;
is
contrary
to
the
Ends
of
Church
institution
and
Communion
:
which
are
the
publick
worshipping
of
God
,
and
personal
Communion
of
Parochians
or
Cohabitants
in
that
worship
,
Sacraments
and
holy
living
,
in
mutual
assistance
.
Whereas
in
a
great
part
of
the
world
,
Country
Villages
are
so
far
from
any
Cities
,
that
if
they
must
travel
to
them
for
this
publick
Communion
,
they
must
spend
all
the
Lords
day
in
travaile
,
and
yet
miss
their
Ends
,
and
come
too
late
.
Nor
can
Women
,
Children
and
aged
ones
possibly
do
it
at
all
.
But
if
they
are
to
have
no
such
personal
Communion
with
the
City
Churches
,
but
have
it
ordinarily
among
themselves
,
then
(
whatever
men
may
say
that
strive
about
the
Name
)
they
are
not
of
that
particular
City
Church
as
such
,
but
are
of
another
Church
at
home
,
which
must
have
a
Bishop̄
because
it
is
a
Church
.
5.
Their
Civil
and
City
or
Diocesan
frame
contradicteth
the
plain
institution
or
Law
of
Christ
and
of
his
Spirit
.
For
1.
Math.
28.
19.
20.
it
is
the
very
Commission
of
the
Apostles
and
their
successors
(
with
whom
Christ
will
be
to
the
end
of
the
world
)
to
Teach
or
Disciple
all
Nations
,
and
then
to
Baptizc
them
,
and
so
gather
them
into
the
Church
Universal
,
and
then
Teach
them
as
Disciples
all
his
Laws
,
which
includeth
Congregating
them
in
perticular
Churches
where
they
must
be
so
taught
.
Now
as
it
is
all
Nations
,
even
the
whole
Countryes
and
not
the
Cities
only
that
must
be
Discipled
or
convicted
and
Baptized
,
so
it
is
the
whole
Nations
,
Villages
and
all
of
Baptized
persons
that
must
thus
be
Congregated
into
particular
Churches
and
taught
.
2.
To
which
add
Act.
14.
23.
the
positive
exemplary
and
so
obliging
ordinary
practice
of
the
Apostles
,
They
ordained
them
Elders
in
every
Church
:
so
that
1.
It
is
Gods
will
that
Villages
have
Churches
.
2.
And
it
is
Gods
will
that
every
Church
have
a
Bishop
(
at
least
)
therefore
it
is
Gods
will
that
every
Village
have
a
Bishop
which
have
a
Church
;
or
that
some
Villages
have
Bishops
.
And
though
[
every
City
be
mentioned
Tit.
1.
5.
that
only
sheweth
that
de
facto
then
and
there
,
Village
Churches
were
rare
or
none
,
but
not
de
jure
they
must
not
be
gathered
:
nor
doth
he
say
[
ordain
Elders
in
Cities
only
]
:
much
less
[
give
them
Rule
according
to
the
City
power
.
]
And
as
Ceuchrea
had
a
Church
,
which
was
no
City
,
so
Act.
14.
23.
will
prove
that
they
should
have
a
Bishop
.
For
every
Church
is
to
have
a
Bishop
.
And
Ceuchrea
was
not
a
family-Church
;
and
so
the
name
not
used
equivocally
:
And
Bishop
Downams
assertion
that
it
was
a
Church
with
a
mean
Presbyter
under
the
Bishop
of
Corinth
,
is
a
naked
unproved
saying
that
deserveth
no
credit
;
and
is
contradicted
by
Doctor
Hammond
,
who
saith
there
was
there
no
meer
Presbyter
in
being
.
6.
Had
this
form
been
setled
as
they
Pretend
(
in
Cities
only
and
Diocesses
)
there
would
have
been
uncertainty
and
contentions
what
places
should
have
Bishops
and
Churches
,
and
what
places
should
have
none
.
For
it
is
uncertain
and
litigious
,
what
place
is
to
be
taken
for
a
City
and
what
not
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
signifieth
any
great
Town
,
and
some
times
strictly
Towns
incorprate
,
and
sometimes
more
strictly
eminent
Corporations
now
called
Cities
with
us
here
in
England
.
And
how
great
would
the
difficulty
have
been
to
determine
when
a
Town
was
big
enough
to
pass
for
a
City
,
or
when
it
had
privileges
enow
for
that
title
.
If
it
be
said
,
that
the
account
and
name
then
and
thus
used
was
the
directory
,
they
will
then
make
Gods
Church
to
depend
for
being
upon
a
Name
with
heathen
people
.
If
they
will
call
Ceucbrea
a
City
,
it
shall
have
a
Church
;
otherwise
it
shall
have
none
.
But
there
was
no
such
controversie
in
those
times
.
7.
According
to
their
model
Churches
shall
be
mutable
and
dissolvible
at
the
will
of
the
Magistrate
,
yea
of
every
Heathen
Magistrate
:
For
if
he
will
but
change
the
priviledges
and
title
of
a
Town
and
make
it
no
City
,
it
must
have
no
Church
or
Bishop
:
And
if
he
will
remove
the
privileges
and
title
,
the
Church
and
Bishop
must
remove
:
And
if
he
will
endow
a
big
Village
or
Town
with
City
privileges
and
name
,
a
Church
and
Bishop
must
be
then
made
anew
.
But
who
can
believe
that
Christ
thus
modled
his
Churches
in
his
institution
?
8.
Yea
after
their
model
,
an
infidel
or
Christian
King
a●iud
agen●
,
that
never
thinketh
on
it
or
intendeth
it
,
shall
change
the
Churches
,
and
destroy
them
.
If
by
war
a
City
be
turned
into
no
City
,
or
if
the
King
for
other
reasons
un-city
it
,
or
if
change
of
Government
put
it
into
another
Princes
power
,
that
shall
for
his
convenience
un
city
it
,
the
Church
in
City
and
Country
is
at
an
end
,
though
there
remain
people
enow
to
constitute
a
Church
.
9.
Yea
a
fire
or
an
Earthquake
by
this
Rule
may
end
a
Church
,
by
Wood
and
stone
,
though
the
Country
still
have
never
so
many
Christians
:
and
when
the
City
is
gone
,
the
Church
is
gone
.
10.
Yea
it
will
be
in
the
power
of
every
king
,
even
of
Heathens
,
whether
Christ
shall
have
any
Church
or
Bishop
in
his
kingdoms
,
or
not
.
Because
he
can
un-city
or
dispriviledge
all
the
Cities
in
his
kingdom
at
his
pleasure
,
and
consequently
unchurch
all
the
Churches
.
11.
And
by
their
way
Christ
hath
setled
as
various
Church
forms
as
there
be
forms
of
Government
in
the
world
:
For
all
Dominions
are
not
divided
into
Provinces
,
under
Prisidents
&c
as
the
Roman
Empire
was
:
In
many
Countries
,
the
Metropolis
hath
no
superiority
over
the
other
City
or
the
Country
,
and
so
that
will
be
of
divine
institution
in
one
Country
,
which
will
be
a
sin
in
others
.
12.
Yea
by
this
Rule
many
vast
Countries
must
have
no
Bishops
or
Churches
at
all
,
because
they
have
no
Cities
(
as
is
known
among
the
Americans
)
;
and
others
must
have
but
one
Church
and
Bishop
in
a
whole
Country
of
many
hundred
Miles
.
13.
And
by
their
Rule
all
the
Bishops
of
England
are
unbishoped
,
and
their
Diocesan
Churches
are
unchurched
.
For
1.
Some
of
them
(
in
Wales
and
Man
)
have
no
Cities
now
called
such
.
2.
Others
of
them
have
many
Cities
(
not
only
Coventry
and
Lichfield
,
Bath
and
Wells
now
called
Cities
,
but
)
abundance
of
Corporations
really
Cities
.
3.
And
the
Cities
in
England
,
Scotland
and
Ireland
have
no
Civil
Government
over
all
the
Countries
,
Corporations
,
Villages
of
the
Diocefe
at
all
:
nor
are
they
Seats
of
Presidents
or
Lieutenants
that
have
such
Rule
,
so
that
our
Dioceses
are
not
modelled
to
the
form
of
the
Civil
Government
.
What
subjection
doth
Hartfordshire
,
Bedfordshire
,
Buckinghamshire
,
&c.
owe
to
the
Town
of
Lincolne
?
14.
By
their
model
it
is
not
Bishops
and
Metropolitans
alone
that
are
of
divine
right
:
For
if
the
Church
Government
must
be
modelled
to
the
Civill
,
the
Imperial
Churches
must
have
had
Officers
to
answer
all
the
Proconsuls
and
Presects
,
the
Lieutenants
,
the
Vicars
,
the
Consular
Presidents
,
the
Corr●ctors
&c.
For
who
can
prove
that
one
sort
or
two
oaly
must
by
imitated
and
not
others
.
15.
They
must
by
their
rule
,
set
up
in
England
an
inconsistent
or
self
destroying
form
.
For
in
many
if
not
most
Counties
our
Lord
Lieutenants
,
Deputy
Lieutenants
,
and
Sherifs
,
and
most
Justices
dwell
in
Countrey
mannors
and
Villages
,
and
not
in
Cities
.
And
so
either
Cities
must
not
be
the
Seats
of
Bishops
and
Churches
,
or
else
the
Seat
of
Civil
Government
must
not
be
the
Seat
of
the
Ecclesiastical
.
If
they
say
that
Assizes
and
Sessions
are
kept
in
the
County
Towns
,
I
answer
.
1.
So
Church
assemblies
called
Synods
or
Councils
may
be
held
in
them
,
and
yet
not
be
the
Bishops
Seat
.
For
they
are
not
the
Judges
or
Justices
Seat
,
because
of
Assizes
,
and
quarterly
Sessions
.
2.
The
observation
is
not
universally
true
:
Yea
no
Assizes
or
Sessions
at
all
are
therefore
held
in
any
Town
because
it
is
the
County
Town
,
but
because
it
is
the
convenientest
place
for
meeting
;
The
choice
of
which
is
left
to
the
Judges
and
Justices
;
who
sometimes
choose
the
County-Town
,
and
sometimes
another
,
as
they
please
(
As
Bridgnorth
in
Shropshire
,
Aleshury
(
not
Buckingham
)
ordinarily
in
Buckinghamshire
,
and
so
of
others
.
3.
And
th●se
County
Towns
are
few
of
them
either
Cities
or
Bishops
Seats
:
As
Buckingham
,
Hartford
,
Bedford
,
Cambridge
,
Huntington
,
Warwick
,
Darby
,
Nottingham
,
Sherwsbury
,
Ipswich
,
Colchester
,
Lancaster
,
Flint
,
Denbigh
,
Montgomery
,
Merioneth
,
Radnor
,
Cardigan
,
Carnarvon
,
Pembrook
,
Carmarthen
,
Breeknock
,
and
divers
others
.
16.
This
model
of
theirs
is
in
most
parts
of
the
world
or
many
,
quite
contrary
to
the
Interest
of
the
Church
:
and
therefore
forbidden
by
God
in
Nature
and
Scripture
,
by
that
rule
,
Let
the
end
be
preferred
,
and
the
means
which
best
serve
it
:
Let
all
things
be
done
to
edification
:
For
in
most
of
the
world
the
Rulers
are
enemies
to
Christianity
,
and
disposed
to
persecute
the
Pastors
of
the
Church
,
therefore
they
will
least
endure
Ecclesiastical
Courts
and
Bishops
in
their
Imperial
Cities
,
and
under
their
noses
(
as
we
say
)
Obj.
The
Romans
did
endure
it
.
Ans.
For
all
the
ten
persecutions
,
the
Romans
gave
ordinarily
more
liberty
of
Religion
than
most
of
the
world
doth
at
this
day
.
Bishops
and
Pastors
,
are
glad
to
keep
out
of
the
way
of
Infidel
and
Heathen
Rulers
.
(
And
I
think
verily
our
most
Zealous
English
Prelates
would
be
loath
,
(
if
they
had
their
language
)
to
go
set
up
a
Church
and
Bishops
seat
at
Madrid
,
Vienna
,
Jngolsted
,
yea
at
Florence
,
Milan
,
Ravenna
,
Venice
,
Lisbone
,
Warsaw
,
&c.
And
if
they
must
needs
be
in
those
Countries
,
they
would
rather
chose
a
more
private
and
less
offensive
seat
.
17.
I
think
that
few
Churches
or
Bishops
in
the
world
,
except
the
Italian
(
if
they
)
are
of
the
opinion
now
opposed
by
me
.
[
*
](A27050-e34860-b)
*
Quemad
modum
hodi●
ab
aliqu●t
secul●s
Antioch
in
a
sides
Patr.
no●
est
in
ea
u●be
un●●
nomen
habet
,
sed
in
Meredin
ad
ripa●n
Ch●bar
,
in
finibus
Mesopotainae
Jos.
Scaliger
Animad.
in
Euseb.
pag.
211.
The
Greek
Church
is
not
:
For
though
for
honor
sake
they
retain
the
name
of
the
ancient
Seats
,
yet
they
ordinarily
dwell
in
Countrey
Villages
.
And
so
doth
the
Patriarck
of
Antioch
himself
often
,
or
at
least
Antioch
is
now
no
City
,
of
which
he
hath
the
name
.
And
Socrates
,
and
after
him
other
Historians
tell
us
,
that
of
old
this
practise
varied
as
a
thing
indifferent
,
in
several
Countries
according
to
their
several
customes
,
which
had
no
Law
of
God
for
them
,
and
therefore
were
not
accounted
necessary
.
18.
Our
English
Bishops
have
been
for
the
most
part
of
another
mind
till
Dr.
Hammond
and
others
turned
this
way
of
late
:
Not
only
Je●el
,
Bilson
,
and
many
others
have
asserted
that
Patriarks
,
Metropolitans
and
Primates
,
and
such
like
are
of
human
right
,
and
mutable
,
but
few
if
any
were
found
heretofore
to
contradict
them
.
And
at
this
day
many
Bishops
ordinarily
dwell
in
their
Country
houses
,
(
As
the
Bishop
of
Lincolne
did
at
Bugden
,
the
Bishop
of
Coventree
and
Lichfield
,
(
formerly
)
at
Eccleshall
Castle
;
the
Bishop
of
Chester
(
now
)
at
Wigan
,
and
so
of
others
)
.
And
I
think
that
is
the
Bishops
Seat
where
usually
his
dwelling
is
,
and
not
where
a
Lay-Chancellor
keepes
a
Court
,
or
where
a
Dean
and
Chapter
dwell
who
are
no
Bishops
.
19.
There
have
(
as
Dr.
Hammond
hath
well
proved
)
been
of
old
several
Churches
in
one
City
;
one
of
Jews
and
one
of
Gentiles
,
with
their
several
Bishops
and
Clergy
.
Therefore
one
City
with
its
territories
is
not
jure
Divino
the
measure
or
boundaries
of
one
only
Church
.
20.
If
the
Church
Government
must
be
modelled
to
the
Civil
,
then
in
every
Monarchie
or
Empire
there
must
be
one
Universal
Pastor
to
rule
all
the
rest
as
there
is
one
King
:
And
in
every
Aristocracy
,
there
must
be
a
Synod
of
Prelates
in
Church
Supremacy
;
and
in
every
Democracy
—
who
or
what
—
But
then
the
Papacy
will
be
proved
not
only
lawful
,
but
of
Divine
institution
,
as
the
Head
or
Church
Soveraign
of
the
Roman
Empire
(
though
not
of
all
the
world
)
(
at
Rome
first
and
at
Constantinople
after
)
And
indeed
I
know
no
word
of
reason
that
can
be
given
to
draw
an
impartial
man
of
Judgment
to
doubt
,
but
that
Metropolitans
,
Primates
,
Patriarcks
,
and
the
Pope
as
Head
of
the
Churches
in
the
Empire
,
stood
all
on
the
same
ground
,
and
had
the
same
Original
;
as
all
Fathers
Councells
and
History
shew
,
which
truely
proveth
that
(
as
an
Universal
Papacy
is
a
Treasonable
Usurpation
,
so
)
an
Imperial
Papacy
(
that
is
,
through
the
Roman
Empire
)
is
but
a
human
Creature
,
and
Metropolitans
,
Patriarcks
,
&c.
are
the
like
;
and
they
that
will
feigne
the
one
to
be
of
Gods
institution
or
necessary
,
must
say
that
the
other
is
so
to
.
But
after
all
this
,
one
consequence
puts
the
world
in
hope
that
Diocesans
may
come
in
time
to
be
reformed
:
For
seeling
Kings
may
make
and
unmake
Cities
,
and
consequently
Bishop-pricks
at
their
pleasure
,
whenever
it
shall
please
his
Majesty
,
or
any
other
wise
and
Holy
Prince
,
to
declare
every
Corporation
and
Market
Town
to
be
a
City
,
we
must
needs
have
a
Bishop
in
every
one
of
them
(
according
to
the
principles
of
the
Prelates
themselves
.
And
then
the
Diocese
will
not
be
so
great
,
but
a
diligent
Pastor
may
possibly
sometimes
,
see
the
greater
number
of
his
flock
.
Obj.
But
they
that
do
say
that
the
Apo●les
took
this
course
do
not
say
that
it
is
so
obligatory
but
that
in
cases
of
necessity
we
may
do
otherwise
.
Ans.
1.
They
alledge
the
very
Law
of
nature
for
it
,
that
it
must
be
so
even
in
Heathen
Empires
ex
natura
rei
,
as
Dr.
Hammond
before
cited
.
2.
All
meer
positves
give
places
to
natural
duties
,
caeteris
paribus
:
in
cases
of
true
necessity
we
may
break
the
rest
of
the
Lords
day
,
we
may
omit
the
Lords
Supper
,
we
may
stay
from
the
Church
assemblies
,
we
may
forbear
to
preach
or
pray
or
meditate
or
read
.
So
that
the
exception
only
of
necessity
will
but
equal
this
Diocesan
model
,
to
other
possitive
ordinances
,
which
are
indeed
Divine
.
Obj.
What
if
we
prove
but
the
lawfulness
of
it
,
though
not
the
Duty
?
Ans.
If
you
prove
it
not
of
Divine
institution
,
I
have
proved
it
to
be
sinful
,
and
shall
do
much
more
,
by
all
the
evils
which
attend
it
.
And
so
much
for
these
City
Diocese
and
Metropolitans
and
modelling
the
Church
Government
to
the
state
.
CHAP.
VII
.
The
Definition
and
reasons
of
a
Diocesan
Church
considered
,
and
overthrown
.
I
Have
already
shewed
,
that
we
dispute
not
about
aery
notions
,
nor
Non-existence
,
but
about
such
Dioceses
as
we
see
and
have
;
and
that
by
a
Diocese
we
Non-conformists
mean
only
a
large
circuit
of
ground
with
its
inhabitants
conteining
many
perticular
Parishes
:
And
by
a
Diocesan
Church
,
we
mean
all
the
Christians
within
that
circuit
,
who
have
but
one
Bishop
over
them
,
though
they
be
of
many
Parish
Churches
,
yea
few
Presbyterians
take
the
word
so
narrow
as
this
.
For
(
I
think
too
)
many
of
them
do
with
Rutherford
distinguish
between
a
worshipping
Church
and
a
Governed
Church
(
and
sadling
the
horse
for
Prelacy
to
mount
on
)
do
affirm
that
many
(
about
twelve
usualy
)
of
these
worshiping
Churches
(
like
our
Parishes
)
may
make
but
one
Governed
or
Presbyterial
Church
:
But
a
Diocese
in
England
containeth
many
hundred
,
and
some
above
a
thousand
Parishes
(
as
is
said
.
)
But
the
Diocesans
(
Hammond
and
Downam
)
define
not
a
Diocese
(
as
we
see
it
)
as
conteining
many
Churches
or
holy
assemblies
;
but
only
as
being
the
Church
of
one
City
with
its
territories
.
Now
the
question
is
,
what
it
is
that
is
the
specifying
difference
by
which
a
Diocesan
Church
is
distinguished
from
others
,
and
constituted
.
1.
Not
that
it
is
in
a
City
:
For
an
Independent
Church
,
or
a
Presbyterian
Church
may
be
in
a
City
:
When
there
is
but
one
Church
there
,
or
many
Independent
ones
,
these
are
no
other
than
those
allow
,
whom
you
take
for
your
chief
adversaries
.
2.
Is
it
then
the
circuit
of
ground
that
is
the
boundary
of
these
Churches
,
either
this
ground
is
inhabited
,
or
not
;
if
not
,
then
earth
and
trees
make
their
Churches
.
If
inhabited
,
it
is
by
Infidels
,
or
by
Christians
,
or
both
.
If
by
Infidels
they
are
no
members
of
any
Christian
Church
,
and
therefore
not
of
a
Diocesan
Church
.
Unless
they
will
professe
to
have
Churhes
of
Infidels
:
If
they
be
Christians
,
either
they
are
no
more
,
nor
more
distant
than
as
that
they
may
(
at
least
the
main
body
of
them
)
come
on
the
Lords
daies
to
the
City
Church
into
one
assembly
,
or
else
they
are
enow
to
make
more
or
many
Church
assemblies
.
If
the
former
,
than
what
differ
they
from
a
Parish
Church
,
or
an
Independent
Church
,
which
is
planted
in
a
City
?
When
each
of
them
are
but
one
congregation
,
where
is
the
difference
but
in
the
arbitrary
Name
?
But
if
the
City
and
territories
have
Christians
enow
for
many
Churches
,
then
either
they
are
formed
into
many
or
not
.
If
they
are
,
they
should
(
by
their
own
confession
)
have
many
Bishops
:
If
not
,
either
Church
Societies
are
Gods
ordinance
or
not
.
If
not
,
the
City
should
have
none
:
If
they
are
,
where
hath
God
exempted
the
Country
from
the
priviledge
or
duty
any
more
than
the
City
?
But
if
they
should
say
that
a
Diocesan
Church
is
one
Church
in
a
City
and
its
territories
consisting
of
Christians
enow
to
make
many
,
of
whom
the
most
part
take
up
with
oratories
for
Churches
,
this
would
suite
our
Notion
of
a
Diocesan
Church
,
but
not
theirs
.
For
they
say
that
it
is
not
necessary
that
a
Diocesan
Church
have
more
than
one
Congregation
.
Therefore
it
must
needs
follow
that
their
Diocesan
Church
must
differ
from
our
Parish
or
Congregational
Churches
only
in
potentiâ
and
not
in
actu
,
or
else
earth
or
Infidels
must
be
the
differencing
matter
.
Unless
they
will
say
that
the
Order
of
Prelacy
in
it
maketh
the
difference
,
which
is
the
office
of
a
Pastor
who
is
actually
Governour
but
of
one
congregation
,
but
is
in
potentia
to
be
the
Governour
of
more
when
he
can
convert
them
,
and
then
is
the
Governour
of
them
all
in
that
territory
when
they
are
converted
.
But
if
one
congregation
or
many
make
not
the
difference
,
a
meer
possibility
in
the
Infidels
of
becoming
Christians
cannot
make
the
difference
,
because
the
Subjects
of
that
possibility
are
no
members
of
the
Church
at
all
.
Therefore
the
difference
must
be
only
in
the
office
of
the
Bishop
.
And
if
so
,
then
an
Independent
Church
that
hath
a
Bishop
is
a
Diocesan
Church
;
And
so
an
Independant
and
a
Diocesan
Church
may
be
all
one
.
And
then
if
a
Bishop
were
but
setled
in
a
Parish
Church
in
the
City
or
Countrey
,
it
would
make
it
a
Diocesan
Church
.
And
then
when
we
have
proved
that
the
Country
should
have
Churches
,
and
not
meer
Oratories
,
and
that
every
Church
should
have
a
Bishop
,
and
so
that
a
Bishop
is
not
to
be
appropriated
to
a
City
and
its
territories
,
we
have
done
all
.
And
that
society
which
should
have
all
Gods
Church
ordinances
,
should
have
a
Pastor
necessary
for
the
exercising
of
them
all
.
But
every
true
Parish
Church
,
should
have
all
Gods
ordinances
(
belonging
to
a
single
Church
)
therefore
they
should
have
a
Pastor
(
at
least
)
to
exercise
them
.
And
,
a
Pastor
authorized
to
exercise
all
particular
Church
ordinances
of
Christs
is
a
true
Bishop
.
But
every
true
particular
Church
should
have
such
a
Pastor
.
Therefore
they
should
have
a
Bishop
.
By
the
Church
ordinances
I
mean
1.
Teaching
.
2.
Ministerial
Worship
,
in
Prayer
,
Praise
and
Sacraments
.
3.
Discipline
secret
and
publick
in
that
Church
.
And
let
them
remember
that
they
that
instead
of
proof
,
do
but
crudely
affirme
,
that
Cities
only
may
be
Bishops
Seats
,
do
but
beg
the
question
.
But
because
he
that
puts
us
hardest
to
it
(
Downame
)
doth
lay
so
much
on
these
two
differences
of
a
Diocesan
Church
from
a
Parochial
.
1.
That
a
Diocese
conteineth
the
City
and
territories
,
though
at
first
it
have
but
one
Congregation
.
2.
That
converting
the
rest
of
the
City
and
territories
,
giveth
the
Bishop
a
right
to
Govern
them
all
:
I
will
further
distinctly
consider
of
both
these
.
CHAP.
VIII
.
Whether
the
Infidel
Territories
or
Citizens
do
make
part
of
a
Diocesane
Church
.
1.
WE
distinguish
between
a
Diocese
and
a
Diocesane
Church
.
1.
The
word
Diocese
first
was
of
civil
signification
,
and
so
we
have
nothing
to
do
with
it
.
2.
It
may
signifie
a
Country
of
Infidels
whom
a
Minister
of
Christ
endeavoureth
to
convert
:
And
so
it
is
no
Church
of
it self
,
nor
no
part
of
a
Church
,
if
a
Church
be
in
it
:
(
as
is
past
all
question
.
)
And
so
we
deny
not
but
that
,
1.
Every
Minister
should
convert
as
many
Infidels
as
he
can
.
2.
That
he
that
is
resident
on
the
place
as
Pastor
of
a
Cohabiting
Church
hath
better
opportunity
than
a
stranger
usually
to
convert
the
neighbour
infidels
;
And
therefore
hath
more
obligation
to
endeavour
it
;
because
men
must
divide
and
order
their
work
as
their
opportunities
do
invite
and
guide
them
.
3.
But
yet
that
God
set
no
man
his
Ministerial
Charge
by
the
measure
of
ground
:
And
therefore
that
if
such
a
City-Bishop
have
a
smaller
number
of
Infidels
in
his
territories
,
than
will
take
up
his
time
and
labour
(
besides
the
care
of
his
Church
)
he
ought
not
to
confine
his
labour
to
them
,
nor
neglect
other
territories
that
need
his
help
,
but
may
,
must
and
should
go
further
in
his
endeavours
,
as
Augustine
and
other
later
Bishops
among
the
Saxons
,
notwithstanding
the
neighbourhood
of
the
Brittains
;
and
as
Wilfred
alias
Boniface
among
the
Germans
,
&c.
And
if
any
other
Minister
come
among
the
Infidels
in
the
Territories
of
a
City
that
hath
a
Church
,
while
they
have
need
of
such
help
,
the
Bishop
were
a
beast
if
he
should
forbid
him
on
pretense
that
it
is
his
Diocess
where
another
hath
nothing
to
do
.
But
as
unoccupied
Countries
belong
to
any
occupant
,
so
an
Infidel
Country
belongeth
to
any
preacher
that
hath
opportunity
to
convert
them
.
And
if
a
Diocesane
prohibit
such
preaching
,
he
is
to
be
neglected
or
reprehended
,
but
not
obeyed
.
Yet
I
deny
not
,
but
prudence
may
direct
preachers
(
as
it
would
do
occupants
in
the
aforesaid
case
)
to
distribute
their
labours
so
as
one
may
not
hinder
but
help
another
:
But
that
is
not
a
Law
of
propriety
otherwise
than
as
mutual
consent
obligeth
.
And
it
is
,
but
the
determination
of
circumstances
,
and
that
not
about
any
part
of
a
Church
,
and
therefore
nothing
to
the
constitution
of
a
Church
.
And
as
is
shewed
,
as
Christ
sent
his
Disciples
out
by
two
and
two
,
so
the
Apostles
oft
went
two
together
,
or
an
Apostle
and
an
Evangelist
,
which
shewed
that
no
one
claimed
the
Diocess
.
But
still
,
were
it
otherwise
,
Infidels
are
not
of
the
Church
.
CHAP.
IX
.
Whether
converting
a
Diocese
give
right
to
the
Converter
to
be
their
Bishop
or
Governour
.
1
:
WE
deny
not
,
but
that
Converts
owe
a
peculiar
love
and
respect
to
those
as
their
fathers
in
Christ
which
did
convert
them
;
which
Paul
claimeth
of
the
Corinthians
.
2.
And
we
deny
not
but
caeteris
paribus
,
that
man
being
as
fit
a
man
as
others
,
and
his
abode
being
nearer
,
and
his
Church
being
not
full
,
but
capable
of
them
,
this
advantage
should
encline
his
converts
,
to
choose
him
rather
than
another
for
their
Pastor
,
But
yet
converting
them
as
such
giveth
him
not
a
right
to
govern
them
as
their
Pastor
,
nor
necessitateth
them
to
choose
him
:
As
I
prove
.
1.
Because
a
Lay
man
(
as
Frumentius
and
Edesius
and
Origen
,
&c.
)
may
convert
men
,
who
are
not
Pastors
to
them
or
any
.
2.
Because
Conversion
and
Baptism
as
such
is
but
mens
admission
into
the
Universal
Church
(
as
in
the
Eunuchs
case
,
Act.
8.
is
manifest
)
and
not
into
any
particular
Church
:
It
uniteth
them
to
Christ
,
but
not
to
any
particular
Pastor
:
For
they
Baptize
not
into
their
own
name
.
3.
Because
when
two
or
three
go
together
,
as
Paul
and
Barnabas
,
Silas
,
Timothy
,
Luke
,
&c.
it
is
to
be
supposed
that
one
converteth
not
all
,
but
one
some
and
another
some
;
and
therefore
if
converting
gave
right
there
must
be
many
Bishops
and
Churches
in
a
place
.
4.
Because
when
a
Church
is
settled
,
a
strange
preacher
that
cometh
after
,
yea
one
that
hath
a
charge
elsewhere
,
may
convert
many
neighbours
,
that
were
not
Converted
,
and
yet
it
will
not
follow
that
he
must
come
,
and
set
up
another
Church
there
for
that
,
nor
that
they
must
remove
their
dwelling
to
follow
him
.
5.
Because
a
man
may
(
and
abundance
of
excellent
preachers
have
Greg.
Nazianz.
was
chosen
at
Constantinople
,
for
the
Success
of
his
Ministry
against
Arianism
:
And
in
my
Church-History
,
I
have
told
you
of
a
Council
that
decreed
,
that
if
a
Bishop
neglected
to
turn
any
of
his
City
from
heresie
,
he
that
converted
them
should
have
them
for
his
flock
:
which
sheweth
that
there
might
on
just
cause
be
then
more
Bishops
and
Churches
than
one
in
a
City
;
and
that
they
were
not
necessarily
measured
by
the
compass
of
ground
,
but
Churches
might
be
mixt
among
each
other
as
to
habitation
,
on
such
occasions
.
done
it
)
convert
many
souls
in
many
Countries
where
they
go
at
great
distances
from
each
other
:
But
he
cannot
be
the
Bishop
of
so
many
people
or
Churches
so
far
dispersed
.
6.
Because
it
would
make
it
uncertain
who
it
is
that
hath
any
where
the
Episcopal
power
.
For
Conversion
is
,
1.
a
secret
work
known
only
to
the
person
converted
.
2.
And
it
is
an
obscure
and
usually
a
gradual
work
,
not
done
at
once
,
but
by
such
degrees
,
that
the
convert
seldome
knoweth
himself
who
it
was
that
converted
him
:
Though
he
may
know
that
one
mans
ministry
so
far
convinced
him
,
and
another
so
far
,
and
so
on
;
It
will
be
hard
to
say
just
when
it
came
to
a
conversion
.
And
if
you
say
it
is
he
that
perswaded
him
to
be
baptized
,
that
may
be
a
lay
man
,
or
long
after
his
Conversion
.
Princes
in
some
Countries
force
or
perswade
thousands
to
be
baptized
.
If
you
say
,
that
it
is
he
that
Baptized
him
,
than
Paul
should
be
Pastor
but
to
few
of
the
Corinthians
,
who
thanked
God
that
he
baptized
none
of
them
but
Stephanus
houshold
,
Gaius
and
Crispus
;
as
being
not
sent
to
baptize
,
but
to
preach
the
Gospel
.
7.
Because
else
many
persons
should
be
necessitated
to
choose
a
bad
or
very
weak
man
,
if
not
a
heretick
for
their
Bishop
,
when
they
may
have
far
better
and
ablermen
.
For
it
hath
been
known
that
a
bad
Minister
,
and
a
heretical
Minister
,
much
more
a
very
weak
Minister
hath
converted
men
.
But
God
doth
not
allow
such
converts
therefore
to
cast
their
Souls
under
the
danger
and
disadvantage
of
such
a
ones
Ministry
,
or
oversights
when
much
fitter
may
be
had
.
8.
Because
both
nature
and
Scripture
example
direct
men
to
another
course
;
that
is
,
1.
To
be
members
of
the
Church
where
they
are
cohabitants
,
if
there
be
a
worthy
Pastor
;
2.
And
to
get
the
best
they
can
.
For
cohabitation
or
proximity
or
vicinity
is
necessary
to
Church
ends
,
both
to
publick
and
private
communion
and
mutual
help
.
But
the
Minister
that
converth
them
may
dwell
far
off
that
.
Therefore
indeed
the
Reasons
why
all
in
a
City
and
vicinity
were
wont
to
be
of
the
same
Church
(
if
there
were
room
)
was
not
because
that
Minister
converted
them
,
but
because
they
were
fit
for
such
Communion
by
cohabitation
.
9.
And
were
it
otherwise
the
Bishop
and
his
Presbyters
preaching
to
the
same
people
,
the
Presbyter
might
convert
more
and
become
joint
Bishop
.
10.
And
certainly
it
would
unbishop
all
the
English
Bishops
almost
that
I
am
acquainted
with
,
who
nether
converted
their
Dioceses
from
Infidelity
,
nor
baptized
them
,
nor
convert
many
that
ever
we
hearof
from
a
wicked
life
,
to
serious
holiness
:
which
the
Presbyters
have
done
by
very
many
,
and
so
must
there
be
made
the
Bishops
(
if
they
would
.
)
CHAP.
X.
That
a
particular
Church
of
the
first
or
lowest
order
,
must
consist
of
Neighbour
Christians
associated
for
Personal
Communion
in
local
presence
,
in
holy
worship
and
conversation
;
and
not
of
strangres
so
remote
,
as
have
only
an
Internal
Heart-Communion
,
or
an
External
Communion
by
the
mediation
of
others
.
LEt
it
be
here
noted
(
that
none
dally
with
the
Name
[
Church
]
as
an
equivocal
,
that
,
1.
I
speak
of
no
meer
Community
of
Christians
,
nor
of
any
accidentall
assembly
,
which
have
no
Pastors
,
or
no
intent
of
sacred
ends
;
Call
them
what
you
will
:
But
of
a
proper
Christian
society
constituted
of
the
Pars
gubernans
and
the
Pars
gubernata
;
the
Pastor
and
Flock
.
2.
That
I
speak
not
of
a
Family
Church
,
which
consisteth
of
the
Master
and
the
Family
.
3.
Nor
yet
of
the
Universal
Political
Church
,
as
visible
or
as
mysticall
:
which
consisteth
of
Christ
the
head
,
and
all
visible
or
sincere
believers
.
4.
Nor
of
any
Christian
Churches
confined
by
Agreement
for
Concord
of
Churches
,
being
many
.
5.
Nor
of
any
such
Churches
accidentaly
united
in
one
kingdom
,
under
one
king
or
Civil
Governor
,
whether
Christian
or
Infidel
.
6.
Nor
of
many
Churches
headed
by
humane
appointment
with
one
Metropolitane
,
Primate
or
Patriack
,
being
a
Pastor
thus
exalted
by
men
above
the
rest
.
7.
Nor
yet
of
many
Churches
under
one
Arch-Bishop
or
general
Apostolical
Visitor
or
Pastor
,
claiming
this
general
oversight
by
Divine
right
(
whether
rightly
or
wrongfully
I
now
take
no
notice
)
8.
But
the
Church
which
I
treat
of
is
,
only
the
political
society
of
Christians
of
the
first
ranck
(
and
so
of
a
Bishop
of
the
lowest
ranck
,
or
a
meer
Bishop
that
is
no
Arch-Bishop
)
.
Not
of
an
Oratory
,
or
Chappel
of
ease
,
where
part
of
a
true
Church
often
meet
;
but
of
a
true
entire
Church
of
the
first
magnitude
or
rank
.
And
I
take
it
for
granted
1.
That
such
Churches
there
should
be
,
2.
and
that
every
true
Church
should
have
its
Bishop
,
as
Doctor
Hummond
and
many
others
grant
,
taking
the
Church
in
this
political
notion
;
or
if
that
be
not
granted
I
will
proove
it
further
anon
.
And
that
these
lowest
true
political
or
Organized
Churches
,
must
be
Neighbours
united
for
Personal
Communion
,
as
aforesaid
,
I
prove
.
1.
First
from
all
the
Scripture
instances
:
The
Churches
at
Jerusalem
,
Antioch
,
Ephesus
,
Corinth
&c.
were
all
such
as
is
fuller
to
be
opened
in
the
2d
.
Part.
2.
From
the
instances
of
all
the
Churches
of
the
first
and
second
age
,
of
which
also
more
is
after
to
be
said
.
3.
From
the
dutyes
of
Church
members
,
which
are
as
followeth
.
1.
To
assemble
together
for
Gods
publick
service
;
Act.
4.
Heb.
10.
25.
1.
Cor.
14.
&c.
And
how
can
they
do
this
that
are
utterly
out
of
reach
,
and
never
know
or
see
each
other
?
2.
To
have
the
same
Pastors
that
are
among
them
,
and
over
them
,
and
preach
to
them
the
word
of
God
,
and
go
before
them
by
the
example
of
an
holy
life
.
1
Thes.
5.
12
,
13.
Heb.
13.
7
,
17
,
24.
1
Tim.
3.
6
,
7
,
&c.
And
how
can
they
hear
the
Pastors
that
never
Preach
to
them
,
or
be
Guided
by
those
that
never
see
them
,
or
follow
their
example
whom
they
never
knew
,
or
come
for
counsel
to
them
that
are
out
of
their
reach
and
knowledg
?
3.
To
send
to
their
Pastors
when
they
are
sick
,
to
pray
with
them
,
and
advise
them
:
which
they
cannot
do
to
them
that
are
out
of
their
reach
.
Jam.
5.
4.
To
provoke
one
another
to
Love
and
to
good
works
,
and
to
consider
one
another
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
that
end
:
A
word
that
signifieth
knowledge
and
more
,
even
Observation
of
that
which
we
see
or
know
.
In
which
and
v.
25.
saith
Dr.
Hammond
[
Let
us
weigh
and
consider
all
advantages
we
can
have
upon
one
another
to
provoke
and
excite
one
another
to
Charity
and
all
actions
of
piety
,
such
as
are
joyning
in
the
publick
service
.
And
not
suffer
our selves
to
proceed
so
far
towards
defections
as
to
give
over
the
publick
assemblies
,
(
the
forsaking
of
which
is
not
is
not
only
deserting
the
publick
profession
of
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
.
CHAP.
XI
.
That
a
Bishop
or
Pastor
of
a
particular
Church
of
the
first
rank
afore-described
,
must
Govern
it
statedly
,
as
present
by
himself
,
and
not
as
in
absence
by
another
.
NOthing
hath
more
deceived
men
(
next
to
Infidelity
and
Carnality
)
Chrysostom
de
s●cerdotio
cap.
17
p.
57
Even
about
so
small
a
part
of
a
Bishops
or
Pastors
charge
as
the
care
of
Virgins
saith
.
But
if
any
one
say
that
there
is
no
need
of
a
Bishop
to
meddle
with
such
things
as
these
;
Let
him
know
that
upon
him
will
fall
all
the
cares
of
Virgins
duty
,
and
so
all
the
accusation
;
which
shall
be
cast
on
Virgins
:
And
therefore
it
is
much
better
if
he
administring
the
business
himself
he
shall
be
void
of
those
causes
,
which
he
must
susteine
by
others
offences
;
thus
leaving
that
administration
to
live
in
fear
of
giving
account
or
being
judged
for
the
sins
which
others
do
commit
.
Adde
also
,
that
he
that
performeth
this
office
by
himself
,
transacteth
all
with
great
facility
.
But
he
that
is
necessitated
to
do
it
by
the
vicarious
labour
of
others
,
besides
that
it
is
a
great
business
to
him
to
perswade
all
mens
minds
well
to
performe
the
work
;
certainly
he
himself
hath
not
so
much
remission
of
his
labour
by
abstaining
from
that
office
,
as
he
must
sustaine
business
and
troubles
from
them
that
resist
,
and
strive
against
his
judgment
and
opinion
.
]
And
if
so
great
a
Bishop
as
the
Patriarks
of
Constantinople
must
not
do
so
small
a
part
of
his
work
per
alios
,
alas
,
what
a
life
do
our
Diocesans
live
.
!
●n
this
controversie
,
than
want
of
experience
:
Judging
by
a
noise
of
words
of
such
matters
as
they
never
faithfuly
tryed
.
Had
men
well
tryed
a
few
years
what
it
is
to
do
the
Office
of
a
Pastor
,
they
would
easily
know
to
whom
it
belongeth
.
But
when
either
University
students
,
or
Nominal
Pastors
do
stand
by
and
look
on
,
or
read
and
hear
only
of
the
name
,
of
Church-Power
and
Government
,
and
never
did
more
themselves
,
than
to
preach
and
say
the
service
of
the
Church
,
or
now
and
then
visit
a
sick
man
,
or
dine
or
talk
on
the
by
with
a
neighbour
,
or
at
most
hear
Chilren
say
their
Catechism
,
it
is
no
wonder
if
they
talk
at
randome
,
and
think
that
a
man
may
be
the
only
Bishop
of
many
hundred
Churches
,
and
Govern
them
per
alios
,
or
at
twenty
,
or
fourty
,
or
an
hundred
miles
distance
,
by
meer
visiting
or
meeting
the
Clergy
,
and
dining
with
them
once
in
three
Years
.
I
shall
here
therefore
prove
that
the
nature
of
the
Primary
Episcopacy
(
or
Particular
,
if
the
word
Primary
be
cavilled
at
)
is
such
,
as
cannot
be
done
in
absence
,
nor
per
alios
by
substitutes
,
in
any
of
its
Proper
parts
,
but
only
by
a
present
Bishop
or
Pastor
himself
.
And
here
first
remember
that
I
say
[
in
any
of
its
proper
parts
,
as
distinguishing
the
proper
works
of
the
sacred
Ministry
,
from
those
that
are
common
to
other
men
,
and
those
that
are
but
Accidents
or
Circumstantial
.
As
a
Bishop
may
plow
his
land
,
or
build
his
house
,
or
saddle
his
horse
,
by
another
,
so
I
doubt
not
but
he
may
appoint
another
to
toll
the
Bell
to
Church
,
to
cover
the
holy
Table
,
to
receive
Collections
,
to
read
Proclamations
,
to
keep
the
Church
doors
,
to
repair
the
building
,
to
bring
relief
to
the
Poor
,
to
do
that
about
sacred
things
,
which
is
common
to
Lay
men
with
Ministers
;
even
to
read
the
Psalm
,
to
chuse
it
,
to
set
the
tune
,
to
publish
Marriages
,
to
name
to
the
people
the
times
of
meeting
,
to
read
the
Scriptures
,
to
be
messengers
to
summon
accused
offenders
,
to
tell
the
Church
,
to
summon
witnesses
,
to
hear
witnesses
and
confessions
;
All
these
he
may
appoint
a
servant
or
another
to
do
,
because
they
are
but
accidental
to
his
Office
,
and
no
part
of
his
proper
work
;
but
that
his
proper
work
must
be
done
by
himself
,
and
that
as
present
ordinarily
with
the
people
whom
he
Governeth
,
the
enumerations
of
the
particular
will
evince
.
1.
The
work
of
such
a
Bishop
is
Publick
in
the
sacred
Assemblies
.
2.
Or
out
of
the
Assemblies
by
way
of
applicatioon
to
particular
Persons
and
cases
.
1.
In
the
Assemblies
,
1.
It
is
the
Bishops
office
to
be
the
chief
Teacher
of
the
Church
;
to
preach
,
instruct
,
exhort
and
comfort
them
usually
himself
;
And
when
he
doth
it
not
himself
to
appoint
another
,
and
judge
of
his
performance
.
(
I
shall
reserve
the
proof
to
the
2d
.
part
,
where
all
this
is
to
be
reviewed
to
a
further
use
.
)
And
this
is
the
work
of
one
that
is
present
.
2.
He
is
to
be
the
mouth
or
Intercessor
of
the
people
,
as
a
Priest
under
Christ
the
Great
high
Priest
and
Intercessor
:
To
pray
in
the
Assembly
,
to
be
their
mouth
in
the
common
confession
of
sins
:
To
praise
God
and
give
thanks
with
and
for
them
;
to
whom
they
are
to
joyn
in
consent
with
their
Amen
,
(
at
least
.
)
And
this
is
the
work
of
a
present
Person
.
3.
He
is
to
Baptize
and
admit
persons
into
the
visible
Church
;
Or
to
try
and
judg
who
is
fit
to
be
Baptized
,
and
to
admit
them
by
some
other
Minister
of
Christ
;
but
he
can
neither
Baptize
,
nor
try
and
judge
particularly
who
is
to
be
baptized
(
at
least
of
the
Adult
)
unless
he
be
present
and
know
the
persons
,
and
hear
his
confession
and
receive
his
claime
.
4.
He
is
to
Celebrate
the
Supper
of
the
Lord
,
to
consecrate
the
Bread
and
Wine
,
to
be
the
Messenger
of
Christ
in
his
name
to
deliver
them
as
his
body
and
blood
,
and
the
Seals
of
his
Love
,
and
of
Remission
of
sins
unto
the
people
,
and
so
to
commemorate
his
death
till
he
come
,
and
as
his
Steward
to
give
his
houseshold
meat
in
season
;
but
this
is
all
the
work
of
a
Present
and
not
an
absent
Person
.
5.
He
is
to
be
the
judge
of
the
claime
and
title
of
the
persons
that
come
to
the
Churches
Communion
;
to
see
that
Infidels
and
incapable
persons
be
not
there
,
which
is
not
well
done
by
one
that
is
not
ordinarily
present
,
even
in
the
Administration
to
see
to
whom
it
is
administred
.
6.
He
is
to
be
the
chief
publick
reprover
,
and
admonisher
of
Scandalous
persons
by
name
,
who
are
so
to
be
openly
reproved
and
admonished
in
the
Church
,
which
he
cannot
well
do
if
he
be
not
in
the
Church
himself
.
7.
He
is
to
be
the
chief
publick
Excommunicator
of
the
obstinately
wicked
,
to
declare
before
all
that
such
a
person
is
uncapable
of
communion
with
the
Church
:
which
is
not
well
done
by
one
that
is
not
there
to
do
it
;
as
shall
anon
be
further
opened
.
8.
The
same
is
to
be
said
of
publick
Absolution
,
when
the
Penitent
is
publikely
taken
into
the
Church
,
or
judged
and
declared
to
be
9.
And
the
blessing
of
the
people
in
the
name
of
the
Lord
,
at
the
dismission
of
the
Assembly
hath
of
old
been
reserved
to
the
Bishop
as
his
part
which
is
to
be
done
by
one
that
is
there
present
.
II.
And
as
for
those
acts
of
Application
to
persons
and
cases
which
are
to
be
done
out
of
the
Assembly
,
1.
To
be
at
hand
for
the
people
to
repair
to
in
their
greater
doubts
for
resolution
,
and
greatest
difficulties
for
direction
(
as
a
Physician
among
the
sick
)
is
not
the
least
part
of
the
true
Bishops
work
.
And
this
requireth
his
usual
presence
and
some
acquaintance
usually
with
the
persons
life
:
No
man
will
expect
that
all
such
doubting
people
travaile
to
a
strange
Bishop
many
score
miles
distant
,
or
out
of
their
reach
.
2.
To
hear
the
confessions
and
cases
of
burdened
penitent
souls
and
to
direct
them
in
the
true
way
to
peace
and
comfort
,
is
a
special
part
of
the
Bishops
work
besides
his
resolution
of
Doctrinal
doubts
which
requireth
presence
,
and
acquaintance
(
usually
)
with
the
person
.
3.
It
is
part
of
the
Bishops
work
to
watch
over
the
peoples
conversation
,
and
to
see
that
they
live
not
in
mortal
sinsor
scandalous
courses
;
and
to
reprove
them
that
do
,
and
draw
them
to
repentance
.
And
all
this
is
a
present
persons
work
.
4.
It
is
the
Bishops
work
to
see
that
the
families
of
the
flock
be
ordered
in
the
fear
of
God
,
and
that
Parents
and
Masters
do
their
duties
,
and
indulge
not
wickedness
in
their
houses
,
which
is
also
a
present
persons
work
.
5.
It
is
the
Bishops
work
to
visit
the
sick
and
to
pray
with
and
for
them
,
which
requireth
presence
.
6.
It
is
the
Bishops
work
to
stir
up
the
people
that
are
d●ll
and
backward
to
their
several
duties
,
in
publick
and
in
private
,
and
to
provoke
them
to
love
and
to
good
works
which
is
the
work
especially
of
present
and
not
of
absent
men
.
7.
And
it
is
his
duty
to
have
a
special
care
of
the
poor
,
and
to
see
that
they
be
relieved
;
which
he
will
never
do
well
in
absence
and
to
the
unknown
.
8.
And
it
is
confessed
to
be
the
Bishops
work
to
admonish
the
unruly
,
to
reprove
and
exhort
ungodly
persons
,
to
convince
gainsayers
,
to
hear
the
accused
speak
for
themselves
,
to
hear
what
accusers
and
witnesses
say
against
them
;
which
requireth
presence
,
as
shall
be
further
shown
anon
.
Obj.
Other
men
may
examine
witnesses
and
reprove
offenders
,
therefore
this
may
be
committed
to
another
.
Ans.
Other
men
may
do
it
on
another
obligation
,
in
another
manner
,
to
another
end
:
But
to
do
it
from
the
Pastoral
obligation
,
in
a
Pastoral
manner
,
to
Pastoral
ends
,
is
proper
to
the
Pastors
of
the
Church
.
Obj.
A
Bishop
may
receive
accusations
by
presentments
,
or
by
information
,
and
may
summon
offenders
,
examine
witnesses
,
and
judge
at
a
distance
of
persons
that
are
to
him
unknown
.
Ans.
He
may
do
what
he
can
that
way
,
when
necessity
hindereth
him
from
doing
better
,
but
not
with
any
true
satisfaction
to
God
,
the
Church
or
Conscience
to
discharge
the
office
of
a
particular
Church
Bishop
.
In
case
of
title
to
lands
or
goods
a
civil
Judicature
may
judge
of
persons
that
are
unknown
:
Because
the
title
dependeth
not
on
the
moral
qualities
of
the
persons
:
And
in
criminal
cases
where
the
question
to
be
judged
or
resolved
is
,
whether
the
person
shall
live
or
die
,
or
shall
be
fined
,
imprisoned
,
banished
or
not
,
the
case
may
be
judged
of
unknown
persons
secundum
allegata
&
probata
:
For
outward
punishments
must
go
upon
outward
proved
crimes
,
and
the
Judges
can
possibly
do
no
more
,
because
about
twelve
must
judge
a
whole
Kingdome
.
And
yet
even
there
they
greatly
regard
qua
mente
,
with
what
mind
and
intent
the
deed
was
done
,
and
they
greatly
regard
the
moral
qualifications
of
a
Witness
as
to
his
credibility
,
as
far
as
they
can
find
it
out
.
But
in
Church
cases
,
it
is
mens
consciences
that
are
to
be
wrought
upon
.
The
first
intention
of
the
Pastor
is
to
bring
the
sinner
to
repentance
;
yea
though
he
continued
in
penitent
never
so
long
before
,
he
is
not
to
be
▪
excommunicated
till
at
the
present
also
he
shew
impenitency
.
Therefore
it
is
more
necessary
to
be
acquainted
with
the
person
,
and
many
an
admonition
or
exhortation
(
ordinarily
)
should
go
before
.
And
when
it
cometh
to
excommunication
,
the
principal
part
of
that
Act
is
to
acquaint
the
Congregation
that
the
impenitent
person
is
unfit
for
Church
communion
,
and
to
charge
and
exhort
them
to
avoid
him
And
to
do
this
it
is
necessary
that
the
Church
be
taught
to
abhor
the
sin
,
and
to
do
it
in
abhorrence
of
the
sin
,
and
therefore
that
they
be
convinced
that
the
person
is
such
a
one
indeed
.
For
seeing
God
commandeth
them
to
Love
all
the
faithful
and
to
live
with
them
in
the
exercises
of
that
Love
in
peace
,
if
Godly
men
be
unjustly
excommunicated
,
by
a
Diotrephes
,
who
receiveth
them
not
and
excommunicateth
such
as
do
receive
them
,
the
Church
must
not
disobey
God
in
obeying
such
a
wicked
excommunicater
.
And
though
its
true
,
that
for
order
sake
,
they
must
oft
rest
satisfied
in
the
Pastors
judgment
,
when
they
have
no
reason
to
question
it
;
Yet
it
is
as
true
,
that
it
is
a
thing
to
be
done
before
the
Congregation
,
that
they
may
not
only
exercise
a
bare
obedience
to
the
Pastor
in
it
,
but
also
an
abhorrence
of
the
sin
,
which
they
cannot
do
that
have
no
satisfactory
notice
of
the
case
;
And
also
that
all
suspitions
of
injustice
and
Church
tyranny
in
their
Pastors
may
be
avoided
:
And
that
the
offender
may
be
convinced
before
all
,
that
he
may
be
ashamed
:
And
seeing
no
man
is
to
be
excommunicated
for
any
ordinary
great
sin
,
without
impenitency
in
it
;
so
that
the
question
is
not
then
so
much
whether
the
man
have
sinned
,
as
whether
he
be
Penitent
,
what
man
of
any
experience
in
these
matters
can
believe
that
a
Bishops
,
or
a
Chancellors
Court
among
strangers
,
and
also
when
he
is
in
fear
of
being
imprisoned
and
utterly
undone
if
he
be
excommunicated
,
is
so
fit
to
try
a
mans
repentance
,
as
the
face
of
the
Congregation
where
he
is
known
,
and
hath
no
such
motives
to
constrain
him
to
lie
,
and
use
hypocrisie
.
Nay
in
very
truth
such
judicatures
may
as
easily
know
beforehand
,
that
all
the
impenitent
persons
that
almost
ever
come
before
them
,
(
who
are
not
conscientious
persons
that
take
the
sin
for
a
duty
)
will
say
they
repent
,
and
play
the
dissemblers
as
that
a
Child
will
cry
for
forgiveness
to
escape
a
whipping
.
Obj.
But
is
it
not
so
much
the
better
?
The
Church
must
have
hypocrites
:
we
cannot
change
the
heart
;
that
belongs
to
God
:
If
we
bring
man
to
profess
repentance
it
is
all
that
s
our
part
to
do
.
Ans.
Hypocrites
that
cannot
be
lawfully
detected
must
be
in
the
Church
:
But
we
must
not
therefore
make
men
hypocrites
that
they
may
be
in
it
;
and
constrain
them
to
apparent
lying
,
and
then
make
lying
to
be
the
Church
Title
,
and
the
very
constituting
qualification
of
a
visible
Christian
;
else
you
may
set
men
on
the
rack
till
they
say
they
repent
,
and
then
absolve
them
and
pronounce
them
the
pardoned
Sons
of
God
;
which
will
be
a
surer
way
than
an
imprisonment
.
And
in
this
practice
this
doctrine
which
I
leave
all
Christians
to
judge
of
,
is
included
,
[
Every
Blasphemer
,
Heretick
Adulterer
,
Drunkard
,
&c
who
had
rather
say
that
he
repenteth
,
than
lie
in
a
Gaol
and
be
undone
ought
to
be
a
communicating
member
of
the
Church
and
to
be
declared
pardoned
by
absolution
.
Yea
if
there
were
no
Penalty
,
the
face
of
strangers
is
no
fit
trial
of
repentance
.
If
the
sinner
be
obstinate
,
he
will
easilier
stand
it
out
before
strangers
that
know
him
not
,
than
before
the
Congregation
which
is
acquainted
with
his
guilt
.
But
usually
he
will
think
,
that
it
is
no
great
shame
to
say
,
I
repent
before
a
few
strangers
,
who
are
never
like
to
see
him
more
,
and
therefore
this
he
will
easily
yield
to
,
that
would
not
yield
to
confession
and
repentance
before
the
Church
that
is
acquainted
with
them
:
Experience
proveth
all
this
to
be
true
:
And
I
regard
not
their
reasonings
which
are
against
common
experience
.
Obj.
But
we
see
that
many
now
will
rather
stand
it
out
,
and
go
to
prison
,
than
they
will
profess
repentance
before
a
Bishop
,
or
at
a
Chancellours
Court
.
Ans.
But
who
be
those
?
Not
drunkards
or
fornicators
or
any
wicked
livers
:
But
men
that
more
fear
to
sin
against
God
,
who
can
cast
both
soul
and
body
into
Hell
,
than
to
lie
in
prison
:
perhaps
it
is
such
Ministers
as
now
are
silenced
for
not
saying
,
subscribing
or
swearing
as
they
are
bid
:
or
it
is
some
Church-Wardens
who
fear
that
they
should
be
guilty
of
Persecution
or
Perjury
(
which
in
their
opinion
are
neither
of
them
things
indifferent
)
if
they
should
take
the
Oaths
with
the
Articles
that
sometimes
are
offered
them
.
Or
perhaps
it
is
some
one
for
not
receiving
the
Sacrament
,
either
when
a
troubled
Conscience
maketh
them
fear
lest
they
should
eat
and
drink
damnation
to
themselves
,
or
from
a
Minister
,
or
with
a
Church
,
which
they
think
the
Scripture
commandeth
them
to
avoid
:
whether
such
be
in
the
right
or
in
the
wrong
,
no
wonder
if
they
refuse
to
repent
,
though
they
suffer
,
when
they
fear
a
greater
suffering
from
God
.
Obj
But
the
Minister
of
the
place
,
though
he
excommunicates
none
,
may
seek
to
bring
the
sinner
to
repentance
,
and
may
satisfie
the
Church
of
the
justness
of
the
excommunication
.
Ans.
1.
In
the
nature
of
the
thing
,
they
go
together
,
and
are
the
work
of
the
same
persons
:
And
therefore
Tertullian
assureth
us
,
that
in
his
time
,
Discipline
was
exercised
in
the
Church-meeting
,
when
they
had
been
worshipping
God
.
2.
Who
is
either
so
fit
,
or
so
obliged
to
satisfie
the
Church
of
the
Act
,
as
he
that
doth
it
,
and
hath
examined
all
the
Cause
?
A
parish
Minister
cannot
bring
any
unwilling
person
to
come
over
to
speak
with
him
,
(
not
that
we
would
have
him
have
a
forcing
power
:
but
he
cannot
do
his
own
Ministerial
part
,
which
is
to
refuse
to
be
the
Pastor
of
such
a
man
as
refuseth
to
speak
with
him
at
all
,
or
to
take
him
for
his
Pastor
,
nor
to
forbear
himself
to
give
him
the
Sacrament
)
:
so
that
he
that
neither
heard
the
examination
of
the
Cause
by
the
Chancellor
,
nor
perhaps
can
have
any
speech
with
the
person
,
or
at
least
with
the
Accuser
,
or
any
of
the
Witnesses
,
is
very
unfit
to
justifie
another
mans
act
,
and
to
satisfie
the
Church
that
it
is
well
done
;
much
less
to
exhort
the
offender
to
repent
,
who
to
him
perhaps
(
if
he
vouchsafe
to
speak
to
him
)
will
justifie
his
own
cause
,
when
he
cannot
call
witnesses
to
convince
him
.
And
(
to
speak
to
that
which
is
our
common
case
)
we
have
few
persons
excommunicated
(
that
ever
I
saw
or
knew
of
in
forty
years
time
)
save
only
the
Conscientious
persons
beforementioned
:
And
when
the
parish
Minister
oft
taketh
them
for
the
godliest
persons
in
his
Parish
,
and
the
Bishop
or
Chancellor
excommunicates
them
as
Impenitent
schismaticks
,
how
shall
such
a
parish
Minister
justifie
that
,
and
satisfie
the
person
or
people
of
the
justice
of
it
,
which
he
himself
lamenteth
as
a
hainous
sin
,
which
tendeth
to
the
dissipation
of
his
flock
.
But
I
come
nearer
to
enquire
into
this
officiating
per
alium
by
which
an
absent
Bishop
is
supposed
to
do
his
office
in
the
several
Parishes
of
his
Diocese
.
1.
That
alius
or
Official
is
either
a
Layman
,
or
a
Clergyman
.
2.
If
a
Clergyman
,
he
is
either
one
of
the
same
Order
with
the
Bishop
or
another
.
3.
Either
it
is
the
meer
accidentals
of
his
sacred
function
,
which
he
committeth
to
another
,
or
the
proper
Acts
of
it
.
4.
Either
it
is
pro
hac
vice
in
some
case
of
necessity
,
or
it
is
as
by
an
ordinary
stated
Official
.
1.
If
it
be
a
Layman
and
the
work
be
but
Accidental
or
Extrinsick
to
the
sacred
function
,
I
grant
that
he
may
do
it
:
But
for
such
works
we
need
no
Bishop
:
For
what
a
Layman
may
do
when
he
bids
him
,
he
may
do
when
the
King
or
his
Magistrates
bids
him
.
This
is
not
the
thing
in
question
.
But
if
it
be
a
proper
Pastoral
Act
,
this
Layman
that
doth
it
,
either
receiveth
from
the
Bishop
power
and
obligation
to
do
it
,
or
not
.
If
not
,
he
cannot
do
it
as
his
Official
:
If
he
do
,
then
he
is
a
Pastor
or
Bishop
himself
,
and
is
Ordained
,
and
so
no
Layman
:
For
I
provoke
any
dissenter
living
to
tell
me
wherein
the
sacred
office
(
or
any
other
)
lieth
,
but
in
a
Power
(
or
Authority
)
and
an
Obligation
to
do
the
proper
works
of
that
office
,
so
that
undeniably
here
is
a
contradiction
.
And
if
any
were
of
opinion
that
pro
tempore
in
a
case
of
necessity
a
Layman
might
do
any
Ministerial
sacred
act
,
as
Preach
,
Baptize
,
Consecrate
the
Sacrament
of
Christs
body
and
blood
,
excommunicate
,
absolve
,
&c.
1.
I
answer
,
if
that
were
true
,
if
would
but
prove
that
those
Acts
are
not
proper
to
the
sacred
function
in
such
a
case
of
necessity
as
single
Acts
,
but
only
as
ordinarily
and
statedly
done
by
one
separated
to
them
.
2.
And
therefore
this
would
not
at
all
concern
our
case
,
which
is
not
about
extroardinary
Acts
in
cases
of
necessity
,
but
about
an
ordinary
stated
course
,
by
Courts
,
Chancellors
,
and
Officials
.
2.
But
if
the
Agent
or
Official
were
not
a
Lay
Chancellor
but
a
Clergyman
,
if
he
be
of
the
same
Order
with
the
Bishop
,
than
I
grant
all
,
for
it
granteth
me
all
;
even
that
every
Church
should
have
an
(
ordinarily
)
present
Bishop
.
But
if
he
be
supposed
to
be
but
of
an
inferior
Order
,
then
I
proceed
as
before
;
either
the
Bishop
giveth
him
power
and
obligation
to
do
the
proper
work
of
the
Bishop
or
not
:
If
not
,
he
is
not
hereby
enabled
to
do
it
.
If
yea
,
then
he
hath
thereby
made
him
a
Bishop
:
For
to
be
a
Bishop
is
nothing
else
than
to
have
Authority
and
Obligation
to
do
the
proper
work
of
a
Bishop
.
But
if
it
be
but
an
Accidental
or
a
common
work
,
which
another
may
do
,
it
is
not
that
in
question
,
nor
do
we
need
the
Office
of
a
Bishop
for
it
.
Moreover
either
the
Bishop
pro
hic
&
.
nunc
was
himself
obliged
to
do
that
Act
which
he
committeth
to
another
,
or
not
he
but
the
other
was
by
office
obliged
to
do
it
.
If
he
himself
was
obliged
to
do
it
he
sinned
in
not
doing
it
.
If
he
were
not
it
was
not
truly
his
act
or
part
of
his
office
work
:
nor
did
he
do
it
by
another
,
but
that
other
did
only
his
own
work
;
for
which
not
the
Bishop
,
but
he
shall
have
the
reward
.
Obj.
But
doth
not
he
that
sendeth
his
servant
to
pay
a
debt
,
himself
in
Law-sense
pay
it
per
alium
?
what
another
doth
as
his
Instrument
,
reputatively
he
doth
himself
.
Ans.
I
grant
it
;
because
it
is
none
of
the
debtors
proper
work
,
nor
is
he
at
all
obliged
to
it
,
to
bring
the
money
and
deliver
it
himself
,
but
to
cause
it
to
be
delivered
:
Therefore
in
sending
it
,
he
doth
all
that
he
is
obliged
to
do
,
and
when
another
is
his
instrument
,
it
is
supposed
that
he
is
not
obliged
himself
to
do
that
which
his
instrument
doth
but
only
to
cause
the
doing
of
it
,
by
himself
or
an
Instrument
,
as
he
please
:
so
that
stil
this
is
nothing
to
the
case
of
a
work
that
is
proper
to
the
Bishops
Office
.
Obj.
But
we
therefore
grant
that
it
is
not
proper
to
the
Bishops
Office
to
Judge
,
Excommunicate
,
or
Absolve
,
but
only
to
Rule
the
Action
,
by
giving
another
power
to
do
it
.
Ans.
1.
If
so
,
then
nothing
but
Commissioning
others
,
is
the
proper
work
of
the
Episcopal
order
:
and
then
any
Presbyter
may
in
foro
interno
vel
externo
ordinarily
exercise
the
whole
power
of
the
Keys
upon
the
flocks
,
he
may
Excommunicate
and
absolve
publikly
;
as
an
act
common
to
his
Office
with
the
Bishops
,
if
it
Please
the
Bishop
to
give
him
Power
,
which
he
may
do
without
making
him
a
Bishop
.
And
if
so
,
I
enquire
whether
God
be
not
the
maker
of
the
Presbyters
office
,
and
not
the
Bishop
?
and
whether
God
only
(
describing
it
)
give
not
all
the
power
by
way
of
Law
,
Charter
or
Institution
,
and
the
Bishop
give
it
not
only
by
way
of
ministerial
solemnization
and
investiture
?
and
if
so
,
whether
he
that
is
duely
called
to
the
Pastoral
office
,
which
God
only
made
and
discribed
,
wust
not
(
in
season
)
do
the
works
of
that
office
?
whether
men
commission
him
or
not
?
or
whether
at
least
he
any
more
need
the
Bishops
commission
for
Church
Government
,
Excommunication
and
Absolution
,
than
for
Preaching
and
Celebrating
the
Lords
supper
,
seeing
both
are
now
thus
confessed
acts
common
to
the
order
of
the
Presbyter
and
the
Bishop
?
I
think
all
this
is
past
contradiction
And
I
ask
then
whether
that
all
giving
of
power
to
another
be
proper
to
the
Bishops
order
?
If
yea
,
than
a
Minister
cannot
give
his
Clerk
power
to
chuse
the
Psalm
,
or
tune
,
&c.
If
not
,
then
may
not
a
Bishop
if
he
please
also
give
power
to
the
Presbyters
to
ordaine
,
and
to
give
other
men
power
?
For
if
it
be
his
proper
work
only
to
give
power
to
others
to
do
all
the
sacred
acts
of
office
,
he
may
give
others
power
to
ordain
;
and
if
so
,
then
Ordination
will
be
like
Preaching
,
Sacraments
,
and
Discipline
,
which
are
none
of
them
proper
to
the
Bishops
order
.
And
is
not
Church
discipline
the
exercise
of
the
power
of
the
keys
?
If
then
the
power
of
the
keys
may
be
exercised
by
the
Presbyters
,
when
ever
the
Bishops
please
,
it
seems
it
is
common
to
them
,
with
him
,
as
well
as
Sacraments
,
and
therefore
belongeth
not
to
a
Bishop
as
a
Bishop
,
but
as
a
Presbyter
.
And
if
in
my
dispute
of
ordination
[
*
](A27050-e39370-b)
*
Disput.
of
Church
Gover
.
2.
I
have
fully
proved
that
the
power
of
the
Ministry
is
given
by
Christ
so
far
immediatly
,
as
that
it
passeth
not
through
the
hands
of
Electors
or
Ordainers
to
the
receiver
,
but
is
given
by
the
meer
Instrumentality
of
the
Law
or
institution
,
and
that
the
Electors
and
Ordainers
do
no
more
than
determine
of
the
qualified
person
that
receives
it
,
and
publickly
invest
him
,
or
ministerially
solemnize
his
Possession
,
(
as
the
Burgesses
chuse
,
and
the
Steward
or
Recorder
investeth
the
Major
of
a
Corparation
,
whose
power
floweth
immediatly
from
the
Charter
granted
by
the
King
)
then
all
this
controversie
is
at
an
end
:
and
I
doubt
not
but
that
's
fully
proved
.
And
if
commanding
another
to
do
an
office
work
be
all
that
is
proper
to
the
Bishop
,
I
ask
whether
any
thing
there
be
proper
to
him
?
and
so
whether
we
must
have
such
an
office
?
For
may
not
the
King
command
the
Minister
to
do
all
the
work
which
belongeth
to
his
function
?
may
he
not
appoint
Magistrates
,
and
make
Law
to
command
it
?
may
he
not
punish
those
that
do
it
not
?
Is
he
not
custos
utriusque
tabulae
?
and
must
he
not
corect
mal-administration
in
ministers
,
and
drive
them
to
do
their
duty
?
No
doubt
he
may
.
Obj.
But
he
doth
not
ordaine
Ministers
,
though
he
command
them
to
do
their
duty
when
ordained
.
Ans.
1.
Our
present
question
is
not
about
Ordination
,
but
commanding
men
to
Govern
the
Church
by
Discipline
or
fully
to
Rule
by
the
Keys
the
people
of
a
particular
Church
.
If
this
so
far
belong
to
the
Presbyters
office
that
he
may
do
it
by
the
Bishops
Licence
,
let
him
that
can
,
tell
me
why
he
may
not
do
it
by
the
Kings
Licence
?
and
then
(
as
they
were
wont
to
say
of
old
)
exceptâ
ordinatione
,
nothing
but
ordination
only
is
proper
to
the
Bishops
office
.
And
that
this
is
not
proper
neither
,
1.
This
objection
it self
doth
intimate
,
seeing
the
Bishop
may
give
another
Power
to
ordaine
:
(
and
then
why
may
not
the
King
?
)
2.
Many
of
the
Schoolmen
,
and
the
Papists
themselves
confess
,
that
the
Pope
(
say
some
)
,
or
Prelates
(
say
others
)
may
impower
an
Abbot
or
Presbyter
to
ordaine
,
of
which
see
that
unanswerable
book
of
Voetius
de
desperata
causa
Papatus
against
Jansenius
for
Presbyters
ordination
.
3.
And
our
Church
of
England
causeth
Presbyters
to
impose
hands
with
the
Bishops
,
and
Bishop
Downam
aforecited
is
angry
with
his
answerer
,
for
supposing
that
he
pleaded
for
sole
power
of
ordination
in
the
Bishop
,
when
he
spake
but
for
a
chief
power
.
And
if
nothing
but
a
chief
power
in
ordaining
be
proper
to
a
Bishop
;
why
then
are
the
Churches
so
confounded
,
and
beggered
,
and
altered
,
by
a
contrary
practice
?
And
why
is
a
new
office
of
Bishops
set
up
in
the
world
?
whose
work
is
to
hinder
the
Ministers
of
Christ
from
their
officwork
,
under
pretence
of
a
power
of
Licensing
them
to
it
?
when
God
licenceth
them
to
the
work
,
when
he
calleth
them
to
that
office
,
which
essenti
?
ally
consisteth
in
a
power
and
Obligation
to
do
it
,
when
they
have
opportunity
Moreover
my
Lord
Bacon
in
his
considerations
as
hath
well
manifested
(
if
impartiall
wise
men
could
have
bin
heard
)
that
the
office
of
a
Bishop
is
a
function
consisting
in
the
exercise
of
personall
skill
,
or
abilities
:
and
therefore
must
be
done
by
him
that
hath
them
,
and
not
committed
to
another
,
as
the
office
of
a
Judg
,
or
Lawyer
,
of
a
Phisitian
,
of
a
Tutor
,
&c.
no
man
chooseth
a
Tutor
or
Phisitian
meerly
to
send
another
to
him
for
his
Tutor
or
Phisitian
,
but
●●
do
the
work
himself
.
It
is
not
like
the
place
of
a
King
,
whose
right
dependeth
not
on
his
parts
or
skill
,
because
he
may
Govern
by
others
that
are
able
.
And
Grotius
(
who
one
would
think
by
their
respect
to
him
,
should
have
been
regarded
by
them
)
truly
saith
de
Imperio
sum
.
potest
.
Pag.
290
[
Nam
illud
[
Quod
quis
per
alium
facit
,
per
se
facere
videtur
]
ad
eas
tantum
pertinet
actiones
quarum
causa
efficiens
proxima
a
jure
indefinita
est
]
that
is
[
For
this
saying
.
That
whose
a
man
doth
by
another
,
he
seemeth
to
do
by
himself
,
belongeth
only
to
those
actions
,
which
neerest
efficient
cause
is
not
defined
by
the
Law
]
But
sure
when
God
made
the
Pastoral
office
;
he
meant
that
the
persons
called
to
it
,
should
do
the
work
and
not
only
appoint
other
men
to
do
it
.
And
I
would
know
whether
the
work
of
a
Presbyter
(
as
to
consecrae
and
celebrate
the
Sacrament
&c
)
may
be
done
per
alium
,
by
one
that
is
no
Presbyter
.
If
not
(
as
all
say
not
)
then
I
ask
,
whether
the
Bishops
work
or
the
Presbyters
be
the
more
sacred
?
If
the
Presbyters
,
then
his
Office
is
more
sacred
:
If
the
Bishops
(
or
both
alike
)
then
that
Bishops
work
,
may
no
more
be
done
per
alium
then
the
Presbyters
.
Moreover
I
know
no
Bishops
but
would
willingly
be
more
Respected
and
Honoured
than
the
Presbyters
,
and
if
they
desire
,
it
should
be
only
by
way
of
fear
,
they
neither
think
or
wish
like
Ministers
of
Christ
,
nor
like
sober
men
.
But
if
by
way
of
love
,
who
knoweth
not
what
advantage
the
present
Pastor
hath
above
the
absent
,
caeteris
paribus
,
to
get
the
peoples
love
?
and
Paul
would
have
it
to
be
so
,
1
Thes.
5.
12
,
13.
It
is
those
that
Labour
among
them
and
admonish
them
,
whom
they
must
esteem
highly
in
Love
,
not
for
their
titles
and
dignities
,
but
for
their
work
sake
.
And
who
knoweth
not
that
he
that
Loveth
a
man
for
Preaching
the
word
of
salvation
to
him
,
is
likelier
to
come
to
him
,
whose
doctrine
daily
edifieth
him
,
and
comforteth
him
,
than
to
him
whom
one
of
a
hundred
of
his
Diocese
never
heard
a
Sermon
or
a
good
word
from
,
in
all
their
lives
!
If
it
be
for
the
work
sake
that
they
must
or
will
be
Loved
,
is
not
he
liker
to
be
most
Loved
who
is
still
with
them
,
and
prayeth
and
praiseth
God
with
them
,
and
comforteth
,
and
confirmeth
them
,
and
resolveth
their
doubts
,
and
quieteth
their
troubled
Consciences
,
and
visiteth
them
in
sickness
,
and
taketh
care
of
the
poor
,
and
visiteth
them
from
house
to
house
,
than
he
that
once
or
never
came
among
them
,
and
is
unknnown
?
And
if
the
people
be
Rebellious
and
wicked
,
it
is
the
present
Pastor
who
shall
be
most
hated
and
opposed
(
which
if
it
be
for
Christ
is
a
good
and
comfortable
thing
,
and
hath
a
special
promise
Mat.
5
,
10.
11
,
12.
)
And
that
Pastor
who
is
most
beloved
of
the
good
people
,
and
most
hated
by
the
bad
,
is
he
that
will
do
most
good
for
mens
salvation
,
and
will
have
most
comfort
in
his
Soul
,
and
at
last
the
greatest
reward
from
God
;
and
that
is
caeteris
paribus
the
present
Pastor
.
And
it
were
worth
the
noting
(
if
blind
men
would
see
)
that
this
is
our
great
reason
of
the
common
calamities
of
the
Churches
:
that
when
the
best
of
the
people
love
their
present
faithfull
Pastors
and
the
worst
hate
them
most
,
and
love
best
the
Absent
Bishops
that
trouble
them
(
as
they
do
the
dead
Saints
for
whom
they
keep
holy
●●ajes
)
these
wicked
people
fly
to
the
Bishop
and
seek
to
make
the
present
Pastors
suspected
,
or
odious
to
him
,
as
Schismaticks
,
or
such
as
are
against
the
Bishops
mind
and
honour
:
and
because
these
Villains
Love
the
absent
Bishop
better
then
the
present
Pastors
,
therefore
the
Bishop
(
that
knoweth
them
not
but
by
hearsay
)
taketh
such
for
the
honestest
men
in
the
Parish
,
and
so
taketh
their
words
against
the
Ministers
:
and
(
to
the
utmost
of
my
experience
I
speak
it
)
ordinarily
,
that
Minister
shall
pass
with
the
Bishop
for
a
Schismatick
,
a
Puritan
,
a
seditious
Fellow
,
or
a
stark
knave
,
let
him
be
more
Learned
than
Hierom
,
more
industrious
than
Augustin
,
more
holy
than
Macarius
,
or
at
least
as
suspected
of
these
crimes
,
whom
the
flattering
malignant
,
will
so
represent
to
him
:
especially
if
he
be
a
sensual
Gentleman
,
that
cannot
endure
to
have
his
lusts
and
licentiousnes
reproved
,
or
controlled
by
a
Minister
of
Christ
.
And
when
these
lies
and
slanders
have
encouraged
the
ungodly
accusers
by
their
successe
,
while
they
engage
the
Bishop
against
the
present
Pastors
,
and
cause
him
to
turn
their
troubler
,
hinderer
or
persecutor
,
then
is
the
Prelate
and
the
Pastor
become
as
enemies
,
whose
interests
are
grown
inconsistent
,
and
then
they
come
to
have
their
several
Parties
,
and
the
debauched
take
one
side
,
and
the
sober
and
religious
the
other
,
and
what
followeth
upon
this
,
he
is
mad
in
this
age
who
is
ignorant
after
so
great
experience
.
But
I
shall
add
more
of
this
subject
in
the
Chapter
following
.
CHAP.
XII
.
The
just
opening
and
understanding
of
the
true
nature
of
the
Pastoral
office
and
Church
Government
,
would
end
these
controversies
about
Episcopacy
.
THe
name
of
Church
Government
so
far
deceiveth
undistinguishing
gross
crinconsiderate
wits
,
as
that
they
take
the
controversie
to
be
but
whether
we
shall
have
order
or
anarchie
,
Church
Government
or
none
.
As
if
neither
the
Magistrates
Government
of
the
Sword
were
any
thing
,
nor
yet
the
Pastors
Government
by
the
word
.
But
I
would
fain
know
of
these
men
what
more
it
is
that
they
would
have
,
and
what
is
the
Church
Government
which
they
so
much
contend
for
?
1.
Is
it
an
Universal
Legislation
?
It
is
high
and
damnable
Treason
against
Christ
for
any
mortal
men
to
claime
it
.
Universal
Legislation
is
the
prerogative
of
the
Universal
King
.
There
is
no
Universal
King
but
Christ
,
who
else
is
Governour
of
all
the
world
or
all
the
Churches
in
the
world
?
And
Christ
hath
in
nature
and
Scripture
given
the
world
already
an
Universal
Law
.
If
he
hath
done
it
well
,
take
not
on
you
to
amend
it
.
If
you
say
he
hath
done
it
ill
,
either
take
not
on
you
to
be
Christians
,
or
else
call
your self
the
Christ
,
that
is
Anti-Christ
,
if
you
will
take
Christs
place
and
take
upon
you
to
amend
his
work
.
If
you
dream
of
an
Universal
Pope
or
General
Council
as
having
this
power
,
you
will
but
make
true
Anti-Christs
of
them
,
and
foolishly
confound
a
humane
constitution
with
a
Divine
,
and
the
Roman
Empire
with
all
the
world
.
For
you
are
ignorant
in
Church
History
if
you
see
not
plainly
that
Popes
,
Patriarks
,
and
Primates
stand
all
on
the
same
foundation
;
And
that
both
they
and
Councils
(
falsly
called
,
General
,
)
were
but
Imperial
,
or
confined
to
one
Princes
Dominion
,
called
or
ruled
usually
by
the
Emperours
,
who
had
no
power
in
other
Princes
Territories
:
No
Councils
conteining
any
considerable
members
,
but
such
as
were
in
that
one
Empire
,
or
formerly
had
been
of
it
,
and
so
kept
the
custome
which
then
they
had
received
,
except
that
the
Romans
placed
one
Bishop
on
the
borders
of
Scythia
or
Tartary
,
and
one
on
the
borders
of
Persia
,
in
hope
that
he
might
have
influence
further
into
the
Countries
,
and
rarely
one
or
two
such
might
be
at
a
Council
called
General
,
so
that
certainly
there
is
no
Universal
Law-giver
or
Judge
but
Christ
.
This
therefore
is
not
the
Church
Government
of
Bishops
which
men
contend
for
.
2.
What
is
it
then
,
is
it
an
Universal
Exposition
of
the
Scripture
or
of
Christs
Laws
?
why
an
exposition
truly
Universal
is
for
Regulation
as
the
Law
it self
:
And
none
ever
had
such
power
(
even
in
civil
Government
)
but
the
Law-givers
themselves
:
Else
the
Expositor
of
the
Lawes
should
be
King
,
and
not
the
maker
,
seeing
it
is
his
sence
that
the
subject
must
be
ruled
by
.
But
if
it
be
a
particular
decisive
exposition
which
you
meane
,
such
as
a
Judge
in
deciding
particular
controversies
,
I
shall
say
more
to
that
anon
.
3.
If
it
be
any
Coactive
or
Coercive
power
of
Church
Government
that
you
meant
,
by
mulcts
or
Corporal
penalties
▪
no
Bishops
as
such
have
any
thing
to
do
with
it
;
not
only
Bilson
,
but
the
generality
of
the
Prelatists
disclaime
it
,
and
confess
that
it
belongeth
only
to
the
King
and
Magistrates
and
that
they
receive
it
from
the
King
,
if
ever
they
exercise
any
s●●h
.
4.
What
is
it
then
,
is
it
to
be
the
Kings
Ecclesiastical
Council
,
to
prepare
such
Canons
as
he
shall
enact
?
Of
Canons
I
shall
say
more
anon
.
But
though
Pastors
may
be
the
fittest
to
Council
Kings
,
yet
that
giveth
them
no
power
,
nor
doth
aptitude
make
an
office
,
nor
is
the
King
tyed
to
them
,
but
may
advise
whith
whom
he
please
.
And
experienced
present
Pastors
,
are
usually
fitter
to
give
advice
in
the
matters
of
Religion
,
than
they
.
And
even
Civil
impartial
Noblemen
have
usually
proved
wiser
,
sob●rer
and
more
peaceable
and
happy
Church
Councellours
,
than
the
interessed
partial
Clergy
.
I
am
not
of
Erastus
mind
,
that
all
Church
Government
belongeth
to
the
Magistrates
.
I
have
lately
published
my
judgment
of
that
matter
in
certain
Propositions
to
Ludov.
Molinaeus
.
But
I
grant
to
him
,
and
all
sober
impartial
Divines
do
grant
,
that
all
forceing
Government
by
the
Sword
,
belongeth
to
Magistrates
(
and
Parents
)
only
,
and
not
to
any
Bishops
as
such
.
It
followeth
therefore
that
no
Bishops
power
extendeth
to
any
other
effect
,
but
only
to
work
on
the
Consciences
of
Volunteers
,
unless
as
the
Magistrates
or
Parents
may
constraine
them
by
penalties
to
submit
to
it
.
Suppose
therefore
a
while
that
the
Magistrates
force
were
withdrawn
from
your
discipline
,
and
left
it
to
itself
,
you
would
then
know
better
by
experience
wherein
its
strength
consisted
:
That
man
would
then
Rule
the
people
most
,
who
did
most
effectually
convince
their
reason
,
aud
prevaile
with
Conscience
:
and
further
nothing
would
be
done
,
Are
not
our
Bishops
well
aware
of
this
—
Do
they
not
themselves
confess
how
little
their
Government
would
signifie
above
the
Government
of
present
Presbyters
,
unless
they
could
give
clear
convincing
Reasons
to
the
people
,
which
absent
strangers
are
unlike
to
do
?
What
do
you
think
your
peculiar
power
would
signifie
in
one
year
above
a
Presbyrers
,
if
the
Magistrate
left
all
at
liberty
in
their
Church
obedience
to
their
Pastors
,
would
not
the
present
Pastors
carry
almost
all
,
with
the
best
and
soberest
of
the
flocks
?
Especially
where
Bishops
make
it
their
office
to
forbid
the
Pastors
to
do
theirs
,
and
to
keep
them
from
Preaching
the
word
of
life
?
Their
holding
fast
the
secular
conjunct
power
,
and
using
it
so
much
doth
shew
what
they
trust
to
!
they
say
themselves
,
what
would
the
Keys
signifie
without
the
Sword
?
and
the
Pishops
Government
prevail
,
where
none
are
punished
for
despising
it
if
the
Bishop
excommunicate
a
faithfull
Preacher
,
neither
he
nor
his
flock
will
much
regardit
,
but
goe
on
in
the
service
of
the
Lord
.
And
perhaps
some
will
excommunicate
the
Bishop
and
be
even
with
him
.
O!
that
the
Magistrates
would
a
few
Years
try
what
the
Keys
can
do
in
England
of
themselves
,
and
valeant
quantum
valere
possunt
.
Not
that
I
would
wish
him
to
leave
off
his
own
duty
,
to
punish
sin
;
but
let
it
not
be
mixed
with
Church
Offices
,
so
,
as
that
all
that
shall
be
imputed
to
the
Bishops
Keys
,
which
is
effected
only
by
the
Magistrates
Sword
.
I
deny
not
but
the
Magistrate
may
moderately
drive
men
to
hear
Gods
word
,
and
to
do
the
immediate
duties
of
their
places
?
But
not
to
profess
that
they
are
Christians
when
they
are
not
,
or
that
they
consent
to
Church
Communion
,
when
they
do
not
:
Nor
to
take
those
Privileges
which
belong
not
to
them
:
No
man
hath
right
to
Church
Communion
,
who
had
rather
be
excommunicated
then
repent
of
sin
:
Therefore
if
Gods
word
and
an
excommunication
will
not
bring
him
to
profess
Repentance
,
he
should
not
be
either
Rackt
or
Imprisoned
,
to
force
him
to
say
he
doth
repent
,
when
it
is
certain
that
he
doth
not
indeed
repent
,
who
will
not
profess
it
by
easier
means
:
Nor
hath
that
man
right
to
absolutiaon
and
Church
Communion
,
who
only
prefereth
it
before
a
Goale
.
The
effects
of
the
Church
Keyes
are
talked
of
but
are
indeed
unknown
,
where
secular
force
doth
deterr
men
into
lyeing
professions
of
repentance
and
drive
unwilling
persons
in
to
the
Communion
of
the
Church
:
No
unwilling
person
should
have
the
Seal
of
pardon
put
into
his
hands
.
Obj.
But
we
cannot
say
they
are
unwilling
who
consent
,
though
moved
by
the
penalty
of
the
Law
and
Sword
.
Ans.
Yes
;
he
is
to
be
called
unwilling
,
who
hath
not
the
willingness
which
Christ
maketh
necessary
:
He
that
is
not
willing
to
have
Church
Communion
for
it self
,
and
for
Christ
and
his
salvation
,
is
not
willing
of
it
at
all
indeed
,
nor
in
Gods
account
:
For
it
is
only
freedome
from
a
Prison
that
he
is
willing
of
,
and
of
Church
Communion
as
a
means
to
that
,
and
not
as
a
means
to
the
end
that
God
appointed
it
:
As
he
that
consenteth
to
be
Baptized
only
to
heal
the
Kings
evil
,
or
to
save
his
life
,
is
not
to
be
Baptized
nor
taken
for
a
Christian
,
nor
is
it
Baptism
indeed
,
but
touching
only
which
he
consenteth
to
;
so
is
it
in
this
case
.
Obj.
But
how
know
you
but
them
in
hath
righter
ends
together
with
these
,
punishment
brings
many
a
man
to
reason
and
true
repentance
.
Ans.
You
suppose
your selves
that
the
word
and
Keys
will
not
prevail
with
him
of
themselves
;
and
therefore
it
is
that
you
desire
force
;
your
own
Consciences
tell
you
that
it
is
but
to
avoid
punishment
that
you
suppose
him
to
profess
repentance
:
Otherwise
when
your
threats
have
brought
him
to
repentance
,
try
what
is
the
cause
by
remitting
the
penalty
on
his
body
,
and
after
freely
leaving
him
to
himself
.
Obj.
But
some
are
like
Children
that
will
hear
reason
when
their
stubbornness
is
taken
down
:
Therefore
it
may
also
have
better
motives
for
ought
you
know
.
Ans.
1.
Men
that
are
dealt
with
in
the
matters
of
Salvation
,
are
not
to
be
thus
used
as
Fools
and
Children
about
common
things
;
but
as
men
that
must
live
and
die
as
they
choose
.
2.
And
God
hath
left
us
no
such
means
to
bring
men
into
a
right
Choice
in
things
of
this
nature
.
Otherwise
you
might
set
Infidels
on
the
Rack
till
they
consent
to
be
Baptized
,
or
send
them
to
Prison
,
and
then
say
,
how
know
you
but
this
,
as
the
Rod
doth
Children
,
hath
brought
them
to
their
witts
.
But
the
Church
of
Christ
never
took
this
course
,
nor
never
thus
understood
his
will
.
3.
The
case
is
plain
to
men
that
will
understand
:
When
God
hath
made
mens
free
consent
the
Condition
of
their
Salvation
and
the
Profession
of
a
free
consent
to
be
the
Condition
of
Church
Communion
(
and
what
wise
man
would
have
lower
that
will
not
make
the
Church
a
swine
stie
)
?
It
followeth
that
the
Pastors
must
have
the
evidence
of
such
a
Profession
of
free
and
voluntary
consent
,
or
else
they
must
not
receive
such
persons
:
Now
such
a
one
that
hath
been
long
tried
by
the
word
,
and
by
the
penalty
of
Excomunication
it self
,
and
refuseth
to
profess
Repentance
,
but
only
professeth
it
when
no
other
means
will
escape
a
Prison
,
doth
not
give
the
Pastor
an
evidence
in
the
Court
of
Reason
acceptable
,
to
signifie
a
voluntary
Repentance
or
consent
;
and
therefore
what
ever
possibly
may
be
known
to
God
,
he
is
not
to
be
taken
into
the
Church
:
For
we
must
judge
by
evidence
,
and
that
is
by
such
free
profession
of
Repentance
,
as
Christ
hath
taught
us
to
expect
:
and
therefore
we
can
only
Judge
that
person
to
be
one
,
that
had
rather
say
he
repenteth
than
be
imprisoned
,
but
not
as
one
that
indeed
repenteth
or
desireth
Church
Communion
as
such
,
and
for
true
ends
.
Obj.
But
if
he
be
in
the
Church
though
without
Repentance
,
he
may
there
he
brought
to
Repentance
afterward
.
Ans.
Possibilities
are
no
Rule
for
us
to
go
by
in
such
cases
,
so
you
may
say
if
one
be
Baptized
,
before
he
profess
to
believe
or
repent
,
he
may
be
brought
to
it
after
by
hearing
in
the
Church
:
But
this
is
but
to
make
Lawes
for
the
Church
instead
of
Christs
,
when
we
have
cast
out
his
Lawes
,
and
to
confound
the
world
and
the
Church
by
our
foolish
adverse
reason
.
He
that
is
in
the
Church
notoriously
against
or
without
his
will
,
stands
there
but
as
a
testimony
of
the
Bishops
perfidiousness
:
And
he
that
will
not
come
in
by
any
reasoning
or
intreating
,
without
the
violence
of
the
Sword
,
is
in
all
process
of
humane
Judgments
to
be
esteemed
unwilling
:
The
ancient
Churches
would
indeed
importune
men
to
Baptism
;
but
they
never
baptized
any
(
at
age
)
that
did
not
intreat
to
be
baptized
,
and
voluntarily
make
profession
of
faith
and
repentance
.
And
Papists
and
Protestants
commonly
affirm
,
that
none
should
be
constrained
to
be
baptized
,
or
to
make
profession
of
Christianity
.
But
the
Papists
come
after
and
tell
us
that
vet
when
one
is
baptized
,
he
may
be
compelled
by
force
to
all
his
duty
,
and
so
may
be
constrained
to
stay
in
the
Church
,
or
to
return
if
he
forsake
it
:
Their
Reasons
are
,
1.
Because
now
he
is
obliged
by
his
own
consent
.
2.
Because
he
hath
put
himself
under
the
Government
of
the
Church
,
and
therefore
must
be
Governed
by
it
.
Ans.
But
1.
to
consent
to
be
a
Christian
Ruled
by
Christ
,
and
to
consent
to
be
constrained
by
force
to
continue
this
consent
,
are
two
things
.
Prove
the
latter
if
you
can
to
be
included
in
our
Baptism
?
Contrarily
as
we
freely
and
not
forcedly
consent
,
it
is
supposed
that
we
are
accordingly
to
continue
it
as
we
began
it
.
2.
And
to
put
our selves
under
the
Government
of
the
Church
,
is
not
to
put
our selves
under
the
sword
:
the
Church
punishment
reacheth
no
further
then
excomunication
:
and
where
a
man
is
fully
excomunicated
,
he
is
cast
out
of
the
Church
again
:
and
when
he
is
out
of
it
,
he
is
not
under
its
Government
:
Indeed
he
is
under
the
Magistrates
Government
:
But
if
that
will
prove
that
he
may
be
punished
for
not
repenting
and
returning
to
the
Church
when
Excomunicate
,
it
will
prove
too
that
he
might
be
punished
before
Baptism
,
for
not
repenting
and
being
baptized
.
For
though
there
be
some
aggravations
of
his
sin
that
Apostatizeth
to
it
,
yet
that
differeth
the
case
but
as
to
the
degree
.
It
is
for
the
quality
of
the
crime
itself
,
that
the
Magistrate
is
to
punish
(
as
Murder
,
Theft
,
Adultery
,
Blasphemy
&c.
)
Whether
it
be
in
the
unbaptized
,
or
baptized
,
or
excomunicate
:
But
it
is
for
Impenitency
only
in
some
crime
that
the
Church
doth
excommunicate
.
And
if
the
Magistrate
must
imprison
or
kill
men
properly
for
Impeni●encie
,
it
must
be
as
it
aggravateth
the
crime
itself
,
and
it
may
be
as
well
the
unbaptized
as
the
baptized
,
for
he
is
the
Governour
of
both
:
It
is
therefore
a
meer
fiction
of
Papists
Church
Tyrants
,
that
there
is
such
a
difference
between
the
unbaptized
and
the
excommunicate
,
as
that
the
first
must
not
have
Church
priviledges
till
they
disire
them
,
and
the
later
may
have
them
if
they
be
but
commpelled
to
keep
them
,
or
return
to
them
by
the
sword
.
And
so
schismaticaly
different
are
they
from
the
Catholick
Church
for
many
hundered
years
after
Christ
,
as
directly
to
contradict
them
.
For
all
the
Canons
as
well
as
the
History
tell
us
,
that
all
the
antient
Churches
when
they
had
excommunicated
a
sinner
,
would
not
receive
him
till
he
had
penitently
begged
readmission
:
Yea
they
used
to
cast
down
themselves
on
the
earth
(
as
even
great
Theodostus
did
before
Ambrose
when
but
suspended
)
,
and
to
beg
pardon
and
readmission
with
tears
:
nay
for
great
faults
,
this
was
not
received
till
many
months
or
years
continued
penitence
,
shewed
their
desires
to
be
sincere
;
and
now
Prelates
must
have
a
Blasphemer
,
or
a
common
Drunkard
,
compelled
by
the
sword
to
say
that
he
repenteth
,
that
he
may
the
next
day
have
the
honour
and
priviledge
of
a
Christian
:
Communicant
,
whether
he
will
or
not
.
O
kind-natured-cruell-Church
▪
And
when
Gyri●
of
Alexandria
began
to
use
the
sword
,
and
when
the
Circumcellian
Donatists
tempted
Augistine
to
change
his
opinion
about
using
force
in
matters
of
Religion
;
yea
and
when
Ithacius
and
his
partakers
offended
Martin
and
Ambrose
by
stirring
up
Maximu●
against
the
Priscillianists
,
none
of
all
this
was
to
force
these
Hereticks
by
the
sword
,
to
Communicate
in
the
Church
before
they
had
showed
a
voluntary
repentance
,
nor
to
make
them
Church
members
against
their
wills
,
even
that
Ithacius
whom
Hooker
himself
acknowledgeth
so
bad
,
was
not
so
foolish
▪
But
only
they
would
have
forced
them
from
thier
own
waies
,
and
punished
them
as
sedu●eis
of
the
people
,
and
as
disturbers
of
the
Churches
purity
and
peace
.
Though
yet
it
is
too
evident
,
that
the
pride
and
passion
of
the
Prelates
that
were
orthodox
,
did
quickly
and
sterely
flame
out
to
the
constagration
of
the
Churches
,
when
they
found
that
the
Christian
Emperours
were
ready
to
serve
their
passions
with
the
sword
It
is
then
past
denial
,
that
all
the
power
of
Bishops
or
any
Pastors
is
but
the
●●●●dgement
of
the
word
of
God
,
upon
the
Conferences
of
men
that
believe
them
and
voluntarily
receive
that
word
:
only
with
this
advantage
,
that
they
do
not
this
as
private
men
,
but
as
Officers
appointed
so
to
mannage
this
word
.
And
therefore
he
that
disobeyeth
the
word
of
God
truly
delivered
and
applied
by
them
,
committeth
a
double
sin
;
one
as
he
disobeyeth
Gods
word
as
such
,
in
the
matter
in
hand
,
and
the
other
as
he
disobeyeth
that
particular
word
of
God
,
which
commandeth
him
to
hear
and
obey
his
Pastors
.
But
if
men
will
so
sin
,
we
have
nothing
but
that
word
of
God
,
which
they
despise
to
cure
them
by
.
For
instance
,
1.
In
our
admonitions
and
reproofs
,
of
the
greatest
sinners
,
we
can
do
no
more
but
shew
them
Gods
Law
,
which
they
have
broken
,
and
which
threatneth
damnation
to
them
,
and
to
perswade
them
by
Scripture
arguments
to
repent
that
they
may
escape
.
2.
In
excommunication
it self
,
we
have
nothing
to
do
but
to
shew
them
the
same
word
,
and
shew
them
how
God
hath
threatned
to
punish
them
,
and
to
shew
them
and
the
Church
that
word
which
commandeth
us
to
have
no
Communion
with
them
but
to
avoid
them
,
and
according
to
that
word
to
declare
them
(
Impenitency
openly
Characterizing
them
)
to
be
persons
unmeet
for
Christian
Communion
,
and
such
as
(
till
they
repent
)
are
under
the
wrath
of
God
,
and
must
expect
his
dreadful
judgment
;
and
to
command
the
Church
in
Christs
name
to
withdraw
from
the
Impenitent
person
,
and
to
have
no
Communion
with
him
.
And
all
this
is
but
the
application
of
Gods
word
to
his
Conscience
and
the
Churches
.
If
his
seared
Conscience
deride
it
all
,
we
can
do
no
more
.
If
he
will
forcibly
intrude
into
the
Communion
of
the
Church
against
their
wills
,
it
is
like
ones
breaking
into
my
house
;
the
Magistrate
must
restrain
him
as
a
violater
of
the
peace
as
well
as
of
the
Churches
liberties
:
If
the
Magistrate
will
not
,
the
Church
most
remove
from
him
.
If
they
cannot
,
they
must
pronounce
him
morally
absent
,
as
a
forcible
intruder
and
none
of
their
Communion
.
If
the
Church
will
not
obey
the
Pastors
sentence
,
he
hath
no
instrument
but
the
same
word
to
bring
them
to
it
.
Now
all
this
being
past
denial
,
let
us
come
more
particularly
to
enquire
in
all
this
,
what
part
there
is
essential
to
a
Bishops
office
as
such
.
1.
Is
it
the
making
of
Church
Lawes
or
Canons
?
About
what
?
1.
Either
these
Canons
are
but
the
Commanding
of
that
which
Gods
Law
made
a
duty
before
,
or
of
somewhat
newly
made
a
duty
by
themselves
:
2.
Either
they
are
Lawes
or
Commands
to
the
Laity
only
,
or
to
the
Presbyters
,
or
to
the
particular
Bishops
,
or
all
.
1.
If
they
do
but
urge
the
performing
of
some
duty
already
made
such
by
God
,
in
Scripture
or
Nature
,
who
ever
doubted
,
but
Presbyters
may
do
that
even
to
teach
and
charge
the
people
from
God
to
obey
his
Laws
.
And
note
that
God
daily
maketh
new
duties
by
the
Law
of
nature
,
even
providentially
altering
the
Nature
of
things
;
And
so
he
maketh
this
or
that
to
become
Decent
and
Orderly
and
so
a
duty
.
And
maketh
it
my
duty
to
speak
this
or
that
word
,
to
this
or
that
person
,
or
to
do
this
or
that
particular
good
work
.
Even
by
varying
occasions
,
accidents
and
circumstances
of
things
.
2.
But
if
these
Canons
make
new
duties
which
God
hath
not
made
,
1.
If
it
be
to
the
Laity
,
the
Presbyters
may
do
the
like
;
for
they
are
Guides
also
of
the
Laity
,
unless
they
are
forbidden
by
a
superior
power
:
If
it
be
only
to
the
Presbyters
,
that
will
not
reach
our
present
case
,
as
shall
be
further
shewed
afterward
.
3.
If
it
be
to
the
Bishops
themselves
,
they
cannot
be
Laws
,
but
meer
agreements
,
because
one
Bishop
is
not
the
proper
Governour
of
another
;
nor
many
of
one
;
nor
the
present
in
Council
of
the
absent
as
such
.
And
here
by
the
way
it
is
worthy
to
be
noted
how
much
the
Diocesanes
contradict
themselves
,
in
this
claim
of
Government
:
They
say
that
they
are
of
a
distinct
order
and
office
from
meer
Presbyters
,
because
they
have
power
to
Govern
them
.
And
yet
they
make
,
1.
A
Council
of
Bishops
to
have
as
high
a
governing
power
over
particular
Bishops
of
the
same
order
:
2.
And
an
Arch-Bishop
to
be
the
Governour
of
Bishops
;
3.
And
a
Primate
or
Patriarch
to
be
the
Governour
of
Arch-Bishops
;
and
yet
not
to
be
of
a
distinct
Order
,
or
office
,
but
only
of
a
distinct
degree
in
the
accidentals
of
the
same
order
.
If
Government
prove
a
distinct
Order
,
or
Office
in
one
,
it
will
do
so
in
the
other
.
And
why
may
not
the
Magistrate
make
all
the
same
Canons
who
ruleth
them
all
?
But
let
us
consider
what
these
Canons
may
be
.
1.
The
Bishops
make
Canons
,
how
often
Synods
or
Councils
shall
be
held
,
and
when
and
where
,
and
when
they
shall
be
dissolved
.
But
,
1.
May
not
the
King
do
the
same
?
And
can
that
be
proper
to
Bishops
which
the
King
may
do
?
Yea
which
all
Emperours
have
formerly
used
?
2.
And
is
not
this
Cannon
made
to
rule
Bishops
themselves
?
who
is
it
but
Bishops
(
or
so
much
as
them
)
that
you
think
should
be
called
unto
Councils
?
And
are
the
Bishops
in
Council
of
another
order
than
themselves
out
of
Council
?
Need
we
an
office
of
Bishops
to
rule
Bishops
of
the
same
office
?
2.
Canons
are
made
about
Temples
,
Buildings
,
Tithes
,
Glebes
,
Bells
,
Pulpits
,
Seats
Tables
,
Cups
,
Fonts
,
and
other
utensils
.
And
1.
who
doubteth
but
the
Magistrate
may
do
all
this
?
yea
that
it
belongeth
to
him
to
regulate
such
things
as
these
?
2.
And
who
knoweth
not
that
even
Bishops
are
under
these
Canons
also
,
who
are
of
the
same
order
?
3.
And
that
Presbyters
(
even
in
England
)
are
members
of
these
Synods
,
and
so
make
Canons
to
rule
the
Bishops
?
Ergo
they
are
of
a
superior
order
to
Bishops
by
your
reasoning
.
3.
Canons
are
made
for
the
regulating
of
Ministers
attire
,
in
the
Church
and
out
,
and
for
officiating
garments
,
as
surplices
&c.
And
of
these
I
say
the
same
as
of
the
former
.
The
King
may
do
the
same
as
Bishops
may
do
,
and
Bishops
themselves
are
bound
by
them
,
and
Presbyters
make
them
,
which
three
things
prove
that
it
is
not
the
proper
work
of
Bishops
as
a
distinct
order
from
meer
Presbyters
.
4.
Canons
are
made
for
worship
Ge●ures
;
in
what
gesture
to
pray
,
to
receive
the
Sacrament
,
to
use
the
Creed
,
&c.
And
the
same
three
answers
serve
to
this
also
,
as
to
the
case
in
hand
.
5.
Canons
are
made
for
Holidaies
,
publick
Fasts
,
and
Thanksgivings
,
and
Lecture
daies
.
And
the
same
three
considerations
fall
in
here
.
6.
Canons
are
made
for
the
ordering
officers
,
fees
,
and
such
like
in
Bishops
Courts
.
And
here
all
the
same
three
things
fall
in
,
1.
The
King
may
do
it
,
2.
It
is
Bishops
that
are
ruled
,
3.
Presbyters
also
make
the
Canons
,
therefore
it
is
not
jure
divino
the
proper
work
of
a
distinct
Order
.
7.
Canons
are
made
for
the
choice
of
what
Translation
of
the
Bible
shall
be
used
in
all
the
Churches
,
and
what
version
or
meetre
of
the
singing
Psalmes
.
And
of
this
also
the
three
former
things
hold
true
.
8.
Canons
are
made
to
impose
a
Liturgie
,
in
what
words
Ministers
shall
speak
to
God
and
to
the
people
.
And
,
1.
This
also
the
King
may
do
and
doth
,
2.
And
it
obligeth
Bishops
.
3.
And
Presbyters
make
it
.
9.
Canons
are
made
against
Schismaticks
,
new
Discipline
and
constitutions
,
non-subscribers
,
unlicensed
Preachers
,
for
the
book
of
Articles
,
of
ordination
,
for
Catechizing
,
Preaching
,
Marrying
,
Burying
,
Christing
,
and
such
like
:
In
all
which
each
of
the
said
three
answers
hold
.
10.
Canons
are
made
to
keep
Parents
from
open
covenanting
to
God
for
their
Children
in
Baptism
,
that
they
shall
not
be
urged
to
be
present
,
that
God-fathers
do
that
office
and
not
they
;
As
also
that
none
be
baptized
without
the
transient
Image
of
a
Cross
,
and
such
like
:
whether
this
be
well
or
ill
done
,
the
three
former
answers
all
hold
in
this
.
11.
All
the
Canons
that
are
for
the
restraint
of
sin
,
as
neglect
of
Church
worship
,
prophaning
of
it
,
and
other
abuses
,
have
the
same
censure
.
12.
The
circumstantiating
Canons
,
how
oft
Bishops
shall
confirm
,
and
whom
they
shall
ordaine
,
and
how
oft
,
and
how
oft
the
Common
prayer
be
read
,
the
Surplice
worne
,
the
Sacraments
administred
,
in
what
place
,
what
Registers
to
be
kept
,
what
order
to
be
observed
in
reading
the
Scriptures
and
the
Apocrypha
,
with
abundance
the
like
,
have
all
the
foresaid
answers
to
prove
that
they
are
no
proper
work
of
a
distinct
order
.
There
remaineth
therefore
but
the
determination
of
present
circumstances
,
which
are
part
of
the
Ministers
proper
work
,
or
the
Lecturer
or
Clerkes
at
least
.
As
,
1.
What
text
to
Preach
on
to
day
.
How
to
expound
it
,
and
apply
it
:
In
what
method
to
Preach
:
What
words
to
use
:
How
long
to
Preach
:
2.
In
what
method
,
words
and
length
to
pray
(
where
free
Prayer
is
allowed
)
3.
What
particular
Psalm
to
Sing
,
and
in
what
tune
;
4.
On
what
particular
daies
to
administer
the
Lords
Supper
,
besides
the
great
daies
(
Easter
,
Whitsontide
)
&c.
At
what
hour
to
go
to
Church
,
and
when
to
end
,
5.
What
particular
sick
person
to
visit
,
and
when
:
And
what
sinner
to
reprove
or
admonish
personally
.
And
who
is
to
be
taken
for
a
true
penitent
and
absolved
in
foro
poenitentiali
or
privately
(
as
they
distinguish
,
all
these
are
either
the
personal
work
of
him
that
officiateth
)
(
as
chewing
his
meat
of
a
man
before
he
swallow
it
and
degest
it
;
or
as
choosing
his
medicaments
is
to
the
Physician
)
and
belongeth
to
his
calling
,
which
none
should
hinder
him
in
(
of
which
I
make
no
question
;
And
if
so
,
it
is
not
the
proper
work
of
a
Bishop
.
Or
else
it
is
fit
that
this
liberty
be
taken
from
him
,
and
that
other
men
choose
for
him
every
day
his
Text
,
his
Method
,
his
words
,
his
tune
,
his
hour
and
the
rest
.
And
if
so
,
when
this
also
shall
be
made
a
Canon
,
no
doubt
but
the
King
and
Parliament
and
Presbyters
in
convocation
,
will
all
have
a
hand
in
it
;
and
perhaps
the
Bishops
be
under
the
Canon
as
well
as
others
.
Yet
then
we
have
not
found
out
a
Bishops
proper
work
unless
it
were
when
he
is
present
in
the
same
assemblies
to
governe
the
work
in
all
these
circumstances
,
in
which
I
do
not
contend
against
him
.
II.
If
then
it
lie
not
in
Legislation
or
Canon
making
,
let
us
consider
whether
it
lie
in
judging
or
executing
.
And
this
must
be
chiefly
about
Excommunication
and
Absolution
,
as
it
concerneth
the
Laity
.
And
here
,
1.
The
business
is
not
to
judge
of
the
Law
,
but
of
the
Person
by
the
Law
.
It
is
not
to
judge
in
plaine
cases
,
whether
we
must
avoid
an
impenitent
Fornicator
,
a
Drunkard
,
a
Blasphemer
,
an
Heretick
,
&c.
For
if
the
Bishops
say
nay
,
we
must
not
believe
him
or
obey
him
.
And
for
difficult
instances
,
of
the
species
of
sins
deserving
,
it
is
partly
the
work
of
an
expositor
of
Scripture
,
to
determine
of
them
,
and
partly
of
the
Canons
and
Laws
of
the
land
,
where
Magistrates
and
Presbyters
are
efficient
,
and
Bishops
themselves
obliged
as
well
as
Presbyters
.
The
business
therefore
is
to
judge
whether
this
person
be
guilty
of
such
Col.
2.
&
Gregor.
Sayrus
To.
2.
l.
1.
c.
17.
num.
2.
5.
8.
&c.
And
indeed
they
conclude
that
out
of
the
case
of
scandal
,
Magistrates
Laws
,
unjust
materially
,
that
is
,
to
the
Common
hurt
,
or
that
are
against
common
good
,
bind
not
in
Conscience
;
ut
Id.
Fragoso
ib.
p.
112.
n.
234.
336.
W●●
citeth
the
consent
of
Silvest.
Tabien
.
Bald.
Bartol.
Hostiens
.
&
Doctorum
Communiter
.
So
that
Mr.
John
Humfrey
is
not
singular
in
his
resolution
of
this
Case
,
though
I
gave
him
many
cautions
and
limitations
in
the
Letter
,
part
of
which
he
hath
printed
in
the
end
of
his
book
.
a
Crime
,
and.
2.
Whether
he
be
impenitent
therein
.
And
that
this
is
the
work
of
a
Parochus
,
that
is
,
a
Cohabiting
Pastor
,
who
is
upon
the
place
,
and
knoweth
the
parties
,
and
not
of
a
strange
Bishop
over
a
a
thousand
or
many
hundred
Churches
,
I
have
partly
shewed
before
,
and
partly
shall
shew
now
,
and
partly
hereafter
.
At
the
present
let
the
unexperienced
consider
of
this
which
any
Novice
that
is
upon
the
place
may
know
.
1.
A
Bishop
(
especially
armed
with
penal
terrour
)
or
a
Chancellour's
Court
,
is
not
like
to
know
of
one
scandalous
Impenitent
person
of
a
hundred
,
which
the
present
Pastor
is
like
to
know
of
.
For
experience
telleth
us
that
few
honest
men
will
accuse
their
neighbours
,
where
they
shall
but
get
hatred
,
and
foresee
no
more
probality
of
procuring
the
persons
repentance
by
it
:
And
that
Church-Wardens
do
not
and
will
not
do
it
.
Many
men
that
fear
perjury
,
refuse
the
oath
,
lest
they
should
break
it
,
or
sin
in
keeping
it
,
as
it
bindeth
them
to
prosecute
many
men
for
Conscientious
Nonconformity
:
And
those
that
take
the
Cath
,
before
they
fear
an
oath
,
will
make
no
Conscience
at
all
of
breaking
it
.
So
that
a
matter
of
notorious
fact
is
past
dispute
.
The
land
knoweth
that
not
one
Swearer
,
Curser
,
Fornicator
,
Adulterer
,
Railer
,
Thief
,
Derider
of
Scripture
and
Religion
,
&c.
of
a
multitude
,
is
ever
accused
at
the
Bishops
Court
.
Whereas
the
Present
Pastor
can
scarce
choose
but
know
the
greatest
part
of
these
in
his
Parish
,
by
dwelling
among
them
,
where
he
shall
have
frequent
notice
of
it
.
Say
as
long
as
you
will
that
this
is
long
of
the
Minister
,
or
Long
of
the
Church-Wardens
,
or
of
the
Apparitor
,
we
know
that
the
thing
is
so
.
2.
And
in
Church
judgments
where
a
mans
repentance
is
the
cause
in
question
,
he
hath
the
advantage
an
hundred
fold
that
is
present
.
For
the
tenor
of
his
life
before
,
and
after
,
will
be
of
great
signification
in
judging
of
this
:
A
man
that
never
fell
into
such
a
sin
before
,
and
that
quickly
lamenteth
it
by
free
confession
(
known
to
the
Pastor
)
may
easily
be
believed
to
be
penitent
.
But
a
man
that
hath
many
years
continued
in
a
wicked
life
,
and
that
after
all
admonition
and
perswasions
to
repent
,
confessing
one
day
and
sinning
the
next
,
and
perhaps
deriding
the
Pastor
,
and
making
a
jest
of
his
own
confessions
,
is
not
so
quickly
to
be
believed
.
And
yet
the
strange
Diocesans
or
Chancellour
shall
not
know
the
difference
,
nor
hear
any
more
at
the
best
,
than
[
I
repent
]
And
whereas
they
say
,
if
he
sin
again
he
is
to
be
accused
again
]
1.
They
know
de
facio
,
that
this
is
seldome
done
,
except
against
some
Conscientious
Nonconformists
.
2.
And
when
neighbours
see
that
the
man
whom
they
enraged
against
them
by
an
accusation
,
cometh
home
again
,
by
saying
I
Repent
,
and
paying
his
fees
,
and
doth
but
watch
to
execute
his
malice
against
the
accusers
,
they
will
meddle
in
such
improfitable
work
no
more
.
3.
And
whereas
the
Chancelor
or
Diocesane
must
go
upon
the
witnesses
report
.
1.
The
credit
of
the
witnesses
will
be
unknown
to
them
;
because
it
lyeth
upon
the
honesty
of
the
persons
,
whom
they
know
not
but
by
other
persons
;
nor
those
other
but
by
others
;
and
they
are
forced
to
take
all
our
slight
reports
,
usualy
from
some
flatterers
of
themselves
,
almost
the
worst
men
in
the
Parish
,
accounted
by
them
the
best
and
most
credible
,
because
they
know
not
them
aright
,
nor
the
rest
at
all
.
2.
And
how
unsatisfactory
a
thing
it
is
to
a
mans
Conscience
,
to
Judge
at
random
,
or
upon
the
uncertain
credit
of
they
scarce
know
who
,
in
a
c●se
of
Excommunication
or
Absolution
;
whereas
the
present
Pastor
may
goe
on
far
more
cleare
and
satisfactory
grounds
.
4.
Moreover
the
Conviction
of
a
sinner
before
Excommunication
or
Absolution
,
requireth
a
great
deal
of
time
,
and
a
great
many
words
,
and
those
chosen
with
the
greatest
skill
,
and
set
home
with
the
greatest
Life
,
and
Light
,
and
Love
,
that
can
be
manifested
by
the
speaker
;
Many
a
time
I
have
tried
it
,
and
could
never
satisfie
my
Conscience
without
more
frequent
,
long
and
earnest
exhortation
,
and
prayer
with
it
,
than
ever
I
knew
Chancelor
or
Bishop
use
to
fourty
delinquents
set
together
.
The
present
Pastor
hath
opportunity
to
do
this
:
But
the
Chancelor
or
Diocesane
hath
not
.
I
never
heard
of
any
such
means
used
in
their
Courts
that
was
of
such
a
nature
as
true
Pastoral
exhortations
are
,
to
melt
a
sinners
heart
into
repentance
.
But
of
this
before
.
2.
Another
case
of
perticular
judgment
is
,
what
sinner
in
his
sicknness
before
death
,
is
fit
for
Absolution
.
Here
they
cannot
make
the
Bishop
Judge
,
who
is
many
a
mile
off
;
nor
can
they
tell
how
to
deny
it
to
be
without
the
office
of
the
Parish
Pastor
,
and
therefore
they
allow
him
to
be
the
Absolver
;
and
yet
,
lest
he
be
the
Judge
,
they
bind
him
to
Absolve
all
that
require
it
,
and
do
but
say
they
repent
:
which
must
needs
be
a
pernicious
deceiving
course
to
impenitent
souls
,
when
it
is
known
that
nothing
is
more
ordinary
with
many
in
sickness
and
in
health
,
than
to
say
I
repent
of
some
one
gross
disgraceful
sin
,
and
live
in
others
worse
without
any
profession
of
repentance
,
and
die
so
at
last
.
And
must
I
absolve
him
from
that
sin
which
he
repenteth
of
without
the
rest
?
or
from
all
because
he
repenteth
of
one
?
yea
,
commonly
men
have
a
Confession
which
is
like
a
Profession
of
their
sin
,
and
a
Repentance
which
declareth
it self
to
be
Impenitence
it self
:
some
stoutly
some
stupidly
saying
[
I
comfess
I
am
a
swearer
and
a
drunkard
,
a
whoremonger
,
but
you
Precisians
are
as
bad
and
worse
,
for
you
are
but
hypocrites
:
I
repent
of
my
sins
daily
,
and
aske
God
mercy
,
though
I
commit
them
daily
,
and
I
doubt
not
of
forgiveness
,
for
all
are
sinners
]
and
if
one
of
these
say
also
on
his
sick
bed
,
he
repenteth
,
without
any
signs
of
serious
contrition
or
change
of
heart
,
we
must
Absolve
him
:
But
yet
though
we
are
not
free
in
this
,
it
is
no
Diocesanes
proper
work
,
and
therefore
requireth
not
their
office
.
3.
Another
Judgment
of
individuals
necessary
is
who
is
to
be
baptized
,
at
least
of
persons
at
age
;
in
Infidell
Countries
,
or
such
as
ours
,
where
many
thousand
Anapabtists
Children
are
unbaptized
till
they
come
to
age
?
The
question
is
not
what
shall
be
the
Law
and
Rule
(
whether
Scripture
or
Canon
)
but
who
shall
judge
whether
the
person
be
capable
according
to
the
rule
.
Doubtless
every
one
hath
not
faith
:
The
profession
that
entitleth
to
baptisme
must
be
,
1.
Of
the
whole
essence
of
our
part
of
the
Covenant
,
faith
,
consent
and
future
obedience
.
2.
With
tolerable
understanding
of
what
they
say
.
3.
With
seeming
seriousness
.
4.
With
seeming
Voluntariness
and
fixed
resolution
.
Now
how
can
a
Diocesan
judge
of
this
,
that
is
not
within
many
miles
of
the
place
,
nor
never
saw
the
person
in
his
life
?
It
hath
ever
been
confessed
to
be
part
of
the
Baptizers
work
,
though
under
the
Government
of
Magistrates
,
and
in
the
Church
the
present
Bishop
is
not
denyed
a
negative
vote
or
a
guiding
judgment
in
the
affair
.
4.
The
very
fame
throughout
is
to
be
said
of
judging
what
individual
persons
in
a
Parish
are
grown
up
to
a
capacity
of
the
Lords
Supper
;
(
whither
it
be
done
in
confirmation
or
at
any
other
time
)
certainly
they
must
renew
their
baptismal
Covenant
,
and
moreover
understand
the
sense
of
the
Sacrament
,
&c.
But
shall
the
Diocesan
that
never
seeth
one
of
an
hundred
of
his
Diocese
judge
of
every
one
of
these
?
I
will
stay
no
longer
on
such
instances
;
I
think
we
need
no
more
.
III.
If
the
cases
of
Testaments
,
Administrations
,
Licenses
to
marry
,
judgement
of
cases
of
divorce
,
dispensations
and
such
like
be
pretended
as
the
proper
works
of
Bishops
,
I
think
I
need
not
stay
to
confute
them
,
while
it
is
known
that
so
much
as
is
not
every
Pastors
work
in
it
,
belongeth
to
the
Magisirate
,
and
is
done
among
us
by
his
Commission
,
and
that
usually
by
Laymen
.
IV.
We
have
therefore
the
Government
of
the
Ministers
themselves
to
speak
of
next
,
which
consisteth
,
1.
In
ordination
,
2.
Instituting
and
inducting
,
3.
Licensing
,
4.
Suspending
,
ejecting
,
silencing
and
degrading
.
1.
And
ordination
being
that
great
and
notable
work
,
which
anciently
was
taken
to
be
all
that
was
proper
to
the
Bishop
,
by
many
of
the
Fathers
,
as
well
as
Hierome
,
this
above
all
must
be
well
considered
.
