A34187	----	The Bishop of London's ninth conference with his clergy upon the fifth and tenth injunctions given by the King, February the 15th, 1694/5 held in the years 1695 and 1696. Compton, Henry, 1632-1713. 1699 Approx. 33 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A34187 Wing C5671 ESTC R8647 12530214 ocm 12530214 62761 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34187) Transcribed from: (Early English Books Online ; image set 62761) Images scanned from microfilm: (Early English books, 1641-1700 ; 310:14) The Bishop of London's ninth conference with his clergy upon the fifth and tenth injunctions given by the King, February the 15th, 1694/5 held in the years 1695 and 1696. Compton, Henry, 1632-1713. 20 p. Printed by Benj. Motte, London : 1699. Reproduction of original in Bodleian Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ordination -- Church of England. 2003-07 TCP Assigned for keying and markup 2003-07 Apex CoVantage Keyed and coded from ProQuest page images 2003-09 John Latta Sampled and proofread 2003-09 John Latta Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion THE Bishop of LONDON's Ninth CONFERENCE With his CLERGY Upon the Fifth and Tenth INIUNCTIONS , Given by the KING February the 15th . 1694 / 5 Held in the Years 1695. and 1696. LONDON : Printed by Benj. Motte , 1699. THE Bishop of LONDON's Ninth CONFERENCE With his CLERGY , &c. HAving at several times formerly taken notice of so many of the Subjects of these Injunctions as concern the Clergy in general , except these two : I thought it might not be amiss to desire your advice upon them ; especially since the Vanity of being thought Good natured , too often tempts Men to forget the discharge of a good Conscience , and the easiness of Complaisance draws them into those things which are not Convenient , but sometimes Scandalous . I. The Words of the Fifth Injunction run thus . That that part of the 34th . Canon , which relates to the giving of Certificates , concerning the Lives and Manners of those who are to be Ordained , be strictly looked to . And that the Bishops lay it on the Consciences of the Clergy , that they sign no Certificates , unless , upon their own knowledg , they judge the Persons to be duly Qualified . The words of the Canon , so far as this Injunction is grafted upon it , are these : Except he shall then exhibit Letters Testimonial of his good Life and Conversation , under the Seal of some College in Cambridge or Oxford , where before he remained , or of three or four grave Ministers , together with the Subscription and Testimony of other Credible Persons , who have known his Life and Behaviour by the space of Three Years next before . The Church had several occasions for Letters recommendatory and Testimonials for the Security and Preservation of her Discipline , according to the exigence of different Ages , as well for the brotherly and hospitable Reception of those that travel'd into Forain Jurisdictions , as for the satisfaction of those Churches they went to , that they might not be Imposed upon by False Brethren . These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by St. Paul. They were afterwards called Literae Canonicae , and sometimes Formatae . Of which you have a learned discourse written by Priorius a But I believe you would be more satisfied in the reason and authority of this sort of Credentials from the Canons of the Catholick Church , b under the four first General Councils . Which gave ground to those so many and divers directions afterwards in the following particular Councils of several Nations . But this were too large a Work , and too much beside our purpose to be treated of at this time . We will therefore confine our selves to the consideration of those Letters Dimissory and Testimonials only , as relate to such as seek to enter into holy Orders . And this I conceive will appear in the best light , if we proceed by these Three steps . I. To look into the Appointment of them . II. To examine the Reason of that Appointment . III. To apply that Reason to our Behaviour in this particular . I. As to the Appointment , it is so obvious a method to come to the knowledge of any thing otherwise out of our reach : that without question it must have been the universal Practice of all Ages . But it will suffice us to keep within the compass of our own Profession . When Moses directed the People to find out fit Men to be Rulers over them , amongst other Enquiries , he would have them expect good Testimonials from their Neighbours and Acquaintance . Take ye wise men and understanding , and known among your Tribes . When the Apostles instituted Deacons , they gave this charge to the Disciples , Look ye out among ye seven men of honest report . We see the reason given , why St. Paul took Timothy forth with him , because he was well reported of by the Brethren that were at Lystra and Iconium . The Characters St. Paul requires of such as are to be admitted to the Orders of Bishops , Priests or Deacons , shews the necessity of good Testimonials : because many of those Particulars upon which that Character depended , could not otherwise be so well made out . And therefore he says , A Bishop must have a good report of them which are without . And of Deacons , Let these also first be proved . In conformity to this necessary Method of proceeding has the Church practised ever since . So it was in St. Cyprian's a time . In the Ordination of Clergymen , most dearly beloved Brethren , we are used to consult you beforehand , and by common consent examine both the Manners and Merits of each Person . For this reason it is , that the Council of Nice b would have every one Ordained in their own Diocese , where they are known . If any Bishop shall presume to take one out of another Diocese and Ordain him in his Church , without the consent of his proper Bishop , from whom he has departed , such Ordination shall be void . To the same purpose is that of Chalcedon c . Strange and unknown Clergymen are by no means to Officiate in another City without commendatory Letters from their own Bishop . But these primitive Councils had the Apostolick practice too fresh before them , to need such particular directions as were given by later Councils . Among which you have one that says , d . Because it may so fall out that they who desire to get into Holy Orders , may give a false account of their Lives and Conversation , as likewise of their Pedigree : to the end that every way to Fraud and Deceit may be stopt : let him that is to be promoted to any Degree bring with him Letters from his Ordinary , or the chief Men of the Place where he was born or wont to inhabit , by which he may be attested to be of full Age , of a good Conversation , &c. which unless he bring to the Bishop , let him not be Ordained , unless it appear evident to him some other way , &c. There is likewise another remarkable Passage in the same Council , a Wherein shall be contained this Clause , whom we find to be fit and worthy ; or else no credit shall be given to the Letters . To the same purpose it is expressed in another Council . b Diocesans are not to promote any to Holy Orders , before they have seen Testimonials from the Minister of their Parish , wherein are contained the Depositions of two or three approved unsuspected Witnesses , given upon Oath , of the sufficiency of their Age , and of their commendable and unblamed Life . Thus we see , or may easily gather from what has been quoted , that the Church was careful in all Ages to admit of none but approved Persons to the Ministry . II. Therefore it may be convenient in the second place to look into the Reasons of this cautious Proceeding . And truly they are so natural , that it is impossible they should bear any Debate . For common Reason tells us , we must take our Information from others in those things , the notice whereof we cannot attain to by our selves : and Experience teaches us to have a care whom we believe . So that where a Testimony is required , we are to receive it with great Wariness . Now that part of satisfaction relating to Life and Conversation , which ought to be had before Persons are admitted into Holy Orders , generally cannot be come by without sufficient Testimonials . Which how cautiously they should be admitted , appears plainly from the ill consequences of a Mistake in this kind . For 1. What a grievous Offence would it be to good Men to meet with such spots in their Feasts ! 2. How would it make the Sacrifices of God to be loathed and abhorred especially of the weaker and more undistinguishing sort of People ! 3. How every way would God be provoked and his Honour blasphemed ! 4. What a provocation would it be to despise the Ordinances of God , to uncharitableness , and to entertain ill thoughts of Religion itself for the sake of him that ministers in it ! 5. As Example is the great director in the Lives and Conversation of men : what a fatal Misguidance must it be , when they who are set up for Lights to the World , turn ignes fatui , and lead people out of the way by their evil Practices ! The Eye has a much quicker sense than the Ear , and makes a stronger impression upon the Mind . For Imitation of what we see , as it is more easy , so it is more natural than to learn by Precepts . a Men , therefore says Lactantius , choose Examples before words , because it is much easur to say than to do . Words are but speculative Expressions , and may please the Fancy : but Deeds make the deepest Impressions on the Heart . We may admire a man for his Ingenuity , that sets excellent Rules : but if he Practise by other measures , we are apter to follow his Life , than his Doctrine . If then we put all Considerations together , and consider how abominable in the sight of God and how pernicious to men the disorderly walking of those who are admitted into Holy Orders , would be : what care has or can the Church take , which may prove too much to prevent so great an Evil ! III. Therefore ye see of how weighty a Concern it is , that ye behave yourselves uprightly in giving Testimonials to those who are to serve at the Altar , that neither Fear , Favour , Affection , nor Indifference prevail with you to give a rash , much less a false Certificate . If any Man should recommend an Officer to the State at all Adventures or out of Partiality , and this Man should prove any ways unfit for his Employment : would it not bring Shame upon the Voucher , and a publick Curse for his unadvised Officiousness ? What an unneighbourly part is it to put a Servant upon another Man , whose Faults we know , or at least are ignorant of his Vertues ? It is unkind and unjust at the best , and may prove barbarous . What Name then can we give that Action which imposes an unfaithful Servant upon the Church of God , where his Honour and the eternal Concern of his Creature 's Soul is engaged , and endanger the Death of so many as he would save alive . I will charitably hope , that no Man is wilfully guilty of a Transgression of this Nature . But we are apt to be of too easie a Disposition in this Case : and either out of an unwillingness to disoblige a Friend , or a desire to please him , or for some particular Kindness , or thro' an inconsiderate Easiness , to flatter ourselves with a General Presumption , that all is well ; and so yield to a blind Compliance . Indeed if such sort of Frailties might plead Prescription by being common ; I know not any may bid fairer for it , than this : but the ill Consequences are such , as admit of no Excuse . For the Fitness of the Person to be admitted , as to his Morals , depends so entirely for the most part upon the Integrity of the Testimonial : that a Failure on this side renders the Certifier partaker of another Mans Sins , by loading the Ordinance of God with so heavy and so mischievous a Scandal . In effect it is a lying to God , if unadvisedly we recommend an ill Man to his Service . Ye ought therefore not only for Reputation , but for Conscience sake , to be very wary whom ye witness for : that ye have a competent intimacy in the knowledge of them , as having to answer before God as well as Men for what ye do in this kind . II. The Injunction we have hither to conferred upon , is to keep safe the Door of the Church ; that none be admitted to enter into it , but such as are fit for the Ministry : this other is to admonish such as are already entred ; that they walk as in the sight of God , and do not by an unwary Behaviour bring reproach upon his Service . The Injunction is this . That the Bishops shall look to the Lives and Manners of their Clergy , that they may be in all things regular and exemplary according to the 75th . Canon . The Canon upon which this is grafted runs thus . No Ecclesiastical Persons shall at any time , other than for their honest Necessities , resort to any Taverns or Ale-houses , neither shall they board or lodge in any such places . Furthermore they shall not give themselves to any base or servile Labour , or to Drinking or Riot , spending their Time idly by Day or by Night , playing at Dice , Cards , or Tables , or any other unlawful Game : but at all times convenient , they shall hear or read somewhat of the Holy Scriptures , or shall occupy themselves with some other Honest Study or Exercise , always doing the things which shall appertain to Honesty , and endeavouring to profit the Church of God , having always in Mind that they ought to excel all others in Purity of Life , and should be Examples to the People to live well and Christianly , under pain of Ecclesiastical Censures to be inflicted with severity , according to the Qualities of their Offences . Whenever ye read over , as I hope sometimes ye do , the Exhortation that goes before the Questions in the Form for Ordaining Priests ; ye will there find the Matter of this Canon treated in a fuller and more Pathetick Stile . Not at all to derogate from the Expression of the Canon . For Laws we know , ought to be in as few and plain Words as may be : whereas Advices upon those Laws , have a Privilege to enforce the Reasonableness of them by the most powerful Arguments that can be sound out , and to apply the most prevailing Inducements for their Observation . The main Scope of this Canon seems to be a negative Direction to the Clergy , that they should not be guilty of such and such Irregularities , which are of the most noisy sort and give the most Publick Scandal . For however there may be others , as Covetousness , Ill nature or the like , that may cry as loud against us at the last day : yet those enumerated in the Canon are of a more clamourous kind in this World. But these are not all of the same nature . For some are absolutely unlawful as Drunkenness and all sorts of Riot : others are so only by accident , as Cards , Dice , Taverns and Alehouses . The former seems not fitting to be taken notice of upon this occasion . For we are not to imagin , that any of our Brethren can be guilty of such gross Misdemeanours , as would render them the most unfortunate of Mankind . The wretched State such Ill Habits bring both upon Body and Mind is the least to be considered . Were it barely the disreputation of such courses , which to an Ingenuous Man is more grievous , than the loss of Life ; it were but a light matter , in comparison of those dismal Consequences , which attend such disorders . Nay the Scandal , take it alone , is nothing when compared with the effects of it . Hinc illae lachryme ; here lies the Transcendency of the Mischief , besides the Dishonour to God and his Worship , it staggers the Believer , it drives the weak Brother out of the Congregation , giving great occasion for Schism , confirms the Dissolute , and makes the Atheist triumph . Therefore I say , we ought rather to presume , that such destructive Vices can never take Root amongst us : than by Dehortations from what may be , cause Unwary and Malicious Men to conclude , that the Plague is already begun , and so bring a present Obloquy upon the Function . I wish therefore I have not said too much upon this point . I will say no more : but proceed to those other Irregularities , which are so by Accident . These we find to be of Two sorts . I. Such as relate to matters absolutely Prohibited . II ▪ Such as are only so Conditionally . I. The things absolutely prohibited in this Case are Cards , Dice and Tables : not as meerly unlawful in themselves , but of such a nature as for good reasons may be forbidden . For at the best they can no way turn to any profitable account , only serve to amuse at very Idle Hours . And then they are apt to draw on such Mischievous and Wicked Consequences ; that if from the experience of such ill Effects , our Governours should not have power to Restrain the Cause , they would be hindred from answering one of the greatest ends of their Appointment . And therefore it is absolutely necessary , that they have a Power , in Prudence to with-hold us from what is Dangerous : as in Justice to forbid what is simply Evil. An Army otherwise would be in a desperate condition , especially when near an Enemy , where the Loss or Gain of an opportunity is so ticklish , and for the most part so irrecoverable : if we should allow such Privileges to be disputed . And tho in the Civil Administration commonly the mischief of such a Licentiousness would not so quickly be felt : yet , like a lingring Disease , it would grow more and more uneasie to the State , till the one concluded in the ruin of the other . In the things therefore that pertain unto Godliness , where the loss is not Transitory and Finite , but Eternal ; how much more ready ought we to be , in owning that Authority , which would keep us out of Harms-way ! For as I said before , Gaming is a Diversion that can do no Good , it is at best but an Idle Amusement , it may do much Harm . The temptations it carries with it are many and dangerous . If it proceed not at first from a covetous inclination , it seldom fails of concluding in it ( a ) . And this frequently upon ill fortune causes great Passion , which often breaks out into Cursing and Swearing , sometimes attended with such horrid Blasphemies as would be dreadful to name . Besiyes it creates Quarrels , that are too often found guilty of Murder . And after all this , we see so clearly from constant experience , how natural it is to run into these Inconveniencies : that we may safely say , whoever ventures upon this Liberty , runs himself into such Temptations , as he knows not where they will end . No wonder then if we meet with restrictive Laws in those places , where these Idle Divertisements have been followed . Our own Laws are an Instance , where in ( b ) one of them notice is taken of the many precedent Laws against them : and particularly they are forbid , not only as unprofitable , but as effeminating the persons engaged in them . For they are observed to hinder those Manly and useful exercises of Arching and the like , which prepare Mens Bodies for Agility in War , and Vigour in other Employments for the Publick Good. Another a is very short , but yet complains of the mischievous effects of such prohibited Games , whereby Idle and Dissolute Persons are drawn together , and take that occasion to contrive Robberies and other Villanies . The last b is to prevent the fatal consequences which fall often upon whole Families , whose Fortunes are fairly or fowly Impaired , if not Ruined , by the Extravagancies and Folly of a Young Heir , and many times by those that should have more Wit. And to shew that it is no new thing , we may find the like caution taken in former dayes , see the Roman c Laws . Nay it goes further in another place , d and not only makes the Debt contracted by Gaming void , but likewise the ready Mony laid down by the Looser recoverable by Law : alledging , amongst other reasons for this discouragement , the Prophaneness and horrid Blasphemies , which are occasioned by the passionate prosecution of such Gaming . Attalus King of Asia at his leisure hours recreated himself in his Gardens , and sometimes diverted himself in Casting of Statues . It is said of Demetrius Poliorcetes , that his Pastime was spent in making Warlike Engines : and of Europus King of Macedon , that at his spare hours he made Lights . It is reported that the Kings of Parthia were used to spend their idle hours in Sharpning of Spears . And Dionysius the younger , when he was at Peace , would contrive little Wains , Seats and Tables with wonderful Art. I suppose the custom of the Ottomon Emperours , who always take some Handicraft Employment upon them , is upon the same ground , to invite their Subjects by such examples to spend their spare time in something that may be Profitable . To this end the Romans encourag'd none but such Games as consisted in manly and robust Exercise , which for the number were called Pentathlum : that no time might be lost , but their very Sports might make them Active and Hardy for time of War. And if that purpose failed , they were sure to get Health and Vigour by it , besides the avoiding the many inconveniencies of Idleness , or the other effeminate Divertisements . Now of all Men it most behoves us of the Clergy to walk Circumspectly in these matters , as appears by the Apostolick a Canon . For we are set up as Lights to Guide the People : and where Laws are made upon such weighty Motives , as those abovementioned , we ought very carefully to set a good Example , by paying our utmost Obedience to them . If the Blood of him , who Dses in his Wickedness , and whom we have not forwarned , shall be required at our Hands : how much more shall we be answerable for his Transgressions , whom we our selves have misled by our unwary Behaviour ! Of which St. Paul has warned us in his advice to Timothy , Be not partaker of other Mens Sins . But after all it seems to be superfluous , and I hope it is ( tho ahundans cautela non nocet ) to warn those that serve at the Altar , to be cautious in having to do with such things , as oftentimes causes so great Offence and Scandal . Especially since the duty of our Abstinence should carry us far beyond these considerations : even by denying ourselves , upon occasion , those things which may be both Lawful and Useful for us . Thus we find S. Paul governing himself , All things are lawful for me , but all things are not expedient : all things are lawful for me , but all things edifie not . And what he prescribes to himself , in the following part of the Chapter , he gives as a Rule to all Christians under the particular case of Meats offered to Idols . If what has been said , seems to bear too hard upon this point : to be sure it is an Error on the safest-side ; and will easily be pardoned by all , that are worthy to have it asked at their hands . For Liberty , especially in things of this kind , is like an edged tool : which if not skilfully managed , cuts the Fingers , if not the Throat of him that uses it . II. The other Prohibition is conditional : because the thing forbid is only so occasionally . For Publick-Houses are necessary for Travellers and Way-Faring People , and convenient many times for meeting upon common Business . But , as many things appointed for good Ends are abused , so none more shamefully than these . That which was appointed for Refreshment , is made the receptacle of Idleness and Debauchery : and that which is allowed for honest Purposes , is too frequently made use of to contrive Mischief . However , the design of the Canon in this particular is to warn us of two Dangers ; the one relating to our Selves , and the other to our Neighbour . Both nicely to be observed , and subjected to that caution of Tully , a There are some things which ought not to be done , tho they be Lawful . I. In relation to our Selves we should consider very well , what sort of Company we are like to meet with in those Publick-Houses , before we go to them . Whether we may not be drawn into a complaisance that may go beyond Discretion . For if your Company be given to Excess , it is the Interest of those places to promote it , and by consequence they will be sure to do it . Besides there is another reason should make us wary , how we comply with invitations to such Houses ; lest by an over-easiness in yielding to importunities of this kind , we insensibly steal into an Idle Habit ; and instead of a Modest Complyance , when we are asked the question , become at last forward to attack