And
1.
Let
us
consider
of
the
Reasons
for
it
;
and
2.
Of
the
different
cases
.
1.
The
reasons
given
for
appropriating
ordination
to
Diocesans
,
or
Bishops
are
these
,
1.
Because
no
man
can
give
that
which
he
hath
not
:
2.
Because
it
is
an
act
of
superiority
:
3.
Because
none
but
Bishops
ever
did
it
in
Scripture
times
,
or
since
without
the
Churches
condemnation
.
1.
The
first
of
these
reasons
Dr.
Hammond
Praemon
.
Dissert
.
is
earnest
in
urging
.
To
which
I
say
,
1.
It
is
granted
,
that
no
man
giveth
that
which
be
hath
not
.
But
Presbyters
have
the
office
of
Presbyters
,
therefore
by
your
supposition
)
they
may
give
it
.
Obj.
But
(
saith
he
.
)
Presbyters
had
never
a
power
given
by
the
ordainers
to
ordain
.
Ans.
I
deny
it
,
and
prove
the
contrary
(
whatever
the
ordainers
mean
)
1.
Those
who
in
their
ordination
had
an
Office
,
Power
or
Keys
of
Christs
making
,
conteining
the
power
of
ordination
,
delivered
to
them
Ministerially
,
had
the
power
of
ordination
delivered
to
them
Ministerially
:
But
all
true
Pastors
or
Presbyters
ordained
in
England
had
an
Office
,
Power
or
K●y●s
of
Christs
making
,
conteining
the
power
of
ordination
delivered
to
them
Ministerially
.
Ergo
they
had
the
power
of
ordination
so
delivered
.
Nothing
needs
proof
but
the
Minor
.
And
,
1.
That
Christ
and
not
the
Bishops
made
the
true
Pastoral
Office
,
or
Keyes
,
is
past
doubt
among
sober
Christians
,
2.
And
that
it
was
the
ordainers
meaning
to
deliver
them
no
new
humane
office
,
but
that
which
Christ
(
by
his
Spirit
and
Apostles
at
least
)
made
,
instituted
and
described
,
I
will
stand
to
the
ordainers
own
profession
,
3.
And
if
so
,
I
think
they
will
confess
,
that
if
they
did
mistake
,
and
think
that
the
office
conteined
not
,
what
it
conteined
indeed
,
their
mistake
will
not
disable
the
ordained
Minister
;
no
more
than
the
Errour
of
a
Recorder
or
Steward
,
who
thinketh
when
he
giveth
the
Mayor
his
Oath
,
that
his
office
hath
lesser
power
than
it
hath
:
But
Gods
making
and
not
mans
meaning
must
determine
of
the
power
,
4.
Therefore
all
the
question
is
whether
God
put
the
power
of
ordination
into
the
Pastoral
office
.
Of
which
now
I
will
say
but
this
,
that
Dr.
Hammond
confesseth
that
there
was
no
Pastor
ordained
in
Scripture
times
that
had
not
the
power
of
ordination
:
And
I
shall
after
prove
,
that
no
other
should
be
introduced
since
by
men
.
2.
And
farther
the
Church
of
England
appointeth
Ministers
to
impose
hands
with
the
Diocesan
in
ordination
:
Therefore
they
take
not
ordination
,
but
only
a
Superiority
in
ordination
to
be
proper
to
their
office
;
As
Bishop
Downame
and
other
of
them
also
openly
hold
and
profess
.
2.
The
,
2d
.
Reason
,
that
ordination
is
an
Act
of
Superiority
.
1.
Is
granted
;
because
the
person
to
be
ordained
is
yet
no
Minister
of
Christ
,
and
therefore
is
Inferior
to
the
Presbyters
that
ordain
him
,
till
he
have
received
his
office
.
2.
But
that
afterward
the
ordainer
must
be
of
an
higher
order
(
as
well
as
greater
antiquity
in
office
)
than
him
that
is
ordained
by
him
,
I
deny
:
For
than
Bishops
could
not
ordain
Bishops
;
nor
Arch-Bishops
ordain
Arch-Bishops
:
and
who
shall
ordain
the
Patriarcks
,
or
(
if
you
be
for
him
)
the
Pope
?
Have
they
all
superiours
to
do
it
?
3.
The
third
Reason
from
History
I
shall
confute
in
due
place
:
only
here
retorting
it
thus
:
In
Scripture
times
no
fixed
Diocesan
ever
did
ordain
,
therefore
none
such
should
now
ordain
.
2.
But
next
let
us
distinguish
,
1.
Between
ordaining
to
the
Ministry
in
the
Universal
Church
without
affixing
to
a
particular
Charge
,
and
the
fixing
of
a
Pastor
in
that
particular
Church
.
And
,
2.
Between
ordaining
a
Bishop
or
Plenary
Pastor
,
and
a
half
Pastor
called
now
a
Presbyter
.
1.
As
Baptism
as
such
doth
joyn
a
man
to
no
particular
Church
,
but
only
to
the
Universal
,
but
yet
they
that
have
opportunity
should
secondarily
by
a
faither
act
of
consent
also
joyn
themselves
to
the
particular
Church
where
they
live
,
but
if
they
live
where
they
have
no
such
opportunity
,
they
must
do
it
after
as
soon
as
such
opportunity
cometh
:
Even
so
ordination
to
the
sacred
Ministry
as
such
doth
fix
a
man
to
no
particular
Church
,
but
make
him
a
Minister
of
Christ
to
the
world
for
mens
convertion
,
and
to
the
Universal
Church
for
Christians
edification
,
as
he
shall
have
any
particular
opportunity
for
exercise
(
which
the
Church
of
England
expresseth
by
the
words
[
when
thou
shalt
be
thereunto
Lawfully
called
]
meaning
a
call
ad
exercitium
,
to
the
exercise
of
the
office
received
:
But
yet
where
there
are
not
many
unchurched
Infidels
to
be
converted
,
but
all
profess
Christianity
,
it
is
not
fit
such
shall
be
ordained
sine
titulo
,
as
they
speak
,
lest
it
occasion
irregularity
and
poverty
in
the
Clergy
,
but
be
at
once
affixed
to
a
particular
Church
,
which
fixed
Ministers
are
in
Scripture
usually
called
Bishops
,
Presbyters
and
Pastors
,
with
relation
to
their
particular
flock
or
Church
,
besides
their
primary
relation
to
the
World
and
to
the
universal
Church
,
from
which
the
extraordinary
Officers
were
called
Apostles
and
Evangelists
,
and
the
ordinary
ones
Ministers
of
Christ
in
general
.
Though
I
deny
not
but
even
the
unfixed
may
be
called
Bishops
,
Elders
and
Pastors
,
as
being
virtually
such
,
and
in
an
Office
which
wanteth
nothing
but
a
particular
Call
to
that
fixation
and
exercise
.
Now
1.
To
call
a
Minister
already
made
such
to
a
particular
Church
,
and
so
to
make
a
Bishop
or
Pastor
or
Presbyter
of
him
,
doth
not
necesarily
require
a
Diocesan
:
For
,
1.
The
people
that
are
at
liberty
may
do
it
,
and
ordinarily
have
done
(
as
Blondel
hath
fully
proved
)
And
in
our
times
if
a
free
people
only
choose
a
man
already
ordained
,
and
take
him
for
their
Pastor
,
no
man
taketh
this
for
a
nullity
,
no
not
the
Prelatists
themselves
.
2.
And
a
Pastor
Magistrate
or
Prince
may
do
it
without
a
Bishop
,
as
none
deny
.
3.
And
a
Minister
may
frequently
on
just
occasion
be
removed
from
place
to
place
,
and
needeth
not
a
Bishop
for
every
change
,
at
least
as
to
the
being
of
his
office
.
2.
And
as
to
the
first
ordination
of
a
Minister
as
such
,
if
there
must
be
a
Diocesan
to
do
it
,
this
is
gathered
either
from
the
nature
of
the
thing
,
or
from
divine
institution
.
1.
As
to
the
nature
of
the
thing
,
it
sheweth
no
such
necessity
,
but
rather
contradicteth
it
;
for
1.
As
to
Efficiency
,
if
a
Bishop
or
Arch-Bishop
or
Primate
or
Patriark
may
be
made
without
the
agency
of
any
one
of
a
higher
order
,
then
so
may
a
Presbyter
.
For
the
reason
is
the
same
.
2.
And
as
to
the
object
;
1.
The
first
object
of
the
sacred
Ministry
as
such
,
is
the
Infidel
world
,
to
whom
they
are
to
Preach
the
Gospel
,
and
offer
Christ
and
Salvation
,
and
beseech
them
in
Christs
stead
to
be
Egypt
,
Tartary
,
Japan
,
China
,
Persia
,
&c.
]
is
no
part
of
any
Bishops
Diocese
.
2.
And
as
to
the
work
of
a
Preacher
to
the
Infidels
,
it
is
the
very
fame
whether
it
be
done
by
a
Bishop
or
a
Presbyter
:
There
is
nothing
to
do
for
them
but
preach
and
baptize
,
and
neither
of
those
is
a
work
proper
to
a
Bishop
.
If
it
be
said
that
it
is
not
because
of
the
object
or
the
work
are
proper
to
a
Bishop
,
but
because
the
sending
forth
a
man
for
that
work
is
proper
to
him
;
I
answer
,
that
when
I
have
proved
past
contradiction
that
he
fendeth
a
man
to
do
as
high
a
work
as
he
could
there
do
himself
,
and
to
the
very
same
,
it
sheweth
that
ex
natura
rei
there
needeth
no
higher
order
than
the
Ministers
to
send
him
:
No
more
than
there
needeth
a
higher
progenitor
than
a
man
to
beget
a
man
.
2.
And
as
his
office
is
related
to
the
Church-Universal
,
all
the
same
argumentation
will
hold
good
.
For
the
Church-Universal
is
the
object
of
the
Ministers
office
as
well
as
of
the
Prelates
;
and
no
more
than
his
own
Diocese
is
the
special
charge
of
a
Diocesan
as
such
;
and
the
work
to
which
the
Minister
is
ordained
in
general
to
the
whole
Church
can
no
otherwise
be
proved
less
than
the
Prelates
,
unless
by
proving
a
Divine
institution
(
which
they
will
grant
.
)
2.
And
as
for
a
Divine
institution
as
to
the
ordaining
power
,
I
will
say
but
this
much
,
(
which
may
take
with
cordate
men
)
till
I
come
to
speak
more
largely
of
the
point
.
1.
That
Doctor
Hammond
(
and
as
far
as
he
knew
,
all
that
owned
the
same
cause
with
him
)
doth
grant
that
the
Apostles
(
nor
any
other
)
in
Scripture
times
did
not
so
much
as
institute
the
office
of
a
Presbyter
as
distinct
from
a
Bishop
,
much
less
ever
ordain
any
one
to
such
an
office
:
And
that
in
all
their
Instructions
to
Timothy
and
Titus
about
ordination
of
Bishops
or
elders
and
Deacons
,
they
have
not
a
syllable
about
any
ordination
or
qualification
of
such
subject
Presbyters
,
but
only
about
ordaining
Bishops
.
Therefore
if
Bishops
be
the
successors
of
the
Apostles
in
ordination
,
they
cannot
do
more
than
they
did
;
nor
ordain
any
other
Presbyters
than
Bishops
.
2.
That
if
Bishops
were
the
Institutors
of
Presbyters
,
as
distinct
from
them
by
a
Power
of
parcelling
out
their
office
to
others
than
Bishops
,
yet
have
power
to
make
more
sorts
of
sacred
Ministers
,
by
subdivision
of
their
power
.
They
may
make
one
office
only
to
Preach
,
and
another
only
to
baptize
,
and
another
only
to
pray
,
and
another
only
to
administer
the
Lords
Supper
,
and
another
to
Excommunicate
,
and
why
not
another
to
ordaine
;
and
so
ordination
shall
not
be
proper
to
a
Bishop
.
And
so
a
Chancellor
that
hath
the
parcel
of
excommunicating
and
absolveing
,
is
as
true
a
Clergy
man
,
and
of
as
high
original
as
a
Presbyter
.
3.
But
that
which
Dr.
Hammond
betaketh
himself
to
at
last
(
in
his
Answer
to
the
London
Ministers
)
is
as
miserable
a
shift
as
ever
a
poor
cause
was
reduced
to
(
that
had
never
stood
if
it
had
not
been
more
beholden
to
the
Sword
than
to
such
foundations
)
he
durst
not
say
that
the
Presbyters
office
is
not
of
Divine
institution
:
And
yet
it
was
not
instituted
in
Scripture
times
:
But
it
was
instituted
in
Saint
Johns
time
by
him
a
lone
after
the
writing
of
his
Gospel
(
which
according
to
Jerome
was
about
a
year
or
two
before
he
dyed
)
and
the
Revelation
(
which
according
to
Jrenaeus
li.
5.
)
was
about
four
or
five
years
before
he
dyed
.
And
so
all
the
Bishops
power
of
ordaining
subject
Presbyters
dependeth
,
1.
On
one
Apostles
Institution
,
2.
Not
proved
at
all
by
Scripture
,
3.
But
only
by
Church-History
,
which
hath
not
a
syllable
of
such
a
thing
,
as
that
Saint
John
did
institute
the
Presbyters
office
●●●
.
And
this
is
feigned
to
be
done
by
Saint
John
many
years
after
Peter
and
Paul
,
are
said
to
be
Bishops
of
Rome
and
James
of
Jerusalem
,
and
Peter
of
Antioch
,
and
Mark
of
Alexandria
.
Yea
about
thirty
two
years
after
Mark
was
put
to
death
according
to
Eusebius
[
*
](A27050-e42660-b)
*
Hierome
saith
he
dyed
in
the
eighth
year
of
Nero.
aid
.
●oi
.
Scaliger
.
Anim.
in
Euseb.
Dorothaeun
resutantem
,
pag.
195.
see
then
what
proof
the
Doctor
giveth
us
that
even
at
Rome
and
Alexandria
all
that
time
,
there
was
no
Bishop
over
Presbyters
,
nor
any
that
ever
ordained
a
Presbyter
that
was
not
a
Bishop
.
3.
But
suppose
the
Divine
institution
be
proved
of
Bishops
ordination
of
subject
Presbyters
,
let
these
three
things
more
be
noted
.
1.
That
at
least
we
have
brought
it
to
the
Ancients
measure
,
that
excepta
sola
ordinatione
,
except
only
ordination
,
here
is
no
work
for
to
make
a
Bishops
office
of
,
but
what
a
Presbyter
may
do
.
2.
That
in
this
ordination
they
themselves
acknowledg
that
the
Presbyters
may
joyn
,
even
in
imposing
hands
,
which
is
the
note
of
Superiority
(
the
lesser
being
blessed
by
the
greater
)
,
and
so
Presbyters
also
(
by
Epiphanius's
leave
)
do
generare
patres
:
And
Bishops
have
not
the
sole
power
of
ordination
,
but
the
chief
.
3.
And
whether
a
chief
power
in
investing
men
in
the
Ministerial
office
,
do
make
a
distinct
order
or
office
de
nomine
,
let
them
contend
that
please
dere
▪
if
this
wereall
,
we
were
agreed
:
For
my
part
,
I
had
rather
that
Bishops
had
not
only
a
chief
power
as
moderators
,
But
even
a
Negative
voice
in
ordination
,
yea
and
in
Removals
and
fixing
of
Ministers
,
than
not
:
For
in
so
weighty
a
business
two
Locks
and
Keyes
to
keep
out
bad
men
,
are
surer
than
one
.
And
the
poor
silenced
Nonconformists
have
yielded
to
much
more
than
this
.
But
yet
there
remaineth
one
part
of
the
Diocesans
work
to
be
considered
,
viz
,
The
judging
of
Heresie
and
Schism
,
and
the
silencing
,
suspending
and
degrading
of
Ministers
that
deserve
it
.
The
Question
is
,
whether
this
be
not
proper
to
the
Prelates
office
.
And
here
no
man
can
wish
us
to
swallow
the
terms
of
the
questions
whole
,
without
distinguishing
,
as
if
they
signifyed
:
but
one
thing
.
1.
As
judging
is
,
1.
Either
private
by
discerning
ones
own
duty
,
which
belongeth
to
every
private
man
.
2.
Or
publick
for
the
deciding
of
a
controversie●
▪
and
this
as
.
1.
Civil
,
2.
Or
properly
▪
Ecclesiastical
;
so
in
several
manners
and
to
several
ends
,
Private
men
,
Magistrates
and
Pastors
may
judge
of
Heresie
&c.
2.
And
as
for
suspending
,
silencing
and
degrading
,
either
.
1.
It
signifieth
some
Correction
by
the
Sword
or
force
;
and
that
undoubtedly
belongeth
only
to
the
Magistrate
,
and
to
no
private
man
,
nor
Clergy
man
at
all
,
as
such
.
2.
A
Private
man
and
much
more
a
Congregation
,
may
and
must
refuse
a
notorious
Intolerable
Minister
,
whether
Insufficient
,
Heretical
or
wicked
and
Malignant
,
they
must
withdraw
from
him
,
and
not
take
him
for
their
guide
,
and
Pastor
,
nor
trust
their
Souls
upon
his
care
and
conduct
.
If
Cyprian
had
never
said
[
Plebs
maximum
habet
potestatem
,
vel
sacerdotes
dignos
eligendi
,
vel
indignos
necesand●
▪
the
Law
of
nature
saith
enough
;
as
it
doth
warrant
a
man
to
refuse
an
unskilful
or
malicious
murdering
Physician
.
And
Scripture
requireth
every
man
to
take
heed
of
false
Teachers
,
and
deceivers
,
and
from
such
to
turne
away
.
3.
To
silence
a
false
Teacher
by
Argument
,
(
by
word
or
writeing
)
belongeth
to
every
man
that
is
called
to
contend
earnestly
for
the
faith
,
and
to
answer
a
fool
according
to
his
folly
.
4.
To
perswade
him
by
Argument
to
give
over
Preaching
,
or
to
reform
his
errours
.
1.
A
private
man
may
do
it
privately
;
2.
Any
Minister
of
Christ
may
do
it
both
ex
charitate
&
ex
officio
&
authoritate
,
as
a
Minister
of
Christ
in
his
name
.
For
as
a
Physician
doth
medicate
another
Physician
,
not
as
another
man
,
but
as
a
Physician
,
and
a
judge
doth
judge
the
cause
of
another
Judge
,
not
as
a
private
man
,
but
as
a
Judge
;
so
a
Minister
of
Christ
doth
Preach
to
a
Minister
,
and
perswade
him
,
not
as
a
private
man
but
as
a
Minister
,
not
as
his
superiour
,
but
as
a
Messenger
of
Christ
who
is
his
Soveraigne
.
5.
Yea
,
to
Command
such
a
man
ex
authoritate
Nu●●ii
vel
Ministri
,
by
Ministerial
authority
in
the
name
of
Christ
to
forsake
his
Heresie
and
wickedness
,
or
to
forbear
the
Sacred
Ministry
,
belongeth
to
Ministers
of
the
same
office
.
For
if
a
Minister
Preach
or
speak
to
another
Minister
as
a
Minister
himself
,
and
in
Christs
name
,
then
no
doubt
but
he
may
command
in
Christs
name
;
which
is
but
by
Ministerial
office
to
publish
the
Commands
of
Christ
:
No
doubt
but
he
may
say
to
another
Minister
[
I
Counsel
,
yea
Command
you
in
the
name
of
Christ
,
by
vertue
of
my
office
and
his
word
,
to
forbear
Adultery
,
Theft
,
Blasphemy
,
Heresie
,
or
else
to
forbear
the
Sacred
Ministry
]
Yea
he
may
say
thus
(
with
due
reverence
)
to
a
Bishop
,
so
that
for
a
silencing
by
Reason
or
force
,
or
by
Ministerial
authority
and
command
as
from
Christ
,
there
is
no
need
of
the
office
of
a
Diocesan
.
6.
The
question
therefore
is
whether
we
must
have
a
Bishop
to
silence
men
by
bare
Authority
without
convincing
effectual
argument
satisfying
his
Conscience
?
or
else
by
a
distinct
Superior
Authority
,
more
powerful
than
the
Ministers
?
And
1.
Seing
the
Diocesan
as
such
hath
not
the
Sword
,
it
is
certain
that
he
silenceth
no
further
than
he
prevaileth
with
the
Conscience
,
either
of
the
Minister
to
be
silent
,
or
of
the
people
not
to
hear
him
,
or
of
the
Magistrates
to
silence
him
by
force
.
Now
to
do
this
,
either
he
must
prove
to
them
from
the
word
of
God
,
by
argument
,
that
each
of
these
are
thus
far
obliged
by
God
;
or
else
that
God
hath
made
him
as
Diocesan
the
Judge
,
and
they
are
bound
to
do
it
,
because
he
bids
them
do
it
.
For
the
first
,
as
is
said
,
it
belongeth
to
every
Minister
,
even
with
office-authority
to
tell
both
Magistrates
,
Minister
and
people
their
duty
,
in
the
name
of
Christ
:
Thus
[
God
hath
commanded
Adulterers
,
Hereticks
,
&c.
To
forsake
their
sins
or
forbear
the
Ministery
,
and
commanded
me
to
publish
this
in
his
name
,
even
to
particular
persons
:
But
thou
art
an
Adulterer
,
Heretick
&c.
go
&c.
Or
[
God
commandeth
me
to
tell
the
people
that
it
is
their
duty
to
avoid
a
Heretick
,
and
the
Magistrate
that
it
is
his
duty
to
silence
him
by
force
:
Therefore
I
require
this
of
you
in
his
name
]
.
2.
But
if
the
Diocesan
claim
a
Superiour
Nuntiative
power
,
as
one
more
to
be
believed
than
the
Minister
,
this
is
.
1.
But
to
the
doing
of
the
same
work
which
a
Minister
may
do
.
2.
And
he
must
prove
that
Superiour
credibility
.
3.
But
Ministerial
conviction
is
efficacious
according
to
the
evidence
that
is
brought
to
do
the
work
.
If
the
hearer
believe
not
that
the
Major
is
Gods
word
(
that
an
Heretick
e.
g.
must
give
over
Preaching
)
.
Or
if
he
deny
the
Minor
[
but
thou
art
an
Heretick
]
it
is
not
a
Bishops
word
that
will
convince
him
,
but
a
Minister
that
is
better
at
proving
it
may
do
more
.
Obj.
but
we
will
command
him
to
be
silent
.
Ans.
And
he
will
deride
you
and
command
you
to
be
silent
again
.
Obj.
Then
we
will
convince
the
Magistrate
of
his
duty
to
silence
him
by
force
.
Ans.
1.
That
was
not
the
way
for
300
years
after
Christ
:
And
what
was
Episcopacy
for
till
then
?
2.
What
if
the
Magistrates
believe
you
not
,
will
you
convince
him
by
Scripture
or
by
your
Authority
over
the
Magistrate
?
It
by
Scripture
,
a
wiser
Presbyter
can
do
that
better
,
or
as
well
.
If
by
authority
,
of
that
anon
.
Obj.
But
at
least
we
will
convince
the
people
that
it
is
their
duty
to
forsake
that
Preacher
.
Ans.
Again
I
say
,
if
you
will
do
it
by
Scripture
,
a
Minister
can
do
it
as
well
.
And
thus
many
Ministers
now
do
silence
the
Diocesans
and
Conformists
,
that
is
,
they
perswade
the
people
not
to
hear
them
,
or
own
them
.
But
if
by
authority
,
it
must
come
to
this
at
last
,
that
you
are
made
by
God
the
Judges
,
and
this
must
be
believed
.
And
remember
still
you
silence
no
further
than
you
perswade
the
Conscience
to
believe
that
God
hath
given
you
this
authority
.
And
1.
I
ask
whether
it
be
ever
likely
that
you
will
silence
any
Hereticks
,
false
Teacher
,
or
Schismatick
this
way
by
making
him
take
you
for
one
authorized
by
God
to
forbid
him
to
Preach
.
For
it
must
be
in
one
of
these
three
cases
or
all
that
you
have
this
power
.
1.
Either
to
silence
him
as
a
Heretick
that
is
no
Heretick
,
or
not
proved
such
.
2.
Or
to
silence
him
as
a
Heretick
that
notoriously
and
provedly
is
a
Heretick
.
3.
Or
to
silence
him
as
a
Heretick
in
a
doubtful
case
to
others
,
but
judged
Heresie
&c.
by
you
.
1.
In
the
first
case
neither
the
injured
person
,
nor
any
that
know
that
you
injure
him
will
or
must
obey
you
.
Else
a
malignant
Prelate
might
silence
all
the
holiest
and
worthiest
Ministers
of
Christ
,
and
it
would
be
at
such
mens
mercy
,
whether
Christ
should
have
Churches
,
or
the
people
should
be
Christians
or
be
saved
.
I
am
one
of
the
1800
that
have
been
silenced
by
better
authority
than
the
Prelates
alone
,
and
yet
I
think
I
am
bound
in
Conscience
to
exercise
the
Ministry
which
I
received
,
whatever
I
suffer
,
to
the
utmost
of
my
opportunity
.
And
if
the
Sword
streightened
my
opportunity
no
more
than
my
Conscience
of
the
Diocesans
Prohibition
,
I
should
be
but
very
little
hindered
.
2.
In
the
2d
.
case
(
of
notorious
Heresie
)
all
good
Christians
are
bound
by
God
to
avoid
such
a
man
,
though
you
never
silenced
him
,
yea
though
you
licensed
him
;
yea
though
you
commanded
them
to
hear
him
:
And
so
Magistrates
are
bound
to
do
their
duty
in
restraining
him
.
Can
you
deny
this
?
Must
the
peoples
Souls
be
poysoned
and
damned
,
till
the
Bishop
please
to
take
away
the
poyson
and
to
save
them
?
must
the
Magistrate
let
Hereticks
alone
till
it
please
the
Diocesan
to
judge
them
?
2.
And
in
this
case
,
no
sober
Christian
will
deny
,
that
a
Presbyter
ought
to
call
upon
people
and
Magistrates
to
do
their
duty
,
as
well
as
the
Diocesans
.
Yea
,
and
to
command
men
in
Christs
name
,
to
avoid
a
notorious
or
proved
heretick
.
Obj.
But
a
Presbyter
cannot
examine
the
case
and
so
get
proof
.
Ans.
He
may
examine
it
as
far
as
Reason
with
Ministerial
authority
will
perswade
the
guilty
or
the
witnesses
to
be
examined
.
And
his
care
of
the
Church
and
the
peoples
Souls
obligeth
him
so
to
do
.
And
a
Prelate
cannot
bring
men
by
sorce
to
examination
or
witnessing
.
3.
But
let
his
guilt
be
never
so
notorious
to
others
,
is
it
like
that
the
person
himself
will
be
silent
through
Conscience
of
obedience
to
a
Prelate
.
Consider
.
1.
that
if
he
will
not
obey
a
Minister
that
sheweth
him
the
word
of
God
,
it
is
unlikely
that
he
will
obey
a
Prelate
that
saith
I
have
authority
to
silence
you
.
2.
A
Heretick
doth
not
know
that
he
is
a
Heretick
,
nor
any
erroneous
person
know
that
it
is
an
errour
which
he
believeth
:
For
it
is
a
contradiction
to
err
in
judgment
,
and
to
know
it
to
be
any
errour
.
And
then
1.
He
knoweth
that
his
office
is
durante
vita
,
and
that
he
is
bound
not
to
cease
it
without
cause
.
2.
He
knoweth
that
you
have
no
power
to
silence
Orthodox
Preachers
as
Hereticks
,
but
those
that
are
Hereticks
indeed
.
3.
He
taketh
himself
for
Orthodox
and
you
for
the
Heretick
.
4.
And
all
his
followers
are
of
his
mind
.
How
then
will
you
silence
a
Heretick
without
the
Sword
?
If
you
convince
him
of
his
errour
you
shall
not
need
to
silence
him
;
for
he
will
leave
his
errour
rather
than
his
Ministry
:
But
if
you
convince
him
not
of
his
errour
,
you
will
hardly
convince
him
,
that
because
of
that
errour
,
he
must
be
silent
;
(
nor
convince
his
followers
that
they
must
not
hear
him
)
.
3.
All
the
question
therefore
that
remaineth
,
is
whether
in
unknown
doubtful
cases
,
you
are
the
Judges
of
Heresie
,
Errour
,
Schisin
,
and
of
mens
unworthiness
to
Preach
.
And
here
.
1.
I
need
not
tell
you
that
by
this
way
you
can
never
silence
either
the
Arrians
,
or
any
that
deny
your
authority
.
Of
which
sort
you
know
are
most
that
you
silence
in
this
age
and
Nation
.
No
,
nora
Donatist
,
a
Novatian
,
or
any
one
that
is
for
the
office
of
Bishops
,
but
taketh
you
for
no
Bishop
as
being
unduely
called
:
Of
which
sort
were
abundance
of
Christians
towards
each
others
Bishops
in
former
ages
;
and
such
are
the
Papists
now
towards
you
.
So
that
neither
Papist
nor
Protestant
that
I
ever
knew
silenced
by
you
,
doth
forbear
upon
Conscience
of
this
your
pretended
authority
at
all
.
And
what
a
silencing
power
is
that
which
scarce
any
man
would
be
ever
silenced
by
?
You
cannot
choose
but
know
this
to
be
true
.
2.
And
really
,
should
Magistrates
themselves
be
so
servile
to
you
as
to
silence
all
Ministers
by
the
Sword
,
whom
a
Prelate
judgeth
to
be
silent
,
while
he
knoweth
not
whether
it
be
deservedly
or
not
;
God
forbid
that
Protestants
,
like
the
Popes
,
sheald
make
Kings
to
be
their
Executioners
,
or
hangmen
.
A
meer
Executioner
indeed
is
not
bound
to
▪
know
or
examine
,
whether
the
sentence
was
just
or
not
(
though
in
most
cases
to
forbear
if
it
be
notoriously
unjust
)
but
what
a
King
or
Magistrate
doth
,
he
must
do
as
a
publick
Judge
,
and
therefore
must
hear
the
cause
himself
,
and
try
whether
he
be
really
guilty
or
not
,
and
not
only
whether
a
Bishop
judged
him
so
.
Else
Magistrates
will
either
be
involved
in
the
bloody
sin
of
persecution
,
as
ōft
as
a
Prelate
will
but
command
them
;
and
so
must
be
damned
and
help
to
damn
others
,
when
Prelates
please
:
Or
else
it
is
no
sin
for
a
Magistrate
to
silence
all
the
holyest
Ministers
of
Christ
,
to
the
damnation
of
thousands
of
ignorant
untaught
Souls
,
so
be
it
the
Prelates
do
but
bid
him
,
and
he
keep
himself
unacquainted
with
the
cause
.
And
next
they
must
obey
the
Counsel
at
Laterane
sub
.
Inoc.
3.
And
exterminate
all
subjects
out
of
their
Dominions
(
though
it
be
all
that
are
there
)
and
must
burn
Holy-Christians
to
ashes
,
because
the
Pope
or
Prelates
bid
them
.
3.
I
need
not
make
also
a
particular
application
of
this
case
to
the
people
:
When
they
know
nothing
but
wise
and
sound
and
holy
in
the
Doctrine
or
life
of
their
Pastors
,
and
God
bids
them
know
such
as
labour
among
them
and
are
over
them
in
the
Lord
,
and
highly
esteem
them
in
Love
for
their
work
sake
;
they
will
hardly
be
so
debauched
as
to
violate
this
command
of
God
,
as
oft
as
a
Diocesan
will
but
say
[
I
know
some
Heresie
or
Crime
by
your
Teacher
which
you
do
not
,
and
therefore
he
must
Preach
no
more
,
and
you
must
no
more
use
his
ministry
.
]
Were
I
one
of
these
people
,
I
would
be
bold
to
ask
the
Diocesan
[
Sir
what
is
the
Heresie
or
Crime
that
he
is
guilty
of
?
If
he
refuse
to
tell
me
I
would
slight
him
as
a
Tyrant
:
General
Counsels
told
the
people
of
the
Heresies
for
which
they
did
despose
their
Pastors
.
If
he
told
me
what
it
was
,
I
would
try
it
by
Gods
word
:
If
I
were
unable
,
I
would
seek
help
.
If
the
Diocesan
silenced
my
Teacher
,
and
ten
neighbour
Bishops
wiser
than
he
,
did
tell
me
that
it
was
for
Truth
and
Duty
,
and
that
the
Heresie
was
the
Bishops
,
I
would
hear
my
Teacher
,
and
believe
the
other
Bishops
before
him
,
(
without
taking
them
to
be
of
a
higher
order
.
)
The
objections
against
this
,
and
what
is
before
said
shall
be
answered
in
the
next
Chapter
.
You
see
when
it
is
but
opened
,
how
the
Diocesans
power
vanisheth
into
the
air
.
CHAP.
XIII
.
That
there
is
no
need
of
such
as
our
Diocesans
for
the
Unity
or
the
Government
of
the
particular
Ministers
,
nor
for
the
silencing
of
the
unworthy
.
IT
stuck
much
in
the
minds
of
the
Ancient
Doctors
and
Christians
that
Episcopacy
was
necessary
to
avoid
Schism
and
discord
among
the
Ministers
and
the
people
;
and
that
it
was
introduced
for
that
reason
.
And
I
am
so
averse
to
singularity
in
Religion
,
that
I
will
not
be
he
that
shall
gainsay
it
.
A
double
,
yea
a
treble
Episcopacy
,
though
I
cannot
prove
instituted
of
Christ
,
yet
will
I
not
contradict
,
because
one
sort
I
cannot
disprove
,
and
the
other
two
I
take
to
be
but
a
prudential
humane
determination
of
the
Circomstances
of
one
and
the
same
sacred
Ministerial
office-worke
.
1.
That
which
I
cannot
disprove
as
to
a
Divine
Institution
,
is
a
General
Ministry
over
many
Churches
(
like
the
Scors
Visiters
at
their
Reformation
)
who
as
Successors
to
the
Apostles
and
Evangelists
in
the
durable
parts
of
their
office
,
were
by
a
conjunction
of
Scripture
evidence
and
Divine
authority
of
office
,
to
perswade
Pas●ors
and
people
to
their
several
duties
,
and
to
have
a
chief
hand
in
ordaining
and
removing
Ministers
.
2.
That
which
I
will
not
contradict
antiquity
in
,
is
a
Bishop
in
every
particular
Church
,
to
be
as
the
chief
Presbyter
,
like
the
chief
Justice
on
the
bench
or
one
of
the
Quorum
,
as
our
Parish
Ministers
now
are
in
respect
to
all
their
Curates
of
the
Chappels
under
them
.
3.
And
I
would
not
deny
but
at
all
Ministerial
Synods
,
one
man
may
be
Moderator
,
either
pro
tempore
,
or
for
continuance
,
as
there
is
cause
.
These
two
last
are
but
Prudential
circumstances
,
as
Doctor
Stiling
fleet
hath
proved
.
And
in
all
these
I
like
the
Discipline
of
the
Waldenses
,
B●●emian
and
Polonian
Churches
.
But
no
Government
of
the
Presbyters
,
no
concord
,
no
keeping
out
of
Heresie
,
requireth
such
as
our
Diocesans
;
1.
Who
put
down
all
the
Bishops
of
the
particular
Churches
,
under
them
,
2.
And
pretending
Spiritual
Power
,
Govern
by
the
force
of
the
Magistrates
Sword
:
3.
And
obtrude
themselves
on
the
people
and
Pastors
,
without
their
consent
,
and
against
their
wills
,
being
by
multitudes
taken
for
the
enemies
of
the
Church
.
4.
And
visibly
before
the
world
introducing
so
many
bad
Ministers
,
and
silencing
so
many
faithful
ones
,
as
in
this
age
they
have
done
.
Without
them
we
have
all
these
means
of
concord
following
.
1.
We
have
a
clear
description
of
the
duty
of
Ministers
and
people
in
Gods
word
.
2.
We
have
Ministers
to
Preach
up
all
these
duties
by
Office
.
3.
The
people
are
taught
by
Scripture
what
Ministers
to
choose
.
4.
We
find
it
natural
to
the
people
to
before
Learned
and
godly
Ministers
,
though
many
of
them
be
bad
themselves
.
And
though
it
be
not
so
with
them
all
,
yet
the
sober
part
do
usually
perswade
the
rest
:
So
that
in
London
and
else
where
,
those
Parishes
where
the
people
choose
,
had
usually
far
worthier
Pastors
than
the
rest
,
especially
than
those
in
the
Bishops
presentation
.
5.
The
people
are
obliged
by
God
to
marke
those
Ministers
that
cause
division
and
contention
and
avoid
them
.
6.
The
Ministers
are
bound
to
give
notice
to
the
people
of
false
teachers
and
Schismaticks
,
and
to
command
them
to
avoid
them
;
And
themselves
to
renounce
Communion
with
them
after
the
first
and
second
admonition
.
7.
These
Ministers
may
have
correspondence
by
Synods
,
to
keep
up
concord
by
agreement
among
themselves
.
So
we
have
over
all
a
Christian
King
and
Magistracy
,
who
are
the
rightful
Governours
of
the
Clergy
as
well
as
of
all
other
subjects
;
and
may
constrain
the
negligent
to
their
duty
,
and
restrain
the
Heretical
,
Schismatical
and
wicked
from
their
sin
.
And
may
not
all
this
do
much
to
keep
up
Concord
?
2.
What
our
Diocesans
really
effect
in
order
to
concord
or
order
,
they
do
it
by
the
Magistrates
power
,
and
not
by
the
Keys
;
without
the
Magistrate
they
would
be
so
contemned
a
sort
of
men
,
that
instead
of
silencing
us
by
their
keyes
,
one
of
us
now
silenced
could
do
more
to
silence
them
,
were
that
according
to
our
Judgment
;
I
mean
,
it
were
easier
to
perswade
ten
people
from
Hearing
one
of
them
(
specially
of
late
)
than
for
them
to
perswade
one
from
hearing
us
,
in
many
places
.
And
what
the
Magistrate
doth
,
he
can
do
by
others
if
he
please
,
as
well
as
now
he
doth
by
them
.
3.
The
Churches
that
have
no
Bishops
have
incomparably
lesse
Heresie
,
Schism
,
Wickedness
,
and
more
concord
then
we
have
here
.
The
Church
of
Scotland
is
an
eminent
instance
,
which
hath
known
but
little
by
experience
what
Schism
or
Heresies
are
.
And
so
are
the
Protestant
Churches
of
France
,
of
Geneva
,
of
Helvetia
,
and
other
places
:
4.
Were
but
the
true
Episcopacy
forementioned
restored
,
we
should
yet
less
know
any
shew
of
need
for
our
Diocesane
,
Magistrate
Ministers
,
and
they
would
suffice
,
to
do
what
on
earth
may
be
expected
.
Obj.
Were
not
Bishops
the
meanes
of
the
Churches
concord
in
all
ages
?
Ans.
True
Bishops
such
as
afore
described
,
did
their
parts
,
but
when
such
as
our
Diocesans
sprang
up
,
the
Church
was
presently
broken
into
pieces
,
and
by
odious
contentions
and
divisions
became
a
sandal
and
scorne
to
unbelievers
.
To
read
but
the
Acts
of
Counsels
and
the
History
of
the
Church
,
and
there
find
the
horrid
contentions
of
Prelates
against
each
others
,
the
parties
which
they
made
,
their
running
up
and
down
the
world
,
to
Princes
and
Rulers
,
and
Synods
to
bear
down
one
another
,
it
will
do
as
much
to
grieve
and
amaze
the
Soul
of
a
Sober
Christan
,
almost
as
an
History
in
the
world
that
he
can
peruse
.
Obj
But
they
silenced
Hereticks
and
deposed
them
,
and
so
kept
Doctrine
sound
and
safe
.
Ans.
Before
they
had
the
Sword
of
the
Magistrate
to
second
them
,
they
silenced
none
:
For
how
could
they
do
it
?
They
only
judged
them
to
be
cast
out
of
their
Communion
,
and
deposed
,
which
they
could
no
way
execute
but
by
avoiding
them
,
and
perswading
the
people
to
disown
them
and
avoid
them
:
For
they
neither
did
nor
could
hinder
them
from
gathering
Churches
and
Preaching
to
their
followers
:
And
there
the
rejected
ones
did
reject
their
Rejecters
,
and
excommunicate
their
excommunicaters
,
and
in
the
eyes
of
their
followers
were
the
better
men
,
and
only
Orthodox
:
So
that
their
silencing
was
but
changeing
their
Congregations
.
And
so
numerous
were
the
sects
that
followed
such
Teachers
,
that
they
sometimes
seemed
more
than
the
Orthodox
:
Epiphanius
found
enow
in
his
time
to
fill
a
large
Volume
.
And
the
Donatists
alone
were
so
numerous
in
Africa
as
to
pretend
to
be
the
Catholick
Church
,
and
by
their
numbers
and
insolency
deterred
Augustine
into
a
change
of
his
opinion
,
and
to
call
for
that
help
from
the
Princes
Sword
,
which
before
he
had
denyed
.
Never
had
the
Church
in
any
place
,
so
many
Sects
and
Heresies
,
as
since
the
times
that
Prelacy
grew
up
,
and
in
those
Countries
,
and
where
it
wasmost
exercised
.
Andindeed
the
ignorance
and
pride
of
Prelates
was
not
the
least
cause
.
For
some
of
them
(
and
no
small
number
)
became
the
Authors
of
Heresies
themselves
,
such
as
Paulus
,
Samosatenus
,
the
Ap●linarii
,
the
great
Patriarcks
,
Dioscorus
,
Nestorious
,
Macedonius
,
and
alas
how
great
a
number
more
and
others
of
them
did
by
their
dominering
insolency
rise
up
with
so
much
pride
and
wrath
against
those
that
humoured
them
not
,
especially
if
indeed
they
erred
,
as
that
they
forced
some
into
Schisms
,
and
by
silenceing
the
dissenters
,
did
but
drive
them●●●t
up
for
themselves
in
separated
assemblies
;
And
they
so
disaffected
the
zealous
people
,
as
drove
them
away
from
the
Orthodox
Churches
,
to
the
Sects
and
Hereticks
,
as
the
English
Prelates
do
at
this
day
;
so
that
multitudes
of
the
most
strict
and
temperate
Christians
followed
the
Novations
,
the
Donatists
,
and
much
worser
sects
.
And
when
the
Prelates
grew
up
to
a
secular
terrour
,
and
twisted
with
the
Civil
power
,
and
were
backed
by
the
Sword
,
1.
They
made
the
more
sober
and
mortified
Christians
the
more
dislike
them
,
as
may
appear
by
what
Eusebius
,
Socrates
,
and
others
write
of
them
,
and
the
Characters
that
are
given
of
Cyril
and
Theophilus
,
Alexander
,
and
such
others
:
And
by
Martins
separation
from
Ithacius
and
Idacius
,
and
their
Synods
,
and
by
the
increase
of
the
Priscilianists
by
their
pride
and
violence
,
mentioned
by
Sulp.
Severus
,
and
others
.
2.
And
it
was
not
by
the
Keys
indeed
,
but
by
the
Sword
which
backt
them
,
that
they
did
all
that
they
did
,
be
it
good
or
evil
,
in
silencings
,
and
in
keeping
up
their
order
.
3.
And
they
did
but
teach
the
Hereticks
to
strengthen
themselves
by
the
same
means
:
So
that
the
Priscilianists
once
got
countenance
from
Gratians
Courtiers
against
the
Bishops
;
And
Ambrose
was
persecuted
or
endangered
by
Valentinian
,
as
Athanasius
at
last
was
by
Constantine
himself
,
and
Chrysostome
deposed
,
and
many
others
by
such
means
:
Yea
till
at
last
the
Bishops
found
that
evil
is
more
commonly
befriended
by
corrupted
nature
than
good
;
and
that
Goodness
is
usually
lowest
where
wealth
and
honours
make
men
highest
,
and
that
few
Princes
were
the
best
of
men
,
and
therefore
that
if
one
befriended
the
truth
,
many
were
like
to
be
against
it
,
and
till
the
Arrians
by
the
help
of
Emperours
,
and
Vandal
and
Gothish
Kings
,
had
almost
turned
all
the
Church
into
Arrians
,
and
had
got
the
General
Councels
on
their
sides
,
and
had
cruelly
persecuted
the
Orthodox
Bishops
,
and
taught
them
what
it
was
to
trust
to
the
Sword
,
for
the
clensing
,
and
concord
of
the
Churches
.
And
when
the
controversie
of
Images
came
up
,
one
Emperour
was
for
them
and
another
against
them
:
By
which
means
and
by
the
contending
of
the
Eastern
and
Western
Patriarcks
and
Prelates
,
who
should
be
the
greatest
,
the
Churches
have
been
torne
to
pieces
,
and
so
continue
lamentably
to
this
day
(
as
in
the
History
was
before
declared
.
)
And
it
was
the
Prelatical
Tyranny
of
the
Romanists
,
that
since
raised
so
many
parties
against
them
,
and
then
had
no
way
to
Cu●b
them
,
but
by
pros●c●ting
them
by
the
Sword
and
flames
,
as
in
the
case
of
the
Waldenses
,
Albigenses
,
and
Protestants
appeareth
:
And
as
the
Murders
of
many
hundred
thousands
in
Piedmont
,
France
,
Germany
,
Ireland
,
England
,
&c
,
Besides
their
Inquisitions
shew
.
Thus
Solitudinem
fecerunt
,
&
unitatem
&
pacem
●●car●nt
.
When
they
have
hanged
,
burnt
and
slain
the
people
and
Priests
,
they
have
quieted
and
silenced
them
,
and
when
they
have
made
a
solitude
and
depopulation
by
killing
those
that
disser●d
from
them
,
they
have
brought
all
to
concord
,
and
been
all
of
a
mind
.
And
let
none
be
offended
that
I
mention
the
Papists
in
describing
Prelacy
.
For
I
do
it
not
to
raise
an
Odium
on
them
;
but
I
refer
it
to
the
consideration
of
sober
men
,
1.
Whether
as
Herbarists
give
us
the
picture
and
description
of
herbes
,
not
in
their
spring
,
but
in
their
full
grown
stalk
,
blossom
and
fruits
,
and
as
he
that
will
know
the
nature
and
difference
of
fruits
,
or
animals
,
must
stay
till
they
are
come
to
their
full
growth
and
ripeness
,
and
not
take
them
green
and
young
;
so
he
that
will
judge
either
of
Schism
or
of
Church-tyranny
:
Lust
do
.
2.
And
whether
the
Quakers
,
Ranters
▪
Familists
and
Munster
monsters
be
not
Schismaticks
ripe
and
at
full
growth
,
and
therefore
a
young
Schismatick
is
not
●o
tell
us
what
Schism
is
,
but
should
himself
see
what
he
will
be
when
he
is
ripe
.
And
so
whether
Popery
be
not
the
Diocesane
Prelacy
full
grown
and
ripe
;
and
whether
they
should
not
therefore
see
what
they
would
come
to
,
if
that
which
witho●deth
in
the
several
Kingdoms
were
taken
out
of
the
way
,
as
the
Pope
hath
removed
it
in
the
Empire
.
If
the
Diocesans
,
Metropolitanes
,
Patriarks
,
and
Pope
(
as
to
his
Primacy
in
the
Empire
)
did
not
all
stand
on
the
same
humane
foundation
,
then
are
they
not
the
things
that
I
am
speaking
of
.
Obj.
But
the
late
and
present
Schismes
in
England
shew
that
it
is
the
adversaries
of
Prelacy
that
are
the
causes
.
Ans.
Very
true
,
for
Prelacy
maketh
it self
adversaries
,
and
so
maketh
some
of
the
Schismaticks
.
There
are
two
sort
of
Schismatick●
;
some
Prelatists
(
as
the
Papists
,
the
Novatians
,
the
Donatists
,
and
most
of
the
old
Schismaticks
were
)
;
and
some
Anti-prelatists
.
And
there
are
two
sorts
of
Anti
prelatists
:
Some
Catholick
being
for
the
Primitive
Episcopacy
,
and
some
Schismaticks
.
And
these
last
the
Prelates
make
,
and
then
complain
of
them
.
It
is
their
state
,
and
practice
,
hereafter
described
,
that
driveth
men
to
distast
them
,
and
so
precipitateth
the
injudicious
into
the
Contrary
extreme
.
It
is
Prelacy
that
maketh
almost
all
the
Sects
that
be
in
England
at
this
day
:
When
they
see
how
the
Spiritual
Keys
are
secularly
used
by
Laymen
in
their
Courts
,
when
they
see
what
Ministers
and
how
many
hundred
of
them
are
silenced
,
and
what
Fellows
in
many
places
are
set
up
in
their
stead
,
they
think
they
can
never
fly
far
enough
from
such
Prelates
:
To
tell
the
world
,
It
is
Schismaticks
that
we
silence
,
and
they
are
obedient
and
Orthodox
persons
that
we
set
up
,
may
signifie
something
in
another
land
or
age
,
but
it
doth
but
increase
the
disaff●ction
of
those
that
are
upon
the
place
,
and
know
what
kind
of
men
the
Prelates
commend
,
and
who
they
discommend
and
silence
.
A
very
Child
when
he
is
eating
his
●pple
,
will
not
cast
it
away
,
because
a
Prelate
saith
it
is
a
Crab
,
nor
when
he
tasteth
a
Crab
,
will
he
eate
it
,
if
a
Prelate
Swear
it
is
a
sweat
apple
.
Though
he
that
doth
but
look
on
them
may
possibly
believe
him
.
I
believe
they
that
thought
that
Prelacy
was
the
only
cure
of
our
Schismes
,
do
know
by
this
time
by
experience
,
that
by
that
time
the
Prelates
had
again
ruled
but
seven
years
,
there
were
seven
and
seven
against
them
for
one
that
was
so
before
:
And
we
that
dwell
among
them
,
do
take
those
that
dislike
their
course
and
waies
,
to
be
the
Generality
of
the
most
Religious
and
sober
people
of
the
land
(
alwaies
excepting
the
King
and
Parliament
and
those
that
must
be
still
excepted
)
.
CHAP.
XIV
.
The
true
Original
of
the
warrantable
Episcopacy
in
particular
Churches
,
was
the
notorious
disparity
of
abilities
in
the
Pastors
:
And
the
original
of
that
tyrannical
Prelacy
into
which
it
did
degenerate
,
was
the
worldly
Spirit
in
the
Pastors
and
people
,
which
with
the
world
came
by
prosperity
into
the
Church
.
Quaere
,
Whether
the
thing
cease
not
,
where
the
reason
of
it
ceaseth
?
GOd
doth
not
carry
on
his
work
upon
mens
Souls
,
by
names
and
empty
titles
;
but
by
such
real
demonstrating
evidences
of
his
Power
,
Wisdome
and
Goodness
,
as
are
apt
to
work
on
the
Reason
of
man
.
And
therefore
he
that
would
make
his
Apostles
the
Foundations
or
chief
Pillars
and
Instruments
in
and
of
his
Churches
,
would
accordingly
endow
them
with
proportionable
abilities
,
that
in
the
Miracu'ous
demonstrations
of
Power
,
and
the
convincing
demonstrations
of
Wisdome
,
and
the
amiable
holy
demonstrations
of
goodness
,
they
might
as
far
excelothers
as
they
did
in
authority
.
And
nature
it self
teaceth
us
to
difference
men
in
our
esteem
and
affection
,
as
they
really
differ
in
worth
and
loveliness
.
And
this
Law
of
Nature
is
the
Primary
Law
of
God
.
And
the
holy
Scriptures
plainly
second
it
,
telling
us
oft
of
the
diversity
of
Gods
gifts
in
his
Servants
,
which
all
make
for
concord
,
but
not
for
equality
of
esteem
;
and
that
there
are
greater
and
lesser
in
the
Kingdom
of
God
,
and
that
Gods
gifts
in
all
men
must
be
honoured
,
Math.
12.
1
Cor.
12.
Eph.
4.
Heb.
5.
10.
11.
12.
&
6.
1.
2.
3.
4.
And
God
that
would
have
his
various
gifts
variously
esteemed
,
did
in
all
ages
himself
diversifie
his
Servants
gifts
.
All
were
not
Apostles
,
nor
all
Prophets
,
nor
all
Evangelists
:
And
after
their
daies
all
the
Ministers
or
Elders
of
the
Churches
were
not
men
of
Learning
,
nor
of
so
full
acquaintance
with
the
sacred
Doctrine
,
nor
so
grave
,
prudent
,
staied
,
holy
,
charitable
,
or
peaceable
as
some
were
usually
when
miraculous
gifts
did
cease
,
and
very
few
Philosophers
or
men
of
learning
turned
Christians
.
Any
man
may
know
that
had
not
been
told
it
by
Church
History
,
that
their
Elders
or
Pastors
were
such
as
the
better
sort
of
our
unlearned
Christians
are
;
who
can
pray
well
,
and
worship
God
sincerely
,
and
read
the
Scripture
,
and
in
a
plain
familiar
manner
,
can
teach
the
Catechistical
points
,
and
perswade
to
duty
and
reprove
vice
:
But
as
for
Sermons
in
a
methodical
accurate
way
,
as
now
used
,
and
defending
the
truth
,
and
opposing
Heresies
,
and
stopping
the
mouths
of
gainsayers
,
they
must
needs
be
far
below
the
Learned
.
But
yet
here
and
there
a
Philosopher
was
converted
;
and
of
those
that
had
no
such
Learning
(
then
called
secular
,
and
the
Learning
of
the
Gentiles
)
some
few
were
far
better
Learned
than
others
in
the
sacred
Scriptures
,
and
the
customes
and
Learning
of
the
Jews
:
And
it
was
long
before
the
Christians
had
Schools
and
Academies
of
their
own
.
That
this
was
so
,
appeareth
.
1.
In
the
reason
of
the
thing
.
For
no
effect
can
exceed
the
total
cause
.
Therefore
they
that
had
not
the
inspirations
prophetical
,
or
miraculous
guists
,
nor
Academies
and
Schools
of
secular
Learning
,
nor
so
much
as
Riches
and
leisure
,
but
Poverty
and
persecution
and
worldly
trouble
and
labour
,
were
not
like
to
have
more
Learning
than
the
holy
Scriptures
taught
them
.
2.
And
this
appeareth
by
the
forecited
Canons
of
Counsels
,
which
forbad
Pastors
,
ever
almost
three
hundred
years
after
Christ
,
to
read
the
Gentiles
books
.
By
which
the
former
custome
of
the
Church
may
easily
be
perceived
.
And
also
by
abundance
of
reproaches
which
are
cast
upon
some
Hereticks
in
the
Ancients
writings
,
for
being
too
much
skilled
in
Logick
and
other
of
the
Gentiles
Learning
.
3.
And
it
appeareth
by
the
parity
of
writers
of
the
second
and
third
Centuries
.
4.
And
also
by
the
paucity
of
famous
Divines
that
are
mentioned
in
the
Histories
of
those
times
.
5.
And
above
all
by
the
plainness
and
simplicity
of
those
that
are
described
and
of
their
writings
.
I
speak
not
in
any
contempt
of
them
for
this
(
perhaps
we
value
common
learning
now
too
highly
)
But
only
to
tell
you
the
true
History
of
those
times
.
No
doubt
but
many
poor
men
among
us
,
(
divers
Weavers
and
some
Plowmen
,
of
the
Church
which
I
was
removed
from
;
for
instance
)
are
able
to
pray
,
and
teach
as
well
as
most
of
those
who
are
by
Eusebius
extolled
as
the
famous
Bishops
of
the
second
and
third
age
;
and
to
write
as
Methodical
,
pious
,
weighty
tractates
,
as
any
that
were
then
written
by
men
that
neither
conversed
with
the
Apostles
,
nor
had
been
bred
up
in
Philosophy
:
That
I
say
rot
as
Clemens
Romanus
himself
,
or
Ignatius
,
or
Irenaeus
,
yea
or
Cyprians
,
Epistles
are
.
Yea
,
or
as
many
of
the
ages
following
;
even
as
holy
Macarius
,
Epherm
,
Cyrus
,
Synisius
,
(
a
Philosopher
)
Isidore
.
Pelusiota
,
and
many
more
have
written
since
.
If
this
be
not
believed
,
how
many
Lay-men
could
I
name
who
have
written
more
accurately
and
judiciously
,
and
as
far
as
the
writings
shew
,
as
piously
as
any
of
these
?
And
that
not
only
Learned
Lay-men
,
but
men
that
had
neither
many
Languages
nor
Philosophy
.
And
if
the
books
then
written
were
very
few
,
and
of
those
very
few
that
were
written
by
any
but
Bishops
or
Philosophers
,
and
those
few
so
plaine
as
we
see
they
are
,
(
the
best
of
them
far
below
the
writings
of
abundance
of
late
Latin
and
English
and
French
writers
,
that
were
but
Presbyters
)
,
you
may
easily
judge
of
what
parts
the
rest
of
the
Presbyters
of
those
times
were
,
that
never
wrote
.
And
from
hence
you
may
gather
the
reasons
,
1.
Why
so
few
Volumes
are
left
us
written
in
the
two
first
ages
.
2.
And
why
the
Churches
had
then
so
many
Presbyters
.
(
Whatever
Doctor
Hammond
say
to
the
contrary
without
any
proof
.
)
It
was
easy
to
find
such
Christians
as
aforedecribed
,
who
might
competently
guide
the
rest
by
Doctrine
,
worship
,
discipline
and
example
:
Though
to
find
Learned
men
was
hard
.
3.
And
you
may
see
why
so
many
Hereticks
boasted
so
much
of
their
higher
knowledge
,
and
Platonical
&c.
speculations
,
as
accounting
the
Orthodox
to
be
ignorant
men
.
4.
And
you
may
see
why
so
few
were
Champions
for
the
truth
.
5.
And
why
there
were
so
many
parties
and
divisions
,
when
the
Elders
were
many
and
less
judicious
.
6.
And
you
may
see
how
the
opinion
of
Ecclesiastick
meer
Ruling
Elders
came
up
;
and
how
to
expound
Pauls
,
1
Tim.
5.
17.
Especially
them
that
labour
in
the
Word
and
Doctrine
.
For
it
was
but
here
and
there
a
Learned
or
special
gifted
Christian
,
that
was
able
solemnly
and
ornately
to
Preach
,
decide
hard
cases
and
controversies
,
confute
Hereticks
,
and
guide
the
Churches
in
difficult
cases
.
And
the
rest
did
sit
about
the
Bishop
as
his
assistants
,
and
Preach
and
officiate
at
his
direction
,
and
oversee
the
people
from
man
to
man
;
being
of
the
same
order
and
office
with
the
Bishop
,
but
not
of
the
same
parts
,
and
therefore
not
equal
in
the
exercise
.
7.
And
therefore
lastly
hence
you
may
see
,
the
reasons
of
the
first
fixed
particular
Church
Episcopacy
:
Those
few
that
were
Philosophers
or
eminently
qualified
(
being
scarce
enow
to
make
one
for
every
Church
)
did
by
their
gifts
overtop
the
rest
in
the
due
esteem
of
all
the
people
:
who
were
bound
to
esteem
him
wisest
that
was
wisest
,
and
to
yield
more
to
his
judgment
than
to
others
that
knew
less
:
And
this
inequality
of
gifts
usually
lasted
as
long
as
life
;
and
therefore
so
did
the
inequality
of
esteem
and
reverence
.
And
both
the
people
and
the
inferiour
gifted
Pastors
,
obeyed
the
Law
of
God
in
nature
,
and
readily
gave
honour
to
whom
honour
was
due
.
And
when
one
was
dead
finding
another
still
to
excel
the
rest
,
they
accordingly
preferred
him
before
the
rest
,
even
as
an
excellent
Physician
would
be
by
the
patients
,
and
by
all
the
younger
and
more
ignorant
Physicians
,
that
are
not
carryed
away
with
pride
.
And
this
did
easily
(
as
all
things
else
)
turne
into
formality
under
pretence
of
order
,
and
come
to
seem
a
kind
of
Office
.
But
when
difference
required
it
,
I
know
not
but
that
all
this
was
well
done
,
except
that
they
foresaw
not
the
degenerate
tyranny
that
would
afterward
hence
arise
.
This
present
experience
openeth
to
us
to
the
day
.
What
did
set
up
Luther
,
and
Melancthon
,
and
Illyricus
,
but
their
eminent
parts
?
What
else
gave
Zuinglius
and
〈◊〉
the
Presidencie
at
Zurich
?
What
else
did
set
up
Calvin
,
and
Beza
at
Geneva
?
And
Knox
and
Henderson
in
Scotland
▪
And
all
our
Parishes
that
have
Chappels
and
Curates
shew
it
here
in
England
:
Where
one
man
for
his
worth
is
thought
meerest
to
have
the
Benifice
and
chief
cure
;
but
others
may
be
chosen
by
him
and
placed
under
him
,
and
maintained
by
him
(
by
the
Bishops
allowance
)
as
his
curates
.
And
indeed
it
was
so
long
before
Academies
made
a
sufficient
store
of
men
of
sufficiencie
for
every
Presbyters
place
,
that
for
four
or
five
hundred
years
,
there
were
few
bred
up
to
competent
Learning
,
except
either
under
Heathens
,
or
else
in
a
Bishops
house
,
or
here
and
there
as
an
Auditor
of
some
one
rare
Teacher
▪
Clemens
Alexandrinus
,
as
a
Disciple
of
Pantenus
and
Origene
of
clemens
,
and
some
few
others
,
came
to
Learning
,
as
auditors
in
that
Alexandrian
School
:
But
few
other
places
besides
Alexandria
had
any
such
School
of
a
long
time
,
in
so
much
as
Nazianzen
,
Basil
,
Greg.
Nissen
.
Chrysostome
,
&c.
were
taught
at
Athens
,
by
Lybanius
and
such
other
Heathens
;
And
Ambrose
,
Augustine
,
and
many
others
,
were
in
a
manner
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
self
taught
,
so
that
it
was
not
possible
then
to
have
many
Learned
men
ordinarily
for
one
Church
(
or
congregation
)
And
yet
many
Presbyters
certainly
they
had
.
Which
is
the
true
cause
that
one
Learned
man
was
made
an
Overseer
and
Guide
to
the
rest
,
who
were
his
Curates
or
Assistants
,
gifted
like
our
wiser
sort
of
the
Laity
,
but
of
the
same
Office
and
order
with
him
;
And
this
Bishop
was
the
usual
Preacher
,
and
the
other
did
learne
of
him
to
Preach
,
and
grew
up
under
him
as
Scholars
;
and
he
that
came
to
greatest
abilities
under
him
,
was
chosen
for
a
Bishop
to
another
Church
that
wanted
,
but
not
without
his
own
Bishops
consent
,
which
made
the
debate
in
Councels
so
frequent
,
whether
a
Presbyter
might
remove
to
another
Church
,
or
be
chosen
for
a
Bishop
of
another
Church
?
And
an
African
Council
giveth
it
as
a
Reason
why
that
Bishop
that
had
able
Presbyters
,
should
not
refuse
to
let
one
go
to
be
a
Bishop
elsewhere
,
because
where
there
were
many
fit
to
be
Presbyters
,
there
were
but
few
men
fit
to
be
made
Bishops
,
which
implieth
that
they
took
it
not
then
for
a
meer
place
of
order
,
where
one
man
of
equal
parts
was
for
Unity
to
rule
the
rest
,
but
for
a
necessary
difference
of
exercising
the
same
Office
,
because
of
the
different
abilities
of
the
Officers
:
Which
was
not
only
to
keep
an
order
by
disparity
of
places
,
but
to
educate
the
Presbyters
to
greater
abilities
,
and
to
manage
Gods
work
in
each
assembly
more
skillfully
and
guide
the
Church
more
prudently
,
and
defend
the
truth
more
powerfully
,
than
common
unlearned
Presbyters
could
do
.
Now
let
it
be
for
the
present
granted
that
for
such
reasons
Episcopacy
in
each
Church
was
justly
setled
,
and
call
it
an
order
or
a
degree
as
you
please
;
It
will
be
a
difficult
question
,
what
shall
be
judged
of
those
that
have
the
same
place
and
Title
,
without
the
same
Qualifications
and
precedencie
of
parts
?
Because
the
Reason
of
his
power
faileth
.
If
one
be
chosen
Bishop
to
keep
out
Hetesie
,
and
he
prove
a
Heretick
,
and
the
Presbyters
Orthodox
,
whatis
his
power
to
that
end
?
If
one
be
chosen
Bishop
to
keep
out
Schisin
,
and
he
prove
a
Schisinatick
or
Sect-Master
,
and
the
rest
concordant
,
what
is
his
power
?
If
one
be
made
Bishop
to
teach
the
people
better
than
the
Presbytres
,
and
to
teach
the
Presbyters
themselves
,
and
to
defend
truth
and
Godliness
,
and
he
prove
more
ignorant
than
the
Presbyters
,
and
Preach
not
to
the
thousandth
or
hundredth
part
of
his
Diocese
once
in
all
his
life
,
nor
to
any
at
all
past
once
in
many
weeks
or
months
or
years
,
and
if
he
do
but
silence
the
Ministers
that
are
abler
and
farr
more
pious
than
himself
,
what
power
hath
he
as
a
Bishop
to
those
ends
?
Sure
I
am
that
dispositio
mater●e
is
necessary
as
sine
qua
no●
,
ad
receptionem
formae
.
If
one
be
made
a
Schoolmaster
,
that
cannot
reach
the
Scholars
half
so
much
as
they
know
already
,
but
hath
need
to
learne
of
them
,
and
yet
will
neither
learne
of
them
,
nor
suffer
them
to
learne
without
him
,
I
know
not
well
how
farr
he
is
their
Schoolmaster
indeed
.
If
one
be
made
a
Physician
,
that
knoweth
not
half
so
much
as
I
do
,
I
should
be
loth
for
Order
sake
to
venture
my
life
upon
his
trust
.
Nor
yet
to
venture
my
own
life
and
others
in
a
Ship
that
had
an
ignorant
Pilote
,
when
the
Mariners
had
more
skill
,
but
must
not
use
it
.
Orders
and
Office
that
are
appointed
for
the
work
's
sake
,
essentially
suppose
ability
for
that
work
.
And
without
the
necessary
qualifications
,
they
are
but
the
Carkasses
or
images
of
the
office
(
but
of
this
before
)
.
Therefore
it
is
that
the
Christian
flocks
could
never
yet
be
cured
,
by
all
the
a●t
or
tyranny
that
could
be
used
,
of
the
esteem
of
real
Wisdome
and
Godlines●
,
and
preferring
it
before
an
empty
title
,
or
a
pompous
shew
,
and
from
setting
less
by
Ignorance
and
Impiety
venerably
named
and
arrayed
,
then
by
self
evidencing
worth
;
nor
from
valuing
a
Shepherd
that
daily
feedeth
them
,
from
a
Wolfe
in
Sheeps
cloathing
,
that
hathe
Fangs
and
bloody
jawes
,
and
fleeceth
and
devoureth
the
flock
(
with
the
Shepherds
.
)
And
hence
we
may
say
that
God
himself
useth
to
give
Bishops
to
the
Church
,
whether
men
will
or
not
;
while
he
giveth
them
such
as
(
Jerome
)
Luther
,
Melan●●horn
,
Bucer
,
Calvin
,
Zanchius
,
&c
,
Who
had
Episcopal
ability
,
and
really
did
that
which
Bishops
were
first
appointed
for
,
while
the
Bishops
would
have
hindered
them
and
sought
their
blood
.
They
taught
the
people
,
they
bred
up
young
Ministers
,
they
kept
out
Heresies
and
Schismes
,
they
guided
the
churches
by
the
light
of
Sacred
truth
,
and
by
the
power
of
Reason
and
Love
:
And
who
than
was
the
Bishop
?
who
is
the
real
Architect
he
that
buildeth
the
house
,
or
he
that
hath
the
title
,
and
doth
nothing
unless
it
be
hindering
the
builders
?
To
this
already
said
I
add
but
two
more
intimations
,
which
I
desire
the
sober
impartial
Reader
to
consider
.
1.
Writing
is
but
a
mode
of
Preaching
:
And
of
the
two
it
is
worse
to
have
inept
Sermons
in
Publick
Assemblies
(
and
so
Gods
worke
and
worship
dishonoured
)
than
to
have
inept
bookes
in
private
.
And
no
doubt
,
the
Pastors
oversight
extends
to
publick
and
private
.
Now
while
the
meer
worth
of
bookes
without
any
Authority
,
commendeth
them
to
the
world
,
though
sometimes
with
some
few
,
giddy
Pamphlets
are
accepted
,
yet
that
is
but
for
a
fit
;
and
ordinarily
the
Book-sellers
sufficiently
restrain
all
that
are
not
of
worth
,
because
they
cannot
sell
them
.
But
if
a
Bishop
must
impose
on
all
the
people
what
bookes
they
must
read
,
in
many
Kingdoms
it
will
be
for
the
Pope
and
Masse
,
in
others
for
Exorcism
and
Consubstantion
,
&c.
2.
Is
not
order
for
the
the
thing
ordered
?
Episcopacy
is
for
the
Churches
benefit
by
the
Bishops
eminent
gifts
and
parts
.
But
if
the
Bishop
be
of
lower
parts
,
than
the
Pastors
(
and
an
Envious
Malignant
hinderer
of
their
work
)
,
Quere
,
Whether
the
order
(
being
humane
)
cease
not
,
ubi
cessat
subjecti
dispositio
&
relatio
ad
finem
;
when
the
end
and
the
pesons
capacity
cease
.
II.
But
how
the
world
by
the
countenance
of
Emperours
was
invited
to
come
in
t
the
Church
?
How
worldly
wealth
,
power
and
honour
did
indue
them
?
How
Bishopricks
were
made
baites
for
the
proud
and
tyrannical
and
Covetous
?
How
such
then
sought
them
and
so
the
worldly
Spirit
had
the
rule
,
and
altered
Episcopacy
,
I
shewed
in
the
History
before
.
THE
Second
Part.
Having
in
the
former
Part
laid
down
those
Grounds
on
which
the
Applicatory
Part
is
to
be
built
,
and
subverted
the
foundations
of
that
Diocesane
frame
which
we
judge
unlawful
,
I
shall
now
proceed
to
give
you
the
Application
,
in
the
particular
Reasons
of
our
judgment
,
from
the
Evils
which
we
suppose
this
frame
to
be
guilty
of
.
CHAP.
I.
The
clearing
of
the
state
of
the
Question
.
THE
occasion
of
our
dispute
,
or
rather
Apology
,
is
known
in
England
.
1.
Every
man
that
is
ordained
Deacon
or
Presbyter
(
or
licensed
a
Schoolmaster
)
must
subscribe
to
the
Books
of
Articles
,
Liturgy
and
Ordination
,
as
Ex
animo
that
there
is
nothing
in
them
contrary
to
the
Word
of
God
.
And
by
the
late
Act
of
Uniformity
[
that
he
doth
assent
and
consent
to
all
things
conteined
in
,
and
prescribed
by
the
said
books
as
since
altered
(
we
think
for
the
worse
.
)
2.
In
the
year
1640
the
Convocation
formed
,
printed
and
imposed
a
new
Oath
in
these
words
(
after
others
)
[
Nor
will
I
ever
give
my
consent
to
alter
the
Government
of
this
Church
,
by
Arch-Bishops
,
Bishops
,
Deans
,
Arch-Deacons
,
&c.
as
it
stands
now
established
,
and
as
by
right
it
ought
to
stand
.
]
3.
After
this
the
Parliament
in
the
Wars
imposed
a
Vow
and
Covenant
on
the
Ministers
and
People
contrary
to
this
called
the
Et
caetrea
Oath
;
which
Vow
contained
a
clause
to
endeavour
the
ex●●rpation
of
this
Prelacy
.
In
the
Westminster
Assembly
before
it
passed
,
many
Learned
Divines
declared
that
they
would
not
take
it
as
against
Prelacy
unexplained
,
lest
it
should
seem
to
be
against
all
Episcopacy
,
which
was
not
their
judgment
,
they
being
for
the
primitive
Episcopacy
.
To
satisfie
these
men
(
that
else
had
protested
against
it
,
and
the
Assembly
been
divided
,
the
Scots
and
some
others
being
against
all
)
the
additional
Titles
of
Deans
,
Chapters
,
&c.
were
put
in
as
a
description
of
the
peculiar
English
frame
of
Prelacy
which
they
all
agreed
against
.
Since
His
Majesty's
Restoration
,
there
are
many
Acts
made
against
the
belief
of
an
obligation
by
this
Vow
.
One
is
made
for
a
change
in
Corporations
,
requiring
a
Declaration
by
all
in
any
place
of
Trust
,
[
that
there
is
no
obligation
on
me
or
any
other
person
from
the
said
Oath
,
Vow
or
Covenant
]
even
absolutely
no
obligation
at
all
without
exception
of
the
clauses
that
are
for
the
Protestant
Religion
,
for
Repentance
of
our
sins
,
against
Popery
,
Heresie
,
Schism
,
Prophaneness
,
&c.
The
Act
of
Uniformity
imposeth
it
on
all
Ministers
,
&c.
to
declare
or
subscribe
that
there
is
no
obligation
from
that
Vow
on
me
or
any
other
person
to
endeavour
at
any
time
any
alteration
of
Government
in
the
Church
.
]
The
Vestry
Act
imposeth
the
like
on
all
Vestry
men
;
and
so
of
others
.
4.
All
Ministers
swear
to
obey
the
Bishops
in
li●●tis
&
honestis
,
which
is
called
the
Oath
of
Canonical
Obedience
.
5.
And
last
of
all
an
Act
past
at
Oxford
by
which
we
are
to
be
banished
five
miles
from
all
Cities
and
Corporations
,
and
all
places
where
we
have
preached
,
and
imprisoned
six
months
in
the
Common
Jail
,
if
we
come
nearer
any
of
them
,
except
on
the
Road
,
till
we
have
taken
an
Oath
[
that
we
will
not
at
any
time
endeavour
an
alteration
of
the
Government
of
the
Church
,
]
(
which
plainly
importeth
as
much
objectively
as
the
Et
caetera
Oath
of
1640
;
Though
not
endeavouring
be
somewhat
less
than
not
consenting
.
)
And
so
black
a
Character
is
put
upon
the
Non-conformists
,
with
a
[
some
of
them
)
in
the
beginning
of
the
said
Act
,
that
all
Reason
,
Religion
and
Humanity
obligeth
us
for
the
satisfaction
of
our
Rulers
,
for
the
vindication
of
our selves
,
and
for
the
just
information
of
posterity
,
plainly
and
truly
to
lay
open
our
Case
,
even
those
reasons
for
which
we
forbear
that
Conformity
;
and
by
so
doing
,
incurr
all
this
,
besides
the
greater
loss
of
our
Ministerial
Liberty
,
to
labour
for
the
saving
of
the
peoples
souls
,
and
the
edifying
of
the
Church
of
God
.
What
is
said
in
the
beginning
may
sufficiently
inform
the
Reader
,
1.
That
it
is
not
every
man's
Cause
that
is
called
a
Non-conformist
,
no
nor
a
Presbyterian
,
or
Independant
that
I
here
maintain
.
2.
That
I
am
not
writing
a
Justification
of
the
Covenant
,
1.
As
to
the
Act
of
Imposing
.
2.
Or
of
taking
it
.
3.
Nor
as
to
the
obligation
of
it
to
any
thing
unlawful
.
Leaving
such
matters
as
alien
to
my
work
,
3.
And
that
I
am
not
so
rash
as
to
assert
that
it
obligeth
any
man
,
to
endeavour
(
in
his
place
and
calling
)
any
change
of
our
Church
Government
,
no
not
of
a
Lay-Chancellor's
use
of
the
Keys
,
whatever
I
think
,
Because
it
is
made
a
matter
of
so
grievous
penalty
by
an
Act.
All
that
I
have
to
do
is
,
to
enquire
whether
the
Diocesane
Prelacy
as
now
stated
,
be
so
lawful
that
we
may
take
all
these
Oaths
and
Subscriptions
to
it
,
and
so
necessary
that
the
King
and
Parliament
have
no
power
to
change
it
,
or
make
an
alteration
if
they
please
,
and
we
endeavour
it
by
obeying
them
if
they
should
command
us
.
And
I
go
upon
such
Principles
as
Doctor
Burges
,
Master
Gataker
,
and
many
others
in
the
Assembly
,
that
were
ready
to
protest
that
they
were
not
against
the
Primitive
Episcopacy
,
no
nor
a
moderate
one
that
did
not
in
all
things
reach
it
.
I
will
rather
be
guilty
of
Repetition
than
of
leaving
the
rash
or
heedless
under
a
pretext
for
their
mistake
or
calumny
.
My
own
judgment
is
as
followeth
.
1.
That
every
particular
Church
,
(
consisting
of
as
full
a
number
as
can
associate
for
true
personal
Communion
in
Worship
and
holy
living
)
should
be
guided
by
as
many
Pastors
or
Elders
(
of
the
same
Office
)
as
the
number
of
souls
,
and
the
work
requireth
.
2.
That
it
is
lawful
,
(
if
not
usually
laudable
and
fit
)
if
these
Presbyters
consent
that
one
among
them
who
is
wiser
and
fitter
than
the
rest
,
be
statedly
their
Guide
,
Director
,
or
Moderator
,
in
the
matters
of
Doctrine
,
Worship
and
Discipline
in
that
Church
,
for
order
and
concord
,
and
for
the
peoples
sakes
and
their
own
:
And
especially
that
in
Ordinations
they
do
nothing
without
him
.
3.
That
these
particular
Churches
with
their
Bishop
and
Presbytery
are
Independant
,
so
far
that
no
other
Bishop
or
Church
hath
a
Divine
Right
to
Govern
them
,
saving
what
is
anon
to
be
said
of
General
Pastors
or
Visiiters
,
and
the
power
of
each
Minister
in
the
Universal
Church
,
as
he
is
called
.
4.
That
as
to
the
Communion
of
several
Churches
among
themselves
,
these
particular
Churches
are
not
Independent
,
but
must
hold
Concord
and
Correspondency
by
Letters
,
Messengers
or
Synods
as
there
shall
be
cause
.
5.
That
in
these
Synods
it
is
lawful
and
orderly
oftentimes
to
make
some
one
the
Moderator
or
Guide
of
their
debates
.
And
that
either
pro
tempore
,
or
quamdiu
sit
maxime
idoneus
,
or
durante
vita
,
as
true
Prudence
shall
discern
it
to
be
most
conducible
to
the
end
.
6.
That
where
the
Churches
Good
and
the
calling
of
the
Infidel
World
requireth
it
,
there
should
be
itinerant
Ministers
,
like
the
old
Evangelists
,
Silas
,
Apollo
,
Timothy
,
Titus
,
&c.
to
preach
the
Gospel
,
and
gather
Churches
,
and
help
their
Pastors
.
And
if
such
be
not
necessary
in
any
place
,
yet
the
fixed
Pastors
should
when
there
is
cause
be
itinerant
,
and
help
to
convert
the
Infidels
and
Hereticks
,
and
do
both
the
general
and
particular
work
.
7.
That
the
judgment
of
Antiquity
moving
me
much
,
but
more
the
Argument
from
the
necessity
,
[
that
the
same
form
of
Government
be
continued
in
its
ordinary
parts
,
which
Christ
at
first
setled
in
the
Apostles
,
and
is
not
proved
repealed
]
do
move
me
to
incline
to
think
that
the
Apostles
must
have
such
Successors
,
as
general
Planters
and
Overseers
of
many
Churches
.
And
who
should
(
before
all
particular
Bishops
)
have
a
chief
hand
in
the
ordaining
of
particular
Bishops
and
Pastors
,
and
removing
them
as
the
Churches
good
requireth
(
As
the
Seniors
have
in
the
Bohemian
Waldenses
Government
.
)
And
though
I
am
yet
in
doubt
my self
,
whether
such
general
Ministers
,
or
Arch-bishops
be
jure
divino
,
of
Christs
institution
,
I
do
not
deny
it
,
or
contend
against
it
:
And
though
I
would
not
assert
or
swear
to
their
right
,
I
would
obey
them
.
8.
That
all
this
Church-power
is
to
be
exercised
only
by
Gods
word
,
managed
by
convincing
Reason
,
Love
and
good
Example
,
and
that
no
Bishops
or
Arch-bishops
have
any
power
of
Corporal
Coaction
;
Nor
should
give
Church
Communion
to
any
but
Voluntary
Consenters
;
nor
should
mix
and
corrupt
the
exercise
of
the
Keys
,
with
unseasonable
interpositions
of
the
Sword
even
in
the
Magistrates
own
hand
.
9.
But
yet
that
the
King
and
Magistrates
are
the
Rulers
by
the
Sword
over
all
Pastors
and
their
Flocks
,
to
see
that
all
men
do
their
duties
,
and
to
regulate
them
by
Laws
about
holy
things
,
subserviently
to
the
Kingdom
and
Laws
of
Christ
,
and
in
consistence
with
the
preservation
of
the
Office
of
the
Ministry
and
real
liberties
of
the
Flocks
.
10.
And
therefore
,
though
we
think
Churchmen
usually
very
unfit
for
any
Magistratical
Power
,
yet
we
shall
obey
as
his
Ministers
any
whomsoever
the
King
shall
commit
any
part
of
his
power
about
Church
matters
to
;
and
promise
them
due
obedience
as
such
.
And
so
you
see
what
is
not
the
Question
now
to
be
debated
.
But
the
Question
is
[
Whether
the
present
Church
Government
in
England
(
as
distinct
from
the
Kings
and
Magistrates
part
)
be
so
good
or
lawful
,
that
we
should
swear
or
subscribe
our
approbation
of
it
,
our
obedience
to
it
,
or
that
we
will
never
(
in
our
place
and
calling
)
endeavour
an
alteration
of
it
(
no
though
the
King
command
us
)
and
that
every
man
in
the
three
Kingdoms
that
vowed
to
endeavour
such
alteration
,
is
so
clearly
and
utterly
disobliged
,
as
that
all
strangers
that
never
knew
him
may
subscribe
or
declare
that
he
is
disobliged
,
or
not
obliged
to
it
by
that
Vow
.
CHAP.
II.
The
first
Argument
against
the
English
Diocesans
;
That
their
form
(
quantum
in
se
)
destroyeth
the
particular
Church
Form
of
God's
Institution
,
and
setteth
up
a
Humane
Form
in
its
stead
.
ARGUMENT
I.
WE
cannot
subscribe
or
swear
to
that
form
of
Church
Government
as
good
or
lawful
,
which
in
its
nature
excludeth
or
destroyeth
the
very
specifical
nature
of
the
particular
Churches
which
were
instituted
by
the
Holy
Ghost
,
and
setled
in
the
primitive
times
,
and
is
it self
a
humane
from
set
up
in
their
stead
.
But
such
we
take
the
present
Diocesane
form
to
be
:
Ergo
,
The
Major
will
be
denied
by
very
few
that
we
have
now
to
do
with
.
And
those
few
that
will
deny
it
,
must
do
it
on
this
supposition
,
1.
That
the
Holy
Ghost
did
institute
that
particular
Church
Form
which
is
destroyed
but
pro
tempore
.
And
Secondly
,
That
he
allowed
men
since
to
set
up
one
or
more
of
their
own
in
its
stead
.
But
the
disproof
of
this
supposition
will
fall
in
more
fitly
,
when
I
have
shewed
what
Church
Form
was
first
setled
.
The
Minor
I
thus
prove
.
The
Species
of
a
particular
Church
which
the
Holy
Ghost
did
institute
,
was
[
one
Society
of
Christians
united
under
one
or
more
Bishops
,
for
personal
Communion
in
publick
worship
and
holy
living
▪
]
The
Diocesane
English
frame
is
(
destructive
of
or
)
inconsistent
with
this
species
of
a
particular
Church
.
Ergo
,
The
Diocesane
English
frame
is
inconsistent
with
(
or
destructive
of
)
the
Species
of
the
Holy
Ghosts
institution
.
In
the
Major
,
1.
By
[
Bishops
]
I
mean
,
Sacred
Ministers
authorized
by
Divine
appointment
,
to
be
the
stated
Guides
of
the
Church
,
by
Doctrine
,
Worship
and
Discipline
,
under
Christ
the
Teacher
,
Priest
and
Ruler
of
the
Church
.
Whether
he
have
a
superior
Arch-Bishop
I
determine
not
;
Nor
now
whether
he
may
ordain
Pastors
for
other
Churches
.
What
I
mean
by
[
Personal
Communion
]
and
whether
it
be
consistent
with
divers
Assemblies
,
I
have
fully
shewed
before
.
I
mean
,
that
the
said
Churches
were
no
more
numerous
than
our
English
Parishes
,
nor
had
more
Assemblies
;
Or
no
more
than
could
have
the
same
personal
Communion
,
and
that
there
were
never
any
Churches
infimae●vel
prime
speciei
,
which
consisted
of
many
such
stated
Assemblies
.
I
shall
therefore
now
prove
,
1.
That
the
Churches
of
the
Holy
Ghosts
institution
were
no
more
numerous
,
or
were
such
single
Congregations
.
And
that
they
had
each
such
Bishops
and
Pastors
will
be
proved
partly
herewith
,
and
partly
afterward
.
2.
And
that
such
Churches
do
tota
specie
differ
from
the
Diocesane
Churches
,
and
from
our
present
Parish
Churches
as
they
define
them
,
and
are
inconsistent
with
them
.
And
the
first
I
shall
prove
,
1.
From
the
Holy
Scriptures
.
2.
From
the
Confessions
of
the
Diocesanes
.
3.
From
the
testimony
of
Antiquity
.
All
proving
fully
that
the
ancient
Episcopal
Churches
were
but
such
single
Societies
or
Congregations
as
I
have
described
,
and
such
as
our
Diocesses
of
many
hundred
Churches
are
different
from
,
and
inconsistent
with
.
CHAP.
III.
That
the
primitive
Episcopal
Churches
of
the
Holy
Ghosts
Institution
,
were
but
such
Congregations
as
afore
described
.
THese
following
particulars
set
together
,
I
think
will
by
the
Impartial
be
taken
for
full
proof
.
1.
In
all
the
New
Testament
,
where
ever
there
were
more
stated
societies
than
one
,
for
publick
worship
as
afore
described
,
they
are
called
[
Churches
]
in
the
Plural
Number
,
and
never
once
[
a
Church
]
in
the
Singular
Number
;
except
when
the
Universal
Church
is
mentioned
which
containeth
them
all
.
This
is
visible
in
Act.
9.
31.
and
14.
41.
and
16.
5.
Rom.
16.
4
,
and
16.
1
Cor.
7.
17.
and
11.
16.
and
14.
33
,
34.
(
unless
that
mean
the
several
meetings
of
the
same
Assembly
at
several
times
)
and
16.
1
,
19.
2
Cor.
8.
1
,
18
,
19
,
23
,
24.
and
11.
8
,
28.
Gal.
1.
22.
1
Thess.
2.
14.
2
Thess.
1.
4.
Rev.
1.
4
,
11
,
20.
and
2.
7
,
11
,
17
,
29.
and
3.
6
,
13
,
22
,
23.
and
22.
16.
If
any
say
,
how
prove
you
that
all
these
were
but
single
Congregations
,
I
answer
,
1.
It
is
granted
me
by
all
that
these
plural
terms
[
Churches
]
included
many
single
Congregations
.
2.
I
shall
prove
anon
that
the
most
of
the
particular
Churches
named
in
Scripture
were
but
such
Congregations
.
3.
And
no
man
can
give
me
any
proof
that
a
Society
consisting
of
divers
such
Congregations
is
any
where
called
[
a
Church
]
singularly
:
And
therefore
we
are
not
to
believe
that
the
plural
term
meaneth
many
such
singulars
,
as
are
no
where
singularly
named
.
2.
Particular
Churches
are
described
so
in
Scripture
as
fully
proveth
my
aforesaid
limitation
and
description
.
As
1
Cor.
11.
16
,
18
,
20
,
22.
When
ye
come
together
in
the
Church
I
hear
that
there
be
divisions
among
you
.
A
Church
consisted
of
such
as
came
together
.
When
ye
come
together
into
one
place
,
this
is
not
to
eat
the
Lords
Supper
.
And
it
is
the
Assemblies
that
are
called
Churches
,
when
he
saith
[
We
have
no
such
custom
,
nor
the
Churches
of
God
.
]
So
1
Cor.
14.
4.
He
that
prophesieth
edifieth
the
Church
]
that
is
,
the
Assembly
that
heareth
him
,
and
not
many
hundred
such
Assemblies
that
are
out
of
hearing
.
Vers.
5.
Except
he
interpret
that
the
Church
may
receive
edifying
.
Vers.
12.
Seek
that
ye
may
excel
to
the
edifying
of
the
Church
.
Object
.
May
not
the
whole
Church
be
edified
per
partes
?
Ans.
Yes
,
but
it
must
be
per
plures
vel
diversis
vicibus
.
Not
at
once
by
the
same
man
,
if
the
far
greatest
part
of
the
Church
be
absent
.
Obj.
But
is
not
the
whole
man
edified
(
naturally
or
morally
)
by
the
edification
of
a
part
?
Answ.
Yes
,
if
it
be
a
noble
part
:
Because
the
whole
man
being
naturally
One
,
by
the
unity
of
the
soul
or
form
,
there
is
a
natural
Communion
and
Communication
from
part
to
part
:
But
one
Corporation
in
a
Kingdom
,
may
be
edified
or
enriched
without
the
wealth
or
edification
of
the
rest
.
And
this
Text
plainly
speaketh
of
Immediate
Edification
of
that
Church
that
heareth
,
and
this
at
once
,
and
by
one
speaker
.
So
Vers.
19.
In
the
Church
I
had
rather
speak
one
word
with
my
understanding
,
that
I
may
teach
others
.
Here
the
Church
is
plainly
taken
for
the
Assembly
.
Vers.
23.
If
therefore
the
whole
Church
be
come
together
in
one
place
,
and
speak
with
tongues
,
]
what
can
be
more
expresly
spoken
to
shew
that
it
is
not
only
a
part
of
the
Church
,
but
the
whole
which
cometh
together
into
one
place
.
So
Vers.
24.
If
there
be
no
Interpreter
let
him
keep
silence
in
the
Church
.
]
So
Vers.
34.
For
God
is
not
the
Author
of
Confusion
,
but
of
Peace
,
as
in
all
the
Churches
of
the
Saints
.
So
Vers.
14.
Let
your
women
keep
silence
in
the
Church
,
for
it
is
a
shame
for
women
to
speak
in
the
Church
.
So
Act.
11.
26.
A
whole
year
they
assembled
themselves
with
the
Church
,
and
taught
much
people
.
Act.
14.
27.
When
they
were
come
,
and
had
gathered
the
Church
together
,
they
rehearsed
all
that
God
had
done
by
them
.
Act.
15.
3.
And
they
were
brought
on
their
way
by
the
Church
,
]
which
must
signifie
such
a
number
as
might
be
called
the
Church
,
when
part
was
but
for
the
whole
,
at
least
.
Act.
2.
1.
They
were
all
with
one
accord
in
one
place
;
which
it's
like
was
all
the
Church
with
the
Apostles
.
Vers.
44.
46.
And
all
that
believed
were
together
,
And
they
continuing
daily
with
one
accord
in
the
Temple
,
&c.
Act.
4.
31
,
32.
And
the
place
was
shaken
where
they
were
assembled
together
.
And
the
multitude
of
them
that
believed
were
of
one
heart
,
and
of
one
soul
.
Act.
5.
12.
And
they
were
all
with
one
accord
in
Solomon'
s
Porch
,
and
of
the
rest
durst
no
man
joyn
himself
to
them
.
If
any
here
say
that
so
many
thousands
could
not
be
of
one
Assembly
,
I
have
answered
it
before
.
1.
I
have
preached
(
as
was
supposed
)
to
ten
thousand
at
once
.
2.
Some
of
our
Parishes
that
have
but
one
Church
,
are
thirty
thousand
,
some
forty
thousand
,
some
fifty
thousand
.
3.
There
were
strangers
at
Jerusalem
from
all
parts
.
4.
The
next
Verse
saith
[
There
came
also
a
multitude
out
of
the
Cities
round
about
unto
Jerusalem
.
]
5.
The
multitude
were
not
yet
perfectly
embodied
,
and
were
quickly
scattered
.
Col.
4.
16.
When
this
Epistle
is
read
among
you
,
cause
that
it
be
read
also
in
the
Church
of
the
Laodiceans
,
&c.
It
is
not
[
to
the
Church
]
for
then
you
might
have
said
that
so
it
may
be
if
the
Church
consisted
of
many
Assemblies
:
But
it
is
[
in
the
Church
]
which
intimateth
that
the
Church
was
but
one
Assembly
.
And
so
that
of
Colosse
answerably
.
All
these
Texts
and
others
such
plainly
tell
us
whether
a
Church
there
was
one
Assembly
or
many
hundred
.
3.
This
is
made
yet
much
more
evident
,
by
the
Scriptures
description
of
a
Bishops
work
;
even
such
as
the
Apostles
then
appointed
over
every
Church
.
1.
They
were
to
be
the
ordinary
publick
present
teachers
of
all
the
Flock
which
they
did
oversee
.
1
Thess.
5.
12
,
13.
Know
them
which
labour
among
you
and
are
over
you
in
the
Lord
,
and
esteem
them
highly
in
love
for
their
work
sake
.
Those
then
that
were
over
every
Church
,
were
present
with
the
Church
,
and
laboured
among
them
(
which
they
could
not
do
in
one
of
our
Diocesses
,
saving
as
a
man
may
be
said
to
labour
among
a
Kingdom
,
or
the
World
,
because
they
labour
in
it
.
)
Heb.
13.
8
,
17
,
24.
Remember
them
which
have
the
rule
over
you
,
which
have
spoken
to
you
the
word
of
God
.
Obey
them
that
have
the
Rule
over
you
,
and
submit
your selves
,
for
they
watch
for
your
souls
as
they
that
must
give
account
.
So
that
a
Church
was
no
bigger
than
the
Bishops
could
speak
the
word
of
God
to
,
and
could
watch
for
their
souls
.
But
I
never
saw
the
face
of
the
Bishop
of
the
Diocess
where
I
live
,
and
know
but
very
few
men
in
his
Diocess
that
ever
did
see
him
.
2.
And
this
care
was
to
extend
to
the
particular
persons
of
the
Flocks
.
Act.
20.
20
,
28
,
31.
I
taught
you
publickly
,
and
from
house
to
house
.
Take
heed
to
your selves
,
and
to
all
the
Flock
over
which
the
Holy
Ghost
hath
made
you
Bishops
,
to
f●ed
(
or
rule
)
the
Church
of
God
,
&c.
Remembor
that
by
the
space
of
three
years
I
ceased
not
to
warn
every
one
night
and
day
with
tears
.
1
Pet.
1.
2.
3.
The
Elders
which
are
among
you
I
exhort
who
am
also
an
Elder
,
feed
the
Flock
of
God
which
is
among
you
,
taking
the
oversight
thereof
,
not
by
constraint
,
&c.
that
is
,
saith
Doctor
Hammond
[
The
Bishops
of
your
several
Churches
I
exhort
,
take
care
of
your
several
Churches
,
and
govern
them
,
not
as
Secular
Rulers
by
force
,
but
as
Pastors
do
their
Sheep
by
calling
and
going
before
them
,
that
so
they
may
follow
of
their
own
accord
.
]
See
also
Doctor
Hammond's
Annot.
on
Heb.
13.
7
,
17.
1
Thess.
5.
12
,
13.
And
saith
Doctor
Jeremy
Taylor
,
of
Repent
.
Praef.
[
I
am
sure
we
cannot
give
account
of
souls
of
which
we
have
no
notice
.
]
(
O
terrible
word
to
the
undertakers
of
so
many
hundred
Churches
,
and
so
many
thousand
or
ten
thousand
souls
which
they
never
knew
!
)
This
made
Ignatius
(
às
after
cited
)
say
,
that
The
Bishop
must
look
after
or
take
account
of
each
person
as
much
as
Servants
and
Maids
.
Object
.
But
there
may
be
more
in
a
Parish
than
a
Minister
can
know
.
Answ.
If
a
Parish
may
be
too
large
for
a
Bishops
work
,
how
little
reason
have
they
to
make
a
Church
,
and
take
the
Pastoral
Care
of
many
hundred
Parishes
?
2.
We
must
judge
by
the
ordinary
common
case
.
In
a
Parish
a
Minister
may
know
every
one
,
except
it
be
some
few
strangers
or
retired
persons
,
or
except
it
be
a
Parish
or
Church
of
too
great
a
swelling
bigness
:
But
in
a
Diocess
of
many
hundred
Churches
,
it
is
not
one
of
a
hundred
that
the
Bishop
will
ever
know
.
3.
I
know
by
experience
what
may
be
done
,
whatever
slothful
persons
say
;
I
had
a
Parish
of
about
three
of
four
thousand
souls
;
(
A
Market
Town
with
twenty
Villages
)
and
except
three
or
four
Families
that
refused
to
come
to
me
,
(
whom
yet
I
knew
by
other
means
)
I
knew
not
only
the
persons
but
the
measures
of
all
or
almost
all
their
understandings
,
in
the
Town
,
and
my
assistants
in
the
Villages
knew
the
rest
,
by
personal
conference
,
each
family
coming
to
us
by
turns
.
4.
And
where
a
Church
is
too
large
for
one
,
there
may
be
and
must
be
assistant
Ministers
,
and
that
may
be
done
by
many
,
which
cannot
be
done
by
one
alone
.
Object
.
So
may
a
Bishop
and
his
Presbyters
in
a
Diocess
.
Answ.
In
a
Diocess
of
many
Churches
,
the
Presbyters
only
know
the
people
,
and
do
the
Ministerial
Office
for
them
,
except
in
some
one
or
few
Churches
where
the
Bishop
dwells
and
sometimes
preacheth
:
But
in
the
same
Church
,
all
the
Ministers
preach
to
the
same
persons
ordinarily
,
(
per
vices
)
and
they
all
know
them
,
and
all
watch
over
them
,
though
they
assist
each
other
in
particular
offices
for
them
.
There
is
much
difference
between
a
School-master
and
his
assistants
in
the
same
School
,
and
one
School-master
only
with
several
Ushers
in
many
hundred
Schools
.
As
there
is
between
a
Master
,
Mistriss
,
and
Steward
ruling
the
same
Family
,
and
one
Master
with
Stewards
ruling
many
hundred
Families
;
(
of
which
more
anon
.
)
3.
Another
part
of
the
Bishops
work
in
those
times
was
to
Baptize
:
For
it
was
part
of
the
Apostles
work
,
Matth.
28.
19
,
20.
And
how
great
a
work
that
was
,
to
try
the
peoples
due
preparations
,
and
to
see
that
they
did
understandingly
and
seriously
what
they
did
,
I
desire
no
other
proof
than
the
great
care
taken
in
all
the
ancient
Churches
of
this
business
,
which
brought
up
the
Custom
of
baptizing
but
twice
a
year
.
Object
.
The
Apostles
baptized
three
thousand
at
once
.
Answ.
The
Jews
were
supposed
to
be
bred
up
in
the
knowledge
of
other
parts
of
Religion
,
and
wanted
only
the
knowledge
of
the
true
Messiah
,
and
his
Salvation
,
which
might
be
taught
them
in
a
shorter
time
than
the
Gentiles
could
be
taught
the
whole
substance
of
Religion
,
that
knew
but
little
:
Therefore
as
soon
as
the
Jews
were
convinced
of
the
true
Messiah
and
the
righteousness
of
Faith
,
and
consented
to
the
Covenant
,
they
might
be
baptized
.
2.
The
extraordinary
effusions
of
the
Spirit
in
that
time
,
did
make
a
shorter
preparation
sufficient
.
At
least
Baptizing
must
be
an
addition
to
the
Bishops
work
.
4.
As
the
Apostles
laid
hands
on
Believers
to
convey
the
Holy
Ghost
,
so
the
Prelatists
think
that
the
Bishops
then
Confirmed
Believers
with
Imposition
of
hands
,
saith
Doctor
Hammond
on
Heb.
13.
a.
To
teach
,
exhort
,
confirm
and
impose
hands
,
all
which
were
the
Bishops
office
in
that
place
.
]
And
O
what
a
work
it
is
to
know
the
persons
of
many
hundred
Parishes
to
be
capable
of
Confirmation
,
and
so
to
confirm
them
(
of
which
more
afterward
.
)
5.
I
need
not
prove
that
the
Bishops
then
were
the
Masters
of
the
Assemblies
,
and
called
them
,
appointing
time
and
place
,
as
the
Rulers
of
the
Synagogues
did
:
which
sheweth
that
they
were
present
with
the
Church
Assemblies
.
6.
The
Bishops
administred
the
Lords
Supper
(
as
all
confess
)
and
therefore
must
have
some
Pastoral
notice
of
the
fitness
of
all
the
Church
to
receive
it
:
which
intimateth
sufficiently
the
extent
of
the
Church
.
7.
They
went
before
the
Assemblies
usually
in
performance
of
the
publick
worship
:
They
prayed
with
them
,
and
praised
God
:
And
Doctor
Hammond
thinks
that
in
all
this
in
Scripture
times
,
they
had
not
so
much
as
a
Presbyter
to
assist
them
.
8.
They
admonished
the
unruly
and
disorderly
,
and
received
Accusations
,
and
openly
reproved
and
excommunicated
the
Impenitent
.
And
O
,
how
great
a
work
is
it
to
deal
with
one
Soul
aright
as
must
be
done
,
before
it
cometh
to
Excommunication
!
Much
more
with
all
in
a
Parish
.
Much
more
in
many
hundred
Parishes
.
9.
It
is
confessed
that
it
was
the
Bishops
work
to
absolve
the
penitent
publickly
.
And
then
he
must
judge
of
their
Repentance
:
and
then
he
must
try
it
:
And
for
how
many
thousand
can
a
Bishop
do
this
,
with
the
rest
?
10.
The
Bishop
did
dismiss
the
Congregation
with
a
Benediction
(
as
is
maintained
by
those
that
we
dispute
with
)
and
therefore
must
be
present
in
it
.
11.
They
were
to
visit
and
pray
with
the
sick
,
and
all
the
sick
to
send
for
them
to
that
end
,
Jam.
4.
14.
If
any
be
sick
among
you
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
]
saith
Doctor
Hammond
[
Because
there
is
no
evidence
whereby
these
(
inferior
Presbyters
)
may
appear
to
have
been
brought
into
the
Church
so
early
,
And
because
the
visiting
of
the
sick
is
anciently
mentioned
as
one
branch
of
the
office
of
Bishops
;
therefore
it
may
very
reasonably
be
resolved
,
that
the
Bishops
of
the
Church
,
one
in
each
particular
Church
,
but
many
in
the
universal
,
are
here
meant
.
]
Though
I
am
far
from
believing
him
that
the
sick
person
is
bid
to
send
but
for
one
,
when
the
term
is
plural
,
or
that
he
must
send
for
many
out
of
other
Churches
,
I
will
take
his
concession
that
this
was
the
Bishops
work
.
12.
Lastly
,
They
were
to
take
care
of
the
poor
,
and
of
the
Contributions
and
Church
stock
,
saith
Doctor
Hammond
on
1
Cor
12.
28.
The
supreme
trust
and
charge
was
reserved
to
the
Apostles
and
Bishops
of
the
Church
.
So
in
the
41st
.
Canon
of
the
Apostles
,
the
Bishop
must
have
the
care
of
the
moneys
,
so
that
by
his
power
all
●e
dispensed
to
the
poor
by
the
Presbyters
and
Deacons
;
and
we
command
that
●e
have
in
his
power
the
Church
Goods
.
So
Justin
Martyr
,
Apol.
2.
That
which
is
gathered
is
doeposited
by
the
Praefect
or
Bishop
,
and
he
helpeth
or
relieveth
the
Orphans
and
Widows
,
and
becometh
the
Curator
and
Guardian
of
all
absolutely
that
be
in
want
.
So
Ignatius
to
Polycarp
,
After
the
Lord
thou
shalt
be
the
Curator
of
the
Widows
.
And
Polycarp
himself
speaking
of
the
Elders
or
Bishops
,
They
visit
and
take
care
of
all
that
are
sick
,
not
neglecting
the
Widows
,
the
Orphans
and
the
Poor
.
]
So
far
Doctor
Hammond
.
So
that
by
this
time
it
is
easie
to
see
how
great
the
ancient
Churches
were
;
yea
,
and
how
great
they
were
to
be
continued
;
when
all
this
is
the
Bishops
Office
and
Work
.
We
are
willing
that
they
have
Diocesses
as
big
as
they
can
do
this
work
in
,
even
with
a
Consessus
of
assisting
Presbyters
.
There
is
no
one
of
all
these
twelve
alone
that
a
Bishop
.
can
do
for
a
Diocess
of
many
score
or
hundred
Churches
.
How
much
less
all
these
set
together
?
Nay
,
what
one
considerable
Parish
would
not
find
a
Bishop
with
divers
assistants
work
enough
in
all
these
kinds
,
if
it
be
faithfully
done
?
As
for
the
doing
of
it
per
se
aut
per
alium
,
I
have
so
far
confuted
it
before
,
as
that
I
may
be
bold
to
tell
them
now
,
that
they
may
also
receive
the
reward
in
se
aut
in
alio
:
And
if
he
that
will
not
work
should
not
eat
,
quaere
whether
they
should
eat
per
alium
.
I
add
,
If
all
this
as
Doctor
Hammond
maintaineth
was
made
by
the
Spirit
in
the
Apostles
the
Bishops
work
,
if
they
may
make
new
Church-Officers
to
commit
part
of
their
work
to
,
there
may
be
twelve
sorts
of
Officers
made
by
them
for
these
twelve
parts
of
their
work
.
And
then
we
shall
better
understand
them
.
Whatever
is
the
work
of
a
Bishop
as
a
Presbyter
,
every
Presbyter
may
and
must
do
,
according
to
his
ability
and
opportunity
:
But
whatever
belongeth
to
a
Bishop
as
a
Bishop
,
cannot
be
done
by
another
,
either
Lay-man
or
Presbyter
.
Therefore
let
us
have
but
Bishops
enough
to
do
it
,
or
else
confess
that
it
is
no
necessary
work
.
So
great
a
trust
as
the
Gospel
and
mens
souls
which
Christ
hath
committed
to
Bishops
,
may
not
be
cast
upon
others
without
his
consent
that
did
commit
it
to
them
.
But
they
can
shew
no
consent
of
Christ
to
make
new
Officers
to
do
their
work
by
.
Timothy
was
to
commit
the
same
to
others
which
he
had
received
,
2
Tim.
2.
2.
The
things
thou
hast
heard
of
me
among
many
witnesses
,
the
same
commit
thou
to
faithful
men
,
who
shall
be
able
to
teach
others
also
.
And
who
knoweth
not
that
if
a
Tutor
commit
his
work
statedly
to
another
,
he
maketh
that
other
a
Tutor
?
And
so
if
a
Physician
commit
his
work
statedly
to
another
,
or
a
Pilot
,
or
the
Master
of
a
Family
,
he
maketh
the
other
a
Physician
,
a
Pilot
,
a
Master
?
And
so
if
a
Bishop
or
Presbyter
commit
his
work
statedly
to
another
,
he
maketh
that
other
a
Bishop
or
Presbyter
.
And
then
that
Bishop
or
Presbyter
so
made
is
himself
obliged
as
well
as
empowred
,
and
the
work
that
he
doth
is
his
own
work
,
and
not
his
that
delivered
him
his
Commission
.
So
that
this
doing
these
twelve
parts
of
a
Bishops
work
per
alium
is
a
meer
mockery
,
unless
they
speak
unfitly
,
and
mean
the
making
of
all
those
to
be
Bishops
as
they
are
,
or
else
by
perfidious
usurpation
casting
their
trust
and
work
on
others
.
For
if
they
could
prove
that
God
himself
had
instituted
the
Species
of
Sub-presbyters
,
it
would
be
to
do
their
own
work
,
and
not
another
mans
.
My
next
proof
of
the
limitation
of
Churches
in
Scripture
times
is
,
that
Deacons
and
Bishops
were
distinct
Officers
appointed
to
the
same
Churches
.
The
Church
which
the
Deacon
was
related
to
,
was
the
very
same
,
and
of
the
same
extent
,
with
the
Church
which
the
Bishop
was
related
to
;
as
is
plain
in
all
Texts
where
they
are
described
;
Act.
6.
1
Tim.
3.
Tit.
7.
&c.
But
it
is
most
clear
that
no
Deacon
then
had
the
charge
of
many
hundred
Churches
,
or
more
than
one
such
as
I
have
described
:
Therefore
neither
had
the
Bishop
of
that
Church
.
They
that
have
now
extended
the
Office
of
the
Deacons
further
,
and
have
alienated
them
from
their
first
works
,
of
attending
at
the
Sacred
Tables
,
and
taking
care
of
the
Poor
,
cannot
deny
but
that
this
was
at
least
a
great
part
of
their
work
in
the
Scripture
times
and
some
Ages
after
(
at
least
when
Jerome
ad
Evagr.
described
the
Offices
of
the
Presbyters
and
Deacons
.
)
And
was
any
man
then
made
a
Deacon
to
a
Diocess
?
or
to
many
hundred
Churches
?
or
to
more
than
one
?
Did
he
attend
the
Tables
of
many
Churches
each
Lords
day
at
the
same
time
?
If
you
say
that
there
were
many
Deacons
,
and
some
were
in
one
Church
and
some
in
another
,
it
is
true
:
that
is
,
They
were
in
several
Assemblies
,
which
were
every
one
a
true
Church
,
and
they
were
oft
many
in
one
Assembly
:
But
there
was
no
one
that
was
related
to
Many
stated
Church
Assemblies
;
nor
to
a
Church
of
a
lesser
size
or
magnitude
than
the
Bishop
was
.
5.
And
that
there
was
no
Church
then
without
a
Bishop
(
one
or
more
)
is
evident
from
Act.
14.
23.
They
ordained
them
Elders
in
every
Church
;
compared
with
other
Texts
that
call
them
Bishops
:
And
Doctor
Hammond
sheweth
that
these
Elders
were
Bishops
.
And
indeed
it
was
not
a
Church
(
in
a
proper
political
sense
)
that
had
no
Bishops
formally
or
eminently
.
No
more
than
there
can
be
a
Kingdom
without
a
King
,
a
School
without
a
School-master
,
or
a
family
without
a
Master
.
Object
.
They
are
called
Churches
Act.
14.
23.
before
they
had
ordained
Elders
.
Answ.
1.
It
is
not
certain
from
the
Text
,
for
the
name
might
be
given
from
their
state
in
fieri
or
which
they
were
now
entring
into
.
2.
If
it
were
so
,
it
is
certain
that
the
appellation
was
equivocal
,
as
it
is
usual
to
distinguish
the
Kingdom
from
the
King
,
the
School
from
the
School-master
,
the
Family
from
the
Master
,
but
not
in
the
strict
political
sense
of
the
words
,
for
that
comprehendeth
both
.
3.
The
truth
is
,
they
were
true
political
Churches
before
.
For
they
had
temporary
unfixed
Bishops
,
even
the
Apostles
and
Evangelists
,
that
converted
them
,
and
officiated
among
them
.
Otherwise
they
could
have
held
no
Sacred
Assemblies
for
holy
Communion
and
the
Lords
Supper
,
as
having
none
to
administer
it
.
The
fixing
of
peculiar
Bishops
did
not
make
them
first
Churches
,
but
made
them
setled
Churches
in
such
an
order
as
God
would
establish
.
6.
Lastly
,
The
setling
of
Churches
with
Bishops
in
every
City
,
Tit.
1.
5.
doth
shew
of
what
magnitude
the
Churches
were
in
the
Scripture
times
.
For
,
1.
It
is
known
that
small
Towns
in
Judea
were
called
Cities
.
2.
And
that
Creete
which
was
called
Hecatompolis
,
as
having
an
hundred
Cities
,
must
needs
then
have
small
ones
,
and
near
together
.
3.
And
it
is
a
confessed
thing
that
the
number
of
Converts
was
not
then
so
great
,
as
to
make
City
Churches
so
numerous
near
as
our
Parishes
are
.
And
if
the
consideration
of
all
this
together
,
will
not
convince
any
,
that
the
Churches
that
had
Bishops
in
Scripture
times
,
consisted
not
of
many
stated
Assemblies
as
afore
described
,
but
of
one
only
,
and
were
not
bigger
than
our
Parishes
,
let
such
enjoy
their
error
still
.
CHAP.
IV.
The
same
proved
by
the
Concession
of
the
most
Learned
Defenders
of
Diocesane
Prelacy
.
THough
the
Scripture
Evidence
be
most
satisfactory
in
it self
,
yet
in
controversie
it
much
easeth
the
mind
that
doubteth
,
to
find
the
Cause
fully
and
expresly
granted
,
by
those
that
most
learnedly
defend
those
consequents
which
it
overthrows
:
And
if
I
do
not
bring
plain
Concessions
here
,
I
will
not
deprecate
the
Readers
indignation
.
1.
Among
all
Christians
,
the
Papists
are
the
highest
Prelatists
;
And
among
Salmasius
,
&c.
on
this
Subject
.
Petavius
,
Dissert.
Ecclesiast.
de
Episcop.
dignit
.
&
jurisd.
p.
22.
concludeth
his
first
Chapter
in
which
he
had
cited
the
chiefest
of
the
Fathers
;
[
Hactenus
igitur
ex
antiquorum
authoritate
conficitur
primis
temporibus
,
Presbyterorum
&
Episcoporum
non
tantum
appellationes
,
sed
etiam
ordines
,
in
easdem
concurrisse
personas
,
iidem
ut
essent
utrique
.
]
i.
e.
Hitherto
it
is
proved
by
the
Authority
of
the
Ancients
,
that
in
the
first
times
,
not
only
the
Names
,
but
the
Orders
,
of
Presbyters
and
Bishops
did
concurr
into
the
same
persons
,
so
that
both
were
the
same
men
.
]
And
if
so
,
I
shall
shew
the
consequents
anon
.
And
pag.
23.
He
thus
beginneth
his
third
Chapter
,
as
opening
the
only
necessary
way
to
avoid
the
Scripture
Arguments
against
Episcopacy
,
[
Si
quis
amnia
illa
scripturae
loca
diligenter
expendat
,
id
necessario
consequens
ex
illis
esse
statuet
,
eos
ipsos
,
qui
ibi
Presbyteri
vocantur
,
plus
aliquid
quam
simplices
fuisse
presbyteros
,
cujusmodi
hodieque
sunt
:
nec
dubitabit
,
quin
Episcopi
fuerint
iidem
,
non
vocabulo
tantum
,
sed
re
etiam
&
potestate
.
]
i.
e.
[
If
any
one
will
diligently
weigh
all
those
places
of
Scripture
,
he
will
conclude
that
this
is
the
necessary
consequent
of
them
,
that
those
that
are
there
called
Presbyters
were
somewhat
more
than
simple
Presbyters
,
and
such
as
now
they
are
:
and
he
will
not
doubt
but
the
same
men
were
Bishops
,
not
only
in
name
,
but
in
deed
and
in
power
.
]
Pag.
24.
[
Existimo
Presbyteros
vel
omnes
,
vel
eorum
plerosque
sic
ordinatos
esse
ut
Episcopi
pariter
ac
presbyteri
gradum
obtinerent
.
]
I
think
that
either
all
or
most
of
the
Presbyters
were
so
ordained
,
as
that
they
obtained
both
the
degree
of
Bishop
and
of
Presbyter
.
]
Which
he
proceedeth
to
shew
that
he
thinks
was
done
that
there
might
be
a
store
of
Bishops
prepared
for
all
Countries
.
Pag.
25.
he
thus
far
differs
from
Doctor
Hammond
,
but
not
from
the
truth
,
as
to
hold
,
that
[
Plures
in
eadem
Ecclesia
velut
Eph●sina
Episcopi
fuere
.
]
[
There
were
many
Bishops
in
one
Church
,
as
in
that
of
Ephesus
.
]
Which
he
taketh
for
a
particular
Church
,
and
not
a
Province
;
and
saith
,
that
the
simple
manners
of
the
Church
would
then
bear
this
,
till
Ambition
had
depraved
men
,
and
Charity
and
Humility
and
the
imitation
of
Christ
waxed
cold
:
then
came
that
which
Hierome
speaketh
of
,
that
For
a
remedy
of
Schism
one
was
chosen
out
of
the
company
of
Presbyters
,
and
set
above
the
rest
.
So
Pag.
26.
In
eadem
capita
passim
ambo
conferebantur
.
And
p.
27.
Hoc
si
ita
est
,
quid
aliud
restat
nisi
ut
penes
eosdem
(
Nam
plures
una
in
Ecclesia
fuisse
tales
,
iisdem
ex
locis
argumentum
ducitur
)
tam
nomen
illud
duplex
,
quam
conveniens
nomini
potestas
&
authoritas
utraque
fuisse
dicatur
.
]
that
is
[
If
this
be
so
,
what
else
remaineth
,
but
that
both
the
double
name
,
and
the
agreeable
double
power
and
authority
,
be
said
to
have
been
in
the
same
persons
(
for
that
there
were
many
of
them
in
one
Church
,
may
be
proved
from
the
same
places
.
)
And
Pag.
95
,
96
,
97
,
98
,
99.
he
sheweth
out
of
Justin
Martyr
,
first
,
[
That
all
things
in
the
sacred
Assemblies
and
Sacraments
were
done
by
the
Bishop
alone
;
and
that
he
was
the
Curator
and
Moderator
both
of
the
Sacraments
to
be
administred
,
and
of
teaching
the
people
,
and
of
the
Churches
money
.
The
Bishop
consecrated
the
Sacraments
,
and
by
the
Deacons
administred
them
to
the
people
.
He
prayeth
and
preacheth
.
He
had
the
care
of
the
Church-moneys
,
and
kept
them
with
it
;
he
relieved
the
Orphans
,
Widows
,
Sick
,
Prisoners
,
Travellers
,
&c.
And
from
Tertullian
,
that
the
Christians
received
not
the
Sacrament
from
the
hands
of
any
but
the
Bishops
.
(
Were
there
not
then
as
many
Bishops
as
Church-Assemblies
?
)
And
that
they
chiefly
did
baptize
.
And
p.
112.
he
citeth
the
Can.
7.
&
.
8.
Concil.
Gangrensis
,
which
anathematizeth
those
that
without
the
Bishops
consent
durst
give
or
receive
the
Church
Oblations
,
&c.
And
p.
141.
out
of
Prosper
de
vita
contempl
.
c.
20.
that
a
Bishop
must
excel
in
knowledge
,
that
he
may
instruct
those
that
live
under
him
.
And
p.
144
,
145
,
147.
he
citeth
Can.
3.
Concil.
Arelat.
3.
an.
813.
[
That
every
Bishop
in
his
own
Parish
do
perfectly
and
studiously
teach
the
Presbyters
and
all
the
people
,
and
not
neglect
to
instruct
them
.
]
And
Concil.
Turonens
.
3.
Can.
4.
Let
every
Bishop
diligently
study
by
sacred
preaching
to
inform
the
flock
committed
to
him
,
what
they
must
do
,
and
what
they
must
avoid
.
And
Concil.
Rhemens
.
2.
Can.
14.
That
Bishops
preach
the
Word
of
God
to
all
.
And
Concil.
Cabilonens
.
3.
Can.
1.
[
That
Bishops
be
diligent
in
reading
,
and
search
the
mysteries
of
Gods
Word
,
that
they
may
shine
by
the
brightness
of
Doctrine
in
the
Church
,
and
cease
not
to
satiate
the
souls
subject
to
them
,
by
nutriment
of
Gods
Words
.
]
And
p.
147.
That
in
the
formula
by
which
the
Kings
of
France
committed
Episcopacy
to
any
,
it
is
said
,
You
shall
study
by
daily
Sermons
to
edifie
,
or
polish
,
the
people
committed
to
you
,
according
to
Canonical
Institution
.
And
ibid.
Can.
19.
Concil.
Constant
.
in
Trullo
,
[
The
Church
Presidents
must
every
day
,
but
especially
the
Lords
day
,
teach
all
the
Clergy
and
people
,
the
things
that
belong
to
piety
,
gathering
from
the
Scriptures
the
sentences
and
judgments
of
verity
.
]
And
p.
149.
he
citeth
Concil.
Lateran
.
sub
Innoc.
3.
c.
10.
allowing
Bishops
to
take
helpers
in
preaching
when
business
or
sickness
hindred
them
.
And
p.
150
,
152
,
153.
he
mentioneth
it
as
somewhat
rare
,
that
at
Alexandria
Presbyters
preached
,
and
at
Antioch
Chrysostom
,
and
at
Hippo
Augustine
,
while
Flavianus
and
Valerius
were
Bishops
.
I
do
not
cite
all
this
now
as
to
prove
the
sense
of
Antiquity
,
but
the
sense
of
Petavius
,
who
plainly
intimateth
that
the
Churches
were
no
larger
of
a
long
time
,
than
that
a
Bishop
might
preach
to
all
the
Clergy
and
People
every
Lords
day
;
and
that
in
Scripture
times
all
or
near
all
the
Presbyters
were
Bishops
(
which
is
it
that
we
contend
for
;
)
and
consequently
you
may
judge
what
the
Churches
were
.
And
though
it
still
look
much
farther
than
Scripture
times
,
I
will
shew
you
what
Petavius
thought
of
the
Magnitude
of
City-Churches
,
even
near
four
hundred
years
after
Christ
,
in
Epiphanius's
days
,
in
his
Animadvers
.
on
Epiphan.
ad
Haer.
69.
p.
276.
[
Singularem
tunc
temporis
Alexandriae
morem
hunc
fuisse
,
vel
saltem
paucis
in
Ecclesiis
usurpatum
,
&c.
i.
e.
That
this
was
a
singular
custom
of
Alexandria
,
or
at
least
used
in
few
Churches
,
you
may
hence
conjecture
,
because
he
so
expresly
mentioneth
this
custom
as
peculiar
to
the
Alexandrian
Church
:
to
wit
,
that
in
the
same
City
there
should
be
many
Titles
,
to
each
of
which
should
be
assigned
a
proper
Presbyter
,
who
should
there
perform
the
Church
Offices
.
But
yet
the
same
was
formerly
elsewhere
instituted
;
that
is
,
at
Rome
:
where
the
Presbyters
did
every
one
rule
his
own
people
,
being
distributed
by
Titles
(
that
is
,
setled
Sub-Assemblies
.
)
To
them
the
Bishops
on
the
Lords
days
sent
Leaven
,
or
hallowed
Bread
in
token
of
Communion
.
]
See
what
a
shift
they
were
at
first
put
to
,
lest
the
several
Assemblies
should
seem
several
Churches
.
For
it
is
not
to
be
imagined
that
this
was
done
to
signifie
that
common
Christian
Communion
which
they
had
with
all
other
Christian
Churches
,
but
that
nearest
Communion
which
belongeth
to
those
that
are
embodied
under
one
Pastor
,
or
the
same
Pastor
in
Common
,
that
is
,
one
particular
Church
Even
as
if
these
divers
Altars
or
Tables
were
at
a
distance
in
the
same
Church
,
and
the
Bishop
would
signifie
the
Union
of
the
several
Companies
in
the
same
Society
,
by
sending
some
of
the
Bread
which
he
had
blessed
to
them
all
.
But
Petavius
proceedeth
[
Non
dubito
majoribus
duntaxat
in
urbibus
,
&c.
I
doubt
not
but
that
it
was
in
the
Greater
Cities
only
that
there
were
more
(
than
one
)
Titles
within
the
bounds
(
or
Liberties
)
when
within
the
same
Walls
,
they
would
not
be
contained
and
meet
together
;
and
so
had
Presbyters
put
on
the
several
Churches
.
But
in
the
smaller
and
less
frequented
Cities
,
there
was
one
only
Church
,
into
which
they
all
did
come
together
.
Of
which
sort
were
the
Cities
of
Cyprus
.
And
therefore
Epiphanius
noteth
the
custom
of
Alexandria
,
as
a
thing
strange
to
his
Country-men
and
unusual
.
Hence
was
the
original
of
Parishes
;
which
word
was
transferred
from
the
Country
Churches
to
the
City
Churches
.
And
adding
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
their
Bishops
or
Curators
setled
in
Rome
by
Servius
Tullius
he
saith
,
Quibus
Christianorum
in
agris
Paroeciae
quam
simillimae
fuerunt
;
Nam
&
illic
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
To
which
the
Parishes
of
the
Christians
in
the
Countries
were
most
like
:
For
there
also
were
Bishops
,
or
rather
(
Chorepiscopi
)
rural
Bishops
placed
of
old
:
which
some
Latine
interpretations
of
the
Canons
call
the
Vicars
of
the
Bishops
,
but
others
far
more
rightly
than
they
,
the
Country
,
or
Village
(
Bishops
)
(
of
which
more
after
.
)
So
that
you
see
in
Petavius
opinion
,
even
when
Epiphanius
wrote
,
the
ordinary
Cities
of
the
World
had
but
one
Assembly
in
each
City
and
Suburbs
;
And
only
some
extraordinary
Cities
(
of
which
only
Alexandria
could
be
named
by
Epiphanius
,
and
Rome
also
by
Petavius
,
and
no
more
by
any
other
Author
)
had
divers
setled
Titles
under
their
several
Presbyters
:
And
even
those
Titles
in
those
two
Cities
were
but
Chappels
,
like
our
Parish
Chappels
,
received
consecrated
Bread
from
the
Bishops
Church
,
lest
they
should
think
that
they
were
a
distinct
body
of
themselves
.
Yea
,
and
that
the
Villages
that
had
Assemblies
had
their
proper
Bishops
.
And
so
I
dismiss
Petavius
with
thanks
,
for
his
free
Concession
.
2.
My
next
Witness
is
Bishop
Downame
,
the
strongest
that
hath
written
against
Indeed
at
the
very
first
Conversion
of
Cities
,
the
whole
number
of
the
people
converted
,
being
somewhere
not
much
greater
than
the
number
of
Presbyters
placed
among
them
,
were
able
to
make
but
a
small
Congregation
.
]
And
cap.
6.
pag.
104.
[
At
the
first
,
and
namely
the
time
of
the
Apostle
Paul
,
the
most
of
the
Churches
,
so
soon
after
their
Conversion
,
did
not
each
of
them
,
exceed
the
proportion
of
a
populous
Congregation
.
]
Though
this
reach
not
so
low
as
Petavius
Concession
,
it
is
as
much
as
I
need
to
the
present
business
.
3.
My
third
Witness
shall
be
that
learned
moderate
man
,
Mr.
Joseph
Mede
,
Nay
more
than
this
,
it
should
seem
that
in
those
first
times
before
Diocesses
were
divided
into
those
lesser
and
subordinate
Churches
which
we
now
call
Parishes
,
and
Presbyters
assigned
to
them
,
they
had
not
only
one
Altar
to
a
Church
or
Dominicum
,
but
one
Altar
to
a
Church
,
taking
Church
for
the
Company
or
Corporation
of
the
faithful
united
under
one
Bishop
or
Paster
:
and
that
was
in
the
City
or
place
where
the
Bishop
had
his
See
and
Residence
.
Like
as
the
Jews
had
but
one
Altar
and
Temple
for
the
whole
Nation
,
united
under
one
High
Priest
.
And
yet
,
as
the
Jews
had
their
Synagogues
,
so
perhaps
might
they
have
more
Oratories
than
one
though
their
Altar
were
but
one
,
there
namely
where
the
Bishop
was
.
Die
solis
,
saith
Justin
Martyr
,
omnium
qui
vel
in
oppidis
vel
ru●i
degunt
in
eundem
locum
Conventus
fit
.
Namely
as
he
there
tells
us
to
celebrate
,
and
participate
the
holy
Eucharist
.
Why
was
this
?
but
because
they
had
not
many
places
to
celebrate
it
in
.
And
unless
this
were
so
,
whence
came
it
else
that
a
Schismatical
Bishop
was
said
,
Constituere
or
collocare
aliud
altare
?
And
that
a
Bishop
and
an
Altar
are
made
correlatives
?
See
St.
Cyprian
,
Epist.
40
,
72
,
73.
de
unit
.
Eccles.
&c.
So
that
Mr.
Mede
granteth
that
every
Church
that
had
a
Bishop
,
had
no
more
people
than
communicated
at
one
Altar
.
To
which
purpose
he
goeth
on
further
to
Ignatius
Testimony
,
of
which
anon
.
4.
Bishop
Bilson's
Testimony
,
Perp.
Gov.
cap.
13.
pag.
256.
See
afterward
.
5.
Grotius
is
large
in
his
endeavours
to
prove
,
that
not
only
every
City
had
that
only
the
Church
of
Alexandria
had
the
custom
of
having
but
one
Bishop
in
the
whole
City
.
Thus
he
de
Imper.
Sum.
Pot.
p.
355
,
356
,
357.
And
in
his
Annot.
in
1
Tim.
5.
17.
[
Sed
notandum
est
una
urbe
,
sicut
plures
Synagogas
,
ita
&
plures
fuisse
Ecclesias
,
id
est
conventus
Christianorum
:
&
cuique
Ecclesiae
fuisse
suum
praesidem
,
qui
populum
alloqueretur
&
Presbyteros
ordinaret
:
Alexandriae
tantum
eum
fuisse
morem
,
ut
unus
esset
in
tota
urbe
praeses
qui
ad
docendum
Presbyteros
Per
urbem
distribueret
,
docet
nos
Sozomenus
,
l.
1.
c.
14.
&
Epiphanius
,
&c.
]
Thus
Grotius
thought
that
of
old
every
stated
Assembly
had
a
Bishop
that
had
power
of
Ordination
.
I
confess
I
interpret
not
Zozomen
nor
Epiphanius
as
Grotius
doth
,
nor
believe
I
that
he
can
bring
us
frequent
proof
of
two
Churches
with
Bishops
in
one
City
(
much
less
many
;
)
unless
in
Doctor
Hammond's
instance
before
and
after
mentioned
.
But
the
rest
I
accept
.
6.
I
may
take
it
for
a
full
Concession
from
Bishop
Jeremy
Tailor
,
which
is
6.
Bishop
Jeremy
Tailor
.
before
cited
,
though
in
few
words
;
Praef.
Treat
.
of
Repent
.
[
I
am
sure
we
cannot
give
account
of
souls
of
which
we
have
no
notice
.
]
And
I
am
sure
a
full
Parish
is
as
many
as
a
more
able
and
diligent
man
than
ever
I
was
,
can
take
such
notice
of
as
to
do
the
Pastors
Office
to
them
.
7.
But
the
last
and
greatest
Champion
for
Diocesanes
is
Doctor
Hammond
:
his
In
his
Annot.
in
Act.
11.
30.
he
saith
,
[
Although
this
Title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Elders
,
have
been
also
extended
to
a
second
Order
in
the
Church
,
and
now
is
only
in
use
for
them
under
the
name
of
Presbyters
,
yet
in
the
Scripture
times
it
belonged
principally
,
if
not
alone
to
Bishops
,
there
being
no
evidence
that
any
of
the
second
order
were
then
instituted
;
though
soon
after
before
the
writing
of
Ignatius
Epistles
there
were
such
instituted
in
all
Churches
.
(
Though
so
suddain
a
change
be
unlikely
,
I
pass
it
by
.
)
In
his
Dissert.
p.
208
,
209
,
211.
cap.
10.
sect.
19
,
20
,
21.
&
11.
sect.
2.
&c.
he
saith
,
[
Prius
non
usquequaque
verum
esse
quod
pro
concesso
sumitur
(
in
una
civitate
non
fuisse
plures
Episcopos
.
)
Quamvis
enim
in
una
Ecclesia
aut
coetu
plures
simul
Episcopi
nunquam
fuerint
,
nihil
tamen
obstare
,
quin
in
eadem
civitate
duo
aliquando
disterminati
coetus
fuerint
,
a
duobus
Apostolis
ad
fidem
adducti
,
&c.
as
I
have
before
more
largely
cited
him
.
Yea
,
Dissert.
Epist.
Sect.
30
,
31.
he
will
have
the
question
stated
only
of
a
Bishop
[
in
singulari
Ecclesia
]
&
[
in
singulari
coetu
.
]
The
controversie
is
not
,
Quibus
demum
nominibus
cogniti
fuerint
Ecclesiarum
rectores
;
sed
an
ad
unum
in
singulari
Ecclesia
,
an
ad
plures
potestas
ista
devenerit
?
Nos
ad
unum
singularem
praefectum
,
quem
ex
famosiore
Ecclesiae
usu
,
Episcopum
vulgo
dicimus
,
potestatem
istam
in
singulari
coetu
ex
Christi
&
Apostolorum
institutione
,
nunquam
non
pertinuisse
affirmamus
.
So
that
it
is
a
Bishop
of
one
Assembly
or
Church
which
Doctor
Hammond
will
have
the
question
stated
about
.
2.
And
such
a
Church
or
Assembly
as
great
Cities
a
while
had
divers
of
,
and
so
divers
Bishops
.
3.
And
this
was
after
the
Scripture
times
;
for
they
had
divers
Bishops
with
a
divers
Clergy
.
4.
But
that
in
Scripture
times
,
the
Order
of
Sub-Presbyters
cannot
be
proved
instituted
.
5.
And
in
his
Annotations
he
expoundeth
all
the
Texts
of
the
New
Testament
of
Bishops
that
mention
Presbyters
.
6.
But
in
his
Answer
to
the
London
Ministers
,
not
daring
yet
to
hold
that
they
were
of
Humane
and
not
of
Divine
Institution
,
he
holds
that
they
were
instituted
in
the
end
of
St.
John's
days
after
all
the
Scripture
was
written
(
which
was
about
two
or
three
years
before
his
death
)
and
so
were
of
Divine
Institution
,
though
all
the
rest
of
the
Apostles
were
dead
.
Before
I
apply
this
I
will
subjoyn
his
words
of
more
numerous
Witnesses
to
our
opinion
with
himself
,
for
he
saith
.
8.
Doctor
Hammond
of
the
rest
,
Vindication
against
London
Minsters
,
pag.
And
though
I
might
truly
say
that
for
those
more
minute
considerations
or
conjectures
,
wherein
this
Doctor
differs
from
some
others
,
he
hath
the
suffrages
of
many
of
the
learnedst
men
of
this
Church
at
this
day
,
and
as
far
as
he
knoweth
of
all
that
embrace
the
same
Cause
with
him
.
]
I
purposely
pass
by
such
Bishops
as
Cranmer
,
Jewel
,
&c.
and
such
conformable
Divines
as
Doctor
Whitaker
,
Fulke
,
&c.
as
being
not
high
enough
to
be
valued
by
those
that
I
have
now
to
do
with
.
As
Jewel
,
Art
.
4.
p.
171.
sheweth
that
every
Church
must
have
one
Bishop
and
but
one
,
and
out
of
Cyprian
that
the
Fraternitas
universa
was
to
chuse
him
;
Et
●piscopus
delegatur
plebe
praesente
—
de
universae
fraternitatis
suffragio
,
Episcopatus
ei
(
Sabino
)
deferretur
:
And
mentioneth
the
Rescript
of
Honorius
the
Emperor
to
Boniface
,
that
[
If
two
Bishops
through
division
and
contention
happen
to
be
chosen
,
we
will
that
neither
of
them
be
allowed
as
Bishop
;
but
that
he
only
remain
in
the
Apostolick
Seat
,
whom
out
of
the
number
of
the
Clergy
,
Godly
discretion
,
and
the
consent
of
the
whole
Brotherhood
,
shall
chuse
by
a
new
Election
.
]
How
big
yet
was
the
Church
even
then
?
Now
all
this
being
asserted
,
1.
It
is
evident
that
they
hold
that
in
Scripture
times
,
no
Church
consisted
of
more
than
one
ordinary
stated
worshipping
Assembly
.
2.
And
that
every
such
Assembly
had
a
Bishop
.
For
if
there
were
no
Presbyters
,
there
could
be
no
Assembly
but
where
a
Bishop
was
present
:
for
the
Lords
days
were
then
used
for
publick
Worship
;
and
the
people
could
not
do
that
without
a
Minister
,
for
they
had
Communion
in
the
Lords
Supper
every
Lords
day
:
And
therefore
they
must
have
a
Bishop
,
or
have
no
such
Worship
.
And
Doctor
Hammond
departeth
from
Petavius
in
holding
that
no
Church
had
more
Bishops
than
one
:
So
that
de
facto
he
granteth
all
that
I
desire
,
1.
That
the
Churches
were
but
so
many
Assemblies
having
each
a
Bishop
.
2.
And
that
no
Sub-Presbyters
were
instituted
in
Scripture
times
.
And
by
what
right
the
change
was
made
we
shall
enquire
anon
.
CHAP.
V.
The
same
proved
by
the
full
Testimony
of
Antiquity
.
THat
the
particular
Churches
,
infimae
speciei
vel
ordinis
,
(
of
which
combined
Associated
Churches
were
constituted
)
were
no
larger
than
is
before
described
,
and
had
but
Unum
Altare
,
I
shall
prove
Historically
from
Antiquity
.
I.
And
Order
requireth
that
I
begin
with
Clemens
Romanus
.
But
let
the
Reader
still
remember
that
while
I
cite
him
and
others
oft
cited
heretofore
by
many
,
I
do
it
not
to
the
same
end
,
as
they
who
thence
prove
that
Bishops
and
Presbyters
were
then
the
same
;
but
to
prove
the
Churches
to
be
but
such
single
Congregations
as
are
fore-described
,
Ep.
ad
Cor.
pag.
54
,
55.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
i.
e.
Per
regiones
igitur
&
urbes
verbum
praedicantes
,
primitias
eorum
spiritu
probantes
,
Episcopos
&
Diaconos
eorum
qui
credituri
erant
constituerunt
.
]
Here
are
these
concurrent
evidences
to
our
purpose
.
1.
In
that
he
speaketh
only
of
Bishops
and
Deacons
,
and
neither
here
nor
elsewhere
one
syllable
of
any
other
Presbyters
but
Bishops
,
it
is
apparent
that
in
those
times
there
were
no
Subject-Presbyters
distinct
from
Bishops
in
being
:
Nor
could
Doctor
Hammond
any
other
way
answer
Blondel
here
,
but
by
confessing
and
maintaining
this
,
and
so
expounding
Clemens
as
speaking
of
Bishops
only
before
other
Presbyters
were
in
the
Church
.
And
if
so
,
then
there
could
be
none
but
Churches
of
single
Assemblies
then
,
or
such
as
one
man
could
officiate
in
:
because
there
was
then
no
more
to
do
it
.
2.
In
that
Cities
and
Countries
are
made
the
Seats
of
these
Bishops
:
for
though
some
would
make
them
to
be
mentioned
only
as
the
places
where
the
Apostles
preached
,
the
obvious
plain
sense
of
the
words
is
connexive
of
preaching
and
constituting
Bishops
:
by
preaching
they
made
believers
in
Cities
and
Countries
,
and
over
those
believers
they
placed
Bishops
and
Deacons
;
which
implieth
it
to
be
in
the
same
places
.
And
whereas
some
would
strain
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
signifie
Provinces
,
and
not
Country
Villages
,
it
must
then
,
as
distinct
from
Cities
,
have
meant
[
many
Cities
]
and
so
have
stled
Bishops
and
Arch-Bishops
,
intimating
Subject-Presbyters
under
them
:
But
here
is
no
such
word
or
intimation
:
Yea
,
when
the
Countries
are
made
first
the
Place
of
the
Apostles
preaching
(
as
they
confess
)
let
any
impartial
man
judge
whether
this
be
like
to
be
the
sense
[
They
preached
in
Provinces
,
that
is
,
in
the
Cities
of
Provinces
,
and
in
Cities
.
]
And
if
there
were
Country
Churches
and
Bishops
se●ied
by
the
Apostle's
,
its
easie
to
see
that
each
particular
Church-Assembly
had
a
Bishop
,
when
even
the
City
Churches
themselves
were
no
bigger
than
Petavius
and
others
mention
.
3.
Ad
hominem
,
Though
I
believe
that
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
eorum
qui
credituri
erant
,
be
intended
only
to
signifie
the
subsequence
of
believing
to
their
preaching
,
yet
waving
that
,
to
them
that
suppose
it
to
intend
the
subsequence
of
believing
to
making
Bishops
,
it
must
needs
imply
that
the
Churches
then
consisted
but
of
few
,
and
were
yet
to
be
filled
up
:
But
whether
one
Bishop
to
have
many
Churches
is
a
question
which
must
be
otherwise
and
aliunde
decided
.
4.
The
magnitude
of
the
Churches
is
plainly
intimated
,
when
he
saith
p.
57.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Constitutos
itaque
ab
illis
vel
deinceps
ab
aliis
viris
celebribus
cum
consensu
universae
Ecclesiae
qui
inculpate
ovili
Christi
inservierunt
,
&c.
]
If
the
Bishops
were
chosen
by
the
Consent
of
all
the
Church
,
it
was
no
greater
a
Church
than
would
and
did
meet
to
signifie
their
consent
;
and
not
such
as
our
Diocesses
now
are
.
5.
Also
the
same
is
intimated
by
pag.
69.
[
If
it
be
for
me
that
Contention
,
Sedition
and
Schisms
arise
,
I
will
depart
,
I
will
be
gone
whither
you
will
,
and
will
do
what
shall
by
the
people
be
appointed
;
only
let
the
Sheep-fold
of
Christ
live
in
peace
with
the
Presbyters
appointed
over
it
.
By
which
words
it
is
evident
,
that
it
was
such
a
particular
Ovile
or
Church
,
where
the
Will
of
the
people
might
be
declared
as
a
matter
that
bore
much
sway
.
But
who
can
think
that
this
is
spoken
of
many
Congregations
,
where
the
peoples
Will
could
not
easily
be
signified
?
6.
And
it
is
farther
manifest
in
that
it
was
but
for
the
sake
of
one
or
two
that
the
Church
of
Corinth
moved
this
sedition
against
the
Presbyters
(
called
also
Bishops
,
)
pag.
62.
Now
how
many
Congregations
that
Church
consisted
of
,
where
the
interest
of
one
or
two
was
either
so
far
concerned
or
so
powerful
,
it
is
easie
to
conjecture
;
set
all
these
together
,
and
judge
impartially
.
I
add
(
though
out
of
season
)
that
it
was
none
of
the
Apostles
meaning
that
those
whom
they
made
Bishops
of
such
single
Churches
,
without
a
subject
Order
of
Presbyters
,
should
make
such
an
Order
of
subject
Presbyters
,
and
make
themselves
the
Bishops
of
a
Diocesane
Church
without
any
Bishops
under
them
.
For
pag.
57.
he
saith
,
[
And
our
Apostles
by
our
Lord
Jesus
Christ
knew
,
that
contention
would
arise
about
the
name
of
Episcopacy
;
and
for
this
cause
being
endued
with
perfect
fore-knowledge
,
they
appointed
them
aforesaid
,
and
left
the
Courses
(
or
Orders
)
of
After-Ministers
and
Offices
described
,
that
other
approved
men
might
succeed
in
the
place
of
the
deceased
,
and
might
execute
their
Offices
.
]
So
that
it
was
the
same
places
and
the
same
Offices
which
those
ordained
by
the
Apostles
had
,
in
which
others
must
succeed
them
,
which
therefore
were
described
by
the
Apostles
,
and
not
into
others
.
To
confirm
my
Exposition
of
Clemens
,
note
,
that
Grotius
himself
Epist.
182.
ad
Bignon
.
giveth
this
as
a
reason
to
prove
this
Epistle
of
Clemens
to
be
genuine
.
Quod
nusquam
meminit
exortis
illius
Episcoporum
authoritatis
,
quae
Ecclesiae
consuctudine
post
Marci
mortem
Alexandriae
,
atque
eo
exemplo
alibi
introduci
coepit
:
sed
plane
,
ut
Paulus
Apostolus
ostendit
,
Ecclesias
communi
Presbyterorum
,
qui
iidem
omnes
&
Episcopi
,
consilio
fuisse
gubernatas
.
]
that
is
,
Because
he
no
where
maketh
mention
of
that
excelling
authority
of
Bishops
which
began
to
be
intrduoced
at
Alexandria
by
the
custom
of
the
Church
,
after
the
death
of
Mark
,
and
in
other
places
by
that
example
:
But
he
plainly
sheweth
,
as
the
Apostle
Paul
doth
,
that
the
Churches
were
governed
by
the
Common
Council
of
Presbyters
,
who
were
also
Bishops
.
]
Note
also
,
as
aforesaid
,
that
Doctor
Hammond
in
Dissert.
granteth
as
to
matter
of
fact
,
that
Clemens
speaketh
but
of
the
Bishops
of
single
Congregations
,
whom
he
also
calleth
Presbyters
,
there
being
no
other
in
the
Church
of
Corinth
.
II.
My
next
Witness
is
Pius
Bishop
of
Rome
,
in
Epist.
Justo
Episcopo
;
in
Biblioth.
Patr.
Tom.
3.
pag.
15.
mentioning
only
Bishops
and
Deacons
:
of
which
Doctor
Hammond
making
the
same
Concession
,
still
granteth
that
hitherto
Bishops
had
but
single
Churches
.
(
Of
this
more
anon
.
)
III.
My
next
and
greatest
Witness
is
Ignatius
,
in
whom
(
to
my
admiration
)
the
Diocesanes
so
much
confide
,
as
that
quasi
pro
aris
&
focis
they
contend
for
the
authority
of
his
Epistles
.
I
am
as
loth
to
lose
him
as
they
are
:
therefore
I
will
not
meddle
in
Blondel's
controversie
(
against
whom
they
say
Doctor
Pierson
is
now
writing
.
)
In
his
Epistle
to
the
Philadelphians
he
saith
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
There
is
to
every
Church
one
Altar
,
and
one
Bishop
,
with
the
Presbytery
and
the
Deacons
my
fellow
servants
.
]
I
am
not
able
to
devise
apter
words
to
express
my
sense
in
.
He
saith
not
this
of
some
one
Church
,
but
of
all
;
nor
yet
as
of
an
accident
proper
to
those
times
of
the
Churches
minority
;
but
as
of
the
Notes
of
every
Churches
Individuation
or
Haecceity
as
they
speak
.
The
Unity
of
the
Church
is
characterised
by
One
Altar
,
and
One
Bishop
with
the
Presbytery
and
Deacons
.
If
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
were
out
,
it
would
not
alter
the
sense
,
being
plainly
implied
.
Bishop
Downame's
Exposition
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
if
it
signified
Christ
,
is
so
forced
and
contrary
to
the
evidence
of
the
Text
,
that
his
own
party
quite
forsake
him
in
it
,
and
he
needeth
no
confutation
.
For
who
ever
before
dreamed
that
the
Unity
or
Individuation
of
each
particular
Church
,
consisted
in
having
one
Christ
,
who
is
the
common
Head
of
all
Churches
?
One
Christ
to
every
Church
and
one
Bishop
,
would
signifie
that
every
Church
must
have
one
several
Christ
,
as
well
as
one
several
Bishop
.
Nor
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
used
by
the
Ancients
,
except
when
the
Context
sheweth
that
they
speak
by
allusion
of
Christ
.
Master
Mede's
plain
and
certain
Exposition
and
Collection
I
gave
you
before
;
the
same
with
ours
.
As
for
them
that
say
that
many
Congregations
might
per
vices
come
to
one
Altar
to
communicate
,
I
answer
,
1.
Let
them
make
Churches
as
big
as
can
thus
communicate
and
spare
not
;
though
there
be
necessary
Chappels
or
Oratories
besides
.
2.
But
remember
that
every
Church
used
to
worship
God
publickly
and
to
communicate
,
at
least
every
Lords
day
;
and
that
there
was
but
One
Altar
to
each
Church
,
and
therefore
but
one
Communicating
Congregation
.
Doctor
Stillingfleet
in
his
Schismatical
Sermon
is
for
my
Exposition
.
Object
.
It
is
meant
of
one
Species
of
Altars
,
and
not
one
Individual
.
Answ.
Then
it
is
meant
also
of
one
Species
of
Bishops
in
each
Church
,
and
not
of
one
Individual
.
Object
.
The
practice
of
the
Churches
after
sheweth
that
they
took
it
not
for
a
sin
,
or
Schism
,
to
have
several
Altars
in
a
Church
.
Answ.
I
talk
of
nothing
but
matter
of
fact
;
it
was
the
note
of
One
Church
when
those
Epistles
were
written
:
whether
the
Author
was
mistaken
de
jure
,
or
whether
after
Ages
grew
wiser
,
or
rather
had
fewer
Bishops
and
more
Altars
for
the
sake
of
Carnal
Interest
,
I
judge
not
.
The
same
Author
Epist.
ad
Smyrn
.
saith
[
Ubi
utique
apparet
Episcopus
,
ibi
&
multitudo
sit
:
quemadmodum
utique
ubi
est
Christus
Jesus
,
illic
Catholica
Ecclesia
:
]
as
Usher's
Lat.
Trans
.
or
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
omnis
exercitus
coelestis
.
And
the
Context
sheweth
that
this
multitudo
or
plebs
is
the
Church
which
the
Bishop
overseeth
.
Therefore
ubi
Episcopus
ibi
Ecclesia
fuit
,
and
so
every
Church
had
a
present
Bishop
.
So
in
Epist.
ad
Magnes
.
he
bids
them
[
All
unitedly
(
or
as
one
)
run
together
to
one
Temple
of
God
,
as
to
one
Altar
,
to
one
Jesus
Christ
.
]
So
that
every
Church
had
one
Temple
and
one
Altar
to
which
(
as
a
note
of
their
Union
in
Christ
)
the
whole
Church
must
unanimously
come
.
So
in
Epist.
ad
Trull
.
he
saith
[
Et
Episcopus
typum
Dei
Patris
omnium
gerit
;
Presbyteri
vero
sunt
consessus
quidam
,
&
conjunctus
Apostolorum
coetus
;
sine
his
Ecclesia
Electa
non
est
:
Nulla
sine
his
Sanctorum
Congregatio
;
nulla
Sanctorum
Collectio
.
Et
postea
,
Quid
vero
aliud
Sacerdotium
est
(
vel
Presbyterium
)
quam
sacer
coetus
,
Conciliarii
&
assessores
Episcopi
?
Quid
Diaconi
,
&c.
]
So
that
it
is
hard
more
plainly
to
express
a
thing
in
words
,
than
this
Author
expresseth
,
that
not
only
de
facto
every
stated
worshipping
communicating
Congregation
had
their
Bishop
,
Presbyters
and
Deacons
,
but
that
de
jure
it
ought
to
be
so
:
And
that
there
was
no
lawful
Church
Assembly
for
Worship
,
without
the
Bishop
and
his
Presbyters
ordinarily
;
and
one
Altar
and
one
Bishop
were
the
Notes
of
one
Church
.
And
Epist.
ad
Polycarp
.
[
Saepe
Congregationes
fiant
:
ex
nomine
omnes
quaere
:
servos
&
ancillas
ne
despicias
(
ut
Trans
.
Lat.
Ush
.
)
i.
e.
Keep
often
Congregations
:
Enquire
(
or
look
after
)
all
(
or
every
one
)
by
name
:
despise
not
the
Servants
and
the
Maids
.
]
And
how
many
Congregations
at
once
that
Church
then
had
,
or
how
great
it
was
,
when
the
Bishop
himself
was
to
look
after
every
one
by
name
,
even
the
Men-servants
and
the
Maids
,
I
leave
to
their
judgments
who
are
willing
to
understand
the
truth
.
Since
the
writing
of
this
(
about
thirteen
years
)
I
have
seen
Isaac
Vossius
his
Florentine
Ignatius
,
Edit.
2.
and
also
had
some
speech
with
Bishop
Gunning
,
confidently
denying
that
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
meant
one
material
Altar
or
place
of
Communicating
:
I
will
therefore
review
the
Texts
of
Ignatius
according
to
Isaac
Vossius
,
and
answer
this
Bishops
confident
assertion
.
1.
Epist.
ad
Smyrn
.
p.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Omnes
Episcopum
sequimini
ut
Jesus
Christus
Patrem
;
&
Presbyterium
ut
Apostolos
;
Diaconos
autem
revereamini
ut
Dei
mandatum
.
Nullus
sine
Episcopo
aliquid
operetur
eorum
quae
conveniunt
in
Ecclesiam
:
Illa
firma
Gratiarum
actio
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
reputetur
,
quae
sub
ipso
est
,
vel
quam
utique
ipse
concesserit
:
ubi
utique
apparet
Episcopus
,
illic
multitudo
sit
:
quemadmodum
utique
ubi
est
Jesus
Christus
illic
Catholica
Ecclesia
:
Non
licitum
est
sine
Episcopo
neque
baptizare
,
neque
agapen
facere
.
Here
it
is
evident
,
1.
That
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Multitude
,
]
is
meant
the
assembling
multitude
,
and
not
distant
people
many
miles
off
.
2.
That
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
apparet
,
is
meant
the
personal
visible
appearing
presence
of
the
Bishop
.
And
so
that
every
Church-Assembly
had
a
present
Bishop
ordinarily
.
3.
That
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
meant
the
Churches
joyful
laudatory
Communion
,
of
which
the
Lords
Supper
was
a
chief
part
.
And
so
that
the
Eucharist
was
usually
celebrated
with
and
by
the
Bishop
,
and
never
but
by
his
particular
allowance
to
the
Presbyters
;
not
only
a
general
allowance
to
do
it
commonly
as
Parish
Priests
do
without
him
,
but
to
do
it
in
his
Assembly
either
in
case
of
his
absence
,
or
need
,
or
as
assisting
him
.
4.
That
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
meant
the
matters
and
persons
of
the
particular
Assembly
:
And
so
that
every
such
Assembly
had
a
present
Supervisor
or
Bishop
.
5.
That
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
meant
a
local
going
whither
he
goeth
,
and
an
imitation
of
him
as
present
;
and
so
that
they
had
his
visible
presence
.
6.
That
the
prohibition
of
baptizing
and
holding
their
Love-feasting
Meetings
without
him
,
signified
not
only
[
without
his
general
licence
at
a
distance
;
]
but
as
no
Servants
must
do
great
matters
in
the
house
without
the
Master
,
so
it
implieth
here
his
ordinary
presence
and
particular
approbation
of
the
single
persons
fitness
for
Baptism
,
and
his
conduct
of
their
Love-feasts
,
and
his
allowance
in
case
of
necessary
absence
.
7.
That
the
same
Assemblies
had
a
Bishop
,
Presbyters
and
Deacons
.
For
the
same
multitude
is
to
follow
the
same
Bishop
,
Presbyters
and
Deacons
:
And
how
could
one
Parish
follow
all
the
Presbyters
of
all
other
Parish
Churches
of
a
Diocess
whom
they
never
knew
?
And
it
is
certain
that
it
was
the
same
Church
that
the
Presbytery
and
Deacons
here
mentioned
had
:
But
Deacons
were
appropriated
only
to
single
Churches
,
and
the
people
of
one
Parish-Assembly
,
were
not
to
follow
or
obey
the
Deacons
of
all
other
distant
Parish
Churches
.
8.
And
after
he
saith
,
[
Saluto
Deo
dignum
Episcopum
,
&
Deo
decens
Presbyterium
,
&
conservos
meos
Diaconos
&
singillatim
&
communiter
omnes
.
]
Which
plainly
signifieth
that
it
was
the
same
City
Church
in
Smyrna
that
had
a
Bishop
,
Presbytery
and
Deacons
:
For
the
scattered
Presbyters
of
many
distant
Parishes
cannot
be
meant
by
the
Presbytery
which
is
supposed
present
with
the
Bishop
and
Deacons
.
II.
The
next
in
the
Florentine
Copy
is
the
Epistle
to
Polycarpe
,
where
he
saith
to
the
Bishop
,
[
Let
not
the
Widows
be
neglected
:
Next
after
the
Lord
,
be
thou
the
Curator
of
them
:
Let
nothing
be
done
without
thy
Sentence
:
and
do
thou
nothing
without
God
:
and
what
thou
dost
let
it
be
well
stable
:
Let
Congregations
be
often
made
:
seek
all
by
name
:
despise
not
Servants
and
Maids
:
speak
to
my
Sisters
to
love
the
Lord
,
and
be
subject
in
flesh
and
spirit
to
their
Husbands
,
and
to
the
men
to
love
their
Wives
.
And
the
Men
that
marry
,
and
the
Women
that
are
married
,
must
make
their
union
with
the
sentence
of
the
Bishop
,
&c.
]
Here
it
is
evident
,
1.
That
it
was
a
Church
of
which
Widows
were
a
part
that
is
here
meant
:
But
Widows
then
were
special
parts
of
particular
Parish-Churches
,
and
not
common
to
a
Diocess
of
many
such
.
2.
It
was
such
a
Church
where
the
Bishop
himself
was
to
take
care
of
all
the
Widows
,
and
see
that
they
were
not
neglected
:
And
that
could
not
be
done
to
a
Diocess
of
many
score
or
hundred
Parishes
.
3.
It
was
a
Church
where
the
Bishop
as
present
could
see
to
all
that
was
done
.
4.
It
was
a
Church
that
was
oft
to
assemble
or
be
congregate
:
which
a
Diocess
never
doth
:
For
it
is
frequent
Congregations
of
the
same
persons
that
is
here
commanded
or
desired
.
5.
It
was
a
Church
so
assembled
that
the
Bishop
could
by
name
take
an
account
who
was
absent
by
his
own
eye
:
Yea
,
even
of
the
Servant-men
and
Maids
.
6.
And
such
as
the
Bishop
could
himself
marry
all
that
were
married
in
it
,
or
at
least
be
their
particular
Counsellor
therein
:
And
exhort
all
Husbands
and
Wives
to
their
duties
.
7.
He
after
saith
,
[
I
am
of
one
soul
with
them
that
are
subject
to
the
Bishop
,
Presbyters
and
Deacons
.
]
Signifying
that
these
three
were
the
present
Officers
of
one
and
the
same
particular
Church
.
III.
The
next
is
the
Epistle
to
the
Ephesians
;
where
,
1.
Pag.
17.
he
willeth
them
to
love
their
Bishop
,
and
all
of
them
to
imitate
him
:
which
supposeth
that
they
knew
him
(
and
so
doth
not
one
in
an
hundred
in
most
of
our
Diocesses
,
nor
ever
see
his
face
.
)
2.
Pag.
19.
He
tells
them
that
[
They
agree
in
the
Sentence
of
the
Bishop
,
and
so
doth
the
worthy
Presbytery
agree
with
him
,
as
the
strings
of
a
Harp
;
and
therefore
in
their
consent
and
consounding
love
Jesus
Christ
is
sung
:
and
they
are
all
made
a
Chore
,
that
being
consonant
in
consent
,
receiving
in
unity
divine
melody
,
they
might
with
one
voice
sing
by
Jesus
Christ
to
the
Father
that
he
may
hear
them
,
and
know
by
whom
they
do
good
.
]
Where
it
is
most
plainly
signified
that
it
was
a
Church
which
sung
to
God
by
Christ
in
one
Chore
,
in
unity
of
concenting
voice
,
under
one
Bishop
and
his
Presbytery
and
Deacons
present
and
conducting
them
.
3.
After
pag.
20.
he
praiseth
them
for
being
[
consonant
in
Unity
with
the
Bishop
,
For
if
any
be
not
within
the
Altar
,
he
is
deprived
of
the
●read
of
God
:
For
if
the
prayer
of
one
or
two
have
so
great
force
,
how
much
more
that
which
is
of
the
Bishop
and
all
the
Church
?
He
therefore
that
cometh
not
to
the
same
,
is
proud
and
condemneth
himself
.
And
by
how
much
you
see
the
Bishop
silent
,
reverence
him
the
more
:
for
we
must
receive
every
one
that
the
Lord
of
the
house
sendeth
,
as
him
that
sent
him
:
you
must
therefore
look
upon
the
Bishop
manifest
(
or
visibly
present
)
as
to
the
Lord
.
Onesimus
praiseth
your
Divine
Order
.
]
Here
it
is
plain
that
it
was
a
Church
where
many
,
yea
all
the
Church
joyned
presentially
in
prayer
with
the
Bishop
,
which
a
thousand
Parishes
(
nor
two
)
do
not
.
4.
It
was
a
Church
where
the
Bishop
was
seen
by
all
when
he
was
silent
;
and
so
reverenced
for
his
silent
presence
.
5.
It
was
a
Church
,
which
they
that
wilfully
absented
themselves
from
were
self-condemned
:
But
a
man
can
be
but
in
one
Parish
at
once
.
6.
It
was
a
Church
where
they
might
all
see
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Bishop
manifest
,
that
is
,
Perspicuum
,
visible
.
7.
It
was
a
Church
where
all
that
had
the
Sacred
Bread
were
[
within
the
Altar
,
]
that
is
,
the
one
Sacrarium
,
or
place
of
communicating
in
the
Eucharist
.
8.
And
this
was
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Order
of
their
Assembly
.
After
pag.
25.
he
saith
[
Hasten
therefore
to
assemble
frequently
,
for
the
Eucharist
(
or
thanksgiving
)
of
God
,
and
for
Glory
:
For
when
you
oft
meet
for
the
same
thing
,
the
powers
of
Satan
are
destroyed
,
and
his
perdition
loosed
in
the
concord
of
your
faith
.
]
9.
Here
it
is
plain
that
it
was
a
Church
that
used
to
meet
together
for
the
Eucharist
;
manifesting
therein
the
concord
of
the
faith
of
all
the
Church
.
And
after
pag.
29.
he
saith
,
[
Because
they
who
according
to
Man
,
do
all
by
name
meet
commonly
in
Grace
in
one
faith
,
and
in
Jesus
Christ
,
in
your
obeying
the
Bishop
,
and
Presbytery
,
with
an
undivided
mind
,
breaking
one
bread
,
&c.
]
10.
Here
it
is
signified
that
the
Bishop
and
Presbytery
were
all
present
as
Guides
in
one
Assembly
,
which
was
that
Church
which
they
supervised
.
11.
And
that
it
was
such
a
Church
that
brake
one
Bread
,
professing
one
faith
,
in
presence
,
with
undivided
minds
.
So
plainly
doth
this
Epistle
decide
our
controversie
.
IV.
The
next
Epistle
is
Ad
Magnesios
.
In
which
he
saith
,
Canto
Ecclesias
in
quibus
Unionem
oro
Carnis
&
Spiritus
.
Union
of
Flesh
signifieth
local
Communion
.
2.
Pag.
31.
he
saith
,
[
I
am
dignified
to
see
you
by
Dama
your
Bishop
worthy
of
God
,
and
the
worthy
Presbyters
Bassus
and
Apollonius
,
and
my
fellow
Servant
Sotion
the
Deacon
,
whom
I
enjoy
because
he
is
subject
to
the
Bishop
and
Presbytery
,
&c.
]
By
which
words
it
is
plain
that
this
Church
which
had
a
Bishop
,
Presbytery
and
Deacon
,
was
a
Parochial
Church
that
had
presential
Communion
with
them
,
and
not
as
our
Diocesses
.
3.
Pag.
33.
Having
mentioned
the
Bishop
he
saith
,
[
Because
in
the
aforesaid
persons
I
behold
all
the
multitude
,
in
faith
and
love
I
warn
you
,
study
to
do
all
in
the
concord
of
God
,
the
Bishop
presiding
in
the
place
of
God
,
and
the
Presbyters
in
the
stead
of
the
Consession
of
the
Apostles
,
and
the
Deacons
,
&c.
Which
sheweth
that
it
was
a
Church
where
Bishop
,
Presbyters
and
Deacons
sate
together
in
presence
.
4.
And
after
it
's
said
,
[
Let
there
be
nothing
among
you
which
may
divide
(
or
separate
)
you
;
but
be
united
to
the
Bishop
and
Presidents
,
&c.
Which
sheweth
the
same
present
Presidency
as
aforesaid
.
5.
Pag.
33.
He
repeateth
[
without
the
Bishop
and
Presbyters
do
nothing
]
which
no
reason
can
interpret
of
any
Presbyters
but
the
present
.
So
6.
Pag.
34.
[
Let
nothing
else
seem
reasonable
proper
to
your selves
;
but
one
Prayer
for
the
same
thing
,
one
deprecation
,
one
understanding
,
one
hope
in
love
and
undefiled
joy
.
]
Which
importeth
their
present
Communion
in
Prayer
and
Profession
.
7.
He
addeth
,
[
All
of
you
run
(
or
meet
)
together
into
one
Temple
of
God
,
as
to
one
Altar
.
]
This
needeth
only
an
impartial
Reader
,
and
it
's
plain
.
8.
And
pag.
37.
[
With
your
worthily
honoured
Bishop
,
and
the
worthily
Complexe
Spiritual
Crown
of
your
Presbytery
,
and
the
Deacons
,
&c.
]
Where
no
Presbyters
are
mentioned
but
the
Bishops
Presbytery
which
sate
about
him
in
the
Church
,
called
the
Complexe
Corona
.
9.
He
addeth
ut
unio
sit
carnalis
&
spiritualis
,
that
is
,
of
present
bodies
and
of
minds
.
V.
The
next
is
the
Epistle
to
the
Philadelphians
:
where
praising
them
for
their
union
with
their
Bishop
as
the
strings
of
a
Harp
,
he
saith
,
[
Study
therefore
to
use
one
Eucharist
(
or
Thanksgiving
)
that
is
,
to
joyn
all
together
in
the
Eucharistical
Communion
:
)
For
there
is
one
Flesh
of
our
Lord
Jesus
Christ
,
and
one
Cup
(
that
is
,
which
is
there
Sacramentally
represented
and
given
)
into
Union
of
his
Blood
,
one
Altar
,
and
one
Bishop
,
with
the
Presbytery
and
the
Deacons
my
fellow
Servants
;
that
what
you
do
,
you
may
do
according
to
God
.
]
Here
one
Church
is
notified
in
its
Unity
by
these
marks
.
1.
That
they
all
joyn
in
one
Assembly
for
the
Eucharist
.
Which
signifieth
one
Body
and
Blood
of
Christ
.
2.
And
that
there
be
one
Altar
for
this
Communion
.
3.
And
one
Bishop
.
4.
And
one
Presbytery
with
his
Deacons
with
him
.
But
here
Bishop
Gunning
saith
,
It
is
not
meant
of
one
material
Altar
.
Answ.
1.
It
must
be
noted
that
(
as
Master
Mede
and
others
have
observed
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
in
Church
Writers
for
the
Chancel
,
Sacrarium
,
or
place
where
the
Altar
stood
,
as
well
as
for
the
Altar
it self
:
Into
which
place
the
Communicants
only
were
admitted
;
to
which
form
our
Chancels
are
made
.
2.
And
to
be
intra
Altare
is
usually
meant
of
being
one
admitted
to
that
Eucharistical
Communion
.
3.
And
though
as
we
give
the
Sacrament
in
private
houses
to
the
sick
,
and
have
Chappels
for
the
weak
and
distant
,
so
might
some
great
Churches
then
,
and
yet
have
but
one
Chancel
,
Altar
or
place
for
the
Communion
of
the
whole
Church
;
4.
The
express
words
,
and
the
Context
and
sense
fully
shew
that
it
is
personal
present
Communion
that
is
here
spoken
of
,
and
therefore
in
one
place
.
5.
The
common
use
of
the
word
in
other
Writers
,
sheweth
it
,
(
as
being
intra
vel
extra
Altare
,
and
setting
up
Altare
contra
Altare
,
that
is
separated
Assemblies
for
such
Communion
.
(
6.
The
most
learned
and
famous
Expositors
so
expound
it
;
such
as
Master
Mede
before
cited
,
and
Arch-Bishop
Usher
and
others
.
7.
The
Contradictors
can
feign
no
other
probable
sense
.
For
,
1.
If
by
the
Altar
they
say
is
meant
[
One
Christ
,
]
2.
or
one
Species
of
Altars
,
these
are
before
confuted
,
and
are
palpably
false
.
He
that
is
in
another
part
of
the
World
may
come
to
an
Altar
of
the
same
species
,
which
is
nothing
to
the
unity
of
a
particular
Church
here
spoken
of
.
3.
If
they
say
,
It
is
called
one
Altar
because
under
one
Bishop
,
this
maketh
not
many
to
be
one
,
no
more
than
many
Temples
.
And
if
tropically
it
were
so
meant
,
it
would
be
but
a
vain
repetition
,
One
Bishop
being
mentioned
besides
.
And
it
is
an
Altar
which
the
Bishop
with
his
Presbytery
is
supposed
to
be
present
at
,
which
cannot
be
All
in
a
Diocess
called
One.
Partiality
can
give
no
other
probable
sense
.
Object
.
1.
One
Church
it
is
known
had
many
Altars
.
Answ.
Not
then
;
no
nor
long
after
except
at
Rome
and
Alexandria
:
and
then
they
were
but
as
parts
of
Chappels
,
and
not
of
Churches
.
Object
.
2.
It
is
said
also
,
There
is
one
Body
of
Christ
and
one
Cup
,
which
cannot
be
meant
literally
.
Answ.
It
is
well
called
One
agreeably
to
our
present
sence
:
For
,
1.
It
is
one
and
the
same
Bread
,
though
not
one
piece
,
which
is
there
present
,
consecrated
and
divided
to
them
all
;
and
one
Cup
or
present
quantity
of
Wine
which
is
there
distributed
among
them
.
2.
And
it
is
One
body
and
blood
or
sacrificed
Christ
,
which
is
in
every
Church
represented
and
offered
by
One
Bishop
at
one
Altar
.
This
doth
but
confirm
our
Exposition
.
But
what
can
be
so
plain
as
to
convince
the
prejudiced
and
unwilling
?
2.
Pag.
45.
he
willeth
[
``
the
Church
to
send
a
Deacon
to
Antioch
as
other
neighbour
Churches
sent
Bishops
,
and
some
Presbyters
and
Deacons
.
]
And
can
any
man
think
that
a
Diocess
met
to
chuse
a
Deacon
to
go
on
a
visit
,
or
that
it
was
a
Diocesane
Bishop
that
was
sent
by
a
Diocess
,
yea
that
all
these
neighbour
Churches
that
sent
them
were
so
many
Diocesses
?
VI.
The
next
is
the
Epistle
ad
Trallesios
.
Where
he
saith
of
the
Bishop
that
came
to
him
,
[
That
he
saw
all
the
multitude
in
him
;
]
that
is
,
the
Assembly
.
And
as
before
he
bids
them
,
[
Do
nothing
without
the
Bishop
,
and
be
subject
to
the
Presbytery
;
and
that
as
to
the
Counsel
of
God
,
and
Conjunction
of
Apostles
]
adding
,
[
For
without
these
the
Church
is
not
called
:
.
]
what
can
be
plainer
to
shew
that
it
was
a
Church
that
had
a
present
Bishop
and
Council
of
Presbyters
conjunct
,
without
whom
the
Church
was
not
lawfully
called
together
?
So
that
every
Church
had
such
.
2.
And
pag.
50.
he
saith
again
,
[
Not
inflated
,
but
being
inseparable
from
God
,
Jesus
Christ
,
and
the
Bishop
and
the
Orders
of
the
Apostles
(
that
is
,
the
Confess
of
Presbyters
)
He
that
is
within
the
Altar
is
clean
;
and
he
that
is
without
the
Altar
is
not
clean
;
that
is
,
he
that
doth
any
thing
(
in
the
Church
)
without
the
Bishop
,
Presbytery
and
Deacon
,
is
not
clean
in
Conscience
:
which
plainly
sheweth
that
every
Church-Assembly
had
a
guiding
Bishop
,
Presbytery
and
ministring
Deacon
.
3.
Pag.
52.
he
saith
,
[
I
salute
you
from
Smyrna
with
the
Churches
of
God
,
which
are
present
with
me
:
]
He
had
not
then
the
presence
of
many
Diocesses
;
nor
were
Bishops
alone
used
then
to
be
called
Churches
:
Therefore
they
were
Church-Assemblies
which
he
visited
,
and
were
with
him
,
and
about
him
.
4.
Again
he
repeateth
,
[
Be
subject
to
the
Bishop
and
Presbytery
,
and
love
one
another
with
an
inseparable
heart
.
]
Which
hath
the
sense
aforesaid
.
VII
.
In
the
Epistle
to
the
Romans
,
the
words
of
the
Church
presiding
in
locho
chori
Romanorum
is
much
spoken
of
already
by
many
.
The
Epistles
ascribed
to
him
have
much
of
the
like
kind
;
as
Epist.
ad
Tarsenses
,
pag.
80.
Ad
Antiochenos
,
pag.
86
,
87
,
88.
The
Epist.
ad
Heroum
Diaconum
calleth
the
Presbyters
of
Antioch
Bishops
who
baptize
,
sacrifice
and
impose
hands
.
So
Epist.
ad
Philippenses
,
pag.
112.
If
after
all
this
evidence
from
Ignatius
any
will
wrangle
,
let
him
wrangle
:
what
words
can
be
plain
enough
for
such
?
And
what
a
blind
or
blinding
practice
is
it
,
which
too
many
Writers
for
Prelacy
have
used
?
to
pretend
Ignatius
to
be
for
them
,
who
is
so
much
and
plain
against
them
?
And
to
toss
about
the
name
of
a
Bishop
and
Presbytery
,
as
if
all
that
was
said
for
a
Parochial
Bishop
and
Presbytery
(
that
is
,
in
a
Church
associated
for
personal
presential
Communion
)
were
spoken
for
such
a
Diocesane
Prelacy
as
putteth
down
and
destroyeth
all
such
Churches
,
Bishops
and
Presbyteries
.
And
what
falshood
is
it
to
perswade
the
World
that
we
are
against
Episcopacy
because
we
would
have
every
Church
to
have
a
Bishop
,
and
would
not
have
all
the
Churches
in
England
except
Diocesane
,
to
be
unchurched
and
turned
into
Chappels
or
Oratories
?
When
yet
we
refuse
not
to
submit
to
more
general
Overseers
of
many
Churches
,
to
see
that
the
Pastors
do
their
duty
,
and
counsel
and
exhort
them
to
it
,
whether
appointed
hereto
by
the
Magistrate
,
or
the
consent
and
choice
of
many
Churches
.
IV.
Justin
Martyr's
Testimony
is
trite
,
but
most
plain
,
and
not
to
be
evaded
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Postea
fratrum
praeposito
panis
&
poculum
offertur
—
Postquam
praepositus
gratias
egit
totusque
populus
fausta
omnia
acclamavit
;
qui
inter
nos
Diaconi
vocantur
dant
unicuique
partem
panis
&
calicis
diluti
,
super
quos
facta
est
gratiarum
actio
,
atque
etiam
deferre
sinunt
absentibus
—
Die
solis
urbanorum
ac
rusticanorum
coetus
fiunt
,
ubi
Apostolorum
prophetarumque
literae
quoad
fieri
potest
praeleguntur
:
Cessant●
Lectore
Praepositus
verba
facit
adhortatoria
—
Posthaec
consurgunt
omnes
&
preces
off●rimus
:
quibus
finitis
profertur
panis
,
vinum
&
aqua
:
Tum
praepofitus
quantum
potest
preces
offert
,
&
gratiarum
actiones
:
Plebs
vero
Amen
accin●t
.
Inde
consecrata
distribuuntur
singulis
,
&
absentibus
mittuntur
per
Diaconos
:
Ditiores
si
libeat
pro
sua
quisque
voluntate
conferunt
:
Collecta
deponuntur
apud
praepositum
:
Is
subvenit
pupillis
,
viduis
,
&
propter
morbum
aliamve
necessitatem
egentibus
,
vinctis
quoque
&
peregrinis
,
&
in
summa
curator
fit
omnium
inopum
.
Thus
Justin
Apolog.
2.
Where
he
describeth
the
Church
State
and
Worship
which
we
desire
,
as
plainly
as
we
can
speak
our selves
.
Note
here
,
1.
That
whether
the
Country-men
and
Citizens
had
several
Churches
or
met
in
one
City
Church
,
it
sheweth
that
they
were
but
single
Congregations
.
For
every
Church
had
a
present
Bishop
:
(
For
Doctor
Hammond
maintaineth
that
by
the
Praepositus
here
is
meant
the
Bishop
,
and
so
do
others
of
them
.
)
2.
This
Bishop
performed
the
Offices
of
the
day
,
every
Lord's
day
,
praying
,
preaching
and
administring
the
Lord's
Supper
,
&c.
3.
All
the
Alms
of
the
Church
was
committed
to
the
Bishop
at
present
,
(
and
therefore
he
had
not
many
hundred
or
any
other
Churches
under
him
where
Presbyters
did
all
receive
the
Alms.
)
4.
He
was
the
common
Curator
of
all
the
Poor
,
Orphans
,
Sick
,
&c.
which
could
not
be
for
more
than
one
of
our
Parishes
:
(
And
let
the
Bishops
take
as
big
a
Church
as
they
will
do
all
this
for
,
and
spare
not
.
)
5.
And
the
Deacons
bringing
the
consecrated
Bread
and
Wine
to
the
absent
in
token
of
Communion
with
the
same
Church
and
Bishop
,
sheweth
that
there
were
not
under
him
many
other
absent
Congregations
,
that
had
no
other
Bishop
of
their
own
:
Nor
did
the
Deacon
carry
it
to
such
Congregations
through
the
Diocess
.
In
a
word
,
here
is
a
full
description
of
a
Congregational
Church
and
Bishop
.
Saith
Master
Mede
before
cited
,
of
these
words
,
[
As
the
Jews
had
their
Synagogues
,
so
perhaps
might
they
have
more
Oratories
than
one
;
though
their
Altar
were
but
one
,
there
namely
where
the
Bishop
was
.
Die
solis
omnes
,
&c.
(
here
he
cites
these
words
,
)
Namely
as
he
there
tells
us
,
to
celebrate
and
participate
of
the
Holy
Eucharist
.
Why
was
this
?
but
because
they
had
not
many
places
to
celebrate
in
.
]
V.
Tertullian
is
as
plain
and
full
:
Apol.
c.
39.
Corpus
sumus
de
conscientia
religionis
,
&
disciplinae
unitate
,
&
spei
foedere
:
Coimus
in
Coetum
,
&
Congregationem
,
ut
ad
Deum
quasi
manu
facta
precationibus
ambiamus
orantes
—
Cogimur
ad
divinarum
literarum
commemorationem
.
—
Certe
fidem
sanctis
vocibus
pascimus
:
spem
erigimus
,
fiduciam
figimus
,
disciplinam
praeceptorum
nihilominus
inculcationibus
densamus
.
Ibidem
etiam
exhortationes
,
castigationes
,
&
censura
divina
.
Nam
&
judicatur
magno
cum
pondere
,
ut
apud
certos
de
Dei
conspectu
;
summumque
futuri
judicii
praejudicium
est
,
siquis
ita
deliquerit
,
ut
a
Communicatione
orationis
&
Conventus
&
omnis
Sancti
Commercii
relegatur
:
Praesident
probati
quique
Seniores
,
&c.
And
de
Corona
Milit.
cap.
3.
Eucharistiae
Sacramentum
,
&
in
tempore
victus
,
&
omnibus
mandatum
a
domino
,
etiam
antelucanis
coetibus
;
nec
de
aliorum
manu
quam
praesidentium
sumimus
.
And
further
,
[
Aquam
adituri
itidem
,
sed
&
aliquando
prius
in
Ecclesia
sub
antistitis
manu
contestamur
,
nos
renunciare
Diabolo
&
pompae
&
angelis
ejus
.
]
In
all
these
words
(
and
many
more
such
in
Tertullian
)
it
is
evident
,
1.
That
then
a
Church
was
a
Congregation
met
for
holy
Worship
,
and
not
many
hundred
Congregations
making
one
Church
primae
ordinis
.
2.
That
this
Church
had
ordinarily
a
Bishop
present
(
not
present
in
one
Congregation
and
many
hundred
without
.
)
3.
That
the
Bishop
baptized
,
and
took
the
Confessions
of
the
Baptized
,
and
performed
the
ordinary
Worship
,
and
administred
the
Lords
Supper
.
(
Doctor
Hammond
himself
maintaineth
that
it
is
the
Bishop
that
Tertullian
speaketh
of
.
)
4.
That
Discipline
was
exercised
in
those
Church
Assemblies
,
and
therefore
the
Bishop
was
present
.
5.
They
took
the
Sacrament
from
none
but
the
Bishops
hand
(
save
that
the
Deacon
distributed
it
as
from
him
)
which
proveth
that
the
Bishop
was
present
,
when
ever
the
Sacrament
was
administred
.
6.
They
had
these
Assemblies
every
Lords
day
.
All
which
set
together
plainly
sheweth
that
then
every
Church
had
a
present
Bishop
,
(
ordinarily
)
and
was
no
more
than
one
Congregation
,
met
for
such
Communion
as
is
described
.
VI.
And
even
in
Cyprian's
time
the
alteration
was
not
great
:
Epist.
68.
Epist.
44.
(
ed.
Goul
)
pag.
93.
saith
,
[
Deus
unus
&
Christus
unus
&
una
Ecclesia
—
Aliud
Altare
constitui
,
aut
Sacerdotium
novum
sieri
praeter
unum
Altare
&
unum
Sacerdotium
non
potest
.
(
Edit.
Goulart
.
)
p.
201.
he
saith
,
[
Propter
quod
plebs
obsequens
praeceptis
dominicis
&
Deum
metuens
,
&c.
]
i.
e.
[
For
which
cause
the
people
that
are
obedient
to
the
Lords
Commands
and
fear
God
,
ought
to
separate
themselves
from
a
sinful
Prelate
(
or
Bishop
)
and
not
to
be
present
,
at
the
Sacrifices
of
a
Sacrilegious
Priest
;
seeing
they
have
the
greatest
power
either
of
chusing
worthy
Priests
,
or
of
refusing
the
unworthy
:
which
very
thing
we
see
coming
down
by
Divine
Authority
,
that
the
Priest
,
the
people
being
present
,
be
chosen
(
or
appointed
)
before
the
eyes
of
all
,
and
by
the
publick
judgment
and
testimony
be
approved
worthy
and
fit
.
And
so
going
on
to
prove
the
Divine
Right
hereof
he
addeth
,
which
was
before
done
so
diligently
and
cautelously
,
the
people
being
all
called
together
,
lest
any
unworthy
person
should
creep
into
the
Ministry
of
the
Altar
,
or
the
place
of
Priesthood
.
For
that
the
Unworthy
are
sometimes
ordained
,
not
according
to
the
Will
of
God
,
but
according
to
the
presumption
of
Man
;
and
that
these
things
are
displeasing
to
God
which
come
not
of
legitimate
and
just
Ordination
,
God
himself
doth
manifest
by
the
Prophet
Osee
,
saying
,
They
made
themselves
a
King
,
but
not
by
me
:
And
therefore
it
is
diligently
to
be
observed
,
and
held
of
Divine
Tradition
and
Apostolical
Observation
,
which
with
us
also
and
almost
all
the
Provinces
is
held
,
that
for
the
right
celebrating
of
Ordinations
,
all
the
next
Bishops
of
the
same
Province
do
come
together
,
to
that
people
over
whom
the
Bishop
(
or
Prelate
)
is
set
,
and
that
the
Bishop
be
appointed
them
,
(
or
assigned
)
the
people
being
present
who
fullyest
know
the
life
of
every
one
,
and
have
throughly
seen
the
act
of
every
ones
Conversation
:
which
also
we
saw
done
with
you
in
the
Ordination
of
Sabinus
our
Colleague
,
that
the
Office
of
a
Bishop
was
given
(
or
delivered
)
him
,
and
hands
imposed
on
him
,
in
the
place
of
Basilides
,
by
the
suffrage
of
the
whole
Fraternity
,
and
by
the
judgment
of
the
Bishops
that
had
met
together
and
had
sent
you
Letters
concerning
him
.
And
before
Sect.
4.
Deus
instruit
,
&c.
God
instructeth
and
sheweth
that
the
Ordinations
of
Priests
(
that
is
,
Bishops
)
ought
not
to
be
done
but
under
the
Conscience
(
that
is
,
present
sight
and
consent
)
of
the
assisting
people
,
that
the
Laity
being
present
,
either
the
crimes
of
the
bad
may
be
detected
,
or
the
merits
of
the
good
predicated
,
and
that
Ordination
be
just
and
legitimate
,
which
was
examined
by
the
suffrage
and
judgment
of
all
.
—
The
Case
is
so
plain
in
Cyprian
that
Pamelius
himself
is
forced
thus
to
confess
[
Non
negamus
veterem
Electionis
Episcoporum
ritum
,
quo
plebe
praesente
,
immo
&
suffragiis
plebis
eligi
solent
.
Nam
in
Africa
illum
observatum
constat
ex
electione
Eradii
successoris
D.
Augustini
de
quo
extat
Epistola
ejus
120.
In
Graecia
aetate
Chrysostomi
ex
lib.
3.
de
Sacerdot
.
In
Hispaniis
ex
hoc
Cypriani
loco
,
&
Isidor
.
lib.
de
Officiis
.
In
Galliis
ex
Epist.
Celestini
,
p.
2.
Romae
,
exiis
quae
supra
diximus
Epist.
ad
Antoniam
.
Ubique
etiam
alibi
ex
Epist.
Leonis
87.
Et
perdurasse
eam
consuetudinem
ad
Gregor.
1.
usque
ex
ejus
Epistolis
;
Immo
ad
tempora
usqu●
Caroli
&
Ludovici
Imperat.
ex
1.
lib.
Capitulorum
eorundem
satis
constat
;
Verum
From
hence
now
the
quantity
of
their
Churches
may
easily
be
gathered
.
1.
The
people
must
be
present
.
2.
And
this
must
be
All
the
people
,
the
whole
Laity
of
the
Church
.
3.
They
give
their
testimony
of
the
life
of
the
ordained
.
4.
They
are
supposed
all
to
know
his
conversation
.
5.
This
is
the
common
custom
of
the
Churches
,
in
Africa
and
all
other
Countries
.
Now
I
leave
it
to
the
consideration
of
sober
minds
how
many
Churches
,
or
Congregations
could
do
all
this
?
Whether
it
was
many
hundred
Churches
that
never
saw
the
person
,
nor
one
another
,
that
were
to
meet
in
one
Church
or
place
,
to
do
all
this
?
Or
rather
the
Inhabitants
of
a
Vicinity
,
using
to
assemble
for
Communion
,
when
even
our
Greater
Parishes
now
are
more
than
can
thus
meet
and
do
all
this
?
2.
Note
also
that
when
Cyprian
imposeth
it
on
the
same
people
that
chuse
their
Bishop
,
also
to
separate
from
one
that
is
wicked
,
and
not
communicate
with
him
in
the
Sacrament
,
it
is
most
evident
to
him
that
is
willing
to
understand
,
that
this
Bishop
was
to
be
the
Teacher
of
all
the
people
of
that
Church
,
and
was
to
administer
the
Sacrament
to
them
in
the
Congregation
,
and
they
had
ordinary
communion
with
him
:
For
how
else
should
they
be
called
on
to
separate
from
him
,
in
the
Sacrifice
(
as
it
's
called
.
)
Doth
he
command
a
thousand
or
a
hundred
distant
Churches
to
separate
from
the
Sacrifices
of
that
Bishop
,
who
never
had
local
Communion
with
him
(
unless
perhaps
once
in
their
lives
as
with
a
stranger
.
)
The
Impartial
can
hardly
read
these
words
,
and
not
understand
them
.
Two
Objections
are
here
made
.
1.
Obj.
All
the
People
is
put
for
all
present
,
which
is
a
part
.
Answ.
By
such
interpretations
let
God
or
Man
say
what
they
will
,
it
will
signifie
but
what
the
Reader
please
.
The
Context
and
many
concurrent
expressions
shew
that
(
though
business
or
sickness
might
hinder
some
Individuals
)
it
was
the
main
body
of
the
Congregation
which
is
called
Plebs
Universa
,
or
else
it
will
be
nonsense
.
2.
Object
.
But
if
the
same
were
the
custom
till
the
days
of
Charles
and
Lodovick
,
then
it
could
not
be
all
the
people
,
for
then
it
's
known
that
the
Dioceses
were
larger
:
Therefore
it
must
be
but
all
that
belonged
to
the
Cathedral
.
Answ.
1.
Even
till
their
days
Christianity
had
not
been
received
by
the
whole
Cities
or
Parishes
,
in
the
greatest
part
of
the
Empire
;
but
(
according
to
the
liberty
then
given
when
none
were
forced
to
be
Christians
)
the
Christians
were
but
few
in
many
great
Countries
.
It
was
long
ere
they
were
the
greater
number
of
the
Inhabitants
in
France
and
Flanders
;
longer
in
England
;
and
longer
in
Germany
,
and
Hungary
,
and
Poland
;
and
longer
in
Sweden
and
Denmark
,
&c.
2.
That
it
was
no
Cathedral
Society
distinct
from
other
Congregations
under
the
same
Bishop
in
Cyprian's
time
,
is
most
evident
:
There
being
no
such
distinction
intimated
,
but
contrarily
all
the
Bishops
Church
or
Flock
is
spoken
to
:
And
how
should
one
part
of
the
Church
come
to
have
a
right
to
chuse
and
refuse
the
Bishop
more
than
all
the
rest
?
And
in
all
ordinary
Dioceses
it
was
so
long
after
:
But
it
is
true
that
at
Rome
,
Alexandria
and
the
greater
Churches
,
where
the
custom
was
continued
,
and
yet
the
multitude
of
the
people
was
so
great
that
they
could
not
half
meet
in
one
place
;
those
that
were
forwardest
crowded
together
,
and
oft
committed
Riots
and
Murders
(
as
at
the
Election
of
Damasus
,
and
others
,
)
till
by
this
,
the
custom
was
changed
to
avoid
such
tumults
;
and
those
that
would
not
be
in
the
Crowd
stayed
at
home
:
And
the
nearest
Neighbours
commonly
were
they
that
met
.
Object
.
But
do
not
we
see
that
a
whole
County
can
meet
to
chuse
Parliament
Men
?
Answ.
1
.
No
:
It
is
only
the
Freeholders
who
are
comparatively
but
a
small
part
of
the
County
.
2.
It
is
in
a
Field
,
or
Streets
,
and
not
in
a
Church
.
3.
It
is
commonly
to
judge
of
their
Suffrages
by
comparing
by
the
eye
,
the
magnitude
of
the
distinct
Companies
when
they
separate
,
or
else
by
taking
their
Votes
Man
by
Man
in
a
long
time
,
and
not
to
do
all
in
their
hearing
,
and
by
their
Counsel
,
as
in
this
Case
.
4.
I
have
been
at
great
Assemblies
for
such
Elections
of
Parliament
,
in
the
Fields
;
and
I
never
saw
more
together
than
have
heard
me
preach
in
one
Assembly
,
nor
half
so
many
as
some
London
Parishes
do
contain
:
much
less
as
a
Diocess
.
There
is
a
great
deal
more
in
Cyprian
to
prove
the
thing
in
question
,
Epist.
3
,
6
,
10
,
11
,
13
,
14
,
26
,
27
,
28
,
31
,
33
,
40.
which
would
be
tedious
to
the
Reader
should
I
recite
it
.
A
primordio
Episcopatus
mei
statuerim
nihil
sine
consilio
vestro
&
sine
consensu
plebis
meae
privata
sententia
gerere
—
Prohibeantur
offerre
,
acturi
apud
nos
,
&
apud
confessores
ipsos
,
&
apud
plebem
universam
causam
suam
.
]
Haec
singulorum
tractanda
sit
&
limanda
plenius
ratio
,
non
tantum
cum
Collegis
meis
,
sed
&
cum
plebe
ipsa
universa
.
—
Vix
plebi
persuadeo
,
immo
extorqueo
,
ut
tales
patiantur
admitti
—
Secundum
vestra
divina
suffragia
,
Conjurati
&
scelerati
de
Ecclesia
sponte
se
pellerent
.
—
]
By
these
and
many
such
passages
it
is
evident
that
even
the
famous
Church
of
Carthage
,
under
that
famous
Bishop
was
no
greater
than
that
all
Church
Affairs
might
be
treated
of
in
the
hearing
of
all
the
Laity
,
and
managed
by
their
consent
,
and
the
Quality
of
each
Presbyter
and
Communicant
,
and
their
faults
fell
under
the
Cognizance
of
the
whole
Church
;
not
as
Governors
,
but
as
interessed
for
their
own
welfare
,
as
the
words
declare
.
VII
.
And
here
I
think
I
may
seasonably
cite
the
Constitutions
called
Apostolical
;
which
if
not
written
by
Clement
,
were
certainly
for
the
most
part
of
them
very
ancient
,
as
being
before
Athanasius
who
mentioneth
them
.
And
the
Learned
and
Sober
Albaspinaeus
,
Observ
.
Lib.
1.
p.
38.
saith
,
[
De
constitutionibus
istis
nemini
dubium
esse
debet
,
quin
probus
iuxta
&
antiquus
liber
sit
;
certoque
affirmare
possum
trecentis
primis
eo
ecclesiam
Graecam
,
tanquam
rituali
&
Pontificali
usam
esse
;
Quique
eas
attente
legerit
,
eadem
de
illis
quae
de
canonibus
judicabit
,
additas
,
viz.
decursu
temporum
primis
novas
,
quemadmodum
&
novae
leges
&
constitutiones
in
regimine
Ecclesiae
,
novis
occasionibus
enatis
,
factae
sunt
.
]
that
though
they
were
not
written
by
Clement
or
the
Apostles
,
yet
they
were
that
Summary
of
Apostolical
or
Christian
Discipline
,
which
the
Greek
Churches
much
used
for
the
first
three
hundred
years
;
and
that
Additions
were
made
by
degrees
.
But
I
cite
them
for
nothing
but
the
History
,
wherein
they
are
of
great
account
to
acquaint
us
with
the
state
of
the
Church
in
those
times
.
Lib.
2.
cap.
18.
It
is
said
,
that
[
Omnium
Episcopus
curam
habeat
,
&
eorum
qui
non
peccarunt
,
ut
non
peccent
,
&
eorum
qui
in
peccatis
sunt
,
ut
peccasse
poeniteat
:
ait
enim
Dominus
,
Videte
ne
contemnatis
unum
ex
pusillis
istis
.
Item
poenitentibus
condonare
oportet
peccata
.
—
Quocirca
curam
omnium
suscipe
tanquam
rationem
de
pluribus
redditurus
:
Ac
sanos
quidem
conserva
,
lapsos
vero
mone
,
&
qui
in
jejunio
premens
,
leva
in
remissione
,
&
eum
qui
luxit
recipe
,
cuncta
Ecclesia
pro
eo
deprecante
,
&c.
]
And
much
more
works
he
adds
:
Whereby
it
appeareth
that
the
Bishoprick
was
no
greater
than
that
he
could
take
a
personal
care
of
every
member
,
over
the
meanest
,
sound
and
unsound
:
And
that
it
was
one
Assembly
where
all
did
intercede
for
the
restoring
of
the
Penitent
.
So
cap.
20.
opening
the
Bishop's
duty
to
the
Laity
,
he
repeateth
,
Omnes
monens
,
omnes
increpans
,
&c.
And
ibid.
Medice
ergo
Ecclesiae
Domini
adhibe
medicinam
cuique
aegrotantium
convenientem
:
Omnibus
modis
cura
,
sana
,
factos
sanos
redde
Ecclesiae
;
pasce
gregem
,
non
per
vim
,
neque
imperiose
,
cum
ludibrio
&
despectu
quasi
dominatum
teneas
,
sed
tanquam
bonus
pastor
in
sinum
ac
complexum
agnos
congrega
&
oves
gravidas
hortare
.
And
it
concerneth
them
to
know
well
what
they
do
,
for
cap.
2.
Scitote
quod
qui
eum
,
qui
injuriam
non
fecit
,
ejicit
,
aut
qui
se
convertit
non
recipit
,
fratrem
suum
occidit
,
&
sanguinem
ejus
fudit
,
sicut
Cain
sanguinem
fratris
sui
fudit
;
cujus
sanguis
,
qui
ad
Deum
clamat
,
requiretur
.
—
Similiter
eveniet
ei
qui
ab
Episcopo
suo
sine
iusta
causa
fuerit
excommunicatus
:
Qui
tanquam
pestiferum
ejicit
eum
qui
est
extra
culpam
,
is
quidem
saevior
est
interfectore
.
—
Violentior
est
ipso
homicida
qui
corpus
perimit
,
is
qui
innocentem
ex
ecclesia
ejicit
.
Et
cap.
25.
Oportet
ut
qui
in
Ecclesia
assidui
sunt
eos
Ecclesia
aelat
(
viz.
Pontificem
,
Sacerdotes
,
Levitas
.
)
where
the
Assembly
is
the
Church
which
maintaineth
the
Bishop
and
Presbyters
.
And
cap.
26.
It
is
the
Bishop
that
to
all
the
Church
is
,
Minister
Verbi
,
scientiae
custos
,
Mediator
Dei
&
vestrum
in
iis
quae
ad
eum
colendum
pertinent
(
that
is
,
officiateth
in
Church
Worship
:
)
hic
est
magister
pietatis
ac
religionis
;
hic
est
secundum
Deum
pater
vester
,
qui
vos
per
aquam
&
Spiritum
sanctum
regeneravit
,
&c.
Episcopus
igitur
vobis
praesideat
,
ut
dignitate
Dei
cohonestatus
,
qua
clerum
sub
potestate
sua
tenet
,
&
toti
populo
praeest
,
Diaconus
vero
assistat
huic
,
&c.
So
that
a
Bishops
Church
was
no
greater
than
that
he
could
be
the
constant
Teacher
,
Guide
,
Baptizer
,
&c.
of
them
all
.
And
cap.
27.
All
the
Oblations
were
to
be
brought
to
the
Bishop
himself
,
by
themselves
that
offered
,
or
by
the
Deacons
.
Immo
primitias
quoque
&
decimas
&
quae
sponte
offeruntur
;
is
enim
probe
novit
afflictos
&
cuique
tribuit
,
ut
congruit
;
ne
quis
eadem
die
aut
eadem
hebdom
i
de
bis
aut
saepius
accipiat
,
alius
vero
nihil
penitus
.
So
that
the
reason
why
all
the
Offerings
,
Tythes
and
Gifts
in
his
whole
Diocess
were
brought
to
the
Bishop
himself
was
,
because
he
was
well
acquainted
with
all
the
Poor
of
his
Diocess
,
and
was
every
day
to
relieve
them
,
and
see
that
one
did
not
receive
twice
the
same
day
,
or
the
same
Week
,
and
another
have
none
.
How
many
hundred
Churches
think
you
had
a
Church
then
in
the
Belly
of
it
?
and
how
large
was
such
a
Diocess
?
And
cap.
28.
In
their
Love-Feasts
the
Bishop
was
to
have
always
his
special
part
of
the
Feast
,
even
sent
him
if
he
were
absent
.
Sure
if
his
Diocess
had
six
hundred
or
a
thousand
Parishes
and
as
many
Feasts
,
and
some
of
them
as
far
off
as
I
am
from
the
Cathedral
Church
(
about
fourscore
Miles
)
it
will
cost
more
the
Carriage
of
the
Bishop's
Supper
than
it
is
worth
,
and
it
will
be
cold
,
and
it
is
well
if
it
stink
not
by
the
way
.
And
the
Presbyters
that
were
all
to
have
a
double
portion
also
of
the
Feast
,
are
called
tanquam
Consiliarii
Episcopi
&
Ecclesiae
Corona
,
sunt
enim
Consilium
&
Senatus
Ecclesiae
.
So
that
it
was
but
one
City
Congregation
yet
that
had
Bishops
and
Presbyters
and
Deacons
,
&c.
And
in
cap.
30.
and
many
Chapters
there
is
mentioned
often
the
Bishops
doing
all
without
any
help
save
the
Deacons
,
which
would
make
one
think
that
de
facto
Doctor
Hammond
was
in
the
right
,
and
that
some
of
the
Constitutions
were
written
when
in
most
Churches
there
was
no
Presbyters
with
the
Bishop
but
Deacons
only
.
Cap.
32.
If
the
Deacon
knew
any
to
be
poor
,
he
must
tell
the
Bishop
,
and
do
nothing
without
him
.
How
large
was
this
Diocess
?
cap.
34.
This
Bishop
must
be
loved
as
a
Father
,
feared
as
a
King
,
honoured
as
a
God
,
offering
him
our
Fruits
and
the
works
of
our
hands
for
his
Blessing
;
giving
him
as
God's
Priest
our
First-fruits
,
Tythes
,
First-fruits
of
Corn
,
Wine
,
Oyl
,
Apples
,
Wool
,
and
all
that
God
shall
give
us
.
]
Was
all
this
carried
him
from
many
hundred
Parishes
,
many
score
Miles
?
And
cap.
36.
The
Bishop's
Church
was
no
farther
off
than
that
all
the
Members
were
to
come
to
it
in
the
morning
before
they
went
to
any
work
,
and
at
Evening
when
they
had
done
.
How
big
was
this
Diocess
?
Cap.
44.
The
Deacon
is
to
be
the
Bishop's
Eye
,
and
Ear
,
and
Mouth
,
and
to
help
him
,
that
he
may
not
be
overwhelmed
with
his
work
:
If
he
had
a
thousand
subject
Presbyters
,
one
Deacon's
help
only
would
not
have
been
named
.
Cap.
56.
The
Bishop
is
to
see
that
this
Deacon
speak
Peace
to
every
one
that
entreth
into
the
Church
to
worship
.
Which
implyeth
that
he
was
present
in
the
Church
.
Cap.
57.
The
description
of
a
Church
Order
is
,
that
the
Bishop's
Seat
be
in
the
midst
,
and
that
the
Presbyters
sit
on
each
side
of
him
,
and
so
for
the
rest
.
And
the
Order
of
Officiating
was
,
[
that
(
the
Deacons
seeing
all
orderly
keep
their
Seats
)
the
Reader
first
read
the
old
Scriptures
,
and
the
Deacon
or
Presbyters
the
Gospels
;
then
that
the
Presbyters
exhort
the
people
,
not
all
at
once
,
but
one
by
one
,
and
last
of
all
the
Bishop
,
&c.
]
These
were
then
the
Churches
;
where
every
Altar
had
a
Bishop
.
So
cap.
50.
Cum
doces
Episcope
,
jube
&
mone
populum
frequent
are
quotidie
Ecclesiam
mane
&
vespere
,
ut
omnino
abesse
nolit
,
immo
assidue
conveniat
,
neque
Ullus
subducendo
se
Ecclesiam
mutilam
faciat
,
&
a
corpore
Christi
unum
membrum
decerpat
:
Neque
enim
de
solis
Sacerdotibus
dictum
est
,
sed
potius
quisque
Laicus
,
&c.
So
that
a
Bishop's
Diocess
or
Church
was
so
great
,
as
that
no
one
Lay
Member
should
be
absent
Morning
or
Evening
.
Lib.
4.
cap.
The
Bishop
had
the
particular
care
of
all
the
Pupils
,
Widows
,
Labourers
,
Weak
,
Naked
,
Sick
,
Virgins
,
&c.
And
cap.
5.
He
is
to
know
well
who
they
be
that
offer
all
the
Oblations
;
and
is
to
reject
the
Oblations
of
all
the
Wicked
:
For
cap.
7.
Let
the
Poor
have
never
so
much
●eed
,
it
's
better
perish
by
Famine
,
than
receive
anything
from
the
Enemies
of
God
,
which
may
be
contumelious
to
his
Friends
.
]
Lib
8.
cap.
4.
The
Ordering
of
a
Bishop
must
be
(
de
quo
nulla
est
querela
;
&
qui
sit
a
cuncto
populo
ex
optimis
quibusque
electus
,
quo
nominato
&
placente
populus
in
unum
congregatus
,
una
cum
Presbyteris
&
Episcopis
praesentibus
,
die
Dominico
,
consentiat
.
Qui
vero
inter
reliquos
princeps
Episcopus
,
percontetur
Episcopos
&
populum
,
an
ipse
sit
quem
praeesse
petunt
?
&c.
So
that
all
the
people
of
the
Church
came
together
to
chuse
and
consent
to
the
Bishop
:
no
greater
at
that
time
was
a
Diocesane
Church
.
Cap.
12.
His
peractis
dextram
&
laevam
ejus
ut
discipuli
Magistro
assistant
.
—
This
is
part
of
the
Common
Rubrick
(
of
the
best
and
eldest
Liturgy
that
I
know
of
recorded
by
Church
History
)
for
the
celebrating
the
Sacrament
.
So
that
it
supposeth
a
Bishop
to
be
then
present
in
all
Churches
that
had
an
Altar
and
Sacrament
.
The
rest
of
the
Liturgy
,
lib.
8.
supposeth
still
the
same
presence
of
the
Bishop
.
Cap.
35.
Congregabis
Episcope
Ecclesiam
ad
vesperam
,
&c.
It
would
be
too
long
to
recite
all
the
Bishops
part
in
the
ordinary
Offices
of
the
Assembly
.
It
is
hence
plain
that
in
those
Ages
(
unless
it
were
very
few
;
perhaps
only
Rome
and
Alexandria
)
no
Bishops
had
more
stated
Assemblies
or
Churches
that
had
Altars
,
or
communicated
,
than
one
.
VIII
.
The
Canons
called
the
Apostles
run
just
in
the
same
strain
with
the
Constitutions
:
And
though
by
some
of
them
it
is
apparent
that
(
at
least
)
all
of
them
are
not
so
old
as
many
think
,
(
As
that
which
intimateth
that
Rulers
set
up
Clergy-men
,
&c.
)
yet
they
were
elder
than
our
Compound
Diocesane
Churches
.
For
Can.
5.
It
is
said
.
[
Omnium
aliorum
primitiae
Episcopo
&
Presbyteris
domum
mittuntur
;
non
super
altare
:
Manifestum
est
autem
quod
Episcopus
&
Presbyteri
inter
Diaconos
&
reliquos
Clericos
eas
dividunt
.
]
By
which
and
many
such
passages
it
is
evident
that
there
was
then
but
one
Altar
and
one
Bishop
with
his
Presbytery
and
Deacons
in
a
Church
,
as
in
Ignatius's
time
:
and
that
they
all
lived
on
the
same
Altar
,
together
with
the
rest
of
the
Gifts
of
the
Church
,
Vid.
&
Can.
58.
The
Can.
32.
saith
,
[
Siquis
Presbyter
contemnens
Episcopum
suum
,
seorsim
collegerit
&
altare
aliud
erexerit
,
nihil
habens
quo
reprehendat
Episcopum
in
causa
pietatis
,
aut
justitiae
,
deponatur
,
quasi
principatus
amator
existens
.
—
Haec
autem
post
unam
&
secundam
&
tertiam
Episcopi
obsecrationem
fieri
conveniat
.
]
The
same
is
in
the
Can.
5.
Concil.
Antioch
.
And
to
set
up
aliud
Altare
,
&
Altare
contra
Altare
is
the
Phrase
used
then
by
many
Writers
,
and
Councils
,
to
signifie
a
dividing
and
separating
from
the
Church
,
and
setting
up
an
Antichurch
;
All
which
sheweth
that
then
a
Bishops
Church
had
but
one
Altar
.
IX
.
Dionysius
(
whoever
or
whenever
he
wrote
)
doth
so
describe
the
Bishops
work
as
sheweth
that
he
had
but
one
Church
and
Presbytery
to
assist
him
.
Cap.
4.
de
Eccles.
Hier.
he
tells
us
that
[
The
Prefect
did
baptize
those
that
were
converted
,
]
and
the
Presbyters
and
Deacons
did
but
assist
him
:
And
it
is
a
very
long
manner
of
baptizing
which
he
there
describeth
,
and
all
the
Church
were
called
together
to
it
,
and
joyned
in
it
.
And
this
was
in
times
when
the
Infidels
were
to
be
brought
in
,
and
converted
,
and
baptized
at
Age
,
where
Examinations
,
Professions
and
Circumstances
made
it
so
long
a
work
,
as
this
alone
would
have
proved
his
Church
to
be
no
greater
than
aforesaid
:
much
more
with
the
rest
of
the
work
which
he
describeth
.
X.
But
Councils
give
the
surest
testimonies
to
such
matter
of
fact
:
Concil.
Agath
.
Can.
4.
Siquis
etiam
extra
Parochias
,
&
ubi
legitimus
est
ordinariusque
conventus
,
Oratorium
habere
voluerit
,
reliquis
festivitatibus
ut
ibi
missam
audiat
,
propter
fatigationem
familiae
,
justa
ordinatione
permittimus
.
Pascha
vero
,
Natali
Domini
,
Epiphania
,
Ascensione
Domini
,
Pentecoste
,
&
natali
Sancti
Johannis
Baptistae
,
&
siqui
maxime
dies
,
in
festivitatibus
habentur
,
non
nisi
in
civitatibus
,
aut
Parochiis
audiant
.
This
being
decreed
so
late
,
when
Christians
were
increased
in
the
Countries
,
alloweth
them
,
to
avoid
weariness
in
travelling
with
their
Families
too
far
,
to
have
Chappels
or
Oratories
in
the
remote
parts
of
the
Country
(
but
so
that
they
come
all
to
the
City
or
Parish
Church
on
all
the
greatest
Festivals
.
)
Which
sheweth
that
then
the
Church
was
but
one
Assembly
which
all
could
joyn
in
to
hear
the
word
.
And
that
each
of
these
City
and
Parish
Churches
had
a
Bishop
of
their
own
,
is
apparent
in
what
followeth
,
[
Can.
30.
Benedictionem
super
plebem
in
Ecclesia
fundere
aut
poenitentem
in
Ecclesia
benedicere
,
Presbytero
penitus
non
licebit
;
that
is
,
[
It
shall
not
at
all
be
lawful
for
a
Presbyter
to
pronounce
the
Blessing
on
the
people
in
the
Church
,
or
to
bless
a
Penitent
in
the
Church
.
]
Now
these
being
(
or
one
at
least
)
performed
in
every
Church
Assembly
,
when
a
Presbyter
is
forbidden
to
do
them
,
it
is
implied
that
a
Bishop
was
present
to
do
it
himself
:
and
so
that
every
communicating
Assembly
had
a
Bishop
.
And
it
's
said
,
Can.
31.
Missas
die
Dominico
secularibus
totas
audire
speciali
ordine
praecipimus
;
ita
ut
ante
benedictionem
sacerdotis
egredi
populus
non
praesumat
,
quod
si
fecerit
,
ab
Episcopo
publice
confundatur
.
So
that
there
must
be
a
daily
pronunciation
of
the
Blessing
each
Lords
day
,
and
that
not
by
the
Presbyters
but
the
Bishop
,
who
must
rebuke
them
that
go
out
before
it
;
which
sheweth
that
each
Church
had
a
Bishop
.
And
after
,
[
Qui
solemnitatum
,
id
est
Paschae
&
natalis
domini
vel
Pentecostes
festivitatibus
,
cum
Episcopis
interesse
neglexerint
,
quum
in
civitatibus
communionis
vel
benedictionis
accipiendae
causa
positos
se
nosse
debeant
,
triennio
communione
priventur
Ecclesiae
.
]
By
which
it
appeareth
that
in
a
City
there
were
no
more
Christians
or
Church-members
,
than
could
congregate
with
the
Bishop
on
the
Festivals
for
Communion
;
when
all
the
neglecters
were
to
be
deprived
of
the
Communion
for
three
years
.
XI
.
The
Council
at
Eliberis
Baetic
.
An.
305.
had
nineteen
Bishops
,
twenty
six
Presbyters
,
and
the
Deacons
,
&
omnis
Plebs
stood
by
:
which
intimateth
that
these
twenty
six
Presbyters
and
the
Deacons
were
the
main
body
of
the
Clergy
under
the
nineteen
Bishops
;
which
was
not
two
Presbyters
to
a
Bishop
:
why
else
should
the
Deacons
and
all
the
Laity
be
there
,
if
not
all
the
Presbyters
?
And
supposing
that
Plebs
omnis
here
signifie
not
strictly
all
the
Laity
,
yet
it
intimateth
that
the
Churches
were
no
greater
than
that
so
great
a
part
of
their
Laity
was
there
,
as
that
Phrase
might
be
well
used
of
;
which
cannot
be
of
our
Compound
Diocess
.
XII
.
Concil.
Gangrens
.
cap.
7.
No
one
was
to
receive
the
Oblations
of
Fruits
,
and
the
First-fruits
,
due
to
the
Church
,
out
of
the
Church
.
And
cap.
8.
None
was
to
receive
them
but
the
Bishop
,
or
he
whom
the
Bishop
appointed
.
This
sheweth
the
quantity
of
the
Diocess
,
and
that
every
Church
had
one
Altar
and
one
Bishop
.
XIII
.
In
a
Roman
Council
sub
Silvest.
it
's
said
,
[
Ab
omni
Ecclesia
eligatur
consecrandus
Episcopus
,
nullo
de
membris
Ecclesiae
intercedente
,
&
omni
Ecclesia
conveniente
:
&
nulli
Episcopo
liceat
sine
cuncta
Ecclesia
a
novissimo
gradu
usque
ad
primum
ordinare
Neophytum
Silvester
Papa
dixit
,
A
nobis
incipientes
moderamine
lenitatis
judicare
,
commonemus
ut
nulli
Episcopo
liceat
quemlibet
gradum
Clerici
ordinare
aut
consecrare
,
nisi
cum
omni
adunata
Ecclesia
,
si
placet
:
&
dixerunt
Episcopi
,
placet
.
What
can
be
more
fully
said
,
[
Let
the
Bishop
to
be
ordained
be
chosen
by
all
the
Church
,
no
one
of
the
Members
of
the
Church
being
wanting
,
and
all
the
Church
meeting
together
.
Let
it
be
lawful
for
no
Bishop
without
the
whole
Church
to
ordain
.
—
Not
to
ordain
or
consecrate
any
degree
of
Clergy-Man
,
but
with
the
whole
Church
together
in
one
.
And
how
great
then
were
the
Churches
,
when
even
at
Rome
and
all
about
it
,
The
whole
Church
united
,
and
every
member
could
meet
together
at
every
Ordination
and
Consecration
?
I
scarce
know
how
a
testimony
can
be
plainer
.
XIV
.
The
Concil.
Sardic
.
which
first
began
to
befriend
the
Grandeur
of
the
Roman
Bishop
,
was
it
that
first
forbad
Bishops
to
be
ordained
in
small
Villages
:
yet
note
that
even
there
it
was
not
absolutely
forbidden
to
all
Villages
;
but
only
to
such
Villages
and
small
Cities
where
one
Presbyter
was
enough
:
But
they
allowed
a
Bishop
to
the
Cities
.
[
Quae
Episcopos
habuerunt
,
&
siqua
tam
populosa
est
Civitas
vel
Locus
(
mark
Locus
as
distinct
from
Civitas
)
qui
mereatur
habere
Episcopum
.
]
So
that
if
there
were
but
people
enough
for
more
than
one
Presbyter
,
they
allowed
them
a
Bishop
.
And
Can.
14.
It
is
decreed
that
,
[
As
no
Lay-man
must
be
above
three
Weeks
from
Church
,
so
no
Bishop
from
his
own
Church
at
another
place
.
]
Whereas
if
a
Bishop
have
many
Churches
,
or
many
hundred
,
or
a
thousand
,
he
could
be
but
at
one
in
a
Year
,
or
two
,
or
three
,
or
more
,
if
he
did
nothing
but
travel
from
parish
to
Parish
.
Only
in
the
next
Canon
,
those
that
have
Farms
or
Lands
in
the
Country
are
dispensed
with
for
three
Weeks
to
be
absent
from
their
own
Churches
,
so
they
go
to
another
.
XV.
In
the
Epistle
of
the
1.
Concil.
Nic.
ad
Eccles.
Aegypt
.
(
in
Crab.
pag.
262.
T.
1.
)
Presbyters
were
to
be
made
,
[
Solummodo
sivideantur
digni
,
&
populus
eos
elegerit
,
condecernente
simul
&
designante
maxime
Alexandriae
Civitatis
Episcopo
.
]
Still
the
people
that
had
the
choice
were
no
more
than
could
meet
to
chuse
.
And
even
in
the
Arabick
Canons
ascribed
to
this
Council
by
some
of
late
it
's
said
,
Can.
72.
Sic
Episcopi
&
Sacerdotes
si
Civitates
suas
&
Altaria
propter
alia
majora
relinquerent
,
male
facerent
;
which
shews
that
each
City
even
then
had
but
one
Altar
or
Meeting
for
Sacramental
Communion
:
though
when
these
were
written
,
there
were
other
Churches
in
Villages
that
had
Altars
.
And
in
Pisan
.
Can.
57.
Archi-presbyter
in
absentia
Episcopi
honoretur
tanquam
Episcopus
,
quia
est
loco
ejus
,
&
sit
caput
Sacerdotum
qui
sub
potestate
ejus
sunt
in
Ecclesia
.
The
Bishop
then
was
but
such
a
Head
of
Priests
in
the
same
Church
,
as
an
Arch-Presbyter
might
be
in
his
absence
.
And
Cap.
9.
The
Vote
of
the
whole
Diocess
without
the
Arch-bishop
shall
not
serve
to
chuse
a
Bishop
,
though
all
gathered
together
.
XVI
.
The
Concil.
Vasense
granted
leave
for
Presbyters
to
preach
and
Deacons
to
read
Homilies
in
Country
Parishes
,
which
sheweth
both
that
Bishops
were
the
ordinary
Preachers
to
their
whole
Flocks
before
,
and
that
these
Parishes
were
yet
but
new
,
and
perhaps
but
Chappels
that
yet
had
not
Altars
and
the
Lord's
Supper
.
XVII
.
Binnius
in
Concil.
Ephes.
1.
To.
2.
cap.
20.
saith
,
[
Dalmatius
told
the
Emperor
that
there
were
six
thousand
Bishops
under
the
Metropolitan
sent
to
the
Council
that
were
against
Nestorius
;
]
And
there
was
a
great
number
on
the
other
side
with
Johan
.
Antiochen
.
who
cast
out
Cyril
and
Memnon
.
How
great
think
you
were
these
Bishops
Dioceses
?
XVIII
.
Concil.
Carth.
3.
cap.
39.
&
40.
(
in
Crab
)
some
would
have
had
many
(
twelve
)
Bishops
at
each
Bishop's
Ordination
;
but
Aurelius
desired
it
might
be
but
three
,
because
[
Crebro
&
pene
per
diem
Dominicum
ordinationes
habemus
,
]
they
had
Ordinations
almost
every
Lord's
day
,
and
Tripoli
had
but
five
Bishops
.
How
big
were
these
Dioceses
where
the
Bishops
could
meet
almost
every
Lord's
day
for
Ordinations
;
and
five
under
Tripoly
was
an
exceeding
small
number
.
And
cap.
40.
If
a
Bishop
were
accused
at
his
Ordination
,
the
Cause
was
to
be
tried
,
In
eadem
plebe
cui
ordinandus
est
;
And
surely
it
was
not
to
be
in
many
hundred
Congregations
at
once
or
per
vices
.
XIX
.
Concil.
Antioch
.
(
before
this
)
Can.
5.
(
(
pag.
321.
in
Crab
)
Siquis
Presbyter
aut
Diaconus
Episcopum
proprium
contemnens
,
se
ab
Ecclesia
segregaverit
&
seorsum
colligens
Altare
constituit
(
vel
in
secunda
edit
.
&
privatim
apud
se
collectis
populis
Altare
erigere
ausus
fuerit
,
&c.
)
This
sheweth
,
1.
That
the
Presbyters
then
joyned
with
the
Bishop
in
the
same
Church
.
2.
And
that
then
each
Church
had
but
one
Altar
,
and
to
erect
another
Altar
elsewhere
,
was
to
set
up
another
Church
.
Can.
8.
Presbyteri
qui
sunt
in
agris
Canonicas
Epistolas
dare
non
possunt
—
Chorepiscopi
autem
—
dare
possunt
—
This
sheweth
that
then
the
Country
Villages
had
Chorepiscopos
with
Presbyters
.
Can.
10
Qui
in
vicis
vel
possissionibus
Chorepiscopi
nominantur
quamvis
manus
impositionem
Episcoporum
perceperint
,
&
ut
Episcopi
consecrati
sint
,
tamen
Sanctae
Synodo
placuit
,
ut
modum
proprium
recognoscant
,
ut
gubernent
sibi
subjectas
Ecclesias
earumque
moderamine
curaque
contenti
sint
.
This
sheweth
that
then
the
Churches
in
Villages
had
their
Bishops
,
though
under
the
City
Bishops
.
Can.
16.
A
Bishop
that
put
himself
into
a
vacant
Church
without
the
consent
of
a
perfect
Council
,
where
must
be
the
Metropolitane
,
must
be
cast
out
,
etsi
cunctus
populus
quem
diripuit
eum
habere
delegerit
:
which
sheweth
that
the
whole
people
were
no
more
than
could
meet
to
chuse
him
.
Can.
17
,
18
,
21.
imply
the
same
;
Episcopus
ab
alia
Parochia
non
migret
ad
aliam
,
nec
sponte
sua
insiliens
,
nec
vi
coactus
a
populo
,
nec
ab
Episcopis
necessitate
compulsus
:
Maneat
autem
in
Ecclesia
quam
primitus
adeo
sortitus
est
.
A
Church
and
a
Parish
are
here
the
same
;
and
no
greater
than
that
the
people
could
be
the
compellers
,
which
implieth
their
concurrence
,
which
could
not
be
in
a
Diocess
of
many
hundred
Churches
;
but
in
one
only
.
Can.
23.
The
Goods
of
the
Church
are
faithfully
to
be
kept
:
which
also
are
to
be
dispensed
by
the
Judgment
and
Power
of
the
Bishop
,
to
whom
is
committed
the
people
,
and
the
souls
that
are
congregated
in
the
Church
:
and
it
's
manifest
what
things
belong
to
the
Church
,
with
the
knowledge
of
the
Presbyters
and
Deacons
that
are
about
him
,
who
cannot
but
know
what
are
the
Church
Goods
,
&c.
Here
1.
The
Church
contained
only
the
souls
that
were
congregated
in
it
,
and
not
many
Congregations
.
2.
All
the
Church
Goods
were
known
to
the
Presbyters
and
Deacons
,
so
that
the
Bishop
did
dispose
of
them
while
he
lived
,
but
could
alienate
none
at
his
death
:
which
sheweth
that
it
was
but
one
Church
or
Congregation
,
where
the
Bishop
and
Presbyters
joyned
in
the
Ministry
.
Cap.
25.
hath
the
same
Evidence
:
The
Bishop
dispenseth
all
the
Goods
and
Lands
of
the
Church
,
to
all
that
need
,
but
must
not
appropriate
them
to
his
Kindred
,
&c.
but
use
them
by
the
consent
of
his
Presbyters
and
Deacons
.
XX.
Concil.
Carthag.
4.
cap.
14.
The
Bishop's
dwelling
was
to
be
near
the
Church
.
(
But
if
he
had
many
Churches
,
they
would
have
told
which
.
)
Can.
17.
The
Bishop
was
to
exercise
the
care
of
Government
of
Widows
,
Orphans
,
and
Strangers
by
his
Arch-Presbyter
and
Arch-Deacon
(
which
sheweth
that
they
had
not
many
Churches
;
where
each
appropriate
Presbyter
and
Deacons
did
it
.
)
Can.
22.
The
Peoples
consent
and
testimony
was
necessary
to
every
Clerk
ordained
:
(
which
sheweth
how
large
the
Churches
or
People
were
.
)
Can.
35.
The
Bishop
is
ordered
to
sit
above
the
Presbyters
in
the
Church
,
and
in
their
Consess
;
but
at
home
to
know
himself
to
be
their
Colleague
:
which
sheweth
that
they
were
all
belonging
to
one
Church
,
and
not
to
many
far
from
each
other
.
XXI
.
Concil.
Laodic
.
Presbyters
must
not
go
into
the
Church
(
or
Sacrarium
as
the
other
Ed.
)
before
the
Bishop
,
nor
sit
in
the
Seats
,
but
must
go
in
with
the
Bishop
,
or
sit
in
lower
Seats
(
till
he
comes
.
)
Which
sheweth
that
they
were
all
in
one
Church
.
And
if
there
had
been
many
Churches
distant
where
there
were
no
Bishops
but
Presbyters
only
,
it
's
like
that
Case
would
have
been
excepted
,
as
well
as
is
the
Case
of
the
Bishop's
[
Sickness
and
Peregrination
.
]
See
Binnius
three
Versions
,
To.
1.
pag.
292.
and
Crab's
two
Vol.
1.
pag.
310.
Can.
28.
Forbidding
the
Agapae
,
or
Church
Feasts
to
be
made
in
the
Church
,
implieth
that
other
Houses
could
contain
the
Church
Members
.
And
Can.
58.
Forbidding
Oblationes
fieri
vel
celebrari
in
domibus
ab
Episcopis
vel
Presbyteris
,
doth
shew
that
till
they
built
Chappels
there
was
but
one
Congregation
in
a
City
,
which
was
where
the
Bishop
was
.
XXII
.
Decretum
Innocent
.
1.
P.
Rom.
(
in
Crab
,
Vol.
1.
pag.
453.
)
Dicit
,
De
consignandis
infantibus
manifestum
est
non
ab
alio
,
quam
ab
Episcopis
fieri
licere
:
Nam
Presbyteri
licet
sint
Sacerdotes
,
Pontificatus
tamen
apicem
non
habent
,
&c.
And
for
how
many
one
Bishop
can
do
this
with
all
his
other
work
also
,
you
may
judge
.
XXIII
.
(
To
look
back
,
)
Concil.
Carthag
.
2.
Can
3.
decreeth
,
[
Chrismatis
confectio
,
&
puellarum
consecratio
a
Presbyteris
non
fiant
:
Vel
reconciliare
quenquam
in
publica
missa
,
Presbytero
non
licere
.
]
(
Crab.
pag.
424.
)
But
this
being
an
ordinary
publick
work
,
this
supposeth
the
Bishop
still
present
in
every
Church
to
do
it
,
and
to
have
a
Church
no
more
numerous
than
he
could
do
it
for
:
whereas
if
Discipline
were
but
moderately
exercised
according
to
the
ancient
Canons
,
there
could
not
be
fewer
than
many
hundreds
in
a
day
for
the
Bishop
either
to
excommunicate
or
absolve
in
this
Diocess
where
I
live
,
Leg.
Albaspin
.
Not.
pag.
268.
And
the
fourth
Can.
fortifieth
this
by
this
exception
,
Si
quisquam
in
periculo
fuerit
constitutus
&
se
reconciliari
divinis
altaribus
petierit
,
si
Episcopus
absens
fuerit
,
debet
utique
Presbyter
consulere
Episcopum
,
&
sic
periclitantem
cum
praecepto
reconciliare
.
Where
note
that
reconciliari
altaribus
is
the
Phrase
for
being
reconciled
to
the
Churches
:
And
that
no
Presbyter
might
do
it
but
in
case
of
the
persons
danger
,
the
Bishops
absence
,
and
with
the
Bishops
Command
:
Which
still
sheweth
that
the
Bishop
was
usually
present
.
And
as
Albaspineus
noteth
,
a
Presbyter
might
not
do
it
for
a
dying
Man
,
till
he
had
consulted
the
Bishop
,
and
told
him
all
the
case
,
and
had
his
Command
:
Which
supposeth
him
near
(
for
the
man
may
be
dead
before
our
Ministers
can
ride
to
the
Bishop
and
have
his
Commission
)
and
supposeth
the
Church
to
be
but
small
.
XXIV
.
To
make
short
,
and
leave
no
place
for
doubting
,
I
will
joyn
several
Canons
which
decree
that
[
No
Man
shall
be
a
Clerk
to
two
Churches
,
nor
an
Abbot
to
two
Monasteries
,
nor
a
Bishop
to
two
Cities
or
Churches
.
]
So
Concil.
Oecumen
.
Nic.
2.
Can.
15.
(
in
Bin.
pag.
394.
)
Clericus
ab
hoc
deinceps
tempore
,
in
duabus
Ecclesiis
non
collocetur
.
Ab
ipsa
enim
domini
voce
audivimus
,
non
posse
quenquam
duobus
dominis
servire
.
And
Concil.
Chalcedon
.
Can.
10.
juxta
Dionys.
Non
licet
Clericum
conscribi
in
duabus
simul
Ecclesiis
.
And
though
then
the
Can.
17.
sheweth
that
there
were
Singularum
Ecclesiarum
Rusticae
Parochiae
vel
possessiones
,
yet
these
were
but
like
our
Chappels
,
and
not
called
Churches
,
but
only
the
Bishop's
Church
.
And
if
the
Secular
Power
made
any
place
a
City
,
it
was
thereupon
to
follow
the
Secular
Order
.
So
of
Abbots
,
Concil.
Venet.
Can.
8.
(
in
Crab
,
pag.
948.
)
no
one
was
to
have
two
Monasteries
;
Vid.
Concil.
Agath
.
Can.
38.
And
Photius
&
Balsamon
Nomocan
.
Tit.
1.
cap.
20.
pag.
21.
Ne
in
una
Provincia
duo
Metropolitani
,
aut
in
una
Civitate
duo
Episcopi
,
aut
in
duabus
Civitatibus
unus
Clericus
—
Neque
in
duabus
Civitatibus
quis
potest
esse
Episcopus
.
]
Excepting
only
(
even
then
)
Episcopum
Tomensem
:
Ille
enim
reliquarum
Ecclesiarum
Scythiae
curam
gerit
,
(
Because
the
Christians
were
few
,
and
from
under
the
Roman
Power
.
)
[
Et
Leontopolis
Isauriae
sub
Episcopo
Isauropolis
est
]
He
addeth
,
[
Porro
35
Const.
tit.
3.
l.
1.
Cod.
c.
3.
&c.
ait
,
[
Eum
qui
quamcunque
veterem
aut
recens
conditam
civitatem
,
proprii
Episcopatus
jure
,
aliove
privilegio
privat
,
tametsi
Principis
permissu
id
faciat
,
infamia
notat
,
mulctatque
bonis
constitutio
;
ac
simul
inceptum
irritum
facit
.
]
So
that
no
City
new
or
old
might
be
deprived
of
its
Privilege
of
having
a
Bishop
.
Now
seeing
Corporations
and
Market
Towns
are
in
the
old
sense
Cities
,
and
seeing
Parish
Churches
such
as
ours
are
true
Churches
(
as
Communities
)
how
many
Cities
,
and
how
many
hundred
Churches
have
many
Bishops
now
?
He
addeth
,
Can.
15.
●onc
.
7.
and
saith
[
Si
non
permittitur
cuiquam
in
duabus
Ecclesiis
Clericum
fieri
,
multo
magis
praesul
duo
Monasteria
non
moderabitur
;
Quemadmodum
neque
unum
caput
duo
corpora
.
Therefore
by
parity
of
reason
much
less
should
one
Church-man
or
Bishop
be
the
head
of
many
hundred
or
a
thousand
Bodies
,
without
any
subordinate
Head
or
Bishop
under
him
.
Why
may
not
an
Abbot
as
well
rule
a
thousand
Monasteries
,
per
alios
non
Abbates
,
as
a
Bishop
a
thousand
Churches
per
alios
non
Episcop●s
?
More
Testimonies
of
Councils
added
to
the
former
Chap.
5.
UPon
the
Review
,
finding
some
considerable
Evidences
from
Councils
before
omitted
,
some
shall
be
here
added
.
1.
The
Roman
Clergy
called
a
Council
at
Rome
,
Bin.
pag.
158.
&c.
saith
,
that
in
the
Interregnum
they
had
the
charge
of
the
Universal
Church
:
and
Cyprian
wrote
to
them
as
the
Governors
of
the
Church
of
Rome
,
when
they
had
been
a
year
or
two
without
a
Bishop
.
And
their
Actions
were
not
null
.
2.
A
Carthage
Council
with
Cyprian
condemn
even
a
dead
man
called
Victor
,
3.
How
came
the
Carthage
Councils
to
have
so
many
hundreds
in
so
narrow
a
room
or
space
of
Land
,
but
that
every
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Corporation
or
big
Town
had
a
Bishop
?
Anno
308.
at
a
Carthage
Council
the
very
Donatists
had
two
hundred
and
seventy
Bishops
.
And
at
Arles
two
hundred
Bishops
heard
the
Donatists
Cause
.
4.
The
Laodicean
Council
decreed
,
Can.
46.
that
the
Baptized
should
learn
the
Creed
,
and
on
Friday
repeat
it
to
the
Bishops
or
Presbyters
:
]
which
implieth
that
a
Bishop
was
present
with
every
Church
.
And
Cap.
57.
It
is
ordained
that
thenceforth
[
Bishops
should
not
be
ordained
in
small
Villages
and
Hamlets
,
but
Visiters
should
be
appointed
them
:
But
such
(
Bishops
)
as
had
heretofore
been
there
ordained
should
do
nothing
without
the
Conscience
of
the
City
Bishop
.
]
Which
implieth
,
1.
That
every
big
Town
had
a
Bishop
.
2.
And
Villages
before
.
5.
Epiphanius
,
Haer.
68.
pag.
717.
&c.
saith
,
That
Peter
separated
from
Meletius
in
the
same
room
,
and
as
Meletius
went
to
the
Mines
,
he
made
new
Bishops
,
and
gathered
new
Churches
;
so
that
in
several
Cities
there
were
two
(
Bishops
and
Churches
:
)
Which
implieth
that
they
were
Congregations
for
Personal
Communion
.
6.
The
Nicene
Council
,
cap.
8.
alloweth
Rural
Bishops
then
in
use
,
(
whom
Petavius
proveth
to
have
been
true
Bishops
.
)
7.
Greg.
Nazianz.
pag.
528.
&c.
sheweth
how
Churches
were
enlarged
and
changed
when
the
strife
began
between
Mea
&
Tua
,
Antiqua
&
Nova
,
Nobilior
&
Ignobilior
,
Multitudine
Opulentior
aut
Tenuior
.
8.
After
Lucifer
Calaritanus
ordained
Paulinus
,
Antioch
had
long
two
Bishops
,
half
being
his
Flock
,
and
half
cleaving
to
Meletius
.
9.
Nazianzen
had
in
the
great
City
of
Constantinople
but
one
of
the
small
Churches
.
(
the
Arians
having
the
greater
)
till
Theodosius
gave
him
the
greater
:
And
those
Hearers
he
was
Bishop
over
.
10.
A
Council
at
Capua
ordered
that
both
the
Bishops
Flocks
in
Antioch
(
under
Evagrius
and
Flavian
)
should
live
together
in
Love
and
Peace
.
11.
Many
Cities
tolerated
Novatian
Bishops
and
Churches
among
them
,
and
oft
many
other
Dissenters
.
Which
sheweth
that
but
part
of
the
City
were
one
Church
.
12.
The
Council
at
Carthage
(
called
the
last
by
Binius
)
decreed
that
[
Reconciliation
of
Penitents
(
as
well
as
Chrisme
and
consecrating
Virgins
)
is
to
be
done
only
by
the
Bishops
,
except
in
great
necessity
:
(
For
how
many
Parishes
can
a
Bishop
do
all
this
and
all
the
rest
of
his
Office
?
)
And
when
Christians
were
multiplied
they
that
desired
a
Bishop
where
was
none
before
,
might
have
one
.
But
else
aliud
Altare
is
again
forbidden
to
be
set
up
.
13.
Another
Carthage
Council
decreeth
,
Can.
15.
That
the
Bishop
have
but
vile
or
cheap
Houshold-stuff
and
a
poor
Table
and
Diet
,
and
seek
Authority
or
Dignity
by
his
Faith
and
desert
of
Life
.
Can.
19.
That
he
contend
not
for
transitory
things
though
provoked
.
Can.
23.
That
he
hear
no
Cause
but
in
the
presence
of
his
Presbyters
:
else
it
shall
be
void
that
is
sentenced
without
them
,
unless
confirmed
by
their
presence
.
(
Note
,
this
being
a
constant
work
required
a
constant
presence
:
and
it
is
not
a
selected
Chapter
of
Presbyters
that
is
named
:
And
must
those
of
many
hundred
Parishes
dwell
in
the
City
,
or
travel
thither
for
daily
Causes
of
Offenders
?
&c.
)
Can.
28
,
&
30.
Bishops
unjust
Sentence
void
:
and
Judgment
against
the
absent
.
14.
A
Council
at
Agathum
,
Can.
3.
saith
,
[
If
Bishops
wrongfully
excommunicate
one
,
any
other
Bishop
shall
receive
him
:
]
Which
implieth
that
the
wronged
person
lived
within
reach
of
a
Neighbour
Bishop's
Parish
:
For
it
doth
not
bind
him
to
remove
his
Dwelling
:
And
leave
to
go
daily
twenty
or
forty
Miles
to
Church
is
a
small
kindness
.
And
I
have
already
cited
,
Can.
63.
If
any
Citizens
on
the
great
Solemnities
,
Easter
,
the
Lord's
Nativity
or
Whitsuntide
,
shall
neglect
to
meet
where
the
Bishops
are
(
seeing
they
are
set
in
the
Cities
for
Benediction
and
Communion
)
let
them
for
three
Years
be
deprived
of
the
Communion
of
the
Church
.
]
So
that
even
when
Churches
were
enlarged
,
yet
you
see
how
great
a
part
of
them
met
in
one
place
.
15.
Divers
Canons
give
the
Bishop
a
third
or
fourth
part
of
all
the
Church
Profits
;
And
if
those
Churches
had
been
as
big
as
our
Dioceses
,
it
would
have
been
too
much
of
all
Conscience
.
16.
A
Synod
at
Carpentoracte
decreed
,
that
the
Bishop
of
the
City
shall
not
take
all
the
Country
Parish
Maintenance
to
himself
:
Which
implieth
as
the
former
,
that
his
Country
Parish
was
small
.
17.
A
Council
at
Orleance
,
Anno
540.
decree
,
Can.
3.
about
ordaining
a
Bishop
,
that
[
Qui
praeponendus
est
omnibus
,
ab
omnibus
eligatur
.
]
The
Dioceses
yet
were
not
so
large
,
but
that
All
met
to
chuse
.
18.
So
Concil.
Byzazen
.
saith
,
it
must
be
[
By
the
Election
of
all
.
]
19.
Another
at
Orleance
,
Anno
545.
saith
,
[
No
Citizen
must
celebrate
Easter
out
of
the
City
,
because
they
must
keep
the
principal
Festivities
in
the
presence
of
the
Bishop
,
where
the
holy
Assembly
must
be
kept
.
But
if
any
have
a
necessity
to
go
abroad
,
let
him
ask
leave
of
the
Bishop
.
]
Here
is
but
one
City
Assembly
,
and
Individuals
must
be
known
to
the
Bishop
,
and
ask
his
leave
to
go
abroad
.
And
Can.
5.
saith
,
[
A
Bishop
must
be
ordained
in
his
own
Church
which
he
is
to
oversee
.
]
Which
implieth
that
he
had
but
one
Church
and
Country
Chappels
.
20.
Another
Orleance
Council
hath
the
like
,
deposing
all
Bishops
that
come
not
in
by
common
consent
:
And
requiring
them
both
in
their
Cities
and
Territories
to
relieve
the
Poor
from
the
Church-House
.
]
Let
us
have
such
Dioceses
as
the
Bishop
can
do
this
for
,
and
we
consent
.
21.
A
Synod
at
Paris
,
Can.
8.
says
,
[
Let
no
Man
be
ordained
a
Bishop
against
the
Will
of
the
Citizens
,
nor
any
but
whom
the
Election
of
the
People
and
Clerks
shall
seek
with
plenary
Will
:
None
shall
be
put
in
by
the
Command
of
the
Prince
.
]
&c.
22.
King
Clodoveus
called
a
Synod
at
Cabilone
,
which
Can.
10.
decreeth
,
[
That
all
Ordination
of
Bishops
be
null
that
was
otherwise
made
than
by
the
Election
of
the
Comprovincials
,
the
Clerks
,
and
the
Citizens
.
]
23.
The
Const.
Trul.
Can.
38.
sheweth
how
the
unhappy
changes
were
made
,
decreeing
,
[
That
whatever
alteration
the
Imperial
Power
shall
make
on
any
City
,
the
Ecclesiastical
Order
shall
follow
it
.
]
And
so
if
the
King
will
make
every
Market
Town
a
City
,
it
shall
have
a
Bishop
:
And
if
he
will
make
but
one
or
two
cities
in
a
Kingdom
,
there
shall
be
but
one
or
two
Bishops
:
And
if
he
will
make
one
City
Regent
to
others
,
that
Bishop
shall
be
so
.
Thus
Rome
,
Constantinople
,
&c.
came
by
their
Superiority
.
But
Hierome
telleth
us
the
contrary
;
that
the
Bishop
of
Tanais
,
or
any
small
City
(
like
our
least
Corporations
)
was
of
equal
Church-Dignity
with
Rome
(
or
the
greatest
.
)
24.
The
same
Council
,
Can.
78.
repeateth
that
,
[
All
the
Illuminate
(
that
is
,
Baptized
)
must
learn
the
Creed
,
and
every
Friday
say
it
to
the
Bishop
and
Presbyters
.
]
I
hope
they
did
not
go
every
Friday
such
a
Journey
as
Lincoln
,
York
,
or
Norwich
Diocess
,
(
no
nor
the
least
in
England
)
would
have
put
them
to
;
nor
that
the
Bishop
heard
as
many
thousands
every
Friday
,
as
some
of
ours
by
that
Canon
should
have
heard
.
25.
Anno
693.
at
a
Toletane
Council
,
King
Egica
writeth
a
Sermon
for
them
,
and
therein
tells
them
,
that
[
Every
Parish
that
hath
twelve
Families
must
have
their
proper
Governor
(
not
a
Curate
that
is
no
Governor
.
)
But
if
it
be
less
,
it
must
be
part
of
another's
Charge
.
]
26.
Anno
756.
Pipin
called
a
Council
in
France
,
whose
Can.
1.
is
,
that
[
Every
City
must
have
a
Bishop
.
]
And
(
as
is
beforesaid
)
every
Corporate
Town
was
a
City
.
27.
In
the
Epitome
of
the
old
Canons
sent
by
Pope
Adrian
to
Carolus
Magnus
,
published
by
Canisius
,
the
eighth
Antioch
Canon
is
,
[
Country
Presbyters
may
not
give
Canonical
Epistles
,
but
the
Chorepiscopi
.
]
By
which
it
appeareth
that
the
Chorepiscopi
were
Bishops
,
as
Petavius
proveth
(
in
Epiphan.
Arrius
.
)
And
Can.
14
,
15.
That
[
No
Bishop
be
above
three
Weeks
in
another
City
,
nor
above
two
Weeks
from
his
own
Church
.
]
Which
intimateth
that
he
had
one
single
Church
.
And
Can.
19.
That
when
a
place
wants
a
Bishop
,
he
that
held
them
must
not
proudly
hold
them
to
himself
,
and
hinder
them
from
one
;
else
he
must
lose
that
which
he
hath
.
28.
The
same
Canons
say
(
Can.
94.
)
If
a
Bishop
,
six
Months
after
Admonition
of
other
Bishops
,
neglect
to
make
Catholicks
of
the
people
belonging
to
his
Seat
,
any
other
shall
obtain
them
that
shall
deliver
them
from
their
Heresie
.
]
So
that
,
1.
The
Churches
were
not
so
big
but
that
there
might
be
divers
in
one
Town
.
2.
And
converting
the
People
is
a
better
Title
,
than
Parish
Bounds
.
29.
It
is
there
also
decreed
,
[
That
no
Bishop
ordain
or
judge
in
another's
Parish
:
else
it
shall
be
void
:
]
And
they
forbid
[
Foreign
Judgments
,
because
it
is
unmeet
that
he
should
be
judged
by
Strangers
,
who
ought
to
have
Judges
of
the
same
Province
chosen
by
himself
.
]
But
our
Diocesanes
are
Strangers
to
almost
all
the
People
,
and
are
not
chosen
by
them
.
See
the
rest
.
Also
another
is
,
that
every
Election
of
Bishops
made
by
Magistrates
be
void
:
yea
,
all
that
use
the
Secular
Magistrate
to
get
a
Church
must
be
deposed
,
and
separated
,
and
all
that
joyn
with
him
:
Also
if
any
exact
Money
;
or
for
affection
of
his
own
,
drive
any
from
the
Ministry
,
or
segregate
any
of
his
Clergy
,
or
shut
the
Temple
.
30.
A
Council
at
Chalone
under
Carol.
Magn.
the
Can.
15.
condemneth
Arch-Deacons
that
exercise
Domination
over
Parish-Presbyters
,
and
take
Fees
of
them
:
as
matter
of
Tyranny
,
and
not
of
Order
and
Rectitude
.
And
Can.
13.
saith
,
[
It
is
reported
of
some
Brethren
(
Bishops
)
that
they
force
them
whom
they
are
about
to
ordain
to
swear
that
they
are
worthy
,
and
will
not
do
contrary
to
the
Canons
,
and
will
be
obedient
to
the
Bishop
that
ordaineth
them
,
and
to
the
Church
in
which
they
are
ordained
:
Which
Oath
,
because
it
is
very
dangerous
we
all
agree
shall
be
forbidden
.
]
By
which
it
appeareth
that
,
1.
The
Dioceses
were
not
yet
so
large
as
to
need
such
subordinate
Governors
as
ours
have
:
Nor
2.
Were
Oaths
of
Canonical
Obedience
to
the
Bishop
and
Church
yet
thought
lawful
,
but
forbidden
as
dangerous
.
31.
A
Council
at
Aquisgrane
,
under
Ludov.
Pius
,
wrote
an
excellent
Treatise
gathered
out
of
the
Fathers
,
to
teach
Bishops
the
true
nature
of
their
Office
,
which
hath
much
to
my
present
use
,
but
too
long
to
be
recited
.
32.
Upon
Ebbos
Flight
that
deposed
Lud.
Pius
,
the
Arch-Bishoprick
of
Rhemes
was
void
ten
Years
,
and
ruled
by
two
Presbyters
,
Fulk
and
Hotho
:
who
were
not
then
uncapable
of
governing
the
Flock
:
but
it
is
not
like
that
they
governed
Neighbour
Bishops
.
33.
Canisius
tells
us
of
a
Concilium
Regiaticinum
,
and
Can.
6.
is
,
[
That
the
Arch-Presbyter
examine
every
Master
of
a
Family
personally
,
and
take
account
of
their
Families
and
Lives
,
and
receive
their
Confessions
:
And
Can.
7.
That
a
Presbyter
in
the
absence
of
the
Bishop
may
reconcile
a
Penitent
by
his
Command
,
&c.
]
Which
shew
that
yet
Dioceses
were
not
at
the
largest
.
34.
A
Council
at
Papia
,
Anno
855.
order
yet
,
[
That
the
Clergy
and
People
chuse
the
Bishops
:
and
yet
that
the
Laity
on
pretence
of
their
electing
power
trample
not
on
the
Arch-Presbyter
,
and
that
Great
Men's
Chappels
empty
not
Churches
.
35.
Yea
,
Pope
Nicholas
,
Tit.
8.
c.