others . Nemo repentè fit turpissimus : but it is so natural to advance in Folly , that , unless a Man keep a strict hand upon himself , the Clowd which seem'd but as a Hand at first , may in a little time draw such a Storm after it , as may Overwhelm those that come in its way . Now the ready course for a Man to avoid the Danger of these Temptations , is to take up a firm Resolution never to go into any of those Houses , when it may reasonably be avoided . For such a Resolution once well fix'd , will keep him always upon his Guard ; and he will never do the thing , till he sees a very good or necessary reason for it . II. The care we ought to have upon this account in respect to our Neighbour , is neither to set him an ill Example , nor give him Offence by abusing our Liberty . It gives too just a cause of suspition to be seen in disorderly Company , tho' we be ever so Sober our selves : and it is never to be excused from setting a very Ill Example , if we unduly or too frequently haunt these places . Indeed the Abuses committed in them are so Scandalous and Infamous ; that I should think no consideration likelier to make us wise in this regard . For it must be confessed , that Idleness and Tipling are Faults , wherever they are found : but in Publick-Houses they are doubly Scandalous and Shameful , because they are lyable so much more to expose to the View and Censure of all the World. Therefore it is no new thing to see such matters animadverted upon . Claudius Caesar a put down all Tipling-Houses . And if our Antient Laws take no notice of these matters ; it is , because England , generally speaking , was a Sober Nation , till the Fashion was brought over from Forein Parts , where better things might have been learnt . But when once this evil Practice took place amongst us , the Inconveniencies were so many , the Scandals so gross and the Mischief , to the Publick so apparent , that you will find from that date nothing more strictly directed to be look'd after , nor attended with quicker Penalties upon the Offender , nor oftner repeated than the Laws which animadvert upon those that unnecessarily haunt such Publick-Houses or that are the keepers of them ; as well as those that are taken in actual disorder . b The Sum of all is this . It is justly expected , that the Honour of God , the Service of his Church and Good of Mens Souls should be always upon our Minds , when we give Testimonials for those that are to serve in Gods House : that neither for Fear nor Favour , but as in Conscience we may answer before God and Man for the Truth of what we certifie . As being well assured , if through Negligence or Easiness we Subscribe to what we are not well apprised of from our own experience ; whatever harm comes by the unfitness or Scandal of the Persons so recommended , we shall be deeply partakers of the Guilt of it , besides the great blame of Rashness in a matter of that Importance . And as for avoiding offence we are to abstain from all appearance of Evil : so especially are we obliged not to engage our selves in those things , which are of Ill Report . For it would be inexcusable in us to abuse our Liberty in those things , which are of ill Fame : when it is our Duty to Abstain even from things of common use and convenience , so oft as it may give offence . All things indeed are pure ; but it is Evil for that Man who eateth with offence . The pretence of giving a greater lustre to Chastity by taking in Young Women to cohabit purely for Religious Conversation , would not pass upon the World. The a Council of Nice ; ye know , as did afterwards several Imperial Laws and Provincial Councils , forbid all such practice , as Scandalous , because it has an ill Aspect ; and would therefore make him have so too , that should take it upon him . For as it is a Datum in Mathematicks , that if you put unequal things to equal , the whole will be unequal : so it is in Morality likewise , if a Vertuous Man will be so unequally yoaked as to venture upon an action that gives Scandal , himself shall thereby become scandalous . For the prevention of which these words of St. Paul may most fitly be applied , That no Man put a Stumbling block or an occasion to fall in his Brothers way . Thus have I endeavoured to set down the substance of our Conference upon these two important Injunctions . Which when I weigh , with the Charge that lies upon us for their due Execution , I Tremble to think of the account we are to give . We are Messengers sent to deliver the Oracles of God ; and Wo be to us , if we keep them back . We are Stewards of the manifold Mysteries of the Gospel , and Deplorable is our Case if we be not found Faithful . We are Watchmen to Watch for the Souls of Men : 〈◊〉 thro our fault they miscarry , our Souls are to ans●●● it . Knowing therefore the terrors of the Lord , be Vig●●●●● that whenever he shall come ye may be found prepare●●●● that comfortable Applause , Well done , good and 〈◊〉 Servant . Amen . Your Affectionate Brother , H. 〈◊〉 FINIS . Notes, typically marginal, from the original text Notes for div A34187-e110 Injunct . 5. Can. 34. 2. Cor 3. 1. Rom. 16. 1. Can. Apostolorum . 33. a Philippi Priorii de literis Canonicis dissertatio . Paris . 1675 8 o b Canones Ecclesiae Universae Iustelli . Paris . Ed. 8 o Deut. 1. 13. Act. 6. 3. Act. 6. 2. 1. Tim. 3. Tit. 1. 1. Tim 3. 7. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Epist. 38. Edit . Oxon. In Ordinationibus Clericorum , Fratres charissimi , solemus vos ante considere , & mores ac merita singulorum communi consilio ponderare . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nie. Can. 16. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil . Chal●ed . Can. 13. d Quia conti●gere potest , ut qui 〈◊〉 Ordines ●●●●●qui velit , ae●arem , 〈◊〉 & morum probita●em , 〈◊〉 genus mentiatur : ut omnis via f●audi doloque praecludatur , literas secum deferat promovendus à judice ordinario ▪ 〈◊〉 consulibu● 〈◊〉 unde originem duxerit , sive quem incolere consueverit , quibus testetur se idon●● â aetate bonisque moribus praeditum , & legitimo sanguine seu matrimonio ortum : qu● nisi Episcopo obtulerit , ordine non donetur , nisi haec ei a●●ter perspicua sint , &c. Concil . Narbon . Can 7. a Quibut hanc inseret clausulam , Quem idoneum & dignum reperimus : aut nulla literis fides habebitur . Can. 12. b Non prius promoveant Dioecesani suos ad aliquem sacrum Ordinem , quàm viderint literas Testimoniales presbyteri parechialis , quae contineant duorum aut trium testium probatorum , non suspectorum depositiones juramento solenni firmatas de sufficientiâ aetatis promovendi , & de probatâ & inculpatâ illius vitâ . Concil-Senonense . Can. 3. Decipit exemplar vitiis vnitabile . Horat. a Lib. 4. de ve●à sapientià . Injunction 10. Can. 75. Injunctions given by the Queen , in the Year 1559. Article 7. Luke 16. 15 a Whoever would read at large the shameful consequence of this loose sort of entertainment , with the just characters of Theft , Robbery and the like that it is stigmatized with ; let him consult Tractat. Tractar . Paridis de Puteo & aliorum de ludo . Num. 1. &c. fol. 151 &c. Tom. 7. b 33. H. 8. c : 9. a 23. Ph. & m. c. 9. b 16. Car. 2. c. 5. c Senatusconsultum vetuit in pecuniam ludere , praeterquam siquis certet hastâ , vel pilo jaciendo , &c. quod virtutis causà fiat . ff . 11. † 6. d Cod. 3. tt . 43. 44. Vid. Alex. ab Alex. l. 3. c. 21. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 24. Ezek. 33. 8. 1. Tim. 5. 22. 1 : Cor. 10. 23. Non omne , quod licet , honestum est . Deteriores omnes sumus licentiâ Ter. Heaut . a Est aliquid quod non oportet , etiamsi licet . Cic. Orat. 3. pro Corn. Balbo . a Tradit historicus Dion , Claudium Caesarem Cauponas , inquas poturi diverrerent , solvisse . Cael. Rhod. l. 27. Col. 1492. b 1. Iac. c. 9 4. Iac. c. 4. 7. Iac c. 10. 2. Iac. c. 7. 1. Car. c. 4. 3 ▪ Car. c. 3. §. 2. Rom. 14. 20. a Can. 3. by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 14. 13. 
A53898	----	Promiscuous ordinations are destructive to the honour & safety of the Church of England (if they should be allowed in it). Written in a letter to a person of quality. Pearson, John, 1613-1686. 1668 Approx. 14 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A53898 Wing P1005 ESTC R33038 12851674 ocm 12851674 94539 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53898) Transcribed from: (Early English Books Online ; image set 94539) Images scanned from microfilm: (Early English books, 1641-1700 ; 1038:22) Promiscuous ordinations are destructive to the honour & safety of the Church of England (if they should be allowed in it). Written in a letter to a person of quality. Pearson, John, 1613-1686. 16 p. Printed for James Collins ... London : 1668. Attributed by Wing to John Pearson. Imperfect: pages stained with loss of print. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Clergy. Ordination. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2001-08 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion PROMISCUOUS ORDINATIONS Are Destructive to the HONOUR & SAFETY OF THE Church of England : ( If they should be allowed in it . ) Written in a Letter to a Person of Quality . LONDON . Printed for James Collins at the Kings-Head in Westminster-Hall , 1668. A Person of Quality , A Member of the CHURCH of ENGLAND , To a Moderate Divine . SIR , GIve me leave to let you understand , That I am by a real and unfeigned PROFESSION a true Son of the Church of ENGLAND , one whom God hath blessed with a competent Family , of whose eternal welfare I am equally solicitous . We are seated with many neighbours of the same judgment and desire of future happiness in a Countrey Parish with an ORTHODOX and able MINISTER , whose age and infirmity seem to foretell we shall scarse enjoy him another Winter . Now , Sir , the various Discourses and CONTRIVANCES in this present juncture , together with the known Inclinations of our PATRON , threaten us with a PASTOR as next Incumbent , who is not a Pastor Canonically ordained , but hath received something which he calls Ordination , either after a Classical or Congregational way . In this case I apply my self to you , who are rendred a MODERATE DIVINE , desirous to know whether your Moderation hath induced you to promote or comply with that which seems to us so great Confusion ; and to declare how you can answer it to that Church of which you are also a Member , and what Satisfaction you can give to our Consciences , who are like to be cast into this Condition . ANSWER . Sir , I Cannot take any delight , as to the Differences in matters of Religion , but in the composure of them onely : and if I understand my self , nothing can ever alter that temper , by which I have been so long enclined to a due Enlargement and Indulgence for such as are ready to afford a rational Compliance . But I hope that no such Facility of nature or opinion shall ever reduce me to that weakness , as to betray the great and everlasting Concerns of the Church , or to give over the indispensable duty of endeavouring that Unity which is necessary to its Conservation . That the Order of the Ministry is necessary to the Continuation of the Gospel according to the Promises of Christ , as it was to the first Plantation of it according to his Institution , is a Doctrine Indubitable . That this Ministry is derived by a Succession and constant propagation , and that the Unity and Peace of the Church of Christ are to be conserved by a due and legitimate Ordination , no man who considereth the Practice of the Apostles and Ecclesiastical History , can ever doubt . This way of Ordination having continued so many ages one and the same , could never be considerably alter'd , without some great Commotions and Dissentions in the Church , and the manifest breach of Union and Communion in that body ; whomsoever we judg guilty of the breach of that Union , which is not necessary now to dispute . And as the first introduction of different Ordinations caus'd a standing and settled Opposition , precluding all ways of Reconciliation : So they cannot be brought into any one Church , but they must make such a division and disparity in the Administrations , as will amount to no less than a Schism . However in