1.
decreeth
that
no
Bishops
be
ordained
but
by
the
Election
or
Consent
of
the
Clergy
and
People
.
]
When
they
became
uncapable
of
the
ancient
Order
,
yet
they
kept
up
the
words
of
the
old
Canons
.
36.
This
is
intimated
in
the
old
Canons
repeated
at
a
Roman
Council
,
Anno
868.
[
That
if
Bishops
excommunicate
any
wrongfully
,
or
for
light
Causes
,
and
not
restore
them
,
the
Neighbour
Bishops
shall
take
such
to
their
Communion
till
the
next
Synod
:
]
Which
was
the
Bishop
of
the
next
Parish
or
Corporation
,
and
not
one
that
dwelt
in
another
County
out
of
reach
.
And
Can.
72.
Because
the
Bishops
hindred
by
other
business
,
cannot
go
to
all
the
Sick
,
the
Presbyters
(
or
any
Christians
)
may
anoint
them
.
How
big
was
the
Diocess
when
this
Canon
was
first
made
?
Who
would
give
his
business
,
rather
than
Distance
,
and
Numbers
,
and
Impossibility
,
as
the
reason
why
the
Bishop
of
London
,
Lincoln
,
Norwich
,
&c.
visit
not
all
the
Sick
in
their
Dioceses
?
37.
Anno
869
,
till
879.
was
held
a
Council
called
General
at
Constantinople
.
The
Can.
8.
is
,
[
Whereas
it
is
reported
that
not
only
the
Heretical
and
Usurpers
,
but
some
Orthodox
Patriarchs
also
,
for
their
own
security
have
made
men
subscribe
,
(
that
is
,
to
be
true
to
them
)
the
Synod
judgeth
that
it
shall
be
so
no
more
;
save
only
,
that
Men
when
they
are
made
Bishops
be
required
as
usual
to
declare
the
soundness
of
their
Faith
:
He
that
violateth
this
Sanction
,
let
him
be
deprived
of
his
Honour
.
]
But
these
later
instances
only
shew
the
Relicts
of
Primitive
Purity
and
Simplicity
,
more
evidently
proved
in
the
three
first
Centuries
.
38.
And
he
that
will
read
the
ancient
Records
of
the
Customs
of
Burying
,
will
thence
perceive
the
extent
of
Churches
:
Doctor
Tillesly
(
after
cited
)
affirmeth
(
pag.
179.
against
Selden
)
that
The
Right
of
Burial
place
did
first
belong
to
the
Cathedral
Churches
:
]
And
Parish
Churches
began
so
lately
(
as
now
understood
,
having
no
Bishops
,
and
distinct
from
Cathedrals
)
that
they
could
not
be
there
buried
,
before
they
were
built
and
in
Being
;
which
saith
Selden
,
began
in
England
seven
hundred
years
after
Christ
;
here
one
and
there
one
,
as
a
Patron
erected
it
:
Selden
of
Tythes
,
pag.
267.
Yea
,
in
seven
hundred
he
findeth
but
one
of
Earl
Puch
in
Beda
;
and
in
Anno
800.
divers
appropriate
to
Crowland
;
and
so
after
.
And
it
was
the
Character
of
a
Parish
Church
to
have
Baptisterium
&
Sepulturam
,
(
pag.
262.
)
So
that
before
a
Bishop's
Church
however
called
,
had
but
one
place
that
had
Baptisterium
&
Sepulturam
:
Yea
,
long
after
that
Parishes
,
had
very
few
Members
in
most
places
,
so
long
was
it
e'er
the
People
were
brought
to
Christianity
:
And
they
were
then
,
as
our
Bishops
make
them
now
,
not
proper
Churches
,
but
Chappels
of
Ease
.
Selden
,
(
ibid.
pag.
267.
)
tells
you
that
Ralph
Nevil
Bishop
of
Chichester
and
Chancellor
of
England
requested
of
the
King
that
the
Church
of
Saint
Peter
in
Chichester
might
be
pulled
down
,
and
laid
to
another
Parish
,
because
it
was
poor
,
having
but
two
Parishioners
.
Sure
it
was
never
built
for
two
Persons
:
But
it
's
like
many
were
Heathens
:
Or
if
not
so
then
,
in
the
Years
700
and
800
they
were
so
,
(
Though
Master
Thomas
Jones
hath
well
proved
that
the
Brittish
Churches
were
far
extended
before
Gregory
sent
Austine
,
and
that
our
Bishops
and
Religion
are
derived
from
them
:
)
Even
at
Tours
in
France
in
the
days
of
Saint
Martin
,
notwithstanding
all
his
Miracles
,
the
Christians
were
not
so
many
as
the
Heathens
,
at
least
till
one
publick
Miracle
towards
his
later
time
convinced
some
.
CHAP.
VI.
The
same
further
confirmed
by
the
Ancients
.
I.
EUsebius
Demonstrat
.
Evangel.
pag.
138.
saith
,
[
When
he
considered
the
Power
of
Christ's
Word
,
how
it
perswaded
innumerable
Congregations
of
Men
,
and
by
those
Ignoble
and
Rustick
Disciples
of
Jesus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
numerosissimae
Ecclesiae
were
constituted
,
not
in
certain
unknown
and
obscure
places
,
but
erected
in
the
most
famous
Cities
,
(
Rome
,
Alexandria
and
Antioch
)
through
all
Egypt
and
Lycia
,
through
Europe
and
Asia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
in
Villages
and
Countries
or
Regions
and
all
sorts
of
Nations
.
]
By
this
it
appeareth
that
Villages
had
Churches
then
.
II.
Though
of
later
date
,
consider
the
History
of
Patrick's
Plantation
of
Churches
in
Ireland
:
who
is
said
himself
in
his
own
time
to
have
three
hundred
sixty
five
Churches
,
and
as
many
Bishops
,
and
three
thousand
Presbyters
;
as
Ninius
reporteth
.
Not
only
Thorndike
taketh
notice
of
this
,
but
a
better
Author
,
Usher
de
Eccles.
Brit.
Primord
.
pa.
950.
And
Selden
in
his
Comment
on
Eutychius
Origines
Alex.
pag.
86.
from
Antoninus
and
Vincentius
,
thus
mentioneth
it
,
[
Certe
tantum
in
orbe
terrarum
tunc
temporis
Episcoporum
segetem
mirari
forsan
desinet
,
quisquis
crediderit
,
quod
de
B.
Patricio
Hibernensi
Antoninus
&
Vincentius
tradunt
;
Eum
scilicet
solum
Ecclesias
fundasse
365.
totidemque
Episcopos
ordinasse
,
praeter
Presbyterorum
3000.
Qua
de
re
consulas
plura
apud
praestantissimum
virum
Jacobum
Usserium
,
&c.
]
So
that
here
was
to
every
Church
a
Bishop
and
near
ten
Presbyters
.
(
No
Man
will
doubt
but
the
Bishops
themselves
were
taken
out
of
the
better
sort
of
the
Laity
,
and
the
Presbyters
of
the
second
sort
;
and
all
below
many
private
Christians
now
among
us
.
)
And
were
there
three
hundred
sixty
five
Cities
think
you
in
Ireland
?
Yea
,
or
Corporations
either
?
It
's
easie
to
conjecture
what
Churches
these
were
.
III.
All
History
,
Fathers
,
and
Councils
consent
,
that
every
City
was
to
have
a
Bishop
and
Presbytery
to
govern
and
teach
the
Christians
of
that
City
and
the
Country
people
near
it
;
which
is
but
a
Parish
or
Presbyterian
Church
.
For
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
in
the
old
common
use
,
any
big
Town
,
yea
little
Towns
that
were
distinct
from
Country
Farms
and
scattering
Villages
:
so
that
all
our
Corporations
and
Market
Towns
are
Oppida
and
such
Cities
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signified
.
Therefore
even
by
this
Rule
we
should
have
a
Bishop
to
every
such
Town
.
1.
Crete
was
called
Hecatompolis
,
as
having
an
hundred
Cities
,
as
Homer
saith
it
had
.
And
what
kind
of
Cities
were
those
?
Which
were
to
have
an
hundred
Churches
and
Bishops
(
in
a
small
Island
?
)
2.
Theocritus
Idyl
.
13.
de
laudibus
Ptolem.
vers.
82.
saith
,
that
he
had
under
his
Government
thirty
three
thousand
three
hundred
and
thirty
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Cities
:
And
if
so
,
they
must
be
as
small
as
our
Boroughs
,
if
not
some
Villages
:
certainly
he
had
not
above
twice
the
number
of
Cities
eminently
so
called
that
Stephanus
Byzantinus
could
find
in
the
whole
World
,
in
his
Book
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
He
that
will
peruse
and
compare
the
Texts
in
the
New
Testament
that
IV.
Sozomen
,
lib.
5.
cap.
3.
tells
us
,
that
Majuma
which
was
Navale
Gazae
,
being
as
part
of
its
Suburbs
,
or
the
adjoyning
part
but
twenty
Stadia
distant
,
was
,
because
it
had
many
Christians
,
honoured
by
Constantine
with
the
name
of
a
City
,
and
had
a
Bishop
of
their
own
.
And
Julian
in
malice
took
from
them
the
honour
of
being
a
City
,
but
they
kept
their
Bishop
for
all
that
.
It
had
the
same
Magistrate
with
Gaza
,
and
the
same
Military
Governors
,
and
the
same
Republick
;
but
was
diversified
only
by
their
Church-State
.
For
,
saith
he
,
each
had
their
own
Bishop
,
and
their
own
Clergy
,
and
the
Altars
belonging
to
each
Bishoprick
were
distinct
:
And
therefore
afterward
the
Bishop
of
Gaza
laboured
to
subject
the
Clergy
of
Majuma
to
himself
,
saying
,
that
it
was
unmeet
that
one
City
should
have
two
Bishops
:
But
a
Council
called
for
that
purpose
,
did
confirm
the
Church-Right
of
Majuma
.
V.
Gregory
Neocaesariensis
called
Thaumaturgus
,
was
by
force
made
Bishop
of
that
City
,
where
all
the
Christians
were
but
seventeen
at
his
Ordination
:
such
was
the
Bishop's
Church
.
And
when
he
had
preached
and
done
Miracles
there
till
his
Persecution
,
there
is
no
mention
of
any
Presbyter
he
had
with
him
;
but
of
his
Deacon
Musonius
that
fled
with
him
.
(
Though
when
he
died
he
left
but
seventeen
unconverted
.
)
And
when
he
had
converted
some
at
Comana
,
a
small
Town
near
him
,
VI.
Concil.
Nic.
Oecum
.
1.
Can.
13.
decreeth
that
every
one
that
before
death
desireth
the
Sacrament
,
was
to
have
it
from
the
Bishop
:
One
Ed.
in
Crab
saith
,
Generaliter
omni
cuilibet
in
exitu
posito
,
&
poscenti
sibi
Communionis
gratiam
tribui
,
Episcopus
probabiliter
ex
oblatione
dare
debebit
.
The
other
Ed.
saith
,
[
Et
cura
&
probatio
sit
Episcopi
.
]
We
are
content
that
the
Diocess
be
as
great
as
the
Bishop
will
perform
this
for
,
to
examine
all
such
dying
men
,
and
give
them
the
Sacrament
,
or
send
it
them
after
his
distinct
Examination
.
VII
.
Gregor.
Nazianz.
Epist.
22.
pag.
786.
To.
1.
perswading
the
Church
of
Caesarea
to
chuse
Basil
for
their
Bishop
,
sendeth
his
Letters
to
the
Presbyters
,
the
Monks
,
the
Magistrates
,
and
the
whole
Laity
.
]
And
though
I
doubt
not
but
by
that
time
there
were
Country
Congregations
,
by
this
the
magnitude
of
the
City
Church
may
be
gathered
,
where
the
whole
Laity
could
be
consulted
,
and
could
chuse
.
And
Basil
made
this
Gregory
his
chief
friend
Bishop
of
Sasimis
,
a
small
poor
dirty
Town
:
And
yet
Gregory
himself
it
seems
had
in
some
near
Village
a
Chorepiscopus
with
Presbyters
and
Deacons
;
as
in
Glycerius
his
Case
appeareth
,
Epist.
Greg.
205.
pag.
900
,
901.
And
Nazianzum
where
he
plaid
the
Bishop
under
his
Father
(
two
Bishops
at
once
,
one
in
Title
,
the
other
in
Practice
without
Title
)
was
but
a
small
Town
.
VIII
.
Basil
an
Arch-Bishop
was
so
much
against
enlarging
Dioceses
,
and
taking
in
many
Churches
to
one
Bishop
,
that
he
taketh
the
advantage
of
the
difference
between
him
and
Anthymius
to
make
many
Bishops
more
in
his
Diocess
over
small
places
:
yea
,
it
seemeth
some
places
were
so
small
as
that
they
never
before
had
any
Pastors
at
all
:
as
appeareth
by
Gregory
Nazianzene
,
Epist.
28.
IX
.
Theodoret
tells
us
,
lib.
4.
cap.
20.
Hist.
Eccles.
that
even
in
the
great
Alexandria
the
Presbyters
and
Deacons
were
all
but
nineteen
when
Lucius
came
to
banish
them
to
Heliopolis
,
a
City
of
Phoenicia
;
which
City
had
not
one
Christian
in
it
.
By
which
it
appeareth
,
that
even
then
under
Christian
Emperors
,
Christianity
was
not
received
by
the
multitude
,
when
some
Cities
had
not
a
Christian
.
X.
Theodor.
ib.
l.
4.
c.
16.
saith
,
that
when
Eulogius
and
Protogenes
,
the
Presbyters
of
Edessa
,
were
banished
to
Antionone
in
Thebais
,
they
found
the
most
of
the
people
Heathens
,
and
but
few
of
the
Church
;
yet
had
that
little
number
a
Bishop
of
their
own
.
XI
.
Id.
l.
4.
c.
20.
In
Peter
Bishop
of
Alexandria's
Epistle
(
wherein
he
sheweth
such
actions
then
done
by
the
Soldiers
in
scorn
of
the
Godly
,
proclaiming
Turpitude
not
to
be
named
under
the
name
of
scornful
Preaching
,
as
have
been
done
by
others
lately
among
us
)
it
's
said
of
Lucius
,
[
Qui
partes
lupi
nequitia
&
improbe
factis
agere
impense
studebat
,
quique
Episcopatum
,
non
consensu
Episcoporum
O●thodoxorum
in
unum
convenientium
,
non
suffragiis
vere
Clericorum
,
non
postulatione
Populi
,
ut
sacri
Ecclesiae
Canones
praescribunt
.
]
So
that
great
Patriarch
himself
was
chosen
Postulatione
Populi
,
as
shewing
the
custom
of
all
the
Churches
;
which
beginning
when
the
people
were
but
one
Congregation
,
continued
as
it
could
in
some
degree
when
they
came
like
a
Presbyterian
Church
(
for
even
then
it
was
no
otherwise
)
to
have
many
Congregations
.
XII
.
Id.
c
▪
22.
saith
that
[
Valens
found
the
Orthodox
even
in
the
great
Patriarchal
City
of
Antioch
,
in
possession
but
of
one
Church
,
which
good
Jevinian
the
Emperor
had
given
them
;
of
which
he
dispossessed
them
.
And
when
they
met
afterwards
to
worship
God
at
a
Hill
near
the
City
,
Valens
sent
to
disturb
them
thence
.
]
And
Cap.
23.
Flavianus
and
Diodorus
Presbyters
(
Meletius
the
Bishop
being
banished
)
led
them
to
a
River
side
,
where
they
congregated
,
till
they
were
thence
also
driven
by
the
Emperor
.
And
Flavianus
when
he
could
not
preach
,
collected
M●tter
,
Reasons
and
holy
Sentences
,
(
as
Sermon-Notes
)
for
others
to
preach
(
in
the
Gy●nas●●●
Bellicum
)
where
they
resolved
to
meet
whatever
came
on
it
.
Then
Aphraates
a
Monk
taught
them
,
and
when
Valens
told
him
that
Monks
must
pray
in
private
,
and
not
preach
in
publick
,
Aphraates
told
the
Emperor
that
he
had
set
the
House
of
God
our
Father
on
fire
,
and
troubled
the
Church
,
and
therefore
he
was
called
to
its
publick
help
(
to
shew
how
far
they
obeyed
a
silencing
Emperor
.
)
By
all
which
it
appeareth
that
even
then
the
Orthodox
Patriarchal
Church
of
Antioch
was
but
one
Assembly
which
met
in
one
only
place
at
once
.
XIII
.
Id.
l.
4.
c.
29.
When
Teren●ius
the
Emperor's
victorious
General
,
(
being
Orthodox
)
was
bid
by
the
Emperor
to
ask
what
he
would
of
him
as
a
Reward
,
he
asked
but
One
Church
for
the
Orthodox
,
and
was
denied
it
,
which
intimateth
their
numbers
.
XIV
.
Dolicha
where
Eusebius
made
Maris
Bishop
,
was
parvum
Oppidum
,
a
little
Town
(
and
infected
with
Arianism
,
)
where
an
Arian
Woman
killed
Eusebius
with
a
Tile
when
he
went
to
ordain
Maris
Bishop
.
Theodor.
lib.
5.
cap.
4.
XV.
Euseb.
Eccles.
Hist.
l.
5.
c.
16.
tells
us
that
Apollonius
saith
of
Alexander
a
Montanist
Bishop
,
that
the
Congregation
whereof
he
was
Pastor
,
because
he
was
a
Thief
,
would
not
admit
him
.
]
By
which
it
appeareth
that
his
Church
was
but
one
Congregation
.
And
l.
7.
c.
29.
The
Synod
of
Antioch
say
of
Dionysius
Alexandr
,
that
he
wrote
not
to
the
person
of
Paulus
Samosatenus
;
but
to
the
whole
Congregation
(
that
is
,
his
Church
.
)
And
they
say
[
He
licensed
the
Bishops
and
Ministers
of
the
adjoyning
Villages
and
Cities
to
preach
to
the
People
.
]
Which
sheweth
what
Dioceses
and
Churches
then
were
.
XVI
.
Socrates
,
l.
1.
c.
8.
tells
us
that
Spiridion
was
at
the
same
time
a
Bishop
and
a
Shepherd
.
]
And
whether
his
Parish
was
one
Church
or
many
hundred
you
may
easily
judge
,
when
so
holy
a
Man
could
spare
time
all
the
Week
to
keep
his
sheep
.
XVII
.
When
Constans
the
Emperor
affrighted
Constantius
to
restore
Athanasius
,
Constantius
craved
of
Athanasius
that
the
Arrians
in
Alexandria
might
have
one
Church
to
themselves
:
Athanasius
told
him
,
It
was
in
his
power
to
command
and
execute
;
but
craved
also
a
request
of
him
,
which
was
that
in
all
Cities
there
might
also
be
one
Church
granted
for
them
that
communicated
not
with
the
Arrians
:
But
the
Eastern
Arrian
Bishops
hearing
that
,
put
off
the
decision
of
both
the
Requests
.
]
By
which
a
willing
person
may
conjecture
at
the
quantity
of
the
Episcopal
Churches
in
those
times
.
XVIII
.
Even
in
Ambrose's
days
the
great
Church
of
Milan
was
no
greater
than
could
meet
in
one
Temple
to
chuse
a
Bishop
:
And
Ambrose
was
chosen
by
them
.
Socrat.
l.
4.
c.
25.
And
Baronius
,
in
Vita
Ambrosii
ex
Paulino
,
saith
,
(
pag.
9.
)
[
Quod
solitus
erat
circa
Baptizandos
solus
implere
,
quinque
postea
Episcopi
tempore
quo
decessit
vix
implerent
.
]
What
then
was
all
the
rest
of
his
work
?
and
how
many
Churches
could
he
thus
oversee
?
And
the
Arrians
,
for
whom
the
Emperor
made
all
that
stir
with
Ambrose
,
were
so
few
in
Milan
,
that
when
the
Emperor
would
have
had
one
Church
for
them
,
and
could
not
get
it
by
fair
means
or
force
,
Ambrose
thus
jesteth
at
the
Empress
and
the
Arrian
Gothes
;
Quibus
ut
olim
plaustrum
sedes
erat
,
it
a
nunc
plaustrum
Ecclesia
est
;
Quocunque
foemina
illa
processerit
,
secum
suos
omnes
coetus
vehit
.
]
Her
Coach
is
their
Church
;
and
which
way
soever
she
goeth
,
she
carrieth
all
her
Congregations
with
her
.
Ambros
.
de
Offic.
To.
4.
c.
1.
sheweth
that
teaching
his
Church
is
the
Bishop's
Office
:
And
de
initiandis
,
c.
2.
p.
163.
To.
4.
he
saith
to
the
baptized
person
,
[
Vidisti
illic
(
in
Sacrario
)
Levitam
,
vidisti
Sacerdotem
,
vidisti
summum
Sacerdotem
]
In
which
he
intimateth
that
the
Bishop
(
as
the
Chief
Priest
)
was
present
in
the
Church
with
his
Presbyters
at
Baptizings
.
Which
sheweth
that
they
had
not
a
multitude
of
Churches
without
Bishops
.
And
de
Sacram.
l.
1.
c.
1.
how
the
Bishop
himself
must
touch
with
Oyl
the
Nostrils
of
all
that
were
baptized
,
with
other
Ceremonies
after
mentioned
,
sheweth
that
he
was
usually
present
at
every
Baptism
.
And
de
Sacram.
l.
3.
c.
1.
he
giveth
the
reason
why
he
did
wash
the
Feet
of
all
that
were
baptized
,
and
the
Church
of
Rome
did
not
,
Vide
ne
forte
propter
multitudinem
declinarit
.
]
[
Perhaps
they
decline
it
because
of
the
multitude
.
]
But
all
the
Diocess
of
Milan
(
as
a
Bishoprick
,
not
as
an
Arch-Bishoprick
)
had
no
such
multitudes
,
but
that
besides
all
his
other
work
,
Ambrose
could
have
time
to
wash
the
feet
of
every
one
that
was
baptized
.
And
cap.
3.
Ecclesiae
contuitu
&
consideratione
te
ipse
commenda
—
The
Church
was
present
then
.
And
to
shew
by
his
work
what
his
Church
was
,
he
celebrated
the
Sacrament
daily
:
Accipe
quotidie
quod
quotidie
tibi
prosit
:
sic
vive
ut
quotidie
merearis
accipere
:
Qui
non
meretur
quotidie
accipere
,
non
meretur
post
annum
accipere
.
And
how
he
discharged
all
this
you
may
perceive
,
de
Dignit
.
Sacerdot
.
cap.
3.
Episcopus
non
aliud
nisi
Episcopalia
opera
designat
,
ut
ex
bono
opere
magis
quam
professione
noscatur
,
plus
meritis
esse
Episcopum
quam
quod
nomine
vocitetur
.
Quia
sicut
nihil
esse
diximus
Episcopo
excellentius
,
sic
nihil
est
miserabilius
si
de
sancta
vita
Episcopus
periclitetur
;
si
Sacerdos
in
crimine
teneatur
.
(
He
thought
not
as
too
many
now
do
,
that
the
Name
and
Seat
of
Bishop
or
Priest
can
do
more
to
hallow
Persecutions
,
Worldliness
and
other
Crimes
,
than
the
Crimes
can
do
to
unhallow
the
Bishop
or
Priest
.
)
And
lib.
5.
To.
4.
pag.
180.
having
mentioned
[
The
Husband
of
one
Wife
,
]
he
addeth
,
[
Si
vero
ad
altiorem
sensum
conscendimus
,
inhibet
,
duas
usurpare
Ecclesias
.
]
A
Bishop
must
no
more
have
two
Churches
than
a
Husband
have
two
Wives
.
But
some
Bishops
imitate
Solomon's
Lust
rather
than
his
Wisdom
,
and
will
have
above
a
thousand
Churches
,
as
Wives
or
Concubines
.
Adding
,
Qui
stipendiis
tantum
contentus
Ecclesiae
suae
,
penitus
non
ambiat
quae
novit
esse
superflua
.
Covetousness
hath
enlarged
Dioceses
.
And
cap.
5.
Cum
dominatur
populis
,
&
anima
servit
Daemoni
.
When
he
Lords
it
over
the
people
,
his
own
Soul
is
a
Slave
to
the
Devil
.
And
cap.
6.
pag.
18.
Nam
quid
aliud
interpretatur
Episcopus
nisi
superinspector
?
Maxime
cum
solio
editiore
in
Ecclesia
resideat
ut
ita
cunctos
respiciat
,
ut
&
cunctorum
oculi
in
ipsum
respiciant
.
]
So
that
it
is
from
the
oversight
of
one
Congregation
where
he
sits
among
and
above
the
Presbyters
,
that
he
is
called
a
Bishop
,
and
not
from
Churches
which
he
overseeth
indeed
,
but
seeth
not
,
and
might
well
be
said
to
be
an
Overseer
in
our
vulgar
sense
,
as
it
signifies
one
that
overlooketh
or
observeth
not
,
were
he
,
as
many
now
.
And
of
so
small
a
place
as
Forum
Cornelii
,
instead
of
committing
it
to
a
subject
Presbyter
,
he
saith
,
(
Epist.
63.
p.
111.
ad
Constant
.
Arausicorum
Episcopum
)
Commendo
tibi
fili
Ecclesiam
,
quae
est
ad
forum
Cornelii
,
quo
cam
de
proximo
invisas
frequentius
,
donec
ei
ordinetur
Episcopus
.
And
pag.
117.
Ad
Eccles.
Vercellens
.
post
obitum
Eusebii
Epist.
he
writeth
to
them
thus
to
chuse
another
,
Quanto
magis
ubi
plena
est
in
nomine
domini
Congregatio
;
ubi
Universorum
Postulatio
congruit
,
dubitare
vos
nequaquam
oportet
,
ibi
dominum
Jesum
&
voluntatis
authorem
,
&
petitionis
arbitrum
fore
,
&
ordinationis
praesulem
,
vel
largitorem
gratiae
.
]
So
that
this
famous
Church
was
no
greater
than
that
all
the
people
could
meet
and
agree
in
the
Choice
or
Postulation
of
a
Bishop
.
So
To.
4.
de
Poenitent
.
l.
5.
c.
15.
Tota
Ecclesia
suscipit
onus
peccatoris
cui
compatiendum
&
fletu
,
&
oratione
&
dolore
est
.
By
which
it
seems
that
all
the
Church
(
that
is
,
so
great
a
part
as
might
be
called
all
)
was
used
to
be
present
each
meeting
when
Penitents
lamented
their
sin
.
And
in
To.
3.
p.
183.
in
1
Cor.
11.
he
saith
,
that
the
Angels
before
whom
the
Women
in
the
Church
must
be
veiled
,
are
the
Bishops
as
God's
Vicars
?
]
which
intimateth
that
ordinarily
every
Church-Assembly
was
to
have
a
Bishop
present
.
And
ibid.
Hoc
notat
qui
sic
in
Ecclesiam
conveniebant
,
ut
munera
sua
offerentes
advenientibus
Presbyteris
,
quia
adhuc
rectores
Ecclesiis
non
omnibus
locis
fuerant
constituti
,
&c.
And
p.
161.
in
Rom.
1.
2.
Propterea
Ecclesiae
scribit
,
quia
adhuc
singulis
Ecclesiis
Rectores
non
erant
instituti
.
By
which
you
may
conjecture
what
he
thought
of
the
magnitude
of
Churches
then
.
Tom.
3.
p.
89.
He
so
far
acknowledgeth
the
People
to
have
elected
him
,
that
he
calleth
them
on
that
account
his
Parents
,
who
in
other
respects
were
his
Children
,
(
in
Luk.
18.
)
Vos
mihi
estis
Parentes
,
qui
Sacerdotium
tulistis
:
Vos
inquam
Filii
,
vel
Parentes
:
Filii
singuli
,
Universi
Parentes
.
(
Like
Hooker's
Singulis
Major
,
Universis
Minor
.
)
Where
you
see
,
that
the
whole
Church
(
and
not
a
thousandth
part
)
did
chuse
him
Bishop
.
And
To.
3.
p.
180.
in
1
Cor.
14.
Verum
est
,
quia
in
Ecclesia
(
that
is
in
every
Church
)
Unus
est
Episcopus
(
not
in
hundreds
of
Churches
.
)
For
he
saith
,
ibid.
in
1
Cor.
12.
Et
quia
ab
uno
Deo
Patre
sunt
omnia
,
singulos
Episcopos
singulis
Ecclesiis
praeesse
decrevit
.
]
He
decreed
that
there
should
be
to
every
Church
a
several
Bishop
.
When
I
cite
all
this
of
the
state
of
that
famous
Church
of
Milan
;
where
the
Emperor
himself
did
oft
reside
,
and
which
presumed
to
differ
in
Customs
from
Rome
,
I
leave
you
to
gather
how
it
was
before
Christian
Emperors
,
and
in
all
the
ordinary
Churches
.
XIX
.
Augustine
was
chosen
by
the
people
,
and
brought
to
the
Bishop
to
be
ordained
.
Vit.
cap.
4.
And
cap.
5.
Valerius
the
Bishop
gave
him
power
to
preach
before
him
contrary
to
the
use
of
the
African
Churches
,
but
according
to
the
custom
of
the
Eastern
Churches
.
]
Which
sheweth
that
Augustine
while
Presbyter
(
and
so
other
Presbyters
ordinarily
)
was
in
the
same
Congregation
with
the
Bishop
,
and
not
in
another
.
And
upon
this
other
Churches
took
up
the
same
custom
.
And
cap.
21.
it
's
said
,
[
In
Ordinandis
Sacerdotibus
&
Clericis
Consensum
majorem
Christianorum
,
&
consuetudinem
Ecclesiae
sequendam
esse
arbitrabatur
:
—
And
cap.
25.
Cum
ipso
semper
Clerici
una
etiam
domo
&
mensa
,
sumptibusque
communibus
alebantur
,
&
vestiebantur
.
Yea
,
he
ordered
just
how
many
Cups
in
a
day
his
Clergy-men
with
him
should
drink
;
and
if
any
sware
an
Oath
he
lost
one
of
his
Cups
.
(
Through
God's
Mercy
sober
Godly
Ministers
now
need
no
such
Law
.
)
By
this
it
evidently
appeareth
that
the
Church
which
he
and
his
Presbyters
ruled
,
was
not
many
hundred
,
but
one
▪
Congregation
,
or
City-Church
:
There
being
no
mention
of
any
Country
Presbyters
that
he
had
elsewhere
,
as
far
as
I
remember
.
And
when
Augustine
was
dying
,
the
People
with
one
consent
,
accepted
of
his
choice
of
Eradius
to
be
his
Successor
;
Epist.
110.
pag.
195.
To
recite
all
that
is
in
Austin's
Works
intimating
these
Church-limits
,
would
be
tedious
.
XX
Epiphanius's
Testimony
I
have
before
mentioned
,
as
produced
by
Petavius
,
that
there
were
few
Cities
,
if
any
besides
Alexandria
in
those
Countries
that
had
more
than
one
Congregation
;
and
particularly
none
of
his
own
.
And
Doctor
Hammond
trusteth
to
him
and
Irenaeus
to
prove
that
the
Apostles
setled
single
Bishops
in
single
Congregations
in
many
places
without
any
Sub-Presbyters
.
XXI
.
Socrates
,
l.
5.
c.
21.
saith
,
[
The
Church
of
Antioch
in
Syria
is
situate
contrary
to
other
Churches
:
for
the
Altar
stands
not
to
the
East
,
but
to
the
West
.
]
Which
Speech
implieth
that
(
besides
Chappels
if
any
)
there
was
but
one
Church
that
was
notable
in
Antioch
;
while
he
calleth
it
[
The
Church
at
Antioch
,
]
without
distinction
from
any
other
there
.
XXII
.
Socrates
,
l.
7.
c.
3.
tells
us
a
notable
story
of
Theodosius
Bishop
of
Synada
,
who
went
to
Constantinople
for
Power
to
persecute
Agapetus
the
Macedonian
Bishop
in
that
City
.
But
while
he
was
absent
Agapetus
turned
Orthodox
,
and
his
Church
and
the
Orthodox
Church
joyned
together
,
and
made
Agapetus
Bishop
,
and
excluded
Theodosius
:
who
made
his
Complaint
of
it
to
Atticus
the
Patriarch
of
Constantinople
(
a
wise
and
peaceable
Man
)
who
desired
Theodosius
to
live
quietly
in
private
,
because
it
was
for
the
Churches
good
.
]
(
May
such
causes
oft
have
such
decisions
,
and
Lordly
troublesome
Prelates
such
success
.
)
By
which
story
you
may
guess
how
many
Congregations
both
Parties
made
in
Synada
.
XXIII
.
Socrates
,
l.
7.
c.
26.
tells
us
that
Sisinnius
was
chosen
Bishop
of
Constantinople
by
the
Laity
against
the
Clergy
.
And
cap.
28.
Sisinnius
sent
Proclus
to
be
Bishop
of
Cyzi●um
;
but
the
People
chose
Dalmatius
and
refused
him
.
]
And
this
custom
of
the
People's
Choice
,
must
needs
rise
at
first
from
hence
,
that
the
whole
Church
being
but
one
Congregation
was
present
:
For
what
Right
can
any
one
Church
in
a
Diocess
have
to
chuse
a
Bishop
for
all
the
rest
,
any
more
than
the
many
hundred
that
are
far
off
,
and
uncapable
to
chuse
?
XXIV
.
Sozomen's
Testimony
(
even
so
late
)
is
very
observable
;
lib.
7.
cap.
15.
who
mentioning
the
differences
of
the
East
and
West
about
Easter
,
and
inferring
that
the
Churches
should
not
break
Communion
for
such
Customs
,
saith
,
[
Frivolum
enim
&
merito
quidem
judicarunt
,
consuetudinis
gratia
a
se
mutuo
segregari
eos
qui
in
praecipuis
Religionis
capitibus
consentirent
:
Neque
enim
easdem
traditiones
per
omnia
similes
in
omnibus
Ecclesiis
quamvis
inter
se
consentientes
,
reperire
posses
.
]
And
he
instanceth
in
this
,
[
Etenim
per
Scythiam
cum
sint
Civitates
multae
,
unum
d●ntaxat
hae
omnes
Episcopum
habent
(
I
told
you
the
reason
of
this
Rarity
before
)
Apud
alias
vero
nationes
reperias
ubi
&
Pagis
Episcopi
ordinantur
:
Sicut
apud
Arabes
&
Cyprios
ego
comperi
.
]
He
speaketh
of
his
own
knowledge
:
No
wonder
then
if
Epiphanius
be
to
be
interpreted
as
Petavius
doth
,
when
in
Cyprus
not
only
the
Cities
had
but
one
Church
,
but
also
the
Villages
had
Bishops
.
To
these
he
addeth
the
Novatians
and
the
Phrygian
Montanists
.
And
let
none
think
their
instances
inconsiderable
.
For
the
Montanists
were
for
high
Prelacy
,
even
for
Patriarchs
,
as
in
Tertullian
appeareth
.
And
the
Novatians
were
for
Bishops
,
and
had
many
very
Godly
Bishops
,
and
were
tolerated
by
the
Emperors
even
in
Constantinople
,
as
good
People
and
Orthodox
in
the
Faith
:
And
Novatus
was
martyred
in
Valerian's
Persecution
,
as
Socrates
,
l.
4.
c.
23.
saith
.
XXV
.
Even
Clemens
Roman
.
or
whoever
he
was
that
wrote
in
his
name
,
Epist.
3.
sheweth
that
Teaching
the
People
is
the
Bishop's
Office
,
and
concludeth
(
in
Crab
,
p.
45.
)
Audire
(
Episcopum
)
attentius
oportet
&
ab
ipso
suscipere
doctrinam
fidei
;
Monita
autem
vitae
a
Presbyteris
inquire
,
a
Diaconis
vero
ordinem
Disciplinae
:
By
which
Partition
of
Offices
it
is
evident
,
that
the
Bishop
only
and
not
the
Presbyters
then
used
to
preach
to
the
Church
,
and
that
the
Presbyters
(
though
ejusdem
ordinis
,
and
not
Lay-Elders
)
used
to
instruct
the
People
personally
,
and
give
them
Monita
vitae
:
and
that
they
were
all
in
one
Church
together
,
and
not
in
several
distant
Churches
.
XXVI
.
Paul
himself
telleth
us
that
Cenchrea
had
a
Church
,
and
the
Scripture
saith
,
They
ordained
Elders
in
every
Church
:
And
though
Downame
without
any
proof
obtrude
upon
us
,
that
it
was
under
the
Bishop
of
Corinth
,
and
had
a
Presbyter
of
his
to
teach
them
;
yet
of
what
Authority
soever
(
in
other
respects
)
the
Constitutions
called
Clements
or
the
Apostles
be
,
they
are
of
more
than
his
in
this
;
where
lib.
7.
cap.
46.
in
that
old
Liturgy
,
Lucius
is
said
to
be
Bishop
of
Cenchrea
,
ordained
by
the
Apostles
.
XXVII
.
Gennadius
de
viris
illustr.
l.
1.
c.
10.
saith
,
that
Asclepius
was
Vici
non
grandis
Episcopus
,
Bishop
of
a
Village
not
great
.
XXVIII
.
Saith
Cartwright
,
Four
or
five
of
the
Towns
which
were
Seats
of
the
Bishops
of
the
Concil.
Carthag
.
which
Cyprian
mentioneth
,
are
so
inconsiderable
that
they
are
not
found
in
the
Geographical
Tables
.
XXIX
.
And
faith
Altare
Damascen
.
p.
294.
Oppidum
trium
Tabernarum
Velitris
vicinum
was
a
Bishop's
Seat
for
all
the
nearness
and
smallness
of
the
Towns
:
And
Gregor.
lib.
2.
Epist.
35.
laid
the
Relicts
of
the
wasted
Church
to
the
Bishoprick
of
Veliterno
.
Castrum
Lumanum
had
a
Bishop
till
Gregory
joyned
it
to
Benevatus
Bishop
of
Micenas
:
(
and
so
had
many
Castra
ordinarily
.
)
Remigius
did
appoint
a
Bishop
within
his
own
Diocess
when
he
found
that
the
number
of
persons
needed
it
:
Viz.
apud
Laudunum
clavatum
Castrum
suae
Dioeceseos
.
Of
Spiridion
the
Bishop
of
Trimithantis
I
spake
before
.
XXX
.
Theoph.
Alexand.
Epist.
Pasch.
3.
in
Bibl.
Pat.
To.
3.
concludeth
thus
,
[
Pro
defunctis
Episcopis
in
locis
singulorum
constituti
.
In
urbe
Nichio
pro
Theopempto
Theodosius
;
In
Terenuthide
Aisinthius
;
In
oppido
Geras
pro
Eudaemone
Pirozus
;
In
Achaeis
pro
Apolline
Musaeus
;
In
Athrivide
pro
Isidoro
Athanasius
;
In
Cleopatride
Offellus
;
In
Oppido
Lato
,
pro
Timotheo
Apelles
.
And
the
nearness
and
smallness
of
some
of
these
sheweth
the
Dioceses
small
.
The
same
Theoph.
Alex.
saith
,
Epist.
Canon
.
Can.
6.
[
De
iis
qui
ordinandi
sunt
haec
erit
forma
,
ut
quicquid
est
Sacerdotalis
ordinis
consentiat
&
eligat
,
&
tunc
Episcopus
examinet
,
vel
ei
etiam
assentiente
Sacerdotali
ordine
in
media
Ecclesia
ordinet
praesente
populo
,
&
Episcopo
alloquente
,
an
etiam
posset
ei
populus
ferre
testimonium
:
Ordinatio
autem
non
fiat
clanculum
:
Ecclesia
enim
pacem
habente
decet
praesentibus
sanctis
ordinationes
fieri
in
Ecclesia
.
]
Undoubtedly
,
as
Balsamon
,
noteth
by
[
Saints
]
is
meant
fideles
,
the
People
.
Here
then
you
see
that
the
Churches
then
were
such
where
all
the
Clergy
were
present
with
the
Bishop
,
who
ordained
Ministers
to
a
single
Church
where
all
the
people
could
be
present
to
be
consulted
.
XXXI
.
In
the
Life
of
Fulgentius
it
is
said
,
that
Plebs
ipsius
loci
ubi
fuerat
Monasterium
constitutum
differre
suam
prorsus
Electionem
,
donec
inveniret
B.
Fulgentium
,
cogitabat
(
where
,
the
Bishops
resolved
to
ordain
,
though
the
King
forbad
it
them
.
)
And
though
the
King
persecuted
them
for
it
,
it
is
added
,
[
Repleta
jam
fuerat
Provincia
Bizacena
novis
Sacerdotibus
,
&
pene
vix
paucarum
plebium
Cathedrae
remanserant
destitutae
.
]
And
the
Phrase
[
plebium
Cathedrae
]
doth
signifie
a
Bishop's
Seat
in
one
Congregation
of
People
.
One
Plebs
was
one
Congregation
;
and
had
its
proper
Cathedram
.
XXXII
.
Sozomen
(
after
Socrates
)
mentioning
the
diversity
of
Church
Customs
(
as
aforesaid
)
l.
7.
c.
19.
saith
,
that
at
Alexandria
the
Arch-Deacon
only
readeth
the
Holy
Scriptures
,
in
other
places
only
the
Deacons
,
and
in
many
Churches
only
the
Priests
,
and
on
solemn
days
the
Bishops
.
]
By
which
words
it
appeareth
that
then
every
Church
was
supposed
to
have
a
Bishop
,
Priests
and
Deacons
present
in
their
publick
Worship
.
For
the
Bishop
on
his
solemn
days
could
not
be
reading
in
many
Churches
(
much
less
many
hundred
)
at
once
.
XXXIII
.
Histor.
Tripartit
.
l.
1.
c.
19.
(
out
of
Sozomen
,
l.
1.
c.
14.
Edit.
Lat.
Basil
.
p.
1587.
)
telleth
us
,
how
Arius
seeketh
(
as
from
the
Bithynian
Synod
)
to
Paulinus
of
Tyre
,
Euseb.
Caesar
.
&
Patroph
.
Scythopol
.
ut
una
cum
suis
juberetur
cum
populo
qui
cum
eo
erat
,
solennia
Sacramenta
Ecclesiae
celebrare
,
—
Esse
dicens
consuetudinem
in
Alexandria
(
sicut
etiam
nunc
)
ut
uno
existente
super
omnes
Episcopo
,
Presbyteri
scorsim
Ecclesias
obtinerent
,
&
populus
in
eis
C●●●●ctas
solemniter
celebraret
.
—
]
[
Tunc
illi
una
cum
aliis
Episcopis
,
&c.
]
By
this
(
with
what
is
said
before
out
of
Epiphanius
)
it
is
undeniable
that
this
(
gathering
of
Assemblies
by
the
Presbyters
in
the
same
City
,
and
administring
the
Sacrament
to
them
besides
the
Church
where
the
Bishop
was
)
was
taken
to
be
Alexandria's
singularity
,
even
as
low
as
Sozomen's
time
.
And
yet
note
that
here
is
even
at
Alexandria
no
mention
of
many
Churches
in
the
Countries
at
a
distance
,
much
less
hundreds
,
thus
gathered
,
but
only
of
some
few
in
that
great
City
.
And
if
even
in
a
great
City
,
and
in
Epiphan.
and
in
Sozomen's
days
a
Presbyter's
Church
was
an
Alexandrian
Rarity
,
what
need
we
more
Historical
Evidence
of
the
Case
of
the
Churches
in
those
times
?
XXXIV
.
Ferrandus
Diaconus
,
in
Epist.
de
5.
Quaest.
saith
to
Fulgentius
,
[
Sanctos
Presbyteros
,
Diaconos
,
beatamque
Congregationem
(
which
was
his
Church
)
saluto
.
]
And
that
you
may
again
see
what
Congregation
or
Church
that
was
,
In
vita
Fulgentii
,
cap.
17.
pag.
8.
it
is
said
,
that
the
Plebs
sought
and
chose
him
(
and
that
in
despight
of
Foelix
the
ambitious
Deacon
,
who
sought
the
place
,
and
sought
the
life
of
Fulgentius
.
)
Populus
super
suam
Cathedram
eum
collocavit
:
Celebrata
sunt
eodem
die
Divina
solenniter
Sacramenta
,
&
de
manibus
Fulgentii
Communicans
omnis
populus
laetus
discessit
.
]
And
if
in
the
noble
City
of
Ruspe
,
so
late
as
the
days
of
Fulgentius
,
the
Bishop's
Church-members
were
no
more
than
could
chuse
him
,
set
him
on
his
seat
,
and
all
communicate
that
day
at
his
hands
,
it
is
easie
by
this
to
judge
of
most
other
Churches
.
XXXV
.
Concil.
Parisiens
.
1.
(
in
Caranz
.
pag.
244.
Can.
5.
)
saith
,
[
Nullus
XXXVI
.
Leo
1.
P.
Rom.
Epist.
89.
pag.
(
mihi
)
160.
damning
Saint
Hillary
Magisterially
,
yet
saith
,
[
Expectarentur
certe
vota
Civium
,
testimonia
populorum
,
quaereretur
honoratorum
arbitrium
,
Electio
Clericorum
,
quae
in
Sacerdotum
solent
ordinationibus
,
ab
his
qui
norunt
patrum
regulas
,
custodiri
,
ut
Apostolicae
authoritatis
norma
in
omnibus
servaretur
,
qua
praecipitur
ut
Sacerdos
Ecclesiae
praefuturus
,
non
solum
attestatione
fidelium
,
&c.
Et
postea
,
Teneatur
subscriptio
Clericorum
,
honoratorum
testimonium
,
ordinis
consensus
&
Plebis
:
Qui
praefuturus
est
omnibus
,
ab
omnibus
eligatur
.
]
And
how
great
must
that
Diocess
be
,
where
all
the
Laity
must
chuse
and
vote
?
&c.
It
's
true
that
Epist.
87.
c.
2.
p.
158.
he
would
not
have
little
Congregations
to
have
a
Bishop
,
to
whom
one
Presbyter
is
enough
;
and
no
wonder
at
that
time
,
that
this
great
Bishop
of
Rome
,
(
the
first
that
notably
contended
for
their
undue
Supremacy
in
the
Empire
)
was
of
that
mind
;
who
also
Epist.
88.
saith
of
the
Chorepiscopi
,
(
Qui
juxta
Can.
Neocaesar
.
sive
secundum
aliorum
decreta
patrum
iidem
sunt
qui
&
Presbyteri
.
)
The
falsehood
of
which
being
too
plain
,
Petavius
in
Epiphan.
ad
Haeres.
74.
p.
278.
judgeth
that
these
words
being
in
a
Parenthesis
are
irreptitious
.
)
And
ibid.
Epist.
88.
he
saith
that
by
the
Can.
all
these
things
following
are
forbidden
the
Chorepisc
.
and
Presbyter
,
[
Presbyterorum
,
Diaconorum
,
aut
Virginum
consecratio
,
sicut
constitutio
Altaris
,
ac
benedictio
vel
unctio
:
Siquidem
nec
erigere
eis
Altaria
,
nec
Ecclesias
vel
Altaria
consecrare
licet
,
nec
per
impositiones
manuum
fidelibus
baptizandis
vel
conversis
ex
haeresi
Paracletum
Spiritum
Sanctum
tradere
,
nec
Chrisma
conficere
,
nec
Chrismate
Baptizatorum
frontes
signare
,
nec
publice
quidem
in
Missa
quemquam
poenitentem
reconciliare
,
nec
form●tas
cuilibet
Epistolas
mittere
.
]
By
which
it
appeareth
how
big
that
Man's
Diocess
must
be
,
who
besides
all
his
other
work
,
must
be
present
to
sign
every
baptized
person
,
and
reconcile
every
Penitent
in
every
Congregation
.
And
it
's
worth
the
noting
what
kind
of
works
they
be
that
the
Bishop's
Office
is
maintained
for
.
XXXVII
.
From
the
great
Church
of
Rome
(
at
its
first
Tide
time
)
let
us
look
to
the
great
Church
of
Constantinople
;
even
in
the
days
of
a
better
Bishop
,
Chrysostom
:
Besides
that
they
had
long
but
one
Temple
,
(
of
which
anon
)
Chrysostom
saith
in
1
Thes.
5.
12.
Orat.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Et
primum
debet
imperare
&
praeesse
volentibus
&
lubentibus
,
qui
ei
gratiam
habent
quod
imperet
,
(
p.
1472.
&
p.
1473.
)
Sacerdos
in
hoc
suum
contulit
negotium
:
Nulla
est
ei
alia
vita
quam
ut
versetur
in
Ecclesia
—
Qui
Christum
diligit
,
cujusmodicunque
sit
Sacerdos
eum
diliget
,
quod
per
eum
sit
veneranda
assecutus
Sacramenta
;
(
And
Doctor
Hammond
saith
,
this
Text
speaketh
only
of
Bishops
,
1
Thes.
5.
12.
)
Et
ibid.
[
Pro
te
precatur
,
&
dono
quod
per
Baptismum
datur
tibi
inservit
,
visitat
,
hortatur
&
monet
,
&
media
nocte
si
vocaveris
venit
.
]
And
how
many
Parishes
can
a
Bishop
thus
serve
?
And
how
many
score
miles
will
they
send
and
he
go
to
visit
the
Sick
at
midnight
?
And
Chrysost.
in
1
Cor.
14.
p.
653.
saith
,
Conveniebant
olim
,
omnes
psallebant
communiter
.
Hoc
nunc
quoque
facimus
,
(
They
had
no
separating
Choristers
)
sed
tunc
in
omnibus
erat
una
anima
&
cor
unum
:
Nunc
autem
nec
una
quidem
anima
illam
concordiam
videris
&
consensum
;
sed
ubique
magnum
est
Bellum
.
Pacem
nunc
quoque
precatur
pro
omnibus
,
is
qui
praeest
Ecclesiae
,
ut
qui
in
domum
ingreditur
paternam
,
sed
hujus
pacis
nomen
quidem
est
frequens
,
res
autem
nusquam
.
Tunc
etiam
domus
erant
Ecclesiae
(
though
called
Conventicles
:
)
Nunc
autem
Ecclesia
est
domus
,
vel
potius
quavis
domo
deterior
.
When
Churches
grew
to
be
Dioceses
they
grew
worse
than
when
they
were
in
houses
:
But
he
that
here
is
said
praeesse
Ecclesiae
is
he
also
that
pronounceth
Peace
to
them
.
XXXVIII
.
Gregory
Nyssen
.
speaking
of
the
gathering
of
true
Churches
by
preaching
,
saith
(
in
Ecclesiast.
Hom.
1.
p.
(
mihi
)
93.
)
[
He
is
the
true
Preacher
,
who
gathereth
the
dispersed
into
one
Assembly
,
and
bringeth
those
together
into
one
Congregation
(
or
Convention
)
who
by
various
Errors
are
variously
seduced
.
XXXIX
.
He
that
readeth
impartially
Beda's
Ecclesiastical
History
shall
find
that
in
England
between
six
and
seven
hundred
years
after
Christ
they
were
but
single
Churches
that
had
Bishops
:
For
indeed
the
famousest
and
holiest
of
them
in
the
Kingdom
of
Northumberland
,
were
but
Scots
Presbyters
,
and
such
as
were
sent
by
them
without
any
Episcopal
Ordination
;
(
Aidan
,
Finan
,
&c.
)
And
though
they
did
Apostolically
preach
in
many
places
to
convert
the
Heathen
Inhabitants
,
yet
their
Churches
of
Christians
were
small
:
yet
presently
the
Roman
Grandeur
and
Ceremoniousness
here
prevailed
,
and
so
by
degrees
did
their
Church-form
.
Yet
saith
Cambden
,
Brit.
ed.
Frank.
p.
100.
When
the
Bishops
at
Rome
had
assigned
several
particular
Churches
to
several
Presbyters
,
and
had
divided
Parishes
to
them
,
Honorius
Arch-Bishop
of
Canterbury
about
the
Year
636.
first
begun
to
distribute
England
into
Parishes
,
as
is
read
in
the
Canterbury
History
.
]
But
it
's
plain
in
Beda
,
if
he
did
then
begin
it
,
he
went
but
a
little
way
with
that
division
.
The
same
Cambden
also
tells
us
,
that
the
Bishoprick
of
York
devoured
seven
Bishopricks
,
and
the
Bishoprick
of
Lincoln
more
,
&c.
Some
Seats
were
but
removed
,
but
many
Bishopricks
were
dissolved
and
turned
into
one
,
which
yet
were
erected
when
Christians
were
fewer
,
saith
Isaackson
Chronolog.
There
was
one
at
Wilton
,
the
See
at
Ramesbury
,
one
at
Crediton
,
one
at
St.
Patrick's
at
Bodmin
in
Cornwall
,
and
after
at
St.
Germains
,
one
at
Selsey
Island
,
one
at
Dunwich
,
one
at
Helmham
,
and
after
at
Thetford
,
one
at
Sidnacester
or
Lindis
,
one
at
Osney
,
one
at
Hexham
,
&c.
And
at
this
day
Landaff
,
St.
Asaph's
,
Bangor
,
St.
David's
are
no
Cities
,
where
we
have
Bishops
Seats
,
as
notices
of
the
old
way
.
XL.
Isidorus
Peleusiota
,
lib.
1.
Epist.
149.
to
Bishop
Tribonianus
distinctly
nameth
the
Bishop's
Charge
,
and
the
calamity
,
if
he
be
bad
,
that
will
befall
himself
first
,
and
then
the
whole
Church
:
Himself
for
undertaking
and
not
performing
,
and
the
whole
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Quod
hujusmodi
viro
Sacerdotium
indigne
mandavit
.
The
whole
Church
then
was
no
bigger
than
to
chuse
the
Bishop
and
be
under
his
present
inspection
,
as
he
intimateth
.
And
Epist.
315.
to
Bishop
Leontius
;
[
If
thou
tookest
on
thee
the
care
of
the
Church
,
against
thy
Will
,
and
art
constrained
by
the
Suffrages
,
and
the
Contentions
and
Hands
of
the
People
,
God
will
be
thy
helper
.
—
But
if
by
Money
—
&c.
Lib.
3.
Ep.
216.
p.
342.
He
reckoneth
up
such
and
so
much
work
as
necessary
for
a
Bishop
as
no
man
living
can
do
for
above
one
ordinary
Parish
.
And
frequently
he
describeth
the
City
and
Congregation
at
Pelusium
as
the
place
where
the
wicked
Bishop
and
his
wicked
Priests
together
destroyed
the
interest
of
true
Religion
.
XLI
.
I
conclude
this
with
the
words
of
Eusebius
with
the
Collection
of
Papirius
Massonus
,
a
Writer
of
the
Popes
Lives
.
[
Fabianus
ab
iis
electus
est
ad
Episcopatum
urbis
:
Ac
forte
evenit
ut
in
locum
ubi
convenerant
Columba
,
e
sublimi
volans
capiti
ejus
insideret
,
Id
pro
foelici
signo
accipientes
magno
consensu
&
alacritate
animorum
ipsum
elegerunt
:
Haec
Eusebius
,
Hist.
l.
6.
Ex
quo
loco
collegimus
Electionem
Episcopi
Romani
,
non
ad
paucos
,
sed
ad
omnes
olim
pertinuisse
.
Pap.
Masson
.
in
vita
Fabiani
,
fol.
18
col.
2.
]
And
if
all
the
whole
People
of
the
great
Church
of
Rome
,
were
then
no
more
than
could
meet
in
one
Room
to
chuse
their
Bishop
,
what
were
the
rest
of
the
Churches
in
the
World
?
and
how
many
Congregations
did
they
contain
?
CHAP.
VII
.
More
Proofs
of
the
aforesaid
Limits
of
Churches
.
THe
thing
that
we
are
proving
is
that
every
Bishop
should
have
but
one
Church
(
supposing
him
to
be
no
Arch-Bishop
)
and
that
this
Church
should
be
such
and
so
great
only
as
that
there
may
be
personal
Communion
in
publick
Worship
and
holy
Conversation
between
the
Members
:
and
not
so
great
as
that
the
Members
have
only
a
Heart-Communion
,
and
by
Delegates
or
Synods
of
Officers
.
As
to
our
Historical
Evidence
of
the
matter
of
fact
,
it
runs
thus
:
1.
That
in
the
first
state
of
the
Churches
,
it
cannot
be
proved
that
any
one
Church
in
all
the
World
consisted
of
more
stated
Communicating
Assemblies
than
one
,
or
of
more
Christians
than
our
Parishes
.
But
though
through
Persecution
they
might
be
forced
(
as
an
Independant
Church
now
may
do
)
to
meet
by
parcels
in
several
Houses
sometimes
in
a
danger
,
yet
their
ordinary
Meetings
when
they
were
free
was
all
together
in
one
place
:
And
Unum
Altare
was
the
note
of
their
Individuation
,
with
Unus
Episcopus
,
when
Bishops
grew
in
fashion
in
the
eminent
sense
.
2.
That
the
first
that
broke
this
Order
and
had
divers
Assemblies
and
Altars
under
one
Bishop
were
Alexandria
and
Rome
,
and
no
other
Church
can
be
proved
to
have
done
so
,
for
about
three
hundred
Years
after
Christ
or
near
;
nor
most
Churches
till
four
hundred
,
yea
five
hundred
Years
after
.
3.
That
when
they
departed
from
this
Church
temperament
,
they
proceeded
by
these
degrees
.
1.
They
set
up
some
Oratories
,
or
Chappels
(
as
are
in
our
Parishes
)
which
had
only
Prayers
and
Teachings
without
an
Altar
,
Oblations
or
Sacraments
in
the
City
,
Suburbs
or
Country
Villages
near
,
the
People
coming
for
Sacramental
Communion
to
the
Bishop's
Church
.
2.
Afterward
these
Chappels
were
turned
into
Communicating
Churches
:
But
so
as
that
at
first
the
Bishop's
Presbyters
(
who
lived
sometimes
in
the
same
House
with
him
,
and
always
near
him
in
the
same
City
,
and
were
his
Colleagues
)
did
preach
and
officiate
to
them
indifferently
,
that
is
,
he
whom
the
Bishop
sent
;
and
after
that
a
particular
Presbyter
was
assigned
to
teach
a
particular
Congregation
;
yet
so
,
as
that
more
of
the
Bishop's
Presbyters
commonly
had
no
such
Congregations
,
but
the
most
of
them
still
attended
the
Bishop
in
his
Church
,
and
sate
with
him
on
each
hand
in
a
high
raised
Seat
,
and
whilst
he
did
usually
preach
and
administer
the
Sacrament
,
they
did
but
attend
him
and
do
nothing
,
or
but
some
by
assisting
Acts
:
as
Lay-Elders
do
in
the
Presbyterian
Churches
;
principally
employed
in
personal
oversight
,
and
in
joyning
in
Government
with
the
Bishop
.
And
those
same
Presbyters
who
had
Congregations
,
joyned
with
the
rest
in
their
Weekly
Work
,
and
made
up
the
Consessus
or
College
of
Presbyters
.
3.
And
next
that
(
and
in
some
places
at
the
same
time
)
Communicating
Congregations
were
gathered
in
the
Country
Villages
,
so
far
off
the
City
,
as
that
it
was
found
meet
to
leave
a
Presbyter
Resident
among
them
;
but
under
the
Government
of
the
City
Bishop
and
Presbytery
,
of
whom
he
was
one
when
he
came
among
them
.
And
all
this
while
the
Churches
were
but
like
our
greater
Parishes
which
have
divers
Chappels
,
where
there
is
liberty
of
Communicating
.
4.
After
this
when
the
Countries
were
more
converted
,
there
were
more
Country
Parish-Congregations
set
up
;
till
they
attained
the
form
of
a
Presbyterian
Church
,
differing
only
in
the
Bishop
;
that
is
,
a
certain
number
of
the
Neighbour
Country
Parishes
in
one
Consistory
(
but
with
a
Bishop
)
did
govern
all
these
Parishes
as
one
Church
;
that
is
,
It
was
many
Worshipping
Churches
(
as
sis
,
eight
,
or
ten
,
or
twelve
,
)
joyning
to
make
up
one
governed
Church
.
But
at
the
same
time
many
Pastors
and
People
being
convinced
of
the
Church-form
which
they
had
before
been
under
,
and
of
their
own
necessity
and
privileges
,
did
require
the
same
Order
among
themselves
as
was
in
City
Churches
,
and
so
had
their
proper
Bishops
,
who
were
called
Chorepiscopi
,
or
Country
Bishops
.
But
these
Country-Bishops
living
among
the
poorer
and
smaller
number
of
Christians
,
had
not
so
many
Presbyters
to
attend
them
as
the
City-Bishops
had
:
So
that
some
Country
Congregations
had
Bishops
and
some
had
none
.
And
the
Churches
being
chiefly
governed
by
the
Synods
,
who
met
for
obliging
Concord
,
to
avoid
Divisions
,
these
Synods
being
made
up
of
the
City-Bishops
at
first
,
they
there
carried
it
by
Vote
to
make
all
the
Country-Bishops
under
them
,
and
responsible
to
them
:
Which
they
the
rather
and
the
easilier
consented
to
,
because
many
obscure
and
unworthy
Fellows
did
insinuate
into
the
esteem
of
the
Country-Christians
,
who
had
no
Bishops
near
them
to
advise
them
better
;
and
so
became
the
Corrupters
of
Doctrine
,
and
the
Masters
of
Sects
and
Heresies
.
By
this
time
one
part
of
the
Country
Churches
had
Bishops
of
their
own
,
and
the
other
had
none
,
but
only
Presbyters
under
the
City-Bishops
and
Presbytery
.
But
yet
it
was
but
few
Neighbour-Parishes
,
like
our
Market-Towns
and
the
Villages
between
them
that
were
thus
under
the
City-Bishop
.
For
every
such
Town
was
then
called
a
City
in
the
larger
sense
as
it
signifieth
Oppidum
,
and
most
such
Towns
had
City-privileges
too
,
which
was
no
more
than
to
be
Corporations
,
and
not
to
have
a
Nominal
Eminency
,
as
now
some
small
places
have
above
greater
(
as
Bath
rather
than
Plimouth
,
Ipswich
,
Shrewsbury
,
&c.
)
Next
to
this
,
the
Emperors
being
Christians
,
and
desiring
without
force
to
draw
all
the
People
from
Heathenism
to
Christianity
,
they
thought
it
the
best
way
to
advance
the
Christians
in
worldly
respects
,
which
ever
win
on
common
minds
.
And
so
they
endued
the
Churches
and
Bishops
with
such
Honours
and
Powers
heretofore
described
as
were
like
to
the
Honour
and
Power
of
the
Civil
Governors
in
their
kind
.
And
the
Bishops
being
thus
lifted
up
,
did
first
enlarge
their
own
Dioceses
as
far
as
they
could
,
and
advance
their
Power
;
and
the
World
came
unchanged
into
the
Church
,
both
in
Cities
and
Villages
,
(
where
the
Christians
were
before
so
few
,
that
many
think
the
Heathens
were
called
Pagani
in
distinction
from
the
Citizens
,
who
were
Christian
.
)
And
then
the
Bishops
put
down
the
Chorepiscopi
,
as
presuming
too
much
to
imitate
their
Power
:
And
next
to
that
,
lest
every
Corporation
or
Market-Town
having
a
Bishop
,
their
Dioceses
should
not
be
great
enough
,
and
ne
vilesceret
nomen
Episcopi
,
lest
a
Bishop's
Name
should
not
be
honoured
enough
,
but
become
cheap
by
reason
of
the
number
,
and
of
the
smallness
of
his
Church
,
they
first
ordered
that
no
such
small
Cities
or
other
places
as
had
People
enough
for
but
one
Presbyter
,
should
have
a
Bishop
;
and
afterward
by
degrees
put
down
many
smaller
Bishops
Churches
,
and
joyned
them
to
their
own
:
And
so
proceeded
,
by
the
advantage
of
Civil
Alterations
on
Cities
Names
and
Privileges
,
to
bring
themselves
to
the
state
that
they
are
in
,
wherein
one
Bishop
infimi
ordinis
(
that
is
no
Arch-Bishop
)
hath
many
hundred
or
above
a
thousand
Churches
and
multitudes
of
Cities
,
called
now
but
Corporations
,
Burroughs
or
Market-Towns
.
I
have
repeated
so
much
of
the
History
,
lest
the
Reader
forget
what
it
is
that
I
am
proving
;
and
that
he
may
note
,
that
if
I
prove
now
that
in
later
Ages
they
kept
but
the
Vestigia
,
or
Reliques
of
the
former
to
prove
how
it
was
before
their
times
,
and
if
I
prove
but
a
Church
of
Presbyterian
Magnitude
to
have
so
long
continued
,
it
sufficeth
against
that
which
we
now
call
a
Diocess
:
And
that
we
do
not
play
with
Names
,
nor
by
a
Diocesane
Church
,
mean
the
same
thing
with
a
Parochial
or
Presbyterian
;
but
we
mean
such
as
our
Dioceses
now
are
,
where
a
Bishop
alone
with
a
Lay-Chancellor's
Court
,
or
with
some
small
help
of
an
Arch-Deacon
,
Surrogate
,
or
Dean
and
Chapter
,
without
all
the
Parish-Ministers
besides
,
doth
rule
a
multitude
of
distant
Congregations
,
who
have
no
proper
Bishop
under
him
.
And
now
I
proceed
.
I.
The
Chorepiscopi
which
were
at
first
placed
in
Country
Churches
where
were
many
Christians
,
do
shew
what
extent
the
Churches
were
then
of
:
That
these
were
really
Bishops
at
first
(
whatever
the
aforesaid
Parenthesis
in
Leo
or
Damasus
say
)
most
Writers
for
Episcopacy
,
Papists
and
Protestants
do
now
grant
;
and
therefore
I
may
spare
the
labour
of
proving
it
:
And
whereas
it
is
said
that
they
were
but
the
Bishop's
Deputies
:
I
answer
,
even
as
Bishops
are
in
Epip
.
haeres.
69.
p.
276
,
277
,
278
,
&c.
The
chief
Champion
of
Prelacy
strongly
proveth
that
the
Chorepiscopi
were
true
Bishops
.
the
Arch-Bishops
Deputies
;
that
is
,
they
were
under
them
,
but
were
really
Bishops
themselves
:
For
if
a
Bishop
may
depute
one
that
is
no
Bishop
to
be
his
Deputy
,
either
a
Presbyter
also
may
depute
one
that
is
no
Presbyter
to
administer
the
Sacraments
,
or
not
.
If
yea
,
then
Lay-men
shall
come
in
and
all
be
levelled
,
(
For
a
Deacon
also
may
depute
his
Office
.
)
If
not
,
then
either
a
Bishop
cannot
do
it
,
or
else
the
Presbyter's
Office
is
much
holier
than
the
Bishop's
.
And
that
these
Chorepiscopi
Country-Bishops
were
not
such
Rarities
as
to
invalidate
my
Proof
,
but
very
common
,
besides
what
is
before
said
,
is
evident
by
the
Subscriptions
of
many
Councils
,
where
great
store
of
Chorepiscopi
are
found
.
And
besides
the
names
in
our
common
Collections
of
the
Councils
,
how
it
was
in
the
Egyptian
and
Neighbour
Churches
at
least
(
if
not
how
it
was
at
Nice
)
you
may
see
in
the
Arabick
Subscriptions
published
by
Selden
in
his
Comment
on
Eutych
.
Orig.
Alex.
pag.
93
,
94
,
95
,
&c.
Num.
29
,
31
,
55
,
64
,
68
,
119
,
122
,
128
,
131
,
179
,
193
,
215
,
237
,
241
,
278.
There
are
seventeen
named
.
And
the
Canons
made
to
curb
and
suppress
them
,
shew
that
they
were
ordinary
before
;
as
,
Concil.
Laodic
.
Can.
57.
But
they
should
rather
have
increased
them
,
that
Bishops
might
have
multiplied
as
Churches
or
Christians
increased
,
which
was
decreed
here
in
England
in
the
cap.
9.
of
the
Council
at
Hertford
,
per
Theodor.
Cantuar.
referente
Beda
,
lib.
4.
Hist.
Eccles.
cap.
5.
II.
The
very
name
Ecclesia
which
was
first
used
before
Parochi●
or
Dioecesis
,
and
still
continued
to
this
day
,
doth
shew
what
the
form
of
a
Church
then
was
,
especially
if
you
withal
consider
,
that
the
name
was
communicated
to
the
Temples
or
sacred
Meeting-Places
,
which
are
also
ordinarily
called
Ecclesiae
;
which
no
Man
doubteth
was
in
a
secondary
sense
,
as
derived
from
the
People
,
who
were
the
Ecclesia
in
the
primary
sense
.
And
so
even
in
our
Tongue
,
the
word
Church
is
used
for
both
to
this
day
,
as
i●
is
in
many
other
Languages
.
Now
it
is
certain
that
a
part
,
especially
a
small
part
,
(
a
hundredth
or
a
thousandth
part
)
of
the
Church
is
not
the
Church
(
unless
equivocally
.
)
Why
then
should
the
Temple
be
so
called
from
the
Church
,
when
no
Church
at
all
,
but
a
Particle
only
of
a
Church
doth
meet
there
?
(
For
that
the
word
Church
]
in
our
Question
is
not
taken
for
any
Community
or
Company
of
Christians
,
but
for
a
governed
Society
consisting
of
the
governing
and
governed
part
,
I
have
before
shewed
.
)
But
,
1.
A
Church
in
its
first
and
proper
Notion
being
Coetus
Evecatus
,
An
Assembly
,
or
Convention
or
Congregation
;
(
as
distinguished
from
the
Universal
Church
,
which
is
so
called
because
it
is
called
out
of
the
World
to
Christ
the
Head
,
and
with
him
shall
make
one
glorious
Society
,
)
how
are
those
twenty
or
an
hundred
Miles
off
,
any
more
a
part
of
the
Assembly
where
I
live
,
than
those
at
the
Antipodes
may
be
?
If
you
fly
to
one
Governor
,
I
answer
;
1.
So
the
Pope
claimeth
a
Government
at
the
Antipodes
.
2.
A
Governor
of
many
Assemblies
may
make
them
one
Society
,
as
to
Government
,
but
not
one
Assembly
.
2.
And
certainly
when
Temples
were
first
named
Churches
,
it
was
not
because
those
met
there
that
were
no
Churches
,
but
only
Members
of
Churches
:
Nor
is
this
Parish
Church
called
a
Church
because
some
meet
here
that
belong
to
the
Church
at
Boston
,
Lincoln
or
Grantham
;
But
to
this
day
we
cannot
disuse
our selves
from
saying
,
the
Church
of
Barnet
,
the
Church
of
St.
Albans
,
of
Hat●ield
,
&c.
yea
,
in
the
same
City
,
we
denominate
the
several
Temples
still
several
Churches
.
Hesychius
explaineth
Ecclesia
,
by
no
other
words
than
these
three
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
all
signifie
the
Meetings
of
the
People
,
and
not
Men
that
never
see
each
other
,
only
because
one
Man
ruleth
them
.
Mr.
Mede
in
his
Exercitat
.
of
Temples
proveth
largely
that
the
places
of
Meeting
are
ordinarily
by
the
Ancients
called
Churches
,
even
in
several
Centuries
.
Euseb.
lib.
8.
cap.
1.
saith
,
in
every
City
they
built
spacious
and
ample
Churches
.
And
Theophil
.
Antiochen
.
Autol.
saith
,
[
Sic
Deus
dedit
mundo
,
qui
peccatorum
tempestatibus
&
naufragiis
jactatur
,
Synagogas
,
quas
Ecclesias
sanctas
nominamus
,
in
quibus
veritatis
doctrina
fervet
,
ad
quas
confugiunt
veritatis
studiosi
,
quotquot
salvari
,
Deique
judicium
&
iram
evitare
volunt
.
]
So
Tertullian
,
de
Idololat.
cap.
7.
pag.
171.
Tota
die
ad
hanc
partem
zelus
fidei
ingenuum
Christianum
ab
Idolis
in
Ecclesiam
venire
,
de
adversaria
Officina
in
domum
Dei
venire
,
&c.
The
very
Name
there
of
a
Church
,
and
the
naming
of
a
single
Temple
thence
doth
signifie
our
supposition
.
III.
To
this
I
may
add
the
Name
and
Leg.
Altare
Dam.
pag.
290.
Saith
D.
Field
,
l.
5.
c.
28.
In
Antiquity
a
Parish
contained
the
Citizens
,
and
all
such
Borderers
as
dwelt
near
,
and
repaired
to
any
chief
Church
or
City
:
A
Diocess
both
then
and
now
importeth
the
Villages
&
Churches
dispersed
in
divers
places
a●der
the
Regiment
of
one
Bishop
▪
Mark
this
t●●e
use
of
the
words
,
against
what
Downame
and
others
●●etend
.
Primitive
Sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
it
signifieth
a
Vicinity
,
and
Parochus
Vicinus
,
a
Cohabitant
or
Neighbour
,
as
well
as
inquilinus
,
and
is
used
in
all
the
ancient
Church-Writers
as
noting
both
a
Sojourner
(
as
Christians
are
in
the
World
)
and
a
Neighbour
,
so
constantly
in
this
later
sense
,
not
excluding
the
former
.
Else
Men
of
several
parts
of
the
World
might
have
been
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
inquilini
,
had
it
not
also
and
specially
signified
Vicinity
.
To
avoid
tediousness
of
Citations
,
I
refer
the
unsatisfied
Reader
but
to
Gers
.
Bucer
against
Downam
,
and
the
Basil
Lexicon
of
Henr.
Pet.
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
though
the
custom
of
calling
a
Church
by
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
continued
when
the
Church
was
altered
in
magnitude
to
a
large
Diocess
,
yet
that
is
so
far
from
proving
that
this
was
the
first
and
old
signification
,
as
that
the
word
rather
plainly
leadeth
us
up
to
the
thing
and
sense
which
first
it
signified
.
And
therefore
to
this
day
,
Etymology
teacheth
us
more
wit
than
in
English
to
call
a
Diocess
a
Parish
,
but
only
a
Vicinity
of
Christians
:
And
when
the
a
Vicinity
is
the
English
of
the
Word
,
why
should
Strangers
that
we
shall
never
see
or
have
to
do
with
,
any
more
than
those
in
the
uttermost
part
of
the
Land
,
be
called
our
Parishioners
or
Neighbours
?
IV.
Another
clear
Evidence
of
the
truth
in
question
is
the
Paucity
of
Churches
(
or
consecrated
Meeting-Places
)
for
many
hundred
Years
after
Christ
:
both
before
they
were
called
Temples
and
after
.
Not
that
occasional
Meeting-places
were
few
(
Houses
,
Fields
,
&c.
)
but
appropriated
consecrated
places
called
Churches
,
where
there
were
Altars
,
or
ordinary
Church-Communion
in
the
Lord's
Supper
.
(
Or
rather
it
is
doubtful
whether
the
name
of
Altars
with
the
form
were
introduced
till
two
hundred
Years
after
Christ
,
which
maketh
some
the
more
question
the
Antiquity
of
Ignatius
and
Clem.
Const.
and
Can.
Apost.
)
I
yield
to
Baronius
(
ad
An.
57.
)
that
the
Christians
had
Churches
,
that
is
,
places
consecrated
for
Church-Assemblies
,
under
those
peaceable
Emperors
that
went
before
Dioclesian
:
For
Eusebius
(
besides
others
)
expresly
telleth
us
so
:
Spaciosas
&
amplas
construxerunt
Ecclesias
:
But
I
desire
the
Reader
to
mark
his
words
.
Lib.
8.
cap.
1.
[
A
man
might
then
have
seen
the
Bishops
of
all
Churches
in
great
reverence
and
favour
among
all
sorts
of
Men
,
and
with
all
Magistrates
:
Who
can
worthily
describe
those
innumerable
heaps
and
flocking
multitudes
through
all
Cities
and
famous
Assemblies
frequenting
the
places
dedicated
to
Prayer
?
Because
of
which
Circumstances
,
they
not
contented
with
the
old
and
ancient
Buildings
,
which
could
not
receive
them
,
have
through
all
Cities
builded
them
from
the
Foundation
wide
and
ample
Churches
.
]
Here
note
,
1.
That
here
is
no
mention
of
any
more
Churches
than
one
in
each
City
:
Cities
and
Assemblies
are
numbered
together
.
2.
That
these
Buildings
are
called
Churches
.
3.
That
these
Churches
were
built
greater
than
the
old
ones
anew
from
the
Foundation
,
because
the
old
ones
were
too
narrow
to
contain
the
People
:
But
not
superadded
to
the
old
ones
.
4.
That
the
Bishops
are
called
The
Bishops
of
all
Churches
in
relation
to
the
same
kind
of
Churches
as
are
here
described
.
So
that
then
a
Bishop's
Church
met
in
one
enlarged
place
.
Yet
all
these
were
no
Temples
;
but
such
as
the
silenced
Ministers
have
of
late
built
in
some
parts
of
London
;
for
the
Christians
were
in
continual
danger
of
the
demolishing
of
them
:
which
fell
out
in
Dioclesian's
time
.
But
till
this
Calm
which
Eusebius
here
describeth
,
for
about
two
hundred
and
fifty
Years
after
Christ
,
the
Christians
oft
met
in
Vaults
and
secret
places
,
where
they
might
be
hid
,
and
not
in
open
Churches
,
unless
now
and
then
in
a
Calm
between
.
Platina
in
vit.
Xisti
,
tells
us
,
that
even
at
Rome
it self
about
the
Year
120.
there
were
few
found
that
durst
profess
the
Name
of
Christ
.
And
see
what
he
saith
,
In
Vita
Clement
.
1.
&
Anaclet
.
&
Mantuan
.
lib.
1.
fastor
.
de
Clem.
Anacl
.
Evarist
.
Alex.
Xist
.
Calist
.
Urban
.
&c.
In
whose
times
,
Killing
,
Banishing
and
Persecuting
caused
Scatterings
,
hidings
,
and
as
Pliny
tells
us
many
Apostasies
.
See
what
Gers
.
Bucer
saith
,
pag.
221
,
222
,
223.
of
all
the
Ages
now
in
question
about
this
matter
:
As
Tertullian
saith
,
Apol.
c.
3.
adeo
in
hominibus
innocuis
,
nomen
innocuum
erat
odio
:
Did
the
Rabble
but
see
or
hear
the
Christians
,
they
were
raged
against
them
,
and
cried
to
the
Judges
,
Tollite
impios
.
Saith
Polydor.
Virgil.
de
invent
.
rer.
l.
5.
c.
6.
Romae
non
reperio
quod
sciam
aliud
antiquius
templum
aedificatum
aut
dicatum
,
vel
ad
usum
Sacrorum
fuisse
conversum
,
quam
Thermas
Novati
in
vico
patricio
,
quas
Pius
Pontifex
Praxidis
eximiae
sanctitatis
foeminae
rogatu
,
divae
Pudentianae
ejus
Sorori
consecravit
;
qui
fuit
annus
circiter
150.
But
the
name
Templum
here
is
not
used
by
Polydore
as
by
the
Ancients
,
for
a
large
and
comely
Fabrick
.
For
,
saith
Tertullian
,
after
that
,
Apol.
c.
37.
Christians
leave
Temples
to
the
Heathens
.
And
saith
Pope
Nicholas
,
in
Epist
de
depositione
Zachariae
&
Rodoaldi
Episc.
(
recited
in
his
Life
by
Papir
.
Massonus
,
Fol.
132.
Col.
2.
)
[
Deinde
propter
frigidiorem
locum
in
Ecclesia
Salvatoris
,
quae
ab
Authore
vocatur
Constantiniana
,
&
quae
prima
in
toto
terrarum
orbe
constructa
est
.
]
You
see
that
by
this
Pope's
own
Testimony
,
there
was
no
Church
in
the
whole
World
built
before
this
one
at
Rome
by
Constantine
.
The
meaning
is
,
no
large
sumptuous
place
called
a
Temple
,
but
only
commodious
meaner
Rooms
or
Buildings
.
And
the
same
Pap.
Masson
.
in
Vita
Bonifacii
,
fol.
55.
noteth
that
Hierom
even
in
his
time
(
so
late
)
Basilicas
Christianorum
tres
tantum
commemorasse
.
When
upon
the
great
increase
of
Christians
,
but
one
odd
Idol
Temple
even
in
Alexandria
,
was
begged
of
the
Emperor
for
the
Christians
,
Ruffin
.
lib.
2.
cap.
22.
and
divers
others
tell
us
what
tumult
and
stir
it
caused
.
And
when
Euseb.
de
Vita
Constant
.
lib.
3.
c.
49
,
50.
tells
us
of
his
building
of
Churches
except
Constantinople
,
it
is
but
one
in
a
City
,
even
the
great
Cities
,
Nicomedia
in
Bythinia
,
and
Antioch
.
And
Socrat.
lib.
1.
cap.
12.
saith
that
even
in
Constantinople
(
which
he
made
so
great
and
beautiful
that
it
was
no
whit
inferior
to
Rome
,
and
by
a
Law
engraven
on
a
Pillar
,
commanded
that
it
be
called
Second
Rome
,
)
he
built
from
the
Foundation
(
but
)
two
Churches
,
Pacis
&
Apostolorum
.
I
could
find
in
my
heart
,
were
it
not
tedious
,
here
to
translate
all
Isidor
.
Pelus●ota's
Epist.
246.
lib.
2.
in
which
he
openeth
the
difference
between
Templum
and
Ecclesia
,
and
inveigheth
against
that
Bishop
as
no
Bishop
,
who
cried
up
the
Temple
as
the
Church
,
while
he
persecuted
and
vexed
the
Godly
who
are
the
Church
indeed
;
and
against
them
that
are
for
sumptuous
Temples
and
unholy
scandalous
Churches
;
and
tells
us
he
had
rather
have
been
in
the
times
when
Temples
were
less
adorned
,
and
the
Churches
more
adorned
with
Heavenly
Graces
,
than
in
those
unhappy
times
when
Temples
were
too
much
adorned
,
and
Churches
naked
and
empty
of
Spiritual
Graces
.
So
that
when
there
was
but
one
Temple
in
a
City
,
(
except
two
or
three
)
and
when
that
was
called
the
Church
,
because
it
contained
the
Church
,
it
's
evident
what
the
Churches
then
were
.
V.
The
ancient
Agapae
shew
how
great
the
Churches
then
were
,
when
as
all
the
Church
did
feast
together
:
and
these
continued
in
Tertullian's
time
,
in
some
places
at
least
:
And
several
Church-Canons
mention
them
after
that
.
And
Chrysost.
saith
(
Homil.
de
Oportet
haeres
.
esse
p.
(
mihi
)
20
,
21.
that
in
the
Primitive
times
,
there
was
a
custom
that
after
Sermon
and
Sacrament
,
they
all
feasted
together
in
the
Church
,
which
he
highly
praiseth
.
(
But
it
was
not
many
hundred
Churches
that
feasted
in
one
Room
.
)
And
after
he
saith
,
[
The
Church
is
like
Noah's
Ark
,
but
Men
come
in
Wolves
,
and
go
out
Lambs
,
&c.
]
shewing
that
by
the
Church
he
meant
the
Assembly
.
And
after
,
[
All
have
the
same
Honour
,
and
the
same
Access
,
till
all
have
communicated
and
partaked
of
the
same
Spiritual
Meat
.
The
Priests
standing
expect
them
all
,
even
the
poorest
Man
of
all
.
]
(
By
this
he
sheweth
what
Church
he
meant
,
and
how
And
I
may
add
as
to
the
former
Evidences
,
To.
5.
Serm.
52.
pag.
705.
when
he
had
shewed
that
in
the
Church
there
must
be
no
division
,
he
expoundeth
it
by
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
[
Qui
seipsum
ab
hoc
conventu
sejunxerit
.
]
So
that
the
Assembly
was
the
Church
,
and
not
a
thousandth
part
of
the
Church
only
.
See
more
of
the
Churches
feasting
together
in
Baronius
ad
an.
57.
pag.
(
ed.
Plant.
)
543.
to
spare
me
more
labour
about
this
.
VI.
Another
Evidence
of
the
Limits
of
the
ancient
Churches
is
(
that
which
I
oft
mentioned
in
the
particular
Testimonies
)
that
every
where
all
the
People
either
chose
,
or
expresly
consented
to
their
Bishops
,
and
they
were
ordained
over
them
in
their
sight
.
And
this
no
more
could
do
than
could
meet
in
one
place
;
and
one
part
of
a
Church
hath
no
more
right
to
it
than
all
the
rest
.
The
Consequence
is
evident
:
And
for
them
that
say
,
that
it
was
only
the
Parishioners
of
the
Cathedral
Church
that
voted
;
I
answer
,
Now
Cathedrals
have
no
Parishes
,
and
heretofore
the
Cathedral
Parish
was
the
whole
Church
.
The
Testimonies
fully
prove
that
it
was
All
the
Church
or
People
that
were
the
Bishop's
Flock
:
And
for
some
hundreds
of
Years
there
were
no
Parishes
in
his
Diocess
but
one
,
and
therefore
no
such
distinction
.
Pamelius's
heap
of
Testimonies
,
and
many
more
,
for
the
matter
of
fact
I
have
already
cited
:
And
however
some
talk
now
to
justifie
the
contrary
course
of
our
times
,
it
is
so
clear
and
full
in
Antiquity
that
the
People
chose
their
Bishops
,
at
first
principally
,
and
after
secondarily
after
the
Clergy
,
having
a
Negative
Voice
with
them
,
and
their
Consent
and
Testimony
ever
necessary
,
even
for
eight
hundred
Years
at
least
,
that
it
would
be
a
needless
thing
to
cite
any
more
Testimonies
of
it
to
any
versed
in
the
Ancients
.
Papists
and
Protestants
are
agreed
de
facto
that
so
it
was
.
See
Cyprian
,
lib.
4.
Epist.
2.
of
Cornelius
;
lib.
1.
Epist.
2.
of
Sabinus
;
and
lib.
1.
Epist.
4.
Euseb.
Hist.
lib.
6.
cap.
29.
tells
us
that
Fabian
by
the
People
was
chosen
to
succeed
Anterus
.
And
Cyprian
saith
it
was
Traditione
Apostolica
,
vid.
&
Socrat.
lib.
4.
cap.
14.
&
lib.
2.
cap.
6.
&
lib.
7.
cap.
35.
&
Sozomen
.
lib.
6.
cap.
24.
&
lib.
8.
cap.
2.
of
Chrysostom
;
&
lib.
6.
cap.
13.
vid.
&
Augustin
.
Epist.
110.
&
Theodoret
,
Hist.
lib.
1.
cap.
9.
in
Epist.
Concil.
Nicaeni
ad
Alexandr
.
The
Bloodshed
at
the
Choice
of
Damasus
was
one
of
the
first
occasions
of
laying
by
that
custom
at
Rome
.
And
yet
though
they
met
not
so
tumultuously
,
they
must
consent
.
Leo's
Testimony
I
gave
you
before
with
many
more
.
Theodor.
lib.
5.
cap.
9.
of
Nectarius
sheweth
that
Bishops
were
then
chosen
,
Plebe
praesente
&
universa
fraternitate
,
as
Cyprian
speaketh
of
Sabinus
.
So
the
Concil.
Parisien
.
even
an.
559.
But
for
more
plentiful
proof
of
this
see
M.
A.
Spalatens
.
de
Rep.
Eccles.
lib.
1.
cap.
22.
n.
10.
&
lib
6.
cap.
7.
&
lib.
3.
cap.
3
▪
n.
12.
&c.
&
Blondel
de
Jure
plebis
,
more
copiously
,
and
de
Epis.
&
Presbyt.
&
Bilson
perpet
.
Govern.
cap.
15.
&
lib.
of
Christian
Subjection
oft
.
And
it
is
to
be
noted
that
when
the
People's
Confusion
had
made
them
seem
uncapable
any
longer
to
chuse
:
1.
This
was
long
of
the
Prelates
themselves
,
who
by
that
time
had
so
far
enlarged
their
Churches
,
that
the
People
were
neither
capable
of
doing
their
ancient
Work
and
Duty
,
nor
yet
of
being
ruled
by
the
Clergy
aright
.
2.
And
when
the
People
were
restrained
from
the
Choice
by
Meetings
and
Vote
,
the
Magistrates
in
their
stead
did
undertake
the
Power
.
3.
And
when
it
fell
out
of
the
People's
hands
into
Great
Mens
,
the
Proud
and
Covetous
who
could
best
seek
and
make
Friends
did
get
the
Bishopricks
,
whereupon
the
Churches
were
presently
changed
,
corrupted
and
undone
.
4.
And
the
sense
of
this
moved
the
few
good
Bishops
that
were
left
to
make
Canons
against
this
Power
and
Choice
of
Princes
and
great
Men
,
decreeing
that
all
Bishops
obtruded
by
them
on
the
Churches
should
be
as
none
,
but
be
avoided
,
and
all
avoided
that
did
not
avoid
them
.
And
the
Roman
and
Patriarchal
party
cunningly
joyned
with
these
honest
Reformers
to
get
the
Choice
out
of
the
Magistrate's
hands
that
they
might
get
it
into
their
own
;
and
so
Christ's
Church
was
abused
among
ambitious
Usurpers
.
The
Decrees
against
Magistrates
Choice
of
Bishops
you
may
see
,
Can.
Apost.
31.
&
Decret.
17.
q.
7.
c.
siquis
Episc.
Sept.
Synod
.
c.
3.
Decret.
16.
q.
7.
Oct.
Synod
.
c.
12.
&
Act.
1.
&c.
22.
Decret.
16.
q.
7.
Nicol.
1.
Epist.
10.
&
Epist.
64.
with
more
which
you
may
find
cited
by
Spalatens
.
lib.
6.
cap.
7.
pag.
675
,
676
,
677.
And
it
is
to
be
noted
that
(
though
still
the
Clergy
had
a
Negative
or
first
Choice
,
yet
)
when
they
procured
Charles
the
Great
(
who
was
to
rise
by
the
Papal
help
)
to
resign
and
renounce
the
Magistrates
Election
,
he
restored
the
Church
to
its
Ancient
Liberties
,
as
far
as
enlarged
Dioceses
and
ambitious
Clergy-men
would
permit
it
.
His
words
are
these
,
[
Sacrorum
Canonum
non
ignari
ut
in
Dei
nomine
Sancta
Ecclesia
suo
liberius
potiretur
honore
,
assensum
ordini
Ecclesiastico
praebuimus
,
ut
scilicet
Episcopi
per
Electionem
CLERI
&
POPULI
secundum
statuta
Canonum
de
PROPRIA
DIOECESI
,
remota
personarum
&
munerum
acceptione
,
ob
vitae
meritum
&
sapientiae
donum
,
eligantur
,
ut
exemplo
&
verbis
sibi
subjectis
usquequaque
prodesse
valeant
.
]
Vid.
Baron
.
To.
11.
n.
26.
Decret.
Dist.
63.
c
Sacrorum
.
Where
note
that
,
1.
he
includeth
the
People
of
the
whole
Diocess
.
2.
And
doth
this
as
according
to
the
sacred
Canons
.
So
that
for
Men
to
dream
that
only
the
Parishioners
of
a
Cathedral
Church
(
which
had
no
proper
Parish
)
or
the
Citizens
only
,
were
to
chuse
,
is
to
feign
that
which
is
contrary
to
notorious
Evidence
of
Law
and
Fact
,
as
well
as
of
the
reason
of
the
thing
.
For
where
all
are
the
Bishops
Flock
,
and
chuse
as
his
Flock
,
there
all
the
Flock
must
chuse
,
and
a
parcel
can
claim
no
privilege
above
all
the
rest
.
VII
.
The
next
Evidence
is
this
:
In
the
first
Age
,
it
is
very
fairly
proved
by
Doctor
Hammond
,
that
there
were
by
the
Apostles
more
Bishops
and
Churches
than
one
in
many
Cities
themselves
:
And
if
one
City
had
more
than
one
Church
and
Bishop
,
then
much
more
many
distant
places
,
in
Towns
and
Countries
.
That
one
City
had
more
than
one
he
sheweth
by
the
distinction
of
Jews
and
Gentiles
Churches
:
As
Peter
was
appointed
chiefly
for
the
Jews
,
and
Paul
chiefly
for
the
Gentiles
,
so
he
sheweth
it
very
probable
,
that
at
Rome
,
Antioch
,
and
other
places
they
had
several
Churches
.
And
thus
he
reconcileth
the
great
differences
about
Linus
,
Clemens
and
Cletus
or
Anacletus
.
And
especially
on
this
reason
,
that
they
had
not
the
same
Language
.
And
indeed
when
in
great
Cities
there
are
Christians
of
divers
Languages
,
it
is
necessary
that
they
be
of
divers
Congregations
,
unless
you
will
have
them
Hear
,
as
the
Papists
will
have
them
Pray
,
they
know
not
what
.
And
though
some
might
say
,
that
though
they
be
of
divers
Assemblies
,
yet
they
might
have
onely
One
Bishop
to
Rule
them
:
I
answer
,
1.
Dr.
Hammond
is
more
ingenuous
,
and
acknowledges
that
the
diversities
of
congregations
and
languages
inferred
a
diversity
of
Churches
and
Bishops
with
their
distinct
Clergy
.
2.
And
all
Antiquity
made
Preaching
or
Teaching
his
flock
as
essential
to
the
Bishops
office
as
Governing
them
(
of
which
next
:
)
But
he
could
not
teach
several
Churches
whose
language
he
understood
not
.
VIII
.
Antiquity
made
the
three
parts
of
the
Bishops
office
Teaching
,
Worshipping
,
and
Governing
,
to
be
of
the
same
extent
as
to
the
subject
society
under
him
.
It
was
one
and
the
same
Church
which
he
was
ordinarily
to
Teach
,
to
guide
in
worship
(
prayers
,
praise
,
sacrament
)
and
to
Rule
by
discipline
(
supposing
still
that
we
speak
of
a
meer
Bishop
and
not
an
Archbishop
)
I
should
weary
the
Reader
to
cite
numerous
testimonies
for
so
notorious
a
thing
.
But
it
is
known
that
the
said
Bishop
neither
is
nor
can
be
the
Ordinary
Teacher
,
and
Guide
in
worship
to
a
Diocese
of
a
multitude
of
Churches
,
but
to
one
or
few
at
most
.
And
he
that
peruseth
ancient
writers
,
shall
find
that
the
Bishop
was
not
only
to
be
a
ra●e
or
extraordinary
Teacher
of
his
whole
flock
,
but
the
Ordinary
one
:
not
only
to
send
others
,
but
to
do
it
himself
;
till
the
enlargement
of
Dioceses
changed
the
custome
.
IX
.
Another
evidence
is
this
:
In
the
first
two
Centuries
,
Deacons
and
Bishops
were
ever
officers
in
the
same
Church
:
But
Deacons
were
never
then
officers
in
more
Churches
(
or
stated
assemblies
that
had
Sacramental
Communion
)
than
one
:
therefore
Bishops
were
not
officers
in
more
.
No
proof
can
be
given
of
any
Deacons
that
had
the
care
(
in
their
places
)
of
many
Churches
,
Parishes
,
or
Societies
of
Christians
.
And
when
Dioceses
were
enlarged
,
it
is
notable
that
the
Presbyter
that
was
the
oculus
Episcopi
in
the
Diocese
is
called
the
Archdeacon
:
Because
originally
he
was
but
indeed
a
Deacon
,
the
chief
Deacon
who
was
with
the
Bishop
in
one
and
the
same
Church
▪
It
being
then
inauditum
for
a
Deacon
to
belong
to
many
.
X.
Another
evidence
is
,
The
Great
number
of
Bishops
who
out
of
a
narrow
space
of
ground
,
did
usually
assemble
in
the
ancient
Synods
.
I
told
you
before
out
of
Crab
of
Sylvesters
number
at
Rome
.
Binius
also
hath
the
like
words
[
Sylvester
collegit
in
gremio
sedis
suae
284
Episcopos
]
and
that
139
of
them
were
ex
urbe
Roma
vel
non
longe
ab
illa
.
A
hundred
thirty
nine
Bishops
in
Rome
and
not
far
from
it
,
had
not
such
Dioceses
as
now
.
Cyprian
saith
,
lib.
1.
Ep.
3.
that
Privatus
was
condemned
in
Synodo
Lambesitana
by
90
Bishops
which
was
before
Christianity
was
countenanced
by
Emperours
,
and
were
under
persecution
,
yea
,
long
before
Cyprian
wrote
that
Epistle
.
For
the
examining
of
every
ordinary
cause
of
an
accused
Presbyter
,
sex
Episcopi
ex
vicinis
locis
,
six
Bishops
from
the
neighbour
places
,
(
not
from
40
or
fourscore
miles
distance
)
were
to
hear
and
determine
,
and
three
Bishops
for
the
cause
of
every
Deacon
,
Concil.
Afric
.
Can.
20.
so
that
no
doubt
but
their
Bishops
were
as
near
as
our
Market
Towns
at
least
,
even
when
so
few
of
the
people
were
Christians
as
that
all
that
space
afforded
but
one
great
Congregation
.
The
sixth
provincial
Council
at
Carthage
had
217
Bishops
(
whereas
the
General
Council
at
Trent
had
long
but
40.
)
A
Council
of
Donatists
(
Hereticks
not
so
numerous
sure
as
the
Catholicks
)
at
Carthage
,
mentioned
by
Augustine
,
Epist.
68.
(
about
an.
308
)
had
270
Bishops
.
And
when
there
were
so
great
a
number
of
Heretick
Bishops
,
how
many
were
there
of
the
Catholicks
and
Donatists
and
all
other
sects
set
together
?
This
one
heresie
had
enow
to
become
persecutours
of
the
Catholicks
,
(
beating
them
with
clubs
,
putting
out
the
peoples
eyes
by
casting
vineger
mixt
with
lime
into
them
,
dragging
them
in
the
dirt
)
And
yet
they
were
the
smaller
number
,
and
complained
of
persecution
;
and
some
Circumcellions
killed
themselves
to
make
the
Catholicks
odious
as
persecutors
(
Occisos
auferunt
luci
,
vivis
auferunt
lucem
—
Quod
nobis
faciunt
sibi
non
imputant
:
&
quod
sibi
faciunt
nobis
imputantinquiunt
,
Clerici
Hippon
.
ib.
ad
Januarium
.
)
Certainly
here
were
Churches
no
bigger
then
,
than
our
smaller
Parishes
.
And
Augustine
cont.
Gaudentium
saith
,
there
were
innumerable
Bishops
in
Africa
that
were
Orthodox
.
(
And
it
was
but
a
corner
of
Africa
that
were
Christians
,
and
in
the
Roman
Empire
here
meant
.
)
Victor
Uticensis
in
persecut
.
Vandal
.
sheweth
that
in
that
part
of
Africa
660
Bishops
fled
;
besides
the
great
number
murdered
,
imprisoned
,
and
many
tolerated
.
The
like
may
be
said
of
Patricks
Irish
Bishops
before
mentioned
,
and
many
others
,
who
plainly
were
Parochial
Bishops
.
XI
.
Another
evidence
is
,
The
way
of
Strangers
communicating
then
by
way
of
Communicatory
Letters
,
or
Certificates
from
the
Church
whence
they
came
,
which
were
to
be
shewed
to
the
Bishop
of
the
Church
where
they
desired
to
communicate
:
But
was
it
many
hundred
Churches
that
they
must
thus
satisfie
?
or
must
they
travail
to
the
Bishop
with
their
Certificate
,
before
they
must
communicate
in
any
one
Church
within
20.
30.
40.
or
50.
miles
of
him
?
Doubtless
an
impartial
Reader
will
think
,
that
it
was
but
a
Bishop
of
the
same
City-Church
which
he
desired
Communion
with
,
to
whom
the
Certificate
was
to
be
shewn
.
See
what
Albaspinaeus
saith
of
these
Letters
,
ex
Concil.
Laodic
.
c.
41.
Concil.
Antioch
.
c.
1.
Concil.
Agath
.
can
.
52.
Concil.
Eliber
.
c.
58.
in
his
observat.
p.
254
,
255.
XII
.
Another
evidence
is
the
ancient
phrase
describing
a
Schism
by
Altare
aliud
erigere
,
to
set
up
another
Altar
,
or
to
set
up
Altar
against
Altar
.
And
to
separate
from
that
Altar
was
to
separate
from
that
Church
:
which
implyeth
,
that
there
was
but
one
Altar
in
a
Church
;
and
multiplying
Altars
was
multiplying
Churches
.
XIII
.
Another
evidence
was
the
late
division
of
Parishes
:
The
idle
story
of
Hen.
Spelman
Concil.
p.
152.
saith
,
in
Theodor.
time
about
An
672.
Parish
divisions
here
began
.
Seld.
of
Tythes
proveth
that
the
division
of
Parishes
in
England
began
but
about
700
years
after
Christ
.
And
Dr.
Tillestly
doth
not
deny
the
time
,
but
thinketh
that
though
Patrons
(
as
Selden
saith
)
might
probably
begin
this
,
yet
Bishops
also
had
a
hand
in
it
.
Evaristus
dividing
Parishes
at
Rome
,
Gers
.
Bucer
hath
fully
confuted
.
It
is
most
certain
that
except
at
Alexandria
and
Rome
,
it
was
long
before
they
were
divided
.
Sir
Rog.
Twisden
Histor.
Vindicat.
c.
3.
p.
9
,
10.
saith
that
it
was
under
Theodore
A.
B.
C.
that
Parochial
Churches
began
(
mark
Began
)
to
be
erected
here
in
England
,
and
the
Bishop
of
Rome
greatly
reverenced
in
this
nation
&c.
out
of
a
MS.
in
Trinity
Hall
Cambridge
.
And
it
was
668
as
Beda
tells
us
before
Theodore
was
Ordained
Bishop
.
The
evidence
in
history
of
the
Lateness
of
Parish
divisions
is
past
doubt
.
And
whereas
the
usual
answer
is
,
that
there
may
be
Dioceses
without
Parishes
;
I
answer
,
It
is
not
the
Name
[
Diocese
]
that
is
the
thing
in
question
,
but
the
Church-state
.
While
there
was
but
one
Altar
,
there
was
but
one
place
of
ordinary
Church
Communion
in
the
Lords
Supper
.
And
when
there
were
more
places
with
Altars
erected
,
they
could
not
be
,
nor
were
long
without
their
proper
affixed
Presbyters
(
as
Arius
his
Case
sheweth
and
as
is
confessed
)
And
when
that
was
done
,
they
were
Parishes
in
out
sense
:
And
till
that
was
done
,
some
one
Presbyter
was
sent
from
the
Bishop
as
he
pleased
;
and
then
all
the
Parishes
in
the
Diocese
must
needs
be
under
one
Presbytery
as
well
as
one
Bishop
.
There
were
no
setled
Congregations
for
ordinary
Church
Communion
,
besides
the
Bishops
Church-meeting
,
till
Parishes
were
divided
,
if
not
by
space
of
ground
,
yet
by
the
distinction
of
Temples
and
People
,
which
is
the
thing
intended
.
There
could
be
no
such
thing
as
a
Diocesane
Church
in
the
sense
that
we
oppose
it
in
,
that
is
,
One
Church
with
a
Bishop
infimi
ordinis
(
having
none
under
him
)
made
up
of
a
multitude
of
Communicating
Churches
with
their
Subpresbyters
,
yea
such
as
are
no
part
of
the
Bishops
Consessus
or
Presbytery
for
the
Government
of
that
Church
.
]
XIV
.
The
next
evidence
is
,
the
ancient
custom
of
All
his
Presbyters
sitting
in
one
seat
with
the
Bishop
in
a
semi-circle
in
loco
eminentiore
on
each
hand
of
him
and
the
Deacons
standing
under
or
below
them
:
which
is
so
ordained
by
Councils
(
as
Carth.
4.
Can.
35.
&c.
)
And
the
thing
is
commonly
reported
in
the
ancients
.
And
this
being
put
usually
as
of
his
Presbyters
in
common
,
who
were
his
assistants
and
colleagues
,
and
with
whom
he
Governed
the
Churches
,
without
mentioning
any
excepted
Presbyters
belonging
to
distant
Parishes
,
It
is
apparent
that
the
Bishop
then
had
ordinarily
but
one
assembly
.
The
same
I
may
say
of
the
many
Canons
,
that
shew
what
the
Presbyters
are
to
do
in
the
Church
,
which
imply
his
presence
:
But
I
have
mentioned
many
of
them
before
.
XV.
Another
evidence
is
,
the
custom
of
the
Presbyters
dwelling
in
the
same
house
with
the
Bishop
(
single
)
as
in
a
Colledge
;
which
not
only
in
Hippo
,
but
in
very
many
other
places
was
then
used
:
and
they
dwelt
near
the
Church
,
where
that
was
not
used
(
As
when
they
had
wives
,
or
the
Bishop
had
his
Episcopam
as
the
Concil.
Turon
.
2.
calleth
her
,
and
alloweth
it
.
)
Tolet
himself
,
de
Sacerdotio
lib.
5.
cap.
4.
n.
15.
pag.
722.
confesseth
this
saying
,
[
In
Ecclesia
Primitiva
usque
ad
tempora
Augustini
&
Hieron
.
Episcopum
&
Clerum
solitos
vivere
in
communi
:
unde
bona
quae
vel
ex
decimis
,
vel
ex
fidelium
devotione
offerebantur
,
erant
indivisa
,
&
subdebantur
distributioni
Episcopi
,
quae
partim
ipsi
,
partim
Clero
,
partim
fabricae
,
partim
pauperibus
obveniebant
.
Postea
vero
quando
quisque
per
se
vixit
,
talia
bona
divisa
sunt
in
quatuor
partes
,
prima
Episcopo
servata
,
secunda
Clero
,
tertia
fabricae
,
quarta
pauperibus
.
]
And
sure
that
Church
then
was
no
bigger
than
that
Colledge
did
officiateto
.
XVI
.
And
that
which
these
words
of
Tolet
recite
,
is
the
next
evidence
,
viz.
The
way
of
maintenance
in
those
times
.
1.
They
lived
on
Oblations
mostly
:
And
these
oblations
are
ever
mentioned
as
offered
but
upon
One
Altar
.
Pad
.
Paul
Sarpi
,
translated
by
Dr.
Denton
confirming
many
things
beforesaid
.
2.
These
Oblations
were
all
brought
to
the
Bishops
hands
,
and
distributed
by
him
or
his
appointment
.
3.
The
First-fruits
,
and
Tythe
that
came
next
were
also
in
his
hands
.
4.
And
so
were
all
the
Gifts
,
and
all
the
Praedia
or
Church
glebe
.
5.
All
these
are
mentioned
as
given
to
One
Church
only
,
and
not
many
.
6.
The
distribution
was
as
aforesaid
,
some
fourfold
,
sometime
three-fold
;
of
which
Spalatensis
reciteth
the
decrees
so
fully
,
that
I
will
not
tire
the
reader
with
reciting
them
.
7.
And
it
was
the
Fabrica
of
One
Church
only
that
the
Bishop
was
to
give
the
fourth
part
to
maintain
(
And
were
many
hundred
fabricks
more
forgotten
?
)
8.
And
it
was
a
present
Clergie
,
and
not
men
setled
along
way
off
,
that
he
was
to
make
distribution
to
.
9.
And
when
he
was
to
have
the
first
fourth
part
himself
,
who
can
think
that
this
is
meant
that
men
must
carry
the
fourth
part
of
the
Hay
,
and
Corn
,
and
Wood
,
and
Pigs
,
&c.
from
all
the
Parishes
through
such
Dioceses
as
ours
,
and
the
fourth
part
of
all
the
Glebe
rents
;
This
would
make
the
Bishoprick
indeed
seem
to
worldly
minded
men
to
be
worth
the
venturing
of
their
souls
for
;
And
they
must
have
so
many
score
or
hundred
barns
full
,
as
might
tempt
them
to
say
,
S●ul
take
thine
ease
,
eat
drink
▪
and
be
merry
,
&c.
But
the
evidence
speaketh
plainly
.
XVII
.
Another
evidence
is
this
:
That
when
first
new
Communicating
Assemblies
were
erected
even
in
the
same
Cities
with
the
Bishops
,
the
sa●d
Bishops
did
devise
this
new
trick
of
their
own
heads
,
to
send
to
that
Assembly
some
Bread
hallowed
by
themselves
;
And
this
was
first
to
comfort
(
as
they
said
)
the
Presbyters
and
new
Congregation
,
lest
they
should
think
themselves
cut
off
from
their
Bishops
Church
and
Communion
.
2.
To
hold
their
interest
in
the
people
by
this
handle
of
their
own
making
.
Of
these
Eulogiae
the
Can.
Concil.
Laodic
.
14.
speaks
,
as
Petavius
and
others
think
:
Petav.
in
Epiphan.
ad
haeres.
69.
pag.
276.
saith
,
[
Romae
,
ubi
per
titulos
distributi
presbyteri
suos
quique
populos
regebant
:
Ad
eos
Episcopi
Dominicis
diebus
fermentum
sive
benedictum
panem
in
Communionis
symbolum
mittere
consueverant
.
]
And
the
passage
which
he
citeth
out
of
Innocent
ad
Decentium
cap.
5.
is
very
full
,
[
De
fermento
vero
quod
die
Dominico
per
Titulos
mittimus
,
superflue
nos
consulere
voluisti
:
cum
omnes
Ecclesiae
nostrae
intra
civitatem
sint
constitutae
:
Quarum
Presbyteri
quia
die
isto
propter
plebem
sibi
commissam
nobiscum
convenire
non
possunt
,
ideo
fermentum
a
nobis
confectum
per
acolythos
accipiunt
,
ut
se
a
nostra
communione
,
maxima
illa
die
non
judicent
separatos
.
]
That
Melchiades
ordained
this
,
Damasus
his
pontifical
book
saith
;
which
was
about
An.
313.
But
Baronius
ad
An.
313.
largely
openeth
all
the
business
,
and
sheweth
that
this
fermentum
was
hallowed
levened
bread
,
which
was
not
the
Eucharist
,
but
a
devised
sacrament
(
as
Innocent
calleth
it
)
of
Union
and
Communion
:
confirming
this
which
I
have
said
:
And
ex
Can.
14.
Concil.
Laod.
&c.
he
sheweth
that
it
was
used
also
in
the
East
:
And
to
this
notable
passage
of
Innocent
[
Omnes
ecclesiae
nostrae
infra
civitatem
suntconstitutae
]
all
the
Popes
Churches
were
within
the
city
,
he
saith
,
(
p.
97.
)
[
Detitulis
tantum
intelligit
,
ad
quos
fermentum
mitti
soleret
,
non
quidem
quod
non
essent
in
suburbiis
aliae
complures
ecclesiae
atque
sanctorum
memoriae
,
sed
nulla
prorsus
Titularis
,
in
quam
populus
colligi
consueverit
.
Cujus
rei
causa
ait
se
non
mittere
fermentum
ad
Presbyteros
per
diversa
coemeteria
constitutos
,
quod
illi
plebem
sibi
subditam
quam
colligerent
,
non
haberent
.
]
Here
you
see
,
1.
That
there
were
more
Temples
than
Congregations
,
or
Parishes
,
being
erected
as
Monuments
in
honour
of
the
Martyrs
.
2.
That
there
were
no
Congregations
or
Parishes
,
but
within
the
City
.
3.
That
this
device
of
holy
bread
came
upon
the
division
of
Parishes
;
and
therefore
as
one
was
new
then
,
so
the
other
could
not
be
old
.
XVIII
.
Another
evidence
is
the
state
of
Cathedral
Churches
,
which
as
many
[
Those
Churches
are
called
Cathedral
,
because
the
Bishops
dwell
near
them
.
At
first
there
was
but
ONE
CHURCH
in
every
JURISDICTION
,
whereinto
no
man
entered
to
pray
,
but
with
some
oblation
towards
the
maintenance
of
the
Pastor
—
And
for
this
occasion
they
were
built
very
huge
and
great
:
for
otherwise
they
were
not
capable
of
such
multitudes
as
came
daily
to
them
,
to
hear
the
word
and
receive
the
sacraments
:
But
as
the
number
of
Christians
increased
,
so
first
Monasteries
,
then
finally
Parish
Churches
were
builded
,
in
every
jurisdiction
▪
from
which
I
take
our
Deanry
Churches
to
have
their
original
,
now
called
Mother
Churches
,
and
their
Incumbents
Archpriests
;
And
the
rest
being
added
since
the
Conquest
,
either
by
the
Lords
of
every
Town
,
or
zealous
men
loth
to
travail
far
,
and
willing
to
have
some
ease
,
building
them
near
hand
unto
these
Deanry
Churches
,
all
the
Clergie
in
old
time
of
the
same
Deanry
were
appointed
to
repair
at
sundry
seasons
,
there
to
receive
wholsome
ordinances
,
and
to
consult
of
the
necessary
affairs
of
the
whole
jurisdiction
,
if
necessity
so
required
:
And
some
image
thereof
is
yet
to
be
seen
in
the
North
parts
.
But
as
the
number
of
Churches
increased
,
so
the
repair
of
the
faithful
to
the
Cathedral
,
did
diminish
,
whereby
they
are
now
become
,
especially
in
their
nether
parts
,
rather
Markets
and
shops
for
merchandize
,
than
solemn
places
of
prayer
,
whereunto
they
were
first
erected
.
]
I
need
to
say
no
more
of
this
.
XIX
.
The
next
evidence
is
,
That
when
Churches
first
became
Diocesane
(
in
the
sense
opposed
)
they
were
fitted
to
the
form
of
the
Civil
Government
;
And
Dioceses
and
Metropolitanes
,
and
Patriarchs
,
came
in
at
the
same
door
:
The
very
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
long
unknown
in
a
sacred
sense
,
and
was
after
borrowed
from
the
Civil
divisions
,
when
the
Church
was
formed
according
to
them
.
And
as
Altare
Damasc
.
p.
290.
saith
,
Vox
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ut
refertur
ad
Episcopum
,
ignota
fuit
Eusebio
&
superioribus
seculis
:
And
the
word
Parish
was
also
before
used
in
our
narrower
sense
,
for
a
vicinity
of
Christians
.
And
as
Grynaeus
saith
in
Euseb.
p.
1.
not
.
3.
Euseb.
promiscue
usurpat
haec
duo
vocabula
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
that
a
Diocesane
as
such
(
thus
formed
to
the
Romane
Civil
form
)
and
a
Metropolitane
and
Patriarch
,
yea
,
and
the
Pope
as
the
Prime
Patriarch
in
the
Empire
,
are
all
of
Humane
institution
,
and
all
of
the
same
original
and
right
,
there
are
few
Protestants
that
do
deny
.
1.
The
reason
of
the
thing
plainly
sheweth
it
.
2.
Their
beginning
at
once
sheweth
it
.
3.
And
that
they
were
never
any
of
them
setled
out
of
the
Roman
Empire
,
where
that
form
obtained
,
except
that
they
setled
here
and
there
one
on
the
verge
of
the
Empire
to
have
some
care
of
the
neighbour
countreys
,
till
after
that
the
Roman
name
and
power
invited
small
countreys
adjoyning
to
them
to
imitation
.
And
Bishop
Bilson
of
Chr.
Subject
.
often
tells
us
that
Metropolitans
and
Patriarchs
are
of
Humane
institution
.
Godwin
a
Bishop
,
in
the
Lives
of
the
English
Bishops
,
de
Convers.
Brit.
c.
3.
p.
30.
saith
,
Quis
tam
imperitus
est
ut
non
intelligat
,
post
mortem
Tiberii
fluxisse
multos
annos
,
ne
dicam
seculum
unum
aut
alterum
priusquam
Cardinalis
,
Patriarchae
,
aut
Metropolitani
nomen
in
Christianorum
ecclesiis
auditum
est
]
He
might
have
added
,
Cardinal
Cusanus
(
that
Learned
Prelate
,
and
proud
enough
)
li.
de
Concord
.
l.
2.
c.
13.
saith
,
[
Omnes
gradus
Majoritatis
&
Minoritatis
in
ecclesia
juris
positivi
esse
.
]
And
therefore
concluded
that
the
Papacy
is
removeable
from
Rome
.
Nay
the
very
Canon
Law
it self
,
saith
,
Decret.
Par.
1.
dis.
22.
c.
1.
c.
omnes
,
[
Omnes
sive
Patriarchii
cujuslibet
apices
,
sive
Metropole●n
primatus
,
aut
Episcopatuum
Cathedras
,
vel
ecclesiarum
cujuscunque
ordinis
dignitates
,
instituit
Romana
ecclesia
.
]
what
need
we
more
witness
?
It
is
from
P.
Nicolaus
his
decretal
.
And
though
a
man
might
suspect
that
he
meant
only
of
the
personal
Institution
of
the
particular
Patriarchs
,
Metropolitans
,
&c.
yet
the
context
sheweth
the
contrary
,
and
that
it
is
the
species
,
office
or
place
that
he
speaketh
of
;
Because
the
opposite
assertion
is
,
that
the
Roman
Churches
dignity
was
founded
by
God
himself
:
And
the
next
Cap.
2.
is
that
,
not
the
Apostles
,
but
the
Lord
himself
gave
the
Roman
Church
its
primacy
.
XX.
The
next
evidence
is
,
That
we
rarely
read
of
any
Bishops
preaching
in
any
Church
but
One
,
unless
he
was
driven
out
of
it
by
persecution
,
or
unless
it
were
in
another
Bishops
Church
.
If
I
should
except
only
the
great
Patriarchal
Churches
out
of
all
the
world
,
and
that
only
as
late
as
400
or
500
years
after
Christ
,
when
Emperours
had
helpt
to
increase
the
Churches
,
no
impartial
man
would
take
that
for
any
debilitation
of
my
proof
.
And
yet
I
shall
not
easily
yield
to
that
exception
.
In
Antioch
and
Jerusalem
I
think
it
will
hardly
be
affirmed
,
that
the
Bishop
used
to
preach
to
any
Congregation
but
One
:
In
Great
Constantinople
(
equalled
to
Rome
)
when
find
you
Chrysostome
any
where
but
in
one
Church
,
except
when
violence
hindred
him
,
and
then
the
same
Congregation
followed
him
?
Indeed
the
Novatians
had
a
Church
there
,
and
perhaps
there
was
some
bye
Congregation
or
two
of
Christians
,
who
all
communicated
in
the
Bishops
Church
,
and
therefore
were
but
as
Chappels
.
But
go
into
all
the
rest
of
the
world
,
and
the
case
will
be
plainer
,
(
except
Rome
and
Alexandria
.
)
Even
Basil
an
Archbishop
is
not
found
a
Teacher
ordinarily
any
where
but
to
his
Church
at
Caesarca
;
nor
Gregory
but
at
Nazianzum
(
when
he
went
from
Constantinople
and
from
Sasimis
;
)
and
so
of
the
rest
,
no
not
Ambrose
in
the
great
city
of
Milan
:
And
let
it
move
none
that
Milan
and
some
other
Cities
had
more
Temples
than
one
,
for
as
Baronius
before
cited
tells
us
,
there
were
then
many
Temples
built
as
Monuments
in
honour
of
the
Martyrs
,
that
were
not
Tituli
,
nor
had
any
Parish
or
Congregation
belonging
to
them
.
When
find
you
Augustine
teaching
in
any
Church
but
one
(
in
Hippo
)
as
part
of
his
charge
?
Of
Epiphanius
I
need
not
speak
,
seeing
it
is
confest
that
in
Cyprus
no
City
had
two
Churches
in
his
days
,
and
that
it
was
their
custome
to
place
Bishops
in
villages
,
(
as
Socrates
,
Sozomen
,
and
Nicephorus
agree
.
)
So
that
the
matter
of
fact
is
certain
:
except
four
or
five
Churches
(
if
so
many
)
in
all
the
world
400
years
after
Christ
,
and
except
but
two
or
three
hundred
years
after
Christ
,
you
will
find
no
Bishop
in
any
Church
but
one
,
as
part
of
his
own
Charge
.
But
the
consequence
inferred
hence
will
be
denied
,
because
the
other
Parishes
might
be
taught
by
Subpresbyters
without
him
.
Answ.
But
I
would
ask
,
1.
Whether
all
the
rest
of
the
Parishes
were
not
the
Bishops
Charge
?
yea
part
of
his
Church
,
yea
equally
with
the
other
part
?
As
to
what
Onuphrius
and
others
say
of
the
stations
,
and
the
Bishops
going
from
Church
to
Church
,
1.
It
was
scarce
any
where
but
in
Rome
:
2.
It
was
of
later
times
:
3.
It
was
only
in
the
City
:
4.
It
was
commonly
the
same
auditors
that
followed
him
to
several
Churches
.
And
it
's
true
that
other
Bishops
went
to
the
memorials
of
the
Martyrs
oft
,
and
had
as
monuments
more
Churches
than
assemblies
.
And
it
's
true
that
of
later
times
,
certain
Canons
bind
the
Bishops
to
visit
all
their
Parishes
:
And
the
eldest
oblige
him
to
visit
all
the
people
:
which
sheweth
that
yet
his
Docese
was
not
great
.
If
he
be
the
Bishop
of
the
Church
,
and
the
office
of
a
Bishop
be
to
guide
the
Church
,
in
Worship
,
and
by
Discipline
,
then
he
is
bound
to
do
this
to
all
the
Church
:
indeed
if
you
make
but
a
meer
Presbyter
of
him
,
then
as
many
may
divide
the
work
between
them
,
so
each
might
know
his
proper
part
,
(
as
things
stood
when
Parishes
or
Chappels
were
divided
)
But
if
a
Bishop
,
as
such
,
be
the
uniting
head
as
the
King
of
a
Kingdom
,
he
must
be
equally
related
to
the
whole
.
But
if
it
were
not
equally
,
who
can
believe
that
there
was
so
great
a
difference
in
the
parts
of
the
same
Church
,
as
that
one
parcel
of
them
only
should
have
right
to
their
Bishops
presence
,
teaching
,
worshipping
,
and
personal
guidance
,
and
ten
,
twenty
,
an
hundred
,
a
thousand
other
parcels
have
no
right
at
all
?
What!
a
Bishop
of
a
whole
Church
,
not
at
all
obliged
to
Teach
,
or
Guide
in
personal
worshipping
,
any
part
of
that
Church
but
one
?
Some
great
change
was
made
in
Churches
before
men
could
arrive
at
such
a
conceit
?
Even
now
among
us
,
a
Bishop
taketh
himself
(
by
the
constraining
Law
of
man
,
which
is
his
Rule
)
to
visit
his
Diocese
once
in
three
years
:
(
I
do
not
mean
one
Church
of
fourty
or
an
hundred
in
his
Diocese
,
much
less
to
preach
himself
usually
in
those
few
Towns
he
comes
to
;
but
to
call
his
Curate
Priests
together
,
and
to
set
one
of
them
to
preach
his
Visitation
Sermon
.
)
But
where
find
you
this
done
by
three
Bishops
in
the
world
for
300
years
after
Christ
,
unless
that
Archbishops
visited
the
Bishops
Churches
under
them
?
Now
they
say
there
have
been
Bishops
in
England
who
have
once
in
three
years
confirmed
some
children
abroad
throughout
their
Diocese
(
I
do
not
mean
one
of
two
hundred
)
but
where
find
you
that
then
the
Bishop
went
out
of
his
City
to
do
this
?
2.
My
next
question
therefore
is
,
Whether
the
Bishops
of
those
times
were
not
at
least
as
conscionable
and
careful
and
laborious
in
their
offices
,
as
any
now
are
,
if
not
much
more
?
What!
not
a
Gregory
,
a
Basil
,
a
Chrysostome
,
an
Augustine
,
a
Fulgentius
,
a
Hillary
,
&c.
What!
not
they
that
preached
almost
daily
?
They
that
write
so
strictly
of
the
labours
of
the
Ministery
?