the peculiar and happy condition of our Church , these promiscuous Ordinations , if all allowed by it , are most destructive to that which is the Safety and the Honour of it . We have the greatest felicity which could happen to a Reformation , as being regular and authoritative , that we have so taken away the many mistakes and errors which had been introduc'd by a long Ignorance and Usurpation , as to retain a perfect Compliance with the Ancient Church : and therefore we can boldly and truly affirm , we are the same with the Primitive Christians , even those of Rome : and while we hold and maintain our Ordinations legitimate , we speak the same language with the most Glorious Fathers , Martyrs and Saints of those happy and pious times . But if we once admit a diversity in our Ordinations , we have lost the honour of Succession , we have cast away our weapons of defence , we have betray'd our own cause and laid our selves open to the common Enemy of all Protestants , and we shall at last inevitably fall into the Socinian doctrine , to deny all necessity or use of any Mission or Ordination . Again though our Discipline be much weakned , and the good effects thereof obstructed by many Scruples and Oppositions rais'd against it , yet they can be no just imputation to that wholsom Institution , it being sufficiently known from whence those Obstructions proceed . But if all sorts of Ordination be any way established by sufficient Authority , if what is so earnestly desired be indulged , That a man once ordained any way be still held and retained for a Labourer in the Harvest , the most legitimate Process in Ecclesiastical affairs will become ineffectual and irrational . Many necessary Articles of Enquiry , founded upon the greatest Justice and Authority , will be put off with such unblameable refusals , and answer'd with so much reason and equity , that His Majesties Ecclesiastical Laws can be with no conscience put in Execution , when they which are to be prosecuted as delinquents according to Law , must be pronounced the most innocent in the opinion and conscience of the Administrators of the same Law. What an uncomfortable and discouraging Confusion is this , whereby Presentments shall be made of those persons who are conscientiously conformable to the Doctrine and Orders of the Church , for actions or omissions proceeding solely out of that Conscience and Conformity , and they who factiously or erroneously dissent from that Doctrine and Order , shall avoid their own and promote the presentment of others , and in this error or faction shall be protected and encouraged by a superinduced Authority Thus by promiscuous Ordinations the Doctrine of the Church will be render'd indefensible , and the Discipline unpracticable . Although these evil Consequences be of great moment in the general , and threaten our Bethel with the notion of a Babel , yet because most men are more apprehensive of particular mischiefs , and stronglier moved with Personal Inconveniencies ; I shall more earnestly apply my self to that condition which you have represented in reference to your self , your Family and Neighbour of the same persuasion : and even this consideration will be of great latitude and concernment , because it is not confined to you alone , but all of the same judgment will be subject to the same unsettlement , and lie under the same fears and Discouragement . If a person onely qualified by a Congregational Mission should be set over you authoritatively as your lawful Pastor , to whose Ministerial acts it is expected you should apply your self in all publick matters of Religion : you being of a constant Persuasion that the Validity of such Acts hath a necessary relation to the Legitimacy of Ministery , & of as certain an Opinion that such a Mission cannot amount to a legitimate Ordination . I cannot see what comfort you take in any compliance with such Administrations . Nay further , if a person be said to have obtained Orders after the Presbyterian way in the late times , when he might have received them from a Bishop , & since the happy restitution of publick Order in the Church , when many of his Brethren have submitted , still obstinately refuses to receive Ordination after the established way of the Church of England : in this case , if you doubt whether his Ordination be valid , or conclude it null . I confess I know no argument to convince you , or to encline you to another Persuasion . But then I cannot but lament your unquiet and sad Condition , accidentally cast upon you , for reasons which I take no delight to consider : and through the short expression in your Letter , I can easily perceive what Thoughts and Apprehensions may press and discourage you . For as you render your self a Son of our Church , I conceive you are one who values the Liturgy , thinking it your duty to give God that Setvice , and taking much comfort in the ancient & regular Devotion expressed in those Publick Prayers ; which being a mixt Office , and having been soever since the Apostolical times , wherein the Priest , or Presbyter , and the People joyntly & interchangeably concurr , and the Rubrick directing what words belong to the Priest , and can properly in the sense intended ( sometimes at least ) be used by no other ; I confess you cannot but abate of the devotion and comfort of your Prayers , when you think the person appointed to read them is no Priest or Presbyter . As for the Administration of the Sacrament of Baptism , you cannot regularly but desire to have your Children baptized and received into the Congregation of Christ's Church in that solemn manner , and by such a person as is appointed by the same Church to receive them ; and though in case of Necessity this Office may be dispensed with in baptizing for the benefit of the Infant , yet it will be very hard to create any other Necessity than what arises on the Infants part , or to make use of that irregularity when there is no Necessity , which is onely indulged to Necessity . But as to the other Sacrament , the Supper of the Lord , your case is far worse . For to that you are often invited , nay obliged to receive it thrice a year , and I doubt not but earnestly desire frequently to participate of the body and blood of your SAVIOUR . Whereas if you be resolved that your Pastor established is not a Priest or Presbyter , and consequently hath no power to consecrate the Elements , or render them Sacramental ; I cannot see how you can follow him to the Holy Table , or with what Comfort or Conscience you can bring your Family , or concurr with your Neighbours , to receive the Elements from his Hands . And yet abstaining from the Sacrament , you are thereby deprived of the Spiritual strength and comfort which you desire and have cause to expect ; and are moreover betrayed to the Censures of the Church , in compliance to whose Doctrine you are rendred disobedient to her Commands . Lastly , the unfeigned exercize of Religion is undoubtedly , as never more Necessary , so never so Comfortable as upon the Bed of our Sickness , especially upon the approach of Death : wherefore the Church hath taken great care that the Minister shall attend , and how he shall behave himself in the Visitation of the sick , for their comfort and advantage . This Comfort I confess must be taken from you , who are of that persuasion concerning your Pastor , for if upon the apprehension of your later end , you feel your Conscience troubled , and being observant of the method prescribed , desire to make a special Confession , and receive the benefit of Absolution ; to which end the Priest is ordered to use these words , By the authority of Christ committed to me I absolve thee of all thy sins : you will never acquiesce in the Absolution , where you acknowledg no Commission , nor can you expect any Efficacy which dependeth upon the Authority . These and the like I look upon not as formal Objections , or cavils , but as real and severe complaints rais'd upon Sober and Religious grounds , matter for Christian Zeal , rather than Moderation . And therefore I cannot persuade my self that any person endued with any Kindness or Care of the Religion settled in this Nation , can ever contrive or assent unto so great a discouragement to the consciencious Professors of it , and confusion in the management and administration . FINIS . Notes, typically marginal, from the original text Notes for div A53898-e260 Prop. p. 82. 
A86000	----	A form for Church government and ordination of ministers, contained in CXI propositions, propounded to the late Generall Assembly at Edinburgh, 1647. Together with an Act concerning Erastianisme, independencie, and liberty of conscience. Published by authority. CXI propositions concerning the ministerie and government of the Church. Gillespie, George, 1613-1648. This text is an enriched version of the TCP digital transcription A86000 of text R202292 in the English Short Title Catalog (Thomason E418_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 101 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86000 Wing G749 Thomason E418_3 ESTC R202292 99862632 99862632 114797 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86000) Transcribed from: (Early English Books Online ; image set 114797) Images scanned from microfilm: (Thomason Tracts ; 66:E418[3]) A form for Church government and ordination of ministers, contained in CXI propositions, propounded to the late Generall Assembly at Edinburgh, 1647. Together with an Act concerning Erastianisme, independencie, and liberty of conscience. Published by authority. CXI propositions concerning the ministerie and government of the Church. Gillespie, George, 1613-1648. [6], 45, [1] p. Printed for Robert Bostock, at the King's Head in Pauls Church-yard, London : MDCXLVII. [1647] Attributed to George Gillespie. Originally published in Edinburgh as: CXI propositions concerning the ministerie and government of the Church. Imperfect: staining and bleed-through. Annotation on Thomason copy: "Nou: 30". Reproduction of the original in the British Library. eng Church of Scotland -- Government -- Early works to 1800. Church of Scotland -- Clergy -- Early works to 1800. Ordination -- Church of Scotland -- Early works to 1800. Liberty of conscience -- Early works to 1800. A86000 R202292 (Thomason E418_3). civilwar no A form for Church government and ordination of ministers,: contained in CXI propositions, propounded to the late Generall Assembly at Edinb Gillespie, George 1647 17328 10 20 0 0 0 0 17 C The rate of 17 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-08 Jonathan Blaney Sampled and proofread 2007-08 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A FORM FOR Church Government AND ORDINATION OF MINISTERS , Contained in CXI Propositions , propounded to the late GENERALL ASSEMBLY at Edinburgh , 1647. Together With an ACT concerning Erastianisme , Independencie , and Liberty of Conscience . Published by Authority . LONDON , Printed for ROBERT BOSTOCK , at the King's Head in Pauls Church-yard . MDCXLVII . Act approving VIII generall Heads of Doctrine against the Tenents of Erastianisme , Independencie , and Liberty of Conscience , asserted in the CXI Propositions , which are to be examined against the next ASSEMBLY . BEing tender of so great an ingagement by solemn Covenant , sincerely , really , & constantly to endeavour in our Places & Callings , the preservation of the Reformed Religion in this Kirk of Scotland , in Doctrine , Worship , Discipline , and Government , the Reformation of Religion in the Kingdoms of England and Ireland , in Doctrine Worship , Discipline and Government , according to the Word of God , and the example of the best Reformed Kirks , and to endeavour the neerest Conjunction and Uniformity in all these , together with the extirpation of Heresie , Schisme , and whatsoever shall be found contrary to sound Doctrine : And considering withall that one of the special means which it becometh us in our Places and Callings to use in pursuance of these ends , is in zeal for the true Reformed Religion , to give our publick testimony against the dangerous tenents of Erastianisme , Independency , and which is falsly called Liberty of Conscience , which are not onely contrary to sound Doctrine , but more speciall lets and hinderances as well to the preservation of our own received Doctrine , Worship , Discipline and Government , as to the Work of Reformation and Uniformity in England and Ireland . The Generall Assembly upon these considerations , having heard publickly read the CXI following Propositions exhibited and tendered by some Brethren who were appointed to prepare Articles or Propositions for the vindication of the Truth in these particulars , Doth unanimously approve and agree unto these eight generall Heads of Doctrine therein contained and asserted . viz. 1. That the Ministery of the Word , and the Administration of the Sacraments of the New Testament , Baptisme and the Lords Supper , are standing Ordinances instituted by God himself , to continue in the Church to the end of the world . 2. That such as administer the Word and Sacraments ▪ ought to be duely called and ordained thereunto . 3. That some Ecclesiasticall censures are proper and peculiar to be inflicted onely upon such as bear Office in the Kirk ; Other censures are common , and may be inflicted both on Ministers , and other Members of the Kirk . 4. That the censure of Suspension from the Sacrament of the Lords Supper , inflicted because of grosse ignorance , or because of a scandalous life and conversation ; As likewise the censure of Excommunication , or casting out of the Kirk flagitious or contumacious offenders , both the one censure and the other is warrantable by and grounded upon the Word of God , and is necessary ( in respect of Divine institution ) to be in the Kirk . 5. That as the Rights , Power and Authority of the Civill Magistrate are to be maintained according to the Word of God , and the Confessions of the Faith of the Reformed Kirks , So it is no lesse true and certain that Jesus Christ , the onely Head and onely King of the Kirk , hath instituted and appointted a Kirk Government distinct from the Civill Government or Magistracy . 6. That the Ecclesiasticall Government is committed and intrusted by Christ to the Assemblies of the Kirk , made up of the Ministers of the Word and Ruling Elders . 7. That the lesser and inferiour Ecclesiasticall Assemblies ought to be subordinate and subject unto the greater and superiour Assemblies . 8. That notwithstanding hereof , the Civill Magistrate may and ought to suppresse by corporall or civill punishments , such as by spreading Errour or Heresie , or by fomenting Schisme , greatly dishonour God , dangerously hurt Religion , and disturb the Peace of the Kirk , Which Heads of Doctrine ( howsoever opposed by the authours and fomenters of the foresaid Errours respectively ) the Generall Assembly doth firmly beleeve , own , maintain , and commend unto others as solid , true , orthodox , grounded upon the Word of God , consonant to the judgement both of the ancient , and the best Reformed Kirks . And because this Assembly ( through the multitude of other necessary and pressing businesse ) cannot now have so much leasure as to examine and consider particularly the foresaid CXI Propositions : Therefore a more particular examination thereof is committed and referred to the Theologicall Faculties of the four Universities of this Kingdom , and the judgement of each of these Faculties concerning the same , is appointed to be reported to the next Generall Assembly . In the mean while , these Propositions shall be printed , both that Copies thereof may be sent to Presbyteries , and that it may be free for any that pleaseth to peruse them , and to make known or send their judgement concerning the same to the said next Assembly . A. Ker. CXI PROPOSITIONS Concerning THE MINISTERIE AND GOVERNMENT OF THE CHURCH . 1. AS our Lord Jesus Christ doth invisibly teach and govern his Church by the Holy Spirit : So in gathering , preserving , instructing , building and saving thereof , he useth Ministers as his instruments , and hath appointed an order of some to Teach , and others to Learne in the Church , and that some should be the Flock , and others the Pastours . 2. For , beside these first Founders of the Church of Christ extraordinarily sent , and furnished with the gift of Miracles , whereby they might confirme the Doctrine of the Gospel , hee appointed also ordinary Pastours and Teachers , for the executing of the Ministery , even untill his coming again unto Judgement , Ephes. 4. 11 , 12 , 13. Wherefore , also as many as are of the number of God's People , or will be accounted Christians , ought to receive and obey the ordinary Ministers of God's Word and Sacraments , ( lawfully , though mediately called ) as the Stewards and Ambassadours of Christ himself . 3. It is not lawfull for any man , how fit soever , and how much soever enriched or beautified with excellent gifts , to undertake the Administration either of the Word or Sacraments by the Will of private persons , or others who have not power and right to Call ; much lesse is it lawfull by their own judgement or arbitrement to assume and arrogate the same to themselves : But before it be lawfull to undergoe that sacred Ministery in Churches constituted , a speciall Calling ; yea beside , a lawfull Election ( which alone is not sufficient ) a Mission , or sending , or ( as commonly it is termed ) Ordination , is necessarily required , and that both for the avoyding of confusion , and to bar out , or shut the door ( so far as in us lieth ) upon Impostors ; as also by reason of divine Institution delivered to us in the holy Scripture , Rom. 10. 15. Heb. 5. 4. Tit. 1 5. 1 Tim. 1. 14. 4. The Church ought to be governed by no other persons then Ministers and Stewards preferred and placed by Christ , and after no other manner then according to the Lawes made by him ; and therefore there is no power on earth which may challenge to it self Authority or Dominion over the Church : But whosoever they are that would have the things of Christ to be administred not according to the Ordinance and will of Christ revealed in his Word , but as it liketh them , and according to their own will and prescript , what other thing go they about to do , then by horrible Sacriledge to throw down Christ from his own Throne . 5. For our onely Law-giver and Interpreter of his Fathers will , Jesus Christ hath prescribed and fore-appointed the rule according to which he would have his Worship and the Government of his own House to be ordered . To wrest this rule of Christ laid open in his holy Word , to the Counsels , Wills , Manners , Devices or Lawes of Men , is most hight impiety ; But contrarily , the Law of Faith commandeth the counsell and purposes of men to be framed and conformed to this rule , and overturneth all the reasonings of worldly wisdome , and bringeth into captivity the thoughts of the proud swelling minde to the obedience of Christ : Neither ought the voice of any to take place or bee rested upon in the Church , but the voice of Christ alone . 6. The same Lord and our Saviour Jesus Christ , the onely Head of the church hath ordained in the New Testament , not only the Preaching of the Word and Administration of Baptisme and the Lords Supper , but also Ecclesiasticall Government , distinct and differing from the Civill Government , and it is his will that there be such a Government distinct from the Civill in all his Churches everywhere , as well those which live under Christian , as those under indfiell Magistrates , even untill the end of the World . Heb. 13. 7. 17. 1 Tim. 5. 17 , 19. Rom. 12. 8. 1 Cor. 12. 28. 1 Thes. 5. 12 , Acts 1. 20 , 28. Luke 12. 42. 1 Tim. 6. 14. Apoc. 2. 25. 7. This Ecclesiasticall Government distinct from the Civill , is from God committed , not to the whole body of the Church or Congregation of the faithfull , or to be Exercised both by Officers and People , but to the Ministers of Gods Word , together with the Elders which are joyned with them for the care and Government of the Church , 1 Tim. 5. 17. To these therefore who are over the Church in the Lord , belongeth the Authority and Power , and it lyeth upon them by their office , according to the rule of Gods Word to discerne and judge betwixt the Holy and Prophane , to give diligence for amendment of delinquents , and to purge the Church ( as much as is in them ) from scandalls , and that not onely by enquiring , inspection , warning , reproving , and more sharply expostulating , but also by acting in the further and more severe parts of Ecclesiasticall Discipline , or exercising Ecclesiastick jurisdiction , even unto the greatest and weightiest censures , where need is . 8. None that is within the Church ought to be without the reach of Church Law , and exempt from Ecclesiastick Censu●es ; but Discipline is to be exercised on all the Members of the Church , without respect or consideration of those adhering qualities which use to commend a man to other men ; such as Power , Nobility , illustrious Descent , and the like : for the judgement cannot be right , where men are led and moved with these considerations . Wherefore , let respect of Persons be farre from all Judges , chiefly the Ecclesiasticall : And if any in the Church doe so swell in pride , that he refuse to be under this Discipline , and would have himself to be free and exempt from all trial and Ecclesiastick judgement , this mans disposition is more like the haughtinesse of the Roman Pope , then the meeknesse and submissivenesse of Christs Sheep . 9. Ecclesiasticall Censure moreover is either proper to be inflicted upon the Ministers and Office-bearers onely , or with them common to other Members of the Church ; the former consisteth in Suspension or Deposition of Ministers from their Office ( which in the ancient Canons is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) The latter consisteth in the greater and lesser Excommunication , ( as they speak . ) Whatsoever in another Brother deserveth Excommunication , the same much more in a Minister deserveth Excommunication : But justly sometimes a Minister is to be put from his Office , and deprived of that Power which by Ordination was given him , against whom neverthelesse to draw the sword of Excommunication , no reason doth compell . 10. Sometime also it happeneth that a Minister having fallen into Heresie or Apostasie , or other grievous crimes , if hee shew tokens of true repentance , may be justly received into the communion of the Church ; Whom notwithstanding , 〈◊〉 is no way expedient to restore into his former place or charge ; yea , perhaps it will not be found fit to restore such a one to the Ministery in another Congregation , as soone as he is received into the bosome of the Church ; Which surely is most agreeable as well as to the Word of God , 2 King. 23 9. Ezech. 44. 10 , 11 , 12 , 13 , 14. as to that Ecclesiasticall Discipline , which in some ages after the times of the Apostles was in use . So true is it that the Ministers of the Church , are lyable as well to peculiar as to common censures ; Or that a Minister of the Church is censured one way , and one of the people another way . 11. Ecclesiasticall censure , which is not proper to Ministers , but common to them with other Members of the Church , is either suspension from the Lords Supper , ( which by others is called the Publicanes Excommunication , ) or the cutting off of a Member , which is commonly called Excommunication . The distinction of this twofold censure ( commonly , though not so properly passing under the name of the lesser and greater Excommunication ) is not onely much approved by the Church of Scotland , and the Synode now assembled at Westminster , but also by the Reformed Churches of France , the Low-countreys , and of Pole-land , as is to be seen in the book of the Ecclesiastick Discipline of the Reformed Churches in France . Chap. 5. Art. 9. In the harmonie of the Belgicke Synodes . Chap. 14. Art. 8. 9. In the Canons of the generall Synode of Torne , held in the yeare 1597. 