They
that
lived
so
austerely
,
and
favoured
not
the
flesh
;
that
speak
so
tenderly
of
the
worth
of
souls
?
And
would
all
these
,
think
you
,
undertake
to
be
Bishops
of
a
whole
Church
,
and
yet
so
leave
the
whole
work
upon
others
,
as
never
to
come
among
them
and
teach
them
,
and
examine
them
,
nor
give
them
the
Sacrament
in
all
the
Parishes
of
the
Diocese
save
one
?
This
is
not
credible
.
If
you
say
that
in
Alexandria
it
was
certainly
so
,
that
distinct
congregations
were
committed
to
the
Presbyters
,
I
answer
,
1.
Yet
so
as
that
they
might
any
part
of
them
(
as
living
in
the
same
city
)
come
and
hear
the
Bishop
when
they
would
:
2.
They
might
communicate
with
him
per
vices
if
they
would
:
3.
They
were
all
bound
to
do
so
at
the
great
festivals
of
the
year
:
4.
They
were
all
personally
governed
by
the
discipline
of
the
Bishop
and
Presbyters
conjunct
in
Council
:
But
of
this
next
.
XXI
.
Another
evidence
is
that
the
whole
Plebs
or
people
of
the
Bishops
charge
(
till
Churches
were
setled
under
Presbyters
far
off
in
the
countreys
)
were
bound
by
the
Canons
to
come
to
the
Cathedral
Church
,
and
communicate
with
the
Bishop
at
Easter
,
Whitsuntide
,
and
some
other
such
festivals
,
even
after
they
were
distinguished
into
several
Auditories
and
Communicating
Assemblies
under
Presbyters
;
which
I
have
before
proved
from
the
particular
Canons
:
which
certainly
proveth
that
the
Dioceses
were
no
more
than
could
assemble
in
one
place
.
XXII
.
Another
evidence
is
that
Presbyters
did
but
rarely
preach
in
the
two
or
three
first
ages
(
except
in
Alexandria
,
or
in
some
few
Churches
which
had
got
some
extraordinary
men
;
Chrysostome's
preaching
at
Antioch
,
Augustin's
at
Hippo
,
while
they
were
but
Presbyters
,
are
noted
as
unusual
things
.
And
it
is
said
of
Augustine
(
as
forecited
)
that
it
being
not
usual
in
other
Churches
,
for
the
Presbyters
to
preach
in
the
Bishops
presence
,
the
example
of
that
Church
(
by
the
humility
of
the
honest
Bishop
who
preferred
his
abler
Presbyter
before
himself
)
did
lead
many
other
Churches
into
the
same
practice
.
Spalatensis
And
if
any
be
stumbled
at
the
name
Presbyteri
Parochiani
usual
in
the
Councils
and
Fathers
,
as
if
they
were
Countrey
Presbyters
,
who
preached
then
in
other
Churches
?
I
have
before
cited
a
Canon
which
gave
leave
to
Presbyters
to
preach
in
the
countrey
villages
,
intimating
it
was
rare
heretofore
.
2.
Filesacus
saith
,
ibid.
p.
562
,
563.
[
Sed
ut
quod
res
est
libere
eloquar
,
&
illo
aevo
&
anteriore
,
cum
Parochiae
vox
vulgo
etiam
pro
Dioecesi
usurpatur
(
that
is
for
all
the
Bishops
Charge
)
credo
Presbyteros
Parochianos
dictos
fuisse
,
non
aliter
ac
siquis
Dioecesanos
pronunciaret
,
hoc
est
,
In
hac
Parochia
seu
Dioecesi
ordinatos
&
titulatos
.
]
But
surely
whilst
Presbyters
rarely
preached
,
there
were
either
Churches
that
had
no
preaching
(
which
cannot
be
proved
)
or
else
few
Assemblies
that
had
not
Bishops
.
Obj.
But
then
you
make
Lay
Elders
of
the
Presbyters
.
Ans.
They
were
the
abler
sort
of
Christians
ordained
to
the
same
Ministerial
or
Sacerdotal
Office
as
all
true
Ministers
are
:
But
few
of
them
being
Learned
men
,
and
able
to
make
long
Sermons
,
were
imployed
only
as
the
Bishops
assistants
,
as
elders
are
among
the
Presbyterians
:
who
if
they
would
but
ordain
those
Elders
,
and
let
them
have
power
over
the
word
and
Sacraments
,
though
only
to
exercise
it
under
the
Bishops
or
chief
Pastors
guidance
,
when
there
was
cause
,
they
would
come
nearest
to
the
ancient
use
.
XXIII
.
And
it
seemeth
to
me
an
evidence
that
the
Churches
then
were
(
usually
)
but
as
narrow
as
I
assert
,
that
the
Presbyters
were
to
abide
with
the
Bishop
,
and
attend
him
in
his
City
Church
.
For
if
you
suppose
them
able
to
Teach
or
guide
a
flock
themselves
,
(
as
some
were
such
,
as
Augustine
,
Macarius
,
Ephrem
Syrus
,
Tertullian
,
&c.
)
it
is
scarce
credible
to
me
that
the
Bishop
would
suffer
such
worthy
persons
to
sit
among
his
Auditors
,
when
there
were
many
countrey
congregations
that
needed
their
help
.
For
that
the
Church
was
so
supplied
with
Preachers
as
that
besides
all
these
Presbyters
in
the
Bishops
Church
,
there
were
enow
for
all
the
rest
of
the
countrey
Parishes
as
now
,
is
contrary
to
all
the
intimations
of
Church-History
.
And
therefore
when
we
read
of
so
many
Presbyters
with
the
Bishop
,
before
we
read
of
many
or
scarce
any
elsewhere
,
surely
there
were
no
people
that
needed
them
.
XXIV
.
And
yet
(
though
great
Cities
had
many
with
the
Bishop
)
I
may
add
that
the
[
*
](A27050-e56830-b)
*
In
the
subscr●ptions
of
Councils
you
shall
find
sometime
a
Bishop
and
one
Deacon
,
sometime
a
a
B●shop
and
a
Presbyter
,
as
at
Arles
,
id
.
Spelman
.
p.
42.
paucity
of
Presbyters
under
the
generality
of
Bishops
,
sheweth
that
their
Dioceses
then
were
but
like
Parish
Churches
with
their
Chappels
:
Or
else
Aurelius
and
the
other
Bishops
in
the
Carthage
Council
needed
not
have
been
in
doubt
whether
those
Bishops
that
had
but
one
or
two
Presbyters
,
should
have
one
taken
from
them
to
make
a
Bishop
of
,
which
was
yet
affirmatively
decreed
,
because
there
may
be
more
found
fit
to
make
Presbyters
of
,
where
it
's
hard
to
find
any
fit
to
be
Bishops
.
I
will
speak
it
in
the
words
of
the
learned
Bishop
Bilsons
Perpet
.
Govern.
c.
13.
p.
256.
[
In
greater
Churches
they
had
great
numbers
of
Presbyters
:
In
smaller
they
had
often
two
,
somewhere
one
,
and
sometimes
none
.
And
yet
for
all
this
defect
of
Presbyters
,
the
Bishops
then
did
not
refrain
to
impose
hands
without
them
.
The
number
of
Presbyters
in
many
places
were
two
in
a
Church
,
as
Ambrose
writeth
on
1
Tim.
3.
sometimes
but
one
.
In
the
third
Council
Carthag
.
when
it
was
agreed
that
the
Primate
of
that
City
might
take
the
Presbyters
of
every
Diocese
and
Ordain
them
Bishops
for
such
places
as
desired
them
,
though
the
Bishop
under
whom
the
Presbyter
before
lived
were
unwilling
to
spare
him
,
Posthumianus
a
Bishop
demanded
,
[
what
if
a
Bishop
have
but
one
only
Presbyter
,
must
that
one
be
taken
from
him
?
]
Aurelius
the
Bishop
of
Carthage
answered
,
One
Bishop
may
Ordain
many
Presbyters
,
but
a
Presbyter
fit
for
a
Bishoprick
is
not
easily
found
:
wherefore
if
a
man
have
but
one
only
Presbyter
,
and
fit
for
the
room
of
a
Bishop
,
he
ought
to
yield
that
one
to
be
Ordained
.
Posthumianus
replied
,
Then
if
another
Bishop
have
a
number
of
Clerks
,
that
others
store
should
relieve
him
.
Aurelius
answered
,
Surely
as
you
helped
another
Church
,
so
he
that
hath
many
Clerks
[
*
](A27050-e56880-b)
*
not
many
Churches
.
shall
be
driven
to
spare
you
one
of
them
,
to
be
ordained
by
you
]
A
Diocese
such
as
is
intimated
here
,
we
do
not
strive
against
.
XXIV
.
Another
evidence
is
that
when
ever
we
read
of
persecution
turning
the
Christians
out
of
their
Churches
,
you
ever
find
them
gathered
into
one
Congregation
,
when
they
could
have
leisure
and
place
to
meet
in
,
and
usually
a
Bishop
with
them
;
unless
he
were
banished
,
imprisoned
,
or
martyred
,
and
then
some
Presbyter
supplied
the
place
:
or
unless
they
were
scattered
into
many
little
parcels
.
And
you
find
no
talk
of
the
persecution
of
multitudes
of
Countrey
Presbyters
afar
off
,
but
of
the
Bishop
with
his
City
Presbyters
and
Church
.
To
which
add
that
it
was
One
Church
still
,
which
rejected
,
obtruded
Bishops
,
and
refused
to
obey
the
Emperour
who
imposed
them
.
All
this
is
manifest
in
Gregory
Neocaesar
.
his
flight
with
Musonius
,
and
the
state
of
his
Church
:
In
the
Case
of
Basil
;
and
of
Lucius
the
obtruded
Bishop
at
Alexandria
,
and
in
the
Case
of
Antioch
before
described
,
and
of
Rome
it self
.
It
's
tedious
to
cite
numerous
testimonies
in
a
well
known
case
.
If
Alexandria
was
in
such
a
case
,
or
near
it
,
I
hope
you
will
doubt
of
no
other
Churches
.
And
that
with
this
you
may
see
what
Conventicles
the
Christians
kept
when
the
Emperours
forbad
them
,
and
how
resolutely
the
Bishops
preached
when
the
Emperours
silenced
them
,
I
will
recite
the
words
of
Baronius
himself
,
and
in
him
of
Dionysius
Alexandr
.
apud
Euseb.
lib.
7.
c.
10.
&c.
17.
and
Cyprian
ep.
5.
&c.
in
Baron
.
ad
an.
57.
p.
542.
that
those
who
cry
out
against
Preaching
and
Conventicles
,
when
they
are
but
strong
enough
to
drive
others
out
of
the
Temples
,
may
better
understand
themselves
.
[
Siquando
,
&c.
If
at
any
time
so
vehement
a
persecution
did
arise
,
that
the
Christians
by
the
Emperours
edicts
,
were
utterly
excluded
from
the
Churches
and
assemblies
,
notwithstanding
,
little
regarding
such
things
,
they
forbore
not
to
come
together
in
One
,
in
holy
assemblies
,
whithersoever
there
was
opportunity
.
This
Dionys
.
Alexand.
Bishop
witnesseth
writing
to
Germanus
when
he
mentioneth
the
Edicts
of
Valerian
forbidding
the
Assemblies
.
[
But
we
by
Gods
assistance
,
have
not
abstained
from
our
accustomed
Assemblies
celebrated
among
our selves
.
Yea
,
I
my self
did
drive
on
certain
brethren
to
keep
the
assemblies
diligently
,
as
if
I
had
converst
among
them
.
]
And
he
writeth
the
same
also
to
Hierax
when
he
was
banished
[
When
we
were
persecuted
by
all
and
put
to
death
we
celebrated
the
Feast
with
joyful
minds
;
and
any
place
appointed
us
for
several
sorts
of
sufferings
,
(
as
the
woods
,
the
desert
solitudes
,
the
tossed
ships
,
the
common
Innes
,
the
horrid
prison
)
did
seem
fit
to
us
in
which
we
might
keep
our
solemn
Assemblies
with
the
greatest
joy
.
]
That
they
held
their
Assemblies
and
offered
sacrifice
usually
(
when
it
was
permitted
them
)
in
the
prisons
,
Cyprian
witnesseth
:
But
the
Acts
of
the
holy
Martyrs
do
fullier
signifie
it
;
especially
those
most
faithful
ones
called
Pro-Consular
,
which
were
taken
by
the
publick
Notaries
.
Certainly
the
Gravel-pits
afforded
them
advantage
for
the
celebrating
of
their
publick
Assemblies
,
in
the
time
of
persecution
,
especially
at
Rome
,
where
in
the
digged
gravel
there
remain
many
subterraneous
ample
recesses
:
Though
when
the
persecution
was
vehement
,
they
were
thence
also
excluded
;
as
the
letters
P.
Cornelii
ad
Lupic
.
Episc.
Vien
.
testifie
,
saying
,
[
Christians
may
not
missas
agere
,
keep
their
meetings
for
Church
worship
publickly
,
no
not
in
the
vaults
,
(
or
pits
)
So
much
of
the
Churches
and
publick
assemblies
of
the
Christians
&c.
saith
Baronius
.
Which
Polyd.
Virgil
secondeth
c.
6.
yea
the
Bishops
durst
scarce
be
seen
in
the
streets
so
hot
were
the
persecutions
,
as
Euseb.
lib.
6.
cap.
31.
Therefore
,
as
I
before
noted
,
they
had
yet
no
capacious
Temples
,
as
Illyricus
well
gathereth
,
Catalog
.
Testi
.
verit
.
p.
112.
But
they
began
to
have
days
of
peace
and
liberty
under
Alexand.
Severus
,
Gordian
.
Philip
,
Galienus
,
Flavius
,
Claudius
,
Aurelianus
,
Probus
,
and
then
they
did
enlarge
their
too
small
rooms
,
to
that
described
by
Euseb.
lib.
8.
c.
1.
XXVI
.
Another
evidence
is
,
that
Monasteries
were
built
before
Chappels
and
Countrey
Parish
Churches
,
and
far
more
numerous
,
so
that
we
frequently
read
of
Monasteries
under
a
Bishop
with
their
Abbot
,
or
Presbyter
,
when
we
read
little
or
nothing
of
Parish
Churches
in
the
Countries
under
him
.
And
if
these
had
been
as
common
,
why
are
they
not
as
much
mentioned
in
the
ancient
records
of
the
Church
?
The
Egyptian
Monks
,
and
those
in
Judaea
,
and
those
in
Britain
,
in
Beda
,
and
the
life
of
Hierome
,
Fulgentius
,
and
abundance
such
witness
this
.
XXVII
.
Another
evidence
is
the
Canons
,
that
none
but
a
Bishop
must
publickly
XXVIII
.
Another
evidence
is
that
Presbyters
or
Bishops
were
not
to
remove
from
the
Places
they
were
Ordained
in
:
But
those
places
of
old
were
single
Churches
;
(
usually
in
Cities
with
the
suburbs
that
could
come
to
the
same
Church
,
as
Dr.
Field
saith
.
)
Concil.
Arelat.
1.
cited
by
Spelman
,
pag.
40.
XXIX
.
Another
evidence
is
that
the
Canons
which
take
down
the
Chorepiscopi
and
turn
them
to
periodeutae
Visitors
,
or
Itinerants
,
and
which
forbid
the
XXX
.
A
Separatist
or
Schismatick
was
then
known
by
his
withdrawing
from
his
proper
Church
;
and
so
was
an
Apostate
or
deserter
:
And
he
that
stayed
away
certain
days
was
to
be
excommunicate
;
And
they
that
fall
into
sins
and
never
present
themselves
to
the
Church
,
to
shew
their
penitence
,
even
when
they
fall
sick
and
desire
Communion
,
shall
not
have
it
till
they
shew
fruits
worthy
of
repentance
,
faith
Concil.
Arelat.
1.
Can.
22.
But
1.
in
our
way
,
when
the
Church
that
I
am
of
is
an
hundred
miles
long
and
hath
above
a
thousand
Parishes
,
who
can
tell
when
a
man
is
at
the
Church
,
and
when
he
is
not
,
unless
you
make
half
a
years
work
to
examine
the
matter
in
a
thousand
Assemblies
?
2.
And
a
man
may
wander
,
and
never
be
in
the
same
Assembly
once
in
three
years
,
and
yet
be
still
in
his
own
Church
because
the
Docese
is
the
Church
:
3.
Unless
the
Bishops
presence
as
well
as
remote
relation
be
necessary
;
And
then
no
man
cometh
to
Church
,
but
he
that
cometh
where
the
Bishop
is
,
for
ubi
Episcopus
ibi
Ecclesia
:
And
the
Parish
Church
is
with
them
no
Church
,
unless
equivocally
as
a
Community
.
For
as
Learned
Dr.
Field
saith
,
(
and
they
must
all
say
)
[
None
are
to
be
ordained
,
but
to
serve
in
some
Church
:
and
none
have
Churches
but
Bishops
;
all
other
being
but
assistants
to
them
in
their
Churches
.
]
Lib.
5.
c.
27.
p.
139.
Therefore
they
call
the
Parish
Priests
the
Bishops
Curates
;
and
Dr.
Field
maketh
the
Bishops
Church
or
Diocese
and
a
particular
Church
all
one
.
If
then
one
Parish
priest
of
a
thousand
be
an
Arrian
,
Antinomian
,
Socinian
,
Papist
,
Seeker
,
&c.
he
that
separateth
not
from
that
one
Priest
and
Parish
meeting
,
separateth
not
from
his
Bishops
Church
,
nor
any
particular
Church
:
For
his
Church
is
a
countrey
,
which
while
he
is
in
,
he
is
no
Separatist
,
if
he
joyn
with
any
part
of
it
.
XXXI
.
But
my
greatest
evidence
which
I
trust
to
above
all
the
rest
is
,
The
greatness
of
the
Bishops
work
,
which
no
mortal
man
can
truly
and
faithfully
discharge
and
do
for
a
Diocese
in
the
opposed
sence
,
nor
for
more
than
one
of
our
greater
Parishes
.
I
have
recited
some
of
the
particulars
before
,
and
I
shall
again
have
occasion
to
do
it
more
at
large
:
I
now
only
name
these
parts
.
1.
To
be
the
ordinary
Baptizer
,
or
still
present
with
all
that
are
Baptized
,
(
to
anoint
their
nostrils
,
&c.
as
aforesaid
.
)
2.
To
be
the
Confirmer
of
all
the
baptized
in
all
the
Diocese
.
3.
To
be
the
ordinary
preacher
to
his
flock
,
and
to
expound
the
Scriptures
to
them
.
4.
To
be
the
only
publick
reconciler
or
absolver
of
all
penitents
.
5.
To
be
the
publick
Priest
,
to
be
the
Guide
of
the
people
in
publick
worship
,
and
to
administer
the
Lords
Supper
.
6.
To
take
particular
account
and
care
of
all
the
peoples
souls
,
and
admonish
,
teach
,
and
exhort
them
as
there
is
special
need
.
7.
To
be
the
Excommunicator
of
the
impenitent
(
or
ever
one
and
the
chief
.
)
8.
To
Ordain
all
Ministers
and
Subministers
.
9.
To
oversee
and
rule
the
Clergy
.
10.
To
receive
all
Oblations
,
Tithes
,
Gifts
,
and
Glebes
,
and
be
the
distributer
of
them
.
11.
To
visit
the
sick
in
all
his
flock
.
12.
To
take
a
particular
care
of
all
the
poor
,
the
sick
,
the
strangers
,
the
imprisoned
,
&c.
as
their
Curator
.
13.
To
keep
almost
daily
,
but
constantly
weekly
Assemblies
for
all
the
publick
offices
.
14.
To
keep
Synods
among
his
Colleagues
,
Bishops
,
and
Presbyters
.
15.
To
try
and
hear
Causes
with
the
Bishops
,
and
Synods
,
and
with
his
Presbyters
at
home
,
about
all
scandals
,
&c.
that
come
before
him
,
(
of
which
one
Town
may
find
him
work
enough
,
the
convincing
and
gentle
reproof
and
exhortation
will
take
up
so
much
time
.
)
16.
The
looking
after
and
convincing
or
confuting
Hereticks
.
17.
The
reconciling
disagreeing
neighbours
.
18.
The
confecting
of
oyl
and
holy
bread
,
&c.
to
furnish
all
his
Presbyters
with
.
19.
The
Benediction
of
Marriages
,
and
Solemnizing
of
Funerals
;
with
a
multitude
of
other
Ceremonies
.
20.
And
besides
all
this
,
the
right
government
of
his
own
house
(
And
if
he
had
Children
,
the
education
of
them
)
21.
The
oversight
of
all
the
Schools
and
educating
young
men
for
the
Ministery
(
there
being
then
no
Universities
to
do
it
.
)
(
That
the
Schools
were
under
his
care
,
you
may
see
proved
in
Filesacus
)
22.
The
Consecrating
of
devoted
Virgins
(
to
say
nothing
of
Altars
and
other
utensils
)
23.
The
oversight
of
the
Monasteries
.
24.
The
writing
of
Canonical
Epistles
(
as
they
called
them
)
to
Great
men
,
to
other
Churches
,
&c.
25.
The
granting
of
Communicatory
Letters
.
I
have
named
all
that
come
suddenly
to
my
memory
,
but
it
's
like
not
all
.
And
how
many
Parishes
,
how
many
hundred
thousand
souls
can
one
man
do
all
this
for
,
think
you
?
I
will
not
tire
you
with
citing
out
of
Isidore
,
Gregory
,
Ambrose
,
Chrysost.
&c.
the
strict
Charges
terribly
laid
on
Bishops
,
but
only
now
recite
the
Preachers
words
whose
Oration
Eusebius
giveth
us
,
at
the
dedication
of
a
new
Church
,
Histor.
Eccl.
l.
10.
c.
4.
It
is
Paulinus
Bishop
of
Tyre
.
In
which
he
tells
them
that
it
is
the
work
of
Bishops
[
Intimae
animarum
vestrarum
theoriae
videre
&
introspicere
,
ubi
experientia
&
temporis
prolixitate
unumquemque
vestrum
exacte
inquisivit
,
studioque
&
cura
cunctos
vos
honestate
&
doctrina
quae
secundum
pietatem
est
,
instruit
.
]
It
was
then
thought
a
Bishops
duty
to
be
intimately
acquainted
with
the
minds
of
his
flock
,
and
exactly
enquire
after
every
one
of
them
,
even
menservants
and
maidservants
by
name
,
saith
Ignatius
,
as
cited
before
.
All
this
was
then
the
Bishops
work
:
Almost
all
this
(
except
the
Ceremonies
)
Dr.
Hammond
proveth
industriously
belonged
to
the
Bishop
.
Let
him
faithfully
do
it
all
,
and
let
his
Diocese
then
be
as
big
as
he
please
.
I
might
have
added
Concil.
Arelat.
1.
c.
16.
that
people
are
to
be
absolved
in
the
same
place
where
they
were
Excommunicated
,
which
intimateth
it
must
be
only
in
the
Bishops
Church
.
And
in
Synod
.
Hybernic
.
Patricii
(
in
Spelman
p.
52.
)
All
that
was
more
than
necessary
to
a
poor
man
that
had
a
Collection
was
to
be
laid
on
the
Bishops
Altar
,
]
which
implyeth
that
each
Church
had
one
Bishop
and
one
Altar
.
And
c.
21.
[
&
non
in
Ecclesiam
ut
ibi
examinetur
causa
]
And
c.
25
,
26
,
27.
no
Clergy-man
but
the
Bishop
to
dispose
But
so
much
shall
suffice
for
proof
of
the
Minor
of
the
first
Argument
,
that
our
Diocesane
Form
,
1.
taketh
down
the
Church
Form
of
Gods
Institution
,
and
the
primitive
Churches
possession
:
2.
And
setteth
up
a
humane
form
in
its
stead
,
yea
one
only
Church
instead
of
a
thousand
or
many
hundred
.
And
therefore
I
add
CHAP.
VIII
.
That
the
Diocesans
cause
the
errour
of
the
Separatists
,
who
avoid
our
Churches
as
false
in
their
Constitution
;
and
would
utterly
disable
us
to
confute
them
.
WHen
the
Brownists
say
that
our
Churches
are
no
true
Churches
,
they
do
not
mean
that
they
are
not
Societies
of
mens
devising
;
but
that
they
are
not
Societies
of
Gods
Instituting
.
And
this
they
prove
upon
the
principles
of
the
Diocesans
thus
:
If
your
Churches
be
of
Gods
Institution
(
de
specie
)
it
is
either
the
Parish
Churches
,
or
the
Diocesane
Churches
that
are
so
:
But
neither
the
Parish-Churches
,
nor
the
Diocesane
:
Ergo.
1.
That
the
Parish
Churches
are
not
such
,
they
prove
because
by
the
Diocesans
own
confession
,
they
are
no
Churches
at
all
,
except
equivocally
so
called
:
It
is
one
of
their
own
principles
,
(
and
we
grant
it
)
that
Episcopus
&
Plebs
Constitute
a
Church
,
as
a
King
and
Subjects
constitute
a
Kingdom
,
and
as
a
Schoolmaster
and
Scholars
make
a
School
:
and
as
a
Master
and
houshold
make
a
Family
.
And
that
ubi
est
Episcopus
(
as
Cyprian
saith
)
ibi
est
Ecclesia
;
which
is
nothing
but
Plebs
pastori
adunata
.
And
that
a
people
without
a
Bishop
(
truly
so
called
)
are
but
a
Church
equivocally
,
as
Scholars
without
a
Master
are
a
School
,
or
as
a
company
of
Christians
in
a
ship
or
house
accidentally
met
,
and
praying
together
are
a
Church
,
&c.
And
as
Dr.
Field
before
cited
,
saith
,
None
but
a
Bishop
hath
a
Church
:
all
others
are
but
his
assistants
,
or
as
commonly
called
his
Curates
.
Therefore
when
a
Prelatist
pleadeth
that
our
Parish
Churches
are
true
Churches
(
either
of
Gods
or
mans
institution
)
they
do
forsake
the
principles
of
their
party
(
as
now
maintained
)
or
they
contradict
themselves
,
or
they
play
with
equivocations
and
ambiguities
.
II.
And
that
a
Diocesane
Church
,
which
is
one
composed
of
the
carcases
of
multitude
of
mortified
Churches
,
is
not
jure
divino
,
having
said
so
much
to
prove
my self
,
I
will
not
stay
to
tell
you
how
easily
the
Separatists
may
prove
it
.
So
that
for
my
part
as
much
as
I
have
written
and
done
against
them
,
I
profess
I
am
not
able
to
confute
them
on
the
Diocesane
grounds
,
but
would
be
one
of
them
if
I
had
no
better
.
Quest.
How
then
must
they
be
confuted
?
Ans.
Thus
or
not
at
all
by
me
.
A
Presbyters
office
is
not
to
be
judged
of
by
the
Bishops
will
or
description
,
but
by
God's
the
institutor
.
As
if
the
King
describe
the
Lord
Mayors
office
in
his
Charter
;
If
the
Recorder
or
whoever
giveth
him
his
oath
,
and
installeth
him
,
shall
misdescribe
the
office
,
and
limit
it
,
and
say
falsly
you
have
no
power
to
do
this
or
that
;
This
will
not
at
all
diminish
his
power
,
as
long
as
it
is
the
Charter
that
they
profess
to
go
by
.
He
shall
have
the
power
which
the
King
giveth
,
and
not
which
the
investing
Minister
describeth
.
If
a
Parson
presented
to
a
Benefice
,
shall
be
told
by
the
Bishop
at
his
institution
,
the
Tithes
or
Glebe
are
but
half
yours
,
this
shall
not
diminish
his
Title
to
the
whole
.
So
when
God
hath
described
the
Ministers
office
,
it
shall
be
what
God
saith
it
is
,
and
not
what
the
Ordainer
saith
it
is
.
And
God
maketh
the
Pastors
of
each
particular
body
of
fixed
Communicants
,
united
as
aforesaid
,
to
be
really
a
Bishop
(
or
at
least
the
chief
of
these
Pastors
,
or
the
sole
Pastor
:
)
And
therefore
the
Church
to
be
truly
and
univocally
a
Church
of
Divine
institution
:
Though
it
were
never
so
much
granted
that
Archbishops
were
over
them
,
as
the
Apostles
were
overthose
Acts
14.
23.
And
then
when
the
Parish
Churches
are
once
proved
true
Churches
,
whether
the
Diocesane
be
so
or
not
,
is
nothing
to
our
controversie
with
the
Separatists
.
But
for
my
part
I
cannot
confute
the
lawfulness
of
a
Diocese
as
consisting
of
many
particular
Churches
with
their
Bishops
,
as
I
can
a
Diocese
which
hath
put
them
all
down
.
CHAP.
IX
.
The
second
Argument
:
from
the
Deposition
of
the
primitive
species
of
Bishops
,
and
the
erecting
of
a
humane
inconsistent
species
in
their
stead
:
A
specifick
difference
proved
.
ARGUMENT
II.
A
Humane
inconsistent
species
of
Bishops
erected
instead
of
the
Divinely-instituted
species
thereby
deposed
,
is
unlawful
.
But
such
is
the
Diocesan
species
now
opposed
—
Ergo.
I
have
hitherto
charged
it
with
the
changing
of
the
Church
Form
:
Now
of
the
form
or
species
of
Bishops
.
And
here
I
need
not
add
much
to
the
former
,
because
they
are
coincident
,
and
in
proving
the
one
I
have
already
proved
the
other
.
A
Bishop
of
one
Church
united
for
Individuals
Communion
,
and
a
Bishop
of
one
Church
united
only
for
Communion
in
specie
actionum
,
are
not
the
same
.
But
because
I
hear
many
say
that
Magis
&
Minus
non
variant
speciem
,
And
that
a
Greater
and
a
Lesser
Diocese
make
neither
the
Church
,
nor
Bishop
to
be
of
a
different
species
,
I
am
here
to
prove
the
contrary
.
And
first
let
it
be
remembred
in
what
predicament
the
things
in
question
are
,
a
Church
and
a
Bishop
:
That
is
,
They
are
relations
.
Then
let
it
be
remembred
what
goeth
to
the
essence
and
definition
of
a
Relation
,
that
is
,
The
Relate
,
the
Correlate
,
the
Subject
,
the
Fundamentum
(
or
as
some
speak
the
Ratio
fundandi
also
)
and
the
Terminus
.
Now
where
these
are
not
the
same
,
or
any
of
these
,
then
the
Relation
is
not
the
same
:
because
where
an
essential
ingredient
is
wanting
,
the
essence
is
wanting
.
Again
it
must
be
remembred
that
many
Natural
Relations
are
so
founded
in
an
act
past
,
that
the
Relation
resulteth
from
it
without
depending
on
any
thing
future
.
As
God
is
Creator
quia
jam
creavit
,
Pater
est
qui
genuit
.
But
there
are
other
Relations
which
are
founded
in
meer
Undertaking
,
Mandate
authority
,
and
obligation
to
future
actions
:
As
he
is
a
Tutor
,
a
Schoolmaster
,
a
Judge
,
a
Chancellor
,
a
Pilot
,
a
Bishop
,
a
Husband
,
&c.
who
by
mandate
and
undertaking
is
authorized
and
obliged
to
such
and
such
works
,
implyed
in
the
names
.
And
in
these
cases
,
there
is
nothing
more
specifieth
the
offices
than
the
work
of
the
office
,
which
is
,
its
nearest
End
.
And
these
nearest
ends
are
ever
essential
to
such
Relations
;
whether
you
will
call
them
the
T●rmini
or
End
,
or
by
what
other
name
,
we
contend
not
.
And
therefore
Aquinas
and
all
,
1.
2.
q.
18.
art.
2.
and
others
commonly
agree
,
that
the
Object
and
the
End
do
specifie
humane
acts
.
But
remote
ends
may
be
the
same
in
Acts
,
(
and
so
in
Offices
)
of
the
same
species
;
It
proving
but
a
Generical
agreement
(
which
yet
may
be
in
specie
subalterna
.
)
All
humane
Acts
should
have
the
same
ultimate
end
,
that
is
,
The
pleasing
of
God
in
the
resplendency
of
his
Glory
,
and
the
felicity
of
man
.
Yet
this
maketh
them
not
all
of
the
same
infimae
speciei
.
All
Government
intendeth
the
common
good
;
and
yet
there
are
different
species
of
Government
.
All
Church
Government
is
for
the
good
of
the
Church
,
and
for
the
killing
of
sin
,
and
the
promoting
of
faith
and
holiness
:
And
yet
there
are
different
species
of
Church
Governours
.
But
besides
the
Object
and
End
,
(
which
all
agree
to
)
there
are
by
Schoolmen
and
Casuists
,
said
to
be
circumstances
,
which
may
also
specifie
Moral
acts
.
The
Greg
Sayrus
in
Clav.
Regia
Lib.
2.
Cap.
3.
pag.
54.
giveth
us
these
two
notes
to
know
when
circumstances
specifie
actions
.
1.
Quando
Circumstantia
novam
conformitatem
,
aut
deformitatem
actui
tribuit
;
ita
ut
peculiariter
conveniat
vel
repugnet
rectae
rationi
,
novam
speciem
constituit
:
Rat.
Quia
in
hoc
casu
circumstantia
transit
in
rationem
objecti
—
2.
Quotiescunque
circumstantia
non
respicit
specialem
ordinem
rationis
in
bono
vel
malo
nisi
praesupposita
alia
circumstantia
a
qua
actus
moralis
habet
speciem
boni
vel
mali
quam
solam
intra
eandem
speciem
auget
,
vel
diminuit
,
reddendo
actum
illum
meliorem
aut
pejorem
,
toties
circumstantia
illa
aggravans
vel
diminuens
,
non
autem
speciem
mutans
,
censenda
est
:
ut
quantitas
v.
g.
magna
vel
parva
in
furto
.
Note
also
that
though
Relatio
in
forma
relationis
,
non
recipit
magis
&
minus
;
e.
g.
Titius
non
est
magis
Pater
quam
Sempronius
;
Yet
quoad
subjectum
,
&
aliquando
quoad
fundamentum
&
correlatum
,
it
may
recipere
magis
&
minus
,
so
that
magis
vel
minus
shall
change
the
species
.
This
is
in
such
cases
,
wherein
the
alteration
of
Quantity
altereth
the
Capacity
of
the
subject
quoad
finem
essentialem
.
For
as
in
Physicks
,
besides
the
Matter
,
the
Dispositio
materiae
(
which
Aristotle
calls
Privation
)
is
necessary
ad
formam
recipiendam
(
which
is
comonly
called
A
third
Principle
;
but
I
would
call
it
,
the
Conditio
necessaria
of
the
Material
Principle
;
)
so
in
Relations
there
must
be
the
Dispositio
necessaria
subjecti
,
or
else
there
can
no
relation
result
.
E.
g.
to
the
being
of
a
house
,
some
quantity
is
necessary
to
the
End
,
that
is
,
habitation
;
And
therefore
it
is
no
house
,
except
equivocally
which
is
no
bigger
than
an
egg-shell
:
So
to
the
being
of
a
Ship
,
of
a
Church
,
&c.
that
which
is
no
bigger
than
a
nutshel
is
no
Ship
or
Church
,
though
you
call
it
so
or
Consecrate
it
,
&c.
And
on
the
other
side
,
It
is
not
a
spoon
,
a
dish
,
a
ladle
,
a
pen
,
which
is
as
big
as
a
Church
,
a
Ship
,
a
House
.
Yea
a
Ship
and
a
Boat
do
differ
in
specie
,
though
both
have
the
same
End
,
(
safe
passage
over
the
waters
by
portage
)
by
the
circumstantial
differences
of
the
End
and
Subject
.
So
also
in
Societies
;
the
whole
world
,
or
a
Kingdom
is
too
big
to
be
a
Family
:
And
a
Family
is
too
little
to
be
a
Kingdom
.
Pagus
,
Vicus
,
Civitas
,
Regnum
differ
principally
in
their
Ends
,
and
next
in
their
Quantity
of
the
subject
matter
,
because
every
quantity
is
not
capable
of
the
same
Essential
End
.
These
things
being
premised
,
for
the
use
of
such
ignorant
Lads
only
as
know
them
not
,
who
may
possibly
study
the
controversie
,
I
proceed
to
my
proofs
.
I.
And
I
will
begin
(
though
it
be
weakest
in
it self
)
with
an
Argument
ad
hominem
;
For
with
the
men
that
I
now
deal
with
,
I
shall
take
that
to
be
the
most
effectual
argument
,
which
is
fetcht
from
their
interest
,
and
fitted
to
their
wills
.
I
remember
that
once
when
an
Army
was
resolved
for
Liberty
of
Conscience
,
for
all
that
professed
the
fundamentals
of
faith
in
God
by
Jesus
Christ
,
and
the
Parliament
appointed
some
of
us
to
draw
up
a
Catalogue
of
fundamentals
,
(
which
I
thought
was
best
done
by
giving
them
the
Sacramental
Covenant
,
the
Creed
,
Lords
Prayer
,
and
Decalogue
)
a
good
man
,
(
with
others
of
his
mind
)
would
needs
have
many
more
fundamentals
,
than
I
was
for
,
and
among
others
,
(
That
to
allow
our selves
or
others
in
known
sin
,
is
inconsistent
with
salvation
(
or
is
damnable
)
I
told
him
that
I
would
not
dispute
against
it
,
but
undertake
to
make
him
cast
it
by
without
dispute
:
And
when
they
would
not
believe
me
,
but
went
on
,
I
did
all
that
I
promised
presently
with
telling
them
,
You
know
that
the
Parliament
take
Independency
to
be
a
sin
;
and
they
will
say
,
If
we
allow
or
tolerate
them
,
they
here
pronounce
the
sentence
of
damnation
on
us
under
their
own
hands
]
Dictum
factum
;
we
had
no
more
of
that
fundamental
.
I
have
greater
confidence
of
prevailing
with
Diocesans
by
such
an
argument
:
In
taking
the
Covenant
,
in
the
Westminster
Assembly
,
it
would
not
pass
till
the
parenthesis
describing
the
English
species
of
Prelacy
was
inserted
;
because
many
declared
that
they
were
not
against
all
Episcopacy
,
but
only
the
present
English
species
.
Accordingly
those
that
took
the
Covenant
in
that
sense
,
take
not
themselves
bound
to
endeavour
the
extirpation
of
all
Episcopacy
but
only
of
that
species
:
And
they
that
would
have
conformed
on
the
terms
of
the
Kings
Declaration
about
Ecclesiastical
Affairs
,
went
on
this
supposition
that
the
species
of
Prelacy
was
altered
by
it
.
Now
I
put
these
questions
to
the
Diocesans
.
Quest.
1.
If
a
Usurper
by
power
should
take
down
all
the
Diocesans
(
and
their
lands
,
Lordships
,
and
Courts
)
and
turn
them
into
Parish
Bishops
,
and
say
,
I
alter
not
the
species
but
the
degree
,
would
they
believe
him
?
Quest.
2.
If
one
that
thinketh
himself
obliged
by
the
Vow
or
Covenant
against
this
species
only
,
should
think
that
he
answereth
his
obligation
,
if
he
procure
no
other
alteration
than
is
made
in
the
Kings
forenamed
Declaration
,
would
they
tell
him
,
You
alter
not
the
species
unless
you
totally
extirpate
Episcopacy
:
(
supposing
that
he
had
power
to
do
it
.
)
Quest.
3.
Seeing
most
that
we
speak
with
who
conform
,
and
who
take
or
plead
for
the
Oxford
Oath
[
Never
to
endeavour
any
alteration
of
Church
Government
]
do
tell
us
that
the
meaning
is
only
that
we
will
not
endeavour
to
alter
the
present
species
,
which
is
Episcopacy
,
and
not
the
appurtenances
,
as
Chancellors
,
&c.
I
ask
,
If
it
should
please
the
King
to
take
down
all
Diocesanes
,
and
to
set
up
only
a
Bishop
in
every
Parish
or
Independent
Church
,
&
say
,
I
change
not
the
species
;
or
if
I
believed
that
this
were
a
Change
of
the
English
species
of
Church
Government
I
would
not
do
it
:
what
answer
would
they
give
to
this
?
Quest.
4.
If
a
Conformist
or
one
that
hath
taken
that
Oath
,
shall
say
,
I
did
subscribe
and
swear
only
not
to
endeavour
an
alteration
of
the
species
,
but
not
of
the
degree
:
Therefore
I
will
do
all
that
I
can
to
take
down
Diocesans
,
and
to
set
up
Congregational
or
Parochial
Bishops
in
their
stead
,
will
you
tell
this
man
that
indeed
by
so
doing
he
endeavoureth
not
to
change
the
species
?
Quest.
5.
Seeing
many
of
the
greatest
opposers
of
Prelacy
,
do
consent
to
a
Congregational
or
Parochial
Bishop
,
will
you
grant
that
these
are
not
at
all
your
adversaries
as
to
the
species
of
Church
Government
,
but
only
as
to
the
degree
or
extent
of
Dioceses
?
These
cases
are
practical
:
Therefore
take
heed
how
you
resolve
them
,
left
you
do
that
which
you
are
unwilling
of
.
Quest.
6.
And
I
may
ask
,
Why
is
it
that
many
deny
that
it
was
a
Parliament
of
Episcopal
men
,
that
raised
the
Army
against
the
King
,
only
because
in
the
Proposition
sent
to
Nottingham
they
would
have
had
Episcopacy
reduced
to
what
is
there
intimated
,
and
would
have
had
their
power
shortned
?
Come
,
come
,
deny
not
the
plain
truth
,
If
magis
&
minus
non
variant
speciem
,
Parliament
men
,
yea
,
and
the
Learnedest
part
of
that
Synod
who
took
down
Bishops
,
were
Episcopal
men
,
yea
,
Prelatists
as
you
are
,
for
they
were
but
for
a
Gradual
alteration
at
the
beginning
of
their
war
,
till
they
were
carried
further
by
necessity
and
interest
.
Quest.
7.
And
I
ask
you
also
,
why
,
and
with
what
front
do
you
call
us
all
Presbyterians
,
who
offered
Bishop
Ushers
Model
to
the
King
and
you
in
1660.
as
the
terms
of
Concord
?
Is
it
against
your
Consciences
meerly
to
make
us
odious
with
you
know
whom
?
what
can
it
be
better
,
if
you
grant
that
we
are
not
only
for
Episcopacy
in
genere
,
but
even
for
the
same
species
with
your selves
?
Yea
,
those
that
are
against
Bishop
Ushers
Model
,
and
are
only
for
Congregational
or
Parish
Bishops
,
are
it
seemeth
even
for
your
species
:
And
are
they
not
then
Episcopal
as
well
as
you
?
So
much
ad
hominem
;
now
ad
rem
.
II.
Where
the
specifying
Ends
differ
,
there
the
Species
of
Relations
differ
.
But
in
the
Churches
and
the
Bishops
in
question
the
specifying
Ends
differ
:
Ergo
&c.
I
will
first
manifest
the
truth
of
the
Minor
(
for
the
Major
is
unquestionable
)
of
Churches
,
and
next
of
Bishops
.
1.
The
ends
of
a
particular
Church
as
described
by
us
are
these
:
1.
Communion
sensible
and
external
;
2.
And
that
local
or
presential
;
3.
And
that
personal
by
all
the
body
of
the
Church
;
4.
And
that
in
the
same
Individual
acts
of
Gods
publick
worship
.
5.
In
watching
over
,
or
helping
each
other
towards
Heaven
,
by
provoking
each
other
to
love
and
to
good
works
,
and
if
a
brother
offend
to
tell
him
of
his
fault
;
to
comfort
each
other
,
and
to
live
together
in
holiness
,
love
and
peace
.
6.
To
be
related
to
the
same
Pastors
,
as
those
that
are
their
Ordinary
Teachers
,
Governours
and
Guides
in
publick
worship
,
as
labouring
amongst
them
and
being
ensamples
to
the
flock
.
7.
To
hold
a
distant
Communion
with
the
neighbour
associated
concordant
Churches
,
and
particularly
with
those
nearest
them
of
the
first
order
of
Composition
;
of
which
association
this
particular
Church
is
a
part
,
for
Communion
of
Churches
as
they
are
themselves
a
Society
for
Communion
of
Individual
Christians
in
a
single
Church
.
2.
Now
the
ends
of
our
Diocesane
Churches
are
not
one
of
all
these
.
For
1.
Their
Communion
is
internal
in
Faith
and
Love
;
such
as
we
have
with
the
Abassines
.
2.
It
is
distant
only
,
and
not
presential
at
all
:
For
as
Diocesane
we
never
see
each
other
it's
like
in
our
whole
lives
.
3.
It
is
not
personal
(
as
external
and
sensible
)
but
only
by
the
intervention
of
Delegates
,
Messengers
,
Officers
or
Synods
of
such
.
4.
It
is
only
in
eadem
specie
of
publick
worship
and
sacred
actions
that
we
have
Communion
,
but
not
in
the
same
Individual
actions
of
worship
:
And
so
we
may
have
Communion
with
the
Antipodes
,
while
we
believe
the
same
Scriptures
and
Creed
,
and
use
the
same
Sacraments
,
&c.
in
specie
.
5.
We
have
no
converse
with
one
another
at
all
as
Diocesane
:
(
though
as
Parochial
we
may
)
▪
we
never
meet
together
,
pray
together
,
hear
together
,
exhort
or
watch
over
or
help
each
other
:
If
a
Brother
trespass
we
tell
him
not
of
his
fault
,
&c.
for
we
never
know
one
of
five
hundred
in
the
Diocese
,
no
more
than
men
of
another
Countrey
.
6.
We
hear
not
the
same
Teachers
;
we
have
not
the
same
Guides
to
resolve
our
doubts
,
and
to
instruct
us
as
we
need
;
We
have
not
the
same
Priests
to
joyn
with
in
Gods
publick
worship
:
But
he
that
Teacheth
and
officiateth
in
one
Church
,
hath
no
power
in
another
:
Only
we
have
the
same
Bishop
to
call
(
not
the
people
before
him
to
teach
and
warn
and
comfort
them
,
but
)
the
Parson
and
Churchwardens
;
or
rather
the
same
Lay-Chancellor
and
his
Court
,
and
the
same
Canons
(
for
silencing
our
Ministers
,
Excommunicating
many
conscionable
Nonconformists
,
&c.
)
which
not
only
all
the
Diocese
hath
,
but
all
the
Land
.
Not
one
of
many
hundreds
of
the
Diocese
ever
seeth
the
Bishop
in
all
his
life
.
7.
A
Diocese
is
it self
a
compound
of
particular
Churches
associated
(
Though
mortified
quantum
in
Diocesanis
;
)
And
therefore
cannot
be
a
constitutive
part
of
such
a
first
order
of
Association
,
as
a
particular
Church
may
be
or
is
.
These
are
the
differences
in
the
Ends.
Now
lay
all
these
together
,
and
try
,
whether
the
differences
in
so
many
parts
of
the
Ends
of
the
Society
,
make
not
a
Specifick
difference
in
Societies
.
Whether
[
a
company
of
Christians
associated
with
the
same
present
Pastors
,
for
presential
personal
Communion
in
Gods
publick
worship
,
Sacraments
,
Teaching
,
and
Guidance
,
and
for
mutual
assistance
in
holy
converse
and
living
,
&c.
and
cohabiting
in
a
vicinity
capable
of
this
converse
and
Communion
]
be
a
Society
of
the
same
species
with
[
A
company
of
Congregations
associated
(
or
rather
never
associated
)
to
hold
a
distant
Communion
in
the
same
species
of
Belief
,
Prayer
,
Sacraments
,
&c.
under
several
appropriate
Pastors
,
not
living
(
ut
Parochiani
▪
)
in
any
such
vicinity
as
may
render
them
capable
of
any
of
the
foresaid
present
assistances
or
Communion
:
(
unless
in
travail
men
accidentally
come
together
as
,
we
may
do
with
men
of
other
lands
.
)
]
It
is
notorious
that
these
Essentiating
Ends
of
the
two
sorts
of
Societies
are
distinct
;
and
therefore
the
Societies
are
essentially
distinct
.
Even
as
a
City
,
Burrough
,
or
Corporation
,
are
part
of
a
Kingdom
,
and
are
specifically
distinct
societies
from
the
Kingdom
.
(
For
the
Parts
may
have
a
proper
subordinate
specification
,
which
all
set
together
may
constitute
one
more
comprehensive
species
:
As
a
Clock
,
and
the
several
wheels
and
parts
of
that
Clock
may
differ
in
specie
,
though
not
as
coordinate
species
)
A
Kingdom
may
possibly
be
no
bigger
than
a
City
:
But
yet
the
form
of
a
Kingdom
and
of
a
City
do
differ
in
the
Ends
of
the
Societies
.
So
a
Family
in
specie
differeth
from
a
City
,
which
is
compact
of
many
Families
:
so
a
Troop
differeth
in
specie
from
a
Regiment
,
and
a
Regiment
from
an
Army
,
a
Colledge
from
an
University
,
a
bed-chamber
which
is
part
of
an
house
from
an
house
,
though
yet
it
's
possible
that
a
house
may
be
but
one
room
,
and
an
University
but
one
Colledge
,
and
an
Army
but
one
Regiment
,
&c.
Now
let
us
enquire
whether
de
jure
divino
there
ought
to
be
such
a
Society
as
I
have
described
,
associating
for
personal
present
Communion
and
assistance
as
aforesaid
.
And
this
I
have
fully
proved
before
Chap.
3.
Acts
14.
23.
They
ordained
them
Elders
in
every
Church
.
1
Thes.
5.
12
,
13.
Know
them
that
labour
among
and
are
over
you
in
the
Lord
,
and
highly
esteem
them
in
love
for
their
works
sake
:
and
be
at
peace
among
your selves
.
Heb.
13.
7.
17.
Remember
them
which
have
the
rule
over
you
,
who
have
spoken
to
you
the
word
of
God
.
Act.
20.
28.
Take
heed
to
your selves
and
to
all
the
flock
,
&c.
v.
31.
I
ceased
not
to
warn
every
one
night
and
day
with
tears
.
20.
publickly
and
house
by
house
.
1
Pet.
5.
1
,
2
,
3.
The
Elders
that
are
among
you
,
&c.
feed
the
flock
(
not
a
particle
of
the
flock
)
Mat.
18.
15.
If
thy
brother
trespass
against
thee
,
tell
him
his
fault
between
thee
and
him
;
If
he
hear
thee
not
,
take
two
—
If
he
hear
not
them
,
tell
the
Church
—
If
with
Selden
,
de
Synedr
.
and
the
Erastians
by
the
Church
were
meant
the
Sanhedrim
,
it
would
tend
to
the
confirmation
of
what
we
plead
for
;
considering
how
thin
both
Council
(
and
Synagogues
)
were
,
and
in
how
small
places
.
But
against
that
sence
,
see
Galaspies
Aarons
Rod
,
&c.
Heb.
10.
22.
&c.
Forsake
not
the
assembling
of
your selves
together
,
But
exhort
one
another
—
1
Cor.
11.
When
ye
come
together
in
the
Church
,
1
Cor.
14
,
&c.
See
the
Text
as
forecited
Chap.
3.
It
is
then
manifest
that
Churches
associated
for
such
present
Communion
of
Christians
,
is
of
Gods
appointment
,
which
Thorndike
in
a
set
Treatise
proveth
to
be
the
ground
of
Discipline
.
2.
Next
I
will
shew
that
the
Bishops
of
such
a
particular
Church
and
of
a
compound
Diocese
are
offices
specifically
different
(
a
finibus
.
)
1.
The
Bishop
of
a
particular
Church
is
related
to
another
Correlate
,
specifically
distinct
from
the
said
Diocesane
:
Therefore
his
office
is
specifically
distinct
.
The
Antecedent
is
before
proved
,
and
the
Consequence
no
sober
man
will
question
.
2.
And
their
works
are
specifically
distinct
.
1.
The
work
of
the
one
is
,
1.
To
be
the
ordinary
publick
Teacher
of
the
Church
;
2.
To
Congregate
the
Church
;
3.
To
be
their
Guide
in
present
worship
;
4.
To
give
them
the
Lords
Supper
;
5.
To
watch
over
and
guide
them
personally
in
their
conversation
;
and
so
of
the
rest
forenamed
.
2.
The
work
of
the
other
is
,
1.
To
send
Curates
to
be
the
ordinary
Teacher
,
and
Guides
,
and
Priests
to
the
people
;
even
to
each
Parish
one
.
2.
To
have
a
Lay
Chancellors
Court
to
trouble
them
in
a
secular
mode
,
and
to
judge
men
to
excommunication
and
absolution
.
3.
To
visit
some
Towns
in
his
Diocese
▪
and
there
to
call
together
the
Clergy
and
Churchwardens
,
once
in
three
years
,
(
or
a
year
if
he
please
.
)
4.
To
have
an
Archdeacon
to
keep
some
kind
of
Courts
under
him
in
certain
places
,
by
himself
or
his
official
.
5.
To
grant
Licences
to
Marry
:
6.
And
to
preach
:
7.
And
to
eat
flesh
in
Lent
.
8.
To
suspend
or
silence
Preachers
.
9.
To
lay
his
hands
on
Children
or
others
,
for
the
Ceremony
of
Confirmation
;
perhaps
on
the
thousandth
or
five
hundredth
part
of
his
Diocese
,
(
though
dejure
he
should
do
it
to
every
one
)
10.
To
preach
as
oft
as
he
please
in
his
Cathedral
,
or
where
he
will
.
But
as
for
the
aforesaid
work
of
a
Bishop
of
a
particular
Church
,
he
is
not
to
do
it
,
nor
any
one
part
of
it
,
that
I
know
of
.
For
whereas
the
true
office
of
such
a
Bishop
is
(
as
Dr.
Hammond
in
his
Annotat.
well
describeth
it
)
by
a
Ministerial
participation
to
subserve
Christ
to
his
whole
flock
in
the
threefold
work
of
a
teacher
,
a
Priest
,
and
a
Ruler
,
he
doth
no
one
part
of
all
.
1.
Instead
of
Teaching
his
flock
,
he
(
if
he
be
one
of
the
extraordinary
best
)
doth
only
publickly
preach
once
or
twice
a
week
to
the
thousandth
or
five
hundredth
or
hundredth
part
of
his
flock
:
(
But
so
do
very
few
of
them
,
but
some
it
may
be
once
in
a
month
or
a
year
)
And
as
to
the
personal
care
of
their
Souls
,
he
hath
not
one
Parish
that
he
taketh
the
care
of
,
to
teach
them
personally
.
2.
He
seldom
doth
officiate
in
publick
Prayer
,
Praise
,
and
Sacrament
to
any
part
of
his
flock
:
And
when
he
doth
,
it
is
but
to
a
particle
of
the
foresaid
proportion
:
But
when
others
do
it
,
he
saith
,
He
doth
it
by
them
.
3.
He
doth
not
at
all
govern
his
flock
with
that
which
is
the
true
Pastoral
Government
;
which
is
in
person
among
them
to
guide
them
,
and
resolve
their
doubts
,
and
admit
those
to
Communion
that
are
fit
,
and
refuse
the
unfit
;
To
admonish
all
the
scandalous
and
unruly
,
as
personally
known
to
him
,
to
watch
over
them
and
confirm
the
weak
,
and
refel
seducers
when
they
come
among
them
.
But
instead
of
this
,
he
never
seeth
them
,
(
as
to
the
main
body
of
his
flock
)
nor
knoweth
them
,
but
summoneth
their
Teachers
and
Church-wardens
,
(
and
such
as
others
that
dwell
among
them
,
or
his
Apparitors
will
accuse
to
him
)
to
come
before
his
Lay-Chancellours
Court
,
as
aforesaid
,
and
in
his
Vi●itation
to
meet
him
:
so
that
here
is
none
of
the
same
work
no
nor
Government
it self
,
but
another
kind
of
Government
.
And
here
note
,
1.
That
the
foresaid
three
parts
of
the
office
(
Teaching
,
Worshipping
,
and
Ruling
)
are
all
Essential
to
the
office
;
so
that
if
he
wanted
but
any
One
of
them
,
he
were
not
an
Officer
of
the
same
species
with
those
that
have
them
all
,
much
more
if
he
have
but
One
,
yea
,
not
One
of
all
.
2.
That
the
flock
or
Church
is
not
to
be
denominated
from
a
small
or
inconsiderable
part
of
it
,
but
from
the
main
Body
.
Therefore
he
that
is
the
Teacher
but
of
one
Congregation
of
a
thousand
,
or
many
hundreds
,
or
scores
,
is
not
to
be
therefore
called
,
the
Teacher
of
that
Church
or
Flock
,
which
consisteth
of
so
many
Congregations
:
And
so
also
for
Worship
and
personal
conduct
,
He
is
not
a
Priest
to
that
flock
,
&c.
Much
less
when
he
undertaketh
not
one
Parish
.
Obj.
So
you
may
say
of
one
of
the
old
City
Churches
,
such
as
Alexandria
where
the
Bishop
preached
but
to
one
Congregation
;
or
of
our
Parishes
that
have
Chappels
,
where
the
Curate
teacheth
in
the
Chappels
;
or
wherever
there
are
many
Presbyters
to
a
Congregation
:
All
do
not
preach
,
at
least
to
all
the
people
.
Ans.
1.
I
doubt
not
but
Alexandria
and
all
such
places
,
should
have
had
many
Churches
and
Bishops
,
as
the
Christians
grew
too
many
to
be
in
and
under
one
.
2.
But
yet
when
they
had
several
Churches
and
Presbyters
,
the
people
were
not
at
all
tyed
to
their
own
Parishes
,
but
might
come
to
hear
and
joyn
with
the
Bishop
as
oft
as
they
pleased
:
which
though
they
could
not
do
all
at
once
,
they
might
do
by
turns
,
some
one
day
and
some
another
:
And
so
they
did
.
So
that
still
they
had
personal
Communion
with
him
,
though
not
every
day
.
3.
And
they
lived
in
Vicinity
,
where
they
were
capable
of
Converse
,
and
personal
notice
,
and
private
help
from
one
another
.
4.
And
the
Presbyters
all
joyned
in
personal
oversight
or
Government
of
the
whole
flock
,
and
were
each
one
capable
of
personal
admonition
and
exhortation
to
any
member
.
5.
And
those
that
attended
the
Bishop
and
did
not
frequently
officiate
in
the
chief
actions
,
yet
were
present
with
the
Church
,
and
assisted
him
in
officiating
,
and
were
ready
to
do
the
rest
when
ever
he
appointed
them
or
there
was
need
:
so
that
though
quoad
exercitium
they
did
not
the
chief
parts
of
the
work
every
day
,
or
usually
,
yet
,
1.
it
was
all
the
three
parts
of
the
Pastoral
office
which
they
did
,
and
undertook
to
do
,
in
season
:
2.
And
that
to
the
same
Church
in
person
by
themselves
.
So
that
though
Churches
that
swell
to
a
disordered
bulk
,
are
not
in
that
perfect
order
as
more
capable
Societies
may
be
;
yet
whilest
their
Communion
is
personal
,
present
,
as
aforesaid
,
the
Church
species
is
not
altered
as
in
our
Dioceses
it
is
.
III.
A
divers
fundamentum
vel
ratio
fundandi
,
proveth
a
diversity
of
Relations
:
But
a
true
Parish
Bishop
and
our
Diocesanes
have
fundamenta
that
are
in
specie
divers
;
And
so
have
a
particular
Church
and
a
Diocesane
Church
:
Ergo
,
a
Parish
Church
and
Bishop
,
and
a
Diocesane
Church
and
Bishop
are
specie
divers
.
The
Major
is
undeniable
.
The
Minor
I
prove
by
shewing
the
diversity
.
1.
The
Fundamentum
of
the
Relation
of
a
Particular
Church
,
is
either
1.
Of
the
Relation
of
the
Church
to
God
:
2.
Or
their
relation
as
fellow
members
one
to
another
:
3.
Or
of
their
joynt
relation
to
their
Pastors
or
Bishops
:
4.
Or
of
their
Bishops
or
Pastors
relation
to
them
.
For
certainly
a
Church
is
not
only
compounded
of
various
Materials
,
but
its
form
is
a
compounded
of
these
Four
Relations
set
together
,
and
every
one
is
Essential
to
it
(
And
he
that
cannot
distinguish
cannot
understand
.
)
Now
everyone
of
all
these
compounding
Relations
,
is
founded
in
a
mutual
consent
.
1.
The
Relation
of
the
Members
,
Pastors
,
and
the
whole
Church
to
God
is
founded
in
Gods
consent
and
theirs
:
Gods
is
signified
1.
By
his
Scripture
Institution
and
Command
:
2.
By
his
qualifying
and
disposing
the
persons
:
3.
By
his
providential
giving
them
opportunity
:
4.
And
ad
ordinem
where
it
can
be
had
,
by
the
Ordainers
(
as
to
the
Pastors
relation
)
who
are
Gods
ministers
to
invest
them
in
the
office
,
5.
And
by
his
moving
the
hearts
of
the
People
to
consent
(
which
belongeth
to
the
giving
of
opportunity
.
)
The
Relation
of
all
these
to
God
,
is
secondarily
founded
in
their
own
consent
(
that
it
may
be
a
Contract
:
)
The
Pastors
express
theirs
,
in
their
Ordination
in
general
,
and
in
their
Induction
or
fixing
in
that
particular
Church
,
to
the
Ordainers
,
and
to
the
people
.
The
members
express
their
consent
,
either
plainly
in
a
Contract
,
or
impliedly
by
actual
convention
and
submission
,
and
performing
of
their
duties
.
2.
The
Relation
of
the
members
to
each
other
,
is
founded
in
their
said
Explicite
or
Implicite
consent
among
themselves
,
joyned
to
their
foresaid
consent
to
God
.
3.
The
Relation
of
the
Members
to
their
Pastors
,
is
founded
Remotely
in
the
said
signification
of
Gods
will
,
by
his
Word
and
Providence
,
and
by
the
Ordainers
,
(
for
they
are
but
Ministers
,
and
operate
but
by
signifying
Gods
will
.
)
And
nextly
,
by
the
mutual
consent
of
the
People
and
the
Pastors
.
4.
The
Relation
of
the
Pastors
to
the
flock
is
accordingly
founded
,
1.
Remotely
in
the
said
signification
of
Gods
will
by
his
Word
,
Gifts
,
Disposition
,
Opportunity
,
and
by
the
Ministery
of
the
Ordainers
:
2.
And
nextly
by
the
consent
of
Pastors
and
People
.
Thus
is
a
particular
Church-relation
founded
,
and
all
these
parts
are
necessary
thereunto
.
But
as
for
our
Diocesane
Churches
,
which
have
no
particular
Churches
under
them
,
nor
Bishops
,
but
only
Congregations
with
several
Curates
,
being
not
politically
and
properly
Churches
,
(
For
I
meddle
not
with
such
A.
Bishops
Dioceses
as
consist
of
many
true
Churches
with
their
proper
Bishops
▪
)
let
us
see
from
what
foundation
they
result
.
1.
As
to
their
Relation
to
God
,
he
never
expressed
his
Consent
,
nor
owneth
them
(
that
ever
I
could
hear
proved
)
And
therefore
the
Fundamental
Contract
is
wanting
.
Those
that
go
Dr.
Stillingfleet's
and
Bishop
Reynold's
way
,
and
say
,
No
Form
of
Government
is
of
Gods
appointment
,
do
grant
that
the
Diocesane
form
is
not
:
But
that
the
Congregational
form
is
,
I
have
fully
proved
.
Therefore
they
have
not
the
same
Foundation
.
2.
And
as
to
the
Relation
of
the
Members
of
a
Diocese
to
one
another
,
there
is
no
mutual
consent
truly
nor
seemingly
signified
by
them
:
what
ever
some
few
may
do
,
who
are
not
the
Diocese
,
it
is
certain
that
the
Diocese
as
such
do
neither
Explicitely
nor
Impliedly
by
word
or
deed
express
any
such
Church
consent
,
but
rather
the
clean
contrary
.
For
1.
Their
Dwelling
in
the
Diocese
is
no
more
a
profession
of
consent
,
than
the
Christians
dwelling
in
Constantinople
sheweth
them
to
be
Mahometans
:
For
their
Ancestors
there
lived
,
and
they
have
no
other
dwelling
.
2.
Their
choosing
a
Parliament
who
consent
is
no
proof
of
their
consent
.
1.
Because
it
is
not
past
a
sixth
or
tenth
or
twentieth
part
of
the
Members
that
choose
Parliament
men
.
2.
Because
they
never
intend
to
choose
them
for
any
such
use
as
to
be
the
choosers
of
their
Religion
,
or
Church
,
and
to
dispose
of
their
Souls
:
But
only
to
regulate
Church
matters
according
to
Gods
word
,
which
when
they
go
against
,
they
go
beyond
,
and
against
the
peoples
consent
.
As
in
choosing
Parliament
men
,
we
do
not
trust
them
to
choose
husbands
and
wives
and
Masters
and
servants
for
all
the
people
:
Nor
can
we
commit
that
trust
(
for
the
choice
of
our
Religion
or
Church
)
to
others
statedly
,
which
Gods
Word
and
Nature
have
bound
us
to
use
our selves
.
Or
if
such
mischoose
for
us
,
they
disoblige
us
from
accepting
their
choice
.
I
am
sure
the
Papists
think
not
that
they
choose
Parliament
men
to
choose
a
Church
for
them
:
Nor
would
the
Prelatists
think
so
,
if
the
Parliament
should
prove
Presbyterian
,
Independent
,
Anabaptists
,
or
Papists
.
3.
The
Diocese
doth
not
signifie
Consent
to
a
Church
relation
,
by
the
Church-wardens
or
accused
persons
coming
to
the
Chancellors
or
Bishops
Courts
.
For
1.
It
is
but
a
small
number
comparatively
that
do
so
.
2.
They
are
compelled
,
and
are
well
known
to
come
full
sorely
against
their
wills
:
They
are
undone
if
they
refuse
:
And
submission
and
patience
,
are
not
subjection
nor
consent
.
3.
They
most
commonly
profess
to
come
to
these
Courts
in
obedience
to
the
King
,
and
as
they
are
empowered
by
him
,
and
strengthened
by
his
sword
:
And
not
at
all
as
Church-Pastors
empowered
by
Christ
:
For
who
taketh
the
Chancellor
to
be
such
?
4.
The
appearance
of
the
Clergy
at
the
Bishops
Visitation
,
and
their
Conformity
,
is
no
proof
of
the
peoples
consent
.
For
the
Ministers
are
distinct
persons
,
and
have
a
distinct
interest
,
and
are
no
way
empowered
to
signifie
the
peoples
consent
.
5.
Yea
,
they
shew
their
dissent
,
1.
By
being
so
backward
to
be
made
Church-wardens
:
2.
So
backward
to
take
their
Oaths
:
3.
So
backward
to
present
:
4.
So
backward
to
appear
at
their
Courts
.
5.
Doing
it
on
a
civil
account
as
obeying
the
Kings
Officers
.
6.
So
few
of
them
ever
coming
to
a
Bishop
to
be
instructed
,
resolved
,
yea
or
for
the
ceremony
of
Confirmation
.
So
that
the
people
can
never
be
proved
to
consent
to
a
Diocesane
Church
State
.
And
if
they
had
,
that
is
not
the
same
as
a
consent
to
a
Congregational
or
Parish
Church
State
.
3.
The
same
I
need
not
say
over
again
as
to
the
Diocesane
Bishop
,
Chancellor
and
Archdeacon
:
They
consent
to
the
Parish
Ministers
where
they
are
tolerable
,
by
word
or
daily
attendance
in
Gods
worship
:
But
I
know
England
so
well
as
that
I
know
that
as
they
never
choose
their
Bishops
,
or
Chancellors
,
(
but
the
King
chooseth
them
,
and
a
Dean
and
a
few
Prebends
pro
forma
consent
)
so
they
are
never
called
to
express
their
consent
,
nor
do
any
considerable
part
of
the
Diocese
usually
consent
indeed
;
some
never
mind
such
matters
:
others
say
,
the
King
may
put
in
whom
he
will
;
it
is
no
act
of
theirs
:
others
had
rather
have
a
good
one
than
a
bad
one
,
but
had
rather
yet
have
none
at
all
,
especially
of
late
since
so
many
hundred
Ministers
are
silenced
.
And
some
would
have
Bishops
to
silence
the
Ministers
,
and
some
are
for
them
on
a
better
account
.
But
it
's
no
considerable
part
of
the
Diocese
that
signifieth
Consent
.
And
as
for
the
formal
demand
to
the
standers
by
at
the
Consecration
,
whether
any
of
them
have
any
thing
against
the
Bishop
,
it
's
a
ceremony
fitter
for
a
stage
,
than
to
come
here
into
an
Argument
.
4.
And
as
for
the
Bishops
and
Chancellors
relation
to
the
People
,
when
it
wants
the
word
of
God
,
and
his
consent
,
and
the
peoples
consent
,
and
hath
but
the
Kings
collation
,
the
Deans
and
Chapters
formal
consent
,
and
the
Prelates
and
Conformist
Ministers
consent
,
I
may
well
conclude
that
here
is
not
the
same
Fundamentum
as
is
of
the
Parochial
and
Pastors
Church
relation
.
IV.
And
where
there
is
not
the
same
Relate
and
Correlate
,
there
is
not
the
same
Relation
.
But
a
Parochial
Church
and
Pastor
,
and
a
Diocesane
Church
and
Pastor
,
are
not
the
same
Relate
and
Correlate
.
Ergo.
If
they
be
,
let
them
become
Parochial
Bishops
and
be
still
the
same
.
But
what
I
have
said
of
the
difference
of
Ends
and
Foundations
proveth
this
;
a
Combination
of
Christians
into
one
Church
primi
ordinis
for
personal
Communion
,
is
not
the
same
with
a
Combination
of
Congregations
for
Communion
mental
or
by
delegates
only
.
And
so
of
the
Bishops
of
these
several
Churches
.
V.
If
a
Congregational
Church
or
Pastor
be
of
the
same
species
with
our
Diocesane
Churches
and
Prelates
,
then
a
Church
that
extendeth
through
all
the
Kingdom
,
yea
to
many
Kingdoms
,
yea
to
the
East
and
West
Indies
or
Antipodes
may
be
of
the
same
species
also
(
and
so
its
Pastor
.
)
And
so
the
Pope
and
his
Church
may
be
of
the
same
,
(
as
to
the
magnitude
)
But
the
consequent
is
false
:
Ergo
,
so
is
the
antecedent
.
The
consequence
in
the
Major
is
evident
,
because
there
is
eadem
ratio
;
For
their
reason
of
denominating
a
Church
One
is
because
it
hath
One
Bishop
;
and
by
their
Principles
there
may
be
one
Bishop
to
a
Province
,
to
a
Kingdom
,
to
an
Empire
,
to
the
World
.
When
all
the
subordinate
Bishopricks
were
taken
down
to
make
up
this
Diocesane
Church
of
Lincoln
which
I
live
in
,
the
Church
was
One
,
which
before
was
many
.
And
if
all
the
Bishops
were
taken
down
except
the
two
Archbishops
,
the
two
remaining
Churches
I
confess
would
be
of
the
same
species
with
a
Diocese
.
Yea
,
if
there
were
but
One
Church
and
Bishop
in
the
Land
.
And
why
might
not
all
Europe
on
these
terms
make
one
particular
Church
?
If
you
say
,
Because
they
are
not
under
one
King
,
I
answer
,
1.
That
's
no
reason
:
A
King
is
a
Civil
extrinsick
Accidental
head
of
a
Church
as
a
Church
;
and
not
a
Constitutive
Head
:
But
a
Bishop
is
an
Intrinsecal
,
Ecclesiastical
Constitutive
head
,
without
whom
it
is
no
Church
(
unless
equivocally
.
)
2.
Ten
Kings
may
agree
to
give
way
to
One
Bishop
in
all
their
Kingdoms
(
as
they
have
done
to
the
Papcy
.
)
3.
The
Roman
Empire
was
bigger
than
Europe
:
Why
then
might
not
that
have
been
one
only
Church
of
the
same
Species
with
a
Diocese
?
If
they
say
that
it
is
because
one
man
is
not
capable
of
doing
the
work
of
a
Bishop
for
so
many
Countreys
.
I
Answer
,
Per
se
,
he
cannot
do
it
for
the
hundredth
part
of
a
Diocese
:
Per
alios
he
may
do
it
for
all
Europe
:
It
is
but
appointing
some
who
shall
appoint
others
,
who
shall
appoint
others
,
(
and
so
to
the
end
of
the
chapter
)
to
do
it
.
There
is
but
one
Abuna
in
Abassia
to
Ordain
,
(
though
numerous
Bishops
,
who
have
not
the
Generative
faculty
;
which
Epiphanius
makes
to
be
the
difference
between
a
Bishop
and
a
Presbyter
,
that
the
one
begets
Fathers
and
the
other
but
Sons
:
Their
Countrey
was
converted
by
an
Eunuch
.
)
It
would
be
a
notable
dispute
whether
all
the
rest
be
true
Bishops
or
not
(
I
think
Yea
;
the
Prelatists
must
think
Nay
.
)
And
yet
Brierwood
saith
that
Abassia
(
after
all
its
great
diminutions
)
is
as
big
as
Italy
,
France
,
Spain
,
and
Germany
.
And
doth
not
the
Pope
govern
per
alios
yet
far
more
,
and
pretend
to
govern
the
whole
Christian
World
?
while
he
sendeth
one
to
Goa
,
another
to
Mexico
,
(
and
Oviedo
to
Abassia
,
would
they
but
have
received
him
.
)
Obj.
But
he
hath
other
Bishops
under
him
,
therefore
he
is
not
ejusdem
speciei
as
a
Diocese
.
Answ.
But
the
Abuna
hath
no
Ordainers
under
him
.
And
the
Bishop
hath
Chancellors
,
Deans
,
Arch-deacons
,
Surrogates
,
Officials
,
and
sometimes
in
the
days
of
old
had
Suffragans
too
,
under
him
.
(
Quest.
Was
a
Diocese
then
,
One
Church
,
or
two
?
)
And
what
if
a
Patriarch
or
Pope
put
down
all
Bishops
under
him
,
and
exercise
his
power
only
by
other
sorts
of
officers
?
(
They
that
can
demise
,
grant
,
let
,
what
parts
they
please
of
their
own
office
,
may
devise
enow
.
)
And
seeing
it
would
not
alter
the
species
,
what
if
it
should
please
the
King
and
Parliament
to
put
down
all
the
Bishops
of
England
save
One
?
I
hope
the
Bishops
would
not
take
that
to
be
against
the
Canon
of
1640.
nor
against
the
Oxford
Oath
[
of
never
endeavouring
to
Consent
or
Alter
the
Church
Covernment
]
(
if
it
could
have
been
past
to
be
taken
by
the
Parliament
)
Because
the
species
is
not
altered
:
And
they
tell
us
Nonconformists
to
draw
us
to
Swear
,
that
they
mean
but
the
species
.
I
make
no
doubt
but
at
the
rates
of
our
present
Ordinations
,
One
Bishop
or
Abuna
with
Chaplains
enow
,
may
Ordain
Priests
enow
,
(
and
too
many
of
all
conscience
)
for
all
the
Kings
Dominions
;
and
may
silence
preachers
enow
,
and
may
set
up
Chancellors
,
Surrogates
,
and
Arch-deacons
enow
to
do
the
present
work
.
And
it
's
pity
that
the
land
should
be
troubled
with
so
many
when
one
would
serve
.
I
confess
I
would
either
have
more
or
fewer
had
I
my
wish
.
And
as
for
my
Minor
proposition
,
let
him
that
thinketh
it
wanteth
proof
,
when
he
hath
considered
what
is
beforesaid
,
and
how
personal
present
Communion
in
all
Gods
Church-worship
,
differeth
from
the
Communion
of
associated
Congregations
by
messengers
,
&c.
think
so
still
,
if
he
be
able
so
egregiously
to
err
.
But
I
must
not
so
leave
our
Prelatists
.
I
know
that
it
is
the
common
trick
of
Sophisters
,
when
they
cannot
make
good
an
ill
cause
,
to
carry
it
into
the
dark
,
or
start
a
new
controversie
,
and
then
they
are
safe
.
A
Papist
will
wheel
about
into
the
wilderness
or
thickets
of
Church
history
,
and
ask
you
what
names
you
can
give
of
your
Religion
in
all
Ages
,
that
one
proposition
of
your
Syllogism
may
contain
much
of
a
Horse
load
or
a
Cart
load
of
Books
,
and
then
I
trow
he
hath
done
his
work
,
if
women
be
the
judges
.
And
others
use
to
carry
the
question
a
rebus
ad
verba
:
And
so
it
is
in
the
case
in
hand
.
But
it
is
not
the
name
of
a
SPECIES
that
shall
serve
your
turn
.
We
know
how
hard
it
is
in
Physicks
,
to
determine
what
it
is
that
specifieth
;
and
much
more
in
Morals
,
Politicks
and
other
Relatives
.
But
Let
the
Logical
notion
of
a
species
lie
at
your
mercy
:
It
shall
suffice
us
,
that
you
may
not
make
so
great
a
change
of
the
Church-orders
and
Government
of
Gods
institution
,
as
to
turn
a
thousand
or
hundred
Churches
into
one
;
and
to
deprive
all
Parishes
or
Churches
Consociate
for
presential
Communion
,
of
the
priviledge
of
having
a
Bishop
of
their
own
to
Teach
,
Worship
,
and
Govern
them
presentially
and
per
se
.
As
if
all
the
Arch-bishops
in
the
Ronan
Empire
had
put
down
all
the
Bishops
,
and
called
themselves
the
Bishops
of
the
Churches
.
Of
which
more
anon
.
CHAP.
X.
Whether
any
form
of
Church
Government
be
instituted
by
God
as
necessary
?
or
all
left
to
humane
prudence
?
Obj.
BUt
Doctor
Stillingfleet
hath
invincibly
proved
that
God
hath
made
no
one
form
of
Church
Government
necessary
,
but
left
the
choice
to
humane
prudence
.
Answ.
I.
If
so
,
Why
should
we
all
swear
to
this
one
form
,
that
we
will
never
endeavour
to
alter
it
?
or
(
as
the
&
caetera
Oath
)
never
consent
to
the
alteration
of
it
,
when
we
know
not
but
the
King
may
alter
it
,
or
command
us
to
endeavour
it
?
Must
there
be
such
swearing
to
the
perpetuating
an
alterable
unnecessary
thing
?
II.
The
word
[
Form
]
signifieth
either
the
essentials
of
Church
policy
,
or
the
Integrals
,
or
accidents
which
Christ
himself
hath
setled
:
Or
else
it
signifieth
only
some
mutable
accidents
or
modes
,
which
God
hath
left
to
humane
prudence
.
Of
the
first
we
deny
mans
power
to
change
them
.
Of
the
later
we
grant
it
.
1.
It
is
undeniably
of
Divine
institution
that
there
be
ordinary
publick
Assemblies
for
Gods
solemn
worship
,
and
the
peoples
edification
.
2.
And
that
Ministers
of
that
office
which
Christ
hath
instituted
,
be
the
officiating
Guides
in
these
Assemblies
.
3.
And
that
Cohabiting
Christians
be
the
ordinary
stated
bodies
of
these
assemblies
,
and
not
live
loosely
to
go
every
day
as
they
please
from
Church
to
Church
,
but
ordinarily
when
they
can
,
be
setled
members
of
some
one
Church
(
To
which
cohabitation
or
vicinity
,
is
one
dispositio
materiae
)
4.
And
that
each
of
these
Churches
have
their
proper
fixed
Pastors
,
and
should
not
take
up
with
unfixed
various
passing
Ministers
,
unless
in
cases
of
necessary
unsetledness
.
5.
And
that
these
setled
Pastors
should
live
among
the
People
,
But
then
we
will
agree
with
Dr.
Stillingfleet
or
any
man
,
that
God
hath
left
all
these
things
following
without
a
particular
determination
to
be
determined
according
to
his
General
Laws
.
1.
Whether
this
Parochial
or
Congregational
Church
shall
always
meet
in
one
and
the
same
place
;
or
in
case
of
persecution
or
want
of
room
,
or
by
reason
of
the
Age
,
Weakness
,
and
distance
of
some
Members
,
may
have
several
houses
or
Chappels
of
ease
,
where
some
parcels
may
sometimes
meet
,
who
yet
(
at
least
per
vices
)
may
have
personal
present
Communion
with
the
rest
.
2.
Whether
a
Church
shall
be
great
or
small
,
that
is
,
of
what
number
it
shall
consist
,
supposing
that
it
be
not
so
great
or
so
small
as
to
be
inconsistent
with
the
end
.
3.
How
many
Pastors
each
Church
shall
have
.
4.
Whether
among
many
One
shall
be
a
Chief
,
and
upon
supposition
of
his
preeminence
in
Parts
,
Grace
,
Age
,
and
Experience
,
shall
voluntarily
be
so
far
submitted
to
by
the
rest
,
as
may
give
him
a
Negative
voice
.
5.
Whether
such
officers
of
many
Churches
,
shall
consociate
so
as
to
joyn
in
Classes
or
Synods
stated
for
number
,
time
and
place
.
And
whether
their
meetings
shall
be
constant
,
or
occasional
pro
re
nata
.
6.
Whether
One
in
these
meetings
shall
be
a
stated
Moderator
,
or
only
pro
tempore
,
and
shall
have
a
Negative
voice
or
not
,
in
the
circumstantials
of
their
Synodical
work
.
7.
Whether
certain
Agreements
called
Canons
,
shall
be
made
voluntarily
to
bind
up
the
several
Members
of
the
Synods
to
one
and
the
same
way
in
undetermined
circumstances
of
their
callings
;
or
as
an
agreement
and
secondary
obligation
to
their
certain
duties
.
8.
Whether
these
Associations
or
Synods
shall
by
their
Delegates
constitute
other
provincial
or
larger
associations
for
the
same
Ends
:
Who
those
Delegates
shall
be
.
Whether
one
in
those
larger
Synods
also
shall
have
such
a
Negative
as
aforesaid
.
All
these
and
such
like
we
grant
to
be
undetermined
:
And
if
they
will
call
only
such
Humane
modes
and
circumstances
by
the
name
of
Forms
of
Government
,
we
quarrel
not
de
nomine
,
but
de
re
do
grant
that
such
kind
of
Forms
or
Formalities
are
not
particularly
determined
of
in
Gods
word
.
9.
And
besides
all
these
,
whether
successors
of
the
Apostles
in
the
ordinary
part
of
their
work
,
as
A.
Bishops
or
General
Ministers
having
the
care
of
many
inferiour
Bishops
and
Churches
,
be
not
Lawful
,
yea
,
of
Divine
right
,
or
whether
they
be
unlawful
is
a
question
which
all
Nonconformists
are
not
agreed
on
among
themselves
,
so
great
is
the
difficulty
of
it
.
But
for
my
own
part
,
being
unsatisfied
in
it
,
I
never
presumed
to
meddle
in
any
Ordinations
,
lest
it
should
belong
to
Apostolical
A.
Bishops
only
;
and
I
resolved
to
submit
herein
to
the
order
of
the
Church
wherever
I
should
live
.
III.
But
if
you
hold
that
Dr.
Stillingfleet
,
Bishop
Reynolds
,
and
all
those
Conformists
who
say
that
no
Church
Form
is
jure
divino
necessario
,
do
extend
this
(
as
expresly
they
do
)
to
the
Diocesane
Form
,
Let
it
be
observed
,
1.
That
we
plead
for
no
more
than
we
have
proved
,
(
and
they
will
confess
I
think
)
to
be
jure
divino
.
2.
And
that
we
plead
against
swearing
and
subscribing
to
nothing
but
what
they
themselves
say
is
not
of
Gods
institution
.
3.
That
the
proper
Prelatists
affirm
it
to
be
of
Divine
Institution
,
or
else
they
will
renounce
it
.
4.
That
the
preface
of
the
book
of
Ordination
to
which
we
must
subscribe
or
declare
Assent
and
Consent
,
doth
make
this
Episcopacy
to
be
a
distinct
Order
from
Presbyters
,
as
a
thing
certain
by
Gods
word
.
This
therefore
I
wonder
how
they
can
subscribe
to
,
who
say
no
Form
is
jure
divino
:
I
am
sure
they
perswade
us
not
to
subscribe
it
,
while
they
disprove
it
.
And
I
would
have
leave
to
debate
the
Case
of
the
Church
of
England
a
little
with
these
Humanists
,
and
to
ask
them
,
If
no
Church
Form
be
of
Gods
making
,
1.
Why
may
not
the
King
and
Parliament
put
it
down
as
aforesaid
?
2.
But
specially
who
made
the
Form
of
the
Church
of
England
which
we
must
swear
to
—
If
another
Church
,
then
that
other
was
not
of
the
same
Form
;
otherwise
that
Form
was
made
before
,
which
is
a
contradiction
.
If
it
was
of
another
Form
,
I
ask
,
what
it
was
?
and
who
made
the
Form
of
that
other
Church
which
made
this
Church
Form
?
and
so
to
the
Original
?
If
Bishops
or
Synods
made
it
,
still
they
were
parts
of
a
Church
,
or
of
no
Church
.
If
of
no
Church
,
what
Bishops
were
those
,
and
by
what
power
did
they
make
new
Church
Forms
that
were
of
none
themselves
?
If
an
Emperor
or
King
first
made
them
,
either
he
was
himself
a
member
of
a
Church
,
or
of
no
Church
.
If
of
a
Church
,
what
form
had
that
Church
?
And
why
should
not
that
first
form
stand
?
And
who
made
that
form
?
and
so
ad
originem
.
If
he
was
of
no
Church
,
how
came
he
by
power
to
make
Church
forms
,
that
was
of
none
himself
?
Nemo
dat
quod
non
habet
.
It
's
no
honour
to
Prelacy
to
be
so
made
.
And
were
they
Christians
or
no
Christians
that
made
the
Diocesane
Form
?
If
Christians
,
were
they
orderly
Christians
,
or
rebellious
?
If
orderly
,
how
happened
it
that
they
were
of
no
Church
themselves
,
when
the
Apostles
setled
so
much
of
Church
Form
and
Order
,
as
I
have
before
named
?
If
rebellious
,
they
were
a
dishonourable
original
of
Diocesanes
.
And
if
the
Church
Form
be
not
of
Divine
institution
,
then
the
Church
it self
is
not
.
For
forma
dat
nomen
&
esse
.
And
so
the
cause
is
given
up
to
the
Brownists
by
these
Learned
moderate
men
,
so
far
as
that
there
is
no
Church
in
England
of
Divine
institution
.
Were
it
not
that
when
in
general
they
have
said
that
no
Church
Form
of
Government
is
so
Divine
,
they
again
so
far
unsay
it
,
as
to
confess
the
Parith
Churches
or
Congregations
with
their
Pastors
to
be
of
Divine
institution
and
of
continued
necessity
.
All
that
is
to
be
said
by
and
for
them
is
this
,
That
the
Apostles
were
the
makers
of
the
English
or
Diocesane
Form
,
but
not
of
that
only
,
but
of
the
Presbyterian
(
and
Independent
)
also
;
and
so
made
no
one
necessary
but
left
all
indifferent
:
Or
that
they
made
one
of
these
Forms
as
mutable
,
allowing
men
to
change
it
.
Answ.
But
1.
I
have
proved
what
they
made
;
Let
them
prove
that
they
made
any
other
,
of
a
different
sort
,
not
subordinate
or
supraordinate
,
if
they
can
.
2.
And
let
them
prove
the
mutability
of
that
which
they
made
,
and
their
power
to
change
it
,
which
they
assert
.
Till
one
of
these
is
proved
,
we
are
or
should
be
in
possession
of
that
which
was
certainly
first
made
.
I
am
bold
to
conclude
this
argument
with
the
speech
of
a
bold
but
a
wise
and
holy
man
,
Joh.
Chrysostome
de
Sacerdotio
lib.
3.
pag.
(
mihi
)
48.
cap.
15.
[
And
when
some
(
Bishops
)
have
obtained
that
prefecture
of
a
Province
not
belonging
to
them
,
and
others
of
one
FAR
GREATER
THAN
THEIR
OWN
proper
STRENGTH
CAN
BEAR
,
THEY
CERTAINLY
BRING
TO
PASS
,
THAT
THE
CHURCH
OF
GOD
SEEMETH
NOTHING
TO
DIFFER
FROM
AN
EURIPUS
(
or
a
confused
turbulent
changeling
thing
)
—
—
&
pag.
49.
AND
DO
NOT
THESE
THINGS
DESERVE
GODS
THUNDERBOLT
A
THOUSAND
TIMES
?
ARE
THEY
NOT
WORTHY
TO
BE
PUNISHED
WITH
THE
FIRE
OF
HELL
?
NOT
THAT
hell
WHICH
THE
HOLY
SCRIPTURES
THREATEN
TO
US
;
BUT
EVEN
OF
ONE
THAT
IS
FAR
MORE
GRIEVOUS
.
]
Forgive
the
words
,
my
Lords
;
They
are
not
mine
but
Chrysostome's
:
or
if
you
will
not
forgive
the
citing
of
them
,
I
will
bear
it
as
he
did
the
like
.
Only
I
will
abate
you
in
my
prognostication
,
or
sentence
,
that
far
sorer
hell
fire
than
the
Scripture
threameth
,
supposing
this
will
be
sharp
enough
,
even
for
the
most
dispersing
,
silencing
persecuting
Prelate
;
and
imputing
those
words
to
honest
Chrysostome's
vehement
Oratory
.
And
I
'le
tell
you
what
went
next
before
these
words
,
[
And
they
do
not
only
take
in
the
unworthy
(
into
the
Priesthood
)
but
they
cast
out
the
worthy
:
For
as
if
they
had
agreed
both
ways
to
spoil
the
Church
of
God
,
and
the
first
cause
were
not
enough
to
kindle
the
wrath
of
God
,
they
add
the
second
,
or
worse
,
to
the
former
.
For
I
judge
it
equally
pestilent
to
drive
out
the
Profitable
,
and
to
take
in
the
unprofitable
:
which
certainly
they
do
,
that
the
flock
of
Christ
may
from
no
part
either
find
consolation
,
or
be
able
to
take
breath
]
O
what
would
this
man
have
said
had
he
lived
now
in
England
!
CHAP.
XI
.
Argument
3.
From
the
destruction
of
the
order
of
Presbyters
of
Divine
Institution
,
and
the
Invention
of
a
new
order
of
Sub-half-Presbyters
in
their
stead
.
ARGUMENT
III.
THe
office
of
Presbyters
instituted
by
the
Holy
Ghost
containeth
an
Obligation
and
Authority
to
Guide
by
Doctrine
,
Worship
,
and
Discipline
the
flocks
committed
to
their
care
:
But
the
office
of
a
Diocesane
,
being
one
only
Bishop
over
many
score
or
hundred
Congregations
,
is
destructive
of
that
office
of
Presbyters
,
which
containeth
an
obligation
and
authority
to
Guide
by
Doctrine
,
Worship
,
and
Discipline
,
(
or
the
exercise
of
the
Church
keys
)
the
flocks
committed
to
their
care
.
Therefore
the
office
of
such
a
Diocesane
is
destructive
of
the
office
of
Presbyters
instituted
by
the
Holy
Ghost
.
The
Major
is
thus
proved
by
the
Enumeration
of
the
Acts
which
contain
the
general
office
,
and
by
the
proof
of
the
General
power
extending
to
those
Acts
:
viz.
1.
They
that
had
the
Authority
and
Obligation
to
exercise
the
Church
keys
in
the
Scripture
sence
,
had
the
authority
and
obligation
to
Guide
their
flocks
by
Doctrine
,
Worship
,
and
Discipline
.
But
the
Presbyters
of
the
Holy
Ghosts
institution
had
the
authority
and
obligation
to
exercise
the
Church
keys
,
in
the
Scripture
sence
:
Ergo
they
had
authority
and
obligation
to
Guide
their
flocks
by
Doctrine
,
Worship
,
and
Discipline
.
2.
Again
:
The
office
which
contained
an
Authority
and
Obligation
to
Teach
,
Exhort
,
Rebuke
,
publickly
and
privately
,
to
judge
of
persons
baptizable
and
to
baptize
them
,
to
Pray
,
Praise
God
,
and
administer
the
Lords
Supper
to
the
Church
,
and
to
judge
of
them
that
are
to
receive
it
,
to
watch
over
them
privately
,
and
publickly
to
Excommunicate
the
obstinately
impenitent
,
and
absolve
the
penitent
,
doth
contain
authority
and
obligation
to
Guide
that
flock
by
Doctrine
,
Worship
,
and
Discipline
.
But
such
is
the
Office
of
Presbyters
as
instituted
by
the
Holy
Ghost
.
—
Ergo
—
&c.
Here
note
1.
That
I
am
not
now
medling
with
the
Questions
,
Whether
such
Presbyters
hold
this
power
in
subordination
to
any
superiour
Bishops
;
nor
whether
there
lie
any
appeal
from
them
to
a
higher
power
in
the
Church
?
2.
Nor
am
I
now
questioning
,
Whether
in
Scripture
sence
Bishops
and
Presbyters
are
all
one
in
Name
or
thing
.
3.
But
that
which
I
maintain
is
,
1.
That
there
is
no
proof
in
Scripture
that
God
ever
instituted
any
order
of
Presbyters
which
had
not
the
forementioned
power
of
the
keys
.
2.
And
that
God
did
institute
such
an
Order
of
Presbyters
as
had
that
power
,
de
nomine
&
de
re
.
And
3.
That
the
Diocesane
Office
destroyeth
such
,
and
setteth
up
others
in
their
stead
.
What
God
instituted
I
will
prove
1.
Out
of
the
Scripture
records
,
2.
Out
of
the
History
of
the
Church
which
long
retained
them
,
in
some
degree
.
CHAP.
XII
.
That
God
instituted
such
Presbyters
as
had
the
foresaid
power
of
the
Keys
,
in
Doctrine
,
Worship
,
and
Discipline
;
and
no
other
,
proved
by
the
Sacred
Scriptures
.
THat
God
instituted
such
Presbyters
and
no
other
,
I
shall
prove
by
the
enumeration
and
perusal
of
all
the
Texts
of
Scripture
which
mention
them
,
(
viz.
as
instituted
in
the
New
Testament
,
and
now
in
force
.
)
Act.
14.
23.
When
they
had
Ordained
them
Elders
in
every
Church
—
Compared
with
Tit.
1.
5.
That
thou
shouldest
Ordain
Elders
in
every
City
,
as
I
had
appointed
thee
—
7.
For
a
Bishop
must
be
blameless
as
the
steward
of
God
.
And
his
power
is
described
v.
11
,
13.
Ch.
2.
1
,
7
,
15.
and
3.
10.
intimate
it
.
Compare
this
with
1
Tim.
3.
1
,
2
,
5
,
6.
1
Tim.
5.
17.
Let
the
Elders
that
rule
well
be
counted
worthy
of
double
honour
,
especially
they
who
labour
in
the
Word
and
Doctrine
:
compared
with
1
Cor.
9.
14.
Gal.
6.
6.
which
shew
that
preaching
the
Gospel
was
their
work
,
as
well
as
Ruling
the
Churches
under
them
,
as
1
Cor.
12.
28.
Eph.
4.
11
,
12.
Rom.
12.
7
,
8.
intimate
Acts
20.
17
,
28.
He
sent
to
Ephesus
and
called
the
Elders
of
the
Church
—
Take
heed
to
your selves
and
to
all
the
flocks
over
the
which
the
Holy
Ghost
hath
made
you
overseers
,
(
or
Bishops
)
to
feed
(
or
rule
)
the
Church
of
God
which
he
hath
purchased
with
his
own
bloud
.
v.
31.
Therefore
watch
&c.
v.
35.
So
labouring
,
ye
ought
to
support
the
weak
.
Acts
11.
30.
They
sent
it
to
the
Elders
by
the
hands
of
Barnabas
and
Soul
.
Acts
15.
2.
6.
22
,
23.
To
the
Apostles
and
Elders
—
And
the
Apostles
and
Elders
came
together
to
consider
—
—
Then
pleased
it
the
Apostles
and
Elders
with
the
whole
Church
—
—
The
Apostles
,
Elders
,
and
Brethren
send
greeting
—
See
v.
25
,
28.
Acts.
6.
4.
The
decrees
which
were
ordained
of
the
Apostles
and
Elders
which
were
at
Jerusalem
.
Acts
2●
.
18.
The
day
following
Paul
went
in
with
us
unto
James
,
and
all
the
Elders
were
present
—
1
●im.
4.
14.
Neglect
not
the
gift
which
is
in
thee
,
which
was
given
thee
by
prophecy
,
with
the
laying
on
of
the
hands
of
the
Presbytery
—
1
Pet.
5.
1.
The
Elders
which
are
among
you
●exhort
,
who
also
am
an
Elder
;
—
Feed
the
flock
of
God
which
is
among
you
,
taking
the
oversight
(
or
Episcopacy
)
thereof
,
not
by
constraint
but
willingly
—
Neither
as
being
Lords
over
Gods
heritage
,
but
being
ensamples
to
the
flock
.
And
when
the
chief
Shepherd
shall
appear
—
2
Joh.
1.
The
Elder
to
the
Elect
Lady
—
Whether
those
Texts
,
1
Tim.
5.
1.
Rebuke
not
an
Elder
.
v.
19.
Receive
not
an
accusation
against
an
Elder
]
speak
of
an
Elder
by
Office
or
by
Age
,
is
uncertain
;
if
it
be
by
Office
,
the
other
Texts
describe
them
.
Jam.
5.
14.
Is
any
man
sick
?
Let
him
call
for
the
Elders
of
the
Church
.
All
these
Texts
shew
that
every
Church
had
Elders
by
the
institution
of
the
Holy
Ghost
:
That
they
were
the
Teachers
,
Worshippers
,
Rulers
,
and
were
among
the
people
,
present
with
their
flock
,
personally
doing
their
Offices
,
&c.
And
the
Scripture
mentioneth
no
other
that
I
can
find
.
And
of
this
I
have
Dr.
Hammonds
full
confession
,
Annotat.
in
Act.
11.
&
dissert.
before
cited
:
with
all
those
whom
he
mentioneth
of
his
party
and
mind
.
And
as
for
them
of
the
contrary
opinion
,
they
tell
us
that
in
Scripture
times
the
Names
Presbyter
&
Bishop
were
common
:
And
that
the
word
[
Bishops
]
sometimes
signified
all
the
Presbyters
(
the
Bishops
as
Presbyters
and
the
Subpresbyters
)
as
in
Phil.
1.
1
,
2.
And
that
the
word
[
Presbyters
]
sometimes
signifieth
the
Bishops
only
,
and
sometime
both
conjunctly
:
But
they
are
none
of
them
able
to
give
us
any
one
instance
with
proof
,
of
a
Text
which
speaketh
of
Subject
Presbyters
?
(
I
mean
subject
in
Order
or
degree
to
Bishops
of
the
single
Churches
,
and
not
subject
to
the
Apostles
and
General
officers
.
)
And
while
we
prove
that
God
appointed
such
entire
Presbyters
as
are
here
described
,
and
they
cannot
prove
against
(
Dr.
Hammond
or
us
)
that
any
one
text
speaketh
of
a
lower
order
or
rank
,
I
think
we
need
no
other
Scripture
evidence
.
CHAP.
XIII
.
The
same
confirmed
by
the
Ancients
.
AS
for
Humane
testimony
,
the
heap
is
so
great
brought
in
by
Dav.
Blondel
,
that
I
have
the
less
mind
to
say
any
more
of
it
;
But
shall
only
(
besides
all
that
is
said
before
on
the
by
)
recite
a
few
of
those
testimones
which
most
convinced
my
own
understanding
in
the
reading
of
them
in
the
Authors
themselves
,
leaving
others
to
take
what
they
see
best
out
of
Blondels
store
.
I.
I
know
that
somewhat
may
be
said
against
what
I
shall
first
cite
,
but
I
think
not
of
sufficient
force
.
I
begin
with
it
,
though
not
first
in
time
,
because
first
in
Authority
.
The
1.
Concil.
Nicaen
.
in
their
Epistle
to
the
Church
of
Alexand.
and
all
the
Churches
of
Egypt
,
Libya
,
and
Pentapolis
,
thus
decree
concerning
those
that
were
Ordained
by
Meletius
,
(
as
Socrat.
lib.
1.
c.
6.
translated
by
Grynaeus
)
Hi
autem
qui
Dei
gratia
&
vestris
precibus
adjuti
ad
nullum
schisma
deflexisse
comperti
sunt
,
sed
intra
Catholicae
&
Apostolicae
Ecclesiae
fines
ab
erroris
labe
vacuos
se
continuerint
,
authoritatem
habeant
tum
Ministros
ordinandi
,
tum
eos
qui
clero
digni
fuerint
nominandi
,
tum
denique
omnia
ex
lege
&
instituto
Ecclesiastico
libere
exequendi
]
Now
ordaining
Ministers
and
nominating
men
for
the
Clergy
,
are
acts
which
,
if
any
,
shew
Presbyters
to
be
Rulers
in
the
Church
.
Obj.
1.
Perhaps
it
is
Bishops
ordained
by
Meletius
that
are
here
spoken
of
:
or
Bishops
with
the
Presbyters
respectively
.
Answ.
There
is
no
more
in
the
Text
but
this
,
[
They
decreed
further
touching
such
as
were
entred
into
holy
Orders
by
his
laying
on
of
hands
,
that
they
,
after
confirmation
with
more
mystical
laying
on
of
hands
should
be
admitted
into
the
fellowship
of
the
Church
,
with
this
condition
that
they
should
enjoy
their
dignity
and
degree
of
Ministry
,
yet
that
they
be
inferiour
to
all
the
Pastors
throughout
every
province
and
Church
—
Moreover
that
they
have
no
authority
to
elect
the
Ministers
approved
by
their
censures
,
no
not
so
much
as
to
nominate
them
which
are
to
execute
the
Ecclesiastical
functions
,
nor
to
intermeddle
with
any
thing
touching
them
that
are
within
Alexanders
jurisdiction
,
without
the
consent
of
the
Bishop
of
the
Catholick
Church
.
]
And
then
they
add
as
afore
,
that
those
that
fell
not
into
Schism
(
as
they
did
)
II.
Pius
Episcop.
Roman
.
in
Biblioth.
Pat.
Tom.
3.
p.
15.
Epist.
Justo
Episcopo
inquit
,
[
Presbyteri
&
Diaconi
non
ut
Majorem
,
sed
ut
Ministrum
Christi
te
observent
—
salutat
te
senatus
pa●per
Christi
apud
Romam
constitutus
:
saluta
omne
Collegium
fratrum
qui
tecum
sunt
in
Domino
—
And
epist.
prima
eidem
Justo
,
he
reckoneth
Timotby
and
Mark
with
the
Presbyters
educated
by
the
Apostles
.
Now
if
they
were
of
the
Senate
,
the
Colledge
,
and
the
same
name
Presbyters
as
Bishops
had
,
we
have
no
reason
to
think
that
they
had
not
the
power
of
the
keys
.
III.
Tertullian
de
poenit
.
to
cast
himself
down
at
the
feet
of
the
Presbyters
;
which
implyeth
that
they
had
the
power
of
the
keys
for
Absolution
:
And
those
whom
he
calleth
[
Seniores
]
Apolog.
managed
the
Discipline
,
and
that
not
in
a
Chancellors
Court
,
but
in
the
same
Congregations
where
and
when
they
Assembled
for
publick
worship
.
If
any
will
say
that
Bishops
are
here
included
,
I
will
not
deny
it
;
But
if
they
will
say
that
when
he
nameth
the
Seniors
and
Presbyters
without
distinction
,
that
he
excludeth
all
save
the
Bishop
alone
,
I
shall
not
believe
that
Tertullian
speaketh
so
un-intelligibly
.
Unless
they
will
follow
Dr.
Hammond
and
believe
(
as
I
do
not
)
that
there
was
yet
but
One
Presbyter
,
who
was
the
Bishop
in
a
Church
,
or
in
most
Churches
:
which
de
facto
would
be
for
us
.
IV.
The
Testimonies
of
Clem.
Roman
.
Ignat.
Justin
Martyr
,
may
be
gathered
out
of
the
words
forecited
.
Hierom's
Testimony
in
this
case
is
so
plain
and
full
,
and
trite
in
every
writing
(
Epist
ad
Evagr.
&
passim
,
making
them
the
Apostles
Successors
,
and
the
same
with
the
Bishops
,
except
only
in
ordination
)
that
I
will
not
trouble
you
with
reciting
it
.
V.
Cyprian
neither
would
nor
could
govern
his
Church
without
the
concurrence
Epist.
5.
p.
15.
He
writeth
to
the
Clergy
in
his
absence
to
do
the
work
of
Discipline
,
even
their
own
part
and
his
,
and
(
as
no
man
doubteth
but
they
did
the
whole
work
in
the
publick
assembly
when
he
was
absent
so
long
time
,
so
(
that
you
may
see
what
kind
of
Chappel
meetings
they
had
)
it
being
the
custome
for
encouragement
of
sufferers
,
to
go
to
the
Confessors
and
visit
them
and
there
celebrate
the
Sacrament
,
)
he
perswadeth
them
that
the
people
may
not
go
crowding
by
great
companies
at
once
,
lest
it
stir
up
envy
,
and
they
be
denied
entrance
(
it's
like
they
were
in
Prison
)
and
lose
all
while
they
are
insatiable
to
get
more
:
But
that
one
Presbyter
and
one
Deacon
go
one
day
,
and
another
another
day
by
turns
,
because
the
Change
of
persons
,
and
vicissitude
of
meeters
would
break
the
envy
:
and
all
should
be
done
in
meekness
and
humility
.
But
the
words
I
insist
on
are
,
[
Peto
vos
pro
fide
&
religione
vestra
,
fungamini
illic
&
Vestris
partibus
&
meis
,
ut
nihil
vel
ad
disciplinam
vel
ad
diligentiam
desit
.
]
And
if
the
whole
work
of
Discipline
be
such
as
is
partly
their
own
part
,
and
partly
what
they
may
do
in
the
Bishops
absence
in
his
stead
,
it
is
within
the
power
of
their
function
:
For
a
Lay-man
or
a
Deacon
cannot
do
all
the
Presbyters
work
in
his
absence
.
And
Epist.
6.
p.
17.
Having
exhorted
the
sufferers
or
confessors
not
to
grow
proud
by
it
,
and
lamented
that
some
after
sufferings
grew
insolent
and
were
a
shame
to
the
Church
,
he
addeth
(
Nec
a
Diaconis
aut
Presbyteris
regi
posse
,
]
Shewing
that
even
the
Government
of
the
Confessors
belonged
to
them
both
in
their
places
:
And
of
himself
he
saith
to
his
Presbyters
,
Solus
rescribere
nihil
potui
,
quando
a
primordio
Episcopatus
mei
statuerim
nihil
sine
consilio
vestro
,
&
sive
Consensu
Plebis
meae
,
privata
sententia
gerere
—
sed
cum
venero
—
in
Commune
tractabimus
—
As
to
them
that
say
,
This
was
only
Cyprians
arbitrary
condescension
,
I
answer
,
1.
He
saith
Non
potui
,
And
2.
he
elsewhere
speaketh
of
it
as
due
,
3.
It
agreeth
with
the
Canons
and
customes
of
those
times
:
4.
Cyprian
pleadeth
so
much
for
the
Bishops
prerogative
,
that
we
have
little
reason
to
think
him
both
so
submissive
and
imprudent
,
as
to
bring
up
ill
customes
,
and
teach
the
Ministers
and
people
to
expect
that
as
their
part
which
belonged
not
to
them
,
and
so
to
corrupt
the
Church
.
And
in
the
Ep.
11.
p.
32.
again
he
saith
[
Ante
exomologesin
gravissimi
&
extremi
delicti
factam
,
ante
manum
ab
Episcopo
&
Clero
in
poenitentem
impositam
,
offerre
lapsis
pacem
&
Eucharistiam
dare
,
id
est
sanctum
Domini
corpus
profanare
audeant
—
The
same
he
hath
again
Ep.
12.
p.
37.
(
with
an
examinabuntur
singula
praesentibus
&
judicantibus
vobis
(
that
is
,
the
people
,
to
shew
how
great
the
Church
was
.
)
Afterward
Ep.
14.
he
directeth
the
Presbyters
to
absolve
those
by
Imposition
of
hands
themselves
without
him
that
are
infirm
and
in
danger
,
but
that
the
rest
must
be
publickly
reconciled
in
the
Church
praesente
&
stantium
plebe
.
To
recite
all
of
this
nature
in
Cyprian
,
would
be
too
long
.
VI.
I
will
add
next
a
General
Testimony
viz.
the
constant
custome
of
all
Churches
,
even
Rome
it self
,
where
the
Presbyters
have
Governed
without
a
Bishop
in
the
intervals
,
when
after
one
Bishops
death
another
was
not
chosen
.
As
before
the
choice
of
Fabian's
successor
you
may
see
by
the
Epistles
of
the
Roman
Clergy
to
Cyprian
.
Marcion
was
expelled
by
the
Roman
Presbytes
sede
vacante
,
Epiphan.
Haeres
.
42.
And
if
they
had
the
power
over
one
another
,
more
over
the
flock
.
And
I
need
bring
no
particular
proofs
of
this
:
For
when
Bishops
have
been
VII
.
Concil.
Carthag
.
4.
Can.
23.
is
[
Ut
Episcopus
nullius
causam
audiat
absque
praesentia
Clericorum
suorum
;
Alioquin
irrita
erit
sententia
Episcopi
,
nisi
Clericorum
praesentia
confirmetur
.
If
it
be
said
that
here
is
no
mention
of
their
Consent
,
but
of
their
Presence
only
,
I
answer
,
It
is
a
presence
necessary
to
the
Confirmation
of
the
Bishops
sentence
:
and
the
presence
of
Dissenters
would
rather
infirm
the
sentence
(
more
than
their
absence
)
than
confirm
it
.
And
the
conjunct
Canons
shew
that
it
is
Consent
that
is
meant
.
For
,
Can.
32.
it
's
said
[
Irrita
erit
donatio
Episcoporum
,
vel
venditio
,
vel
commutatio
rei
Ecclesiasticae
,
absque
conniventia
&
subscriptione
Clericorum
:
where
such
a
Connivence
is
meant
as
is
joyned
with
subscription
.
And
if
subscription
of
the
Presbyters
was
necessary
in
these
cases
,
no
less
than
Consent
is
meant
in
the
other
.
Which
is
yet
more
apparent
by
those
following
Canons
,
which
forbid
the
Bishop
to
Ordain
without
his
Clergy
,
or
to
accuse
any
of
them
but
by
proof
in
a
Synod
,
or
to
suffer
a
Presbyter
to
stand
while
he
sitteth
.
And
the
Canons
that
place
the
Bishop
in
consessu
Presbyterorum
,
and
set
him
in
the
midst
of
them
in
the
same
seat
in
the
Church
,
and
call
him
their
Colleague
:
The
Canons
which
make
the
Presbyters
Governours
of
the
Rural
Churches
,
and
make
the
Deacons
servants
to
them
,
of
which
the
number
is
too
great
to
be
now
recited
—
Even
here
Can.
22.
it
's
said
[
Episcopus
sine
Concilio
Clerioorum
suorum
Clericos
Can.
29.
Episcopus
si
Clerico
vel
Laico
crimen
imposuerit
,
deducatur
ad
probationem
in
Synodum
.
Can.
30.
Caveant
Judices
Ecclesiae
ne
absente
eo
cujus
causa
ventilatur
sententiam
proferant
;
quia
irrita
erit
,
imo
&
causam
in
Synodo
profacto
dabunt
.
And
if
a
Bishop
must
not
so
much
as
accuse
but
in
a
Synod
on
proof
,
much
lefs
might
he
be
judge
alone
.
Can.
33.
appointeth
that
Bishops
or
Presbyters
shall
be
invited
to
preach
,
and
consecrate
the
Oblation
,
when
they
come
into
strange
Churches
]
So
for
there
was
no
difference
.
Can.
34.
Ut
Episcopus
in
quolibet
loco
sedens
,
stare
Presbyterum
non
patiatur
.
35.
Ut
Episcopus
in
Ecclesia
&
in
consessu
Presbyterorum
sublimior
sedeat
.
Intra
domum
vero
Collegam
Presbyterorum
se
esse
cognoscat
.
Can.
36.
Presbyteri
qui
per
Dioeceses
Ecclesias
regunt
,
&c.
Can
37.
Diaconus
ita
se
Presbyteri
,
ut
Episcopi
ministrum
esse
cognoscat
.
vid.
&
Can.
38
,
39
,
40.
Yea
even
in
Ordination
it
is
said
,
Can.
2.
Presbyterquum
Ordinatur
,
Episcopo
eum
benedicente
,
&
manum
super
ejus
tenente
,
etiam
omnes
Presbyteri
qui
praesentes
sunt
manus
suas
juxta
manum
Episcopi
,
super
Caput
illius
teneant
.
Et
Can.
3.
Diaconus
quum
ordinatur
solus
Episcopus
,
qui
eum
benedicit
,
manus
super
caput
illius
ponat
:
quia
non
ad
Sacerdotium
sed
ad
ministerium
consecratur
]
So
that
Priesthood
was
to
be
conferred
by
the
hands
of
Priests
,
and
the
Bishop's
alone
was
not
enough
;
But
Deacons
might
be
Ordained
by
a
Bishop
without
Presbyters
.
]
What
need
I
tire
the
Reader
with
other
Councils
testimonies
?
when
this
,
though
called
Provincial
having
214
Bishops
,
and
among
them
Aurelius
,
Augustine
,
&c.
is
no
less
valuable
than
any
General
Council
in
the
volumes
of
the
Councils
.
VIII
.
In
the
Arabick
Canons
of
the
Concil.
Nic.
1.
(
which
I
cite
not
for
their
justification
,
but
as
testifying
the
matter
of
fact
in
the
times
of
which
they
were
written
whensoever
it
was
)
it
's
said
,
Can.
47.
After
one
Bishop
is
forbid
to
absolve
him
that
another
hath
Excommunicated
[
Eadem
Lex
erit
de
Sacerdote
,
id
est
,
Ut
nullus
Sacerdos
solvat
aut
liget
quem
alius
Sacerdos
solverit
aut
ligaverit
,
quamdiu
ille
qui
solvit
aut
ligavit
vixerit
:
Post
mortem
vero
successor
ejus
solvet
quem
mortuus
ligavit
:
sed
debet
Episcopus
praeesse
huic
negotio
—
Neque
convenit
ut
Episcopus
aut
Archiepiscopus
solvat
aut
liget
eum
,
qui
digne
a
Sacerdote
solutus
aut
ligatus
fuit
,
quamdiu
ille
qui
solvit
aut
ligavit
vixerit
.
]
Here
you
see
the
Priest
may
bind
and
loose
,
and
that
in
foro
Ecclesiastico
:
yea
so
fast
that
no
Bishop
or
Archbishop
may
loose
or
bind
contrarily
during
his
life
.
Then
Presbyters
had
the
Keys
.
And
Can
57.
(
according
to
other
Canons
cited
before
)
they
say
,
[
The
Arch-Presbyter
in
the
Bishops
absence
shall
be
honoured
as
the
Bishop
,
because
he
is
in
his
place
;
and
let
him
be
the
Head
of
the
Priests
,
who
are
under
his
power
in
the
Church
,
with
all
that
the
Archdeacon
is
over
.
]
And
if
one
Presbyter
may
Rule
the
rest
as
a
Bishop
,
the
Government
of
the
flock
is
not
above
their
Order
or
place
.
If
it
be
said
that
he
doth
it
as
the
Bishops
Deputy
,
it
is
answered
oft
enough
before
.
Spiritual
Power
(
or
Pastoral
)
is
deputable
to
none
but
such
as
are
of
the
same
Order
:
which
is
not
properly
a
deputation
.
IX
.
Presbyters
had
power
to
Baptize
and
to
celebrate
the
Lords
Supper
,
Therefore
they
had
power
to
judge
who
were
Baptizable
,
and
who
were
capable
of
the
Lords
Supper
:
For
1.
Else
they
would
not
do
it
as
Christs
Ministers
,
but
as
the
executioners
of
anothers
judgment
.
And
if
so
,
they
may
give
both
Sacraments
to
Turks
and
Infidels
if
they
be
bid
.
And
then
indeed
the
Priest
is
not
the
Baptizer
or
Consecrater
Morally
,
but
the
Bishop
doth
it
by
the
Priest
:
All
which
are
false
.
And
a
Presbyter
may
preach
and
Baptize
in
any
Infidel
Kingdom
,
where
no
Bishop
hath
any
Diocese
,
and
this
as
an
ordinary
case
(
in
Turky
,
Tartary
,
China
,
Japan
,
&c.
)
And
what
Bishop
shall
there
tell
him
whom
to
Baptize
where
there
is
no
Bishop
?
And
the
power
of
Baptizing
is
the
first
and
greatest
Key
of
the
Church
,
even
the
Key
of
admission
.
And
they
that
do
among
us
deny
a
Presbyter
the
power
of
judging
whom
to
Baptize
and
give
the
Lords
Supper
to
,
do
not
give
it
to
the
Bishop
(
who
knoweth
not
of
the
persons
)
But
the
Directive
part
they
commit
to
a
Convocation
of
Bishops
and
Presbyters
;
and
the
Judicial
partly
to
the
Priest
,
and
partly
to
a
Lay-Chancellor
.
X.
Epiphanius
Haeres.
75.
saith
,
[
The
Apostles
did
not
set
all
in
full
order
at
once
:
And
at
first
there
was
need
of
Presbyters
and
Deacons
;
by
whom
both
Ecclesiastical
affairs
may
be
administred
:
Therefore
where
no
man
was
found
worthy
of
Episcopacy
,
in
that
place
no
Bishop
was
set
]
By
which
it
appeareth
that
he
thought
that
for
some
time
some
Churches
were
Governed
without
Bishops
:
And
if
so
,
it
there
belonged
to
the
Presbyters
office
to
govern
.
Whereto
we
may
add
the
opinion
of
many
Episcopal
men
,
who
think
that
during
the
Apostles
times
,
they
were
the
only
Bishops
in
most
Churches
themselves
.
And
if
so
,
Then
in
their
long
and
frequent
absence
the
Presbyters
must
be
the
governours
.
XI
.
That
many
Councils
have
had
Presbyters
,
yea
many
of
them
is
past
doubt
:
Look
but
in
the
Councils
subscriptions
and
you
will
see
it
.
A
Synod
of
some
Bishops
and
more
Presbyters
and
Deacons
gathered
at
Rome
,
decreed
the
Excommunication
of
Novatianus
and
his
adherents
,
Euseb.
lib.
6.
c.
43.
Noetus
was
convented
,
judged
,
expelled
by
the
Session
of
Presbyters
,
Epiphan.
Haeres.
47.
c.
1.
See
a
great
number
of
instances
of
Councils
held
by
Bishops
with
their
Presbyters
in
Blondel
,
de
Episc.
sect.
3.
p.
202.
Yea
one
was
held
at
Rome
praesidentibus
cum
Joanne
12
Presbyteris
,
An.
964.
vid.
Blond
.
p.
203
,
206
,
207.
Yea
they
had
places
and
votes
in
General
Councils
:
Not
only
ut
aliorum
procuratores
,
as
Victor
and
Vincentius
in
Nic.
1.
but
as
the
Pastors
of
their
Churches
,
and
in
their
proper
right
.
I
need
not
urge
Selden's
Arabick
Catalogue
in
Eutych
.
Alex.
where
there
were
two
persons
for
divers
particular
places
:
or
Zonaras
who
saith
,
There
were
Priests
,
Deacons
and
Monks
;
nor
Athanasius
a
Deacon's
presence
:
Evenof
late
the
Council
of
Basil
is
a
sufficient
proof
.
XII
.
The
foresaid
Canons
of
Carthage
which
are
so
full
,
are
inserted
into
the
body
of
the
Canon
Law
,
and
in
the
Canons
of
Egbert
Archbishop
of
York
,
as
Bishop
Usher
and
others
have
observed
.
XXIII
.
Hierom's
[
Communi
Presbyterorum
Concilio
Ecclesiae
gubernabantur
,
]
seconded
by
Chrysostome
and
other
Fathers
,
is
a
trite
,
but
evident
testimony
.
XIV
.
That
Presbyters
had
the
Power
of
Excommunications
see
fully
proved
by
Calderwood
,
Altar
.
Damasc
.
p.
273.
XV.
Basil's
,
Anaphora
Bibl.
Pat.
Tom.
6.
p.
22.
maketh
every
Church
to
have
Archpresbyters
,
Presbyters
,
and
Deacons
,
making
the
Bishop
to
be
but
the
Archpresbyter
.
CHAP.
XIV
.
The
Confessions
of
the
greatest
and
Learnedest
Prelatists
.
1.
THe
Church
of
England
doth
publickly
notifie
her
judgment
,
that
Church
Government
,
Discipline
,
and
the
power
of
the
Keys
is
not
a
thing
aliene
from
or
above
the
Order
of
the
Presbyters
,
but
belongeth
to
their
office
.
1.
In
that
they
allow
Presbyters
to
be
members
of
Convocations
(
and
that
as
chosen
by
the
Presbyters
.
)
And
whereas
it
is
said
,
that
the
Lower
house
of
Convocation
are
but
Advisers
to
the
Upper
,
I
answer
,
All
together
have
but
an
advising
power
to
the
King
and
Parliament
;
But
in
that
sort
of
power
,
the
lower
house
hath
its
part
,
as
experience
sheweth
.
2.
There
are
many
exempt
Jurisdictions
in
England
,
(
as
the
Kings
Chappel
,
The
Deanry
of
Windsor
,
and
Wolverhampton
,
Bridgenorth
,
(
where
six
Parishes
are
governed
by
a
Court
held
by
a
Presbyter
)
and
many
more
,
which
shew
that
it
is
consistent
with
the
Presbyters
office
.
3.
The
Archdeacons
who
are
no
Bishops
exercise
some
Government
;
And
so
do
their
Officials
under
them
.
The
Objection
from
Deputation
is
answered
.
4.
The
Surrogates
of
the
Bishops
,
whether
Vicar
General
,
Principal
Official
,
or
Commissaries
,
are
allowed
a
certain
part
of
government
.
5.
They
that
give
Lay-Chancellors
the
power
of
Judicial
Excommunication
and
Absolution
,
cannot
think
a
Presbyter
uncapable
of
it
.
6.
A
Presbyter
proforma
oft
passeth
the
sentence
of
Excommunication
and
Absolution
in
the
Chancellors
Court
when
he
hath
judged
it
.
7.
A
Presbyter
in
the
Church
must
publish
that
Excommunication
and
Absolution
.
8.
By
allowing
Presbyters
to
baptize
,
and
to
deliver
the
Lords
Supper
,
and
to
keep
some
back
for
that
time
,
and
to
admit
them
again
if
they
openly
profess
to
repent
and
amend
their
naughty
lives
,
and
to
absolve
the
sick
,
they
intimate
that
the
Power
of
the
Keys
belongeth
to
them
,
though
they
contradict
themselves
otherwise
by
denying
it
them
.
9.
And
in
Ordination
the
Presbyter
is
required
to
exercise
discipline
:
And
the
words
of
Act.
20.
28.
were
formerly
used
to
them
[
Take
heed
to
your selves
and
to
all
the
flock
,
over
which
the
Holy
Ghost
hath
made
you
Overseers
(
or
Bishops
)
to
feed
(
or
Rule
)
the
Church
of
God
:
Whence
Bishop
Usher
gathereth
that
the
Churches
sence
was
that
the
Presbyters
had
a
joynt
power
with
the
Bishop
in
Church
Government
.