12 That the distinction of that twofold Church censure was allowed also by antiquity , it may be sufficiently clear to him who will consult the sixtie one Canon of the sixth generall Synode , with the Annotations of Zonaras and Balsomon ; also the thirteenth Canon of the eighth Synode ( which is termed the first and second ) with the Notes of Zonaras ; Yea besides , even the penitents also themselves of the fourth degree , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , which were in the consistency , were suspended from the Lords Supper , though as to other things of the same condition with the faithfull ; For to the communion also of Prayers , and so to all priviledges of Ecclesiasticall society , the Eucharist alone excepted , they were thought to have right : So sacred a thing was the Eucharist esteemed . See also beside others , Cyprian 1. Book . Epist. 11. That Dyonisius the Author of tha Ecclesiastick Hierarchie . Chap. 3. Part. 3. Basil . Epist. to Amphilochius . Can. 4. Ambros. lib. 2. De officiis , Chap. 27. Augustine in his book against the Donatists , after the conference , Chap. 4. Chrysostom Homil. 83. in Matth. Gregor. the great Epist. lib. 2. Chap 65. and 66. Walafridus Strabo of Ecclesiasticall matters . Chap. 17. 13. That first and lesser censure by Christs ordinance , is to be inflicted on such as have received Baptisme , and pretend to be true Members of the church , yet are found unfit and unworthy to communicate in the signes of the grace of Christ with the church , whether for their grosse ignorance of divine things , the Law namely and Gospell , or by reason of scandall either of false Doctrine or wicked life . For these causes therefore , or for some one of them , they are to be kept back from the Sacrament of the Lords Supper ( a lawfull judiciall tryall going before ) according to the interdiction of Christ , forbidding that that which is Holy be given to dogs , or Pearles bee cast before swine , Matth 7. 6. and this censure of suspension is to continue , till the offenders bring forth fruits worthy of repentance . 14. For the asserting and defending of this suspension , there is no small accession of strength from the nature of the Sacrament it self , and the institution and end thereof . The Word of God indeed is to be Preached , as well to the ungodly and impenitent that they may be converted , as to the Godly and repenting , that they may be confirmed : But the Sacrament of the Lords Supper is by God instituted , not for beginning the Work of Grace , but for nourishing and increasing Grace , and therefore none is to be admitted to the Lords Supper , who by his life testifieth that he is impenitent , and not as yet converted . 15. Indeed if the Lord had instituted this Sacrament , that not onely it should nourish and cherish faith , and seal the promises of the Gospell , but also should begin the work of Grace in sinners , and give regeneration it self , as the instrumentall cause thereof , verily even the most wicked , most uncleane and most unworthy were to be admitted . But the Reformed Churches do otherwise judge of the nature of this Sacrament , which shall be abundantly manifest by the gleaning of these following Testimonies . 16. The Scottosh Confession , Art. 23. But we confesse that the Lords Supper belongs onely to those of the houshold of faith , who can try and examine themselves , as well in faith , as in the duties of faith towards their neighbours . Whoso abide without faith , and in variance with their brethren , doe at that holy Table eate and drinke unworthily . Hence it is that the Pastors in our Church doe enter on a publike and particular examination , both of the knowledge , conversation and life of those who are to be admitted to the Lords Table . The Belgick Confession . Art. 35. We beleevs also and confesse that our Lord Jesus Christ hath ordained the holy Sacrament of his Supper , that in it he may nourish and uphold them whom he hath already regenerated . 17. The Saxon Confession . Art. 15. of the Lords Supper . The Lord willeth that every receiver be particularly confirmed by this testimony , so that he may be certified that the benefits of the Gospel doe appertaine to himself , seeing the Preaching is common , and by this testimony , by this receiving , he sheweth that thou art one of his members , and washed with his blood . And by and by . Thus therefore we instruct the Church , that it behooveth them that come to the supper , to bring with them repentance or conversion , and ( faith being now kindled in the meditation of the death and resurrection , and the benefits of the Son of God ) to seek here the confirmation of this faith . The very same things are set downe , and that in the very same words in the consent of the Churches of Pole-land in the Sendominian Synode , Anno 1570. Art. of the Lords Supper , 18. The Bohemian Confession . Art. 11. Next our Divines teach that the Sacraments of themselves , or as some say , ex opere operato , doe not confer Grace to those , who are not first endued with good motions , and inwardly quickened by the Holy Spirit , neither doe they bestow justifying faith , which maketh the soule of man in all things obsequious , trusting and obedient to God ; for faith must goe before ( wee speake of them of ripe yeares ) which quickeneth a man by the work of the Holy Spirit , and putting good motions into the heart . And after : But if any come unworthily to the Sacraments , he is not made by them worthy or cleane , but doth only bring greater sinne and damnation on himself . 19. Seeing then in the holy Supper , that is in the receiving the Sacramentall Elements ( which is here distinguished from the Prayers and Exhortations accompanying that action ) the benefits of the Gospell are not first received , but for them being received are thanks given ; neither by partaking thereof doth God bestow the very spirituall life , but doth preserve , cherish and perfect that life ; and seeing the Word of God is accounted in the manner of letters patents , but Sacraments like seals , ( as rightly the Helvetian Confession faith , Chap. 19 ) it plainely followeth that those are to be kept back from the Lords Supper , which by their fruits and manners doe prove themselves to be ungodly orimpenitent , and strangers or alients from all communion with Christ ; Nor are the promises of Grace sealed to any other then to those to whom these promises doe belong , for otherwise the seal annexed should contradict and gainsay the letters patents ; and by the visible Word those should be loosed anst remitted , which by the audible Word are bound and condemned : But this is such an absurdity , as that if any would , yet hee cannot smooth or heal it with any plaister . 20. But as known , impious , and unregenerate persons have no right to the holy Table : So also ungodly persons , by reason of grievous scandall are justly for a time deprived of it ; for it is not lawfull or allowable that the comforts and promises which belong onely to such as beleeve and repent , should be sealed unto known unclean persons , and those who walk inordinatly , whether such as are not yet regenerate , or such as are regenerate , but fallen and not yet restored or risen from their fall . The same Discipline was plainly shaddowed forth under the Old Testament ; for none of Gods People during their legall pollution , was permitted to enter into the Tabernable , or to have accesse to the solomne Sacrifices and society of the Church : and much more were wicked and notorious offenders debarred from the Temple ever untill by an offering for sinne , together with a solemne confession thereof , being cleansed , they were reconciled unto God . Num. 5 6 , 7 , 8. Lev. 5. to the 7. vers Lev. 6. to vers. 8. 21. Yea that those who were polluted with sins and crimes , were reckoned among the unclean in the Law , Maimonides in more Nevo●him , Part. 3 Chap 47. proveth out of Lev. 20. 3. Lev. 18 24. Num. 35. 33. 34. Therefore seeing the shedding of mans blood was rightly esteemed the greatest pollution of all ; Hence it was , that as the society of the leprous was shunned by the cleare , so the company of murtherers by good men was most religiously avoided . Lament. 4. 13 , 14 , 15. The same thing is witnessed by Ananias the high Preist , 〈◊〉 Josephus of the Jewish warre . 4. Book , Chap. 5. where hee saith that those false Zelots of that time , bloody men , ought to have been restrained from accesse to the Temple , by reason of the pollution of murther ; Yea as Philo the Jew witnesseth in his book of the Officers of Sacrifices ; Whosoever were found unworthy and wicked , were by edict forbidden to approach the holy thresholds . 22. Neither must that be past by which was noted by Zonaras , Book 4. of his Annals , ( whereof see also Scaliger agreeing with him , in Elench . Triberes . Nicferrar . Cap. 28 ) namely that the Essenes were forbidden the holy Place as being hainous and piacular transgressors , and such as held other opinions , and did otherwise teach concerning Sacrifices then according to the Law , and observed not the ordinances of Moses , whence it proceeded that they Sacrificed privately ; Yea and also the Essenes them selves did thrust away from their Congregations those that were wicked . Whereof see Drusius of the three sects of Jews , Lib. 4. cap. 22. 23. God verily would not have his Temple to be made open to unworthy and uncleane worshippers , nor was it free for such men to enter into the Temple . See Nazianzen , Orat. 21. The same thing is witnessed and declared by divers late writers , such as have been and are more acquainted with the Jewish antiquities . Consult the Anotations of Vatablus and of Ainsworth an English writer upon Psal. 118. 19 , 20. also Constantius L'empereur Annotat. in Cod. Middoth , Cap. 2. Pag. 44 , 45. Cornelius Bertramus , of the Common-wealth of the Hebrews . Cap. 7. Henrie Vorstius , Animadvers. in Pirk . Rab. Eliezer . Pag. 169. The same may be proved out of Ezech. 33. 38 29. Jer. 7. 9 10 , 11 , 12. whence also it was that the solemne and publike Society in the Temple , had the name of the Assembly of the Righteous , and Congregation of Saints . Psal. 89. 5 , 7. Psal. 111. 1. Psal. 147. 1. Hence also is that , Psal. 118. 19 , 20. of the gates of righteousnesse by which the righteous enter . 24. That which is now driven at , is not that all wicked and unclean persons should be utterly excluded from our Ecclesiasticall Societies , and so from all hearing of Gods Word ; Yea there is nothing lesse intended : for the Word of God is the instrument as well of conversion as of confirmation , and therefore is to be Preached as well to the not converted as to the converted , as well to the repenting , as the unrepenting : The Temple indeed of Jerusalem had speciall promises , as it were pointing out with the finger a Communion with God through Christ , 1 King. 8. 30 , 48. Dan. 6. 10. 2 Chron. 6. 16. and 7. 15 , 16. But 't is far otherwise with our Temples , or places of Church Assemblies , because our Temples contain nothing Sacramentall in them , such as the Tabernacle and Temple contained ; as the most learned Professors of Leyden said rightly in Synops . Pur. Theologiae Disput. 48. Thes. 47. 25. Wherefore the point to be here considered as that which is now aimed at , is this , that howsoever even under the New Testament , the uncleannesse of those to whom the Word of God is preached be tolerated ; yet all such , of what estate or condition soever in the Church , as are defiled with manifest and grievous scandals , and doe thereby witnesse themselves to be without the inward and spirituall Commnnion with Christ and the faithfull , may and are to be altogether discharged from the Communion of the Lords Supper , untill they repent and change their manners . 26. Besides , even those to whom it was not permitted to goe into the holy Courts of Israel , and to ingyre themselves into Ecclesiasticall Communion , and who did stand between the Court of Israel and the utter wall , were not therefore to be kept back from hearing the word ; for in Solomons Porch , and so in the intermurale or Court of the Gentiles the Gospel was preached both by Christ , John 10. 23. and also by the Apostles , Acts 3. 11. and 5. 