And
though
lately
Anno
1662.
this
be
altered
,
and
those
words
left
out
,
yet
it
is
not
any
such
new
change
that
can
disprove
this
to
have
been
the
meaning
of
them
that
made
the
book
of
Ordination
,
and
that
used
it
.
II.
Archbishop
Cranmer
with
the
rest
of
the
Commissioners
appointed
by
King
Edward
the
Sixth
for
the
Reformation
of
Ecclesiastical
Laws
,
decreed
the
administring
Discipline
in
every
Parish
by
the
Minister
and
certain
Elders
;
Labouring
and
intending
by
all
means
to
bring
in
the
ancient
discipline
.
Vid.
Reform
.
Leg.
Eccles.
tit.
de
Divinis
Officiis
cap.
10.
And
our
Liturgy
wisheth
this
Godly
Discipline
restored
,
and
substituteth
the
Curses
till
it
can
be
done
.
And
the
same
Cranmer
was
the
first
of
46
who
in
the
time
of
King
Henry
the
Eighth
affirmed
(
in
a
book
called
The
Bishops
Book
,
to
be
seen
in
Fox's
Martyrology
,
)
that
the
difference
of
Bishops
was
a
device
of
the
ancient
Fathers
,
and
not
mentioned
in
Scripture
.
And
of
the
opinion
of
Cranmer
with
others
in
this
point
,
his
own
papers
published
by
Dr.
Stillingfleet
Irenic
.
p.
390
,
391
,
&c.
are
so
full
a
proof
,
that
no
more
is
needful
.
III.
Dr.
Richard
Cosins
in
his
Tables
sheweth
how
Church
Discipline
is
partly
exercised
by
Presbyters
,
and
by
the
Kings
Commission
may
be
much
more
.
And
it
is
not
aliene
to
their
office
.
IV.
Hooker
Eccles.
Pol.
lib.
5.
pleadeth
against
the
Divine
settlement
of
one
form
of
Government
:
And
lib.
7.
Sect.
7.
p.
17
,
18.
he
sheweth
at
large
that
the
Bishops
with
their
Presbyters
as
a
Consess
governed
the
Churches
:
And
that
in
this
respect
,
[
It
is
most
certain
truth
,
that
the
Churches
Cathedral
and
the
Bishops
of
them
are
as
glasses
wherein
the
face
and
very
countenance
of
Apostolical
antiquity
remaineth
yet
to
be
seen
,
notwithstanding
the
alterations
which
tract
of
time
and
course
of
the
world
hath
brought
.
And
much
he
hath
elsewhere
,
which
granteth
that
the
Presbyters
are
Church
governours
,
though
not
in
equality
with
the
Bishops
.
V.
Dr.
Field
,
lib.
5.
c.
27.
shewing
how
the
Apostles
first
limiting
and
fixing
of
Pastors
to
particular
Churches
,
was
a
giving
them
Jurisdiction
,
saith
,
[
this
assigning
to
men
having
the
power
of
order
,
the
persons
to
whom
they
were
to
minister
holy
things
,
and
of
whom
they
were
to
take
the
care
,
and
the
subjecting
of
such
persons
to
them
,
gave
them
the
power
of
Jurisdiction
which
they
had
not
before
.
]
And
[
As
another
of
my
Rank
cannot
have
that
Jurisdiction
within
my
Church
as
I
have
,
but
if
he
will
have
any
thing
to
do
there
,
he
must
be
inferiour
in
degree
to
me
;
so
we
read
in
the
Revelation
,
of
the
Angel
of
the
Church
of
Ephesus
,
&c.
]
So
that
with
him
a
Bishop
is
but
one
of
the
Presbyters
,
of
the
same
Rank
,
having
the
first
charge
of
the
Church
,
(
as
every
Incumbent
in
respect
to
his
Curates
)
and
so
above
his
Curates
in
Degree
.
]
And
[
As
the
Presbyters
may
do
nothing
without
the
Bishop
,
so
he
may
do
nothing
in
matters
of
greatest
moment
without
their
presence
and
advice
.
Conc.
Carthag.
4.
c.
23.
—
It
is
therefore
most
false
that
Bellarmine
saith
,
that
Presbyters
have
no
power
of
Jurisdiction
—
For
it
is
most
clear
and
evident
,
that
in
all
Provincial
Synods
Presbyters
did
sit
,
give
voices
,
and
subscribe
as
well
as
Bishops
:
—
And
the
Bishops
that
were
present
(
in
General
Councils
)
bringing
the
resolution
and
consent
of
the
provincial
Synods
of
those
Churches
from
whence
they
came
,
in
which
Synods
Presbyters
had
their
voices
,
they
had
a
kind
of
consent
to
the
decrees
of
General
Councils
also
:
and
nothing
was
passed
in
them
without
their
concurrence
.
And
Chap.
49.
[
The
Papists
think
that
this
is
the
peculiar
right
of
Bishops
:
He
proceedeth
to
prove
this
by
instances
,
Concil.
Later
.
sub
Innoc.
3.
&c.
VI.
Even
Archbishop
Whitgift
maintaineth
(
as
Doctor
Stillingfleet
hath
collected
,
Iren.
pag.
394.
)
that
[
No
kind
of
Government
is
expressed
in
the
word
,
or
can
necessarily
be
concluded
thence
:
—
No
form
of
Church
Government
is
by
the
Scriptures
commanded
to
the
Church
of
God
(
or
prescribed
.
)
]
And
Doctor
Stillingfleet
there
citeth
[
*
](A27050-e59090-b)
*
King
James
,
Dr.
Low
,
Ep.
Bridges
,
Cosins
,
Sutliffe
,
Crakenthorp
,
Hales
,
Chillingworth
,
&c
with
Chemnitius
and
many
Lutherans
and
Calvinists
.
many
testimonies
,
to
prove
this
the
judgment
of
the
Church
of
England
:
And
if
so
,
it
must
be
only
men
and
not
God
,
who
make
any
difference
between
a
Presbyter
and
a
Bishop
in
the
point
of
Jurisdiction
.
VII
.
Bishop
Bilson
Perpet
.
Govern.
p.
16.
c.
391.
saith
,
[
The
Synod
of
Antioch
which
deposed
Paulus
Samosat
.
as
Eusebius
sheweth
lib.
7.
c.
38.
&
in
Concil
Eliber
.
about
the
time
of
the
first
Nicene
Council
sate
Bishops
and
Presbyters
,
even
36.
In
the
second
Concil.
Arelat.
About
the
same
time
subscribed
twelve
Presbyters
besides
Deacons
.
So
in
Concil.
Rom.
sub
Hilario
&
Gregor.
where
34
Presbyters
subscribed
after
22
Bishops
.
And
in
the
first
sub
Symmach.
where
after
72
Bishops
subscribed
67
Presbyters
:
So
in
the
third
,
fifth
,
and
sixth
,
under
the
same
Symmachus
,
Felix
had
a
council
of
43
Bishops
and
74
Presbyters
.
The
Concil.
Antisiod
.
c
7.
saith
,
Let
all
the
Presbyters
being
called
come
to
the
Synod
in
the
City
.
[
*
](A27050-e59110-b)
*
By
this
judge
how
big
the
Diocese
was
.
]
Concil.
Tolet.
4.
c.
3.
saith
,
Let
the
Bishops
assembled
go
to
the
Church
together
and
sit
according
to
the
time
of
their
Ordination
:
After
all
the
Bishops
are
entred
and
set
,
let
the
Presbyters
be
called
,
and
the
Bishops
sitting
in
a
compass
let
the
Presbyters
sit
behind
them
,
and
the
Deacons
stand
before
them
.
Even
in
the
General
Council
at
Lateran
sub
Innoc.
3.
were
482
Bishops
,
and
800
Abbots
and
Priors
conventual
,
saith
Platina
.
]
Thus
Bilson
and
more
.
VIII
.
To
the
same
purpose
writeth
the
Greatest
Defender
of
Prelacy
Bishop
Downam
,
Def.
lib.
1.
c.
2.
sect.
11.
pag.
43
,
44.
and
the
places
before
cited
out
of
him
,
professing
that
the
Bishop
hath
but
a
chief
and
not
sole
jurisdiction
.
IX
.
Bishop
Ushers
judgment
is
fully
opened
in
his
Model
which
we
offered
to
the
King
and
Bishops
in
vain
,
and
which
he
owned
to
me
with
his
own
mouth
.
X.
Because
the
citing
of
mens
words
is
tedious
,
I
add
,
that
All
those
whom
I
cited
Christ
.
Concord
.
p.
57
,
&c.
to
shew
that
they
judge
the
Presbyters
Ordination
may
be
lawful
,
and
valid
,
do
much
more
thereby
infer
that
they
are
not
void
of
a
Governing
power
over
their
own
flocks
.
viz.
1.
Dr.
Field
lib.
3.
c.
32.
2.
Bishop
Downam
Def.
lib.
3.
c.
4.
p.
108.
3.
Bishop
Jewel
Def.
of
Apol.
Part
2.
p.
131.
4.
Saravia
De
divers
.
Min.
Grad
.
cap.
p.
10
,
11.
5.
Bishop
Alley
Poor
mans
Libr.
Prelect
.
3.
&
6.
p.
95
,
96.
6.
Bishop
Pilkington
.
7.
Bishop
Bridges
.
8.
Bishop
Bilson
,
Of
Subject
.
p.
540
,
541
,
542
,
233
,
234
,
&c.
9.
Alex.
Nowel
.
10.
Grotius
de
imper.
11.
Mr.
Chisenhall
.
12.
Lord
Digby
(
then
a
Protestant
.
)
13.
Bishop
Davenant
Determ
.
Q.
42.
p.
191
,
192.
14.
Bishop
Prideaux
,
cont.
de
Disciplin
.
Eccles.
p.
249.
15.
Bishop
Andrews
.
16.
Chillingworth
.
To
which
I
add
17.
Bishop
Bramhall
in
his
Answer
to
Mileterius's
Epistle
to
the
King
.
18.
Dr.
Steward's
Answer
to
Fountains
Letter
.
19.
Dr.
Fern.
20.
Mason
at
large
.
21.
Bishop
Morton
Apolog.
XI
.
Spalatensis
is
large
to
prove
the
power
of
the
Keys
to
belong
in
common
to
Presbyters
as
such
.
I
cited
the
words
before
,
Lib.
5.
c.
9.
n.
2.
&c.
2.
n.
48
,
&c.
XII
.
Even
Gropperus
the
Papist
pleadeth
in
the
Council
of
Trent
for
the
restoring
of
Synods
of
Presbyters
instead
of
Officials
,
(
the
thing
so
much
detested
in
England
,
as
that
all
we
undergo
must
rather
be
endured
)
yet
saith
Gropperus
▪
[
Restore
the
Synodals
which
are
not
subject
to
so
great
corruption
,
removing
those
Officers
by
whom
the
world
is
so
much
scandalized
,
because
it
is
not
possible
that
Germany
should
endure
them
.
]
The
Spaniards
and
Dutch
men
willingly
heard
this
,
but
not
the
rest
.
Hist.
p.
334.
lib.
4.
XIII
.
The
opinion
of
Paulus
himself
,
the
author
of
that
History
,
is
so
fully
and
excellently
laid
down
,
of
the
Original
of
the
Bishops
grandeur
,
and
of
the
manner
of
introducing
the
Ecclesiastical
Courts
by
the
occasion
of
Pacifications
,
Arbitrations
,
and
Constantines
Edict
,
as
that
I
intreat
the
Reader
to
turn
to
and
peruse
p.
330
,
331
,
332
,
333.
XIV
.
Filesacus
(
a
Learned
Papist
)
copiously
proveth
from
Councils
that
Presbyters
were
called
the
Rectors
of
the
Churches
,
pag.
560.
And
more
than
so
,
that
they
were
called
Hierarchici
and
Prelates
,
and
had
place
in
Councils
,
especially
Provincial
,
p.
576
,
577
,
578.
Pag.
574.
he
citeth
Concil.
Aquisgr
.
saying
,
Presbyteri
qui
praesunt
Ecclesiis
,
de
omnibus
hominibus
qui
ad
eorum
Ecclesiam
pertinent
,
per
omnia
curam
gerant
.
Pag.
576.
he
proveth
they
were
called
Prelates
abundantly
.
Pag.
577.
Episcoporum
instar
suam
habebant
plebem
regendam
.
XV.
Mr.
H.
Thorndike
is
so
large
in
defending
the
Presbyters
Governing
power
,
and
that
as
grounded
on
the
power
of
Congregating
,
in
his
Form
of
Primit
.
Gov.
and
Right
of
Church
,
&c.
that
it
would
be
tedious
to
recite
his
words
.
Pag.
98.
he
saith
,
[
The
power
of
the
Keys
belongeth
to
the
Presbyters
and
is
convertible
with
the
power
of
celebrating
the
Eucharist
,
and
that
's
the
Reason
why
it
belongeth
to
them
(
Nothing
could
be
spoken
plainer
to
our
use
.
)
And
p.
128.
The
power
of
the
Keys
,
that
is
,
The
whole
power
of
the
Church
,
whereof
that
power
is
the
root
and
source
,
is
common
to
Bishops
and
Presbyters
.
]
And
Right
of
Ch.
p.
126
,
129
,
130
,
131.
he
saith
much
more
to
confirm
this
by
testimonies
and
instances
of
antiquity
.
XVI
.
The
great
Jo.
Gerson
is
cited
to
your
hand
by
the
same
Filesacus
as
shewing
that
Curates
were
Hierarchical
,
Quia
eadem
opera
Hierarchica
eis
incumbunt
quae
&
Episcopis
:
And
more
out
of
Gerson
,
de
Concil.
Evangel.
&
de
stat.
Ecclesiastic
.
tit.
de
statu
Curatorum
consid.
1.
&
4
,
&c.
XVII
.
I
will
end
all
in
the
fullest
testimony
for
these
times
,
His
Majesties
Declaration
concerning
Ecclesiastical
Affairs
,
before
the
passing
of
which
it
was
examined
by
his
Majesty
and
the
Lord
Chancellor
,
before
Dukes
,
Lords
,
Bishops
,
Doctors
of
their
party
,
and
many
of
us
also
that
are
now
silenced
,
and
after
all
two
great
Bishops
with
Bishop
Reynolds
and
Mr.
Calamy
appointed
by
the
King
to
joyn
with
two
Lords
to
see
that
it
were
worded
according
to
the
Kings
expressed
sense
.
And
it
saith
p.
11
,
&c.
[
Because
the
Dioceses
,
especially
some
of
them
are
thought
to
be
of
too
large
extent
,
we
will
appoint
such
a
number
of
Suffragan
Bishops
in
every
Diocese
as
shall
be
sufficient
for
the
due
performance
of
their
work
[
*
](A27050-e59250-b)
*
But
no
one
in
all
the
land
was
appointed
to
this
day
.
.
3.
No
Bishop
shall
Ordain
or
exercise
any
part
of
jurisdiction
which
appertaineth
to
the
censures
of
the
Church
without
the
advice
and
assistance
of
the
Presbyters
:
And
no
Chancellors
,
Commissaries
or
Officials
as
such
,
shall
exercise
any
act
of
Spiritual
Jurisdiction
,
in
these
cases
,
viz.
Excommunication
,
Absolution
,
&c.
—
[
As
to
Excommunication
our
will
and
pleasure
is
,
that
no
Chancellor
,
Commissary
,
or
Official
Decree
any
Sentence
of
Excommunication
or
Absolution
—
Nor
shall
the
Archdeacon
exercise
any
Jurisdiction
without
the
advice
and
assistance
of
six
Ministers
of
his
Archdeaconry
,
whereof
three
to
be
nominated
by
the
Bishop
,
and
three
by
the
election
of
the
major
part
of
the
Presbyters
within
the
Archdeaconry
.
4.
To
the
end
the
Dean
and
Chapters
may
the
better
be
fitted
to
afford
counsel
and
assistance
to
the
Bishops
both
in
Ordination
and
other
offices
mentioned
before
,
&c.
—
Moreover
an
equal
number
to
those
of
the
Chapter
of
the
most
learned
,
pious
,
and
discreet
Presbyters
of
the
same
Diocese
annually
chosen
by
the
major
Vote
of
all
the
Presbyters
of
that
Diocese
present
at
the
Election
,
shall
be
always
advising
and
assisting
together
with
those
of
the
Chapter
in
all
Ordinations
and
every
part
of
Jurisdiction
which
appertains
to
the
censure
of
the
Church
,
and
at
all
other
solemn
and
important
actions
in
the
exercise
of
the
Ecclesiastical
Jurisdiction
wherein
any
of
the
Ministery
are
concerned
.
—
And
our
Will
is
that
the
great
work
of
Ordination
be
constantly
and
solemnly
performed
by
the
Bishop
and
his
aforesaid
Presbytery
—
5.
We
will
take
care
that
confirmation
be
rightly
and
solemnly
performed
by
the
information
and
with
the
consent
of
the
Minister
of
the
place
:
Who
shall
admit
none
to
the
Lords
Supper
till
they
have
made
a
credible
profession
of
their
faith
,
and
promised
obedience
,
&c.
—
Besides
the
Suffragans
and
their
Presbytery
,
every
Rural
Dean
—
together
with
three
or
four
Ministers
of
that
Deanry
chosen
by
the
major
part
of
all
the
Ministers
within
the
same
,
shall
meet
once
in
every
month
,
to
receive
such
complaints
as
shall
be
presented
to
them
by
the
Ministers
and
Church-wardens
of
the
respective
parishes
,
and
also
to
compose
all
such
differences
between
party
and
party
,
as
shall
be
referred
to
them
by
way
of
Arbitration
,
and
to
convince
offenders
,
and
reform
all
such
things
as
they
find
amiss
,
by
their
Pastoral
Reproofs
and
Admonitions
,
if
they
may
be
so
reformed
.
And
such
matters
as
they
cannot
by
this
Pastoral
and
perswasive
way
compose
and
reform
,
are
by
them
to
be
prepared
for
and
presented
to
the
Bishop
;
At
which
meeting
any
other
Ministers
of
the
Deanry
may
if
they
please
be
present
and
assist
.
Moreover
the
Rural
Dean
and
his
Assistants
are
in
their
respective
divisions
to
see
that
the
children
and
younger
sort
be
carefully
instructed
by
the
respective
Ministers
,
&c.
]
See
the
rest
.
This
was
the
judgment
of
his
Majesty
,
&c.
1660.
And
on
these
terms
we
were
ready
to
have
Conformed
and
United
with
the
Prelatists
so
far
as
to
go
in
the
peaceable
performance
of
our
Offices
.
But
that
very
Parliament
who
gave
his
Majesty
thanks
for
this
his
Declaration
,
did
lay
it
by
,
so
that
it
was
never
done
,
but
other
Laws
established
which
we
feel
.
Obj.
You
do
but
obtrude
on
us
your
own
opinions
:
For
when
you
had
drawn
up
most
of
those
words
,
his
Majesty
was
fain
to
seem
for
the
present
to
grant
them
you
,
for
the
quieting
of
you
.
Answ.
1.
If
we
did
offer
such
things
,
let
the
world
judge
what
we
sought
by
them
.
2.
There
is
most
of
that
about
Rural
Deanries
put
in
(
I
suppose
by
the
Bishops
consent
who
were
to
word
it
)
after
it
went
from
us
,
and
after
the
King
had
done
with
it
,
on
October
22.
1660.
3.
Whoever
motioned
or
desired
it
,
by
this
it
appeareth
that
his
Majesty
and
those
that
counselled
him
,
did
not
then
think
the
work
of
Jurisdiction
,
Excommunication
,
Absolution
,
no
nor
Ordination
,
to
be
aliene
to
or
above
the
office
of
the
Presbyter
.
And
if
that
be
no
part
of
his
Pastoral
work
,
they
would
not
have
appointed
it
him
.
Yet
finally
let
the
Reader
note
,
that
though
my
proofs
have
reached
as
high
as
the
power
of
Canon-making
,
Jurisdiction
,
Court-excommunications
and
Ordination
;
Yet
it
is
no
more
than
the
power
of
Pastoral
Guidance
of
our
particular
Parish
Churches
,
and
not
to
be
forced
to
administer
all
holy
things
(
Sacraments
,
Absolutions
,
&c.
)
contrary
to
our
consciences
,
at
other
mens
will
who
know
not
our
people
,
and
not
to
those
that
we
know
to
be
utterly
Ignorant
,
Infidels
,
Scandalous
,
and
Impenitent
,
that
I
am
here
pleading
for
.
I
conclude
therefore
boldly
after
all
this
proof
,
that
the
Presbyters
office
which
was
instituted
by
God
,
and
used
by
the
ancient
Churches
,
contained
an
obligation
and
Authority
not
only
to
Teach
and
Worship
,
but
also
the
rest
of
the
Power
of
the
Keys
,
to
Rule
the
Churches
committed
to
their
care
,
(
not
by
the
sword
or
force
,
but
)
by
a
pastoral
perswasive
power
,
judging
who
is
to
be
taken
in
and
put
out
,
and
what
persons
are
fit
objects
for
the
respective
exercises
of
their
,
own
Ministerial
acts
:
(
which
was
the
thing
I
was
engaged
to
make
good
.
)
CHAP.
XV.
Whether
this
Government
belonging
to
the
office
of
Presbyters
,
be
in
foro
Ecclesiae
&
exteriore
,
or
only
in
foro
Conscientiae
&
interiore
.
THe
last
shift
that
some
Prelatists
have
,
is
to
distinguish
between
the
forum
internum
Conscientiae
,
poenitentiale
,
and
the
forum
externum
Ecclesiasticum
,
and
to
tell
us
that
indeed
Presbyters
have
the
Power
of
the
Keys
in
private
or
in
the
first
sense
,
but
not
in
Publick
or
in
the
second
.
Answ.
1.
Note
that
the
question
is
not
whether
they
have
the
sole
power
,
or
the
chief
power
,
or
with
what
limitations
it
is
fit
for
them
to
exercise
it
,
nor
what
appeals
there
should
be
from
them
;
But
whether
the
power
of
the
Keys
be
part
of
their
office
.
2.
That
the
question
is
not
of
the
power
of
Governing
the
Church
by
the
sword
,
which
belongeth
to
the
King
,
and
is
Extrinsick
to
the
Pastoral
office
,
and
to
the
being
of
the
Church
(
As
protecting
the
Church
,
punishing
Church-offenders
corporally
,
&c.
)
For
this
is
proper
to
the
Magistrate
,
and
belongeth
neither
to
Bishops
nor
Presbyters
as
such
.
We
claim
no
part
with
the
Prelates
in
any
such
secular
Government
as
their
Courts
use
,
except
when
they
come
to
Excommunication
and
Absolution
:
At
least
no
coercive
power
at
all
.
3.
All
the
question
is
of
the
power
of
the
Keys
of
Admission
,
Conduct
and
Exclusion
;
of
judging
who
shall
have
Sacraments
,
and
Church-Communion
with
our
assemblies
?
that
is
,
Who
shall
be
pronounced
fit
or
unfit
for
it
,
by
our selves
?
And
that
this
belongeth
to
Presbyters
in
foro
publico
Ecclesiae
,
I
prove
,
1.
Because
they
are
Publick
officers
,
or
Pastors
over
that
Church
,
and
therefore
their
power
of
the
Keys
is
a
publick
Church
power
,
else
they
had
none
of
the
Keys
as
Pastors
of
that
Church
at
all
:
For
the
Keys
are
to
Let
in
and
put
out
;
They
are
the
Church
Keys
:
and
he
that
hath
power
only
to
speak
secretly
to
a
single
person
,
doth
not
thereby
take
in
to
the
Church
or
put
any
out
,
nor
Guide
them
publickly
.
A
man
that
is
a
Minister
(
at
least
)
may
convince
,
satisfie
,
comfort
any
mans
conscience
in
secret
,
of
what
Church
soever
he
be
,
even
as
he
is
a
member
of
the
Universal
Church
.
But
he
that
is
a
publick
Officer
and
Governour
of
the
Church
may
publickly
Govern
the
Church
.
But
a
Presbyter
is
a
publick
officer
and
Governour
:
Ergo.
2.
The
rest
of
his
office
may
be
publickly
performed
,
Coram
Ecclesia
,
and
not
in
secret
only
:
He
may
Preach
to
the
Church
,
Pray
with
the
Church
,
Praise
God
with
them
,
Give
them
the
Sacrament
:
Therefore
by
parity
of
Reason
he
may
publickly
exercise
discipline
,
unless
any
by-accident
pro
tempore
forbid
it
.
3.
Else
he
must
be
made
a
meer
Instrument
of
another
and
not
a
rational
free
Agent
and
Minister
of
Christ
:
Yea
perhaps
more
like
to
an
Asse
who
may
carry
Bread
and
Wine
to
the
Church
,
or
like
a
Parrot
that
may
say
what
he
is
bid
,
than
a
man
who
hath
a
discerning
judgment
what
he
is
to
do
.
I
must
publickly
baptize
,
and
publickly
preach
and
pray
,
and
publickly
give
the
Lords
Body
and
Bloud
:
And
if
I
must
be
no
Judge
my self
to
whom
I
must
do
this
,
then
,
1.
Either
I
may
and
must
do
it
to
any
one
(
without
offending
God
)
to
whom
the
Bishop
bids
me
do
it
:
And
if
so
,
I
may
Excommunicate
the
faithful
and
curse
Gods
children
,
and
absolve
the
most
notoriously
wicked
,
if
the
Bishop
bid
me
.
And
how
come
they
to
have
more
power
than
King
Balak
had
over
Balaam
?
or
than
a
Christian
Emperour
had
over
Chrysostom
?
He
that
saith
to
the
wicked
,
Thou
art
righteous
,
Nations
shall
curse
him
,
people
shall
abhor
him
,
Prov.
24.
24.
Wo
to
them
that
call
evil
good
and
good
evil
!
But
what
if
the
Bishop
bid
them
?
If
I
may
not
preach
lies
or
heresies
if
the
Bishop
bid
me
,
then
I
may
not
lyingly
curse
the
faithful
nor
bless
the
wicked
if
he
bid
me
.
If
I
may
not
forbear
preaching
the
Gospel
meerly
for
the
will
of
man
,
when
God
calleth
me
to
it
,
much
less
may
I
speak
slanders
,
yea
and
lie
in
the
name
of
God
,
when
men
bid
me
.
The
French
Priest
did
wiselier
than
so
,
that
being
bid
from
the
Pope
to
Curse
and
Excommunicate
the
Emperour
,
said
,
I
know
not
who
it
is
that
is
in
the
right
,
and
who
is
in
the
wrong
,
but
I
do
Excommunicate
him
that
is
in
the
wrong
whoever
he
be
.
2.
Or
else
,
it
will
follow
that
I
am
bound
to
sin
and
damn
my
soul
thereby
,
whenever
the
Bishop
will
command
me
:
which
is
a
contradiction
.
3.
Or
else
it
will
follow
that
I
am
a
beast
,
that
am
not
to
judge
or
know
what
I
do
,
and
therefore
my
acts
are
neither
sin
nor
duty
.
4.
If
he
have
not
the
Keys
to
use
publickly
in
foro
Ecclesiae
he
hath
no
power
of
Excommunication
and
Restitution
at
all
:
For
to
Excommunicater
is
publickly
to
notifie
to
the
Church
,
that
this
person
is
none
of
them
,
nor
to
be
communicated
with
,
and
to
charge
them
to
avoid
his
company
.
5.
The
Bishops
themselves
put
the
Presbyters
to
proclaim
or
read
the
Excommunication
:
and
if
this
be
any
Ministerial
or
Pastoral
act
,
certainly
it
is
in
foro
Ecclesiae
.
6.
Most
of
the
Acts
before
named
as
their
concessions
,
as
to
be
in
the
Convocation
,
&c.
are
acts
in
foro
publico
.
7.
The
full
proofs
before
brought
from
Antiquity
,
of
Presbyters
sitting
in
Councils
,
Judging
,
Excommunicating
,
&c.
are
of
publick
,
not
private
exercise
of
the
Keys
.
8.
They
are
the
same
Keys
or
Office
power
which
Christ
hath
committed
to
the
Pastors
,
even
the
Guidance
of
his
Church
,
to
feed
his
lambs
:
And
ubi
Lex
non
distinguit
non
est
distinguendum
.
Where
doth
Christ
or
Scripture
say
,
You
shall
use
the
Keys
of
Church-power
privately
,
but
not
in
the
Church
,
or
publickly
?
9.
All
this
striving
against
Power
in
the
Ministers
of
Christ
,
is
but
striving
against
their
duty
,
work
,
and
the
ends
and
benefits
of
it
:
He
that
hath
no
Power
for
publick
discipline
,
hath
no
obligation
to
use
it
;
and
so
he
is
to
neglect
it
:
And
this
is
it
that
the
Devil
would
have
,
to
keep
a
thousand
or
many
hundred
Pastors
in
a
Diocese
from
doing
the
publick
work
of
Discipline
:
And
as
if
he
could
confine
Preaching
to
Diocesans
only
(
And
I
verily
believe
they
are
better
of
the
two
at
Preaching
,
than
at
Discipline
)
he
knoweth
that
it
is
but
few
souls
of
many
thousands
that
would
be
taught
:
Even
so
when
he
can
confine
Church
discipline
to
the
Diocesanes
,
he
knoweth
how
little
of
it
will
be
done
.
And
who
will
use
his
wit
,
learning
and
zeal
,
to
plead
his
cause
,
and
his
parts
and
office
thus
to
serve
his
designs
and
gratifie
him
,
who
considereth
what
it
is
to
be
a
Bishop
,
a
Christian
,
or
a
man
?
CHAP.
XVI
.
That
the
English
Diocesane
Government
doth
change
this
office
of
a
Presbyter
of
Gods
institution
into
another
(
quantum
in
se
)
of
humane
invention
.
I
Come
now
to
prove
the
Minor
proposition
of
my
Argument
;
That
the
Diocesane
Government
deposeth
the
Office
of
Presbyters
which
God
hath
instituted
(
as
much
as
in
them
lieth
)
By
which
limitation
I
mean
,
that
if
we
would
judge
of
the
Power
and
Obligation
of
Presbyters
,
as
the
Prelatical
constitution
de
facto
doth
describe
it
,
and
not
as
God
describeth
it
contrarily
,
we
must
take
it
for
another
thing
.
For
the
proof
of
this
it
must
1.
be
considered
what
is
Essential
to
the
office
,
and
2.
How
somewhat
Essential
is
taken
from
them
.
I.
And
1.
we
grant
(
as
before
)
that
no
Action
whatsoever
,
as
performed
at
the
present
,
or
for
some
excepted
season
,
is
Essential
to
the
Pastoral
office
:
A
man
ceaseth
not
to
be
a
Preacher
or
Pastor
,
as
soon
as
the
Sermon
is
done
and
he
is
out
of
the
Church
.
When
a
man
is
asleep
or
in
a
journey
,
he
endeth
not
his
office
:
Nor
yet
when
he
is
interrupted
by
business
,
sickness
,
or
persecution
.
Yea
,
if
he
were
so
sick
,
as
to
be
sure
never
to
exercise
his
office
more
,
he
keepeth
the
Title
with
respect
to
what
he
hath
already
done
.
2.
Yet
Exercise
as
Intended
and
as
the
Relative
end
or
Terminus
of
the
Obligation
and
Authority
,
is
Essential
to
the
Office
:
For
when
it
is
a
Relation
which
we
question
,
and
that
consisteth
in
Obligation
and
Authority
,
there
is
no
doubt
but
it
is
ad
aliquid
,
and
is
specified
by
the
Action
or
Exercise
to
which
men
are
Obliged
and
Authorized
.
(
As
a
Judge
,
a
Souldier
,
a
Physician
,
are
)
And
it
being
a
Calling
which
we
speak
of
,
and
that
durante
vita
&
capacitate
,
it
must
be
such
Action
as
is
intended
to
be
Ordinary
,
and
Constant
.
He
that
Consenteth
not
to
do
the
work
of
a
Minister
,
and
that
for
more
than
a
trial
or
a
present
occasion
,
and
is
not
Obliged
and
Authorized
to
that
work
,
at
least
statedly
as
his
intended
ordinary
course
of
life
,
is
no
Minister
of
Christ
:
which
Paul
well
expresseth
by
that
phrase
Rom.
1.
1.
Separated
to
the
Gospel
of
God
.
3.
As
God
in
creating
man
made
him
in
his
own
Image
,
so
did
Christ
in
making
Church
Pastors
:
Therefore
he
saith
,
As
my
Father
sent
me
,
so
send
I
you
:
And
he
that
receiveth
you
receiveth
me
,
and
he
that
despiseth
you
despiseth
me
,
and
—
him
that
sent
me
,
Luke
10.
16.
And
they
are
Embassadours
to
beseech
men
in
his
name
and
stead
to
be
reconciled
to
God
,
2
Cor.
5.
19
,
20.
And
Christ
himself
is
called
the
Angel
of
the
Covenant
,
and
the
Apostle
and
high
Priest
of
our
Profession
,
and
the
Great
Prophet
,
and
the
Bishop
of
our
Souls
,
and
the
good
Shepherd
,
and
the
great
Shepherd
or
Pastor
of
the
flock
,
and
the
Minister
of
the
Circumcision
:
And
he
was
a
Preacher
of
the
same
word
of
life
as
we
are
:
And
he
administred
the
same
Sacrament
of
Communion
as
we
do
.
Now
as
the
Office
of
Christ
had
these
three
Essential
parts
,
viz.
to
be
the
Teacher
,
the
High
Priest
,
and
the
Ruler
of
the
Church
;
so
hath
(
not
only
the
Apostles
,
but
)
every
true
Pastor
in
his
place
(
as
is
proved
)
this
threefold
subserviency
to
Christ
.
1.
They
will
confess
themselves
,
that
He
is
no
true
Pastor
who
hath
not
Authority
and
Obligation
(
which
set
together
are
called
a
Commission
)
to
be
a
Teacher
of
the
Church
.
For
though
some
men
may
be
so
weak
as
that
they
can
Teach
but
by
Reading
,
Catechizing
,
Conference
,
or
very
short
defective
immethodical
Sermons
:
And
though
where
a
Church
hath
Many
,
the
Ablest
may
be
the
usual
publick
Preachers
,
and
the
rest
be
but
his
assistants
:
Yet
I
never
found
any
proof
of
Elders
that
were
not
Teachers
by
office
as
well
as
Rulers
,
and
had
not
Commission
to
Teach
the
flock
according
to
their
abilities
,
and
might
not
Preach
as
the
need
of
the
Church
required
it
,
however
the
weaker
may
give
place
to
the
abler
in
the
exercise
of
his
office
.
Because
his
office
is
an
Obligation
and
Authority
to
exercise
his
Gifts
as
they
are
,
for
the
Churches
greatest
edification
.
2.
And
it
will
be
confessed
that
he
is
no
Minister
or
Pastor
who
is
not
Commissioned
by
Christ
to
be
the
Churches
Guide
in
publick
Worship
,
in
Prayer
,
praise
,
and
Sacrament
of
Communion
:
However
where
there
are
many
,
all
cannot
officiate
at
once
.
3.
Therefore
all
the
doubt
remaineth
whether
the
power
of
the
Keys
for
Church
Covernment
,
such
as
belongeth
to
Pastors
,
be
not
as
Essential
as
the
rest
;
I
say
the
Commission
,
the
Authority
,
and
the
Obligation
,
(
though
violence
may
much
hinder
the
exercise
)
And
this
I
have
proved
before
and
must
not
stay
to
repeat
it
.
Only
1.
God
doth
not
distinguish
,
when
he
giveth
them
the
Keys
and
office
.
Therefore
we
must
not
distinguish
.
2.
The
very
signification
of
the
words
[
Keys
,
Pastor
,
Presbyter
,
Overseer
,
Steward
,
&c.
]
do
not
only
import
this
Guiding
,
Ruling
power
,
but
notably
signifie
it
,
as
most
think
more
notably
than
the
Worshipping
part
of
their
office
.
3.
Dr.
Hammond
and
all
of
his
mind
confess
that
in
Scripture
these
words
are
applyed
to
no
one
person
or
office
,
that
had
not
the
Governing
as
well
as
the
Teaching
and
Worshipping
power
.
4.
The
truth
is
,
the
Teaching
,
and
Ruling
,
and
Worshipping
power
,
are
inseparably
twisted
together
.
Ruling
is
done
(
not
by
the
sword
here
,
but
)
in
a
Teaching
way
by
the
Word
:
As
a
Physician
may
1.
read
a
Lecture
of
health
to
his
Patients
,
2.
and
give
every
one
particular
directions
for
his
own
cure
;
and
this
last
is
called
Governing
them
:
So
when
the
same
Pastor
who
Teacheth
all
generally
by
Sermons
,
doth
make
his
applications
to
mens
persons
and
cases
particularly
,
it
is
Governing
the
Church
:
as
when
a
man
is
impenitent
,
he
doth
Excommunicate
him
only
by
teaching
him
and
the
Church
,
that
such
persons
as
are
so
impenitent
are
under
the
wrath
of
God
,
and
uncapable
of
Church
Communion
,
and
therefore
requiring
the
Church
as
from
Christ
,
to
avoid
that
person
,
and
declaring
him
to
be
under
the
wrath
of
God
till
he
repent
,
and
requiring
him
to
forbear
Communion
with
the
Church
.
And
so
in
other
acts
of
Government
.
And
as
in
Worshipping
,
the
Pastor
delivereth
the
Sacrament
of
Communion
,
so
it
must
belong
to
him
to
Give
it
or
Deny
it
.
5.
And
indeed
the
ancient
Churches
had
usually
more
Pastors
than
Assemblies
,
by
which
means
every
Presbyter
could
not
daily
preach
and
officiate
.
But
yet
they
were
so
constant
Assistants
in
the
Government
,
as
hath
occasioned
so
many
to
think
that
it
was
mere
Ruling
Elders
who
joyned
with
the
Bishops
in
those
times
.
And
Paul
himself
saying
1
Tim.
5.
17.
The
Elders
that
rule
well
are
worthy
of
double
honour
,
especially
they
that
labour
in
the
word
and
doctrine
,
doth
plainly
imply
that
there
were
fewer
who
were
thus
Labourers
in
the
word
and
doctrine
than
that
Ruled
well
.
For
indeed
the
following
practices
of
the
Churches
expoundeth
this
Text
,
when
the
Churches
having
few
Learned
or
able
Speakers
,
he
that
could
speak
or
preach
best
,
did
preach
ordinarily
,
and
was
made
Chief
or
Bishop
,
and
the
rest
helped
him
in
Government
,
and
other
offices
,
and
taught
the
people
more
privately
,
and
preached
seldomer
when
the
Bishop
bid
them
and
there
was
need
:
(
Being
yet
of
the
same
office
.
)
Obj.
Why
then
may
they
not
now
be
forbidden
publick
Government
in
foro
Ecclesiae
exteriore
?
Answ.
1.
Our
question
is
not
chiefly
what
part
of
the
exercise
of
their
proper
office
may
be
restrained
on
just
occasion
;
But
what
it
is
which
truly
belongeth
to
their
office
.
2.
It
is
one
thing
to
forbid
it
them
pro
tempore
;
and
another
statedly
(
for
this
changeth
the
Office
.
)
3.
It
is
one
thing
to
forbid
a
man
Preaching
,
Praying
,
or
Exercise
of
Discipline
in
a
Church
where
there
are
many
,
and
all
cannot
speak
at
once
,
and
his
restraint
is
for
the
better
doing
of
the
work
,
and
the
avoiding
of
confusion
:
And
another
thing
to
forbid
a
single
Pastor
of
a
Parish
Church
,
with
all
his
Curates
,
to
do
it
,
when
there
is
no
other
there
,
nor
near
the
place
,
that
knoweth
the
people
,
to
do
it
;
but
it
must
be
undone
.
4.
And
indeed
the
case
of
Discipline
in
this
differeth
from
Preaching
and
officiating
in
Worship
:
Two
men
cannot
do
the
later
at
once
in
the
same
Congregation
,
without
confusion
and
hinderance
of
Edification
:
But
ten
men
or
twenty
may
consult
and
consent
to
the
acts
of
Discipline
.
So
that
by
Reason
,
Scripture
,
and
Antiquity
it
is
clear
,
that
if
any
one
part
were
more
essential
to
the
Presbyters
office
than
the
rest
,
it
would
be
the
Authority
and
Obligation
to
Rule
the
flock
by
the
word
of
God
,
and
exercise
the
Church
Keys
of
Discipline
.
II.
Now
that
this
power
is
here
taken
from
them
(
notwithstanding
all
the
forecited
Concessions
or
Confessions
that
it
is
due
to
them
)
I
prove
.
I.
I
might
premise
,
that
Ubi
non
est
idem
fundamentum
,
non
est
eadem
relatio
:
At
,
&c.
There
is
not
the
same
foundation
,
therefore
not
the
same
Relation
.
For
1.
Here
is
not
the
same
Election
,
no
nor
Consent
.
I
opened
this
before
.
Though
all
Antiquity
gave
the
Church
the
Election
of
her
own
Pastors
,
yet
we
make
not
that
necessary
to
the
being
of
the
office
,
or
relation
to
them
:
So
there
be
but
Consent
.
But
we
take
Consent
of
the
Church
to
be
necessary
to
any
mans
Pastoral
Relation
to
that
Church
(
though
not
to
the
Ministery
in
general
as
unfixed
.
)
For
seeing
it
is
not
possible
to
Exercise
the
office
without
the
peoples
Consent
,
it
cannot
be
assumed
as
over
them
without
their
Consent
:
Because
that
which
cannot
be
Exercised
should
not
be
undertaken
to
be
exercised
.
But
with
us
,
commonly
,
the
Patron
chooseth
,
and
the
Bishop
approveth
,
instituteth
,
and
giveth
him
induction
,
and
so
he
is
fully
setled
in
title
and
possession
in
their
way
,
without
any
of
the
peoples
knowledge
or
consent
.
Obj.
You
choose
Parliament
men
who
make
these
laws
,
and
your
Ancestours
consented
to
Patrons
power
:
Therefore
you
consent
.
Answ.
This
seemeth
a
jest
,
but
that
the
business
and
execution
make
it
a
serious
matter
to
us
.
1.
It
cannot
be
proved
that
all
the
Churches
or
people
gave
the
Patrons
that
power
.
2.
We
never
intended
to
consent
that
Parliaments
should
do
what
they
list
,
and
dispose
of
our
Souls
,
or
of
that
which
is
necessary
to
the
saving
of
our
Souls
.
3.
Else
you
may
as
well
say
that
we
consent
to
be
Baptized
and
to
receive
the
Sacraments
,
because
the
Parliament
whom
we
chose
consenteth
to
it
:
And
so
we
may
baptize
Infidels
because
their
great
grandfathers
consented
that
all
their
posterity
should
be
Christians
:
And
you
need
no
discipline
to
keep
men
from
the
Sacrament
,
if
Noah
consented
that
all
his
posterity
should
fear
God
and
serve
him
and
so
be
saved
.
Many
men
are
jested
out
of
their
saith
and
salvation
,
but
none
are
thus
jested
into
it
.
Sin
is
a
mockery
,
but
so
is
not
piety
.
4.
Our
forefathers
had
no
power
to
represent
us
by
such
consenting
.
If
they
could
oblige
us
to
Duty
by
their
Authority
,
they
cannot
be
our
substitutes
for
the
performance
of
duty
,
any
more
than
for
the
possession
of
the
reward
.
5.
What
God
himself
hath
laid
upon
the
Person
or
existent
Church
,
they
cannot
commit
to
another
if
they
would
themselves
,
because
the
obligation
was
personal
,
and
they
have
not
Gods
consent
for
the
transmutation
.
We
cannot
serve
God
by
proxy
,
nor
be
happy
by
proxy
.
Obj.
But
how
unfit
are
the
common
people
to
choose
their
Pastors
:
They
are
ignorant
,
and
partial
,
and
tumultuous
.
Do
the
children
beget
their
own
father
,
or
the
sheep
choose
their
own
shepherd
?
Answ.
1.
No
:
but
wives
choose
their
own
husbands
,
and
Patients
choose
their
own
Physicians
,
and
Clients
their
own
Advocates
,
and
servants
their
own
masters
,
&c.
Similitudes
run
not
on
four
feet
.
If
all
the
Church
of
Christ
besides
the
Prelates
and
their
Curates
,
be
as
brutish
as
sheep
and
as
silly
as
infants
(
in
comparison
of
them
)
then
they
have
talkt
reason
in
their
similitude
.
Else
—
2.
Is
it
not
notorious
in
England
that
no
Congregations
have
had
more
Learned
and
holy
Pastors
,
than
where
the
People
have
had
their
choice
?
I
desire
London
but
to
consider
it
(
nay
they
know
it
by
great
experience
)
what
men
hath
Aldermanbury
had
,
Mr.
Calamy
,
Dr.
Stoughton
,
Dr.
Taylor
,
and
so
before
?
What
men
hath
Blackfryers
had
,
Mr.
Gibbons
,
Dr.
Gouge
,
and
many
formerly
?
So
also
Antholins
,
Lincolns-Inn
,
Greys-Inn
,
the
Temple
,
&c.
But
the
truth
is
,
that
is
an
excellent
person
to
us
,
who
is
an
odious
or
contemptible
person
to
the
high
Prelatists
.
If
he
will
preach
as
Heylin
writeth
,
and
make
the
people
believe
that
Presbyterians
are
Rebels
,
and
Disciplinarians
are
seditious
brainsick
fellows
,
and
strict
living
is
hypocrisie
,
and
praying
without
book
and
much
preaching
is
Fanaticism
,
and
that
none
are
worthy
to
preach
the
Gospel
who
will
not
swear
to
be
true
to
this
Prelatical
interest
:
that
drunkenness
in
a
Conformable
man
is
a
tolerable
infirmity
,
and
their
ignorantest
nonsence
is
fitter
to
save
souls
or
Edifie
the
Church
,
than
the
labours
of
a
Learned
Holy
Nonconformist
;
that
Calvin
was
a
Rogue
,
and
Cartwright
,
Amesius
and
all
such
as
they
,
discontented
factious
Schismaticks
,
unworthy
to
preach
or
to
be
endured
;
This
is
a
son
of
the
Church
,
and
an
excellent
person
with
the
men
in
question
.
But
it
is
the
man
that
Learnedly
and
Judiciously
openeth
the
word
of
life
,
that
closely
and
skilfully
and
seriously
applyeth
it
,
that
is
an
example
of
Holiness
,
Sobriety
,
Love
,
Meekness
,
Humility
,
and
Patience
to
the
flock
,
who
spareth
no
labour
or
cost
or
suffering
for
the
saving
of
mens
souls
,
who
is
for
the
wisdom
which
is
first
pure
and
then
peaceable
,
&c.
This
is
the
Pastor
that
is
excellent
in
our
eyes
.
And
of
such
I
have
oft
wondred
that
the
common
people
should
usually
choose
far
better
than
the
Prelates
do
.
But
the
truth
is
,
Wisdom
and
Goodness
have
their
witnesses
even
in
the
consciences
of
natural
men
,
which
Faction
,
Pride
,
and
Fleshly
interest
doth
bribe
or
silence
,
and
cannot
endure
.
3.
But
what
's
all
this
to
us
?
We
plead
not
now
for
the
necessity
of
the
peoples
Elections
,
but
only
for
their
consent
:
If
the
Patrons
as
now
,
or
the
Clergy
as
formerly
be
the
Nominators
,
or
Electors
,
yet
should
the
peoples
consent
be
acknowledged
necessary
in
the
second
place
.
4.
For
who
is
fitter
to
choose
,
or
refuse
,
or
consent
at
least
,
than
he
whose
everlasting
interest
lieth
at
the
stake
?
It
is
their
own
soul
that
must
be
saved
or
damned
?
And
in
good
sadness
do
these
Diocesans
love
the
souls
of
all
the
people
better
than
they
love
their
own
?
Do
you
make
them
believe
this
,
by
not
seeing
one
of
a
thousand
or
many
hundred
of
your
flock
once
in
all
the
time
of
your
lives
?
Doth
the
silencing
of
so
many
Ministers
shew
it
?
Christ
will
have
all
men
at
age
in
Covenanting
,
Baptism
,
and
the
Lords
Supper
,
to
be
Chusers
or
Refusers
for
themselves
,
because
(
as
Clem.
Alexandr
.
Strom.
1.
saith
,
)
they
have
free
will
,
and
it
is
themselves
that
must
have
the
gain
or
loss
,
that
must
be
in
heaven
or
hell
for
ever
.
What
if
a
Prelate
,
a
Parliament
,
a
Patron
,
or
a
forefather
,
chuse
Masspriests
or
Hereticks
for
us
,
must
we
accept
the
choice
?
Is
this
our
bewaring
of
false
prophets
,
and
of
the
leaven
of
the
Pharisees
,
and
our
trying
all
things
,
and
letting
no
man
deceive
us
,
&c.
5.
But
how
unfit
is
this
objection
for
a
Prelates
mouth
or
pen
?
Are
you
the
Church
Governours
?
Is
all
this
contention
that
you
may
have
the
Keys
alone
,
without
the
parish
Ministers
?
And
is
this
the
fruit
of
all
your
Government
,
that
the
common
Church
members
are
so
mad
,
so
bad
,
so
untractable
,
that
they
are
not
fit
to
be
free
Consenters
to
them
that
are
to
Teach
and
Guide
them
to
salvation
?
Who
then
is
this
Church
Ruine
and
Abomination
long
of
but
your selves
,
who
have
and
only
will
have
the
Keys
?
Have
you
not
fine
Churches
and
members
,
that
are
not
fit
to
choose
no
nor
consent
to
their
own
Guides
?
Why
do
you
not
take
care
that
the
Churches
by
discipline
may
be
better
constituted
?
As
none
should
be
Pastors
who
are
not
fit
for
the
duty
of
Pastors
,
so
none
should
be
members
who
are
not
fit
for
the
duty
of
members
.
It
's
excellent
Government
inded
to
keep
such
in
the
Church
as
are
unfit
to
be
there
,
and
then
fetch
an
argument
from
their
unfitness
for
their
neglect
of
their
duty
,
and
your
depriving
them
of
their
power
?
As
if
you
should
choose
none
but
ideots
(
or
most
such
)
to
be
Jury
men
,
and
then
argue
thence
,
that
they
are
unfit
for
so
great
a
trust
,
and
so
the
people
must
lose
their
liberties
.
6.
There
are
among
the
ignoranter
sort
of
the
people
,
usually
divers
sober
and
good
men
,
and
the
rest
use
much
to
hearken
to
them
.
Obj.
But
what
if
the
people
will
not
consent
to
any
but
a
Heretick
or
intolerable
person
?
Answ.
1.
The
former
answers
serve
to
this
:
You
do
fairly
to
keep
such
people
in
the
Church
?
But
as
the
Foreigner
wondered
in
Henry
the
Eighth's
days
,
to
see
at
once
some
hanged
for
being
Papists
,
and
some
burnt
for
being
Protestants
,
and
cried
out
Dii
boni
quomodo
gentes
hic
vivunt
!
So
it
is
such
another
case
to
see
at
once
the
same
Prelates
forcing
the
unwilling
into
the
Church
and
to
the
Sacrament
,
as
if
this
would
or
could
save
them
(
if
their
Church
be
salvation
)
in
despight
of
them
,
even
on
pain
of
undoing
,
and
perpetual
imprisonment
;
And
yet
Excommunicating
and
casting
out
those
that
are
willing
to
stay
in
;
As
if
Consent
were
a
mark
of
an
aliene
and
a
reprobate
,
and
unwillingness
the
mark
of
worthiness
.
2.
Such
as
you
here
describe
are
not
fit
to
be
members
of
a
Church
.
If
they
will
not
Consent
to
Church
priviledges
and
duties
,
they
should
be
without
the
doors
.
And
you
may
force
them
to
hear
Teaching
whether
they
are
willing
or
not
;
But
you
cannot
make
them
Godly
nor
bring
them
to
heaven
,
nor
give
them
right
to
Church
Communion
and
Sacraments
whether
they
will
or
not
.
So
much
of
Election
and
Consent
.
2.
Moreover
the
Ordination
differeth
from
that
of
Gods
institution
.
For
Presbyters
are
now
Ordained
commonly
neither
by
Archbishops
,
Bishops
or
Presbyters
of
Christs
institution
(
in
their
way
.
)
1.
The
Bishops
themselves
profess
that
they
Ordain
not
as
Presbyters
.
For
they
say
such
have
no
power
of
Ordination
.
2.
They
are
not
Bishops
of
Christs
institution
as
is
before
proved
;
but
of
another
species
,
which
half
themselves
confess
to
be
but
humane
.
3.
They
are
not
Archbishops
,
because
they
have
no
Bishops
under
them
.
And
so
having
not
their
power
of
Ordination
as
Officers
of
Gods
making
,
they
have
no
power
from
him
to
Ordain
.
Obj.
By
these
two
last
differences
you
seem
to
give
up
the
Cause
to
the
Separatists
.
Answ.
The
Prelatists
do
so
;
but
so
do
not
we
:
1.
Because
whether
the
Prelates
will
or
not
,
the
people
ex
post
facto
do
Consent
to
every
worthy
Pastor
.
2.
Because
we
judge
of
Parish
Ministers
as
God
describeth
them
,
and
therefore
as
true
Bishops
:
and
consequently
take
the
Prelates
for
a
kind
of
Archbishops
whatever
they
call
themselves
.
3.
And
there
is
no
honest
Minister
but
hath
the
Consent
of
some
neighbour
Ministers
and
of
the
People
:
And
though
imposition
of
hands
be
a
laudable
Ceremony
,
yet
it
is
not
that
,
but
mutual
Consent
of
themselves
and
the
Pastors
and
People
in
which
their
external
call
consisteth
,
as
is
before
said
.
II.
The
different
Correlates
and
Termini
make
different
Relations
.
The
Churches
which
the
ancient
Presbyters
were
related
to
,
were
true
entire
Churches
,
(
however
their
work
might
be
parcelled
among
the
members
.
)
But
according
to
the
Prelates
platform
,
each
Presbyter
hath
his
charge
over
no
Church
of
Christ
at
all
,
but
only
over
a
hundredth
,
six
hundredth
or
thousandth
part
of
a
Church
,
having
no
more
to
do
with
all
the
rest
than
if
they
were
of
another
Diocese
.
III.
But
I
come
to
the
point
intended
:
That
they
take
from
the
Presbyter
his
essential
Obligation
and
Authority
appeareth
,
1.
In
general
,
they
commonly
affirm
,
that
the
Governing
power
belongeth
not
to
them
;
and
that
they
are
but
the
Bishops
Curates
:
By
which
they
mean
not
only
that
the
Bishops
rule
them
:
but
they
say
that
the
Bishop
doth
Teach
all
his
Diocese
per
alios
,
even
by
these
his
Curates
.
And
accordingly
they
have
lately
blotted
out
of
their
Litany
[
Bishops
,
Pastors
,
and
Ministers
of
the
Church
]
and
have
substituted
[
Bishops
,
Priests
,
and
Deacons
]
lest
the
Priests
should
be
supposed
Pastors
.
But
they
altered
not
the
Collect
for
all
Bishops
and
Curates
.
And
they
have
put
out
of
the
Office
for
Ordination
of
Priests
,
Act.
20.
28.
Now
what
a
Presbyter
doth
in
the
person
of
the
Bishop
and
as
his
instrument
,
that
he
doth
not
in
the
distinct
person
of
a
Presbyter
:
He
that
payeth
money
or
delivereth
possession
in
his
Masters
name
,
doth
it
not
in
his
own
.
So
that
if
really
they
mean
as
they
say
,
that
quoad
personam
legalem
quamvis
non
naturalem
,
it
be
the
Bishop
that
doth
Teach
and
Officiate
per
alios
,
then
no
Presbyter
is
indeed
endued
with
any
power
of
Teaching
,
Officiating
,
or
Ruling
in
the
person
of
a
Presbyter
,
but
only
to
be
the
Servant
and
Instrument
of
the
Diocesane
.
2.
No
Presbyter
hath
power
to
judge
whom
he
shall
Baptize
,
or
whom
to
refuse
;
but
is
to
Baptize
all
without
any
exception
that
have
Godfathers
and
Godmothers
,
who
will
but
say
the
words
in
the
book
.
The
Canon
78.
is
[
No
Minister
shall
refuse
or
delay
to
Christen
any
Child
according
to
the
book
of
Common
prayer
,
that
is
brought
to
the
Church
to
him
upon
Sundays
or
Holidays
to
be
Christened
—
Else
suspended
three
months
from
his
Ministry
.
(
Yea
,
that
is
it
that
pays
for
all
.
)
So
Can.
79.
he
is
bound
to
do
in
houses
in
case
of
danger
.
Yet
Can.
29.
No
Parent
shall
be
urged
to
be
PRESENT
nor
be
admitted
to
answer
as
Godfather
for
his
own
child
.
Now
the
Liturgy
requireth
not
any
Godfather
to
Adopt
the
Child
,
and
take
it
for
his
own
:
Nor
doth
it
allow
us
to
refuse
the
Children
of
Turks
,
Jews
,
or
Heathens
;
And
if
these
Godfathers
be
known
Atheists
,
Turks
,
Jews
or
Heathens
,
or
the
filthiest
Adulterers
or
wicked
persons
,
if
they
did
ever
in
their
lives
receive
the
Sacrament
,
and
will
say
as
the
Book
bids
them
,
the
Priest
cannot
refuse
the
Child
.
But
if
the
godliest
Parent
can
get
none
to
be
such
Godfathers
or
Godmothers
,
his
Child
must
not
be
Baptized
.
I
told
the
Bishops
my self
that
I
had
a
notorious
Infidel
boasted
that
he
would
bring
his
Child
to
be
baptized
,
and
say
the
words
of
the
book
,
and
see
who
durst
refuse
it
;
And
I
was
answered
that
if
the
Child
had
Godfathers
,
there
was
no
scruple
but
I
should
Baptize
him
:
But
,
when
I
ask
,
what
if
these
Infidels
(
professedly
such
)
be
the
Godfathers
,
and
say
before-hand
[
I
will
say
those
words
and
refuse
me
if
you
dare
]
they
have
nothing
to
say
,
that
common
reason
should
regard
.
Now
he
that
is
but
sent
to
Baptize
those
(
even
all
whomsoever
)
that
others
bid
him
baptize
,
and
hath
no
more
discerning
or
judging
power
of
the
persons
capacity
,
than
a
Lay-man
hath
,
is
in
this
no
Presbyter
,
but
a
Prelates
messenger
or
servant
.
3.
They
have
no
power
to
instruct
,
admonish
,
or
reprove
in
secret
or
publick
or
in
their
own
houses
,
any
one
Ignorant
Heretical
Infidel
,
Atheistical
or
scandalous
wicked
man
,
that
will
but
refuse
to
speak
with
them
or
to
hear
them
.
And
yet
he
must
give
this
person
the
Sacrament
,
at
least
till
he
prove
that
by
him
which
his
refusal
to
speak
to
him
maketh
impossible
to
be
publickly
proved
.
If
I
have
great
reason
by
some
private
occasional
speech
or
report
to
believe
,
that
many
of
the
Parish
know
no
more
of
Christ
than
Pagans
do
;
or
that
they
among
their
own
companions
(
who
will
not
accuse
them
)
profess
Atheism
,
Infidelity
,
or
Heresie
;
or
if
after
scandalous
fames
I
would
admonish
them
to
repent
;
If
they
refuse
to
speak
with
me
,
or
suffer
me
not
to
come
and
speak
to
them
,
I
have
no
remedy
;
but
must
still
continue
them
in
the
Communion
of
the
Church
.
Obj.
You
would
not
have
such
men
forced
your self
.
Answ.
But
I
would
not
be
forced
then
my self
,
to
give
him
the
Sacrament
of
Communion
as
his
Pastor
,
who
refuseth
to
speak
with
me
or
to
hear
me
as
his
Pastor
;
but
would
have
power
to
refuse
that
Pastoral
administration
to
him
that
refuseth
the
rest
.
4.
They
have
no
power
to
judge
of
the
fitness
of
any
one
for
the
Sacrament
of
the
Lords
Supper
,
in
point
of
knowledge
,
faith
,
or
Covenanting
with
God
,
nor
whether
he
understand
what
the
Sacrament
is
,
any
more
than
an
Infidel
or
ideot
;
so
be
it
the
Bishop
do
but
confirm
him
(
in
his
childhood
)
or
he
will
say
that
he
is
ready
to
be
confirmed
.
Indeed
all
are
required
to
send
their
children
to
be
Catechised
;
But
1.
few
Ministers
use
it
:
2.
few
persons
in
a
parish
come
.
3.
If
they
refuse
,
we
cannot
prevent
their
further
communicating
.
4.
It
is
but
to
say
over
the
words
of
that
Catechism
which
they
are
called
to
;
which
experience
tells
us
children
will
do
like
Parrots
,
without
understanding
what
they
say
:
And
we
must
not
ask
them
any
other
questions
.
It
is
true
also
that
they
who
are
confirmed
by
the
Bishop
should
bring
a
Certificate
from
the
Minister
that
they
can
say
the
Creed
,
Lords
prayer
,
Commandments
,
&c.
But
they
may
choose
,
and
not
one
of
many
doth
it
.
I
went
my self
at
thirteen
years
of
age
or
fourteen
,
to
the
worthy
Bishop
Morton
with
the
rest
of
the
School-boyes
without
any
Certificate
,
and
without
any
examination
he
hastily
said
as
he
passed
on
three
or
four
lines
of
a
prayer
over
us
,
when
I
knew
not
what
he
said
:
And
after
this
,
no
Minister
can
refuse
any
one
at
age
the
Sacrament
.
The
Rubrick
saith
,
They
should
openly
own
their
Baptism
,
&c.
But
few
do
it
,
and
none
can
be
refused
for
not
doing
it
.
And
so
the
transition
from
the
number
of
Infant
members
into
the
number
of
the
adult
,
is
made
without
the
Ministers
Consent
(
Though
the
Kings
Declaration
once
yielded
to
the
contrary
)
And
Communicants
croud
upon
him
in
utter
ignorance
,
because
they
were
Baptized
in
Infancy
:
Nay
few
in
a
Parish
(
not
one
of
many
hundred
of
my
acquaintance
)
is
ever
confirmed
by
the
Bishop
at
all
,
so
much
as
ceremoniously
,
or
regard
it
.
5.
They
have
no
power
to
choose
what
Chapter
they
will
read
to
the
Church
in
publick
(
though
a
word
before
the
Homilies
lib.
2.
seemed
once
to
allow
it
them
)
But
every
day
in
the
year
even
week-days
and
Holidays
they
are
tyed
up
to
the
Chapters
imposed
on
them
,
though
Bell
and
the
Dragon
,
Judith
,
Susanna
,
Tobit
,
and
other
Apocryphal
writings
be
appointed
for
Lessons
,
even
about
106
Chapters
of
the
Apocrypha
in
two
months
:
And
though
any
scandal
or
other
occasion
in
his
Church
would
direct
him
,
to
choose
some
other
subject
for
the
peoples
good
.
6.
He
hath
no
power
to
choose
what
words
to
use
in
his
publick
prayers
to
God
:
no
not
to
use
any
that
are
not
written
for
him
to
read
out
of
the
book
.
And
though
custom
hath
so
used
Ministers
to
pray
without
book
in
the
pulpit
,
yet
this
is
but
connived
at
because
it
cannot
easily
be
remedied
:
One
of
them
wrote
a
book
against
it
,
as
answering
that
part
of
our
Savoy
Reply
1660
:
Dr.
Heylin
hath
largely
laboured
to
prove
that
it
is
contrary
to
the
Canon
,
which
indeed
doth
seem
express
against
it
:
And
that
's
not
all
;
However
their
Consciences
digest
it
,
all
the
Conformists
in
England
do
subscribe
as
ex
animo
a
covenant
or
promise
[
that
they
will
use
the
form
in
the
said
book
prescribed
in
publick
prayer
and
administration
of
the
Sacraments
,
and
no
other
.
]
Canon
.
36.
Mark
,
No
other
:
And
the
Bishops
that
endure
this
are
forced
to
say
,
that
these
Pulpit
prayers
are
not
the
Churches
prayers
but
our
own
:
But
yet
they
are
[
Publick
prayers
]
and
therefore
I
doubt
a
breach
of
the
Canon-Covenant
.
7.
A
Presbyter
as
such
hath
no
power
to
preach
the
Gospel
.
The
words
of
his
Ordination
do
but
give
him
power
to
preach
when
he
shall
be
lawfully
called
:
yea
his
Presentation
,
Institution
,
Induction
and
possession
of
a
Pastoral
Charge
,
do
not
all
make
up
this
Lawful
call
,
nor
may
he
preach
one
Sermon
after
all
this
,
till
he
have
a
particular
Licensing
Instrument
from
the
Bishop
.
So
that
he
preacheth
not
meerly
as
a
Presbyter
nor
as
a
possessed
Incumbent
,
but
as
Licensed
by
the
Bishop
.
8.
When
he
visiteth
the
sick
,
he
hath
no
Power
left
him
to
judge
,
Whether
[
If
he
humbly
and
heartily
desire
it
]
But
if
he
will
but
say
so
,
the
Priest
must
not
judge
.
the
person
be
penitent
and
fit
to
be
Absolved
or
not
?
But
if
the
wickedest
liver
will
but
say
or
swear
that
he
repenteth
of
Swearing
,
of
Adultery
,
of
Perjury
,
though
such
expressions
or
circumstances
be
such
as
plainly
tell
a
present
Minister
,
that
he
hath
nothing
like
to
a
serious
repentance
,
yet
must
this
Minister
be
forced
even
in
Absolute
words
to
Absolve
him
from
all
his
sins
:
When
a
Popish
Confessor
would
require
more
.
I
do
not
in
all
this
lay
the
fault
that
this
Minister
hath
not
power
to
keep
away
any
of
these
persons
,
from
Baptism
,
Confirmation
,
the
Lords
Table
,
Absolution
,
&c.
but
only
that
he
hath
no
Power
to
forbear
his
own
action
and
application
,
and
leave
them
to
others
that
are
satisfied
to
do
it
:
Nor
not
so
much
as
to
delay
till
he
give
a
reason
of
his
doubt
to
his
Lord
Bishop
.
9.
When
he
buryeth
the
dead
,
he
hath
no
power
to
judge
so
far
as
to
the
performing
or
restraining
of
his
own
act
,
whether
the
deceased
person
must
needs
be
declared
and
pronounced
blessed
.
Three
sorts
of
persons
he
must
deny
Christian
burial
to
.
1.
Those
that
die
unbaptized
,
(
though
they
be
the
Children
of
the
holiest
Parents
)
2.
Those
that
kill
themselves
(
though
they
be
the
faithfullest
persons
of
godly
and
blameless
lives
,
who
do
it
in
melancholy
,
deliration
,
a
phrenzy
,
feaver
,
or
distraction
.
)
3.
All
that
are
Excommunicate
,
(
though
by
a
Lay
Chancellor
,
)
for
not
paying
their
fees
,
or
though
it
be
because
they
durst
not
take
the
Sacrament
from
the
hands
of
an
ignorant
,
ungodly
,
drunken
Priest
,
to
whose
ministery
neither
they
nor
other
of
the
Parish
did
ever
consent
;
or
that
it
be
the
Learnedest
Godly
Divine
that
is
excommunicate
for
dissenting
from
the
Prelatists
.
But
all
others
without
any
exception
that
are
brought
to
Church
,
they
must
bury
with
a
publick
Declaration
that
they
are
saints
,
viz.
[
That
God
in
mercy
hath
taken
to
himself
the
soul
of
this
our
dear
brother
]
(
And
without
Holiness
no
man
shall
see
God
.
)
(
So
great
difference
in
Holiness
there
is
between
the
Holy
Church
of
Rome
and
ours
,
that
they
Canonize
one
Saint
in
an
age
by
the
Pope
,
and
we
as
many
as
are
buryed
by
the
Priest
.
)
Though
it
was
the
most
notorious
Thief
or
Murderer
,
or
the
most
notorious
Atheist
,
or
Infidel
,
or
Heretick
,
who
either
writeth
,
or
preacheth
or
disputeth
that
there
is
no
God
or
no
life
to
come
,
or
useth
in
his
ordinary
talk
to
mock
at
Christ
as
a
deceiver
,
and
to
scorn
the
Scriptures
as
nonsence
and
contradiction
,
or
though
it
be
a
Jew
who
professeth
enmity
to
Christ
?
Much
more
if
it
be
a
common
blasphemer
,
perjured
person
,
adulterer
,
drunkard
,
a
scorner
at
a
godly
life
,
&c.
who
never
professed
repentance
,
but
despised
the
Minister
and
his
counsel
to
the
last
breath
,
yet
if
he
be
brought
to
the
Church
for
buryal
,
the
Priest
must
pronounce
him
saved
in
the
aforesaid
words
,
so
be
it
he
be
not
Excommunicate
(
of
which
sort
of
late
there
are
too
great
numbers
risen
up
,
in
so
much
that
the
sober
Prelatists
themselves
cry
out
of
the
growth
and
peril
of
Atheism
,
Infidelity
,
and
most
horrid
filthiness
,
and
profaneness
.
)
The
words
of
the
Canon
are
(
Can
68.
)
[
No
Minister
shall
refuse
or
delay
to
bury
any
corps
that
is
brought
to
the
Church
or
Churchyard
(
convenient
warning
being
given
thereof
before
)
in
such
manner
and
form
as
is
prescribed
in
the
book
of
Common
Prayer
.
And
if
he
shall
refuse
—
except
the
party
deceased
were
denounced
Excommunicated
Excommunicatione
majori
for
some
grievous
and
notorious
crime
,
(
and
no
man
able
to
testifie
of
his
repentance
)
he
shall
be
suspended
by
the
Bishop
of
the
Diocese
from
his
Ministry
by
the
space
of
three
months
]
But
the
New
Rubrick
in
the
Liturgy
saith
,
[
The
office
ensuing
is
not
to
be
used
for
any
that
die
unbaptized
,
or
Excommunicate
,
or
have
laid
violent
hands
on
themselves
.
]
The
Office
saith
,
[
Forasmuch
as
it
hath
pleased
Almighty
God
of
his
great
mercy
to
take
unto
himself
the
Soul
of
our
dear
brother
here
departed
,
&c.
]
And
[
We
give
thee
hearty
thanks
that
it
hath
pleased
thee
to
deliver
this
our
brother
out
of
the
miseries
of
this
sinful
world
.
]
And
yet
as
self-contradicters
and
condemners
,
if
any
man
do
but
say
of
one
that
hath
been
openly
against
the
Prelates
or
Conformity
,
that
he
was
a
godly
honest
man
,
(
much
more
one
that
was
against
the
King
,
and
especially
a
downright
Traitor
who
so
lived
and
died
impenitently
)
they
take
it
for
a
heinous
crime
,
(
as
in
the
latter
case
they
well
may
do
)
And
yet
(
except
those
whose
quarters
they
set
up
upon
the
gates
,
or
deny
Christian
burial
to
by
the
Magistrate
,
)
the
poor
Priest
must
pronounce
them
all
at
the
Grave
to
be
the
Bishops
dear
brethren
and
saved
as
aforesaid
.
10.
They
have
no
Power
to
give
the
Sacrament
of
Communion
with
Christ
and
his
Church
,
to
any
the
most
Learned
holy
Christian
,
who
dare
not
receive
the
Sacrament
kneeling
,
(
for
fear
of
bread-worship
in
appearance
,
&c.
)
which
(
though
I
think
is
unwarrantably
scrupled
,
yet
)
hath
so
much
of
Universality
and
Antiquity
as
maketh
it
ill
beseeming
those
same
men
who
cry
up
the
Church
Councils
,
Customes
,
and
Antiquity
,
to
cast
out
of
Communion
those
that
conform
to
all
these
,
for
so
doing
.
For
who
knoweth
not
by
Can.
20.
of
Concil.
Nic.
1.
and
the
consent
of
Antiquity
,
that
they
took
it
for
a
custome
?
and
tradition
and
Canon
of
the
Universal
Church
,
that
none
should
at
all
adore
God
kneeling
on
any
Lords
day
in
the
year
,
nor
on
any
week-day
between
Easter
and
Whitsunday
.
11.
They
have
no
power
to
forbear
denying
the
Sacrament
of
Communion
to
any
how
faithful
and
holy
soever
,
who
is
against
the
Diocesanes
Confirmation
,
and
is
unwilling
that
those
whom
he
taketh
to
be
no
true
Bishops
should
use
that
which
he
taketh
(
as
used
by
them
)
to
be
no
true
Ordinance
of
God
,
but
a
taking
of
his
name
in
vain
;
or
if
on
any
other
account
he
be
unwilling
of
it
:
For
the
new
Rubrick
is
,
[
There
shall
none
be
admitted
to
the
holy
Communion
,
until
such
time
as
he
be
Confirmed
,
or
be
ready
and
desirous
to
be
Confirmed
.
]
So
that
it
is
not
actual
confirmation
which
they
think
necessary
.
But
[
a
Desire
of
Confirmation
]
by
the
imposition
of
the
Diocesanes
hands
,
is
made
a
thing
necessary
to
Christian
Church
Communion
.
12.
As
it
is
before
said
that
he
hath
no
power
to
judge
who
shall
be
Confirmed
,
and
admitted
into
the
Rank
of
Communicating
members
,
so
he
hath
no
power
at
all
effectually
to
keep
away
the
grossest
offenders
,
or
to
forbear
his
own
actual
putting
the
Sacrament
into
their
hands
.
For
though
the
Canon
seem
to
favour
his
power
,
and
the
Rubrick
say
somewhat
the
same
way
,
yet
it
is
to
be
noted
,
1.
That
whereas
the
Rubrick
alloweth
him
to
advertise
the
scandalous
not
to
come
to
the
Sacrament
,
yet
it
is
only
the
contentious
that
have
injured
others
and
are
not
reconciled
,
whom
he
is
plainly
enabled
to
refuse
.
2.
Among
those
that
he
may
advertise
not
to
come
,
the
grosly
ignorant
(
who
know
not
what
Christ
or
the
Sacrament
is
)
the
Atheist
,
Infidel
and
Heretick
are
not
numbred
at
all
;
but
[
an
open
and
notorious
evil
liver
,
or
that
hath
done
wrong
to
his
neighbours
]
3.
And
if
he
be
never
so
wicked
,
yet
unless
also
[
The
Congregation
be
thereby
offended
]
the
Curate
cannot
hinder
him
,
or
so
much
as
advertise
him
not
to
come
.
And
so
if
only
a
few
Godly
persons
be
offended
,
they
are
not
the
Congregation
;
or
if
the
Minor
part
be
offended
,
they
are
not
the
Congregation
:
And
how
shall
the
Minister
know
whether
the
Major
part
be
offended
:
For
he
hath
no
power
to
ask
them
,
much
less
to
put
it
to
the
Vote
:
And
the
Major
part
will
never
come
to
him
nor
be
accusers
?
And
if
the
Major
part
(
which
is
no
wonder
)
be
themselves
so
Ignorant
,
Heretical
,
or
ungodly
as
not
to
be
offended
,
but
rather
to
take
the
Sinners
part
,
then
the
Curate
must
give
them
all
the
Sacrament
,
and
hath
no
remedy
.
4.
And
he
that
must
not
live
in
Taverns
,
Alehouses
,
Play-houses
,
or
other
places
of
wickedness
(
specially
if
he
live
as
Chrysostome
did
,
who
never
did
so
much
as
eat
with
any
one
in
his
own
house
)
may
have
most
of
his
Communicants
to
be
abominable
and
flagitious
,
before
it
will
be
Notorious
to
him
:
for
(
as
is
said
)
He
hath
no
power
to
call
any
to
witness
any
thing
,
that
are
unwilling
.
And
few
will
be
willing
to
enrage
their
neighbours
,
when
they
foreknow
that
it
will
do
more
hurt
than
good
.
5.
And
if
he
do
refuse
any
one
,
he
is
bound
to
become
an
Informer
,
and
to
give
an
account
of
the
same
to
the
Ordinary
within
fouteen
days
at
the
farthest
.
]
Whenas
,
1.
Perhaps
he
may
dwell
many
score
miles
off
;
2.
And
have
his
studies
and
all
other
business
on
his
hands
:
3.
And
must
then
bring
his
proofs
,
when
he
is
not
enabled
to
examine
any
witness
nor
take
proof
of
that
which
to
all
others
is
notorious
.
4.
It
is
a
great
doubt
whether
the
Sinner
have
not
his
remedy
at
Law
against
him
to
his
undoing
,
if
he
lay
not
by
all
his
other
business
to
prosecute
the
proof
to
the
utmost
.
And
if
he
do
lay
by
the
rest
of
his
work
that
while
,
the
Bishop
may
undoe
him
or
suspend
him
.
5.
By
this
means
he
shall
more
exasperate
the
Sinners
(
by
prosecuting
them
to
such
a
Court
as
the
Prelates
)
and
harden
them
against
all
profiting
by
his
Ministry
,
than
if
by
his
Pastoral
office
he
had
himself
first
lovingly
convinced
them
,
and
suspended
them
only
till
they
repent
.
6.
When
he
hath
all
done
,
if
the
sinner
pay
his
fees
and
say
,
He
repenteth
,
the
Chancellor
is
to
Absolve
him
:
And
so
the
Curate
doth
only
to
his
own
vexation
and
the
Sinners
hurt
,
deny
him
the
Sacrament
but
once
.
And
if
the
wrath
or
scorns
of
the
Sinner
shew
that
he
was
far
from
true
Repentance
,
the
Curate
cannot
deny
him
the
Sacrament
the
next
day
,
nor
ever
after
,
till
he
not
only
again
commit
the
same
sin
(
Adultery
,
Perjury
,
Drunkenness
,
&c.
)
but
till
it
be
again
notorious
,
and
he
will
be
again
at
the
same
trouble
in
the
prosecution
.
7.
And
there
are
few
great
Parishes
in
England
where
there
are
no
Swearers
,
Drunkards
,
Railers
,
Fighters
,
Fornicators
,
Adulterers
,
and
such
like
enow
,
to
hold
a
Curate
work
through
the
whole
year
to
prosecute
them
,
though
he
lay
by
almost
all
his
other
work
:
so
that
by
this
way
,
if
he
keep
such
from
the
Sacrament
,
he
must
keep
all
away
by
ceasing
his
Ministerial
work
.
8.
The
Curate
cannot
refuse
him
till
he
hath
called
and
advertised
him
;
whereas
the
person
may
refuse
to
come
to
him
,
at
least
by
pretending
business
and
other
excuses
.
All
these
things
make
this
which
seemeth
his
most
considerable
power
,
to
be
in
effect
but
next
to
none
.
13.
The
Curate
hath
no
power
when
any
person
is
obstinate
and
impenitent
in
the
most
notorious
scandal
or
heresie
,
or
endeavoureth
to
pervert
others
,
to
admonish
him
before
all
,
that
others
may
beware
,
nor
to
call
him
openly
to
Repentance
.
14.
Nor
hath
he
any
power
to
judge
who
shall
be
Excommunicated
as
impenitent
,
be
the
crime
never
so
heinous
or
notorious
:
no
not
so
much
as
to
concur
in
this
power
with
any
Bishop
,
Chancellor
or
Presbyters
;
any
more
than
any
Lay-man
hath
.
He
can
but
Accuse
them
,
and
so
may
an
Apparitor
or
Church-warden
:
or
Read
the
Bishops
or
Chancellors
Excommunication
,
as
he
doth
the
Kings
Proclamations
,
or
as
the
Clerk
doth
other
writings
.
15.
He
hath
no
power
to
absolve
publickly
any
person
Excommunicated
,
no
more
than
a
Lay
man
;
but
as
aforesaid
to
read
the
Absolution
.
16.
He
hath
no
power
to
forbear
his
own
act
of
Reading
an
Excommunication
against
the
faithfullest
and
most
religious
persons
in
his
Parish
,
whom
it
shall
please
the
Bishop
or
Chancellor
to
Excommunicate
,
(
that
is
,
usually
,
a
Nonconformist
,
or
a
Churchwarden
who
dare
not
swear
to
their
large
books
of
Articles
,
to
persecute
the
Nonconformists
,
&c.
or
one
that
appeareth
not
at
their
Courts
,
or
a
poor
man
that
doth
not
pay
their
fees
,
&c.
)
The
poor
Curate
must
read
the
Curse
against
them
.
17.
He
hath
no
power
himself
to
forbear
the
open
Reading
of
an
Absolution
of
the
most
impenitent
wicked
man
,
whom
it
shall
please
the
Chancellor
to
absolve
.
And
how
easily
that
is
procured
for
any
man
,
that
is
but
Rich
and
Conformable
,
is
well
known
.
18.
The
Curate
hath
no
power
so
much
as
to
Baptize
the
holiest
believer
or
the
Child
of
such
,
as
do
but
fear
lest
it
be
a
Sin
to
use
the
Transient
Image
of
the
Cross
,
as
a
humane
symbol
of
Christianity
,
and
an
engaging
dedicating
sign
,
that
he
[
will
not
be
ashamed
to
profess
the
faith
of
Christ
crucified
,
and
manfully
to
fight
under
his
banner
against
the
Devil
,
the
world
and
the
flesh
,
and
to
continue
Christs
faithful
servant
and
souldier
to
his
lifes
end
.
]
If
the
person
to
be
baptized
were
a
Turk
,
or
a
Jew
,
who
both
hate
Idolatry
,
and
should
be
so
scandalized
at
this
Transient
Image
and
humane
Symbol
,
as
that
they
would
rather
never
be
Christians
or
be
Baptized
,
than
receive
it
;
yet
must
the
poor
Priest
let
them
go
without
Christianity
,
rather
than
Baptize
them
without
this
Image
of
a
Cross
,
unless
he
will
be
suspended
from
preaching
Christs
Gospel
to
the
ignorant
that
they
may
be
saved
.
But
if
he
will
bear
that
,
he
may
do
what
he
will
;
that
so
poor
souls
may
be
the
losers
.
19.
If
the
commonest
whore
or
wicked
woman
come
to
be
Churched
,
as
they
call
it
,
after
child-bearing
,
the
Priest
must
use
all
the
Office
of
thanksgiving
,
without
first
expecting
her
repentance
,
as
if
she
were
the
chastest
person
:
And
must
give
her
the
Sacrament
.
20.
To
conclude
,
no
Priest
as
such
(
till
Licensed
)
hath
power
[
to
take
upon
them
to
expound
in
his
own
Cure
,
or
elsewhere
(
and
therefore
not
to
his
family
,
or
any
one
of
his
ignorant
neighbours
)
any
Scripture
,
or
matter
,
or
Doctrine
;
But
shall
only
study
to
Read
plainly
and
aptly
,
without
glossing
or
adding
the
Homilies
,
&c.
]
Are
these
Authorized
Priests
,
that
may
not
so
much
as
tell
a
Child
the
meaning
of
his
Catechism
,
or
any
Article
of
the
Faith
?
No
though
an
ignorant
person
ask
him
?
The
Priests
lips
should
preserve
knowledge
,
and
the
Law
should
be
enquired
of
at
his
mouth
,
for
he
is
the
messenger
of
the
Lord
of
hosts
.
But
an
English
Priest
may
not
expound
any
Matter
,
Scripture
,
or
Doctrine
but
barely
Read
,
till
the
Bishop
License
him
.
Obj.
If
they
be
not
able
,
it
will
do
more
harm
than
good
.
Answ.
Will
the
righteous
God
be
always
mocked
?
and
suffer
men
to
make
merchandice
of
Souls
,
and
to
vilifie
them
and
set
them
at
cheaper
rates
than
they
would
do
a
goose
,
a
pig
,
or
a
dog
?
Is
this
a
fit
answer
for
those
that
are
their
Ordainers
?
under
whose
examination
and
hands
all
men
enter
into
the
Ministery
?
Will
they
say
that
they
can
get
no
better
?
What
,
not
when
they
have
made
so
many
Canonical
Engines
to
keep
out
better
?
What
,
not
when
such
as
Cartwright
,
Hildersham
,
Amesius
,
Parker
,
Dod
,
Ball
,
&c.
are
cast
out
as
unworthy
?
When
so
many
hundred
were
silenced
in
Queen
Elizabeth
and
King
James's
days
;
and
Eighteen
Hundred
of
us
now
?
When
the
Bishops
have
got
so
many
Laws
to
hinder
us
from
Preaching
in
publick
and
private
,
and
to
banish
us
five
miles
from
all
Cities
,
Corporations
,
and
places
where
we
have
preached
?
When
none
but
their
sworn
Curates
,
Subscribers
,
Declarers
,
&c.
may
preach
,
yet
can
they
get
no
better
?
Will
they
keep
up
a
Ministry
whom
they
will
themselves
so
ignominiously
stigmatize
,
as
to
tell
the
world
,
that
none
of
them
all
,
as
Presbyters
,
may
be
endured
to
expound
any
Scripture
,
Doctrine
,
or
Matter
,
but
barely
to
Read
?
Yea
as
if
they
would
disswade
them
from
all
Learning
of
Humanity
or
Divinity
as
needless
or
hurtful
things
,
they
say
[
he
shall
only
study
to
Read
plainly
and
aptly
.
]
So
that
he
that
studieth
for
any
more
than
to
Read
,
doth
break
the
Canons
of
the
Prelatical
Church
.
Also
a
Priest
as
such
hath
no
power
to
judge
what
Garments
he
shall
wear
,
nor
of
what
colour
at
home
or
abroad
.
He
hath
no
power
to
judge
in
what
house
he
may
instruct
or
pray
with
any
of
his
flock
:
nor
when
so
much
as
with
his
Church
in
publick
,
or
with
any
sick
or
afflicted
neighbour
in
private
,
to
Fast
and
Pray
:
But
they
are
all
straitly
forbidden
to
preach
or
administer
the
Sacraments
,
(
except
to
the
sick
)
in
private
houses
:
To
preach
or
officiate
in
any
room
save
a
Consecrated
Chappel
,
even
in
a
Noblemans
house
;
To
keep
publick
or
private
fasts
;
To
give
the
Sacrament
to
any
that
are
not
of
their
own
Parish
,
at
least
if
they
go
from
their
own
Priest
,
because
he
never
studied
more
than
to
Read
:
They
have
not
power
to
admit
any
other
,
how
Learned
and
Holy
soever
,
to
preach
in
their
Churches
,
as
Presbyters
,
without
Licence
.
All
these
shew
their
Priestly
power
.
Obj.
But
a
Surrogate
may
Excommunicate
.
Answ.
1.
That
is
but
ludicrous
pro
forma
.
2.
Or
else
it
is
but
their
self-condemnations
while
they
allow
one
Presbyter
of
a
thousand
,
to
do
that
which
all
the
rest
are
forbidden
.
The
same
I
say
of
Arch-deacons
,
and
peculiar
Ordinaries
.
Object
.
They
make
Canons
in
Convocations
,
and
choose
Convocation
Priests
.
Answ.
1.
It
is
but
two
Priests
of
many
hundred
that
are
in
a
Convocation
:
And
what
's
that
to
all
the
rest
.
2.
Choosing
is
not
a
Governing
act
.
Where
the
people
choose
Kings
and
Parliament
men
,
it
proveth
not
that
they
have
any
Government
themselves
.
The
Laity
ever
formerly
chose
their
Bishops
,
and
yet
were
no
Bishops
nor
Church
Rulers
.
3.
It
is
in
the
Bishops
power
to
frustrate
their
choice
.
For
when
they
have
chosen
four
,
he
may
put
by
two
of
them
.
In
this
great
Convocation
which
hath
new
moulded
our
Liturgy
,
which
hath
formed
the
Engines
that
have
done
what
is
done
,
the
great
and
famous
City
of
London
had
not
one
chosen
Clerk
in
the
Convocation
.
(
No
wonder
then
if
they
Conform
not
,
as
not
being
bound
by
their
own
Consent
)
For
when
they
chose
Mr.
Calamy
and
my self
,
the
Bishop
refused
us
both
(
which
I
am
so
far
from
mentioning
in
discontent
,
that
I
take
it
to
have
been
a
greater
Mercy
than
I
can
well
express
)
4.
I
take
not
Canon-making
to
be
any
considerable
part
of
the
Pastoral
Office
.
If
two
of
many
hundred
,
have
power
to
please
the
Plural
Number
of
Prelates
,
Deans
,
and
other
Dignitaries
(
whom
they
cannot
over-vote
)
by
serving
them
against
the
Church
and
their
Brethren
,
doth
that
prove
that
Presbyters
as
such
have
the
Governing
power
of
their
flocks
?
I
am
not
striving
for
a
power
of
Ruling
one
another
,
much
less
of
Excommunicating
Kings
and
Magistrates
,
nor
a
power
of
making
Laws
,
or
Ruling
Neighbour
Churches
:
But
only
a
power
of
Guiding
their
own
flocks
,
and
judging
of
their
own
actions
.
Yea
,
and
that
not
as
Ungoverned
or
without
Appeals
:
But
as
Ruled
by
Magistrates
,
consociated
for
Concord
with
other
Pastors
,
and
Ruling
Volunteers
.
And
if
Archbishops
also
Rule
them
by
Gods
Laws
,
we
shall
submit
.
CHAP.
XVII
.
That
the
great
change
of
Government
hitherto
described
(
the
making
of
new
species
of
Churches
,
a
new
Episcopacy
,
and
a
new
sort
of
half-sub-presbyters
,
with
the
Deposition
of
the
old
,
)
was
sinfully
done
,
and
not
according
to
the
intent
of
the
Apostles
.
THere
are
two
pretences
(
and
no
more
that
I
know
of
)
made
to
justifie
all
this
foredescribed
change
.
The
first
is
by
Dr.
Hammond
when
he
was
hard
put
to
it
at
last
,
in
answer
to
the
London
Ministers
,
which
is
,
That
Subpresbyters
were
Ordained
in
Saint
John's
time
,
and
therefore
by
him
.
The
second
is
ordinary
,
that
though
de
facto
the
Apostles
setled
but
single
Pastors
(
without
Sub-presbyters
at
least
)
over
single
Churches
or
Assemblies
,
yet
this
was
not
done
with
an
Obligatory
purpose
,
for
the
so
fixing
of
it
;
But
only
de
facto
,
pro
tempore
,
as
a
State
of
immaturity
,
with
a
purpose
and
intent
,
that
it
should
grow
up
to
the
change
of
this
at
maturity
.
I.
To
the
first
Pretence
I
answer
.
1.
What
probability
is
there
that
one
Apostle
when
all
the
rest
were
dead
should
make
so
great
a
change
in
their
Church
Orders
?
Either
it
was
part
of
the
Apostolical
Commission
and
work
to
settle
Church
Offices
and
orders
for
Government
,
or
not
.
(
as
to
the
species
,
if
Christ
had
not
before
done
it
;
or
to
settle
it
by
revealing
what
Christ
did
command
them
;
either
from
Christ's
mouth
,
or
the
Spirits
inspiration
,
to
●●tle
the
Catholick
Church
,
as
Moses
did
the
Jewish
.
)
If
it
were
none
of
their
Commissioned
Office
work
,
then
it
was
none
of
John's
:
And
then
it
is
done
so
as
may
be
yet
undone
.
But
if
it
were
John's
work
it
was
Theirs
;
And
if
theirs
,
why
did
they
not
perform
it
?
Even
while
they
had
that
promise
,
Matth.
15.
20
,
21.
Where
two
or
three
are
gathered
together
in
my
Name
,
&c.
And
,
If
two
of
you
agree
of
a
thing
,
&c.
If
you
say
that
there
was
no
need
till
they
were
all
dead
,
I
answer
,
It
is
a
Fiction
.
The
greatest
numerous
Church
at
Jerusalem
,
had
more
need
of
more
than
One
to
officiate
among
them
,
(
and
so
had
Ephesus
,
Antioch
,
Coritnb
,
&c.
)
than
most
Churches
else
had
in
St.
John's
days
.
And
were
all
the
Apostles
so
negligent
and
forgetful
?
2.
What
proof
is
there
that
St.
John
did
make
this
change
?
It
is
either
by
Scripture
that
it
is
proved
,
or
by
History
.
1.
Not
by
Scripture
:
For
1.
No
Scripture
mentioneth
S.
John's
doing
it
.
2.
Dr.
Hammond
and
his
followers
confess
that
it
was
not
done
(
as
can
be
proved
)
in
Scripture
times
.
And
Chronologers
suppose
that
there
was
but
a
year
or
two
,
between
his
death
,
and
the
end
of
Scripture
times
,
that
is
,
the
writing
of
his
Apocalypse
.
And
is
it
probable
that
he
began
so
great
a
Change
the
last
year
of
his
life
?
2.
And
History
maketh
no
mention
of
it
at
all
.
(
For
I
am
ashamed
to
answer
their
nonconcluding
reason
,
from
St.
John's
bringing
a
young
prodigal
to
a
Presbyter
to
be
educated
,
or
his
Ordaining
Presbyters
,
when
it
is
no
more
than
is
said
of
the
other
Apostles
.
)
Let
them
give
us
,
if
they
can
,
any
Satisfactory
proof
,
that
S.
John
alone
,
a
year
or
two
ere
he
died
,
made
this
new
species
of
Presbyters
and
Churches
,
that
we
may
believe
it
to
be
of
God
.
But
blind
presumptions
we
dare
not
trust
.
3.
None
of
the
Ancient
Churches
,
Councils
or
Doctors
(
that
ever
I
could
find
)
did
ever
hold
that
Subpresbyters
were
instituted
by
St.
John
alone
,
and
these
changes
made
by
him
:
How
then
shall
we
think
that
men
of
yesterday
can
tell
us
without
them
,
and
better
than
they
,
and
contrary
to
them
,
the
history
of
those
times
?
4.
By
as
good
a
course
as
this
,
what
humane
corruption
may
not
be
defended
,
and
Scripture
supposed
insufficient
to
notifie
Gods
Church-institutions
to
us
?
When
there
is
nothing
said
in
Scripture
for
them
,
the
Papists
or
others
may
say
that
S.
John
made
this
or
that
Change
when
all
the
rest
were
dead
:
But
why
must
we
believe
them
?
5.
And
the
Church
hath
rejected
this
plea
already
long
ago
.
When
Papias
pleaded
that
he
had
the
Millenary
Doctrine
from
St.
John
himself
,
and
when
the
Eastern
Churches
pretended
his
Authority
for
their
time
of
Easters
observation
;
here
was
incomparably
a
fairer
shew
of
St.
John's
Authority
than
is
produced
by
Dr.
H.
in
the
present
case
:
And
yet
both
were
over-ruled
by
the
Consent
of
the
Churches
.
II.
And
that
it
cannot
be
proved
to
be
the
Apostles
intentions
that
their
establishment
herein
should
be
but
temporary
,
and
left
to
the
will
of
man
to
change
,
I
have
largely
proved
in
my
Disput.
1.
of
Church
Government
long
ago
.
I
now
only
say
,
1.
That
which
the
Apostles
did
in
execution
of
a
Commission
of
Christ
,
for
which
he
promised
and
gave
them
his
infallible
Spirit
,
was
the
work
of
Christ
himself
and
the
Spirit
,
and
not
to
be
changed
but
by
an
Authority
equal
to
that
which
did
it
.
But
such
was
the
setling
of
the
species
of
Churches
and
Elders
.
Ergo
—
&c.
The
Commission
is
before
recited
from
Scripture
,
and
so
is
the
promise
and
gift
of
the
Spirit
to
perform
it
.
2.
Where
there
is
full
proof
of
a
Divine
Institution
by
the
Apostles
,
and
no
proof
of
a
purpose
that
men
should
afterward
change
it
,
or
that
this
institution
should
be
but
for
a
time
,
and
then
cease
;
there
that
Institution
is
to
be
supposed
to
stand
in
force
,
and
the
repeal
,
cessation
,
or
allowed
mutation
to
befeigned
.
But
there
is
full
proof
of
a
Divine
institution
by
the
Apostles
that
Preesbyters
with
the
power
of
Government
were
placed
over
single
Churches
(
and
no
other
saith
Dr.
H.
)
And
there
is
no
proof
brought
us
at
all
,
of
either
Repeal
,
Cessation
,
or
Allowance
for
mutation
—
Ergo
&c.
—
They
confess
de
facto
all
that
we
desire
,
viz.
1.
That
there
was
then
none
but
single
Churches
or
Congregations
under
one
Bishop
.
2.
That
there
were
no
Subpresbyters
.
Let
them
now
prove
the
Allowance
of
a
Change
.
3.
That
supposition
is
not
to
be
granted
which
leaveth
nothing
sure
in
the
Christian
Churches
and
Religion
:
But
such
is
the
supposition
of
a
change
of
the
Apostles
Orders
in
these
points
.
Ergo.
If
the
after
times
may
change
these
Orders
,
who
can
prove
that
they
may
not
change
all
things
else
of
supernatural
institution
?
As
the
Lords
day
,
Baptism
,
the
Lords
Supper
,
the
Bible
,
the
Ministry
yet
remaining
,
&c.
And
if
so
,
nothing
is
sure
,
Object
.
Christ
himself
instituted
these
,
and
therefore
they
may
not
be
changed
.
Answ.
1.
It
was
not
Christ
himself
that
wrote
the
Scripture
,
but
his
servants
by
his
Spirit
.
2.
Christ
himself
did
that
mediately
which
his
Apostles
did
by
his
Mandate
and
Spirit
.
Matth.
28.
20.
The
Spirit
was
given
them
to
bring
all
things
to
their
remembrance
which
he
had
spoken
to
them
.
And
to
cause
them
to
Teach
the
Churches
all
things
which
Christ
had
commanded
them
.
And
as
Christ
made
the
Sin
against
the
Holy
Ghost
to
be
greater
than
that
which
was
but
directly
against
his
humanity
,
and
as
he
promised
his
Disciples
that
by
that
Spirit
they
should
do
greater
works
than
his
,
so
that
which
his
Spirit
in
them
did
establish
,
was
of
no
less
authority
,
than
if
Christ
had
personally
established
it
.
4.
By
this
rule
the
Prelates
themselves
may
be
yet
taken
down
by
as
good
authority
as
the
Apostles
other
settlement
was
changed
:
For
if
it
was
done
by
Humane
Authority
,
there
is
yet
as
great
Humane
power
to
make
that
further
change
:
Wherever
they
place
it
,
in
Kings
,
Bishops
,
or
Councils
,
they
may
yet
put
down
Bishops
,
by
as
good
authority
as
they
put
down
what
the
Apostles
set
up
;
and
may
set
up
more
new
orders
still
,
by
as
good
authority
as
they
set
up
these
half-presbyters
:
And
so
the
Church
shall
change
as
the
Moon
.
5.
That
which
is
accounted
a
reproach
to
all
Governours
is
not
without
proof
to
be
imputed
to
God
,
and
his
inspired
Apostles
.
But
to
make
oft
and
sudden
changes
of
Government
,
is
accounted
a
reproach
to
all
Governours
:
Ergo
—
For
it
is
supposed
that
they
wanted
either
foresight
and
wisdom
to
know
what
was
to
be
done
,
or
Power
to
maintain
it
.
To
make
Laws
and
se●
up
Churches
,
Officers
,
and
Orders
,
this
year
,
and
to
take
them
down
,
and
set
up
new
ones
a
few
years
after
,
seemeth
levity
and
mutability
in
man
:
And
therefore
must
not
without
cause
and
proof
be
ascribed
to
God
.
And
the
rather
because
that
Moses
Laws
had
stood
so
long
,
and
the
taking
down
of
them
was
a
scandal
very
hardly
born
:
And
if
the
Apostles
that
did
it
,
should
set
up
by
the
Spirit
others
in
their
stead
,
to
continue
but
till
they
died
,
this
would
be
more
strange
and
increase
the
offence
.
6.
There
was
no
sufficient
change
of
the
Reason
of
the
thing
,
Therefore
there
was
no
sufficient
reason
to
change
the
thing
it self
(
if
Prelates
had
had
Authority
to
do
it
.
)
If
you
say
,
That
in
Scripture
times
there
were
not
worthy
men
enow
,
to
make
Subpresbyters
and
Bishops
both
of
:
I
answer
,
It
is
notoriously
false
,
by
what
Scripture
speaketh
,
1.
Of
the
large
pourings
out
of
the
Spirit
in
those
times
:
2.
Of
the
many
Prophets
,
Teachers
,
Interpreters
,
and
other
inspired
speakers
which
were
then
in
one
Congregation
,
Act.
13.
1
,
2.
And
1
Cor.
14.
Insomuch
that
at
Corinth
Paul
was
put
to
limit
them
in
the
number
of
speakers
,
and
the
exercise
of
their
gifts
.
2.
And
it
's
known
by
history
and
the
great
paucity
of
Writers
in
the
next
age
,
that
when
those
miraculous
gifts
abated
,
there
was
a
greater
paucity
of
fit
Teachers
,
proportionably
to
the
number
of
Churches
,
than
before
.
3.
And
who
can
prove
that
if
there
had
been
more
men
,
the
Apostles
would
have
made
a
new
Order
of
Presbyters
,
and
not
only
more
of
the
same
Order
?
2.
Obj.
But
the
Churches
grew
greater
after
than
before
?
Answ.
1.
Where
was
there
three
Churches
in
the
whole
world
for
300
years
so
numerous
as
the
Church
at
Jerusalem
is
said
to
have
been
in
Scripture
?
2.
If
the
Churches
were
more
numerous
,
why
might
they
not
have
been
distributed
into
more
particular
Churches
?
3.
Or
how
prove
you
that
Presbyters
should
not
rather
have
been
increased
in
the
number
of
the
same
Order
,
than
a
new
Order
invented
?
4.
This
contradicts
the
former
objection
:
For
if
that
Churches
were
so
small
and
few
before
,
it
's
like
there
might
have
been
the
more
gifted
persons
spared
to
have
made
two
Orders
in
a
Church
.
5.
And
what
if
in
Constantine's
days
the
Churches
grew
yet
greater
,
than
they
did
in
the
second
,
or
third
age
compared
to
the
Apostles
?
will
it
follow
that
still
more
new
Orders
may
be
devised
,
as
Subpriests
were
?
7.
There
are
worser
reasons
of
the
change
too
visible
:
And
therefore
it
is
not
to
be
imputed
to
a
secret
unproved
mental
intention
of
the
Apostles
.
In
Christs
own
time
,
even
the
Apostles
themselves
strove
,
who
should
be
the
greatest
.
False
Apostles
afterward
troubled
Paul
by
striving
for
a
superiority
of
reputation
.
Diotrephes
loved
to
have
the
preeminence
.
Sect-masters
rose
up
in
the
Apostles
days
:
Acts
20.
30.
Of
your
own
selves
shall
men
arise
,
speaking
perverse
things
,
to
draw
away
disciples
after
them
.
Some
caused
Divisions
and
Offences
contrary
to
the
Doctrine
which
they
had
learned
,
Rom.
16.
17.
In
Clem.
Rom.
time
the
Church
of
Corinth
was
contending
about
Episcopacy
and
superiority
,
even
Lay-men
aspiring
to
the
chair
.
Peter
seemeth
to
foresee
what
Pastors
would
do
,
when
he
forewarneth
them
not
to
Lord
it
over
Gods
heritage
,
1
Pet.
5.
1
,
2
,
3.
Victor
quickly
practised
the
contrary
when
he
Excommunicated
the
Asian
Bishops
.
See
Grotius
his
complaint
of
the
early
and
ancient
pride
,
contention
,
and
tyranny
of
the
Bishops
,
De
Imper.
sum
.
Pot.
p.
360
,
361.
Novatian
with
Novatus
quickly
shewed
this
spirit
(
if
they
be
not
wronged
)
at
Rome
and
Carthage
;
and
so
did
Felicissimus
and
his
partners
against
Cyprian
.
What
stirrs
were
there
for
many
ages
between
the
Cecilians
and
the
Donatists
?
What
horrid
work
was
there
at
the
Concil.
Ephes.
1.
And
Concil
Chalcedon
.
&
Concil.
Eph.
2.
between
the
contending
Bishops
on
each
side
?
The
reading
of
the
Acts
would
make
a
Christians
face
to
blush
.
What
strife
between
Anthymius
and
Basil
for
a
larger
Diocese
?
What
work
against
Nazianzen
to
cast
him
out
of
Constantinople
?
What
sad
exclamations
maketh
he
against
Synods
,
and
against
these
Names
and
Titles
of
preeminence
and
higher
seats
,
wishing
the
Church
had
never
known
them
?
And
yet
he
was
angry
with
his
friend
Basil
for
placing
him
in
so
small
a
Bishoprick
as
Sosunis
.
What
abundance
of
Epistles
doth
Isidore
Pelusiota
write
to
Eusebius
the
Bishop
and
Sosimus
and
the
other
wicked
Priests
,
detecting
and
reproving
their
malignity
,
drunkenness
,
and
horrid
wickedness
?
And
how
sharply
doth
he
lament
that
a
faithful
Ministry
is
degenerate
into
carnal
formal
Tyranny
,
and
that
the
Bishops
adorned
the
Temples
under
the
name
of
the
Church
,
while
they
maligned
and
persecuted
the
Godly
who
are
the
Church
indeed
?
How
lamentable
a
description
doth
Sulpit.
Severus
give
of
the
whole
Synods
of
Bishops
that
followed
Ithacius
and
Idacius
?
And
in
particular
of
Ithacius
himself
,
as
a
fellow
that
made
no
conscience
of
what
he
said
:
And
what
did
Martin
think
of
them
who
avoided
all
their
Communions
to
the
death
,
and
would
never
come
to
any
of
their
Synods
?
Especially
because
by
stirring
up
the
Magistrate
against
the
Priscillianists
,
they
had
taught
the
vulgar
fury
to
abuse
and
reproach
any
man
that
did
but
read
,
and
pray
,
and
fast
,
and
live
strictly
,
as
if
he
were
to
be
suspected
of
Priscillianism
(
which
Hooker
himself
complaineth
of
,
Pref.
)
And
Ambrose
also
did
avoid
them
.
What
bloody
work
did
Cyril
and
his
party
make
at
Alexandria
?
What
a
man
was
Theophilus
after
him
?
What
work
made
he
against
Chrysostom
?
What
a
Character
doth
Socrates
give
of
him
?
What
insolence
and
furious
zeal
did
Epiphanius
shew
in
the
same
cause
,
in
thrusting
himself
into
the
Church
of
Chrysostom
to
stir
up
his
hearers
to
forsake
him
?
Hierom
had
a
finger
in
the
same
cause
:
His
quarrels
with
Johan
Hierosol
.
with
Ruffinus
,
his
abusive
bitterness
against
Vigilantius
,
&c.
are
well
known
.
The
multitudes
of
Canons
for
preserving
the
grandeur
of
Patriarchs
,
and
Metropolitanes
,
and
Prelates
,
on
one
side
,
and
for
keeping
small
Cities
without
Bishops
,
ne
vilescat
nomen
Episcopi
,
and
for
restraining
Pride
,
self-exaltation
,
enlargement
of
Diocese
,
encroachment
on
each
other
,
on
the
other
side
,
do
all
shew
the
diseases
that
needed
such
a
Cure
,
or
that
had
such
a
vent
.
In
a
word
the
Bishops
never
ceased
contending
,
partly
for
their
several
opinions
and
errours
;
and
partly
for
preeminence
and
rule
,
till
they
had
brought
it
to
that
pass
as
we
see
it
at
this
day
,
between
Rome
and
Constantinople
,
and
the
most
of
the
Christian
world
.
From
all
which
it
is
most
apparent
that
Pride
and
Contention
were
cured
but
in
part
in
the
Pastors
of
the
Churches
:
And
that
the
remaining
part
was
so
strong
and
operative
,
as
maketh
it
too
credible
that
there
were
ill
causes
enow
for
enlarging
of
Dioceses
and
getting
many
Churches
into
one
mans
power
,
and
setting
up
a
new
Order
of
half-subpresbyters
;
And
that
the
event
of
such
a
change
is
no
proof
that
it
was
the
Intent
of
the
Apostles
,
that
this
change
should
be
made
when
they
were
dead
;
no
more
than
you
can
prove
that
all
this
turbulent
pride
and
strife
was
intended
by
them
.
If
any
say
,
that
it
is
not
probable
that
so
soon
after
the
Apostles
all
the
Churches
would
conspire
in
such
an
error
:
I
answer
,
If
all
these
things
before
mentioned
were
not
done
,
or
if
matter
of
known
fact
may
be
denied
as
improbable
,
then
that
objection
hath
some
sence
.
To
which
I
add
,
8.
I
have
proved
that
this
change
was
not
made
at
once
,
but
by
slow
degrees
:
No
nor
made
so
soon
as
is
pretended
,
nor
so
universally
,
but
in
long
time
,
except
at
Alexandria
and
Rome
;
It
was
long
before
the
Churches
knew
it
.
9.
And
I
think
none
will
deny
but
other
things
were
taken
up
as
the
Traditions
of
the
Apostles
,
and
all
the
Churches
customes
,
which
yet
are
now
rejected
as
no
such
thing
.
To
say
no
more
of
Easter
and
the
Millennium
,
there
were
five
ceremonies
which
were
accounted
the
Churches
universal
customes
,
and
traditions
,
and
none
was
to
omit
,
viz.
not
kneeling
in
adoration
on
the
Lords
days
,
Adoring
towards
the
East
,
the
White
Garment
,
the
Milk
and
Honey
and
the
Chrism
to
the
Baptized
:
But
were
these
such
?
Socrates
,
Sozomen
,
and
Nicephorus
tell
us
great
Reasons
to
believe
that
(
whatever
some
say
)
the
time
of
Easter
,
the
Fast
of
Lent
,
and
many
other
observances
,
and
among
others
the
largeness
or
smallness
of
Dioceses
,
were
no
Laws
of
God
or
the
Apostles
,
but
usages
voluntarily
and
diversly
taken
up
,
in
several
places
,
in
which
no
Christians
should
condemn
each
other
,
but
allow
a
liberty
of
dissent
and
difference
,
without
breach
of
Charity
or
peace
.
10.
Moreover
it
is
a
clear
proof
that
the
Apostles
intended
no
such
change
,
in
that
they
left
no
Rule
,
Instructions
or
Directions
for
it
,
nor
for
the
calling
of
the
new
sort
of
Presbyters
,
nor
for
their
performance
of
their
places
.
They
left
full
directions
for
the
Ordination
and
Regulation
of
Bishops
,
called
Pesbyters
,
and
for
Deacons
,
not
leaving
out
so
much
as
Deaconesses
;
And
would
they
have
wholly
omitted
all
instructions
for
the
new
order
of
Presbyters
,
and
Prelates
,
&c.
if
they
had
intended
them
?
11.
To
put
all
out
of
controversie
,
God
hath
told
us
that
his
setled
orders
are
for
continuance
.
Eph.
4.
11
,
12
,
13.
Such
Offices
as
Christ
hath
given
to
the
Church
,
are
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
edifying
of
the
Body
of
Christ
,
till
we
all
come
to
the
unity
of
the
Faith
,
and
the
knowledge
of
the
Son
of
God
,
to
a
perfect
man
,
&c.
If
God
do
give
some
to
lay
the
foundation
,
and
some
to
build
thereon
,
yet
he
leaveth
not
men
to
make
new
Officers
besides
all
these
,
to
do
his
appointed
work
.
Timothy
had
charge
to
propagate
the
same
Doctrine
,
and
the
same
Church
orders
,
even
to
the
coming
of
Christ
,
1
Tim.
6.
13
,
14.
2
Tim.
2.
2.
and
1
Tim.
3.
Tit.
1.
5.
Heb.
10.
23
,
24
,
25.
But
of
this
I
desire
the
Reader
to
see
full
proofs
in
my
2.
sheet
for
the
Ministry
.
12.
Lastly
,
the
holy
Scripture
is
a
perfect
standing
Rule
for
all
things
necessary
to
Salvation
,
and
Divine
Faith
and
duty
,
and
to
Church
worship
and
Communion
.
If
not
,
what
is
?
And
where
shall
we
find
it
?
And
what
stop
shall
we
make
of
our
additions
,
if
there
be
no
Law
or
Rule
to
govern
the
universal
Church
?
And
who
are
they
that
have
power
to
Rule
the
Church
universal
?
See
my
Key
for
Catholicks
,
against
the
claim
of
Pope
and
General
Councils
.
But
if
it
be
,
then
the
adding
and
altering
is
presumption
,
except
in
circumstantials
which
God
hath
left
to
mans
determination
:
And
then
why
must
we
swear
never
to
alter
unnecessary
circumstances
,
were
they
such
?
CHAP.
XVIII
.
The
fourth
Argument
,
From
the
Impossibility
of
their
performance
of
the
Episcopal
Office
,
in
a
Diocesane
Church
;
And
the
certain
exclusion
and
destruction
of
true
particular
Church
Government
,
while
one
man
only
will
undertake
a
work
too
great
for
many
hundreds
.
ALI
that
I
have
said
hitherto
is
far
short
of
this
one
Argument
,
from
the
notorious
unquestionable
mischiefs
which
the
opposed
frame
of
Prelacy
doth
infer
;
not
probably
,
but
certainly
;
not
only
where
Bishops
are
bad
,
but
with
the
best
;
not
in
some
Churches
,
but
in
all
.
ARGUMENT
IV.
That
Form
of
Prelacy
is
not
lawful
and
to
be
sworn
to
,
which
maketh
the
Episcopal
Office
impossible
to
be
performed
,
and
certainly
destroyeth
and
nullifieth
true
particular
Church
Government
wherever
it
obtaineth
.
But
such
is
the
opposed
frame
.
None
will
deny
the
Major
but
the
Erastians
,
who
think
that
the
Magistrate
only
is
the
Church
Governour
(
which
as
to
forcing
Government
is
true
)
And
they
that
so
think
,
must
needs
be
against
Bishops
otherwise
than
as
they
are
Preachers
or
Magistrates
.
Therefore
I
may
let
them
pass
.
The
Minor
I
am
to
prove
by
parts
.
It
must
be
remembred
,
that
I
have
shewed
how
great
the
Dioceses
are
,
and
that
no
work
proper
to
the
Office
of
a
Bishop
can
be
done
by
a
Lay-man
,
or
any
but
a
Bishop
.
And
have
prevented
the
pretence
of
doing
it
per
alios
.
And
now
I
must
shew
more
fully
than
in
the
former
breviate
,
what
the
work
of
a
Bishop
is
;
And
then
you
shall
see
whether
it
be
not
impossible
.
And
lest
you
think
I
precisely
feign
more
work
than
God
hath
put
upon
them
,
I
will
take
it
out
of
Scripture
and
Dr.
Hammonds
Annotations
.
I.
The
Teaching
of
the
Flock
.
II.
The
Priestly
worshipping
of
God
with
them
.
III.
The
Government
of
them
by
Discipline
,
are
the
three
parts
of
the
Bishops
Office
,
as
hath
been
proved
.
I.
The
Teaching
of
the
Flock
is
,
1.
Publick
Teaching
them
in
their
Sacred
Assemblies
,
by
expounding
and
applying
the
word
of
God
.
1
Pet.
5.
2
,
3.
Feed
the
flock
of
God
which
is
among
you
,
taking
the
oversight
thereof
,
&c.
saith
Dr.
Hammond
,
[
The
Bishops
of
your
several
Churches
,
I
exhort
—
take
care
of
your
several
Churches
and
govern
them
,
&c.
]
Heb.
13.
Remember
them
which
have
the
rule
over
you
,
who
have
spoken
to
you
the
word
of
God
.
Dr.
H.
[
Set
before
your
eyes
the
Bishops
and
Governours
that
have
been
in
your
Church
and
preached
the
Gospel
to
you
—
]
Acts
20.
7.
Upon
the
first
day
of
the
week
when
the
Disciples
came
together
to
break
bread
,
Paul
preached
to
them
—
]
Matth.
24.
45
,
46.
Who
then
is
a
faithful
and
wise
servant
whom
his
Lord
hath
made
ruler
over
his
houshold
to
give
them
meat
in
due
season
.
]
1
Thes.
5.
12.
We
beseech
you
brethren
to
know
them
that
labour
among
you
and
are
over
you
in
the
Lord
and
admonish
you
,
and
to
esteem
them
very
highly
in
love
for
their
works
sake
.
]
D.
H.
[
Pay
(
your
Bishops
)
as
great
a
respect
as
is
possible
for
the
pains
they
have
taken
among
you
.
]
1
Tim.
5.
17.
The
Elders
that
rule
well
are
worthy
of
double
honour
,
especially
they
that
labour
in
the
word
and
doctrine
.
]
D.
H.
[
Let
the
Bishops
that
have
discharged
that
function
well
,
receive
for
their
Reward
twice
as
much
as
others
have
,
especially
those
that
preach
the
Gospel
to
whom
it
was
news
,
and
also
continue
to
instruct
congregations
of
Christians
in
setled
Churches
.
]
1
Tim.
3.
2.
A
Bishop
must
be
—
apt
to
teach
.
]
D.
H.
[
One
that
is
able
and
ready
to
communicate
to
others
the
knowledge
that
himself
hath
.
]
2
Tim.
4.
1
,
2.
I
charge
thee
before
God
and
the
Lord
Jesus
Christ
who
shall
judge
the
quick
and
the
dead
at
his
appearing
,
and
his
kingdom
,
preach
the
word
,
be
instant
in
season
,
out
of
season
,
reprove
,
rebuke
,
exhort
with
all
long-suffering
and
doctrine
.
]
See
Dr.
H.
Annot.
And
can
one
Bishop
be
the
publick
Teacher
of
a
thousand
,
a
hundred
,
or
many
Churches
:
Can
he
feed
them
,
and
give
them
their
meat
in
due
season
?
where
one
of
a
thousand
never
heard
his
voice
nor
saw
his
face
?
Is
the
flock
with
them
or
among
them
?
Can
you
say
to
his
Diocese
,
I
beseech
you
know
the
Bishop
that
laboureth
among
you
and
admonisheth
you
,
and
esteem
him
highly
in
love
for
his
works
sake
?
Will
they
not
say
you
mock
them
,
and
that
they
cannot
know
him
whom
they
never
saw
;
nor
love
him
for
his
work
and
admonition
among
them
,
that
never
was
among
them
,
that
never
workt
with
them
,
that
never
admonisht
them
;
but
only
that
one
of
many
hundred
saw
him
,
and
heard
a
Visitation
Sermon
in
one
City
or
market
Town
once
in
three
years
,
or
a
year
at
most
.
Must
many
hundred
Congregations
that
never
heard
him
,
give
him
double
honour
that
preacheth
sometime
to
one
Congregation
a
hundred
or
twenty
miles
from
them
,
and
this
as
their
Instructing
Elder
?
Judge
of
the
possibility
of
this
.
2.
The
Bishops
are
also
bound
to
private
helps
,
instruction
,
counsel
,
and
to
watch
over
all
the
flock
,
and
every
particular
member
of
them
;
as
a
Father
must
look
to
every
Child
,
and
a
shepherd
to
every
sheep
,
and
a
Physician
to
every
Patient
.
Acts
20.
20
,
28
,
31.
I
taught
you
publickly
and
from
house
to
house
—
Take
heed
therefore
to
your selves
and
to
all
the
flock
over
which
the
holy
Ghost
hath
made
you
Overseers
,
to
feed
the
Church
of
God
,
which
he
hath
purchased
with
his
own
bloud
—
Therefore
watch
,
and
remember
that
by
the
space
of
three
years
,
I
ceased
not
to
warn
every
one
night
and
day
with
tears
]
D.
H.
[
Instructing
both
in
the
Synagogues
,
and
in
private
Schools
,
and
in
your
several
houses
whither
I
also
came
—
Wherefore
ye
that
are
Bishops
or
Governours
of
the
several
Churches
,
—
look
to
your selves
and
the
Churches
committed
to
your
trust
,
to
rule
and
order
all
the
faithful
Christians
under
you
.
]
Col.
1.
28.
Whom
we
preach
,
warning
every
man
,
and
teaching
every
man
in
all
wisdom
,
that
we
may
present
every
man
perfect
in
Christ
Jesus
.
]
Heb.
13.
17.
Obey
them
that
have
the
rule
over
you
and
submit
your selves
,
for
they
watch
for
your
souls
as
those
that
must
give
account
.
]
D.
H.
[
Obey
those
that
are
set
to
Rule
over
your
several
Churches
,
the
Bishops
,
whose
whole
care
is
spent
among
you
,
as
being
to
give
an
account
of
your
proficiency
in
the
Gospel
.
]
I
before
cited
Ignatius
telling
the
Bishop
that
he
must
enquire
after
every
one
by
name
,
even
servants
and
maids
.
And
Dr.
Jer.
Taylor
who
saith
,
No
man
can
be
accountable
for
them
that
he
knoweth
not
(
or
cannot
know
.
)
Now
is
it
possible
for
a
Bishop
to
do
this
:
To
instruct
,
oversee
,
counsel
,
one
of
many
hundreds
of
the
flock
?
who
know
him
no
more
than
one
in
another
kingdom
?
Is
this
pastoral
teaching
of
particular
Souls
,
to
have
an
Apparitor
call
one
of
a
thousand
when
he
Conformeth
not
,
or
offendeth
,
to
a
Chancellors
Court
;
How
little
know
they
what
the
work
of
a
Pastor
is
that
think
so
?
3.
Bishops
must
teach
the
flock
by
their
own
visible
example
;
By
holy
speaking
and
holy
living
before
their
flocks
.
Heb.
13.
7.
[
Remember
them
which
have
the
rule
over
you
,
who
have
spoken
to
you
the
word
of
God
,
whose
faith
follow
,
considering
the
end
of
their
conversations
.
]
D.
H.
[
Set
before
your
eyes
the
Bishops
—
observe
their
manner
of
living
.
]
If
it
were
the
Pope
at
Rome
,
we
might
cast
a
conjecture
by
the
report
of
that
great
liar
fame
,
Because
it
is
a
place
that
we
hear
often
from
in
the
Curranto's
and
Gazets
:
But
no
Ga●et
telleth
us
of
the
life
of
our
Bishop
.
And
how
shall
those
observe
their
manner
of
living
,
who
know
not
whether
they
be
alive
or
dead
,
till
a
Minister
is
to
be
silenced
,
or
a
new
Bishop
doth
succeed
the
old
?
You
may
as
well
bid
us
observe
how
they
live
in
the
West-Indies
.
1
Pet.
1.
5.
3.
Neither
as
being
Lords
over
Gods
Heritage
(
or
having
dominion
over
your
charges
)
but
being
ensamples
to
the
Flock
.
]
D.
H.
[
Walking
Christianly
and
exemplarily
before
them
.
]
What!
before
them
that
never
saw
or
heard
them
?
Before
men
of
another
Countrey
,
that
may
swear
and
not
repent
with
Peter
,
We
know
not
the
man
?
What!
be
examples
to
them
that
are
out
of
the
notice
of
their
words
and
lives
?
But
if
really
you
think
that
fame
is
sufficient
,
1.
It
must
be
of
persons
and
things
not
too
far
off
.
2.
It
must
be
in
a
Golden
age
or
another
world
,
where
good
men
are
not
hated
and
calumniated
,
and
where
bad
men
if
Great
are
not
extolled
,
and
where
false
reports
be
not
easily
believed
and
reported
;
where
a
vile
person
is
contemned
,
and
those
that
fear
the
Lord
are
honoured
;
Where
the
faithfullest
Pastors
are
not
the
object
of
Great
mens
jealousie
,
of
bad
mens
malice
,
of
dissenters
and
contentious
mens
backbitings
and
reproch
,
and
are
not
made
the
drunkards
song
,
nor
the
scorn
and
off-scouring
of
all
things
,
and
where
he
that
reproveth
or
departeth
from
evil
,
doth
not
make
himself
a
prey
;
or
at
least
where
malignity
,
worldliness
,
and
lying
are
not
the
predominant
humours
of
the
Age.
When
you
have
secured
us
of
a
true
fame
,
we
will
make
the
example
of
a
stranger
of
another
land
or
Diocese
,
(
as
soon
as
one
of
this
Diocese
as
strange
to
us
)
the
exemplar
of
our
lives
.
4.
Another
part
of
the
Bishops
work
is
to
preach
to
those
without
that
are
uncalled
,
as
he
hath
opportunity
:
To
labour
in
the
word
and
Doctrine
,
1
Tim.
5.
17.
saith
Dr.
H.
To
preach
the
Gospel
to
whom
it
was
news
:
which
made
Dr.
Downam
and
other
Prelatists
say
That
the
City
and
Territories
are
their
Diocese
even
when
few
of
them
are
converted
,
that
they
may
first
convert
them
and
then
govern
them
;
and
Dr.
H.
to
Note
out
of
Clem.
Rom.
that
they
are
made
Bishops
over
the
Infidels
that
should
after
believe
.
And
doubtless
they
must
do
their
best
to
call
the
unbelieving
and
impenitent
to
Christ
.
And
how
much
of
this
will
a
Bishop
have
time
to
do
,
that
hath
the
work
of
a
Diocese
of
Christians
on
his
hands
?
5.
It
is
the
work
of
a
Bishop
to
Baptize
,
or
at
least
to
judge
of
those
that
are
to
be
Baptized
,
Matth.
28.
19.
Go
and
disciple
me
all
nations
baptizing
them
.
And
Dr.
H.
thinketh
that
no
Presbyter
,
but
Bishops
baptized
in
Scripture
time
,
because
there
were
then
no
other
existent
.
And
it
is
too
evident
in
Antiquity
(
by
what
I
before
cited
)
that
no
child
or
aged
person
was
usually
baptized
without
a
Bishop
(
when
Bishops
came
up
,
)
at
least
they
used
to
anoint
their
nostrils
,
&c.
with
holy
oyl
.
And
doubtless
they
that
Baptized
or
admitted
to
baptism
,
did
examine
them
of
their
faith
,
and
resolutions
,
before
they
took
them
into
the
Covenant
and
Vow
of
God
.
And
how
many
hundreds
in
a
year
can
the
Bishop
do
this
for
,
besides
all
his
other
work
?
6.
It
is
by
the
English
Canons
and
Rubrick
the
Bishops
duty
to
confirm
all
that
were
baptized
:
many
think
it
is
meant
in
Heb.
6.
1
,
2.
Our
Bishops
take
it
for
a
proper
part
of
their
work
.
And
they
that
must
confirm
them
according
to
our
Liturgy
,
must
know
their
understanding
,
and
receive
their
profession
of
their
faith
,
and
standing
to
their
Baptismal
Covenant
,
which
requireth
some
time
and
labour
with
each
one
,
for
him
that
will
not
make
a
mockery
of
it
.
Look
into
the
Bills
of
London
,
which
tell
you
how
many
are
born
every
week
;
and
thence
conjecture
how
many
hundreds
in
a
year
the
Bishop
hath
in
that
Diocese
to
Confirm
,
and
consequently
in
other
Dioceses
proportionably
?
Or
if
that
will
not
inform
you
,
try
over
England
where
you
come
,
how
many
are
(
though
but
cursorily
as
a
hasty
ceremony
)
confirmedat
all
?
Whether
it
be
one
of
many
hundreds
?
And
set
this
to
the
rest
of
the
Bishops
work
.
7.
It
is
the
Bishops
work
to
defend
the
truth
against
gainsayers
,
to
confute
and
stop
the
mouths
of
Hereticks
and
contradicters
,
and
confirm
the
troubled
and
wavering
minded
in
the
faith
:
not
by
fire
and
sword
,
nor
by
a
quick
prohibition
of
others
to
preach
;
but
by
sober
conferences
,
and
weight
of
evidence
,
and
by
Epistles
as
Paul
did
,
when
they
are
not
at
hand
,
yea
even
to
other
Churches
:
and
as
one
that
is
gentle
to
all
men
,
apt
to
teach
,
patient
,
in
meekness
instructing
them
that
oppose
themselves
,
if
God
peradventure
will
give
them
repentance
to
the
acknowledging
of
the
truth
,
2
Tim.
2.
24
,
25.
And
shall
the
Bishop
do
this
for
many
hundred
Churches
?
While
he
is
defending
the
poor
flock
against
Papists
,
Quakers
,
Arrians
,
Socinians
,
Infidels
(
alas
how
numerous
are
the
deceivers
!
)
at
Newark
,
or
Gainsborough
,
or
Boston
,
what
shall
they
all
do
between
that
and
Barnet
,
or
the
remotest
part
of
Buckinghamshire
?
II.
The
second
part
of
the
Bishops
office
is
to
be
the
peoples
Priestly
guides
in
Gods
worship
:
principally
in
the
publick
Assemblies
,
and
oft
in
private
,
viz.
1.
To
confess
the
peoples
sins
and
their
own
:
To
be
their
own
and
the
Churches
mouth
in
prayer
,
thanksgiving
and
the
praises
of
the
Lord
.
And
in
how
many
hundred
Congregations
at
once
will
they
do
this
?
2.
To
consecrate
and
distribute
the
Sacrament
of
Communion
;
and
consequently
to
discern
who
are
fit
for
it
.
And
in
how
many
Churches
at
once
will
he
do
this
?
3.
To
bless
the
Congregation
at
the
end
of
every
meeting
.
All
these
I
have
before
proved
that
the
ancient
Bishops
did
;
and
Dr.
Hammond
saith
,
No
other
in
Scripture
times
;
And
what
Ubiquitary
shall
do
this
.
4.
And
in
private
it
is
the
Bishop
that
must
visit
the
sick
,
that
must
be
sent
for
by
them
all
,
and
must
pray
with
them
.
As
Dr.
H.
at
large
proveth
,
Annot.
in
Jam.
5.
I
have
told
you
before
how
well
and
for
how
many
he
is
able
to
do
this
,
in
one
of
our
Dioceses
.
If
that
serve
not
turn
,
I
pray
you
if
you
are
foreigners
,
ask
English
men
what
number
it
is
of
sick
men
in
a
Diocese
that
are
visited
and
prayed
with
by
the
Bishop
?
Compare
them
with
the
Bills
of
Mortality
in
London
,
and
judge
proportionably
of
the
rest
,
whether
he
visit
one
of
many
thousands
of
such
as
die
,
to
say
nothing
of
all
the
sick
that
do
recover
.
5.
And
it
is
the
Bishops
work
to
receive
all
the
offerings
,
first-fruits
,
tythes
,
and
other
maintenance
of
the
Church
,
as
the
Canons
before
cited
say
.
And
see
Dr.
H.
on
Act.
2.
c.
and
Act.
4.
33
,
34
,
35
,
&c.
6.
It
was
the
Bishops
work
to
take
care
of
all
the
Poor
,
Orphans
,
Widows
,
Strangers
,
as
the
Canons
cited
shew
;
And
Dr.
H.
on
1
Cor.
12.
28.
c.
saith
[
The
supreme
trust
a●d
charge
was
reserved
to
the
Apostles
and
Bishops
of
the
Church
.
]
So
in
Can.
41.
Apost.
A
Bishop
must
have
the
care
of
the
moneys
,
so
that
by
his
power
all
be
dispensed
to
the
poor
,
&c.
where
he
citeth
Just.
Mart.
and
Polycarp
.
for
a
particular
care
.
I
have
before
told
you
that
if
the
poor
of
every
parish
be
not
relieved
till
the
Bishop
take
notice
of
them
,
few
of
the
poor
in
England
would
be
any
more
for
Bishops
,
than
for
famine
,
nakedness
,
and
death
.
III.
But
the
principal
thing
which
I
reckon
impossible
,
and
is
,
and
must
be
destroyed
by
Diocesanes
,
is
the
Government
of
all
the
particular
Churches
,
(
or
Parishes
)
in
the
Dio●●se
.
Where
note
,
1.
That
I
speak
not
of
the
Magistrates
Government
,
2.
No●
of
that
General
Inspection
by
which
an
Archbishop
or
General
Pastor
overseeth
the
inferiour
Bishops
with
their
flocks
,
as
a
general
Officer
doth
the
Regiments
and
Troops
in
his
Army
,
which
have
Colonels
and
Captains
of
their
own
.
But
I
speak
of
the
particular
Church
Government
of
the
Bishops
of
single
Churches
,
like
that
of
Captains
over
their
own
troops
,
or
rather
Schoolmasters
in
their
several
Schools
.
And
I
the
rather
mention
this
because
Bishops
making
it
more
proper
to
themselves
,
than
Teaching
or
Worship
,
must
hold
,
(
were
they
consistent
with
themselves
)
that
they
can
less
delegate
it
to
others
.
The
exercise
of
the
Keys
are
1.
For
entrance
by
Baptism
.
2.
By
confirmation
(
rightly
understood
,
as
in
a
peculiar
Treatise
I
have
opened
it
)
3.
By
Reproof
,
Consolation
,
Excommunication
,
and
Absolution
of
particular
persons
,
which
I
am
now
to
speak
of
.
Where
distinctly
note
I.
What
the
work
is
Materially
,
II.
In
what
manner
it
must
be
done
,
III.
On
how
great
a
number
of
persons
.
I.
1.
To
receive
accusations
and
informations
of
all
the
great
and
perilous
heresies
,
crimes
,
and
scandals
in
the
Diocese
.
2.
To
judge
of
the
credibility
of
the
witnesses
(
hardly
done
by
a
stranger
)
and
of
the
validity
of
their
proofs
.
For
Councils
themselves
have
petitioned
the
Emperours
,
that
ungodly
persons
might
not
be
witnesses
,
who
make
so
small
a
matter
of
other
sins
,
as
that
they
may
be
supposed
to
make
but
little
of
false
witnessing
.
Else
an
Atheist
or
Infidel
or
man
of
no
conscience
(
as
he
never
need
to
miss
of
Church
preferment
,
for
want
of
conforming
to
mens
wills
,
so
)
he
may
be
master
of
the
●ame
,
liberty
,
and
lives
of
all
honest
men
,
at
his
pleasure
,
and
govern
them
that
govern
Church
and
State
.
Therefore
Bishops
themselves
must
difference
between
witnesses
:
And
to
say
,
I
know
an
honest
man
that
knoweth
an
honest
man
that
saith
they
are
honest
men
,
is
a
poor
satisfaction
in
comparison
of
personal
knowledge
.
Much
less
to
trust
the
whole
trial
to
another
.
3.
He
must
hear
the
accused
person
speak
for
himself
.
For
there
is
no
judging
till
both
are
heard
.
4.
He
must
rebuke
false
accusers
,
and
justifie
the
innocent
,
and
vindicate
their
good
name
.
5.
He
must
by
convincing
arguments
and
melting
affections
,
labour
to
bring
the
sinner
to
Repentance
.
6.
He
must
desire
the
Church
to
be
witnesses
of
his
faithful
admonitions
,
and
to
avoid
the
like
crimes
and
impenitence
themselves
,
and
to
pray
God
to
give
Repentance
to
the
offender
.
7.
He
must
publickly
declare
the
impenitent
excommunicate
,
and
bind
him
over
to
answer
it
at
the
bar
of
God
,
and
set
Gods
terrors
before
his
Conscience
.
8.
He
must
try
and
judge
of
the
Truth
of
the
Repentance
of
those
that
say
they
do
repent
(
where
all
the
ancient
rigorous
Penances
came
in
.
)
And
not
trust
every
incredible
saying
,
I
Repent
.
9.
He
must
receive
those
publickly
into
the
Church
that
truly
repent
,
or
credibly
profess
to
do
so
;
and
must
comfort
him
with
the
declaration
of
the
pardon
of
his
sin
.
10.
He
must
perswade
the
Church
to
receive
him
into
their
affections
and
Christian
Communion
,
and
to
esteem
and
use
him
as
a
Brother
again
.
II.
And
as
to
the
Manner
,
all
this
must
be
done
,
1.
with
great
Prudence
and
discretion
;
else
the
Church
may
soon
be
set
on
fire
,
(
as
by
a
confession
of
a
Deacons
adulteries
at
Constantinople
,
&c.
)
2.
It
must
be
done
with
deliberation
and
throughest
acquaintance
and
information
of
the
truth
:
else
rash
and
hasty
judgments
,
and
believing
knaves
will
disgrace
the
Bishop
,
and
injure
the
just
,
and
gratifie
the
wicked
,
&
breed
uncurable
breaches
between
so
unjust
a
Bishop
and
the
flock
.
3.
It
must
be
done
with
the
greatest
seriousness
,
reverence
,
and
gravity
;
As
knowing
that
the
honour
of
God
and
Religion
and
the
Church
lieth
on
it
,
and
the
comfort
or
recovery
of
the
souls
of
men
,
and
the
preservation
of
the
rest
.
It
is
not
a
Chancellors
check
,
nor
saying
,
do
you
repent
,
and
will
you
pay
your
fees
,
that
dispatcheth
such
a
work
as
this
.
It
requireth
much
skill
,
and
time
and
patience
.
Poor
sinners
must
not
be
taken
in
a
passion
;
nor
is
it
imperious
frowns
that
melt
men
into
true
Repentance
:
The
opening
of
the
nature
of
the
sin
,
and
the
aggravation
,
not
reproachfully
but
convincingly
;
the
awakening
of
a
secure
hardened
sinner
,
with
the
terrors
of
the
Lord
;
the
drawing
him
home
by
the
opening
of
the
motives
of
Love
and
mercy
;
do
all
require
greater
skill
,
and
holiness
,
and
love
to
Souls
,
than
most
Bishops
have
that
ever
I
was
acquainted
with
;
much
more
than
a
Lay
Chancellor
hath
,
who
is
the
man
that
doth
the
work
,
that
never
pretended
to
be
a
Divine
.
I
must
profess
for
my
own
part
,
that
when
I
did
this
with
others
for
one
Parish
,
it
called
for
more
skill
,
and
holy
affections
,
and
consequently
more
convinced
me
of
my
weakness
,
by
far
,
than
publick
preaching
to
the
people
.
The
heart
of
an
honest
judge
will
be
turned
within
him
,
before
he
pass
the
sentence
of
death
on
an
offender
.
And
before
we
pass
the
sentence
of
Excommunication
,
our
bowels
must
yearn
over
poor
souls
,
and
all
means
be
tried
to
recover
them
.
And
here
it
is
not
the
clearest
witness
of
the
crime
that
will
serve
turn
:
For
men
are
not
to
be
excommunicated
for
any
ordinary
crime
,
unless
it
have
impenitency
and
obstinacy
added
to
it
.
And
therefore
the
work
of
the
Bishop
is
(
not
like
a
secular
Court
to
judge
only
of
the
fact
and
fault
,
but
)
to
judge
of
mens
repentance
or
Impenitence
.
And
that
is
a
thing
that
cannot
be
done
by
a
few
Lordly
awful
words
.
You
will
say
,
Because
of
all
this
we
judge
that
ordinary
Priests
are
not
to
be
trusted
with
so
great
a
work
,
but
a
few
wise
and
Reverend
Prelates
.
Ans.
1.
I
never
yet
knew
the
best
Bishop
that
was
to
be
compared
for
ability
in
this
work
to
many
a
Parish
Minister
that
I
have
known
:
Nor
did
I
ever
know
One
Bishop
tolerably
fit
for
it
,
who
had
not
for
a
considerable
time
been
a
laborious
Parish
Minister
.
Those
that
come
from
the
Universities
to
be
Noblemens
and
Bishops
Chaplains
,
and
so
get
the
Tythes
of
two
or
three
rich
Benefices
,
and
then
are
made
Prebends
,
Deans
,
and
Masters
of
Colledges
;
and
then
he
made
Bishops
,
may
read
,
and
talk
of
all
this
work
;
but
know
no
more
what
it
is
indeed
than
I
know
how
to
build
an
house
.
2.
An
experienced
Minister
that
liveth
upon
the
place
and
knoweth
all
the
persons
and
witnesses
,
hath
incomparable
advantage
above
a
strange
Prelate
.
3.
One
that
is
their
familiar
and
ordinary
Teacher
,
whom
they
neither
contemn
,
nor
fear
with
a
carnal
awe
,
for
fear
of
punishment
,
may
discern
whether
Repentance
be
credibly
serious
;
which
he
that
aweth
them
by
greatness
and
terror
shall
never
know
:
For
almost
all
the
veriest
beasts
will
there
profess
Repentance
,
though
they
come
home
with
redoubled
malice
against
the
persons
that
would
have
reformed
them
:
Only
a
man
that
believeth
he
is
in
the
right
will
incur
the
Bishops
wrath
for
not
confessing
that
he
is
in
the
wrong
.
4.
But
yet
our
Caution
is
far
greater
than
the
Bishops
;
For
because
this
requireth
so
much
skill
and
faithfulness
,
we
would
have
no
one
Man
trusted
with
it
(
except
in
a
case
of
necessity
,
when
a
Church
can
have
no
more
)
For
in
the
multitude
of
Counsellers
is
safety
:
We
would
have
every
Church
have
a
Consessus
of
Presbyters
(
and
if
one
be
a
Bishop
we
contend
not
against
it
)
And
we
would
have
it
done
in
the
presence
of
the
Seniors
of
the
flock
,
who
know
the
persons
;
that
so
if
one
should
want
skill
or
trustiness
,
he
might
be
helpt
by
others
,
or
hindred
from
doing
wrong
.
And
if
all
this
will
not
do
,
we
would
have
the
next
Synod
of
neighbour
Pastors
to
have
a
final
audience
of
the
case
.
And
now
let
any
thing
except
utterly
blinding
Pride
and
Partiality
be
judge
;
WHETHER
A
CONSESSVS
OF
MINISTERS
IN
THE
PRESENCE
OF
THE
SENIORS
OF
THE
FLOCK
,
WHO
ALL
KNOW
THE
PERSONS
,
be
not
liker
to
JUDGE
RIGHTLY
IN
ONE
PARISH
,
where
also
a
neighbour
Synod
may
review
the
case
,
than
ONE
STRANGE
PRELATE
or
CHANCELLOR
FOR
A
DIOCESE
OF
MANY
CHURCHES
,
WHERE
HE
KNOWETH
NOT
THE
PERSONS
:
Especially
when
this
Chancellor
and
all
the
Proctors
and
Officers
of
the
Courts
do
live
(
in
wealth
)
upon
the
Trade
,
and
therefore
must
manage
it
as
a
trade
:
When
in
the
way
that
we
desire
,
no
Presbyter
,
nor
Synod
,
should
have
one
farthing
for
all
his
pains
,
but
his
comfort
in
obeying
God
,
and
end
cavouring
the
Churches
good
and
mens
salvation
.
Alas
Lord
,
How
long
shall
Christs
enemies
be
the
Pastors
of
his
flocks
?
and
the
seed
of
the
serpent
be
the
great
instruments
that
must
break
the
serpents
head
,
and
the
lovers
of
sin
be
they
that
must
be
the
suppressers
of
it
,
and
those
employed
to
teach
men
knowledge
,
who
themselves
will
not
know
,
and
to
preach
up
holiness
who
cannot
endure
it
?
To
willing
minds
these
things
are
plain
.
Church
Discipline
hath
its
effect
on
the
Consciences
of
men
,
and
these
things
take
as
they
come
with
spiritual
life
,
light
and
love
.
We
see
in
our
Preaching
,
how
much
all
work
is
lost
,
which
is
done
proudly
,
unskilfully
and
marred
in
the
manner
.
And
true
Pastoral
discipline
must
work
just
as
Preaching
must
do
,
it
being
but
a
more
particular
application
of
the
same
word
,
to
persons
and
carses
.
Athanasius
Patriarcha
Constantinop
▪
in
his
fifth
Epistle
for
the
residence
of
Bishops
(
Bibl.
Patr.
T.
3.
p.
159.
)
saith
of
constant
preaching
[
Haec
nocte
dieque
debent
singuli
Pastores
gregibus
suis
inculcare
,
quae
tam
necessaria
sunt
,
quam
est
respirare
animanti
:
Necessarium
inquam
omnia
judicia
&
testimonia
Dei
denunciare
;
ita
ut
ab
hoc
est
prosperitas
&
opulentia
,
And
in
his
three
last
Epistles
he
counselleth
the
Emperor
to
force
those
Bishops
to
Preaching
and
Vigilancy
,
that
will
not
do
it
without
force
.
And
indeed
,
unjust
Excommunications
most
hurt
the
Excommunicators
.
Read
Nicon's
Epistle
ad
Euch
▪
de
injusta
Excommunicatione
,
proving
that
an
unjust
Excommunication
bindeth
not
another
,
but
falleth
on
the
Excommunicators
head
.
But
the
sad
truth
is
,
that
it
's
usual
with
the
Prelates
to
confess
the
vanity
of
their
own
Spiritual
power
,
and
to
call
it
a
leaden
sword
,
which
would
but
be
despised
,
if
it
were
not
backt
with
the
Magistrates
sword
,
which
is
the
very
thing
they
trust
to
.
But
of
this
anon
.
III.
And
lastly
,
let
it
be
considered
objectively
what
work
it
is
that
every
Bishop
hath
to
do
:
and
then
you
shall
see
whether
it
be
possible
.
1.
As
to
the
number
of
Sins
in
specie
.
2.
As
to
the
number
of
Sinners
.
1.
Such
sins
as
are
in
other
Countries
,
and
as
are
condemned
in
Scripture
are
among
us
also
.
1.
As
to
Intellectual
evils
,
we
have
ignorant
persons
who
neither
know
what
Christ
or
Christianity
is
,
or
what
a
Sacrament
is
,
or
what
are
the
Essentials
of
Faith
.
We
have
Atheists
that
think
there
is
no
God
,
or
say
so
at
least
;
we
have
more
Infidels
,
that
deride
Christ
and
Christianity
:
we
have
impious
persons
who
make
a
mock
of
Godliness
:
we
have
Quakers
and
Familists
,
and
Seekers
,
who
either
deny
the
Scripture
to
be
Gods
word
,
or
true
,
or
say
Scripture
,
Church
and
Ministry
are
lost
,
or
turn
Scripture
into
an
Allegory
,
or
that
prefer
the
light
within
every
man
,
Heathens
and
all
,
as
sufficient
without
it
;
and
Enthusiasts
and
true
Fanaticks
who
trust
to
inward
Revelations
and
impulses
instead
of
Gods
word
.
We
have
Papists
,
we
have
Antinomians
,
Libertines
,
and
more
Sects
which
the
Bishops
themselves
can
name
you
,
and
overcharge
.
2.
And
for
more
voluntary
sins
,
we
have
almost
all
the
breaches
of
all
the
commandments
:
We
have
open
enemies
of
preaching
,
praying
,
sacraments
,
family
duties
,
catechizing
,
the
Lords
days
holy
observation
:
Common
scorners
of
those
that
fear
to
sin
,
and
diligently
seek
God
.
We
have
(
if
the
Bishops
could
know
them
)
malignant
persecutors
,
that
would
force
Gods
servants
to
most
odious
sins
,
that
hinder
Christs
Ministers
from
doing
the
work
to
which
they
are
devoted
,
and
from
preaching
to
sinners
the
Gospel
of
Christ
,
and
calling
them
to
Repent
and
live
.
We
have
idolaters
,
false
worshippers
,
blasphemers
,
perjured
persons
,
common
prophane
swearers
,
and
cursers
,
and
liars
;
and
we
have
children
despisers
and
dishonourers
of
their
parents
,
and
servants
of
their
masters
;
and
subjects
of
Princes
and
Rulers
,
(
and
whether
of
Bishops
and
Pastors
,
let
the
Bishops
judge
:
)
Profane
families
;
husband
and
wife
living
in
open
enmity
or
wrath
:
we
have
murderers
,
fighters
,
railers
,
such
as
maliciously
seek
the
ruine
of
others
,
great
and
small
oppressors
,
thieves
,
defrauders
,
adulterers
and
fornicators
,
filthy
speakers
,
gluttons
,
drunkards
,
such
as
waste
their
lives
in
gaming
,
plays
,
and
idleness
,
false-witnesses
,
Simoniacal
,
bribe-takers
,
subverters
of
justice
,
to
say
nothing
of
the
notorious
effects
of
gross
uncharitableness
,
covetousness
,
and
pride
.
These
and
more
than
these
are
here
.
2.
And
for
the
number
of
sinners
;
1.
Conjecture
by
the
number
of
persons
:
2.
And
then
by
the
commonness
of
the
sins
.
1.
I
have
before
oft
told
you
that
some
Dioceses
have
many
hundred
Parishes
,
some
above
a
thousand
;
and
in
the
lesser
sort
of
these
Parishes
,
commonly
there
are
in
some
50
,
in
most
100
or
200
families
;
and
in
the
greater
and
Market
Towns
,
there
are
in
some
of
the
lesser
about
1000
souls
,
in
the
middle
sort
about
2000
or
3000
or
4000
;
and
in
the
bigger
about
5000
or
6000
,
and
some
few
10000
:
And
in
the
greatest
Parishes
of
all
in
London
,
some
20000
,
some
40000
,
some
50000
,
and
it
is
said
in
some
many
thousands
more
.
2.
And
for
the
sins
,
1.
The
Bishops
themselves
say
,
that
Atheism
,
Infidelity
,
and
derision
of
Scripture
and
Religion
aboundeth
among
such
as
I
will
not
name
:
2.
They
say
themselves
that
Rebels
,
and
Quakers
,
and
Seekers
,
and
Enthusiasts
,
&c.
are
so
many
as
that
they
know
not
what
to
do
with
them
.
3.
They
say
themselves
that
Papists
so
increase
,
as
that
they
give
out
their
hopes
to
swallow
up
all
.
4.
One
sort
which
they
call
Schismaticks
,
as
being
against
their
interest
,
they
really
exercise
their
power
against
:
and
find
that
this
one
sort
are
more
than
they
know
what
to
do
with
.
5.
The
number
that
malignantly
labour
to
make
all
seriousness
and
diligence
in
seeking
God
,
to
become
a
scorned
hated
thing
,
and
make
it
to
seem
meer
self-conceitedness
and
hypocrisie
,
and
to
keep
people
from
obeying
God
,
is
so
great
,
as
we
cannot
reckon
them
.
6.
The
number
of
the
grosly
ignorant
is
lamentably
great
.
7.
Common
swearers
and
cursers
are
usually
met
with
in
our
ordinary
converse
.
8.
How
common
drunkenness
is
,
let
lamenting
Parents
,
grieved
wives
,
and
beggered
families
tell
you
.
9.
Whether
fornication
and
adultery
(
rarely
heard
of
till
of
late
,
comparatively
)
be
now
grown
common
,
if
not
in
fashion
,
I
leave
the
Prelates
themselves
to
judge
.
10.
To
pass
by
all
the
rest
,
Whether
serious
credible
Repentance
(
though
not
expressed
by
the
ancient
severe
penances
)
be
now
a
common
thing
,
for
these
or
many
other
sins
,
I
am
content
that
any
English
man
be
judge
,
that
ever
laboured
to
bring
men
to
Repentance
,
and
knoweth
what
Repentance
is
.
And
now
by
this
conjecture
1.
How
many
thousands
(
I
say
not
the
Bishop
who
puts
it
off
,
but
)
the
Lay-chancellor
hath
to
stand
at
his
bar
at
once
,
if
discipline
were
tolerably
exercised
.
2.
How
many
years
,
the
accusers
and
offenders
were
like
to
wait
before
a
cause
could
be
heard
.
3.
Or
how
spiritually
,
powerfully
,
meltingly
this
Lay-man
(
that
never
preached
)
is
like
to
draw
all
these
thousands
to
Repentance
.
4.
What
the
Sinner
and
the
Church
shall
do
till
the
year
come
that
they
can
be
heard
.
5.
Whether
it
be
possible
for
any
such
thing
as
true
Pastoral
conviction
,
exhortation
,
discipline
,
to
be
ever
exercised
on
them
at
all
,
whilest
that
new
sins
,
even
heinous
ones
are
still
committed
;
and
the
Bishop
or
Chancellor
or
Surrogate
,
that
had
a
thousand
,
or
ten
thousand
sinners
at
once
to
speak
to
,
when
he
could
deal
but
with
six
or
seven
in
a
day
(
if
he
did
nothing
else
,
)
shall
before
he
can
examine
their
cases
have
thousands
more
(
of
their
and
others
)
to
examine
.
So
that
nothing
of
this
nature
can
be
more
notorious
,
than
that
our
controversie
with
the
Bishops
is
but
such
as
these
:
Whether
the
Lord
Mayor
alone
shall
not
only
oversee
all
the
Families
in
the
City
,
but
be
the
Only
Governour
of
them
,
so
that
Husbands
,
Parents
,
and
Masters
,
shall
only
teach
and
exhort
their
families
,
but
the
Lord
Mayor
alone
shall
rule
them
,
as
to
their
daily
works
,
their
speeches
and
their
lives
.
Or
whether
the
City
and
the
whole
Diocese
shall
have
but
one
Schoolmaster
,
who
shall
be
the
sole
governour
of
all
the
Schools
in
all
those
hundred
parishes
,
20
,
or
40
,
or
100
miles
distant
,
and
the
Schools
shall
have
under
him
only
Curate
Ushers
,
who
shall
only
teach
the
boyes
as
far
as
they
are
willing
to
learn
,
and
for
all
their
untractableness
,
disobedience
,
absence
,
and
faults
,
shall
present
their
names
to
a
Chancellors
Court
,
set
up
by
the
sole
ruling
Schoolmaster
.
Or
whether
all
the
Colledges
in
the
University
shall
have
no
Governour
but
the
Vicechancellor
,
and
the
rest
be
but
Tutors
to
the
Voluntiers
.
Or
whether
all
the
Patients
in
a
Diocese
shall
have
but
one
Physician
,
to
govern
the
Patient
by
prescripts
,
and
under
him
only
Apothecaries
to
carry
about
his
medicines
and
directions
?
Indeed
if
it
were
the
Physicians
work
to
play
the
Soldier
,
and
cut
all
their
throats
,
it
might
be
done
in
a
short
time
.
But
healing
requireth
more
ado
.
And
if
it
were
the
Bishops
or
Chancellors
work
to
do
no
more
,
than
to
read
an
accusation
,
and
say
,
Do
you
Repent
,
and
(
as
some
do
,
because
they
must
be
thrice
admonished
,
)
to
say
at
once
,
I
admonish
you
,
I
admonish
you
,
I
admonish
you
,
I
excommunicate
you
;
or
to
do
as
the
Pope
doth
,
Interdict
whole
Kingdoms
at
once
,
(
as
Herod
killed
all
the
children
in
hope
that
he
should
meet
with
Christ
among
them
,
)
then
a
few
hands
might
do
the
work
.
But
whether
it
be
possible
to
exercise
the
discipline
of
Christ
,
in
their
Diocesan
way
on
one
of
a
thousand
,
let
the
impartial
judge
:
As
also
whether
that
Church
be
fitlier
said
to
be
governed
or
ungoverned
where
one
of
a
thousand
is
governed
indeed
,
whenas
it
is
the
body
of
the
people
,
and
not
one
of
a
thousand
,
that
is
called
the
Church
.
CHAP.
XIX
.
The
same
Impossibilty
proved
by
Experience
.
THey
say
Experience
is
the
teacher
of
fools
:
But
O
how
well
were
it
for
the
Churches
of
Christ
,
if
their
Reverend
Bishops
(
who
think
themselves
only
meet
to
govern
them
)
had
but
learnt
by
it
,
these
1300
years
,
at
least
.
The
Experience
which
I
offer
you
is
,
1.
That
of
the
ancient
Churches
:
what
work
the
enlargement
of
their
Diocesses
,
and
growing
great
by
the
greatness
of
their
charge
made
quickly
by
the
destruction
of
true
discipline
,
abundance
of
forecited
testimonies
shew
.
To
which
what
sad
complaints
might
I
add
out
of
Socrates
Chrysostome
.
Isidore
Pelusiata
and
many
others
:
which
made
Gregory
Nazianz
.
Orat.
1.
Say
so
much
of
the
difficulty
of
a
Bishops
work
,
and
to
depose
himself
when
contentious
men
were
ready
to
depose
him
,
and
to
wish
so
earnestly
that
there
had
never
been
greatness
and
Priority
and
difference
of
Seats
as
Upper
and
Lower
among
the
Pastors
of
the
Churches
being
tired
with
their
contentions
pride
and
envy
,
even
of
▪
the
Orthodox
themselves
:
who
instead
of
doing
the
work
,
contended
for
power
and
preeminence
.
I
cited
some
of
Chrysostomes
sayings
before
,
de
sacerdot.
l
3
c.
16.
17.
where
he
sheweth
the
greatness
of
a
Bishops
work
,
and
p.
57.
So
p.
58.
Nisi
quotidie
Episcopus
omnium
domos
circumierit
,
in
hac
parte
vel
eas
superans
,
quibus
nullum
aliud
studium
est
quam
in
foro
versandi
deambulandique
,
hinc
omnino
offensiones
infinitae
emergent
:
Neque
enim
ij
soli
qui
aegrotant
,
sed
&
qui
sani
sunt
,
invisi
se
volunt
:
Id
quod
non
religionis
ac
pietatis
,
sed
honoris
dignitatisque
potius
nomine
plurimi
sibi
vendicant
.
Ac
si
quem
forte
contigerit
ex
ditioribus
potentioribusque
Christianis
,
ecclesiae
usu
lucroque
communi
ita
urgenti
,
ab
Episcope
frequentius
invisi
,
hic
protinus
Episcopus
palpatoris
atque
adulatoris
notam
sibi
inurit
.
Chrysostome
speaketh
like
a
man
that
knew
by
experience
what
a
Pastors
work
is
:
And
if
our
Bishops
must
go
to
every
house
,
how
many
years
pilgrimage
would
it
be
to
go
but
once
through
all
their
Dioceses
?
Bernard
,
saith
Epist.
82.
Cum
praesideant
urbibus
valde
populosis
,
&
coetus
,
ut
itadicam
,
patrias
,
propriae
Diocaeses
ambitu
circumcludant
,
occasione
inventâ
●●
quacunque
veteri
privilegio
,
satagunt
ut
vicinas
sibi
subdant
civitates
,
quatenus
duae
quibus
vix
due
Praesules
sufficiebant
,
sub
uno
redigantur
antistite
.
And
the
doleful
lapse
of
discipline
hereupon
all
History
witnesseth
.
Which
made
Erasmus
say
,
Eccles.
lib.
1.
Quantum
negoti●
credimus
esse
,
cum
praeter
vicos
&
pa●os
▪
viginti
frequentes
&
amplae
civitates
(
such
as
our
big
Market
Towns
)
uni
parent
antistiti
—
Et
multorum
praesulum
ditio
tam
late
patet
,
ut
siquam
maxime
forent
expediti
omnibus
mundanis
negotiis
▪
non
possent
tamen
in
omnibus
oppidis
Concionari
;
quum
bodie
una
civitas
quamplures
requirit
Ecclesiastes
:
How
much
less
will
one
perform
all
the
rest
of
the
Bishops
work
?
Saith
Musculus
Loc.
Commun
.
de
Minist.
p.
mihi
438.
[
Quare
viderint
Episcopi
,
&c.
[
Let
Bishops
look
to
it
,
who
when
they
cannot
(
or
do
not
)
rightly
Minister
to
one
Church
,
extend
their
power
,
not
to
some
few
Churches
,
but
to
whole
Provinces
.
Let
them
read
Chrysostome
on
Tit
1.
Per
civitates
,
in
every
City
,
&c.
These
things
made
Luther
say
advers.
falsò
nominatum
ordinem
Episcop.
To.
2.
p.
310.
Perinde
habet
,
&c.
It
is
with
these
wicked
ungodly
Bishops
all
one
as
if
the
Devil
himself
,
should
mitred
and
ringed
sit
in
the
chair
and
himself
rule
the
people
.
And
Bishop
Hooker
in
8
precep
.
saith
,
Et
certe
si
jam
vigeret
antiquus
ille
ergae
populum
amor
,
If
they
had
the
ancient
Love
to
the
people
,
they
would
themselves
confess
that
there
is
more
work
in
one
City
,
than
the
best
men
can
easily
do
.
They
know
well
enough
that
the
Primitive
Church
had
no
such
Bishops
till
the
time
of
Silvester
the
first
.
(
I
cite
this
ex
Altar
.
Damascen
having
not
the
Book
at
hand
.
Filesacus
tells
us
,
ex
Concil.
Triburiensi
c.
26.
Relata
est
coram
sancta
Synodo
quaeremonia
plebium
,
eo
quod
sint
quidam
Episcopi
nolentes
ad
predicandum
,
vel
ad
confirmandum
suas
per
annum
paraecias
circuire
,
de
Orig.
Paraec
.
p.
537.
What
would
they
have
done
if
they
had
been
in
our
times
.
See
Isidore
Pelus
.
Ep.
246.
l.
2.
p
236.
teaching
Bishop
Eusebius
▪
(
and
Theodosius
)
what
a
Church
is
,
who
had
so
far
lost
the
true
Episcopacy
,
as
to
take
walls
for
men
,
and
to
abuse
and
scorn
the
true
Church
or
godly
people
while
the
Walls
were
adorned
,
as
if
Christ
had
come
from
Heaven
more
for
[
Walls
than
Souls
]
&c.
of
which
before
.
In
a
word
,
nothing
is
more
evident
than
that
true
Discipline
was
shut
out
at
the
times
and
in
the
degrees
as
Diocesses
were
enlarged
;
and
that
in
A●rick
and
other
places
where
the
Churches
or
Diocesses
were
more
small
and
numerous
,
discipline
was
best
preserved
.
II.
The
second
sort
of
experience
is
,
that
of
almost
all
the
Reformed
Churches
,
who
have
found
the
Pastoral
work
and
Discipline
particularly
to
be
so
great
,
as
that
less
than
all
the
Parish
Ministers
concurring
could
not
perform
it
.
1.
Those
Churches
which
with
Calvin
set
up
Presbytery
,
exclude
no
Pastor
from
the
Governing
part
;
but
took
in
Elders
of
the
people
to
help
them
,
because
experience
had
told
them
that
all
the
Ministers
were
too
few
:
what
then
would
one
Bishop
and
Chancellour
or
Vicar
have
been
able
to
do
?
2.
The
Lutherans
who
set
up
superintendants
,
commonly
so
set
them
over
the
Pastors
as
not
to
take
away
the
true
Pastoral
power
of
governing
their
particular
flocks
,
as
finding
by
experience
,
that
the
old
way
of
Prelacy
would
not
do
it
:
And
usually
they
join
Magistrates
with
them
,
as
they
also
in
the
Palatinate
did
.
And
it
is
such
an
oderate
supriority
which
is
exercised
in
Hungary
,
Transilvania
,
and
in
Poland
till
the
Papists
rooted
them
out
thence
.
3.
The
Helvetian
Divines
exercise
a
certain
measure
of
power
in
keeping
the
unfit
from
the
Sacrament
;
but
not
what
they
judge
to
be
the
Churches
duty
,
because
the
Magistrate
never
would
consent
:
That
the
Pastors
are
for
it
,
as
needful
to
the
right
ordering
of
the
Churches
you
may
see
in
Polani
:
Syntag.
at
large
,
and
in
most
of
their
Divines
of
Basil
,
Bern
,
Zurich
,
&c.
I
will
now
only
cite
the
honest
hearty
words
of
Musculus
above
100
years
ago
,
because
he
was
a
man
most
clear
and
candid
,
and
that
did
mancipate
his
judgment
neither
to
Luther
,
Calvin
,
nor
any
party
as
such
;
but
took
liberty
to
differ
from
them
all
(
as
in
the
points
of
Redemption
,
perseverance
,
&c.
)
At
Bern
in
his
Loci
Commun
.
ed.
1567.
p.
421
:
He
proveth
Bishops
,
and
Presbyters
and
Doctors
,
and
Pastors
to
be
all
one
.
And
p.
422.
that
in
the
Apostolick
Primitive
Church
they
governed
the
Church
in
common
,
being
subject
to
no
head
or
president
.
But
after
the
Apostles
daies
as
Hierome
saith
to
avoid
schism
,
but
as
he
thinketh
more
out
of
a
desire
of
Majority
;
one
got
the
name
and
presidency
of
a
Bishop
:
But
,
saith
he
[
whether
this
counsel
did
profit
the
Church
or
not
,
by
which
such
Bishops
were
introduced
,
as
Hierome
saith
by
custome
rather
than
by
truth
,
of
divine
disposition
,
to
be
above
the
Presbyters
,
it
hath
been
better
manifested
to
after
ages
,
than
when
this
custome
was
first
brought
in
:
which
we
must
thank
for
all
the
insolency
,
wealth
and
tyranny
,
of
the
Principal
and
Equestral
Bishops
,
yea
for
the
corruption
of
all
the
Churches
,
which
if
Hierome
had
seen
,
undoubtedly
he
would
have
known
that
it
was
the
devise
,
not
of
the
Spirit
of
God
,
to
take
away
schisms
as
was
pretended
,
but
of
Satan
himself
to
lay
waste
and
destroy
the
ancient
Ministers
for
feeding
the
Lords
flock
:
whereby
it
might
come
to
pass
that
the
Church
might
have
not
true
Pastors
,
Doctors
,
Presbyters
and
Bishops
but
under
the
masks
of
those
names
,
idle-bellies
,
and
magnisick
Princes
,
who
will
not
only
not
themselves
feed
the
people
of
God
with
sound
Apostolick
Doctrine
,
but
also
take
care
by
most
wicked
violence
,
that
it
be
done
by
no
one
else
.
By
this
devise
of
Satan
it
is
brought
to
pass
,
that
instead
of
Bishops
,
the
Churches
have
potent
Lords
and
Princes
,
for
the
most
chosen
out
of
the
order
of
Nobles
and
great
men
,
who
being
upheld
by
their
own
and
their
kindreds
power
,
may
domineer
over
the
flock
of
God
as
they
list
.
And
p.
423.
The
office
appointed
to
the
Bishops
that
came
after
the
Apostles
times
was
to
preach
to
the
people
,
to
adminster
the
sacred
things
,
to
prescribe
repentance
,
to
take
the
care
of
the
clergy
and
the
people
both
in
City
and
Country
,
to
ordain
,
to
visit
,
to
take
care
that
the
goods
of
the
Church
be
rightly
kept
and
dispensed
,
and
to
take
the
patronage
of
Church-matters
with
Princes
.
And
if
the
Bishops
had
but
staid
here
,
it
had
been
better
with
the
Church
:
Or
if
the
Prelates
and
Pastors
of
our
times
would
return
to
these
Canonical
Rules
,
there
might
be
hope
that
the
Eccleasiastical
State
and
order
might
possibly
be
reformed
;
and
the
controversies
of
these
times
might
be
ended
by
the
word
of
God
—
Hence
it
is
plain
that
the
office
of
true
Presbyters
and
Bishops
in
the
Church
of
Christ
is
,
to
feed
the
Lords
flock
with
sound
Doctrine
,
and
to
be
truly
Pastors
and
Teachers
.
But
now
the
false
Bishops
pretend
a
Pastoral
Cure
,
when
going
to
the
Assembly-Offices
they
are
,
as
they
take
it
,
Episcopally
cloathed
.
They
put
on
a
white
stole
,
longer
than
ordinary
;
with
a
girdle
(
not
such
as
John
Baptist
wore
,
&c.
,
—
The
maskd
Pastor
thus
dressed
doth
not
feed
the
flock
of
God
,
but
performeth
the
Church
service
in
such
a
gesture
,
Ceremony
and
dralect
,
that
all
the
matters
of
the
Church
may
be
nothing
else
than
certaine
vaine
and
pompous
shewes
—
so
that
if
one
of
the
Apostles
were
there
,
he
would
never
so
much
as
dreame
that
this
were
the
Episcopal
feeding
of
the
Lords
flock
.
Thus
the
Bishop
doing
once
or
twice
a
year
doth
Suffciently
performe
his
Office
,
what
ever
he
do
the
rest
of
the
time
.
The
ordination
of
Ministers
and
other
things
accounted
Ecclesiastical
,
he
committeth
partly
to
his
suffiragane
,
and
partly
to
his
Vicar
,
or
Chancellor
.
The
office
of
Teaching
he
committeth
to
some
Doctor
or
Monk
,
so
sworne
,
as
that
he
shall
not
dare
to
speake
a
word
(
or
hisse
)
besides
what
is
prescribed
him
in
the
formes
of
Lawes
.
Thus
far
I
confess
he
speakes
of
the
Popish
Bishops
:
But
who
would
believe
he
meant
not
ours
that
had
seen
them
?
And
how
little
do
they
differ
?
Well
you
shall
next
hear
him
speak
of
Protestant
Bishops
.
Pag.
425
[
Let
us
now
come
to
other
Ministers
,
Pastors
and
Bishops
,
divers
from
these
,
who
do
nothing
in
the
Church
of
Christ
but
Preach
and
teach
:
They
have
certaine
daies
of
the
weeke
on
which
they
Preach
:
And
that
is
well
:
They
Preach
only
out
of
the
holy
Scriptures
:
And
that
well
too
.
But
this
is
not
well
,
that
very
many
of
them
speak
formally
and
coldly
,
and
not
from
or
serious
)
because
they
are
not
so
themselves
:
And
that
of
the
Roman
Orator
,
thou
wouldst
never
talk
thus
,
if
thou
speakest
from
the
heart
:
Nor
do
they
accommodate
the
word
of
God
to
the
Hearers
,
by
pertinent
and
profitable
distribution
,
but
they
think
they
have
well
performed
their
office
,
if
they
have
any
how
spoken
out
the
hour
.
In
the
mean
time
,
they
observe
not
the
peoples
mindes
and
lives
,
much
lesse
do
they
reforme
them
:
Nor
do
they
take
care
how
the
people
grow
in
the
knowledge
of
God
,
the
faith
of
Christ
and
in
true
Godliness
:
They
apply
not
themselves
to
the
study
of
the
Scriptures
,
nor
perswade
the
people
to
read
them
in
their
houses
;
they
neither
take
care
of
the
poor
and
strangers
nor
visit
the
sick
,
as
little
caring
how
and
with
what
faith
they
depart
:
And
thus
they
discharge
their
Ministry
neither
faithfully
,
prudently
nor
profitably
.
It
is
indeed
of
great
moment
that
they
bring
not
strange
Doctrine
into
the
Church
;
but
teach
the
Scripture
Do●●rine
;
and
that
they
use
not
superstitious
rites
,
but
are
not
content
with
simple
administration
of
the
Sacraments
,
according
to
the
custome
of
the
Primitive
Church
.
But
in
this
they
are
to
be
blamed
,
that
they
do
things
right
and
profitable
,
not
from
the
hearts
,
but
sleightly
,
as
on
the
by
,
and
what
is
accordingly
to
be
else
done
by
a
faithful
Minister
they
wholly
neglect
.
While
they
thus
Minister
,
they
do
not
indeed
bring
Errour
and
superstitions
into
the
Churches
,
as
in
the
foregoing
ages
was
done
.
But
in
the
mean
time
,
inclining
to
the
other
extreme
,
they
take
the
course
which
by
degrees
will
bring
the
people
into
that
indifferency
in
Religions
which
is
the
most
pestilent
,
and
to
drink
in
Epicurism
the
waster
and
extniguisher
of
all
religion
.
Wherefore
I
beseech
them
in
the
Lord
,
that
they
fully
performe
and
discharge
their
Ministry
,
and
not
thus
by
the
halves
]
Thus
far
he
describeth
our
ordinary
better
sort
of
the
Clergie
,
but
not
our
Bishops
.
And
Pa.
431.
[
They
that
labour
more
to
keep
up
the
authority
of
Bishops
,
than
to
save
the
people
,
when
they
cannot
convince
the
Ministers
,
called
by
the
Magistrate
,
of
error
,
do
raise
a
question
about
their
calling
,
(
being
themselves
neither
lawfully
chosen
nor
called
)
saying
,
what
Suffragane
ordained
you
minister
?
what
Bishop
called
you
to
the
office
?
As
the
Priests
by
Christ
.
They
questioned
not
his
work
,
which
they
could
find
no
fault
with
,
but
his
power
—
so
these
,
where
they
cannot
by
Gods
word
defend
their
own
errours
and
abuses
,
nor
disprove
our
true
doctrine
,
they
fly
to
the
Episcopal
power
and
authority
,
as
if
they
did
passess
any
such
umblamable
and
lawful
power
,
when
they
neither
discharge
the
office
,
nor
have
the
power
of
true
Bishops
;
wherefore
let
no
true
sincere
Minister
of
Christ
,
regard
the
barking
of
these
men
,
but
as
content
with
the
testimony
of
his
Conscience
,
and
his
calling
to
teach
by
the
Lawful
Magistrate
,
go
on
in
the
Lords
work
with
alacrity
of
spirit
.
]
Here
he
addeth
the
manner
of
their
calling
at
Bern
,
by
the
election
of
the
Pastors
and
confirmation
of
the
Magistrates
,
and
reception
of
the
people
,
that
you
may
know
what
he
meaneth
by
the
Magistrates
Call
.
And
p.
436.
having
told
us
,
that
Christianity
falleth
where
the
election
and
Pastoral
care
of
the
Ministry
falleth
,
he
addeth
.
[
But
now
they
that
endeavour
to
put
out
the
light
of
truth
,
boast
much
of
the
power
of
Bishops
,
Arch-Bishops
,
Metropolitanes
,
Patriarcks
,
and
the
Roman
Pope
;
where
if
you
urge
them
to
it
,
they
are
not
able
to
prove
by
any
truth
of
divine
institution
,
that
so
much
as
this
first
ministerial
power
(
of
Ministring
in
the
Church
)
is
in
those
Bishops
,
Arch-bishops
,
Metropolitanes
,
Patriarcks
or
Pope
,
that
is
,
in
these
Church
Lords
(
Satrapes
)
.
Let
them
prove
that
these
are
true
Ministers
of
Christ
.
I
strive
not
about
Episcopacy
(
simply
)
in
it self
,
whether
it
be
to
be
numbred
with
Christs
true
Ministers
:
But
the
controversie
is
whether
such
Bishops
as
our
age
too
patiently
tolerateth
are
to
be
numbred
with
Christs
true
Ministers
;
It
is
greatly
to
be
feared
,
lest
in
the
day
of
judgment
they
will
hear
that
dreadful
word
from
God
,
Depart
from
me
ye
workers
of
iniquity
,
I
know
you
not
.
]
I
have
added
more
of
Musculus
then
directly
concerneth
the
point
now
in
hand
,
because
I
would
take
him
all
together
.
And
because
the
Helvetians
are
not
accounted
Presbyterians
.
I
add
Bullinger
,
Decad.
5.
Serm.
3.
p.
(
mihi
)
377.
378.
and
Serm.
4.
p.
383.
Where
he
sheweth
that
Diocesan
Bishops
have
not
the
sole
power
of
ordination
,
that
Presbyters
and
Bishops
were
the
same
and
had
the
same
work
,
and
the
horrid
abuses
,
that
came
into
the
Church
by
the
degenerating
of
Episcopacy
:
And
Decad.
5.
Serm
,
10.
p.
491.
that
in
latter
Ages
,
Prelates
and
Bishops
,
snatching
by
tyranny
that
power
of
excommunication
,
to
themselves
which
before
was
used
by
the
Pastors
in
Synods
in
common
,
and
sacrilegiously
using
it
against
the
first
institution
,
had
tarned
a
wholesome
medicine
into
deadly
poyson
,
and
made
it
abaminable
to
good
and
bad
.
But
I
may
not
recite
all
.
Wagundus
was
no
Presbyterian
,
being
superintendent
of
Magdeburgh
first
,
and
after
of
Wismaria
,
and
after
of
Jene
,
and
after
Bishop
Pomeraniensis
;
nor
yet
Math.
Iudex
.
yet
go
they
the
same
way
as
may
be
seen
,
Sytagm
,
p.
1049.
de
excom.
p.
1114.
de
Eccles.
p.
1135.
de
Minist.
Should
I
cite
all
that
is
said
by
those
that
never
were
called
Presbyterians
,
about
the
degeneration
of
Episcopacy
,
the
largeness
of
their
charge
,
the
ruine
of
discipline
by
their
tyranny
,
ambition
and
grasping
wealth
,
and
titles
,
when
they
neither
will
nor
can
perform
the
work
,
I
mean
by
Luther
,
Melancton
Illyricus
,
Chytraeus
,
Tzegedine
,
Bucer
,
Zuinglius
,
Oecolampadius
,
Gryneus
,
Aretius
,
Gualther
,
Pet.
Martyr
,
Paraeus
,
Chenmitius
,
Pelargus
,
&c.
I
should
but
over-weary
the
Readers
patience
.
I
only
add
that
if
the
Churches
of
France
,
Belgia
,
Geneva
and
the
rest
of
the
Presbyterians
,
and
the
Churches
of
Transilvania
,
Hungary
,
and
formerly
,
Poland
(
that
were
Orthodox
)
and
Bobemia
,
Brandenburgh
,
Saxony
,
the
Palatinate
,
&c.
that
set
up
another
sort
of
Episcopacy
,
had
found
,
that
the
old
or
English
species
would
have
done
the
Ministerial
works
it
is
not
credible
that
they
would
all
have
rejected
it
.
III.
The
third
part
of
that
experience
which
I
alledge
is
the
Bishops
own
.
1.
This
is
signified
by
their
confessions
before
named
,
Ar.
Bishop
Ushers
reasons
for
the
ancient
use
of
Episcopacy
with
their
Presbyters
who
shall
be
acknowledged
true
Church
Governours
over
their
flocks
,
is
fetcht
from
the
need
of
so
many
to
the
work
.
And
Mr.
Stanley
Gower
late
of
Dorchester
was
wont
to
profess
(
being
long
intimate
with
him
)
that
he
professed
to
him
that
he
took
a
Bishop
to
be
but
primus
Presbyterorum
,
of
the
same
order
,
and
every
Presbyter
a
Governour
of
the
flock
:
And
when
he
asked
him
,
why
then
he
would
be
a
Primate
as
he
was
,
he
told
him
that
he
took
it
not
for
any
part
of
his
office
as
instituted
by
Christ
but
for
a
Collateral
Dignity
which
the
King
was
pleased
to
bestow
on
him
,
for
the
more
advantageous
discharge
of
his
Spiritual
Office
.
What
Bishop
Jewels
opinion
was
to
the
like
purpose
is
plain
enough
in
his
works
.
Bishop
Reignolds
(
that
now
is
)
professed
to
me
his
opinion
to
be
the
same
,
when
he
took
the
Bishoprick
,
and
when
he
saw
Dr.
Stillingfliets
book
,
that
no
form
of
Church
Government
is
prescribed
in
Scripture
,
professed
that
it
was
always
his
opinion
;
And
joyned
with
us
in
our
proposals
for
Bishop
Ushers
Model
.
Dr
Stillingfleet
in
his
Irenicon
hath
said
so
much
against
the
Jus
Divinum
of
our
Prelacy
as
can
never
be
answered
.
I
have
talked
with
many
of
the
Bishops
and
Episcopal
Conformists
my self
of
these
matters
,
and
I
do
not
remember
that
ever
I
spake
to
one
accounted
a
Learned
man
,
that
did
not
confess
when
driven
to
it
,
that
the
Greatness
of
the
Diocesses
,
and
the
Chancellors
Government
by
the
Church
Keyes
,
were
causes
of
so
great
a
lapse
of
discipline
,
as
is
to
be
groaned
under
:
And
can
shew
us
no
probability
,
it
possibility
of
restoring
it
,
while
it
so
stands
.
And
yet
they
would
have
us
subscribe
and
swear
never
to
endeavour
any
alteration
of
the
Church
Government
:
not
excepting
in
our
place
and
calling
,
by
petition
,
or
otherwise
,
no
though
the
King
commanded
us
.
Bishop
Hall
in
his
Mod.
Offer
doth
confess
the
faultiness
,
and
desires
reformation
:
and
in
his
excellent
Peace-maker
,
would
take
up
even
with
a
presidencie
durante
vita
,
as
sufficient
to
reconcile
us
.
Dr.
Hammond
himself
oft
complaineth
of
the
lapse
of
discipline
,
and
the
clergies
and
peoples
vices
thereupon
.
The
Liturgy
wisheth
the
godly
Discipline
restored
,
but
doth
it
not
,
as
if
in
our
case
it
could
not
be
done
.
Abundance
of
their
Writers
lament
the
scandals
of
clergy
and
people
which
have
abounded
,
of
which
I
shall
say
somewhat
more
anon
.
2.
And
this
is
yet
plainlier
confessed
by
the
Actual
omission
of
discipline
:
We
need
not
to
dispute
whether
that
can
or
be
ever
like
to
be
done
,
by
our
Prelacy
,
which
is
no
where
done
,
and
never
was
done
,
no
not
by
any
one
man
of
them
,
not
excepting
the
very
best
;
so
that
if
they
had
not
come
neer
the
Erastian
opinion
in
their
hearts
,
and
thought
this
use
of
the
Keyes
to
consist
but
in
bare
Teaching
,
or
the
rest
to
be
of
no
great
need
,
it
had
not
been
possible
that
they
should
have
quieted
their
Consciences
.
Or
at
least
,
if
they
did
not
do
it
,
by
saying
,
I
cannot
help
it
;
It
is
not
long
of
me
:
As
Bishop
Goodman
layeth
it
on
the
King
in
the
case
of
Chancellours
,
and
most
lay
it
on
the
Church-Wardens
and
Ministers
for
presenting
no
more
:
But
all
must
confess
that
little
is
done
besides
the
troubling
of
Nonconformists
.
It
is
not
one
of
a
thousand
in
a
Diocesse
,
I
am
confident
,
that
ever
is
brought
under
the
excercise
of
Church
discipline
that
ought
to
be
;
Nor
one
of
many
thousand
that
should
be
so
according
to
the
ancient
Canons
of
the
Churches
.
If
I
should
give
no
other
instance
,
than
the
ordinarie
neglect
of
all
Gods
publick
worship
(
Preaching
,
Prayer
and
Sacraments
)
in
publick
,
Churches
or
any
other
Religious
Assemblies
,
I
do
not
think
but
ten
thousand
persons
in
this
Diocesse
,
and
twenty
thousand
,
if
not
fourty
,
in
London
Diocesse
are
guilty
,
that
were
never
questioned
by
the
Church
.
I
may
therefore
argue
thus
:
That
which
never
was
done
by
any
one
Bishop
in
England
,
being
the
confessed
work
of
their
office
is
naturally
or
Morally
Impossible
to
be
done
(
or
if
it
have
a
possibility
it
is
as
bad
as
none
,
when
it
never
was
once
reduced
into
act
)
But
the
true
exercise
of
Church
discipline
on
all
or
the
hundredth
or
many
hundredth
person
that
it
is
due
to
;
was
never
done
by
one
Bishop
in
England
,
that
can
by
any
credible
History
be
proved
(
since
the
deformation
or
reformation
)
Ergo.
The
strength
of
the
Major
is
plain
.
1.
From
the
Bishops
own
mouths
who
use
to
praise
themselves
as
the
Wisest
,
Learn
dst
and
best
of
the
Clergie
,
and
therefore
fitter
to
be
trusted
with
the
Government
of
the
Church
than
all
or
any
of
the
Presbyters
(
though
but
under
then
)
And
they
would
take
it
heynously
if
we
question
their
wisdom
conscience
or
honesty
,
and
if
they
are
all
or
most
so
good
,
sure
it
is
long
of
the
state
and
constitution
of
their
places
,
and
not
long
of
their
persons
,
that
their
very
proper
work
is
made
but
a
shaddow
and
a
dream
.
2.
But
though
this
be
but
ad
homines
,
yet
really
we
have
had
very
worthy
and
excellent
persons
to
be
Bishops
;
what
a
man
was
Jewell
?
Arch-bishop
Grindal
had
Godliness
enough
and
resolution
too
to
make
him
odi●s
,
and
favoured
Lectures
and
Preaching
,
&c.
Enough
to
bring
him
down
,
if
Cambden
,
Godwin
or
Fuller
,
are
to
be
believed
:
but
never
could
do
this
work
of
discipline
,
upon
one
of
hundreds
or
thousands
under
him
.
We
had
an
excellent
Arch-Bishop-Abbot
afterwards
,
good
enough
to
be
reproached
by
Heylin
,
and
to
suffer
what
I
need
not
mention
,
but
never
able
to
do
this
work
.
What
Learned
,
Judicious
worthy
men
,
were
his
Brother
Robert
Abbot
and
after
him
Davenant
,
Bishops
of
Salisbury
?
And
how
good
a
man
was
peaceable
Bishop
Hall
,
so
Usher
in
Ireland
,
Moron
and
many
more
?
But
no
such
thing
was
done
by
any
of
them
?
what
should
I
say
now
of
Bishop
Reignolds
,
and
Bishop
Wilkins
,
Men
Learned
and
extraordinary
honest
in
these
times
:
But
let
any
man
enquire
whether
any
such
thing
as
the
discipline
in
question
is
exercised
on
the
thousandth
Criminal
in
their
Diocese
?
Indeed
we
have
heard
in
Bishop
Reignolds
Diocese
of
a
great
number
censured
for
Nonconformity
:
And
it
is
his
praise
that
it
was
not
his
doing
;
but
his
Chancellours
(
though
heretofore
Judge
Advocate
in
Fairefaxes
or
Cromwells
Army
.
)
And
to
say
now
that
it
is
long
of
Church-Wardens
,
Chancellours
,
&c.
Is
but
to
say
that
the
Church
is
corrupted
,
the
Episcopal
discipline
almost
quite
cast
out
,
and
all
the
remedy
is
to
say
,
It
is
long
of
somebody
:
Like
the
Physician
whose
Praise
was
,
that
his
patients
dyed
according
to
the
rules
of
art
;
or
the
nurse
whose
praise
was
,
that
though
most
of
the
Children
perished
,
it
was
long
of
themselves
or
somebody
else
.
IV.
But
the
fullest
experience
,
which
so
far
satisfieth
me
that
all
the
books
in
the
world
cannot
change
me
in
this
,
is
my
own
,
and
the
rest
of
my
Brethren
in
the
Ministry
.
I
have
lived
now
(
through
Gods
wonderful
mercy
)
threescore
years
wanting
lesse
than
four
[
*
](A27050-e62000-b)
*
Now
ne●r
▪
sixty
five
I
have
●ately
heard
two
excommunicated
for
teaching
School
and
being
married
without
License
,
and
a
thi●d
no
cause
named
.
In
all
this
time
,
whilst
the
Bishops
ruled
,
I
never
heard
one
man
or
woman
called
openly
to
repentance
for
any
sin
;
nor
one
ever
publikely
confess
or
lament
any
sin
?
Nor
one
that
was
excommunicate
in
any
Country
where
I
came
,
except
the
Nonconformists
:
Nor
did
I
hear
of
any
but
one
man
to
my
remembrance
,
who
did
formal
penance
for
Fornication
,
I
doubt
not
but
there
have
been
more
:
But
the
number
may
be
conjectu●ed
by
this
.
I
lived
under
a
great
number
of
drunken
and
ignorant
Curates
that
never
preached
,
and
Schoolmasters
,
my self
,
and
many
more
were
round
about
us
,
that
were
never
troubled
with
discipline
,
or
cast
out
.
I
never
lived
where
drunkards
and
swearers
were
not
common
;
but
never
one
of
them
underwent
the
Churches
discipline
:
But
those
that
met
to
fast
and
pray
,
and
went
to
hear
a
Sermon
two
miles
off
,
when
they
had
none
at
home
.
But
yet
this
is
the
last
of
my
conviction
.
When
I
undertook
a
Pastoral
charge
my self
;
I
kept
with
me
two
Ministers
to
assist
me
(
at
one
Parish
Church
and
a
small
Chappel
)
:
I
had
three
Godly
Justices
of
Peace
in
the
Parish
,
who
to
countenance
our
discipline
kept
their
monthly
meeting
at
the
same
time
and
place
.
I
had
four
ancient
Godly
men
that
performed
the
office
of
Deacons
:
I
had
above
twenty
of
the
Seniors
of
the
Laity
,
who
without
pretence
of
any
office
,
met
with
us
to
be
witnesses
that
we
did
the
Church
and
sinners
no
wrong
▪
and
to
awe
the
offenders
by
their
presence
:
These
met
once
a
month
together
,
we
had
almost
all
the
worthy
Ministers
of
the
Country
agreeing
and
associated
to
do
the
like
in
their
several
Parishes
as
far
as
they
were
able
;
that
unity
might
the
more
convince
offenders
:
We
had
in
the
same
Town
the
next
day
after
our
monthly
Town-meeting
,
an
Assembly
of
a
dozen
or
twenty
such
Ministers
,
to
edifie
each
other
,
and
that
those
might
be
tryed
by
them
and
before
them
,
whether
we
could
perswade
them
to
repentance
,
who
could
not
be
prevailed
with
by
ourselves
:
And
,
which
was
our
ease
incomparably
beyond
all
this
,
the
times
nor
our
judgment
allowing
us
to
use
discipline
upon
none
but
such
as
consented
to
our
office
and
relation
to
them
,
we
told
them
that
we
had
all
agreed
only
to
exercise
so
much
of
discipline
as
Episcopal
,
Presbyterians
and
Independants
had
no
controversie
about
(
some
of
the
Episcopal
joyning
with
us
)
and
that
we
would
exercise
it
in
all
our
flocks
,
but
we
could
be
Pastors
to
none
against
their
wills
;
whereupon
of
about
3000
persons
,
1800
or
more
of
which
were
at
age
to
be
Communicants
,
all
refused
to
do
any
more
than
hear
me
preach
,
(
for
fear
of
discipline
)
except
about
600
or
a
few
more
.
These
500
were
the
most
understanding
Religious
part
of
the
Parish
,
all
the
grosly
ignorant
,
and
the
Common
swearers
,
and
all
the
Drunkards
and
scandalous
persons
were
among
the
refusers
,
except
about
five
or
six
young
men
that
had
got
such
a
Love
to
tipling
that
they
could
not
leave
it
.
These
hid
their
sin
a
while
:
But
could
not
long
:
Yet
the
trouble
and
work
that
these
five
or
six
men
made
us
,
sometimes
by
Drunkenness
,
sometimes
by
fighting
,
sometimes
by
slandering
their
Neighbours
,
or
such
like
was
more
than
it
is
easy
for
an
unexperienced
person
to
believe
.
So
hard
was
it
to
bring
them
to
a
Confession
of
their
sins
or
to
ask
those
Forgiveness
whom
they
grosly
wronged
,
that
when
we
endeavoured
with
all
our
skill
to
convince
them
,
and
used
both
gentle
exhortation
,
and
also
opened
to
them
the
terrors
of
the
Lord
,
when
we
prayed
before
them
that
God
would
give
them
repentance
,
when
their
own
Parents
and
relations
joyned
with
us
,
all
would
not
make
them
confess
their
sin
,
but
we
were
forced
to
cast
them
out
of
our
Communion
(
for
the
most
part
of
them
)
.
And
among
all
the
rest
there
were
some
that
sometimes
would
need
admonitions
,
and
reconciliations
with
one
another
,
which
found
us
some
work
.
But
if
we
had
but
been
troubled
with
all
the
other
(
1000
or
1200
as
was
supposed
)
of
the
Parish
,
and
so
with
all
the
Swearers
,
railers
,
Common
Drunkards
,
some
Infidels
,
&c.
What
work
should
we
have
had
?
So
much
as
I
dare
confidently
say
that
(
without
being
half
so
strict
and
troublesome
as
the
Ancient
Canons
were
)
all
we
could
not
possibly
have
done
more
in
the
work
of
discipline
,
than
Govern
that
one
Parish
.
Nor
could
we
have
done
so
much
,
but
with
such
omissions
as
nothing
but
disability
would
have
quieted
our
Consciences
under
.
And
that
you
may
know
that
I
give
you
not
my
single
experience
,
the
rest
of
the
honest
Ministers
of
the
County
.
1.
Sometimes
durst
not
associate
with
us
,
because
the
scandalous
persons
of
their
Parishes
were
so
many
and
so
masterly
and
fierce
,
as
that
they
were
not
able
(
they
thought
)
to
exercise
any
discipline
among
them
.
2.
Some
that
did
joyn
with
us
were
fain
to
do
as
the
Independants
,
and
gather
out
some
of
the
best
to
be
their
flock
as
to
Communion
in
the
Sacrament
,
and
let
the
rest
live
quietly
as
bare
hearers
,
because
the
offenders
were
so
many
that
they
durst
not
exercise
discipline
on
them
.
3.
Some
did
even
give
the
Sacrament
to
all
promiscuously
how
scandalous
soever
,
to
avoid
the
difficulties
of
exercising
discipline
.
4.
And
all
over
the
land
they
were
faine
to
take
the
same
course
with
these
sorts
aforesaid
,
yea
and
more
,
too
many
quite
forbear
the
Sacrament
,
because
they
could
not
keep
away
the
scandalous
.
5.
And
too
many
took
up
the
way
of
Separation
,
and
gathered
Churches
out
of
these
Churches
,
according
to
their
several
opinions
,
because
the
Parishes
were
so
bad
,
that
they
thought
them
uncapable
of
discipline
.
Though
yet
the
truth
is
.
1.
Many
such
made
them
worse
than
they
were
.
2.
And
took
the
course
that
was
easiest
to
them
,
by
avoiding
the
most
difficult
part
of
their
work
;
3.
And
they
were
led
to
it
by
over
valuing
Expressive
parts
in
some
of
the
people
,
and
unvaluing
the
good
desires
of
some
that
wanted
such
Expressions
.
And
if
we
that
found
discipline
too
hard
a
work
for
us
to
exercise
in
our
several
Parishes
,
should
have
dreamed
that
one
of
us
,
was
sufficient
to
have
exercised
it
on
a
thousand
or
many
hundred
such
Parishes
(
by
our selves
and
Chancellors
)
O
what
Monsters
of
ignorance
,
should
we
have
been
.
CHAP.
XX.
Objections
against
Parish
Discipline
answered
.
Obj.
1.
YOu
make
this
discipline
seem
more
needful
than
it
is
.
A
Church
may
be
a
true
Church
without
it
.
The
Helvetians
use
very
little
of
it
at
all
.
Ans.
1.
The
Helvetian
Divines
write
for
it
,
though
with
lenity
and
they
are
for
denying
the
Sacrament
to
the
Impenitently
wicked
,
which
is
not
nothing
;
and
they
are
for
Pastoral
admonition
of
the
persons
that
are
scandalous
.
And
the
rest
the
Magistrates
hinder
them
from
,
and
partly
undertake
themselves
.
And
verily
I
take
it
to
be
much
more
iningenuous
to
let
the
Magistrate
do
what
he
can
,
and
to
pretend
to
no
more
discipline
,
than
to
talk
for
it
,
and
never
use
it
.
2.
A
Man
may
be
a
true
man
though
he
have
the
Palsie
,
Dropsie
,
Gout
or
Stone
,
or
be
dismembred
.
And
are
these
therefore
indifferent
things
?
3.
Whether
discipline
be
needful
judge
after
these
Reasons
.
1.
Otherwise
Bishops
are
not
needful
to
exercise
it
,
nor
any
other
Pastors
,
but
bare
Preachers
.
Why
should
Lordships
▪
wealth
and
honours
,
be
allowed
Bishops
for
that
which
is
not
needful
?
2.
If
it
be
needful
to
be
exercised
on
Ministers
,
why
not
on
the
People
also
?
And
if
not
on
Ministers
,
why
have
there
so
great
numbers
been
silenced
,
suspended
,
and
troubled
?
Sure
somebody
thinketh
,
that
our
silencing
is
needful
.
3.
If
it
be
not
needful
,
why
did
the
universal
Church
use
it
,
and
that
so
strictly
from
the
beginning
?
And
why
do
they
that
say
this
,
pretend
a
reverence
to
the
Ancient
Churches
,
to
the
Councils
,
the
Canons
,
and
the
Bishops
of
those
times
,
who
went
ten
times
further
in
their
Severities
than
we
do
.
4.
It
is
needful
by
Precept
and
Divine
Canon
as
may
be
seen
,
Lev.
19.
17.
Matth.
18.
15
,
16
,
17
,
18.
1
Cor.
5.
Tit.
1.
13.
and
2.
15.
and
3.
10.
1
Tim.
3.
5.
15.
and
5.
19
,
20
,
21
22
,
24.
2
Tim.
3.
5.
and
4.
2.
2
Thes.
3
▪
6
,
14.
5.
It
is
needful
to
the
honour
of
God
,
our
Creator
,
Redeemer
,
and
Sanctifier
,
that
he
may
be
declared
Holy
in
the
Holyness
of
his
Church
,
and
not
by
our
allowed
wickedness
be
represented
as
an
unholy
friend
to
sin
.
6.
It
is
needful
to
the
Churches
honour
,
that
it
be
not
as
a
very
stie
and
sink
of
wickedness
as
the
Infidel
World
.
7.
It
is
needful
to
the
Churches
beauty
,
safety
,
and
felicity
,
that
God
may
delight
in
it
,
and
not
forsake
it
,
as
he
hath
done
most
of
the
East
,
nor
make
them
miserable
by
his
judgments
.
8.
It
is
needful
to
the
Honour
of
Holiness
it self
,
which
will
be
vilified
if
we
difference
not
the
precious
from
the
vile
.
9.
It
is
needful
to
the
Conviction
and
Conversion
of
Mahometans
,
and
other
Infidels
and
Heathens
,
who
now
are
kept
in
their
Infidelity
,
by
seeing
that
Christians
as
are
bad
or
worse
than
themselves
;
and
would
be
more
drawn
to
Christ
,
if
the
holy
Lives
of
Christians
,
and
holy
State
of
Churches
did
invite
them
.
10.
It
is
needful
to
the
comfortable
Communion
of
Saints
,
as
it
is
professed
by
us
in
our
Creed
.
11.
It
is
needful
to
prevent
the
infection
of
the
Church
,
and
the
increase
of
sin
;
seeing
a
little
leaven
leaveneth
the
whole
lump
,
and
he
that
toucheth
pitch
will
be
defiled
by
it
.
12.
It
is
needful
to
encourage
and
strengthen
the
Faithful
,
when
they
see
by
this
praejudicium
futuri
judicii
,
as
Tertullian
calleth
it
,
the
difference
that
God
himself
will
make
▪
.
13.
It
is
an
Essential
part
of
the
Pastoral
Office
to
have
the
Power
of
Discipline
:
And
what
is
the
Power
for
but
the
Work
?
yea
Power
and
Obligation
are
essential
to
his
Office
.
14.
It
is
needful
to
the
Holy
Administration
of
Sacraments
,
and
other
parts
of
Divine
Worship
,
that
Holy
things
be
not
given
to
Dogs
.
15.
It
is
needful
to
convince
the
ordinary
careless
sinners
among
us
,
that
seeing
a
difference
put
between
the
good
and
bad
,
they
may
not
think
that
preaching
is
but
idle
talk
and
falshood
,
and
that
they
are
as
safe
as
others
.
16.
It
is
needful
to
keep
the
better
people
from
offending
God
by
their
familiarity
and
communion
with
the
notoriously
wicked
.
17.
It
is
needful
to
break
the
Serpents
head
,
that
in
Christs
Church
the
Devils
works
may
be
renounced
and
cast
out
,
and
sin
be
publickly
made
a
shame
,
as
the
Devil
out
of
the
Church
endeavoureth
to
do
by
Truth
and
Holiness
.
18.
It
is
needful
to
the
ease
and
peace
of
Magistrates
,
that
they
may
not
he
overwhelmed
with
the
cares
,
troubles
,
dangers
,
that
come
by
multitudes
of
Wicked
Men
;
but
the
Pastors
labours
with
the
voluntary
may
prevent
much
of
the
Magistrates
trouble
with
the
involuntary
.
19.
It
is
needful
to
the
safety
of
Commonwealths
and
Kingdomes
,
that
they
be
not
poysoned
by
wickedness
,
and
so
exposed
to
the
judgment
of
God
.
20.
And
lastly
,
it
is
needful
to
the
scandalous
Sinners
themselves
,
that
they
may
not
be
suffered
to
die
and
perish
in
their
sin
,
but
have
all
possible
means
used
to
bring
them
to
repentance
,
that
they
may
be
saved
.
Consider
whether
all
these
Reasons
prove
not
Discipline
to
be
needful
.
Object
.
II.
But
till
Constantines
time
there
was
no
Christian
Magistrate
,
which
made
it
then
needful
:
But
since
the
case
is
not
the
same
.
Answ.
1.
Down
then
with
Bishops
now
,
if
their
work
be
needless
.
But
why
then
were
they
set
so
much
higher
,
and
had
so
much
more
power
since
the
dayes
of
Constantine
then
before
?
2.
Are
you
wiser
than
all
the
Councils
(
Nice
,
Ephes.
Chalced.
Constance
,
&c.
)
which
have
ever
since
made
Canons
for
Discipline
?
3.
Again
,
try
whether
none
of
the
foregoing
reasons
,
be
still
in
force
.
4.
Read
Galaspies
Aarons
Rod
,
which
fully
proveth
the
continued
need
of
discipline
.
Object
.
III.
But
discipline
is
not
to
be
use●
on
all
that
deserve
it
,
but
only
one
now
and
then
,
one
to
be
a
terror
to
the
rest
:
You
are
for
too
much
strictness
,
rigidness
and
severity
.
Ans.
1.
I
am
not
for
half
the
rigidness
and
severity
of
the
Ancient
Bishops
and
Churches
,
who
made
the
penitents
waite
at
the
Church
doors
,
and
cast
down
themselves
with
cryes
and
tears
to
beg
absolution
and
re-admission
,
and
in
many
cases
to
waite
thus
many
years
together
,
and
in
some
,
till
their
death
bed
.
I
am
for
accepting
the
first
credible
profession
of
Repentance
:
I
am
for
gentle
exhorting
them
and
praying
for
them
long
before
we
cast
them
out
.
I
am
not
for
troubling
any
for
small
faults
:
Nor
for
bringing
any
mans
secret
sins
to
light
,
or
making
them
more
publick
than
he
maketh
them
himself
;
I
am
not
for
imposing
such
penances
as
the
Papists
do
.
And
is
a
strictness
short
of
theirs
intolerable
to
you
,
that
pretend
to
be
more
holy
than
they
?
Yea
more
,
I
am
not
for
the
use
of
discipline
at
all
,
where
it
is
notorious
to
true
reason
that
its
like
to
do
more
harme
than
good
.
And
is
all
this
too
much
strictness
?
But
I
am
not
for
keeping
it
out
,
and
then
making
such
pretences
,
nor
for
causing
the
inconveniences
,
and
then
pleading
them
against
the
duty
.
2.
The
Scripture
and
Canons
do
not
bid
you
reprove
or
suspend
or
reject
one
blasphemer
,
or
drunkard
of
many
;
but
all
that
are
such
:
And
do
you
say
that
God
and
Councils
dissembled
,
and
bid
us
do
that
which
they
would
not
have
us
do
?
3.
To
censure
one
of
a
hundred
or
a
thousand
,
yea
,
or
twenty
offenders
,
will
be
no
terror
or
warning
to
the
rest
;
who
will
look
to
scape
that
which
falleth
on
so
few
.
4.
When
one
of
so
many
only
is
censured
,
the
Church
will
be
still
under
most
of
the
forementioned
danger
and
defilement
;
and
this
much
will
not
reach
the
End
.
5.
Partiality
is
an
odious
Character
of
injustice
,
and
should
not
be
found
in
civil
judges
;
much
less
in
the
Churches
of
Christ
.
And
it
will
but
harden
and
enrage
those
persons
whom
you
deal
with
,
when
you
enable
them
to
say
,
you
censure
me
,
and
let
many
others
alone
,
in
the
same
sin
.
Is
this
your
Church
justice
,
or
rather
malice
to
me
?
Obj.
IV.
You
confess
your self
that
it
is
so
hard
to
use
discipline
in
one
Parish
,
that
most
Ministers
did
neglect
it
when
the
Bishops
were
out
:
And
why
blame
you
the
Bishops
then
for
neglecting
it
?
Ans.
1.
We
were
to
deal
with
the
Parishes
in
that
defiled
and
unruly
state
as
the
Bishops
left
them
:
And
all
great
works
must
have
time
to
be
done
in
.
And
at
last
the
reformation
prospered
apace
,
till
they
pull'd
it
down
.
2.
We
were
to
make
use
of
such
Ministers
as
the
Bishops
left
us
,
and
of
young
men
who
were
newly
come
from
the
Universities
.
And
men
cannot
get
wisdom
interest
,
experience
and
resolution
in
a
day
.
3.
The
remaining
respects
which
the
people
had
to
the
Prelates
and
their
way
was
a
hinderance
to
us
that
desired
,
to
meddle
herein
with
none
but
consenters
.
4.
A
great
number
of
Sectaries
,
raised
by
the
distastes
of
the
Prelates
wayes
,
did
also
hinder
us
.
5.
Yet
it
was
than
possible
and
feasible
to
Ministers
that
were
wise
and
willing
to
do
so
much
as
might
very
much
attain
the
ends
of
discipline
,
though
not
so
much
as
they
desired
.
6.
But
is
this
an
Objection
fit
for
the
Prelatists
to
make
?
or
doth
it
not
encrease
their
condemnation
?
what
would
you
say
to
a
Physician
,
a
Pilot
,
a
Schoolmaster
,
that
should
say
,
It
is
not
an
hundred
Physicians
,
that
can
do
what
should
be
done
for
all
the
Patients
in
this
City
;
nor
an
hundred
Pilots
that
can
well
govern
all
the
Navy
;
nor
an
hundred
School
masters
that
can
well
Govern
all
the
Schools
in
the
Diocess
:
Therefore
I
will
get
them
all
turned
out
and
▪
I
will
be
the
only
Physician
(
with
my
Apothecaries
)
the
only
Pilot
(
with
my
S●am●n
)
the
only
Schoolmaster
(
with
my
Monitors
and
Ushers
)
my self
;
for
the
work
can
be
but
left
undone
?
Such
rule
the
Churches
must
have
while
God
for
our
sins
will
suffer
it
.
The
doing
it
per
alios
is
oft
enough
answered
before
.
Obj.
V.
Many
Parish
Ministers
are
young
and
raw
and
unfit
to
govern
.
Ans.
1.
They
are
unfit
who
make
this
Objection
,
who
bring
and
keep
such
in
,
and
cast
so
many
hundred
out
that
are
better
(
however
ignorant
malice
slander
them
)
2.
This
also
may
be
said
against
their
preaching
,
much
more
:
For
,
3.
They
may
Rule
with
others
,
when
they
cannot
preach
by
others
.
4.
There
may
be
appeals
to
the
next
Synod
(
or
Prelate
if
you
will
have
it
so
)
.
Obj.
VI.
You
would
have
a
Priest
to
be
a
Pope
in
his
Parish
.
Ans.
I
can
call
this
Objection
no
better
than
gross
Impudency
:
For
,
1.
It
s
a
Contradiction
:
A
Pope
is
a
Head
of
the
Universal
Church
:
And
so
it
is
saying
,
that
we
make
every
Minister
a
Head
of
the
Universal
Church
to
his
Parish
.
2.
We
desire
more
Presbyters
than
One
in
a
Church
.
3.
We
desire
Appeals
to
the
next
Synod
:
and
is
that
to
be
a
Pope
?
4.
Is
not
one
Minister
as
able
to
Rule
a
Parish
,
without
the
help
of
assistants
and
Synods
,
as
one
Prelate
to
Rule
many
hundred
Parishes
,
who
likely
is
a
worse
man
than
the
Minister
?
Impudent
pride
will
perhaps
say
no.
CHAP.
XXI
.
The
Magistrates
Sword
is
neither
the
strength
of
Church
discipline
,
nor
will
serve
instead
of
it
,
nor
should
be
too
much
used
to
second
and
enforce
it
.
THese
three
assertions
I
will
prove
distinctly
.
1.
The
Magistrates
Sword
is
not
the
chief
strength
of
true
Church
discipline
.
I
add
this
,
because
this
is
the
Prelatists
last
Objection
,
that
its
true
that
the
Keys
are
but
brutum
fulmen
and
a
leaden
sword
without
the
Magistrates
:
For
almost
all
men
will
dispise
it
:
Who
will
come
to
our
Courts
if
they
may
choose
?
Who
will
regard
our
Excommunications
?
Do
not
the
people
now
despise
them
?
what
then
would
they
do
if
they
had
their
wills
?
when
we
have
excommunicated
the
Schismaticks
,
They
will
Excommunicate
us
again
.
The
greatest
Prelatists
who
write
to
me
and
speak
with
me
,
use
these
very
words
themselves
.
To
which
I
answer
.
1.
If
we
prove
that
Christ
hath
instituted
discipline
,
and
that
for
such
noble
ends
as
aforementioned
,
it
is
little
less
than
blasphemy
thus
to
reproach
it
:
As
if
Christ
had
no
more
Power
,
Wisdome
or
Goodness
,
than
to
ordain
so
vain
and
unprofitable
a
means
,
to
such
high
and
necessary
ends
.
2.
The
objection
doth
but
express
a
carnal
mind
,
which
regardeth
only
carnal
things
,
and
thinketh
as
basely
of
all
others
,
as
if
nothing
moved
them
but
the
interest
of
the
flesh
;
And
as
if
Gods
favour
or
displeasure
,
and
the
authority
of
his
word
and
Ministers
were
of
no
force
or
regard
even
with
the
Church
of
Christ
.
3.
The
objection
inviteth
Kings
to
put
down
all
Bishops
,
except
Preachers
and
Magistrates
;
For
why
should
they
put
the
people
to
so
great
charge
and
trouble
,
especially
when
they
love
the
Prelates
so
little
as
to
keep
them
up
to
wield
a
Leaden
Sword
,
and
to
brandish
a
brutum
fulmen
,
and
to
make
a
noise
to
no
more
purpose
;
yea
to
rob
the
Magistrate
of
the
honour
of
his
proper
work
,
and
to
make
the
deluded
people
believe
that
those
things
are
done
by
a
brutum
fulmen
which
really
are
done
by
the
Civil
power
.
4.
This
objection
bitterly
reproacheth
all
the
ancient
Churches
and
Bishops
,
and
all
General
and
provincical
Councils
,
and
all
the
Cannons
and
ancient
discipline
of
the
Churches
;
As
if
they
had
troubled
the
world
to
no
pupose
and
all
their
discipline
had
been
vain
.
5.
The
objection
is
notoriously
confuted
,
in
that
the
Discipline
was
more
powerful
and
had
better
effect
,
before
Constantius
time
than
afterwards
,
and
was
much
more
strictly
exercised
against
sin
.
And
that
which
so
long
did
more
without
the
Sword
,
than
afterward
by
it
,
doth
not
receive
its
efficacy
from
the
Sword
.
6.
A
naturarei
there
is
as
much
of
Divine
Authority
,
as
much
of
the
power
of
his
Precepts
Prohibitions
,
Promises
,
and
threatnings
,
as
much
of
Heavenly
inducement
,
as
much
of
the
terrors
of
Hell
,
as
much
of
internal
goodness
of
holyness
,
and
evil
of
sins
,
as
much
of
Soul
interest
in
what
the
Minister
propoundeth
for
mens
conviction
,
as
there
is
,
when
it
is
backt
with
the
Magistrates
Sword
.
And
if
all
these
have
no
force
,
Christianity
must
be
a
dream
,
and
able
to
do
no
good
in
the
world
;
which
better
beseemeth
Julian
,
Celsu●
or
Porphyry
,
Symmachus
,
or
Eunapius
,
to
say
,
than
a
Bishop
.
7.
By
this
objection
the
Prelatists
openly
confess
that
their
Churches
consist
of
men
so
carnal
as
are
not
moved
by
Divine
authority
without
the
Sword
:
And
consequently
what
Pastors
they
have
been
to
the
Churches
,
and
how
they
have
governed
them
;
and
what
they
allow
us
to
expect
from
their
discipline
for
the
time
to
come
.
8.
By
this
Objection
they
condemn
themselves
and
justifie
the
Nonconformists
:
For
why
should
we
Swear
that
we
will
never
endeavour
any
alteration
of
so
brutish
an
Office
,
as
if
the
King
and
Parliament
could
not
take
down
such
an
useless
thing
?
And
why
should
so
many
hundred
Ministers
be
forbidden
to
Preach
Christ
,
for
not
assenting
,
consenting
and
Swearing
to
such
a
vaine
and
brutish
power
?
9.
By
this
they
give
up
their
cause
to
the
Presbyterians
,
and
Independents
;
Confessing
that
their
discipline
is
uneffectual
;
when
as
we
that
plead
for
another
frame
,
desire
not
the
Magistrates
Sword
to
interpose
,
and
desire
to
use
discipline
on
none
but
Volunteers
.
And
either
the
discipline
which
we
desire
hath
some
efficacy
,
or
none
.
If
none
,
what
need
they
fear
it
,
or
hinder
it
,
or
silence
so
many
hundred
Ministers
,
and
write
and
strive
,
and
all
to
keep
men
from
using
such
a
brutum
fulmen
which
can
do
no
harme
.
But
if
they
confess
that
our
discipline
hath
efficacy
,
and
theirs
hath
none
,
what
do
they
but
directly
call
us
to
seek
the
alteration
which
we
are
required
to
abjure
?
10.
Lastly
by
this
objection
they
shew
themselves
too
ignorant
of
the
nature
of
Church
,
and
discipline
,
and
Sacrament
and
Ministery
:
Or
else
they
would
better
know
how
far
Volunteers
are
proper
objects
of
Church
discipline
,
and
have
the
right
to
the
privileges
and
Communion
of
the
Church
.
II.
The
Magistrates
Sword
will
not
serve
instead
of
Church
discipline
.
1.
Else
Christ
would
not
have
instituted
another
office
for
it
.
2.
Else
it
might
serve
also
instead
of
Ministry
,
Preaching
and
Sacraments
.
3.
The
nature
of
it
tendeth
not
directly
to
convince
men
of
Errours
to
lead
them
into
truth
,
to
move
them
by
heavenly
motions
,
and
to
bring
them
to
true
repentance
and
godlyness
.
But
this
will
be
fuller
proved
under
the
next
;
and
is
confessed
by
all
save
the
Erastians
.
III.
The
Magistrates
Sword
should
not
be
used
too
forwardly
or
too
much
to
second
or
enforce
Church
discipline
;
much
less
to
be
its
life
and
strength
,
and
inseparably
twisted
with
it
.
I
mean
,
1.
No
unbeliever
should
be
forced
to
say
he
is
a
Believer
,
and
to
professe
the
Christian
faith
.
2.
None
upon
such
profession
should
be
forced
to
be
Baptized
.
3.
None
that
hath
no
right
to
Church
Communion
in
the
Sacrament
should
be
forced
to
receive
it
.
4.
None
that
Apostatizeth
from
Christ
should
be
forced
falsly
to
professe
that
he
is
still
a
Christian
.
5.
None
that
are
at
age
should
be
forced
to
stay
in
the
Church
by
local
presence
or
relation
as
a
member
of
it
,
who
is
not
willing
,
and
the
practice
of
the
Papists
who
force
no
Heathens
to
be
Christians
,
but
afterward
force
Christians
by
fire
and
Sword
,
and
burn
them
that
were
Hereticks
,
Schismaticks
,
or
Apostates
is
self
contradicting
and
self
condemning
;
God
having
left
man
as
much
unto
his
own
choice
for
continuing
as
for
Entring
into
the
Church
:
And
as
for
Obedience
to
Rulers
,
Infidels
may
owe
it
to
Christian
Kings
,
as
well
as
Christians
:
And
none
but
Magistrates
can
use
the
Sword
to
punish
either
.
6.
No
Magistrate
should
punish
a
Mans
body
,
meerly
because
he
is
Excommunicate
,
and
so
punished
already
.
Nor
should
he
be
made
a
meer
executioner
to
the
Bishop
without
hearing
,
trying
and
judging
the
Cause
himself
,
in
order
to
his
own
execution
.
7.
No
Magistrate
should
force
an
Impenitent
sinner
to
lie
and
say
he
doth
repent
,
that
thereby
he
may
be
admitted
to
the
Church
Communion
and
Sacrament
,
but
it
is
the
force
of
Gods
word
that
must
try
his
Repentance
.
But
yet
I
acknowledge
.
1.
That
Magistrates
and
Parents
and
Masters
may
force
their
Subjects
to
use
those
means
which
tend
to
make
them
Christians
,
as
to
hear
Preaching
,
Conference
or
disputations
,
or
to
read
convincing
books
:
But
with
these
two
Cautions
.
1.
That
it
be
but
when
it
is
like
or
hopeful
to
do
more
good
than
harme
.
2.
That
it
be
by
wise
and
moderate
means
of
constreint
,
and
not
hang
or
burn
them
to
convert
them
.
2.
Accordingly
Magistrates
,
Parents
,
and
Masters
,
may
use
the
like
force
with
their
Subjects
who
are
Christians
,
to
cause
them
to
use
the
foresaid
meanes
(
of
hearing
and
Reading
and
conference
)
for
the
cureing
of
their
dangerous
errours
or
sinful
lives
.
3.
And
I
doubt
not
but
Magistrates
may
punish
men
Corporally
for
their
crime
according
to
the
nature
of
them
,
and
even
for
the
same
that
the
Church
hath
excommunicated
them
.
If
one
be
excommunicated
for
Treason
,
Murder
,
Theft
,
Swearing
,
Prophaning
the
Lords
day
,
and
holy
things
&c.
it
followeth
not
that
the
Magistrate
may
not
also
meddle
with
him
.
4.
And
we
doubt
not
but
Magistrates
may
Restraine
false
Teachers
from
seducing
others
,
and
drawing
them
from
God
to
sin
.
5.
And
the
Magistrate
may
and
ought
to
encourage
Ministers
in
the
use
of
the
Church
Keyes
,
and
to
preserve
them
from
the
violence
of
wicked
men
.
7.
And
they
may
make
a
difference
in
their
favours
and
rewards
,
between
Christians
obedient
to
God
and
their
Pastors
,
and
Infidels
,
excommunicate
,
in
penitent
ones
,
and
Apostates
,
by
denying
honors
and
preferments
and
rewards
to
the
worse
,
which
he
giveth
to
the
better
sort
of
men
.
But
yet
as
to
the
Cases
before
denied
,
especially
the
forcing
men
by
fire
,
sword
,
and
imprisonment
to
say
,
they
believe
and
repent
,
and
to
take
the
Sacrament
and
other
Church
priviledges
,
and
making
this
the
strength
of
Church
discipline
,
I
have
all
this
against
it
.
1.
No
force
should
be
used
to
the
hindering
and
destruction
of
Christs
ordinance
of
discipline
and
his
Church
Laws
.
But
such
it
would
be
in
the
case
in
hand
.
For
Christs
fundamental
Covenant
is
,
that
the
true
willing
penitent
and
believer
shall
be
a
member
of
his
Church
,
or
those
only
that
credibly
profess
to
be
so
(
at
age
)
He
that
will
may
freely
drink
of
the
water
of
life
.
Nemo
invitus
fit
Christianus
:
so
that
to
say
,
that
any
man
hath
right
to
the
mystical
Church
priviledges
,
but
Consenters
,
or
any
man
hath
right
to
the
visible
Church
priviledges
,
but
credible
Professors
of
consent
,
is
to
contradict
the
very
condition
of
the
Covenant
of
life
,
which
is
the
sum
of
all
the
Gospel
.
It
s
true
,
you
may
compel
some
men
to
duty
,
but
you
cannot
compel
them
to
be
happy
.
But
to
force
them
by
perpetual
Imprisonment
,
confiscation
and
the
sword
,
to
say
that
they
are
Christians
,
or
repent
,
consent
or
are
willing
,
and
so
to
give
them
absolution
and
Church-communion
,
is
to
make
Christs
ordinance
of
none
effect
.
For
true
discipline
is
to
make
them
penitent
and
willing
,
and
then
to
use
them
as
such
:
But
,
1
,
It
is
not
credible
that
that
person
is
truly
penitent
and
willing
to
be
a
Christian
,
or
have
Church-communion
,
who
will
not
be
perswaded
to
consent
by
all
that
can
be
said
by
the
Pastors
from
the
word
of
God
,
but
yet
on
the
rack
or
to
prevent
undoing
will
say
▪
I
consent
.
This
is
contrary
to
the
nature
of
true
Repentance
.
2.
Or
if
it
did
not
make
this
forced
consent
utterly
incredible
,
yet
it
utterly
crosseth
the
ends
of
Church
discipline
,
which
is
to
discern
the
voluntary
penitent
;
which
force
so
obscureth
that
no
man
can
tell
whether
the
person
be
credibly
penitent
or
not
.
If
I
left
a
Legacy
to
so
many
that
are
Lovers
of
the
Church
,
and
its
Communion
,
and
my
Executors
should
get
the
Magistrate
to
hang
,
or
Imprison
or
undo
certain
men
that
are
accused
as
Enemies
of
the
Church
,
unless
they
will
say
,
we
Love
the
Church
,
I
think
my
Will
would
be
ill
performed
,
if
those
men
had
my
Legacy
,
that
were
forced
to
say
so
.
2.
No
man
should
be
forced
to
his
own
sin
and
distruction
.
But
he
that
is
forced
to
take
the
Sacrament
when
he
is
unwilling
and
had
rather
be
without
it
,
in
likelihood
is
forced
to
his
sin
and
destruction
:
For
even
the
Liturgy
telleth
the
unworthy
that
they
eat
and
drink
damnation
to
themselves
,
and
that
the
Devil
may
enter
into
them
as
he
did
into
Judas
:
And
who
is
unworthy
if
the
unwilling
are
not
?
3.
Force
is
not
fitted
to
cause
love
and
willingness
;
therefore
men
should
not
be
forced
to
take
a
Gift
,
which
Love
and
willingness
is
the
condition
of
;
men
use
not
to
say
,
Love
me
or
I
will
hang
thee
or
imprison
thee
.
This
seemeth
to
make
a
new
way
of
Preaching
which
Christ
never
made
.
4.
Christs
terms
are
self-denial
,
Cross-bearing
and
forsaking
all
and
following
him
for
the
hopes
of
heaven
:
But
this
seemeth
a
new
and
contrary
Gospel
,
as
if
Christ
had
said
;
He
that
will
be
my
disciple
rather
than
be
imprisoned
or
die
,
shall
be
saved
or
received
.
]
Christ
saith
:
He
that
forsaketh
not
all
that
he
hath
cannot
be
my
disciple
,
Luk.
14.
33.
This
way
,
saith
[
He
that
will
come
to
the
Church-communion
rather
than
forsake
all
shall
be
my
disciple
]
.
Christ
saith
[
He
that
loveth
any
thing
,
even
his
life
more
than
me
,
cannot
be
my
disciple
.
]
This
way
saith
,
[
He
that
loveth
life
,
credit
,
wealth
,
liberty
so
well
as
that
he
will
rather
receive
the
Sacrament
than
lose
it
,
shall
be
my
disciple
]
Christ
saith
,
except
ye
repent
ye
shall
all
perish
.
]
This
forceth
a
Minister
to
absolve
a
wicked
man
,
as
if
he
should
not
perish
,
if
he
will
but
rather
say
[
I
repent
]
than
lose
his
liberty
and
estate
.
God
saith
[
He
that
loveth
the
World
,
the
love
of
the
Father
is
not
in
him
]
.
This
way
saith
[
Do
but
Love
the
world
so
well
as
to
say
and
do
any
thing
to
keep
it
,
and
then
Pastor
and
people
shall
number
thee
with
the
Lovers
of
the
Father
.
]
God
saith
;
The
carnal
mind
is
enmity
to
God
and
is
not
subject
to
his
Law
nor
can
be
.
]
This
way
saith
[
If
thy
carnal
mind
make
thee
say
or
do
any
thing
to
save
thy
liberty
or
money
,
thou
art
an
obedient
Son
of
the
Church
and
of
God
.
]
And
is
not
this
to
set
up
a
new
Gospel
,
Gal.
1.
7.
8.
5.
And
this
way
compelleth
men
to
lie
and
play
the
Hypocrites
.
when
we
may
discerne
it
is
so
.
Mr.
Capel
of
Tempt
:
would
perswade
us
that
a
lie
thus
differeth
from
most
other
sins
,
that
it
is
so
evil
in
it self
,
as
that
it
cannot
in
the
very
act
be
lawful
.
When
a
man
against
all
perswasion
,
saith
or
sheweth
you
,
that
he
doth
not
believe
in
Christ
,
or
doth
not
repent
,
to
say
to
that
man
,
[
Say
thou
believest
,
or
Repentest
,
or
thou
shalt
be
confiscate
and
lie
in
jaile
]
is
plainly
to
say
[
Lie
or
suffer
]
I
deny
not
but
that
in
some
cases
a
man
may
be
examined
when
it
is
foreknown
that
he
will
lie
.
But
it
s
one
thing
to
force
him
to
examination
and
answer
,
and
another
to
force
him
to
that
particular
answer
.
6.
It
is
a
compelling
men
to
pretend
to
that
which
we
cannot
compel
them
to
,
that
is
,
to
have
a
Right
to
so
great
a
benefit
as
Absolution
and
Church
Communion
.
Force
giveth
no
man
Right
to
the
Benefit
,
and
their
force
should
not
compel
him
falsly
to
pretend
a
Right
.
7.
It
confoundeth
the
Church
and
the
world
:
Whilest
every
man
is
made
a
member
of
the
Church
that
had
but
rather
tell
a
lie
and
take
bread
and
wine
,
than
be
undone
,
what
wicked
man
on
earth
will
not
do
the
same
(
unless
he
be
so
Consciencious
that
mistake
and
Conscience
hindereth
him
)
Is
there
any
Infidel
,
Heathen
,
Atheist
,
Murderer
,
Traytor
,
or
Sensualist
,
in
the
world
that
will
not
do
it
?
What
should
hinder
him
that
believeth
there
is
no
God
,
to
do
thus
rather
than
be
undone
?
Is
it
so
hard
a
word
to
say
in
a
Chancellours
Court
[
I
repent
]
and
deride
and
curse
them
when
he
is
gone
out
;
or
is
a
bit
of
Bread
and
a
Sup
of
Wine
so
hard
for
a
Glutton
or
Drunkard
to
get
down
,
as
that
any
of
them
would
rather
lie
in
jaile
.
1.
So
that
by
this
course
the
Church
and
the
Infidel
world
are
made
equal
,
and
no
man
can
prove
that
any
Mabometan
Congregation
is
not
as
good
,
as
to
the
persons
,
as
such
a
Christian
Congregation
:
For
what
Mabometan
would
not
say
and
do
this
rather
then
be
undone
?
unless
he
be
a
Consciencious
one
,
who
is
not
so
bad
as
those
Christians
that
have
no
Conscience
.
2.
And
by
this
meanes
no
conjecture
can
be
made
of
the
real
members
of
the
Church
.
Thousands
may
be
driven
in
at
the
doors
,
but
we
have
no
means
to
perceive
whither
any
of
them
indeed
be
Christians
.
8.
And
hereby
the
Church
and
the
Christian
Religion
are
greatly
dishonoured
,
while
this
odious
stigma
is
made
the
marke
of
a
visible
member
,
[
One
that
had
rather
say
he
is
a
Christian
and
repenteth
,
than
lie
in
a
jaile
]
!
Is
this
a
laudable
description
?
9.
And
hereby
Mabometans
,
Jews
and
Heathens
are
hardened
in
their
Infidelity
and
reproach
of
Christ
,
while
Christians
are
such
as
these
.
10.
It
putteth
every
consciencious
Minister
into
a
snare
,
and
troubleth
his
Conscience●
,
or
turneth
him
out
,
when
he
must
put
the
Sacrament
into
the
very
hand
of
every
man
that
had
rather
take
it
than
be
imprisoned
;
and
must
read
the
Absolution
of
every
one
that
had
rather
say
,
[
I
repent
]
than
be
undone
.
11.
It
hindereth
the
comfort
of
the
faithful
in
Church
Communion
to
know
that
this
is
the
measure
and
Character
of
these
with
whom
they
must
hold
that
Communion
,
which
is
called
the
Communion
of
Saints
.
12.
It
destroyeth
Church
unity
and
Love
.
For
every
visible
member
of
the
Church
being
a
seeming
Saint
,
should
be
loved
with
the
special
Love
which
belongeth
to
Saints
,
by
us
who
are
not
Searchers
of
the
heart
.
But
who
that
is
not
out
of
his
wits
can
by
any
obedience
to
the
Church
,
be
brought
to
Love
all
those
as
seeming
Saints
,
who
will
choose
a
Sacrament
before
a
jaile
?
He
that
cannot
believe
them
such
,
cannot
Love
them
as
such
.
13.
It
will
strengthen
them
that
Separate
from
us
as
no
Church
,
and
make
it
not
so
easy
to
prove
that
we
have
any
Church
,
as
else
it
would
be
;
when
they
should
argue
[
Where
there
is
no
credible
Profession
of
Faith
and
repentance
there
is
no
true
Church
:
But
&c.
Ergo.
The
Major
is
undenyable
.
[
*
](A27050-e62780-b)
*
As
they
that
to●●e
the
Covenant
unwillingly
now
maintaine
that
therefore
it
binds
them
not
.
The
Minor
indeed
is
not
true
,
because
many
do
Voluntarily
profess
,
and
shew
their
Voluntariness
other
waies
.
But
no
thanks
to
them
that
teach
the
accusers
thus
to
argue
[
When
the
Laws
of
Profession
are
Profess
or
lie
in
jayle
,
there
is
no
credible
(
Voluntary
)
Profession
:
But
&c.
The
Major
they
prove
,
Non
esse
&
non
apparere
here
are
equipollent
:
But
under
such
a
law
no
voluntariness
and
Credibility
is
apparent
:
Ergo
—
And
I
know
but
this
answer
to
the
Minor
,
it
is
apparent
otherwise
,
though
not
by
that
forced
profession
,
because
multitudes
daily
shew
that
they
approve
of
what
they
do
.
14.
Force
tendeth
rather
to
hinder
mens
Repentance
and
Love
to
the
Church
:
For
Fear
breadeth
Hatred
;
or
at
least
Hurt
doth
.
Kindness
breedeth
Love
.
God
winneth
our
Love
by
mercy
:
And
we
are
so
to
win
the
Love
of
others
.
Give
a
man
but
a
box
on
the
ear
or
slander
or
wrong
him
,
and
try
whether
it
will
make
him
Love
you
;
to
say
,
Love
Christ
and
the
Christian
or
I
will
undo
thee
and
lay
thee
in
jaile
,
is
the
way
to
make
him
hate
them
.
15.
And
the
Office
of
the
Pastors
is
such
as
that
truth
and
Goodness
are
the
wares
which
they
expose
to
sinners
choice
,
and
Light
and
Love
are
the
effects
which
Spirits
Word
and
Ministry
are
appointed
to
produce
.
And
by
Light
and
Love
they
must
be
wrought
.
Therefore
no
Minister
●oth
his
work
,
or
doth
any
good
to
some
,
if
by
Light
and
Love
and
holy
Life
,
he
help
not
the
people
to
the
same
.
And
therefore
the
adjunction
of
Jayles
and
confiscations
,
is
so
contrary
to
his
Office
and
designe
as
obscureth
or
destroyeth
it
.
(
Though
Enemies
may
be
restrained
,
and
peace
kept
by
force
.
)
16.
True
discipline
cannot
be
exercised
this
way
,
not
only
as
it
s
lost
in
the
confusion
of
powers
(
as
a
little
wine
in
Wormwood
juice
)
but
because
the
Number
and
quality
of
the
Church
members
will
make
it
impossible
.
Enemies
and
rebellious
carnal
minds
are
not
subject
nor
can
be
to
the
Lawes
of
Christ
;
you
may
affright
them
to
a
Sacrament
,
but
one
of
them
will
make
a
Minister
such
work
,
who
will
but
call
them
to
credible
repentance
for
their
crimes
,
and
will
renew
those
crimes
so
oft
till
he
be
excommunicated
,
and
will
so
hate
those
that
excommunicate
,
as
will
tell
you
what
can
be
done
,
when
all
such
are
forced
unwillingly
into
the
Church
.
Of
this
I
have
spoke
at
large
in
my
Book
of
Confirmation
.
17.
It
tendeth
greatly
to
harden
the
sinners
in
the
Church
in
their
impenitence
,
to
their
damnation
:
when
they
shall
see
,
that
let
one
swear
and
curse
and
be
drunk
every
day
in
the
week
,
if
he
will
but
say
,
I
repent
,
rather
than
lie
in
Jayl
,
he
shall
be
absolved
by
the
Chancellour
in
the
Bishops
came
,
and
have
a
sealed
pardon
delivered
him
in
the
Sacrament
,
by
the
Minister
who
knoweth
his
wicked
life
.
How
easie
a
way
to
Heaven
(
which
leadeth
to
Hell
)
do
such
good-natured
(
cruel
)
Churches
make
men
?
Obj.
The
Minister
is
to
refuse
the
scandalous
.
Ans.
Not
when
he
is
absolved
by
the
Chancellour
.
Obj.
But
if
he
sin
again
,
he
may
refuse
him
again
.
Ans.
How
far
that
is
true
,
I
shewed
before
.
But
not
when
he
is
absolved
again
.
And
he
may
be
absolved
toties
quoties
,
if
he
had
,
but
rather
say
,
I
repent
]
than
lie
in
Jayle
.
18.
Let
but
the
ancient
Canons
be
perused
,
and
how
contrary
to
them
will
this
course
appear
?
The
ancient
Churches
would
admit
none
to
absolution
and
communion
after
divers
greater
crimes
,
till
they
had
waited
(
as
is
aforesaid
)
in
begging
and
tears
,
and
that
for
so
long
a
term
and
with
such
penitential
expressions
,
as
satisfied
the
Church
of
the
truth
of
their
repentance
.
It
would
be
tedious
to
recite
the
Canons
.
How
great
a
part
of
Cyprians
Epistles
to
the
Churches
of
Carthage
and
Rome
,
are
on
this
subject
?
reprehending
the
Confessors
and
Presbyters
for
taking
lapsed
persons
into
Church
Communion
before
they
had
fulfilled
their
penitential
course
?
And
what
a
reproach
do
they
cast
upon
all
these
Bishops
,
Churches
and
discipline
,
who
say
,
That
sinners
must
be
taken
into
Communion
,
if
they
will
prefer
it
before
a
Jayle
Though
they
love
a
Wherehouse
,
an
Ale-house
,
a
Play-house
,
a
Gaming
house
,
yea
,
a
Swine-Stie
better
than
the
Church
,
yet
if
they
do
not
love
a
Jayle
with
beggery
better
,
they
shall
be
received
.
19.
Even
when
Christian
Emperours
had
advanced
Prelates
,
and
given
them
(
though
not
the
sword
yet
)
the
aid
of
it
in
the
Magistrates
hand
to
second
them
,
they
never
used
it
to
force
any
to
the
Communion
of
the
Church
,
but
only
to
defend
them
,
and
to
repress
their
adversaries
.
Yea
when
Prelates
themselves
began
to
use
the
sword
,
or
to
desire
the
Magistrates
to
serve
them
by
it
,
it
was
not
at
all
to
force
men
to
say
:
They
Repent
and
so
to
be
absolved
and
communicate
;
But
only
to
keep
hereticks
from
their
own
assemblings
,
and
from
publishing
their
own
doctrines
or
maintaining
them
,
or
from
being
Pastors
of
the
Churches
.
And
yet
now
men
will
force
them
to
be
Absolved
and
communicate
.
And
how
great
mischiefs
did
even
so
much
use
of
the
sword
in
matters
of
Religion
as
was
the
punishment
of
Hereticks
then
being
(
though
they
were
not
forced
into
the
Church
.
)
Socrates
brandeth
Cyril
of
Alexandriae
,
[
*
](A27050-e62920-b)
*
Th●
ophilus
●●●
Sisters
s●n
and
successor
.
for
the
first
Prelate
that
used
the
sword
:
and
what
work
did
he
make
with
it
?
He
invaded
a
kind
of
secular
Magistracy
.
He
set
himself
against
the
Governour
Orestes
,
and
under
his
shadow
those
bloody
murthers
were
committed
on
the
Jewes
;
who
also
●illed
many
of
the
Christians
.
The
Monks
of
Mount
Nystra
rose
to
the
number
of
500
,
and
assaulted
the
civil
Governour
and
wounded
him
;
and
Amonius
who
did
it
was
put
to
death
by
Orestes
:
and
Cyril
made
a
Martyr
of
him
;
till
being
ashamed
of
it
,
he
suffered
his
memorial
to
be
abolished
.
And
when
Hypatia
a
most
excellent
woman
of
the
Heathens
,
was
famous
for
her
publick
teaching
of
Phylosophy
,
Peter
,
one
of
Cyrils
Readers
became
the
head
of
a
party
of
that
Church
,
who
watched
the
woman
,
and
dragg'd
her
out
of
a
Coach
into
a
Church
,
stript
her
of
her
cloaths
,
and
tore
her
flesh
with
sharp
shells
,
till
they
killed
her
,
and
then
tore
her
members
in
peices
,
and
carried
them
to
a
place
called
Cynaron
and
burned
them
,
for
which
we
read
of
no
punishment
executed
,
Socrat.
lib.
7.
c.
13.
14
,
15.
And
it
was
this
S.
Cyril
who
deprived
the
Novatians
of
their
Churches
,
and
took
away
all
the
Secret
treasure
of
them
,
and
spoiled
the
Bishop
Theopompus
of
all
his
fortunes
,
Socrat.
l.
7.
c
7.
What
his
Nephew
and
Successor
Theophilus
was
and
did
,
you
have
heard
before
and
shall
hear
more
anon
.
What
the
ancient
Christians
thought
of
using
the
sword
against
Hereticks
(
though
they
compelled
them
not
to
the
Church
and
Sacrament
)
any
man
that
readeth
their
Writings
may
see
,
viz.
Tertullian
,
Arnobius
,
La●tantius
and
abundance
more
.
And
the
case
of
S.
Martin
towards
Ithacius
and
Idacius
,
I
have
oft
enough
repeated
:
Only
I
cannot
but
note
the
impudency
of
Bellarmine
,
who
de
Scriptor
.
Eccles.
de
Idacio
(
falsly
making
Idacius
to
be
the
same
with
Ithacius
,
when
he
was
but
one
of
his
associates
)
doth
tell
us
that
Idacius
fell
under
the
reprehension
and
punishment
of
the
Bishops
(
in
eo
reprehensus
&
punitus
ab
Episcopis
fuit
,
quod
Priscillianum
apud
seculares
accusaverit
&
occidi
curaverit
]
whereas
Sulpitius
Severus
,
telleth
us
,
that
all
the
Bishops
of
the
Synod
joyned
with
them
,
and
one
S.
Martyn
and
one
French
Bishop
more
disowned
and
refused
them
,
and
Martin
would
have
no
Communion
with
them
to
the
death
(
save
that
once
at
the
Emperours
perswasion
he
Communicated
with
them
to
save
a
prisoners
life
,
which
was
given
him
on
that
condition
,
and
yet
was
chastised
by
an
Angel
even
for
that
.
)
And
Ambrose
at
Milan
also
disowned
them
(
as
you
may
read
in
his
life
)
,
and
when
the
deed
was
done
,
the
Christians
spake
ill
of
Ithacius
and
Idacius
for
taking
that
new
and
bloody
way
,
which
before
the
Churches
commonly
disowned
,
but
they
pretended
that
they
did
not
cause
this
execution
.
And
the
same
Sulpitius
tells
you
,
that
when
this
new
way
of
seeking
to
the
Emperour
,
was
first
set
on
foot
by
Ithacius
and
his
Synodists
,
the
Priscillianists
quickly
got
the
handle
of
the
sword
;
and
by
a
Courtier
got
even
Gratian
to
be
on
their
side
against
the
Bishops
.
And
yet
that
was
not
all
the
mischief
,
but
when
Maximus
had
killed
Gratian
,
it
was
this
pleasing
of
these
bloody
Orthodox
Prelates
which
he
trusted
to
as
his
means
to
possess
the
Empire
,
and
so
punished
the
Priscillianists
to
please
them
,
and
serve
himself
of
them
(
of
which
more
anon
.
)
But
you
may
see
here
that
Bellarmine
himself
seemeth
to
disown
Bishops
seeking
to
Magistrates
to
punish
Hereticks
;
As
if
he
had
forgotten
their
bloody
Inquisition
and
Massacres
.
And
Baronius
invit
.
Ambros
.
would
perswade
us
that
Ambrose
(
who
was
of
Martins
mind
)
did
not
disown
the
punishment
of
hereticks
by
the
sword
,
but
he
would
not
have
Churchmen
seek
it
.
As
if
it
were
not
evident
enough
that
it
was
the
thing
it self
that
he
and
Martin
were
against
,
and
that
Martin
was
reproached
by
the
Prelates
as
a
f●●tor
of
Hereticks
,
for
travelling
to
Maximus
Court
and
importuning
him
to
save
them
.
And
as
if
the
Inquisitors
did
not
seek
to
the
Magistrate
,
and
more
,
even
Judge
,
and
execute
the
sword
themselves
.
It
s
true
that
Augustine
was
at
last
for
the
use
of
the
sword
against
the
Donatists
.
But
it
s
as
true
.
1.
That
he
wrote
much
before
against
it
.
2.
That
it
was
so
much
against
the
Churches
former
judgement
and
practice
that
he
was
fain
to
write
his
Apology
and
reasons
.
3.
And
that
the
Donatists
,
Circumcellians
used
frequent
and
cruel
violence
against
the
Christians
that
were
Orthodox
(
or
Cec●llians
)
and
catch'd
their
Presbyter
in
the
streets
of
Carthage
,
dragg'd
him
in
the
dirt
,
and
abused
him
cruelty
two
Church
daies
before
they
let
him
go
,
with
many
such
outrages
:
Yea
,
the
Catholicks
could
not
go
safely
in
the
streets
for
them
;
And
among
other
devises
,
they
mixt
Lime
and
Vinegar
together
,
and
cast
it
in
mens
eyes
as
they
passed
in
the
streets
,
to
put
out
their
eyes
:
And
they
were
so
mad
that
they
wounded
and
killed
themselves
to
bring
odium
on
the
Catholicks
:
And
they
were
so
numerous
,
that
they
called
themselves
the
whole
Catholick
Church
.
4.
And
Austin
did
never
desire
the
Magistrate
to
force
them
to
the
Sacrament
,
but
to
defend
the
Church
,
and
repress
their
insolencies
.
5.
And
yet
the
whole
Clergy
joyned
first
in
a
representation
of
all
this
to
the
Donatists
Bishop
Januarius
as
being
an
old
experienced
peaceable
man
,
and
to
desire
him
to
remedy
it
,
before
they
would
fly
for
aid
to
the
Magistrate
(
all
this
you
may
see
in
their
Epist.
to
him
inter
Augustini
Epistolas
.
And
what
work
did
the
Arrians
make
with
the
Orthodox
,
when
they
had
got
the
Emperours
sword
to
serve
them
.
Nay
indeed
it
was
the
Arrians
who
did
first
set
this
work
on
foot
(
after
the
Jewes
and
Heathens
)
They
so
depopulated
the
Churches
by
it
in
the
da●es
of
Constantius
and
Valens
,
that
they
seemed
all
to
be
turned
Arrians
,
and
th●
Orthodox
party
seemed
to
be
almost
conquered
if
not
extinct
.
And
their
Sergius
the
Monk
that
instructed
Mahomet
,
set
him
by
this
way
of
the
sword
on
that
extirpation
of
Christianity
,
which
hath
so
dolefully
prevailed
in
the
Eastern
Empire
:
And
so
great
was
the
swords
success
against
the
faith
of
the
Trinity
,
that
Philostorgius
of
Old
,
and
out
of
him
Sandius
of
late
,
would
make
us
believe
that
almost
all
the
ancient
Bishops
indeed
were
Arrians
.
But
the
saddest
instance
of
the
mischief
of
too
much
serving
Church-men
by
the
sword
,
is
the
case
of
the
Papal
faction
:
when
Cyril
had
begun
the
trade
at
Alexandria
,
saith
Socrates
,
[
Episcopus
Romanus
non
aliter
atque
Alexandrinus
quasi
extra
sacerdotis
fines
egressus
,
ad
secularem
principatum
erat
jam
ante
delapsus
]
(
it
seems
Rome
had
the
primacy
in
a
Sanguinary
Prelacy
;
)
And
,
saith
he
,
Then
Pope
Celestine
first
took
their
Churches
from
the
Novations
,
and
compelled
their
Bishop
Ruricolae
to
keep
their
meetings
privately
in
houses
:
And
though
the
Bishops
commended
them
as
Orthodox
,
yet
they
spoiled
them
of
their
fortunes
,
Socrat.
l.
7.
c.
11.
so
impatient
are
armed
Prelates
of
any
that
are
not
of
their
mind
and
way
,
how
honest
otherwise
soever
they
acknowledge
them
.
But
,
alas
,
since
then
what
streams
of
blood
have
been
shed
to
●ack
the
Romane
discipline
?
How
many
hundred
thousand
of
the
Waldenses
and
Albigenses
did
they
murther
?
How
many
thousands
in
Belgia
,
France
,
Germany
,
Poland
,
Ireland
,
&c.
And
when
at
first
they
precariously
got
the
Magistrates
to
serve
them
voluntarily
with
the
sword
,
at
last
they
would
constrain
them
to
it
,
as
their
duty
;
and
such
a
duty
as
they
must
perform
on
pain
of
losing
their
dominions
:
For
the
Pope
having
first
excommunicated
them
,
next
may
give
away
their
dominions
to
others
,
as
is
fully
expressed
,
Concil.
Lateran
.
sub
.
Innoc.
3.
Can.
3.
&
Concil.
Rom.
sub
.
Gregor.
7.
And
do
I
yet
need
to
say
more
,
what
mischief
hath
come
by
overmuch
backing
Church
discipline
by
the
sword
?
If
I
do
,
let
this
be
the
close
,
that
God
knoweth
how
many
Great
men
and
Commanders
are
now
in
Hell
,
for
the
persecutions
and
murders
,
which
Church
men
have
thus
drawn
them
to
.
2.
Lastly
,
most
certain
this
course
(
of
forcing
all
men
into
the
Church
and
to
the
Sacrament
by
prison
and
sword
)
will
keep
up
perpetual
divisions
in
the
Churches
.
The
more
religious
sort
of
people
will
still
in
all
ages
be
flying
away
from
such
Churches
as
from
a
Pest-house
,
or
infected
place
,
or
ruinous
house
that
's
ready
to
fall
.
The
unexperienced
Prelates
think
that
it
is
but
some
few
preachers
that
teach
the
people
such
strict
opinions
,
and
if
those
were
cut
off
all
would
be
well
:
But
their
ignorance
is
the
Churches
plague
and
their
own
.
1.
There
is
somewhat
in
Scripture
that
perswadeth
them
that
God
hateth
all
the
workers
of
iniquity
;
and
that
holiness
and
unholiness
are
as
Light
and
Darkness
,
and
that
he
that
nameth
the
name
of
Christ
must
depart
from
iniquity
,
and
that
the
impenitent
and
scandalous
must
be
avoided
and
ashamed
,
and
hereticks
after
a
first
and
second
admonition
,
and
that
he
that
bids
them
Good
speed
is
partaker
of
their
evil
deeds
,
and
that
a
little
leaven
leaveneth
the
whole
lump
,
and
therefore
the
wicked
must
be
cast
out
,
and
must
be
to
us
(
if
obstinate
after
admonition
)
as
Heathens
and
Publicans
;
These
are
not
the
words
of
phanaticks
but
of
Christ
.