12. and that of purpose because of the reason brought by Pineda , of the things of Solomon , Book 5. Chap. 19. because a more frequent multitude was there , and somewhat larger opportunity of sowing the Gospel : Wherefore to any whomsoever , even heathen people meeting there , the Lord would have the Word to be preached , who notwithstanding , purging the Temple , did not onely overthrow the tables of Money-changers , and chairs of those that sold Doves , but also , cast forth the buyers and sellers themselves , Matth. 21. 12. for he could not endure either such things , or such persons in the Temple . 27. Although then the Gospel is to be preached to every creature , the Lord in expresse words commanding the same , Mark 16. 15. yet not to every one is set open an accesse to the holy Supper . 'T is granted that Hypocrites do lurk in the Church , who hardly can be convicted and discovered , much lesse repelled from the Lords Supper . Such therefore are to be suffered , till by the fan of judgement the grain be separate from the chaffe : But those whose wicked deeds or words are known and made manifest , are altogether to be debarred from partaking those symboles of the Covenant of the Gospel , left that the Name of God be greatly disgraced , whilest sins are permitted to spread abroad in the Church unpunished ; or lest the Stewards of Christ by imparting the signes of the Grace of God to such as are continuing in the state of impurity and scandall , be partakers of their sins . Hitherto of Suspension . 28. Excommunication ought not to be procceded unto except when extreme necessity constraineth : But whensoever the soul of the sinner cannot otherwise be healed , and that the safety of the Church requireth the cutting off of this or that Member , it behoveth to use this last remedy . In the Church of Rome indeed Excommunication hath been turned into greatest injustice and tyranny ( as the Pharisees abused the casting out of the Synagogues , which was their Excommunication ) to the fulfilling of the lust of their own mindes ; Yet the Ordinance of Christ is not therefore by any of the Reformed Religion to be utterly thrust away and wholly rejected . What Protestant knows not that the vassals of Antichrist have drawn the Lords Supper into the worst and most pernicious abuses , as also the Ordination of Ministers , and other Ordinances of the Gospel ? Yet who will say that things necessary ( whether the necessity be that of command , or that of the 〈◊〉 or end ) are to be taken away because of the abuse ? 29. They therefore who with an high hand do persevere in their wickednesse , after foregoing admonitions stubbornly despised or carelesly neglected , are justly by Excommunication in the Name of the Lord Jesus Christ cut off and cast out from the society of the faithfull , and are pronounced to be cast out from the Church , untill being filled with shame , and cast downe , they shall return again to a more sound minde , and by confession of their sinne and amendment of their lives , they shall shew tokens of their repentance , Matth. 18. 16 , 17 , 18. 1 Cor. 5. 13. which places are also alledged in the Confession of Bohemia , Art. 8. to prove that the Excommunication of the impenitent and stubborn , whose wickednesse is known , is commanded of the Lord : But if stubborn Hereticks , or unclean persons be not removed or cast out from the Church , therein doe the Governours of the Church sinne , and are found guilty , Rev. 2. 14 , 20. 30. But that all abuse and corruption in Ecclesiasticall Government may be either prevented and avoided , or taken away ; or lest the power of the Church either by the ignorance or unskilfulnesse of some Ministers here and there , or also by too much heat and fervour of minde , should run out beyond measure or bounds , or contrariwise being shut up within straiter limits then is fitting , should be made unprofitable , feeble , or of none effect : Christ the most wise Law-giver of his Church hath foreseen , and made provision to prevent all such evils which he did foresee were to arise , and hath prepared and prescribed for them intrinsecall and Ecclesiasticall remedies , and those also in their kinde ( if lawfully and rightly applyed ) both sufficient and effectuall : Some whereof he hath most expresly propounded in his Word , and some he hath left to be drawn from thence by necessary consequence . 31. Therefore by reason of the danger of that which is called Clavis erra●● , or a wrong Key ; and that it may not be permitted to particular Churches to erre or sin licentiously , and lest any mans cause be overthrown and perish , who in a particular Church had perhaps the same men both his adversaries and his judges ; Also that common businesses which doe belong to many Churches , together with the more weighty and difficult controversies ( the deciding whereof in the Consistories of particular Churches is not safe to be adventured upon ) may be handled and determined by a common councell of Presbyteries . Finally , that the Governours of particular Churches , may impart help mutually one to another against the cunning and subtill enemies of the truth , and may joyne their strength together ( such as it is ) by an holy combination , and that the Church may be as a camp of an Army well ordered ; lest while every one striveth singly , all of them be subdued and overcome ; or lest by reason of the scarcity of prudent and godly counsellours ( in the multitude of whom is safety ) the Affairs of the Church be undone : For all those considerations particular Churches must be subordinate to Classicall Presbyteries and Synods . 32. Wherefore 't is not lawfull to particular Churches , or ( as commonly they are called ) Parochiall , either to decline the authority of Classes or Synods , where they are lawfully setled , or may be had ( much lesse to withdraw themselves from that authority , if they have once acknowledged it ) or to refuse such lawfull Ordinances or Decrees of the Classes or Synodes , as being agreeable to the Word of God , are with authority imposed upon them . Acts 15. 2 , 6 , 22 , 23 , 24 , 28 , 29. and 16. 4. 33. Although Synods assemble more seldome , Classes and Consistories of particular Churches more frequently ; Yet that Synods both Provinciall and Nationall assemble at set and ordinary times , as well as Classes and Parochiall consistories is very expedient , and for the due preservation of Church Policie and Discipline , necessary . Sometime indeed it is expedient they be assembled occasionally , that the urgent necessity of the Church may be the more speedily provided for , namely , when such a businesse happeneth , which without great danger cannot be put off till the appointed time of the Synod . 34. But that besides occasionall Synods , ordinary Synods be kept at set times , is most profitable , not onely that they may discusse and determine the more difficult Ecclesiasticall causes coming before them , whether by the appeal of some person agrieved , or by the hesitation or doubting of inferiour Assemblies ( for such businesses very often fall out ; ) but also that the state of the Churches whereof they have the care , being more certainly and frequently searched and known , if there be any thing wanting or amisse in their Doctrine , Discipline or Manners , or any thing worthy of punishment , the slothful Labourers in the Vineyard of the Lord may be made to shake off the spirit of slumber and slothfulnesse , and be stirred up to the attending and fulfilling more diligently their calling , and not suffered any longer to sleep and snort in their Office ; the straglers and wanderers may be reduced to the way ; the untoward and stiffe-necked , which scarce or very hardly suffer the yoak of Discipline , as also unquiet persons , which devise new and hurtfull things may be reduced to order . Finally , whatsoever doth hinder the more quick and efficacious course of the Gospel , may be discovered and removed . 35. It is too too manifest ( alas for it ) that there are , which with unwearied diligence doe most carefully labour that they may oppresse the liberties and rights of Synods , and may take away from them all liberty of consulting of things and matters Ecclesiasticall , at least of determining thereof , ( for they well know how much the union and harmony of Churches may make against their designes . ) But so much the more it concerneth the orthodox Churches to know , defend and preserve this excellent liberty granted to them by divine right , and so to use it , that imminent dangers , approaching evils , urging grievances , scandals growing up , schismes rising , heresies creeping in , errours spreading , and strifes waxing hot , may be corrected and taken away , to the glory of God , the edification and peace of the Church . 36. Beside Provinciall and Nationall Synodes , an Occumenicall ( so called from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is from the habitable World ) or more truely a Generall , or if you will , an Universall Synode , if so be it be free and rightly constituted , and no other Commissioners but orthodox Churches bee admitted ( for what communion is there of light with darknesse , of righteousnesse with unrighteousnesse , or of the Temple of God with idols ) Such a Synode is of speciall utility , peradventure also such a Synode is to be hoped for , surely t is to be wished , that for defending the orthodox Faith , both against Popery and other Heresies , as also for propagating it to those who are without , especially the Jews , a more strait and more firme consociation may be entred into . For the unanimity of all the Churches as in evill t is of all things most hurtfull , so on the contrary side , in good it is most pleasant , most profitable and most effe●●uall . 37. Unto the Universall Synode also ( when it may be had ) is to be referred the judgement of controversies , not of all , but of those which are controversia juris , controversies of right , neither yet of all those , but of the chief and most weighty controversies of the orthodox faith , or of the most hard and unusuall cases of Conscience . Of the controversies of fact there is another and different consideration to be had ; for besides that it would be a great inconvenience that plaintifes , persons accused , and witnesses be drawne from the most remote Churches , to the generall or universall Counsell ; the visible communion it selfe of all the Churches ( on which the universal Counsel is built , and whereupon as on a foundation it leaneth ) is not so much of company , fellowship , or conversation , as of Religion and Doctrine . All true Churches of the World doe indeed professe the same true Religion and faith ; but there is beside this a certaine commixture and conjunction of the Churches of the same Nation , as to a more near fellowship , and some acquaintance , converting and companying together , which cannot be said of all the Churches thorowout the habitable world . 38. And for this cause , as in Doctrinall Controversies which are handled by Theologues and Casuists , and in those which belong to the common state of the orthodox Churches , the Nationall Synod is subordinate and subjected to the Universall lawfully constituted Synod , and from the Nationall to the Occumenicall Synod ( when there is a just and weighty cause ) an appeal is open : So there is no need that the Appeals of them who complain of injury done to them through the exercise of Discipline in this or that Church , should goe beyond the bounds of the Nationall Synod : But 't is most agreeable to reason that they should rest and acquiesce within those bounds and borders ; and that the ultimate judgement of such matters be in the Nationall Synod , unlesse the thing it self be so hard , and of so great moment , that the knot be justly thought worthy of a greater decider : In which case the controversie which is carried to the Universall Synod is rather of an abstract general Theologicall Proposition , then of the particular or individuall Case . 