2.
There
is
something
in
the
newborn
soul
which
is
contrary
to
wickedness
,
and
which
inclineth
men
to
an
enmity
with
the
Serpents
seed
as
such
,
though
a
love
to
them
as
men
that
are
yet
capable
of
grace
and
which
disposeth
men
to
obey
all
the
foresaid
words
of
Christ
.
3.
And
there
is
in
the
people
more
than
in
the
Pastors
,
some
remnants
of
ignorance
,
which
makes
them
more
liable
to
stretch
these
words
of
Christ
too
far
,
and
by
mistake
to
run
further
from
wicked
men
than
God
would
have
them
.
But
when
they
see
the
Wilderness
called
the
Garden
of
God
,
and
the
wicked
not
only
tolerated
in
the
Church
,
but
forced
into
it
by
the
Sword
,
and
so
the
Church
to
contain
the
world
,
and
to
be
as
vicious
as
Infidels
;
(
what
ever
men
should
do
,
)
I
dare
confidently
prophecy
what
they
will
do
;
All
the
Prelates
in
the
world
,
no
nor
all
the
godly
that
preach
,
will
never
prevent
it
,
but
every
age
will
bring
forth
new
divisions
,
and
the
stricter
sort
will
be
still
flying
from
such
Churches
as
these
,
to
worship
God
in
purer
societies
;
And
if
you
are
angry
with
the
Scriptures
,
and
with
the
Papists
,
keep
them
from
their
knowledge
,
you
must
do
so
also
by
the
Creed
,
Lords
Prayer
and
ten
Commandments
,
or
else
the
very
Article
of
[
the
Communion
of
Saints
]
and
the
praying
[
Thy
Name
be
hallowed
,
thy
Kingdome
come
,
thy
Will
be
done
in
earth
as
it
is
heaven
]
with
the
precepts
of
Holiness
and
Righteousness
,
will
have
the
same
kind
of
operation
.
Obj.
But
in
the
Church
of
Rome
,
there
is
unity
and
concord
,
and
no
Sects
,
and
therefore
that
sheweth
us
what
the
sword
may
do
.
Ans.
1.
But
the
Church
of
Rome
is
it self
but
a
fraction
,
divided
from
the
rest
of
the
Church
.
Do
they
not
differ
sufficiently
from
the
Greeks
,
Armenians
,
Abassines
,
&c.
Did
they
not
drive
from
them
Germany
,
Belgia
and
the
rest
of
the
Protestants
?
Yea
,
even
by
their
cruelty
,
so
far
was
cruelty
from
preventing
it
?
The
Anabaptists
,
and
many
other
Sects
may
be
at
one
among
themselves
,
and
yet
not
at
one
with
any
others
.
2.
Are
you
willing
of
a
concord
in
your
Churches
upon
the
same
terms
as
the
Church
of
Rome
hath
it
?
What
,
with
the
same
ignorance
and
ungodliness
;
Locking
up
the
Scriptures
,
in
Latin
Prayers
and
Masses
,
and
a
Catholick
Tyrant
or
Usurper
,
and
all
this
procured
by
the
blood
of
so
many
hundred
thousands
,
and
kept
up
by
the
same
Love-killing
means
?
would
you
indeed
have
such
a
concord
?
Et
cum
solitudinem
facitis
,
pacem
vocabitis
,
as
Tertullian
speaketh
.
3.
But
indeed
the
Church
of
Rome
hath
one
other
means
for
concord
which
you
want
;
and
that
is
various
houses
and
orders
of
Monasticks
.
Ignorance
and
prophaness
will
serve
for
the
concord
of
the
worst
;
but
there
will
be
still
some
who
believe
and
forethink
of
a
life
to
come
,
and
therefore
will
be
religious
;
and
for
these
when
they
cannot
have
communion
with
the
wicked
,
this
politickly
holy
Church
hath
provided
this
expedient
:
every
one
that
will
be
Religiouser
than
the
rest
,
hath
a
hive
or
society
to
fli●
to
at
their
choice
,
and
may
betake
themselves
to
that
which
is
most
strict
or
most
suited
to
their
own
conceits
.
And
if
you
would
make
Independant
Churches
to
be
like
such
Monasteries
,
where
the
Religiouser
sort
may
have
Communion
with
one
another
,
you
may
do
much
to
prevent
a
further
breach
.
Object
.
II.
But
the
sword
will
prevail
with
the
most
:
In
the
changes
of
●
Religion
in
England
and
else
where
,
the
People
have
alwayes
changed
with
the
he
King
.
Answ.
1.
Men
may
seemingly
leave
an
ill
way
with
the
King
:
Because
they
are
wicked
that
walk
in
it
,
and
therefore
can
say
any
thing
.
But
men
will
not
so
easily
leave
a
good
way
when
a
King
shall
leave
it
;
Because
they
that
are
in
a
good
way
are
often
Good
men
,
and
true
to
God
,
and
hold
Truth
and
Goodness
faster
than
bad
Men
hold
Error
and
Evil.
2.
Indeed
this
is
the
way
to
have
a
Church
onely
of
perfidious
wicked
Men
,
who
will
turn
to
any
thing
with
their
tongues
(
because
they
will
not
turn
to
God
with
their
hearts
)
:
And
to
have
no
true
Christian
left
among
you
:
for
such
fear
not
them
that
can
kill
the
body
onely
,
in
comparison
of
him
that
can
damn
the
Soul
,
Luke
12.
4.
3.
Do
not
France
,
and
all
the
Churches
,
and
Our selves
at
this
day
fully
shew
you
the
falseness
of
this
Objection
.
CHAP.
XXII
.
An
Answer
to
the
Objections
.
1.
No
Bishops
no
King
.
2.
And
of
the
Rebellions
and
Seditions
of
those
,
that
have
been
against
Bishops
.
I
Come
not
for
your
own
sake
to
meddle
with
such
matters
as
these
,
but
you
put
a
necessity
on
us
,
by
making
us
odious
by
such
pretences
.
1.
To
the
first
I
answer
,
1.
Were
not
all
the
very
Heathen
Emperors
heretofore
,
and
are
not
all
the
Heathen
Kings
still
,
Kings
,
and
as
great
as
others
,
without
Bishops
?
And
may
not
Christian
Kings
much
more
?
2.
If
the
Presbyterians
had
said
,
no
Presbyters
,
no
King
,
you
would
have
taken
it
for
treasonable
;
as
if
they
had
threatned
that
the
King
shall
not
be
King
,
unless
they
may
have
their
way
,
and
shall
not
the
King
be
King
unless
you
may
be
Bishops
?
3.
What
is
in
the
nature
of
the
thing
to
warrant
this
assertion
?
Presbyterians
own
every
text
and
Article
for
Monarchy
as
the
Prelatists
do
,
even
as
ever
any
Christian
Council
or
Confession
asserted
,
as
far
as
we
can
learn
.
They
plead
no
other
divine
right
for
their
offices
,
than
our
Prelates
do
.
And
(
save
what
some
of
them
have
held
by
the
Magistrates
own
gift
)
they
pretend
to
no
power
over
any
mans
body
or
purse
.
Many
of
them
and
the
Independants
,
meddle
no
further
than
their
own
Congregations
.
What
is
in
all
this
against
Kings
?
That
an
Aristocratical
Church
Government
may
not
live
quietly
under
Monarchy
,
or
a
Monarchial
Church
Government
under
Aristocracy
,
is
an
asserted
fiction
,
without
all
proof
.
Otherwise
by
the
same
reason
you
would
perswade
Venice
,
Holland
and
all
such
Governments
,
that
Prelacy
may
not
be
endured
under
them
.
4.
But
what
if
it
were
all
as
true
as
it
is
false
?
What
is
it
to
those
Nonconformists
that
craved
Bishop
Ushers
Episcopacy
?
The
question
is
but
whether
a
humble
Bishop
in
a
Parish
or
Market
Town
,
without
any
Lordship
or
great
revenews
,
or
interest
in
the
sword
,
may
not
live
as
safely
and
obediently
under
Kings
,
as
our
Lord
Bishops
?
Yea
in
very
deed
most
of
the
Independant
Churches
themselves
have
a
kind
of
Episcopacy
,
whether
they
own
the
name
or
not
:
For
usually
one
single
Pastor
hath
as
much
as
a
Negative
voice
in
the
management
of
all
disciplinary
affairs
.
II.
But
the
answer
to
the
second
will
fuller
answer
this
.
1.
Do
you
not
know
that
where
Prelacy
is
at
the
highest
,
there
Kings
and
Emperours
have
been
at
the
lowest
?
Do
you
not
know
how
the
Papal
Prelacy
at
the
present
usurpeth
one
part
of
their
Government
:
and
is
ready
to
take
away
the
other
when
they
can
,
when
ever
Kings
displease
them
?
Can
any
thing
be
said
to
hide
this
by
him
that
readeth
,
but
the
two
forenamed
Councils
(
Later
.
&
Rom.
sub
Gregor.
7.
)
Did
Prelacy
preserve
those
Emperors
of
the
East
that
suffered
by
it
?
Doth
it
now
preserve
the
Emperour
of
Moscovy
,
where
the
Patriarks
interest
is
pretended
in
the
rebellion
?
Did
it
preserve
Frederick
,
and
the
two
Henries
of
Germany
?
or
Henry
3.
and
4th
.
of
France
?
Did
it
preserve
the
Kings
of
England
,
Will
.
2.
Hen.
2.
and
3.
John
,
&c.
from
their
wars
and
troubles
?
Did
it
preserve
the
Kingdome
of
Navar
to
the
right
Lord
?
What
should
,
I
say
,
more
of
this
after
the
copious
instances
of
H.
Fowlis
?
and
after
that
volume
of
W.
Prin.
of
the
English
Prelates
Treasons
?
Read
it
and
judge
.
2.
What
people
more
peaceable
and
obedient
to
their
superiors
,
for
instance
than
the
Helvetian
Ministers
have
been
?
who
yet
have
no
such
thing
as
Bishops
.
3.
Dr.
Pet.
Moulin
Junior
,
one
of
your selves
in
his
answer
to
Philanax
Angl.
hath
said
enough
to
confute
most
of
the
Calumnies
against
the
Reformed
Churches
in
this
point
.
4.
Who
knoweth
not
,
that
even
in
the
ancient
Churches
,
and
that
when
Episcopacy
was
thriving
apace
,
yea
and
by
and
among
the
Bishops
themselves
,
yea
some
that
were
good
men
and
are
now
Sainted
,
yet
tumults
,
seditions
,
rebellions
,
and
contentions
troubled
the
Churches
,
and
the
Emperours
and
Magistrates
,
as
frequently
as
of
later
times
,
which
I
mention
not
to
abate
the
honour
of
those
better
Christians
,
but
1.
To
shew
you
,
that
all
this
was
done
under
Prelacy
,
and
therefore
it
was
not
want
of
Prelacy
,
or
aversness
to
it
that
is
to
be
taken
for
the
cause
.
2.
That
these
distempers
were
found
in
the
best
times
,
and
among
the
purest
Churches
,
and
therefore
are
not
to
be
now
thought
strange
,
or
taken
for
a
mark
of
a
bad
religion
.
I
will
not
repeate
what
I
said
but
even
now
of
the
horrid
tumults
and
blood
shed
at
Alexandria
,
their
cruel
Murdering
of
Hypatia
,
and
the
insurrection
and
sedition
even
of
the
Holy
Monks
,
and
Saint
Cyrils
Sainting
of
the
executed
actor
of
violence
on
the
Governour
.
What
work
his
Predecessor
Saint
Theophilus
made
against
Saint
Chrysostome
,
how
Epiphanius
acted
his
part
;
how
Saint
Hierome
was
of
their
party
;
how
even
the
Orthodox
Bishops
in
several
Synods
opposed
and
deposed
those
two
excellent
Bishops
of
Constantinople
Gregory
Theol.
and
Chrysostome
,
hath
been
said
before
.
Even
at
the
Election
of
Chrysostome
Theophilus
went
about
by
all
means
to
discredit
him
,
and
to
preferr
to
the
place
one
Isidore
a
Priest
of
his
own
Church
.
And
that
you
may
know
how
Loyalty
prevailed
against
the
owning
of
Tyrants
when
they
got
the
better
you
shall
further
hear
why
Theophilus
set
so
much
by
this
Isidore
,
because
he
undertook
for
him
a
perillous
piece
of
service
(
saith
Socrates
li.
6.
c.
2.
)
viz
,
[
When
the
Emporour
Theod●sius
waged
War
with
Maximus
the
Tyrant
,
Theophilus
sent
Presents
directed
to
the
Emperour
with
two
Letters
(
one
to
Theodosius
and
one
to
Maximus
)
charging
Isidorus
to
present
him
that
got
the
better
with
the
gift
and
one
of
the
Letters
.
Isidore
being
careful
of
his
business
,
went
diligently
about
this
feat
,
got
him
to
Rome
,
and
hearkeneth
after
the
Victory
:
But
his
fetch
was
not
long
ere
it
was
found
out
;
for
his
Reader
,
that
accompanyed
him
stole
away
his
Letters
.
Whereupon
Isidore
being
afraid
to
be
taken
with
the
manner
,
took
his
heeles
in
all
hast
to
Alexandria
:
This
was
it
that
made
Theophilus
labour
so
carnestly
for
Isidore
:
But
all
that
were
of
the
Emperours
Court
preferred
John
to
the
Bishopprick
:
And
afterwards
when
as
many
charged
Theophilus
with
heynous
crimes
,
and
presented
to
the
Bishops
(
then
present
)
libells
and
Articles
against
him
,
some
for
this
thing
and
some
for
that
;
Eutropius
one
of
the
Emporours
Chamber
having
gotten
the
Articles
and
Inditements
,
shewed
them
to
Theophilus
,
bad
him
choose
whether
he
would
Create
John
Bishop
,
or
stand
at
the
Barr
and
answer
to
the
Crimes
that
were
laid
to
his
charge
.
Theophilus
was
so
afraid
with
this
that
presently
he
consented
to
the
installing
of
John
]
.
What
would
have
been
said
of
one
of
us
now
,
if
we
had
not
only
complyed
with
a
victorious
Tyrant
,
but
also
so
jugled
with
presents
and
double
Letters
before
hand
.
I
did
my self
disowne
Oliver
Cromwel
openly
to
his
death
;
and
yet
because
after
twelve
years
possession
of
the
Usurpers
,
I
did
but
Dedicate
two
Bookes
to
his
Son
Richard
,
whom
I
never
saw
nor
heard
from
,
only
to
encourage
him
to
befriend
truth
and
unity
against
Papists
and
Sectaries
,
who
then
threatened
all
,
(
and
this
when
the
Royalists
themselves
gave
out
that
he
was
Really
for
the
restoration
of
the
King
)
this
is
made
the
odious
Crime
in
me
,
as
a
thing
deserving
greatest
Infamy
.
Do
I
need
to
recite
how
great
Leo
himself
and
other
Roman
and
Italian
Bishops
owned
the
Barbarian
Conquerours
?
No
wonder
than
if
they
too
early
took
Theodoricus
for
their
King
set
over
them
by
God
,
who
was
a
better
man
than
the
rest
,
and
had
at
last
a
better
Tittle
.
Saith
Socrates
further
li.
6.
c.
7.
[
When
the
Common-wealth
of
the
Roman
Empire
,
was
tossed
with
these
troublesome
stormes
of
Rebellion
such
as
were
promoted
to
the
reverend
function
of
Priest
hood
were
at
distraction
among
themselves
,
to
the
great
slander
of
Christian
Religion
:
Then
was
one
set
against
the
other
;
the
original
of
which
pestilent
Schism
came
from
Egypt
,
and
the
occasion
was
as
followeth
.
There
was
a
question
broached
a
little
before
,
whether
God
were
a
body
,
made
after
the
likeness
and
forme
of
man
?
Or
whether
he
were
without
body
,
and
void
of
all
Corporal
shape
.
[
*
](A27050-e63300-b)
*
What
should
such
Religious
men
be
now
called
,
that
had
no
more
knowledge
,
so
great
errour
and
so
great
fury
and
tumultuating
●●●e●lion
.
Hereof
there
arose
sundry
contertions
and
quarrels
:
While
some
affirmed
this
and
others
that
:
Some
of
the
rudest
and
unlearned
sort
of
Religious
men
thought
that
God
was
Corporeal
,
and
of
the
forme
and
figure
of
man
:
But
the
greater
part
condemned
them
with
their
Heretical
opinion
,
affirming
that
God
had
no
bodily
substance
or
shape
.
Of
which
opinion
was
Theophilus
Bishop
of
Alexandria
;
so
that
in
the
hearing
of
the
whole
Congregation
he
inveighed
bitterly
against
the
Contrary
—
The
worshippers
of
Egypt
understanding
this
,
left
their
Religious
houses
,
came
to
Alexandria
,
flocked
about
Theophilus
;
condemned
him
for
a
wicked
person
,
and
sought
to
bereave
him
of
his
Life
.
Theophilus
being
made
privy
to
their
Conspiracy
,
was
wonderful
pensive
,
devised
how
he
might
scape
their
hands
and
save
his
life
.
As
soon
as
he
came
into
their
presence
he
saluted
them
Courteously
,
and
said
thus
to
them
:
When
I
fasten
mine
eyes
on
you
,
methinks
I
see
the
lively
face
of
God
.
With
these
words
the
rash
heat
of
the
unruly
Monkes
was
delayed
,
and
they
said
,
If
that
be
true
that
thou
sayest
,
that
the
Countenance
of
God
is
no
otherwise
than
ours
,
accurse
then
the
works
of
Oregen
:
For
divers
of
his
books
do
impugne
our
opinion
:
But
if
thou
refuse
to
do
this
,
assure
thy self
to
receive
at
our
hands
the
punishment
due
to
the
impious
and
open
Enemies
of
God
:
Nay
,
saith
Theoph.
I
will
do
that
which
seemeth
good
in
your
eyes
]
Thus
you
see
what
the
Monks
were
.
But
will
you
see
what
Theophilus
was
.
It
followeth
[
The
Religious
,
houses
in
Egypt
were
overseen
of
four
worthy
men
,
Bretheren
,
Dioscorus
,
Ammonius
,
Eusebius
,
and
Eutburmus
,
Their
great
fame
and
excellency
made
Theophilus
force
them
out
of
their
beloved
solitude
,
and
make
Dioscorus
,
a
Bishop
,
and
two
other
to
live
with
himself
—
At
last
,
their
Consciences
were
pricked
,
perceiving
that
the
Bishop
was
set
upon
heaping
and
hoarding
of
mony
.
[
*
](A27050-e63340-b)
*
Saith
Dr.
Hanmer
in
his
Margin
,
[
This
●ish●p
hath
more
fellows
in
the
world
]
.
and
that
all
their
labour
tended
to
gathering
,
they
would
no
longer
dwel
with
him
but
got
them
into
the
desert
—
As
soon
as
Theophilus
understood
that
they
abhorred
his
manner
of
living
,
he
was
wonderfully
incensed
,
and
promised
to
work
them
a
displeasure
—
and
being
prone
to
anger
and
revenge
,
bestirred
himself
against
them
and
endeavoured
by
all
means
to
work
them
mischief
.
And
he
began
to
despight
Dioscorus
,
the
Bishop
,
for
it
grieved
him
to
the
gutts
that
the
Worshippers
made
so
much
of
Dioscorus
and
reverenced
him
so
highly
(
To
beshorter
than
Socrates
)
Theophilus
not
knowing
else
how
to
be
revenged
,
set
the
Monks
against
him
and
his
Brethren
,
and
accuseth
them
of
holding
contrary
to
the
Scripture
,
that
God
had
no
body
,
hands
,
or
feet
,
and
so
taketh
on
him
to
be
of
their
opinion
▪
till
he
had
set
them
altogether
by
the
cars
:
And
the
ignoranter
Monks
being
the
greater
number
he
took
their
side
,
and
so
they
went
first
to
it
by
zealous
reproaches
,
one
part
calling
the
other
Originests
,
and
the
other
part
calling
them
Anthropomorphites
,
and
at
last
it
came
to
a
deadly
Battel
.
And
,
saith
Socrates
,
Theophilus
perceiving
,
that
his
fetches
framed
after
his
will
went
with
great
power
towards
the
Mount
Nitria
,
where
there
religious
houses
stood
,
and
aided
the
Monks
against
Dioscorus
and
his
Brethren
:
And
the
Religious
men
thus
beset
with
great
danger
had
much
ado
to
save
their
lives
.
]
Socr.
l.
6.
c.
7.
Did
ever
Presbyterians
commit
such
an
unchristian
and
inhumane
vilany
as
this
,
by
such
false
dissimulation
and
malice
?
And
here
we
see
how
the
quarrel
began
against
Origens
Works
,
not
for
the
passages
that
are
truely
culpable
,
but
for
the
sounder
parts
;
and
how
it
came
to
pass
that
Chrysostome
was
not
so
forward
to
condemn
them
as
his
Condemners
did
require
him
to
be
.
Theodoret.
lib.
4.
Hist
Eccl.
c.
13.
Tells
us
that
when
the
Emperour
Valens
his
order
was
brought
to
Eusebius
Samosatenus
for
his
removal
and
banishment
,
Eusebius
tels
the
Officer
,
That
if
the
People
should
know
it
,
they
would
drown
him
in
the
River
(
Euphrates
)
and
therefore
contrived
to
slip
away
by
night
.
]
What
would
they
say
,
if
our
Churches
were
such
as
this
orthodox
Episcopal
Church
was
?
Theodor.
lib.
3.
c.
13.
The
Virgins
openly
sung
in
reproach
of
Julian
the
Emperour
[
Ratae
illum
consceleratum
tyrannum
contemnendum
esse
&
omnium
irrisione
ludendum
]
judging
that
wicked
Tyrant
to
be
contemned
and
made
a
mocking
stock
by
all
.
And
yet
he
was
a
lawful
Emperour
and
none
of
the
cruellest
Persecutors
.
Theodor.
l.
3.
c.
13.
When
the
People
of
his
Church
had
found
out
Eusebius
their
banished
Bishop
,
they
earnestly
perswaded
him
to
return
,
contrary
to
the
Emperors
Edict
,
and
not
to
suffer
his
flock
to
be
left
to
the
Wolves
(
which
were
the
Bishops
set
over
them
by
the
Emperour
)
.
And
is
not
this
more
than
the
people
are
now
condemned
for
,
who
only
hear
the
Ministers
privately
?
Cap.
14.
When
the
Emperors
Arrian
Bishop
was
set
over
them
,
not
one
of
all
the
People
rich
or
poor
,
servant
or
labourer
,
husbandman
or
Artificer
,
man
or
woman
,
young
or
old
,
would
come
as
they
used
to
the
Church
,
nor
come
in
sight
of
the
Bishop
,
nor
speak
with
him
:
But
though
he
lived
very
modestly
,
he
came
to
the
Church
(
place
)
alone
.
They
would
not
bathe
with
him
nor
bathe
in
the
same
water
,
but
throw
it
first
into
the
Channel
;
when
he
left
the
City
(
this
was
Eunomius
)
.
Do
our
hearers
deal
as
harsshly
as
this
?
Afterward
when
Lucius
was
set
over
them
,
the
Children
in
the
streets
did
burn
their
ball
,
because
his
Asses
feet
had
touched
it
.
Id.
ib.
c.
16.
When
the
Bishop
of
Edessa
was
removed
and
another
set
over
them
,
the
people
frequented
private
meetings
in
the
Suburbs
.
And
when
the
Emperour
commanded
his
Prefect
,
Modestus
,
to
take
Souldiers
and
disturb
them
,
and
drive
them
away
,
the
women
ran
with
their
Children
hoping
to
die
with
them
.
And
Eulogius
the
Presbyter
asked
,
Was
the
Emperour
made
Priest
when
he
was
made
Emperour
?
And
how
the
Presbiters
and
People
of
Antioch
continued
their
meeting
whether
the
Emperour
would
or
not
,
though
he
disturbed
them
by
Soldiers
.
Theodor
c.
17.
Basils
answer
to
the
Prefect
,
when
he
offered
him
the
Emperours
favour
,
was
,
that
Children
were
to
be
so
talk'd
to
,
but
Men
bread
up
in
divine
studies
,
would
suffer
any
death
rather
than
suffer
one
syllable
of
divine
Truth
to
be
blemished
.
Quod
autem
ad
Imperatoris
amicitiam
,
&c.
But
as
for
the
Emperors
friendship
I
much
value
it
(
saith
he
)
joyned
with
godliness
,
but
if
it
want
that
,
I
say
,
it
is
pernicious
.
In
one
of
us
this
answer
would
have
been
enough
to
make
us
seem
as
bad
as
it
made
Basil
esteemed
good
.
Id.
11.
c.
19.
When
the
forenamed
Lucius
was
made
Bishop
of
Alexandria
,
and
Peter
their
Bishop
put
out
,
the
People
would
come
to
the
Church
place
,
though
he
persecuted
them
as
he
had
done
the
other
,
&
omnes
pariter
ceperunt
Lucium
convitiis
lacer●re
,
they
all
began
to
tear
Lucius
with
revilings
,
because
he
persecuted
the
Monks
of
Egypt
.
Id.
l.
c.
38.
Audas
a
Bishop
in
Persia
demolished
their
Temple
(
or
Pyreum
)
by
violence
:
For
which
the
Emperour
of
Persia
killed
him
,
and
destroyed
all
the
Christian
Churches
.
Id.
l.
4.
c.
21.
When
Moses
was
desired
by
Queen
Mavia
to
be
her
Bishop
among
the
Saracens
,
he
would
not
let
Lucius
ordain
him
,
because
he
had
persecuted
good
men
,
But
said
to
him
(
Quis
impius
non
tua
causâ
conventus
Ecclesiasticos
petulanter
insectatus
est
?
Quis
e
laudatorum
virorum
numero
non
parte
exulavit
?
Quam
immanitatem
barbaram
,
malefici
abs
te
in
dies
singulos
admissa
non
superarunt
?
)
Do
Nonconformists
speak
more
harshly
to
our
Bishops
?
Theodoret
himself
frequently
calleth
Julian
a
Tyrant
.
cap.
22.
The
Heathens
kept
their
Feasts
openly
;
Telis
autem
Apostolicae
doctrinae
propugnatoribus
,
tyrannus
iste
se
hostem
praebuit
.
And
when
he
was
dead
,
they
openly
rejoyced
at
his
death
.
Id.
cap.
30.
l.
4.
With
what
bold
language
doth
Izaak
tell
Valens
of
his
fighting
against
God
,
and
casting
out
his
Ministers
,
and
Gods
fighting
against
him
and
what
he
would
be
sure
to
meet
with
at
the
end
,
if
he
kicked
against
the
pricks
.
Lib.
5.
c.
17.
The
Christian
people
of
Thessalonica
rose
,
and
killed
some
of
Theodosius
his
Officers
,
which
provoked
him
by
his
Souldiers
to
kill
seven
thousand
of
them
,
for
which
Ambrose
brought
him
to
do
open
pennane
.
To
mention
all
the
blood
shed
at
Rome
(
as
at
Damascus
election
and
else
)
and
Constantinople
,
and
Alexandria
would
be
tedious
,
even
that
which
was
shed
on
the
account
of
Bishops
.
Lucius
Calaritanus
was
a
pious
Bishop
;
but
so
hot
for
separation
from
those
that
had
been
Arrians
,
that
he
is
numbered
for
it
with
the
Hereticks
,
though
an
orthodox
Bishop
.
The
Novatians
were
Episcopal
,
and
so
were
the
Donatists
,
and
yet
how
have
they
been
judged
of
for
their
Schism
I
need
not
tell
:
Apollinarius
father
and
son
,
Paulus
Samosatenus
,
Nestorius
,
Dioscorus
,
Eusebius
,
Nicomed
,
Theodorus
Mopsuest
,
and
how
many
more
Bishops
have
been
Arch-hereticks
and
the
cause
of
tumults
and
dissensions
.
The
very
reading
over
the
acts
of
the
General
Councils
,
especialy
Eph.
1.
and
2.
&
Calced.
is
tremendous
.
It
was
to
be
a
Bishop
,
that
Maximus
made
so
pestilent
a
stir
at
Constantinople
and
Alexandria
against
Gregory
Theolog.
Yea
they
tell
us
themselves
,
that
it
was
because
he
could
not
be
a
Bishop
that
Aerius
spake
against
Bishops
,
so
pestilent
a
thing
hath
the
desire
of
such
Bishopricks
been
.
Theodotus
the
Bishop
would
not
so
much
as
joyn
in
Prayer
with
Basil
morning
or
evening
,
because
he
had
but
communicated
with
Bishop
Eustathius
upon
his
fair
professions
,
Basil
.
Epist.
43.
Admir
:
ad
Terentium
Comit.
The
contention
between
such
excellent
persons
as
Eusebius
Caesar
while
Bishop
,
and
Basil
:
while
Presbyter
,
was
very
sad
and
scandalous
.
The
contention
between
Basil
and
Euthemius
about
the
extent
of
their
Diocess
was
no
less
.
The
People
of
Caesarea
would
have
torn
in
peices
,
Eusebius
the
President
,
the
Emperors
own
Unkle
,
for
Basils
sake
,
if
he
had
not
hindred
them
.
The
Church
of
Neo-Caesarea
wrangled
with
Basil
for
his
Psalmodie
,
and
even
avoided
him
as
if
he
had
been
an
Heretick
,
see
Basils
Epist.
ad
mer.
4.
to
Julian
,
what
language
he
there
ufeth
to
the
Emperour
:
Not
that
I
judge
him
,
but
wish
you
to
judge
equally
of
the
actions
of
those
times
and
ours
.
See
Basil
Ep.
82.
Theodor.
l.
5
c.
19.
The
Antiochians
for
a
Tax
under
Theodosius
the
great
,
did
tumultuate
and
kill
the
Magistrates
,
and
destroyed
the
Statue
of
Placilla
the
good
Empress
.
In
the
West
good
Ambrose
at
Milan
(
was
not
silenced
as
we
are
,
but
)
by
an
Orthodox
Emperour
desired
and
commanded
to
deliver
the
Arrians
possession
but
of
one
Church
:
and
he
refused
to
do
it
,
and
to
forsake
that
Church
(
or
Temple
)
or
deliver
the
Vessels
till
they
should
be
taken
by
force
.
Vit.
Ambros
.
per
Baron
.
p.
6.
whereas
we
all
left
our
Churches
at
a
word
.
Nay
though
he
would
not
resist
the
Emperour
,
he
would
rather
die
than
deliver
up
the
Church
.
When
he
was
celebrating
Gods
Worship
he
was
fain
to
break
off
,
to
rescue
an
Arrian
Priest
out
of
the
hands
of
the
Orthodox
people
,
who
had
laid
hold
on
him
:
For
which
multitudes
were
laid
in
prison
and
Irons
,
and
accused
of
Sedition
,
and
great
Calamity
followed
to
the
Church
,
and
this
from
Valentinian
an
Orthodox
Emperour
.
Ambrose
saith
when
he
refused
to
deliver
up
the
Temple
,
E●qua
sunt
Divina
Imperatoriae
potestati
non
esse
subjecta
(
If
Baronius
say
true
)
;
but
mine
I
shall
yield
to
him
]
.
But
we
hold
that
even
Temples
(
as
well
as
Bishops
)
though
dedicated
to
God
,
are
under
the
Civil
power
of
the
Empour
.
When
Ambrose
was
desired
but
to
quiet
the
people
,
he
answered
It
is
in
my
power
not
to
stir
them
up
;
but
it
is
God
that
must
quiet
them
]
So
great
was
his
interest
in
the
people
that
the
Emperour
said
he
was
a
Tyrant
,
and
that
the
people
would
deliver
himself
bound
to
him
,
if
Ambrose
did
but
bid
them
.
Yet
had
Ambrose
been
the
man
that
had
gone
on
his
Embassie
to
Maximus
,
and
kept
him
from
coming
into
Italy
in
pursute
of
Valentinian
which
made
Ambrose
say
[
Non
hoc
Maximum
dicere
quod
Tyranus
go
sum
Valentiniani
:
qui
se
meae
legationis
objectum
queritur
ad
Italiam
non
potuisse
pervenire
.
]
And
because
the
late
revolutions
in
England
are
made
by
some
Prelates
the
pretence
for
the
silencing
of
the
1800
Ministers
,
of
whom
one
of
ten
never
medled
with
Warrs
,
being
fallen
again
on
this
case
of
Maximus
,
let
it
be
noted
how
like
he
was
to
Cromwel
,
saving
that
it
was
not
the
Sectaries
,
but
the
Bishops
that
he
studyed
to
please
and
rise
by
.
When
Gratian
the
Emperour
befriended
the
Priscillianists
,
Maximus
to
please
the
Bishops
persecuted
them
to
the
death
.
When
Valantinian
by
Justina
the
Empresse
meanes
did
persecute
or
trouble
Ambrose
for
refusing
to
deliver
a
Church
to
the
Arrians
,
and
also
other
Orthodox
Bishops
as
well
as
Ambrose
,
Maximus
gave
to
Ambrose
and
the
Bishops
the
Honour
of
keeping
him
out
of
Italy
,
and
letting
Valentinian
scape
:
Yea
,
wrote
his
Letters
to
Valentinian
for
the
Orthodox
Bishops
,
telling
him
how
grievous
a
thing
it
is
to
persecute
the
Ministers
of
God
,
and
when
under
his
father
they
went
for
faithful
Ministers
.
Quae
tanta
mutatio
,
ut
qui
antea
sacerdotes
,
nunc
sacrilegi
judicantur
!
Iisdem
certe
praeceptis
,
Iisdem
Sacramentis
dilatis
;
Eadem
fide
credunt
,
qua
antea
crediderunt
.
An
put
at
Venerabilis
mihi
serenitas
tua
conceptam
semel
in
animis
religionem
quam
Deus
ipse
constituit
posse
evelli
?
And
proceedeth
to
shew
what
disorders
and
contentions
must
needs
follow
when
there
be
a
shew
of
persecuting
Christians
and
Ministers
]
Upon
this
message
of
Maximus
,
Valentinian
being
afraid
of
him
,
the
persecution
ceased
;
and
Ambrose
must
be
sent
again
on
the
Embassage
to
Maximus
to
stop
him
:
But
when
as
the
Bishops
of
France
and
Germany
owned
him
,
and
Ambrose
would
not
communicate
with
those
Bishops
(
no
more
than
Martin
)
saith
he
,
cum
videret
me
abstinere
ab
Episcopis
qui
communicabant
ei
,
vel
qui
aliquos
devios
licet
a
side
(
that
is
the
Prescillianists
)
ad
necem
petebant
,
jussit
me
sine
mora
regredi
.
See
here
that
Ambrose
as
well
as
Martin
separated
from
the
Communion
of
the
multitude
of
Bishops
for
owning
Maximus
,
and
for
seeking
to
the
Magistrate
to
draw
his
sword
against
the
Priscillianists
,
whom
Sulp.
Severus
calleth
Gnosticks
:
When
as
many
among
us
,
have
by
words
and
writing
provoked
Rulers
to
draw
the
sword
against
us
that
differ
,
in
no
one
point
of
doctrine
from
the
Articles
of
the
English
Church
.
And
the
said
Maximus
and
the
Bishops
did
so
close
that
only
one
Hyginus
a
Bishop
is
mentioned
,
and
Theognostus
besides
Ambrose
and
Martin
that
rejected
Maximus
,
and
refused
Communion
with
the
Synod
and
Bishops
,
and
was
banished
also
for
so
doing
.
By
which
you
may
see
,
1.
That
Bishops
can
comply
with
usurpers
that
will
be
for
them
as
much
as
Presbyters
,
2.
And
that
all
is
not
unwarrantable
separation
or
schism
,
which
Bishops
call
so
,
when
these
three
shall
separate
from
so
many
.
And
saith
Baron
.
in
vita
Ambros
.
Maximus
ut
Tyranni
nomen
vitaret
,
perinde
atque
fidei
Catholicae
tuendae
causa
bellum
illud
suscepisset
,
in
hereticos
pugnam
convertit
&
Catholicos
sacerdotes
quibus
valuit
honoribus
&
officiis
est
prosecutus
,
p.
24.
Maximus
raiseth
that
war
for
the
Orthodox
Bishops
to
save
them
from
the
persecution
of
their
lawful
Prince
,
and
sets
himself
to
do
them
all
the
honor
he
could
,
and
to
pull
down
the
hereticks
.
And
these
were
the
Halcionian
daies
which
Ambrose
himself
declareth
and
magnifieth
,
even
when
Maximus
had
supprest
the
Arrians
[
En
tempus
acceptabile
!
quo
non
hiemalibus
perfidiae
caligantis
pruinas
annus
riget
,
nec
altis
nivis
,
&c.
ibid.
Reader
was
not
that
time
more
strange
than
ours
?
that
Ambrose
must
be
so
loyal
as
to
save
his
Prince
and
Country
from
a
usurper
;
and
yet
so
pious
as
to
be
persecuted
by
his
Prince
,
and
he
and
his
brethren
saved
by
that
same
usurper
▪
and
openly
give
praise
to
God
for
the
great
felicity
of
the
Church
which
it
received
by
that
same
usurper
whom
he
so
resisted
?
I●
it
not
pity
that
things
should
be
so
strangely
carried
?
And
that
yet
you
may
see
more
into
this
business
,
Paulinus
in
vit.
Ambros
.
p.
40.
tells
us
,
that
Maximus
took
just
a
name
to
himself
as
Cromwel
the
Protector
did
.
[
Maximus
Procuratorem
se
reipublicae
nomine
praefuisse
confiteretur
.
]
He
would
rule
as
the
Procurator
of
the
Common-wealth
.
Well!
But
this
is
not
all
the
Usurpers
that
rose
up
in
those
daies
.
Eugenius
soon
becometh
more
terrible
than
he
(
who
once
was
but
a
Schoolmaster
)
.
And
how
doth
this
loyal
S.
Ambrose
carry
it
?
when
he
had
got
of
Theodosius
a
pardon
for
all
that
took
part
with
Maximus
,
even
his
Army
except
two
or
three
,
yea
and
benefits
too
,
yet
did
not
this
holy
loyal
man
think
it
sinful
to
write
thus
to
the
Tyrant
Eugenius
,
[
Epistol.
l.
2.
p.
103.
Clementissimo
Imperatori
Eugenio
,
Ambrosius
Episcopus
;
Bishop
Ambrose
to
the
most
Clement
Emperour
Eugenius
.
And
thus
concludeth
,
[
In
his
vero
in
quibus
vos
rogari
decet
,
etiam
exhibere
sedulitatem
potestati
debitam
▪
sicut
&
scriptum
est
,
cui
honorem
,
honorem
,
cui
tributum
,
tributum
:
Nam
cum
privato
detulerim
corde
intimo
,
quomodo
non
deferrem
Imperatori
?
]
i.
e.
But
in
these
matters
where
it
becometh
us
to
petition
you
,
we
must
also
give
the
diligence
due
to
power
:
as
it
is
written
,
honor
to
whom
honor
,
tribute
to
whom
tribute
:
For
when
I
honored
you
,
when
you
were
a
private
man
from
the
inwards
of
my
heart
,
how
should
I
not
honor
you
an
Emperour
?
]
Reader
do
not
only
judge
of
my
two
Epistles
to
Rich.
Cromwell
by
these
passages
,
but
even
of
theirs
that
submitted
to
Oliver
himself
:
and
yet
Judge
of
the
inferences
that
are
raised
by
our
accusers
.
Should
I
but
recite
the
words
of
submission
of
Bishops
to
usurpers
,
yea
of
Gregory
the
Great
and
such
of
the
highest
note
,
it
would
be
over
tedious
to
the
Reader
,
who
I
doubt
will
think
that
I
have
been
too
long
in
this
unpleasant
History
already
.
2.
But
this
I
must
need
add
ad
homines
,
1.
That
it
hath
been
the
Bishops
themselves
that
have
been
the
grand
cause
of
our
Church
divisions
and
separations
:
what
advantage
they
have
given
the
separatists
I
shewed
before
.
I
am
sure
in
the
Congregation
where
I
once
was
teacher
,
and
the
Countrey
about
,
nothing
that
ever
came
to
pass
hath
so
inclined
the
people
to
avoid
the
Prelates
,
as
their
own
doing
,
especially
the
silencing
and
reproaching
their
ancient
teachers
whom
they
knew
longer
and
better
than
the
Prelates
did
.
2.
That
it
was
a
Parliament
of
Episcopals
and
Erastians
,
and
not
of
Presbyterians
,
who
first
took
up
Armes
in
England
against
the
King
.
3.
That
the
General
,
and
chief
Officers
of
the
Parliaments
first
Army
were
scarce
any
of
them
at
all
Presbyterians
,
but
Episcopal
by
profession
,
saving
some
few
Independants
.
4.
That
the
Lord
Lieutenants
of
the
several
Counties
,
were
almost
all
Episcopal
,
save
three
Independents
.
5.
The
Major
Generals
of
the
several
By-armies
in
the
Counties
were
almost
all
Episcopal
.
6.
The
Assembly
of
Divines
at
Westminster
were
all
save
eight
or
nine
Conformable
.
7.
Most
of
the
Episcopal
men
of
my
acquaintance
took
the
Covenant
,
that
could
keep
their
places
by
it
,
or
at
their
composition
.
8.
I
knew
few
of
them
that
took
not
the
engagement
it self
,
against
King
and
house
of
Lords
,
meerly
for
liberty
to
travail
about
their
business
,
when
we
that
ran
a
greater
hazard
by
refusing
,
never
took
it
;
but
many
were
cast
out
of
their
Churches
,
and
their
government
in
the
University
Colledges
for
refusing
it
.
These
and
many
more
such
unpleasant
things
,
I
have
fully
proved
elsewhere
,
being
constrained
by
the
false
accusations
of
implacable
men
,
to
mention
that
which
I
had
far
rather
silence
.
9.
And
what
hand
the
Londoners
,
the
Presbyterian
Ministers
,
and
Gentlemen
,
and
people
had
in
bringing
in
the
King
was
once
known
and
acknowledged
.
And
General
Monks
Colonels
and
Captains
were
so
many
of
them
Presbyterians
,
when
they
cast
out
the
Anabaptists
,
from
among
them
in
Scotland
and
marcht
into
England
and
restored
the
King
,
that
as
I
knew
divers
of
them
to
be
such
,
so
far
as
I
could
learn
from
others
,
the
chief
strength
of
them
were
such
or
so
inclined
.
10.
And
though
many
of
the
Parliament
were
supposed
Presbyterians
long
after
,
who
were
Episcopal
at
the
raising
of
the
Army
,
yet
could
not
the
late
King
Charles
I.
be
rejected
and
judged
and
put
to
death
,
till
most
of
the
Parliament
were
violently
secluded
and
imprisoned
by
the
Army
.
And
as
soon
as
they
were
but
called
together
again
,
it
was
they
(
in
Parliament
and
Council
of
State
)
that
opened
the
door
for
the
Kings
restitution
.
But
while
the
matters
of
the
Church
of
Christ
,
and
the
decision
of
religious
controversies
,
and
the
liberty
of
Christs
Ministers
to
preach
his
Gospel
,
must
be
laid
upon
state
revolutions
,
and
where
Bishops
that
can
neither
accuse
Christs
Ministers
of
heresie
,
ignorance
,
negligence
,
covetuousness
,
pride
,
nor
scandalous
immoralities
,
shall
run
to
the
old
methods
,
and
perswade
Kings
that
these
men
are
not
for
their
profit
,
that
they
are
pestilent
fellows
and
movers
of
sedition
among
the
people
,
that
they
prophecy
not
good
of
Kings
but
evil
,
and
that
they
would
set
up
another
King
,
one
Jesus
,
and
therefore
are
not
Caesars
friends
,
these
malicious
projects
may
silence
Ministers
,
and
prosper
,
while
our
sins
are
to
be
punished
,
and
the
peoples
,
contempt
of
the
Gospel
and
their
ingratitude
are
to
be
chastised
.
But
the
wicked
servant
that
saith
,
my
Lord
delayeth
his
coming
,
and
beateth
his
fellow
servants
,
and
eateth
and
drinketh
with
the
drunken
,
will
see
that
his
Lord
will
come
in
a
day
,
that
he
looked
not
for
him
,
and
will
cut
him
a
sunder
and
give
him
his
portion
,
with
hypocrites
(
for
their
dead
Image
of
Religion
will
not
save
them
)
there
shall
be
weeping
and
gnashing
of
teeth
,
Matth.
24.
48
,
49
,
50
,
51.
CHAP.
XXIII
.
Four
dou●le
charges
I
have
now
proved
against
the
foredescribed
Diocesane
f●rm
of
Government
,
the
least
of
which
alone
is
enough
to
prove
it
utterly
unlawful
.
1.
THat
it
overthroweth
the
ancient
Species
of
Churches
,
and
setteth
up
another
sort
of
Churches
,
in
their
place
;
and
sets
up
one
Church
of
that
kind
instead
of
many
hundreds
.
2.
That
it
overthroweth
the
ancient
office
of
a
Presbyter
,
by
taking
away
one
part
of
his
work
(
viz.
Government
)
which
as
much
belongeth
to
him
as
the
rest
:
And
maketh
a
new
office
of
subject
Presbyters
,
which
Cod
never
made
.
3.
That
it
overthroweth
the
ancient
sort
of
fixed
Episcopacy
,
(
as
distinct
from
Itinerants
and
Arch-bishops
)
;
taking
down
a
thousand
or
very
many
Bishops
,
even
the
Bishops
of
particular
Churches
,
and
instead
of
them
all
setting
up
but
one
over
all
those
Churches
;
as
if
all
Bishops
were
put
down
,
and
the
Archbishops
only
take
all
their
charges
and
work
upon
them
.
4.
That
it
maketh
the
Discipline
or
Government
instituted
by
Christ
,
in
the
very
matter
of
it
to
become
impossible
and
impracticable
,
and
so
excludeth
it
,
under
pretence
that
they
are
the
only
persons
impowred
for
it
;
and
they
set
up
a
kind
of
secular
Courts
and
Government
in
its
stead
;
and
so
are
practically
Erastians
.
I
shall
conclude
all
with
these
Consectaries
which
follow
what
is
already
proved
.
Cons.
1.
Such
Diocesane
principles
greatly
strengthen
the
Brownists
cause
,
who
deny
us
to
have
any
Church
or
Ministry
of
divine
institution
:
as
is
before
shewed
.
And
as
for
them
that
say
.
[
No
form
of
Church
Government
is
of
divine
institution
]
.
Ans.
1.
It
is
well
that
they
are
forced
to
except
both
the
universal
and
the
particular
Churches
,
and
expound
this
only
of
Associations
of
Churches
.
2.
It
is
well
that
yet
they
confess
that
the
office
of
Pastors
is
of
Divine
institution
;
who
are
made
Church
Governours
by
Christ
.
3.
But
it
is
scant
well
that
yet
they
subscribe
to
the
book
of
Ordination
,
which
asserteth
the
Divine
right
of
three
distinct
orders
,
if
they
do
not
believe
it
.
4.
And
these
also
too
much
gratifie
the
Brownist
,
who
affirmeth
that
we
have
no
Churches
of
Divine
institution
,
and
thinketh
that
it
is
no
fault
to
separate
,
but
from
a
Church
of
humane
invention
.
Cons.
2.
To
say
that
no
man
High
or
Low
is
bound
in
his
place
and
calling
to
endeavour
a
Reformation
of
such
a
Church-Government
,
and
so
to
justifie
the
neglecters
and
opposers
of
all
such
Reformation
is
to
draw
upon
a
mans
self
the
guilt
of
so
much
pollution
,
and
of
the
ruin
of
such
a
multitude
of
souls
,
as
should
make
that
Conscience
smart
and
tremble
,
which
is
not
seared
and
past
all
feeling
.
Cons.
3.
To
swear
or
subscribe
,
or
say
and
declare
,
that
though
millions
should
swear
to
endeavour
such
a
reformation
,
in
their
places
and
callings
,
by
lawful
means
,
there
is
no
obligation
lieth
on
any
one
of
them
from
that
Vow
or
Oath
:
So
to
endeavour
it
,
is
—
The
Lord
have
Mercy
on
that
Land
,
City
or
Soul
that
is
guilty
of
it
—
Cons.
4.
All
carnal
interest
and
all
carnal
reason
is
on
the
Diocesanes
side
,
and
all
the
lusts
of
the
heart
of
man
,
and
consequently
all
the
Devil
can
do
:
Therefore
while
carnal
Christians
make
a
Religion
of
their
lusts
and
interest
,
and
pride
,
and
covetousness
,
and
idleness
are
more
predominant
,
than
the
fear
of
God
and
the
love
of
souls
,
no
wonder
if
the
Diocesane
cause
prevail
with
such
.
Cons.
5.
A
truly
sanctified
heart
knoweth
the
nature
and
worth
of
Grace
,
and
the
nature
and
weight
of
the
Pastoral
Office
,
and
is
devoted
to
God
and
the
good
of
souls
,
and
contemneth
the
ease
and
pleasures
of
the
flesh
and
the
riches
and
the
honours
of
this
World
,
and
is
the
best
argument
in
the
World
against
such
Diocesane
Prelacy
;
and
must
at
least
be
weakened
before
it
can
subscribe
never
to
endeavour
to
amend
it
.
Cons.
6.
No
wonder
if
the
most
serious
zealous
practical
sort
of
Christians
are
ordinarily
against
such
Diocesanes
Prelacy
,
when
it
hath
the
described
effects
and
that
those
among
themselves
.
Cons.
7.
No
wonder
if
the
principal
work
of
such
Diocesanes
,
be
to
silence
faithful
preachers
and
persecute
zealous
Christians
,
where
they
had
espoused
a
cause
so
contrary
to
the
interest
of
Godliness
that
all
these
are
unreconcilable
thereto
:
Speak
not
of
any
other
Prelacy
.
Cons.
8.
Take
but
from
such
Prelacy
the
plumes
which
it
hath
stolen
from
Magistrates
and
Presbyters
,
and
it
will
be
a
naked
thing
,
and
simply
a
name
.
Cons.
9.
If
Magistrates
were
not
the
Prelates
Executioners
or
seconded
them
not
by
writs
de
excommunicato
capiendo
,
&c.
such
Prelacy
would
give
up
as
dead
,
or
aweary
of
it self
.
Cons.
10.
The
ill
Mixtures
of
force
and
secular
power
,
corrupteth
Church
Discipline
,
and
depriveth
it
of
its
proper
nature
,
use
and
force
,
maketh
it
another
thing
,
or
undiscernable
.
Cons.
11.
Though
in
cases
of
necessity
civil
Rulers
may
trust
Church
men
with
part
of
their
power
about
religion
,
it
is
far
better
out
of
necessity
that
they
keep
if
wholly
to
themselves
.
And
let
them
thunder
their
excommunications
without
any
power
of
the
Sword
.
Cons.
12.
Such
Bishops
and
Arch-Bishops
as
overthrow
not
the
Churches
officers
,
and
discipline
of
Christ
,
must
be
submitted
to
by
all
peaceable
men
,
though
we
cannot
prove
them
as
such
to
be
of
Divine
institution
.
CHAP.
XXIV
.
Some
testimonies
of
Prelatists
of
the
late
state
of
the
Church
of
England
,
lest
we
be
supposed
partial
in
our
description
of
it
.
1.
FOr
the
true
understanding
of
the
late
state
of
the
Church
of
England
,
the
Reader
may
find
some
light
,
in
the
Lord
Falklands
Parliament
Speeches
,
and
Sir
Edward
Dearings
,
and
in
Heylins
own
History
of
the
Sabbath
,
with
Pocklingtons
Sunday
no
Sabbath
,
and
the
Bishop
of
Lincolnes
book
of
the
Holy
Table
name
and
things
,
and
Dr.
Heylens
answer
to
him
;
And
the
same
Heylins
History
of
Arch-Bishop
Laud
:
and
from
Mr.
Thornedicks
four
last
bookes
.
II.
To
what
common
scorne
all
serious
Godliness
was
brought
by
the
rabble
through
the
abuse
of
the
name
Puritane
,
used
by
the
Prelatists
to
make
odious
the
Nonconformists
,
is
after
shewed
out
of
Bishop
Downame
,
and
Mr.
Robert
Bolton
,
who
is
large
and
frequent
in
it
.
III.
Bishop
Halls
Confession
of
the
corruptions
in
the
Church
Governours
and
Government
in
his
Modest
offer
and
Peacemaker
,
and
his
disclaiming
those
that
deny
it
,
I
have
cited
elsewhere
.
IV.
Williams
Arch-Bishop
of
Yorke
,
Morton
Bishop
of
Durham
with
many
other
Episcopal
Divines
of
greatest
name
and
worth
,
did
assemble
in
Westminister
and
collected
a
Catalogue
of
things
needing
reformation
in
Discipline
and
worship
,
which
are
to
be
seen
in
print
.
V.
A
Prelatical
Divine
in
a
Treat
:
called
Englands
faithful
Reprover
and
Monitor
,
thus
speaketh
to
his
prelates
and
Pastor
pag.
60
,
61.
&c.
And
now
with
what
depth
of
sorrow
ought
we
to
recount
your
past
errours
,
partly
through
neglect
of
duty
,
partly
through
abuse
of
power
—
[
*
](A27050-e64150-b)
*
Ithacia●●
were
the
faithful
in
your
trust
?
did
ye
diligently
instruct
the
ignorant
?
severely
punish
the
disobedient
?
Endeavour
to
reclaime
those
that
walked
disorderly
and
contrary
to
the
Gospel
—
That
ye
were
violently
bent
against
Action
and
Schisme
,
against
singularity
and
Non-conformity
,
all
confess
;
a
few
excepted
who
thought
nothing
too
much
,
yea
nothing
enough
in
this
kind
,
how
opposite
soever
to
Christian
mildness
,
prudence
and
Conscience
:
But
in
the
mean
time
,
by
reason
of
your
Connivence
or
Supineness
in
the
Episcopal
office
,
Ignorance
and
Superstition
every
where
misled
the
people
,
and
caused
them
to
wander
in
darkness
,
not
knowing
whither
they
went
.
Profaness
like
a
rank
pernicious
weed
overspread
the
field
and
Vineyard
of
the
Lord
—
And
the
prophane
and
vicious
lives
of
those
who
stood
up
in
defence
of
your
Government
[
*
](A27050-e64160-b)
*
Most
of
the
prophane
.
occasionally
gave
increase
and
added
strength
to
the
opposite
factious
party
,
who
alledged
this
as
one
main
ground
of
their
separation
from
the
Church
,
that
those
who
adhered
to
it
,
were
for
the
most
part
unworthy
to
have
Communion
with
any
orderly
well
governed
Congregation
of
believers
,
because
of
their
loose
and
scandalous
manner
of
living
,
which
because
they
could
not
redresse
,
they
did
pretend
at
least
they
were
bound
thus
to
shun
and
avoid
as
hateful
to
God
and
to
good
men
.
Wherefore
ye
did
not
carefully
seperate
between
the
precious
and
the
vile
[
*
](A27050-e64170-b)
*
1.
Ye●
but
th●●
did
,
by
persecuting
the
●est
.
2●
They
could
not
because
they
were
Diocesans
,
and
would
not
because
▪
too
may
of
them
hated
the
best
.
but
consulting
with
flesh
and
blood
what
ye
were
to
do
in
this
case
,
thought
in
humane
Policy
to
break
the
power
of
one
party
,
by
strengthening
the
hands
of
the
other
[
*
](A27050-e64190-b)
*
The
de●oist
.
or
not
binding
and
restraining
them
with
the
Cords
of
Ecclesiasticall
discipline
.
Thus
while
you
opposed
Profaneness
against
Schism
[
*
](A27050-e64200-b)
*
O
good
Bishops
.
or
did
let
that
loose
at
this
,
or
secretly
favoured
and
upheld
it
in
hope
to
suppresse
the
later
by
the
former
,
the
one
grew
too
strong
by
the
violence
of
opposition
for
your selves
,
and
both
for
the
Church
in
order
to
peace
and
holiness
.
As
for
your
labour
in
the
work
of
the
Ministry
,
how
little
it
hath
been
for
many
years
together
,
it
is
even
a
shame
to
mention
,
some
of
you
wholly
exempting
your selves
,
from
this
necessary
burden
of
their
calling
,
for
ease
and
pleasure
:
Others
supposing
it
a
task
and
employment
too
low
and
inferiour
for
them
—
The
rest
for
the
most
part
,
slightly
or
seldome
bearing
it
with
their
shoulders
,
and
laying
it
aside
presently
,
as
that
which
concerned
other
men
,
and
not
themselves
any
longer
than
they
listed
;
And
thus
far
had
been
pardonable
with
men
,
had
care
been
taken
to
see
this
work
duely
performed
by
the
Clergy
—
But
alas
there
were
not
wanting
of
you
,
who
did
not
only
wink
at
the
wilful
neglect
of
their
inferirour
bretheren
in
this
point
of
Ministerial
duty
:
But
did
countenance
and
favour
such
as
were
most
peccant
therein
,
judging
them
most
averse
from
faction
,
who
were
least
conscious
[
*
](A27050-e64210-b)
*
Very
true
Of
Preaching
to
the
peole
,
and
fairest
friends
to
the
present
Government
,
who
were
loose
enough
,
God
knoweth
,
in
their
office
and
conversation
.
Whence
it
came
to
pass
that
very
many
who
were
for
you
in
the
time
of
Tryal
,
were
ignorant
and
dissolute
men
,
[
*
](A27050-e64220-b)
*
Marke
what
they
were
sequestred
for
.
dishonourable
to
your
party
,
and
indeed
to
the
Christian
Religion
,
which
they
did
continually
profane
by
their
words
and
workes
:
So
unsuitable
is
humane
policy
with
Evangelical
simplicity
,
and
unsuccesful
when
it
is
used
to
support
the
regiment
thereof
.
And
instead
of
sending
forth
meet
Labourers
into
the
Lords
harvest
,
fit
Pastors
into
his
flock
,
you
sent
those
that
were
idle
Shephards
,
loving
to
slumber
,
given
to
sleep
,
altogether
like
your selves
,
careless
of
the
Lords
Heritage
,
either
unwilling
if
able
or
if
willing
unable
,
or
neither
willing
nor
able
,
rightly
to
divide
the
word
of
truth
,
giving
them
their
portion
in
due
season
.
As
for
those
to
whom
God
had
given
both
ability
and
will
,
to
preach
the
word
,
ye
permitted
them
not
the
free
use
and
exercise
of
their
gifts
;
but
forbade
them
to
teach
the
people
as
oft
as
they
saw
it
convenient
or
necessary
for
their
Edification
.
And
though
you
did
at
first
commend
to
them
,
the
way
of
Catechizing
the
younger
sort
—
yet
afterwards
,
I
know
not
upon
what
grounds
or
for
what
reason
,
you
so
far
limited
and
restrained
the
Minister
in
this
pious
and
profitable
practice
,
that
ye
did
in
a
manner
take
away
the
key
of
knowledge
,
or
make
it
useless
for
them
,
so
that
they
could
not
enter
in
thereby
.
And
pag.
69.
[
of
this
I
am
assured
,
that
nothing
was
reformed
afterward
in
your
ordinations
,
it
being
as
free
and
indifferent
for
all
who
came
,
as
ever
—
p.
70.
71.
72.
[
The
like
excuse
some
frame
for
the
gross
corruptions
of
your
prerogative
Courts
,
for
commutations
,
unjust
,
partial
and
unreasonable
Censures
of
Excommunication
,
for
unlawful
(
to
say
no
more
)
suspension
of
the
meaner
sort
from
ordinances
of
Jesus
Christ
,
for
non
payment
or
rather
disability
of
paying
pecuniary
mulcts
and
fees
imposed
on
them
,
and
without
Equity
exacted
of
them
,
by
your
prophane
and
greedy
officers
.
They
pretend
the
power
of
the
Chancellour
to
be
distinct
and
separate
from
that
of
the
Bishop
,
in
many
points
of
spiritual
Jurisdiction
,
and
so
exempt
from
it
and
uncontroulable
by
it
,
however
proving
illegal
and
exorbitant
in
the
proceedings
there
of
;
—
And
surely
it
may
seem
strange
to
any
considerate
person
,
that
ye
who
did
so
much
strain
your
authority
for
the
introuducing
of
new
Ceremonies
into
the
Church
of
Christ
(
savouring
of
superstition
,
and
begetting
jealousies
in
mens
minds
of
Popish
innovations
intended
by
you
,
)
without
prudence
or
Conscience
,
and
used
it
so
rigorously
for
the
enforcing
of
the
old
upon
many
ill
affected
to
the
observation
of
them
,
absolutely
requiring
conformity
to
the
Church
Liturgy
in
every
point
,
of
all
men
,
(
notwithstanding
rebus
sic
stantibus
&
profligata
disciplina
[
*
](A27050-e64250-b)
*
Marke
.
some
former
thereof
were
not
appliable
to
divers
persons
)
would
not
extend
it
to
the
utmost
measure
for
the
rectifying
those
great
abuses
which
had
by
insensible
degrees
crept
in
,
and
corrupted
the
true
Primitive
discipline
—
But
Court
employments
,
State
flattery
,
and
sinful
Complyances
with
great
persons
,
were
the
main
lets
,
which
hindred
you
from
the
due
discharge
of
your
office
,
both
in
preaching
the
word
,
and
exercising
the
Rod
of
Christ
,
according
to
his
mind
and
will
,
while
ye
thought
in
carnal
reason
,
such
means
as
these
most
effectual
for
the
acquiring
and
retaining
of
your
greatness
,
and
despised
those
which
the
prudent
simplicity
of
the
Gospel
did
offer
and
commend
unto
you
:
Wherefore
it
is
no
wonder
if
vice
did
reign
there
where
flattery
did
abound
,
and
that
in
the
chief
Ministers
and
Messengers
of
truth
,
if
injustice
and
oppression
did
bear
sway
,
—
If
men
were
secure
in
their
sins
,
where
peace
was
proclaimed
—
where
a
prophane
Company
heard
nothing
for
the
most
part
decried
in
the
Pulpit
but
Faction
,
from
which
perhaps
,
alone
they
were
free
.
And
what
could
be
expected
from
the
common
people
,
but
blind
ignorance
,
love
of
pleasures
more
than
God
—
when
ye
their
chief
Leaders
caused
them
to
err
,
not
only
through
your
negligence
,
but
also
by
your
example
.
—
And
I
would
to
God
some
of
you
had
not
proved
false
and
deceitful
to
your
brethren
whom
ye
perverted
from
the
way
of
truth
and
peace
,
by
your
own
departing
from
it
—
continuing
fast
friends
to
the
world
—
ye
were
carnal
your selves
and
walked
as
men
,
shewing
them
the
way
to
heaven
with
hearts
and
eyes
fixed
upon
earth
.
For
who
more
immoderate
in
their
care
for
the
things
of
this
life
than
you
?
Who
more
eager
in
the
pursuit
of
riches
and
honor
,
more
tenacious
in
withholding
good
from
the
owners
thereof
,
than
your selves
?
Who
were
more
set
upon
the
usual
course
of
enriching
above
measure
,
and
raising
your
families
on
high
?
If
a
dignity
or
office
fell
within
the
Compass
of
your
Diocess
,
who
was
presently
judged
of
you
more
worthy
to
possess
and
manage
it
,
than
a
Son
or
a
Nephew
,
or
a
Kin'man
,
or
an
Allie
,
though
they
were
many
times
altogether
uncapable
of
the
honor
and
trust
to
which
ye
preferred
them
in
the
house
of
God
,
either
they
wanted
ability
of
parts
requisite
thereunto
,
or
had
not
as
yet
attained
to
maturity
of
years
,
being
not
much
past
their
nonage
,
as
we
have
known
some
of
them
to
be
,
or
in
all
respects
undeserving
persons
.
And
yet
men
of
age
,
and
experience
,
eminent
for
learning
,
and
piety
,
must
stand
unveiled
before
such
as
these
,
to
receive
directions
,
and
commands
from
them
,
to
whom
they
were
able
and
fit
to
give
the
same
:
who
through
the
just
judgment
of
the
Almighty
,
have
since
been
as
much
and
more
scorned
—
than
they
do
now
scorn
others
,
every
way
their
superiour
,
but
in
place
.
]
Here
he
citeth
such
like
words
also
even
from
Bishop
Andrews
,
Gonc
.
ad
Cler.
with
his
prediction
of
the
fall
of
their
order
,
for
their
vicious
lives
.
So
p.
6.
[
To
this
specious
design
,
an
open
way
seemed
to
be
made
by
the
great
profaness
and
vicious
living
of
the
opposite
party
,
who
while
they
were
zealous
for
conformity
to
the
ordinances
of
men
,
and
thought
a
main
part
of
Christian
duty
,
to
depend
upon
the
observation
of
them
,
did
allow
themselves
carnal
liberty
inviolating
the
precepts
and
commandements
of
God
.
And
this
they
did
,
as
from
the
inbred
corruption
,
which
is
common
to
all
men
;
so
likewise
from
a
private
spirit
of
opposition
against
the
adversaries
of
their
cause
]
.
And
p.
10
11.
Speaking
of
advantages
against
the
Bishops
and
their
party
▪
saith
he
[
This
perchance
was
not
the
meanest
,
that
they
might
thus
check
and
shame
the
open
prophaness
,
gross
impiety
,
irreligion
and
sin
of
their
professed
adversaries
:
The
which
(
to
speak
truth
)
was
so
eminent
oft
times
and
notorious
in
many
of
them
,
as
might
startle
a
meer
natural
Conscience
to
hear
or
behold
it
;
and
cause
therein
an
abhorrence
from
their
courses
,
(
so
opposite
as
well
to
right
reason
,
as
sanctifying
grace
)
much
more
in
a
mind
inlightened
,
though
with
the
smallest
ray
of
Evangelical
truth
.
For
what
could
be
more
strange
or
hateful
to
men
,
in
whom
was
any
spark
remaining
of
common
grace
or
moral
virtue
,
and
who
were
not
wholly
possessed
with
Atheism
,
and
carried
on
with
fullest
bent
to
libertinism
,
and
ungodly
practice
,
than
to
hear
those
that
professed
themselves
the
followers
of
Christ
,
scoffing
at
the
purest
acts
of
his
worship
,
blaspheming
or
prophaning
his
holy
name
,
by
causless
Oaths
,
fearful
imprecations
,
direful
execrations
,
and
such
like
speeches
,
not
to
be
expressed
again
without
horror
and
amazement
.
And
not
only
so
but
glorying
likewise
in
this
their
abominable
wickedness
,
and
in
other
of
like
damnable
nature
;
in
lasciviousness
,
lusts
,
excess
of
wine
,
and
strong
drinks
,
revellings
;
wherein
they
thought
it
strange
that
others
ran
not
with
them
to
the
same
excess
of
riot
,
speaking
evil
of
them
.
—
How
much
did
this
their
apparent
and
overdaring
impudence
in
sin
,
commend
and
grace
the
seeming
Saint-like
[
*
](A27050-e64300-b)
*
Leave
i●
to
God
to
judge
of
the
secrets
of
●he
heart
.
conversation
of
their
adversaries
,
[
of
some
of
them
,
we
cannot
without
manifest
breach
of
charity
judge
of
them
otherwise
,
than
that
they
were
simple
harmless
well
meaning
men
,
who
being
offended
(
and
not
without
cause
)
at
the
corruption
of
the
times
,
and
scandalous
lives
of
many
in
the
sacred
office
of
the
Ministry
.
—
]
And
indeed
their
strict
conformity
in
other
respects
to
the
precepts
of
the
Gospel
,
with
their
constancy
in
suffering
for
the
defence
of
their
cause
,
did
argue
as
much
to
moderate
men
and
not
possessed
with
prejudicate
hatred
of
their
opinion
and
persons
:
For
such
as
these
could
never
be
induced
to
entertain
a
good
conceit
of
them
,
no
not
in
the
least
measure
;
but
judged
their
best
actions
to
be
counterfeit
and
false
,
and
thought
their
greatest
suffering
to
proceed
from
pride
and
contumacy
of
spirit
—
Now
as
it
comes
to
pass
between
those
that
extreamly
hate
one
another
,
that
they
endeavour
as
much
as
in
them
lieth
,
to
be
unlike
each
other
in
manner
of
life
,
so
it
fared
in
this
case
.
—
And
p.
27.
28.
(
The
slack
hand
of
ecclesiastical
discipline
,
was
another
cause
of
the
general
ignorance
and
prophaness
of
these
times
▪
which
reached
no
further
for
the
most
part
,
to
the
inferior
Clergy
(
how
peccant
soever
otherwise
)
than
in
disconformity
to
Episcopal
orders
,
Provincial
or
Synodical
Constitutions
touching
external
government
:
Neither
did
it
call
people
to
a
due
account
(
if
any
)
of
their
proficiency
in
the
knowledge
of
Christ
Jesus
,
or
censure
them
for
non-proficiency
therein
,
yea
scarcely
for
gross
and
scandalous
crimes
,
if
they
were
persons
known
to
be
well
affected
to
the
present
Government
—
]
And
of
the
change
since
in
1653
when
Bishops
were
down
,
he
saith
,
p.
29.
[
I
can
speak
it
on
my
own
knowledge
,
that
a
Town
of
good
note
in
the
Western
parts
of
the
land
,
not
far
distant
from
the
Sea
,
heretofore
famed
for
all
manner
of
riot
,
and
disorder
,
by
this
course
of
late
years
hath
been
reduced
to
that
order
and
discipline
,
that
it
is
a
rare
matter
to
see
a
man
there
at
any
time
distempered
with
wine
and
strong
drink
,
or
to
hear
a
rash
Oath
proceed
from
any
mans
mouth
,
no
not
when
there
is
most
frequent
concourse
of
people
thither
from
all
the
neighbouring
parts
.
Such
changes
through
Gods
mercy
were
not
rare
,
till
Prelacy
returned
.
Reader
,
I
cite
,
the
words
of
this
author
so
tediously
,
because
many
would
perswade
those
that
knew
not
those
times
,
that
none
of
this
was
true
on
either
side
;
And
because
the
Author
was
a
very
high
Prelatist
,
writing
openly
against
their
adversaries
,
1653.
VI.
Dr.
Gauden
,
after
Bishop
of
Worcester
,
Hiera
spist
.
pag.
287.
saith
,
[
I
neither
approve
or
excuse
the
personal
faults
of
any
particular
Bishops
,
as
to
the
exercise
of
their
power
and
authority
;
which
ought
not
in
weighty
matters
to
be
mannaged
without
the
presence
,
Council
,
and
suffrages
of
the
Presbyters
,
such
as
are
fit
for
that
assistance
.
The
want
of
this
S.
Ambrose
,
S.
Hierome
,
and
all
sober
men
*
And
p
262.
263.
[
They
have
taught
me
to
esteem
the
ancient
and
Catholick
Government
of
Godly
Bishops
,
as
Moderators
and
Presidents
among
the
Presbyters
in
any
Diocess
or
Precincts
,
in
its
just
measure
and
constitution
for
power
paternal
duty
exercised
,
such
as
was
in
the
persecuting
,
purest
and
primitive
times
.
—
]
Just
such
we
offered
them
in
Bishop
Ushers
Model
.
—
p.
263
,
[
I
confess
after
the
example
of
the
best
times
and
judgment
of
the
most
learned
in
all
Churches
,
I
alwayes
wished
such
moderation
on
all
sides
,
that
a
Primitive
Episcopacy
(
which
imported
the
authority
of
one
grave
and
worthy
person
,
chosen
by
the
consent
,
and
assisted
by
the
presence
Counsel
and
suffrages
of
many
Presbyters
)
might
have
been
restored
or
preserved
in
this
Church
;
And
this
not
out
of
any
factious
design
,
but
for
those
weighty
reasons
which
prevail
with
me
]
.
Add
to
this
,
what
he
saith
in
Hookers
life
of
the
late
Bishops
,
and
remember
that
this
man
was
one
of
the
Keenest
Writers
against
the
adversaries
of
the
Bishops
in
his
time
;
And
that
though
he
was
made
a
Bishop
and
great
when
the
King
was
restored
,
yet
he
was
the
only
Bishop
of
them
all
that
in
our
conference
at
the
Savoy
,
did
desire
and
endeavour
by
such
concessions
to
have
reconciled
us
altogether
.
VII
.
I
must
not
tire
the
Reader
with
more
such
long
citations
I
next
wish
him
to
see
Mr.
Alesburies
Treatise
of
confession
,
p.
21.
24
28
,
104
,
105
,
169.
Where
he
describeth
the
ancient
discipline
,
and
sheweth
from
our
own
Prelates
that
it
is
every
particular
member
of
the
flock
that
the
Pastor
should
personally
know
and
counsel
;
And
see
how
far
we
are
from
this
.
VIII
But
none
of
these
speak
of
the
times
that
we
are
now
fallen
into
:
It
can
hardly
be
expected
that
any
of
their
own
party
should
yet
dare
to
speak
against
them
:
yet
in
private
talk
how
common
is
it
?
But
because
it
will
be
too
tedious
to
recite
the
words
,
I
desire
the
Reason
to
peruse
a
Book
called
Icabod
,
or
the
five
groans
of
the
Church
,
which
in
sharpness
and
high
charges
upon
the
Prelates
since
their
return
,
exceedeth
all
that
are
before
cited
.
And
that
you
may
know
that
he
is
sufficiently
Episcopal
,
one
of
his
accusations
of
them
is
for
accepting
so
many
into
the
Church
now
that
were
lately
against
conformity
:
I
know
the
man
who
is
said
to
be
the
Author
,
and
know
him
to
be
conformable
to
this
time
,
and
in
possession
of
a
benefice
in
the
Church
.
IX
.
Let
the
Reader
remember
that
the
division
between
the
Conformists
and
Non-conformists
began
at
Frankford
in
Queen
Maries
days
,
and
that
Dr.
Ri.
Coxe
was
the
man
than
began
this
stir
against
the
English
Church
there
,
by
his
forcible
obtruding
the
Common-Prayer
book
on
them
,
and
that
long
led
that
party
;
And
let
him
read
in
Cassander
his
20th
.
Epistle
where
he
will
find
that
the
said
Dr.
Coxe
when
he
was
made
Bishop
of
Ely
in
Queen
Elizabeths
time
,
wrote
to
Cassander
for
directions
about
setting
up
Cruci●●xes
or
crosses
in
the
Churches
;
and
Cassander
instructeth
him
in
what
shape
the
Cross
is
to
be
made
:
And
his
Prec
.
Eccles.
gave
us
some
of
our
Collects
.
X.
Yea
,
when
the
Popish
Prelacy
is
described
,
it
is
so
like
to
ours
that
when
Dr.
Bastwick
and
others
wrote
against
the
Italian
Bishops
,
ours
take
it
as
spoken
of
them
.
Hear
Bishop
Jewl
,
Serm.
on
Mat.
9.
37.
38
[
But
the
labourers
are
few
,
I
say
,
not
there
are
but
few
Cardinals
,
few
Bishops
few
Priests
,
that
should
be
preachers
,
few
Archbishops
,
few
Chancellors
,
few
Deans
,
few
Prebendaries
,
few
Vicars
,
few
Parish
priests
,
few
Monks
,
few
Fryers
;
For
the
number
of
these
is
almost
infinite
—
And
p
198.
And
what
shall
I
speak
of
Bishops
?
Their
cloven
Mitre
signifieth
perfect
knowledge
of
the
old
and
new
Testament
;
Their
Crosiar
staff
signifieth
diligence
in
attending
the
flock
of
Christ
.
Their
purple
boots
and
sandals
signifie
that
they
should
ever
be
booted
and
ready
to
go
abroad
through
thick
and
thin
to
teach
the
Gospel
.
—
But
,
alas
in
what
kind
of
things
do
they
bear
themselves
as
Bishops
?
These
mystical
titles
and
shews
are
not
enough
to
fetch
in
the
Lords
harvest
:
They
are
garments
more
meet
for
Players
than
for
good
labourers
—
whatsoever
apparel
they
have
on
unless
they
will
fall
to
work
Christ
will
not
know
them
for
Labourers
.
—
Pag.
144.
The
Christians
in
old
time
,
when
they
lived
under
Tyrants
,
and
were
daily
put
to
most
shameful
deaths
,
and
were
hated
and
despised
of
all
the
world
,
yet
never
lacked
Ministers
to
instruct
them
.
It
is
therefore
most
lamentable
that
Christians
living
under
a
Christian
Prince
,
in
the
peace
and
liberty
of
the
Gospel
should
lack
Learned
Ministers
to
teach
them
,
and
instruct
them
in
the
word
of
God
:
This
is
the
greatest
plague
that
God
doth
send
on
any
people
.
To
which
,
I
add
on
the
by
,
that
if
any
say
,
we
would
labour
if
the
Bishops
would
give
us
leave
.
]
Though
the
charge
against
them
thus
intimated
is
grievous
(
and
it
were
better
for
that
man
that
offendeth
one
of
Christs
little
ones
,
much
more
that
hindereth
multitudes
from
their
duty
in
seeking
mens
salvation
,
that
a
Mill-stone
were
hanged
about
his
neck
,
and
he
were
cast
into
the
depths
of
the
Sea
)
yet
that
this
will
not
excuse
men
from
the
preaching
of
the
Gospel
to
the
utmost
of
their
power
,
see
Bishop
Bilson
himself
Asserting
,
viz.
that
silenced
Ministers
should
not
therefore
give
over
preaching
,
in
his
Christian
subject
.
XI
.
Yea
,
read
but
Caesars
description
of
the
Heathen
Druides
,
and
tell
us
,
whether
their
Character
agree
not
better
with
the
Prelacy
which
hath
prevailed
in
the
Churches
these
seven
hundred
years
at
least
,
than
Christs
Character
in
the
Scripture
,
save
onely
that
it
is
Christianty
which
they
profess
.
Caesar
Comment.
lib.
6.
p.
72
[
In
omni
Gallia
,
&c.
In
all
France
there
are
two
sorts
of
men
in
some
number
and
honour
,
(
for
the
common
people
are
accounted
almost
but
as
servants
,
which
of
themselves
dare
do
nothing
,
nor
are
used
in
any
consultations
,
most
of
then
being
pressed
with
debts
,
or
the
greatness
of
tributes
,
or
the
injuries
of
the
more
powerful
,
do
give
themselves
in
servitude
to
the
nobles
,
who
have
all
that
power
over
them
as
Lords
over
their
servants
:
And
of
these
two
sorts
,
one
are
Druides
,
the
other
Knights
.
The
former
are
interested
in
Divine
affaires
,
they
procure
publick
and
private
sacrifices
;
they
interpret
Religions
:
To
these
flock
abundance
of
young
men
for
discipline
;
and
they
are
with
them
in
great
honour
:
For
they
determine
of
almost
all
controversies
private
and
publick
;
And
if
any
crime
be
committed
,
if
murder
be
done
,
if
there
be
any
controversies
of
inheritanc
or
bounds
,
these
men
determine
them
,
and
do
award
rewards
and
punishments
.
If
any
private
person
or
the
people
stand
not
to
their
award
(
or
decree
)
they
forbid
them
the
sacrifices
.
This
is
with
them
the
most
grievous
punishment
.
Those
that
are
thus
interdicted
are
accounted
in
the
number
of
the
ungodly
and
wicked
:
All
men
depart
from
them
,
and
fly
from
their
presence
and
their
speech
,
lest
they
get
any
hurt
by
the
contagion
;
nor
is
any
Right
(
or
Law
)
afforded
them
when
they
seek
it
,
nor
any
honour
done
them
.
And
over
all
these
Druides
there
is
one
in
chief
,
who
hath
the
highest
authority
among
them
.
When
he
is
dead
,
if
any
one
of
the
rest
excel
in
worthiness
,
he
succeedeth
:
But
if
there
be
many
equal
,
he
is
chosen
by
the
suff
age
of
the
Druides
:
And
sometimes
they
contend
for
the
principality
by
Arms.
At
a
certain
time
of
the
year
in
the
borders
of
the
Carnuli
(
Chartres
)
which
is
counted
the
middle
of
all
France
,
they
have
a
Consess
(
or
Convocation
)
in
a
consecrated
place
;
Hither
come
all
that
have
controversies
from
all
parts
,
and
obey
their
judgments
and
decrees
.
It
is
thought
that
this
Discipline
was
found
in
Brittain
,
and
there
translated
into
France
.
And
now
they
that
more
diligently
would
know
that
business
,
for
the
most
part
go
thither
to
learn
it
.
The
Druides
use
not
to
go
to
the
Wars
,
nor
do
they
pay
tribute
with
the
rest
.
They
have
freedome
from
warfare
,
and
immunity
of
all
things
:
Being
excited
by
so
great
rewards
,
many
flock
to
this
discipline
of
their
own
accord
,
and
many
are
sent
by
their
parents
and
kindred
.
They
are
reported
to
learn
there
abundance
of
Verses
:
Therefore
some
continue
at
learning
twenty
years
;
And
they
think
it
not
lawful
to
commit
them
to
writeing
;
for
in
other
publick
matters
and
private
accounts
,
for
the
most
part
they
use
the
Greek
Letters
.
It
seemeth
to
me
that
they
do
this
for
two
causes
:
because
they
would
not
have
their
discipline
(
or
learning
)
made
common
(
or
brought
to
the
Vulgar
)
nor
those
that
learn
it
,
neglect
their
memories
by
trusting
to
writings
;
which
befalls
the
most
,
who
by
the
help
of
writings
,
remit
both
their
diligence
in
learning
and
their
memory
,
This
especially
they
perswade
that
souls
die
not
,
but
after
death
pass
from
some
to
others
:
And
by
this
they
think
that
men
are
chiefly
excited
to
virtue
,
neglecting
the
fear
of
death
.
Many
things
also
they
dispute
and
deliver
to
youth
about
the
Stars
,
and
their
motion
,
of
the
magnitude
of
the
world
,
and
of
the
earth
,
of
the
nature
of
things
,
of
the
force
and
power
of
the
immortal
Gods
.
]
So
far
Caesar
,
which
I
repeated
as
offering
it
to
consideration
,
whether
the
foresaid
Prelacy
for
Grandure
be
not
liker
to
these
Druides
,
than
to
christs
Ministers
who
must
be
the
servants
of
all
?
And
yet
whether
they
are
not
far
more
negligent
in
the
exercise
of
discipline
?
And
whether
this
Discipline
,
which
shameth
sin
;
by
thus
distinguishing
the
Godly
and
upright
from
the
ungodly
and
wicked
,
be
not
of
the
very
light
of
nature
,
and
round
much
in
Brittain
before
Christianity
,
and
therefore
should
not
be
hated
and
banished
by
Christian
Bishops
,
who
pretend
that
their
office
is
instituted
for
that
very
use
and
end
.
CHAP.
XXV
.
The
Ordination
lately
exercised
by
the
Presbyteries
in
England
is
valid
:
Ergo
Reordination
unnecessary
.
THat
valid
ordination
is
not
to
be
repeated
,
is
agreed
on
by
Protestants
and
Papists
:
It
is
one
of
the
ancient
Canons
called
the
Apostles
,
Can.
67.
[
Siquis
Episcopus
aut
Presbyter
aut
Diaconus
secundam
ab
aliquo
ordinationem
acceperit
,
deponitor
,
tam
ipse
,
quam
qui
ipsum
ordinaverit
.
Arg.
1.
The
way
of
Ordination
which
was
valid
in
the
Primitive
Church
is
valid
now
.
But
the
way
of
Ordination
by
meer
Presbyters
was
valid
in
the
Primitive
▪
Church
:
Ergo
it
is
valid
now
.
The
Major
needs
no
proof
,
at
least
to
the
point
in
hand
.
The
Minor
,
I
prove
.
1.
From
Hieromes
frequently
cited
words
in
his
Epistle
to
Evagrius
,
where
he
tells
us
,
that
the
Presbyters
of
Alexandria
from
the
daies
of
Mark
till
Heraclas
and
Dionysius
made
or
ordained
their
own
Bishops
.
Having
shewed
that
Bishops
and
Presbyters
were
of
one
office
,
he
addeth
.
[
Qwa
autem
postea
unus
elecius
est
,
qui
caeteris
praeponeretur
,
in
schismatis
remedium
factum
est
,
ne
unusquisque
ad
se
trabens
Christi
ecclesiam
rumperet
:
Nam
&
Alexandria
à
Marco
Evangelista
usque
ad
Heraclam
&
Dionysium
Episcopos
,
Presbyteri
semper
unum
exse
electum
,
in
excelsori
gradu
collecatum
Episcopum
nominabant
:
Quomodo
si
exercitus
Imperater
in
faciat
:
aut
Diaconieligunt
exse
quem
industrium
noverint
,
&
Archidiaconum
vocent
.
]
Where
note
,
1.
That
Hierome
undertaking
to
shew
how
Bishops
were
made
at
▪
Alexandria
,
mentioneth
no
other
making
of
them
but
this
by
the
Presbyters
:
2.
That
[
Presbyters
made
Bishops
]
is
brought
by
Hierome
as
an
Argument
to
prove
the
Identity
first
,
and
nearness
after
of
their
power
.
3.
That
he
ascribeth
to
the
Presbyters
the
Election
,
the
placing
of
him
in
a
higher
degree
and
the
naming
of
him
a
Bishop
.
4.
And
that
he
distinguisheth
the
Presbyters
making
of
a
Bishop
thus
anciently
,
from
that
which
followed
Heraclas
and
Dionysius
,
which
was
by
episcopal
ordination
or
consecration
.
Which
observations
are
sufficient
to
answer
all
their
objections
that
will
perswade
men
that
Hierome
speaketh
but
of
Election
.
2.
This
testimony
is
seconded
by
a
more
full
one
of
Eutychius
Patriark
of
Alexandria
,
who
out
of
the
Records
and
Tradition
of
that
Church
,
in
his
Arabick
Originalls
thereof
saith
as
followeth
[
according
to
Seldens
Translation
in
his
Commentary
pag.
29.
30.
[
Constituit
item
Mar●us
●●●●geli●ta
duodecem
Presbyteros
cum
Hanania
,
qui
nempe
manerent
cum
Patriarcha
,
adeò
ut
cum
vacaret
Pratriarch●tus
eligerent
unum
è
duodecim
Presbyteris
cujus
capiti
reliqui
undecim
manus
imponerent
,
eumque
benedicerent
,
&
Patriarcham
●um
crearent
:
&
dein
virum
aliquem
nisi
quem
eligerent
,
eumque
Presbyterum
,
secum
constituerint
loco
ejus
qui
sic
fac●us
est
Patriarcha
,
u●
i●à
semper
extarent
duodecim
.
Neque
des●it
Alexandriae
institutum
hoc
de
Presbyteris
ut
scilicet
Patriarchas
crearentur
Presbyteris
duodecim
,
usque
ad
tempora
Alexandri
Patriarchae
Alexandrini
,
qui
fuit
ex
numero
illo
318.
Is
autem
vetuit
ne
deinceps
Patriarcham
Presbyteri
crearent
,
&
decrevit
ut
mortuo
Patriarchâ
convenir●nt
Episcopi
qui
Patriarcham
ordinarent
.
Decrevit
item
ut
vacante
Patriarchatu
,
Eligerent
sive
ex
quacunque
regione
,
sive
ex
duodecim
illis
Presbyteris
,
sive
aliis
,
ut
res
ferebat
,
virum
aliquem
eximium
,
eumque
Patriarcham
crearent
▪
atque
ità
evanuit
institutum
illud
antiquius
,
quo
creari
solitus
a
Presbyteris
Patriarcha
,
&
successit
in
locum
ejus
decretum
de
Patriarchâ
ab
Episcopis
creando
.
Here
you
see
in
the
most
full
expressions
that
the
Presbyters
Election
,
imposition
of
hands
and
Benediction
created
their
Bishop
or
Patriark
;
and
also
chose
and
made
or
ordained
another
Presbyter
in
his
roome
,
and
so
ordained
both
Presbyters
and
Bishops
.
3.
The
Tradition
or
History
of
Scotland
telleth
us
that
their
Churches
were
long
governed
by
Presbyters
without
Bishops
,
and
therefore
had
no
ordination
but
by
Presbyters
.
Hector
Bo●thius
Histor.
Scot.
li.
7.
fol.
128.
6
[
Ante
Palladium
populi
suffragiis
ex
Monac●is
&
Culdaeis
Pontifices
assumerentur
.
]
John
Major
de
gestis
Scotorum
li.
2.
cap.
2.
Saith
[
prioribus
illis
temporibus
per
sacerdotes
&
monachos
sine
Episcopis
Scoti
in
fide
eruditi
sunt
.
Jahan
.
Fo●donus
makes
this
the
custome
of
the
Primitive
Church
:
Scotichr
.
li.
3.
cap.
8.
Ante
Palladii
adventum
habebant
Scoti
fidei
Doctores
ac
Sacramentorum
Ministratores
Presbyteros
solummodo
vel
Monachos
,
ritum
sequentes
Ecclesiae
primitivae
.
Which
Bishop
usher
reciting
(
de
primordiis
Eccles.
Brit.
p
798.
799.
800.
)
Saith
Quod
postremum
ab
iis
accep●ssevidetur
qui
dixerunt
(
ut
Johan
.
Semeca
in
glossa
decreti
Dist.
93.
cap.
Legimu
)
quod
in
prima
primitiva
Ecclesia
commune
erat
officium
Episcoporum
&
sacerdot●m
,
&
nomina
erant
communia
&
officium
commune
sed
in
secunda
primitiva
c●perunt
distingui
&
nomina
&
officia
.
So
Balaeus
Script
.
Brit.
Cent.
14.
cap.
6.
All
which
assure
us
that
then
only
Presbyters
could
ordaine
where
there
were
no
other
,
the
same
we
may
say
of
the
Gothick
Churches
according
to
Philostorgius
Eclog.
li.
2.
c.
5.
That
were
for
seventy
years
after
their
conversion
without
a
Bishop
Vlphilas
being
the
first
.
4.
Columbanus
was
no
Bishop
but
a
Presbyter
and
Monk
,
nor
his
Successours
that
yet
Ruled
even
the
Bishops
,
as
Beda
noteth
,
Hist.
li
3.
c.
4.
&
5.
H●here
solet
ipsa
Insula
Rectorem
semper
Abbatem
Presbyterum
,
cujus
jure
&
omnis
provincia
,
&
ipsi
etiam
Episcopi
,
ordine
inusitat●
debeant
esse
subjecti
,
juxta
exemplum
primi
Doctoris
illius
(
Columbani
)
qui
non
Episcopus
sed
Presbyter
extitit
&
Monachus
.
]
And
these
Presbyters
did
not
only
ordaine
(
as
being
the
only
Church
Governours
)
but
they
sent
Preachers
into
England
,
and
ordained
Bishops
for
England
at
King
Oswalds
request
,
as
Beda
at
large
relateth
Eccles.
Hist.
l.
3.
c.
3.
5.
17.
21.
24
▪
25.
The
Abbot
and
other
Presbyters
of
the
Island
Hy
,
sent
Aydan
[
&
ipsum
esse
dignum
Episcopatu
ipsum
ad
erudiendos
incredulos
&
indoctos
mitti
debere
decernunt
—
Sicque
illum
ordinantes
ad
praedicandum
miserunt
&c.
Successit
vero
ei
in
Episcopatu
Finan
,
&
ipse
illo
ab
Hy
Scotorum
insula
ac
monasterio
destinatus
.
c.
17.
&
cap.
25.
Aydano
Episcopo
de
hac
vita
sublato
.
Finan
pro
illo
gradum
Episcopatus
a
Scotis
ordinatus
&
missus
acceperat
&c.
So
cap
●4
.
&c.
You
will
find
that
the
English
had
a
Succession
of
Bishops
by
the
Scotish
Presbyters
ordination
:
And
there
is
no
mention
in
Beda
of
any
dislike
or
scruple
of
the
lawfulness
of
this
course
.
Segenius
a
Presbyter
was
Abbot
of
Hy
(
cap.
5.
)
when
this
was
done
And
(
cap.
4.
)
it
appears
that
this
was
their
ordinary
custome
,
though
in
respect
to
the
Churches
that
were
in
the
Empire
,
it
be
said
to
be
,
more
inusitato
,
that
Presbyters
did
Govern
Bishops
:
but
none
questioned
the
validity
of
their
ordinations
.
And
the
Council
at
Herudford
,
subjecteth
Bishops
in
obedience
to
their
Abbots
.
And
the
first
reformers
or
Protestants
here
called
Lollords
and
Wicklifists
held
and
practised
ordination
by
mere
Presbyters
,
as
Walsingham
reports
Hist.
Angl.
An.
1●
.
89.
and
so
did
Luther
and
the
Protestants
of
other
Nations
,
as
Pomeranus
ordination
in
Denmark
shews
,
and
Chytraeus
Saxon
Chron
lib.
14.
15.
16.
17.
5.
Leo
Mag.
Epist.
92.
cited
by
Gratian
,
being
consulted
a
rustico
Narbonensi
,
de
Presbytero
vel
Diacono
qui
se
Episcopos
mentiti
sunt
;
&
de
his
quos
ipsi
clericos
ordinâr●nt
,
answered
[
Nulla
ratio
s●vit
ut
inter
Episcopos
habeantur
qui
nec
a
clericis
sunt
electi
,
nec
a
plebibus
expetiti
,
&c.
—
yet
thus
resolveth
of
their
ordination
[
Siqui
autèm
Clerici
ab
ipsis
Pseudo
-
Episcopis
in
eis
Ecclesus
ordinati
sunt
,
quae
ad
proprios
Episcopos
pertinebant
,
&
ordinatio
eorum
cum
consensu
&
judicio
presidentium
facta
est
,
potest
●ata
haberi
▪
ita
ut
in
ipsis
Ecclesus
perseverunt
.
]
So
that
the
mere
consent
of
the
proper
Bishops
can
make
valid
such
Presbyters
ordination
.
6.
F●licissimus
was
ordained
Deacon
by
Novatus
one
of
Cyprians
Presbyters
,
Schismatically
,
yet
was
not
his
ordination
made
Null
by
Cyprian
;
but
he
was
deposed
for
Mal-administration
.
See
Blondel
p.
312.
113.
7.
Firmilian
(
in
75
Epist.
apud
Cyprian
)
Saith
[
Necessariò
apud
nos
fit
,
ut
per
singulos
annos
seniores
&
praepositi
in
unum
conveniamus
ad
disponenda
quae
curae
nostrae
commissa
sunt
,
ut
si
quae
graviora
sunt
,
communi
consilio
dirigantur
This
shews
that
communi
consilio
importeth
a
consenting
Governing
Power
)
&c.
Omnis
potestas
&
gratia
in
Ecclesus
constituta
,
ubi
praesident
majores
natu
qui
&
baptizandi
,
&
manum
impone●●●
,
&
ordinandi
possid●nt
Potestatem
]
If
any
say
,
It
is
only
Bishops
that
Formilian
speakes
of
;
I
answer
,
1.
He
had
a
little
before
used
the
word
(
Seniores
)
(
the
same
in
sense
with
Majores
natu
here
)
as
distinct
from
(
Praepositi
)
to
signifie
either
all
Pastors
in
general
,
or
Presbyters
in
special
.
2.
When
he
speakes
of
(
Majores
natu
)
in
general
,
they
that
will
limit
it
to
Bishops
,
must
prove
it
so
limited
;
and
not
barely
affirme
it
.
3.
The
conjunct
acts
of
the
office
disprove
that
:
It
was
the
same
men
that
had
the
power
of
baptizing
.
8.
The
great
Council
of
Nice
(
the
most
reverend
Authority
next
to
the
holy
Scripture
)
decreed
thus
concerning
the
Presbyters
ordained
by
Melitius
at
Alexandria
and
in
Egypt
[
Hi
autem
qui
Dei
gratiâ
&
nostris
precibus
adjuti
,
ad
nullum
Schisma
deflexisse
comperti
sint
,
sed
se
intra
Catholicae
&
Apostolicae
Ecclesiae
fines
ab
erroris
labe
vacuos
continuerint
,
authoritatem
habeant
tum
ministros
ordinandi
,
tum
eos
que
clero
digni
fuerint
nominandi
,
tum
denique
omnia
ex
lege
&
instituto
Ecclesiastico
libere
exequendi
.
]
If
any
say
that
the
meaning
is
that
these
Presbyters
shall
ordain
and
Govern
with
the
Bishops
but
not
withoutthem
,
I
am
of
his
mind
,
that
this
must
needs
be
the
meaning
of
these
words
;
or
else
they
could
not
be
consonant
with
the
Church
Canons
:
But
this
sheweth
that
ordination
belongeth
to
the
Presbyters
office
,
and
consequently
that
it
is
no
nullity
(
though
an
irregulrity
as
to
the
Canons
)
when
it
is
done
by
them
alone
Socrat.
lib.
5.
6.
cap.
6.
9.
It
is
the
title
of
the
twelfth
Canon
Concil.
An
cyrani
[
Quod
non
oportet
Chorepiscopos
ordinare
nisi
in
agris
&
villulis
]
Now
either
these
Chorepiscopi
were
of
the
order
of
Bishops
or
not
;
If
they
were
,
then
it
further
appeareth
how
small
the
Churches
were
in
the
beginning
that
had
Bishops
,
even
such
as
had
but
Vnum
Altare
,
as
Ignatius
saith
;
when
even
in
the
Countrey
Villages
they
had
Bishops
as
well
as
in
Cities
;
notwithstanding
that
the
Christians
were
but
thinly
scattered
among
the
Heathens
.
But
if
they
were
not
Bishops
,
then
it
is
apparent
that
Presbyters
did
then
ordain
without
Bishops
,
and
their
ordination
was
valid
.
And
the
Vafrities
of
the
Prelates
is
disingenious
in
this
that
when
they
are
pleading
for
Diocesan
Churches
,
as
containing
many
fixed
Congregations
,
then
they
eagerly
plead
that
the
Chorepiscopi
were
of
the
order
of
Presbyters
:
But
when
they
plead
against
Presbyters
ordination
,
they
would
prove
them
Bishops
.
Read
&
Can.
10.
Concilii
Antiocheni
.
10.
Even
in
the
daies
of
ignorance
and
Roman
Usurpation
,
Bonifacius
Mogunt
.
alias
Wilfred
,
Epist.
130
(
Auct
.
Bib.
Pat.
To
2.
p.
105.
)
tells
Pope
Zachary
(
as
his
answer
intimateth
)
that
in
Gente
Boiariorum
there
,
was
but
one
Bishop
,
and
that
was
one
Vivilo
,
which
the
Pope
had
ordained
,
and
that
all
the
Prebyters
that
were
ordained
among
them
,
as
far
as
could
be
sound
were
not
ordained
by
Bishops
,
though
that
ignorant
usurping
Pope
requireth
,
as
it
seemeth
,
that
they
be
reordained
,
(
unless
Benedictionem
ordinationis
should
signifie
only
the
blessing
or
confirmation
of
their
former
ordination
,
which
is
not
like
)
For
he
saith
[
Quia
indicasti
perrexisse
te
ad
gentem
Boiariorum
,
&
in●enisse
eos
extra
ordinem
ecclesiasticum
viventes
,
dum
Episcopos
non
habebant
in
Provincia
nisi
unum
,
nomine
Vivilo
,
quem
nos
ante
tempus
ordinavimus
,
Presbyteros
vero
quos
ibidem
reperisti
,
si
incogniti
fuerint
viri
illi
à
quibus
sunt
ordinati
,
&
dubium
est
eos
Episcopos
fuisse
,
an
non
,
qui
eos
ordinaverunt
,
si
bonae
actionis
&
catho●ici
viri
sunt
ipsi
Presbyteri
&
in
ministerio
Christi
omnemque
legem
sanctam
●docti
,
apti
,
ab
Episcopo
suo
benedictionem
Presbyteratus
suscipiant
&
cons●●r●ntur
,
&
si●
ministerio
sacro
fungantur
.
11.
Of
old
it
was
the
Custom
of
the
Church
that
Presbyters
joyn
with
the
Bishops
in
Ordination
.
Concil.
Carth.
c.
3.
All
the
Presbyters
present
must
impose
their
hands
on
the
head
of
the
Presbyter
to
be
ordained
with
the
Bishop
.
Which
fully
sheweth
,
that
it
is
an
act
belonging
to
their
Office
,
and
therefore
not
null
when
done
by
them
alone
,
in
certain
cases
:
and
that
it
was
but
for
order
sake
,
that
they
were
not
to
do
it
without
a
Bishop
,
who
was
then
the
Ruler
of
the
Presbyters
in
that
and
other
Actions
.
And
its
worth
noting
,
That
ib.
Can.
4.
The
Bishop
alone
without
any
Arg.
II.
Ordination
by
Bishops
such
as
were
in
Scripture
time
is
valid
(
and
lawful
)
.
But
the
Ordinations
in
England
now
questioned
,
were
performed
by
Bishops
,
such
as
were
in
Scripture
times
,
Ergo
the
late
ordinations
in
England
(
now
questionedare
valid
and
lawful
.
The
Major
speaking
de
nomine
&
officio
is
granted
by
all
.
The
Minor
I
prove
thus
.
1.
The
Ordinations
in
England
now
questioned
were
(
many
or
most
)
performed
by
the
cheif
particular
Pastors
of
City
Churches
(
together
with
their
Colleagues
or
fellow
Presbyters
)
that
had
Presbyters
under
them
.
But
the
Cheif
particular
Pastors
of
City
Churches
having
Presbyters
under
them
,
were
such
Bishops
as
were
in
Scripture
times
:
Ergo
,
the
Ordinations
in
England
now
questioned
were
performed
by
Bishops
such
as
were
in
Scripture
times
.
I
must
first
here
explain
what
I
mean
by
[
a
particular
Pastor
]
as
in
an
Army
or
Navy
a
General
Officer
,
that
taketh
up
the
General
care
of
all
is
distinct
from
the
inferiour
,
particular
Captains
,
that
take
a
particular
care
of
every
Souldier
or
person
under
their
command
;
so
in
the
Church
in
Scripture
times
there
were
1.
General
Officers
,
that
took
care
of
many
Churches
(
viz.
a
general
care
.
)
And
2.
perticular
Bishops
and
Presbyters
that
were
fixed
in
every
City
or
perticular
Church
,
that
took
a
perticular
care
of
every
Soul
in
that
Church
.
It
is
only
these
last
that
I
speak
of
,
that
were
Bishops
infimi
gradûs
;
not
such
as
the
Apostles
and
Evangelists
;
but
such
as
are
mentioned
Acts
14.
23.
and
Acts
20.
28.
Tit.
1.
5.
&c.
Now
for
the
Major
it
is
notoriously
known
,
1.
That
ordinarily
some
of
our
Ordainers
were
City
Pastors
.
2.
That
they
had
Presbyters
under
them
;
viz.
one
or
more
Curates
,
that
administred
there
with
them
,
or
in
Oratorics
called
Chappels
in
the
Parish
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Oppidum
,
and
our
Boroughs
and
Towns
Corporate
are
such
Cities
as
are
signified
by
that
word
:
And
there
are
few
of
these
but
have
more
Presbyters
than
one
,
of
whom
one
is
the
Cheif
,
and
the
rest
ruled
by
him
.
Besides
,
that
one
was
oft-times
President
of
the
Assembly
chosen
by
the
rest
.
For
instance
(
if
I
had
ever
medled
in
Ordainings
as
I
did
not
)
.
1.
I
was
my self
a
Pastor
of
a
Church
in
a
City
or
Burough
.
2.
I
had
two
or
three
Presbyters
with
me
,
that
were
ruled
by
me
:
so
that
I
was
statedly
their
Chief
:
I
was
statedly
chosen
by
the
neighbourhood
associated
Pastors
to
be
their
Moderatour
(
which
was
such
a
power
as
made
Bishops
at
Alexandria
before
the
Nicene
Council
.
)
Now
that
such
were
Bishops
(
such
as
were
in
Scripture-times
)
I
prove
1.
By
the
Confession
of
the
Opponents
:
Doctor
Hammond
and
his
followers
maintain
,
that
there
were
no
subject
Presbyters
instituted
in
Scripture
times
;
and
consequently
that
a
Bishop
was
but
the
single
Pastour
of
a
single
ongregation
,
having
not
so
much
as
one
Presbyter
under
him
,
but
one
or
more
Deacons
(
which
granteth
us
more
than
now
I
plead
for
:
)
and
that
afterwards
when
Believers
were
encreased
,
he
assumed
Presbyters
in
partem
curae
:
So
that
our
Bishops
which
I
plead
for
are
of
the
stature
of
those
after
Scripture
times
in
the
Doctors
sence
.
Defacto
this
is
granted
.
2.
The
Bishops
in
Scripture
times
were
ordained
in
every
City
and
in
every
Church
,
Tit.
1
,
5.
and
Acts
13.
23.
So
are
ours
.
They
had
the
particular
Episcopacy
over-sight
rule
and
teaching
of
all
the
Flock
committed
to
them
,
Acts
20.
28.
(
and
if
the
Angel
of
the
Church
of
Ephesus
were
one
cheif
,
he
was
but
one
of
these
,
and
over
these
in
the
same
Church
and
charge
)
.
And
so
have
our
Parochial
Pastours
;
these
very
words
,
Acts
20.
28.
being
read
and
applyed
to
them
in
their
ordination
.
They
had
the
Keys
of
the
Kingdom
of
Heaven
committed
to
them
,
and
so
have
ours
.
If
it
be
said
,
that
these
are
but
things
common
to
the
Bishop
with
the
Presbyter
:
1.
What
then
is
proper
to
a
Bishop
?
To
say
[
Ordination
]
is
but
to
beg
the
question
:
And
Ordination
it self
is
not
proper
in
the
sense
of
our
own
Church
,
that
requireth
that
Ordination
be
performed
as
well
by
the
laying
on
of
the
hands
of
the
Presbyters
,
as
of
the
Bishop
.
2.
They
use
themselves
to
make
the
governing
or
superiority
over
many
Presbyters
to
be
proper
to
a
Bishop
.
3.
Those
to
whom
the
description
of
Bishops
in
Scripture
belongeth
are
truly
and
properly
Bishops
.
But
the
Description
of
Bishops
in
Scripture
agreeth
(
at
least
)
to
the
chief
particular
Pastors
of
City
Churches
,
having
Presbyters
under
them
;
Ergo
,
such
are
truly
and
properly
Bishops
.
The
Minor
(
which
only
needeth
proof
)
is
proved
by
an
induction
of
the
several
Texts
containing
such
descriptions
,
as
Acts
20.
and
13.
23.
1
Tim.
3.
and
5.
17.
Tit.
1.
5.
&c.
1
Thes.
5.
12.
Hebr.
13.
7.
17
,
24.
1
Pet.
5.
1
,
2
,
3.
and
the
rest
.
4.
If
our
Parochial
Churches
or
at
least
our
City
Churches
(
those
in
each
Town
Corporate
and
Borough
)
be
true
Churches
,
then
the
cheif
particular
Pastors
of
them
are
true
Bishops
,
but
they
are
true
Churches
;
Ergo.
Still
note
,
1.
That
I
speak
of
Churches
as
governed
Societies
in
sensu
Politico
;
and
not
as
a
Company
of
private
Christians
.
2.
That
I
speak
only
of
particular
Pastors
,
or
Bishops
infimi
gradus
,
and
not
of
Arch-Bishops
,
and
General
Pastors
.
And
therefore
it
they
say
It
is
not
the
Presbyters
but
the
Diocesane
,
that
is
the
cheif
Pastor
of
your
Parish
Church
:
I
answer
,
there
is
none
above
the
Resident
or
incumbent
Presbyters
,
that
take
the
particular
charge
and
oversight
:
The
Bishop
takes
but
the
general
charge
,
as
a
general
Officer
in
an
Army
.
If
they
do
indeed
take
the
particular
Pastoral
charge
of
every
Soul
,
which
belongs
to
the
Bishops
infimi
gradus
,
then
woe
to
that
man
that
voluntary
takes
such
a
charge
upon
him
,
and
hath
such
a
charge
to
answer
for
before
the
Lord
.
If
they
say
that
the
Presbyters
have
the
particular
charge
for
teaching
and
Sacraments
,
but
the
Bishops
for
ruling
.
I
answer
,
1.
It
is
Government
that
we
are
speaking
of
,
if
they
are
Bishops
infimi
gradus
,
then
there
are
no
Bishops
or
Governours
under
them
.
And
if
so
,
then
it
is
they
that
must
perform
and
answer
for
Government
of
every
particular
Soul
.
And
then
woe
to
them
.
2.
Governing
and
teaching
are
acts
of
the
same
Office
by
Christs
institution
,
as
appears
in
1
Tim.
5
:
17.
Acts
20.
28.
&c.
And
indeed
they
are
much
the
same
thing
:
For
Government
in
our
Church
sense
is
nothing
but
the
explication
of
Gods
Word
,
and
the
application
of
it
to
particular
Cases
:
And
this
is
Teaching
.
Let
them
that
would
divide
,
prove
,
that
Christ
hath
allowed
a
division
.
If
one
man
would
be
the
general
Schoolmaster
of
a
whole
Diocess
,
only
to
oversee
the
particular
School-masters
,
and
give
them
rules
,
we
might
bear
with
them
:
But
if
he
will
say
to
all
the
particular
Schoolmasters
,
you
are
but
to
teach
,
and
I
only
must
govern
all
your
Scholars
,
(
when
governing
them
is
necessarily
the
act
of
him
that
is
upon
the
place
,
conjunct
with
teaching
,
this
man
would
need
no
words
for
the
manifestation
of
the
vanity
of
his
ambition
.
The
same
I
may
say
of
the
Masters
of
every
Science
,
whose
government
is
such
as
our
Church
Government
is
,
not
Imperial
but
Doctoral
:
yea
of
the
Army
or
the
Navy
where
the
government
is
most
imperial
.
Now
for
the
Argument
.
1.
The
consequence
of
the
Major
is
undeniable
:
because
every
such
Society
is
essentially
constituted
of
the
Ruling
and
Ruled
parts
,
as
every
Common-wealth
of
the
pars
imperans
and
the
pars
subdita
:
So
every
organized
Church
of
the
Pastor
and
the
Flock
.
2.
And
for
the
Minor
,
if
they
denyed
both
our
Parish
Churches
,
and
our
City
Churches
(
that
is
those
in
Towns
Corporate
to
be
true
Churches
,
they
then
confess
the
shame
,
and
open
the
ulcer
and
leprosic
of
their
way
of
governing
,
that
to
build
up
one
Diocesane
Church
,
(
which
is
not
of
Christs
institution
,
but
destructive
of
his
institution
)
they
destroy
and
pull
down
five
hundred
or
a
thousand
Parish
Churches
,
and
many
City
Churches
.
If
they
will
also
feign
a
specifique
difference
of
Churches
as
they
do
of
Pastors
,
and
say
that
Parish
Churches
are
Ecclesiae
dociae
,
but
Diocesan
Churches
are
only
Ecclesiae
gubernatae
of
which
the
Parish
Churches
are
but
parts
:
I
answer
,
1.
The
Scripture
knoweth
no
such
distinction
of
stated
Churches
:
All
stated
Churches
for
worship
are
to
be
governed
Churches
;
and
the
government
is
but
guidance
,
and
therefore
to
be
by
them
that
are
their
Guides
.
2.
I
have
before
proved
,
that
every
worshipping
Church
,
that
had
unum
altare
was
to
have
a
Bishop
or
Government
by
Presbyters
at
least
.
Arg.
III.
That
Ordination
which
is
much
better
than
the
ordination
of
the
Church
of
Rome
,
or
of
any
Diocesane
Bishops
of
the
same
sort
with
theirs
is
valid
.
The
Ordination
now
questioned
by
some
in
England
,
is
much
better
then
the
Ordination
of
the
Church
of
Rome
,
or
of
any
Diocesane
Bishops
of
the
same
sort
with
theirs
,
Ergo
the
Ordination
now
questioned
by
some
in
England
is
valid
.
The
Major
will
not
be
denied
by
those
which
we
plead
with
;
because
they
hold
the
Ordination
of
the
Church
of
Rome
to
be
valid
,
and
their
Priests
not
to
be
re-ordained
.
The
Minor
I
prove
.
If
the
Ordination
,
that
hath
no
Reason
of
its
validity
alledged
,
but
that
it
is
not
done
by
Diocesane
Bishops
,
be
much
better
than
the
Ordination
of
such
as
derive
their
power
from
a
meer
Usurper
of
Headship
over
the
universal
Church
,
whose
succession
hath
been
oft
interrupted
,
and
of
such
as
profess
themselves
Pastors
of
a
false
Church
,
(
as
having
a
Head
and
form
of
divine
Institution
)
,
and
that
ordain
into
that
false
Church
,
and
cause
the
ordained
to
swear
to
be
obedient
to
the
Pope
,
to
swear
to
false
Doctrine
as
Articles
of
Faith
,
and
ordain
him
to
the
Office
of
making
a
peice
of
Bread
to
be
accounted
no
Bread
,
but
the
Body
of
Christ
,
which
being
Bread
still
is
to
be
worshipped
as
God
by
himself
and
others
(
to
pass
by
the
rest
)
than
the
Ordination
now
questioned
in
England
is
much
better
than
the
Ordination
of
the
Church
of
Rome
.
But
the
Antecedent
is
true
:
Ergo
so
is
the
consequent
.
And
for
the
other
part
of
the
Minor
I
further
prove
it
:
If
the
Office
and
government
of
the
Romish
Bishops
and
of
any
Diocesanes
of
the
same
sort
with
them
,
be
destructive
of
that
form
of
Episcopacy
and
Church
Government
which
was
instituted
by
Christ
,
and
used
in
the
Primitive
Church
,
then
the
Ordination
now
questioned
by
some
in
England
is
much
better
than
that
which
is
done
by
such
Diocesanes
.
But
the
Office
and
Covernment
of
the
Romish
Bishops
and
of
any
Diocesanes
of
the
same
sort
with
them
,
is
destructive
of
that
form
of
Episcopacy
and
Church
Government
,
which
was
instituted
by
Christ
and
used
in
the
Primitive
Church
.
Ergo
The
Ordination
now
questioned
by
some
in
England
is
much
better
,
than
that
which
is
done
by
such
Diocesanes
.
The
Reason
of
the
consequence
is
because
the
Ordination
of
Presbyters
now
in
question
is
not
destructive
of
the
Episcopacy
and
Government
instituted
by
Christ
and
used
in
the
Primitive
Church
:
Or
if
it
were
,
that
s
the
worst
that
can
be
said
of
it
.
And
therefore
if
other
Ordination
may
be
valid
notwithstanding
that
fault
,
so
may
it
.
N.
B.
1.
I
here
suppose
the
Reader
to
understand
,
what
that
Ordination
is
now
questioned
in
England
:
viz.
Such
as
we
affirm
to
be
by
Bishops
,
not
only
as
Presbyters
,
as
such
are
called
Bishops
,
but
as
the
cheif
Presbyters
of
particular
Churches
,
especially
City
Churches
,
having
Curates
under
them
,
and
also
as
the
Presidents
of
Synods
are
called
Bishops
:
2.
Note
that
all
I
say
hereafter
about
Diocesanes
,
is
to
be
understood
only
of
those
Bishops
of
a
Diocess
of
many
hundred
or
score
Churches
which
are
infimi
gradus
,
having
no
Bishops
under
them
,
who
are
only
Priests
,
who
are
denied
to
have
any
proper
Church
Government
:
And
not
at
all
of
those
Diocesane
Bishops
,
who
are
Arch-Bishops
having
many
Bishops
under
them
,
or
under
whom
each
Parish
Pastor
is
Episcopus
Gregis
having
the
true
Church
Government
of
his
particular
Flock
.
And
thus
because
the
Major
is
of
great
moment
,
I
shall
handle
it
the
more
largely
.
The
Viciousnes
of
the
Romish
Ordinations
appeareth
thus
.
1.
In
that
they
commonly
profess
to
receive
and
hold
the
Ordainers
office
and
power
from
the
Pope
:
The
very
office
it selfe
say
the
Italians
being
from
him
;
And
the
application
and
communication
of
it
to
the
individual
subject
being
from
him
,
say
the
Spaniards
and
French
also
.
But
the
Pope
as
such
hath
no
power
to
make
Bishops
at
all
:
which
I
prove
1.
Because
the
very
office
of
a
Pope
as
such
is
not
of
Christ
,
yea
is
against
Christ
and
his
prerogative
and
Law
,
and
abhorred
by
him
;
viz.
[
An
universal
visible
Vicar
or
Head
of
the
Church
on
earth
.
]
2.
Because
on
their
own
principles
,
the
Pope
can
have
no
power
,
for
want
of
uninterrupted
succession
of
true
Ordination
,
nothing
being
more
plain
in
Church
History
scarce
,
than
that
such
succession
is
long
ago
nulled
by
oft
interruptions
,
as
I
have
proved
elsewhere
,
and
as
is
by
many
Protestants
proved
.
3.
Because
the
Work
that
they
ordain
their
Priest
to
is
Idolatry
,
even
Bread
worship
;
besides
Man
worship
,
and
Image
worship
.
4.
Because
all
their
Priests
are
(
in
the
Trent
Oath
)
sworn
to
this
Idolatry
,
and
sworn
to
renounce
all
their
Senses
to
that
end
,
and
to
renounce
the
Scripture
sufficiency
;
and
to
own
the
Papal
Treasonable
usurpation
,
which
all
are
contrary
to
the
Office
of
Christs
Ministers
.
Yet
are
those
,
that
ordained
at
Rome
,
received
by
our
Prelates
,
when
they
turn
to
us
,
without
reordination
,
and
their
Orders
are
not
taken
by
them
to
be
null
(
which
I
dispute
not
now
)
.
Much
less
are
the
late
Protestant
English
Ordinations
null.
II.
The
Viciousness
of
such
other
Prelates
Ordinations
,
is
proved
by
all
that
is
said
against
their
Calling
it self
before
.
And
further
.
1.
Those
Prelates
,
that
are
chosen
by
Magistrates
and
not
by
other
Bishops
or
the
Presbyters
of
their
Diocess
or
People
(
what
stale
hypocritical
pretext
soever
there
may
be
of
the
contrary
)
are
by
the
Canons
of
the
Universal
Church
no
Prelates
.
But
such
are
those
in
question
:
Ergo
—
The
Major
(
to
omit
many
other
Canons
)
I
prove
from
Concil.
Nic.
2.
Can.
3.
in
Bin
▪
To.
2.
p.
●93
.
[
Omnem
electionem
,
quae
fit
a
Magistratibus
,
Episcopi
vel
Presbyteri
,
vel
Diaconi
,
irritam
manere
,
ex
Canone
dicente
,
si
quis
Episcopus
secularibus
Magistratibus
usus
,
per
eos
Ecclesiam
obtinuerit
,
deponatur
&
segregetur
,
&
emnes
qui
cum
e●
communicant
:
Oportet
enim
eum
qui
est
promovendus
ad
Episcopatum
ab
Episcopis
eligi
,
quemadmodum
a
sanctis
Patribus
Niceae
decretum
est
in
Can.
qui
dicet
[
Episcopum
oportet
maxime
quidem
ab
omnibus
,
qui
sunt
in
provincia
constitui
,
&c.
]
Argument
IV.
Orders
conferred
by
such
as
are
in
orders
,
and
have
the
Power
of
Order
equal
with
the
highest
Bishops
,
is
valid
.
But
the
Orders
lately
conferred
in
England
and
Scotland
by
those
called
Presbyters
,
were
conferred
by
such
as
were
in
Orders
,
and
had
the
power
of
Order
equal
with
the
highest
Bishop
:
Ergo
The
Orders
lately
conferred
in
England
and
Scotland
by
those
called
Presbyters
,
was
valid
.
As
to
the
Major
,
I
remember
Arch-Bish
.
Usher
told
me
himself
that
it
was
the
argument
by
which
he
indeavoured
to
satisfie
K.
Charles
I.
1.
That
Ordinis
est
ordinare
,
a
man
that
is
in
orders
as
to
the
sacred
Priesthood
,
may
caeteris
paribus
confer
Orders
;
it
being
like
Generation
or
univocal
causation
.
2.
That
Hierom
tells
us
the
Alexandrian
Presbyters
did
more
;
for
they
made
their
Bishops
:
And
at
this
day
among
the
Papists
,
men
of
inferiour
Order
must
with
them
ordain
,
or
consecrate
,
or
make
their
Pope
.
And
Bishops
make
Arch-Bishops
:
How
much
more
may
men
of
the
same
Order
confer
what
they
have
,
that
is
the
Power
of
the
Priesthood
or
Presbyterate
.
As
Abbots
(
who
are
no
Bishops
)
have
frequently
done
.
2.
And
for
the
Minor
Bishop
Carleton
hath
these
words
in
his
Treatise
of
Jurisdiction
pag.
7.
The
Power
of
Order
by
all
Writers
,
that
I
could
see
,
even
of
the
Church
of
Rome
,
is
understood
to
be
immediately
from
Christ
,
given
to
all
Bishops
and
Priests
alike
by
their
consecration
;
wherein
the
Pope
hath
no
priviledge
above
others
Thus
teaches
Bonavent
.
in
4.
sent.
d.
17.
q.
1.
August
.
Triumph
.
li:
de
potest
.
Eccles.
qu.
1.
a.
1.
Joh.
Gerson
li.
de
pot
.
Eccles.
Consid.
1.
Cardinal
Cusau
.
li.
de
conced
.
Cathol.
2.
cap.
13.
Cardinal
Contarenus
Tract
.
de
Eccles.
potest
.
Pontif.
Bellarm.
lib.
4.
de
Rom.
Pontif.
cap.
22.
In
the
Canons
of
Elfrick
ad
Wolfin
Episc.
in
Spelman
p.
576.
l.
17
Having
shewed
that
there
are
seven
Orders
(
1.
Ostiarius
.
2.
Lector
.
3.
Exorcista
.
4.
Acolythus
,
5.
Subdiaconus
,
6.
Diaconus
,
7.
Presbyter
)
though
the
Bishop
for
Unity
sake
have
the
priviledge
of
Ordination
and
Inspection
,
yet
he
is
there
declared
to
be
but
of
one
and
the
same
(
7th
.
)
Order
with
the
Presbyter
.
Haud
pluris
interest
inter
Missalem
Presbyterum
&
Episcopum
,
quam
quod
Episcopus
constitutus
sit
ad
ordinationes
conferendas
,
&
ad
visitandum
,
seu
inspiciendum
,
curandumque
ea
quae
ad
Deum
pertinent
,
quod
nimiae
crederetur
multitudini
,
si
omnis
Presbyter
hoc
idem
faceret
.
Ambo
siquidem
unum
tenent
eundemque
Ordinem
,
quamvis
dignior
sit
illa
par●
Episcopi
.
This
being
the
Doctrine
of
the
Church
of
England
even
in
the
times
of
Popery
,
we
have
little
reason
(
with
the
Preface
to
the
book
of
Ordination
)
to
say
that
it
is
manifest
in
Gods
word
that
they
are
distinct
orders
.
For
as
it
is
added
Can.
18.
Non
est
alius
ordo
constitutus
in
Ecclesiasticis
ministriis
(
humane
and
all
taken
in
)
praeter
memoratos
septem
istos
&c.
Dion
.
Petavius
Theolog.
D●gmat
.
To.
4.
par.
2.
Tomi
.
3.
Append.
c.
2.
p.
677
[
Alterum
est
,
quod
nunquam
iterare
illam
(
ordinationem
)
licet
ut
cum
ab
haeresi
ad
Catholicam
Ecclesiam
revertuntur
,
qui
vere
ordinati
,
eis
denu●
manus
impenitur
.
And
what
ordination
is
valid
among
the
Papists
,
see
in
Johnsons
answer
to
my
Questions
.