39. Furthermore , the Administration of the Ecclesiastick power in Consistories , Classes and Synods , doth not at all tend to weaken in any wise , hurt or minish the authority of the Civill Magistrate , much lesse to take it away or destroy it ; yea rather , by it a most profitable help cometh to the Magistrate , forasmuch as by the bond of Religion mens consciences are more straitly tyed unto him . There have been indeed phantasticall men who under pretence and cloak of Christian liberty would abolish and cast out Lawes and Judgements , Orders also , Degrees and Honours out of the Common-wealth , and have been bold to reckon the function of the Magistrate armed with the Sword , among evill things and unlawfull : But the Reformed Churches doe renounce and detest those dreams , and do most harmoniously and most willingly confesse and acknowledge it to be Gods will that the World be governed by Lawes and Plicy , and that hee himself hath appointed the Civill Magistrate , and hath delivered to him the sword , to the protection and praise of good men , but for punishment and revenge on the evill , that by this bridle mens vices and faults may be restrained , whether committed against the first or against the second Table . 40. The Reformed Churches believe also and openly confesse the power and authority of Emperours over their Empires , of Kings over their Kingdoms , of Princes and Dukes over their Dominions , and of other Magistrates or States over their Common-wealths and Cities , to be the ordinances of God himself , appointed as well to the manifestation of his owne glory , as to the singular profit of mankinde : and withall , that by reason of the will of God himself revealed in his Word , wee must not onely suffer and be content that those doe rule which are set over their own Territories , whether by hereditary , or by elective right ; but also to love them , fear them , and with all reverence and honour embrace them as the Ambassadours and Ministers of the most high and good God , being in his stead , and preferred for the good of their Subjects ; to powre out Prayers for them , to pay tributes to them , and in all businesses of the Common-wealth which are not against the Word of God , to obey their Laws and Edicts . 41. The Orthodox Churches believe also , and do willingly acknowledge , that every lawfull Magistrate , being by God himself constituted the keeper and defender of both Tables of the Law , may and ought first and chiefly to take care of Gods glory , and ( according to his place , or in his manner and way ) to preserve Religion when pure , and to restore it when cecayed and corrupted : And also to provide a learned and Godly Ministry , Schools also and Synods , as likewise to restrain and punish as well Atheists , Blasphemers , Hereticks and Schismaticks , as the violaters of Justice and Civill Peace . 42. Wherefore the opinion of those Sectaries of this Age is altogether to be disallowed , who though otherwise insinuating themselves craftily into the Magistrates favour , doe denie unto him the authority and right of restraining Hereticks and Schismaticks , and doe hold and maintain that such persons , how much soever hurtfull and pernicious enemies to true Religion and to the Church , yet are to be tolerated by the Magistrate , if so be hee conceive them to be such as no way violate the Lawes of the Commonwealth , and in no wise disturb the civill Peace . 43. Yet the civill Power and the ecclesiasticall ought not by any means to be confounded or mixed together : Both Powers are indeed from God , and ordained for his glory , and both to be guided by his word , and both are comprehended under that precept , Honour thy Father and thy Mother : So that men ought to obey both civill Magistrates and ecclesiasticall governours in the Lord ; To both powers their proper dignity and authority is to be maintained and preserved in force : To both also is some way entrusted the keeping of both Tables of the Law ; also both the one and the other doth exercise some jurisdiction , and giveth sentence of Judgement in an externall court or judicatory : But these , and other things of like sort , in which they agree notwithstanding ; yet by marvellous vaste differences are they distinguished the one from the other , and the rights of both remain distinct , and that eight manner of wayes , which it shall not be amisse here to adde , that unto each of these Administrations its own set bounds may be the better maintained . 44. First of all therefore they are differenced the one from the other in respect of the very foundation and the institution : For the politicall or civill Power is grounded upon the Law of Nature it selfe , and for that cause it is common to Infidels with Christians : the Power ecclesiasticall dependeth immediatly upon the positive Law of Christ alone , that belongeth to the Universall Dominion of God the creator over all Nations ; but this unto the speciall and Occonomicall Kingdom of Christ the Mediator , which he exerciseth in the church alone , and which is not of this World . 45. The second difference is in the object , or matter about which : The power politick or civill is occupied about the outward man , and civill or earthly things , about Warre , Peace , conservation of Justice , and good order in the Common-wealth ; also about the outward businesse or externall things of the Church , which are indeed necessary to the church , or profitable , as touching the outward man , yet not properly and purely spirituall , for they doe not reach unto the soule , but onely to the externall state and condition of the Ministers and Members of the Church . 46. For the better understanding whereof , t is to be observed that so farre as the Ministers and Members of the Church are Citizens , Subjects , or Members of the Common-wealth , it is in the power of the Magistrate , to judge , determine and give sentence concerning the disposing of their bodies or goods ; As also concerning the maintenance of the poore , sick , the banished , and of others in the church which are afflicted ; To regulate ( so far as concerneth the civill order ) Marriages , Burials , and other circumstances which are common both to holy , and also to honest civill societies ; to afford places fit for holy Assemblies and other externall helps by which the sacred matters of the Lord may be more safely , commodiously , and more easily in the church performed : To remove the externall impediments of divine worship or of Ecclesiasticall Peace , and to represse those which exalt themselves against the true Church and her Ministers , and doe raise up trouble against them . 47 The matter may further be thus illustrated : There is almost the like respect and confideration of the Magistrate as he is occupied about the outward things of the church , and of the Ecclesiastick Ministery as it is occupied about the inward or spirituall part of civill Government , that is about those things which in the government of the common-wealth belong to the conscience . It is one thing to governe the common-wealth , and to make politicall and civill Lawes ; another thing to interpret the Word of God , and out of it to shew to the Magistrate his duty , to wit , how he ought to govern the common-wealth , and in what manner he ought to use the sword . The former is prop●r and peculiar to the Magistrate ( neither doth the Ministery intermeddle or intangle it self into such businesses , ) But the latter is contained within the office of the Ministers . 48. For to that end also is the holy Scripture profitable , to shew which is the best manner of governing a common-wealth , and that the Magistrate as being Gods Minister may by this guiding Starre bee so directed , as that he may execute the parts of his office according to the will of God , and may perfectly be instituted to every good work ; yet the Minister is not said properly to treat of civill businesses , but of the scandalls which arise about them , or of the cases of conscience which occurre in the Administration of the common-wealth : So also the Magistrate is not properly said to be exercised about the spirituall things of the church , but rather about those externall things which adhere unto and accompany the spirituall things . 49. And in such externall matters of the church , although all Magistrates will not , yet all , yea even heathen Magistrates may and ought to aide and help the Church ; Whence it is that by the command of God , Prayers are to be made also for an heathen Magistrate , that the faithfull under them may live a quiet life with all godlinesse and honesty . 1 Tim. 2. 1 2. 50. Unto the externall things of the Church belongeth ▪ not onely the correction of Hereticlis and other troublers of the Church , but also that civill order and way of convocating and calling together Synods which is proper to the Magistrate ; for the Magistrate ought by his authority and power both to establish the Rights and Liberties of Synods assembling together , at times appointed by the known and received Law , and to indict and gather together Synods occasionally , as often as the necessity of the Church shall require the same ; Not that all or any power to consult or determine of Ecclesiastick or spirituall matters doth flow or spring from the Magistrate as Head of the Church under Christ ; but because in those things pertaining to the outward man , the Church needeth the Magistrates aid and support . 51. So that the Magistrate calleth together Synods , not as touching those things which are proper to Synods ; but in respect of the things which are common to Synods with other meetings and civill publick Assemblies ; that is , not as they are Assemblies in the name of Christ , to treat of matters spirituall , but as they are publick Assemblies within his Territories ; for to the end that publick conventions may be kept in any Territorie , the licence of the Lord of that place ought to be desired . In Synods therefore a respect of order , as well civill as ecclesiasticall is to be had ; And because of this Civill order , outward defence , better Accommodation , together with safe accesse and recesse , the consent and commandement of him who is appointed to cake care of and defend humane order , doth intervene . 52. Moreover when the Church is rent asunder by unhappy and lamentable Shcismes , while they who have raised the troubles , and have given cause of solemne gathering a Synode ( whether by their Heresie , or Schisme , or Tyranny , or any other fault of others ) use to place the great strength and safeguard of their cause in declining and fleeing the tryall and sentence of a free Synode , as being formidable to them : Who seeth not that they cannot be drawn to a publick and judiciall tryall , nor other disobedient persons be compelled to obedience without the Magistrates publick mandate and help ? 53. The object of Ecclesiasticall Power is not the same with the object of the civill Power , but much differing from it ; for the ecclesiasticall Power doth determine and appoinr nothing concerning mens bodies , goods , dignities , civill rights , but is imployed onely about the inward man , or the soul ; not that it can search the hearts , or judge of the secrets of the conscience , which is in the power of God alone : Yet notwithstanding it hath for its proper object those externalls which are purely spirituall , and doe belong properly and most neerly to the spirituall good of the soul ; Which also are termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the inward things of the Church . 54. Those things then wherein the ecclesiasticall Power is exercised , are the preaching of the Word , the Administration of Sacraments , publick Prayer and Thanksgiving , the catechising and instructing of children and ignorant persons , the examination of those who are to come the holy Communion , the ecclesiasticall Discipline , the Ordination of Ministers , and the abdication , deposing , and degrading of them ( if they become like unsavoury salt ) , the deciding and determining of controversies of Faith , and cases of conscience , canonicall constitutions concerning the treasurie of the Church , and collections of the Faithfull , as also concerning ecclesiasticall Rites , or indifferent things , which pertaine to the keeping of decencie and Order in the Church according to the generall rules of Christian love and prudence contained in the Word of God . 55. 'T is true , that about the same things the civill Power is occupied , as touching the outward man , or the outward disposing of divine things in this or that Dominion , as was said ; not as they are Spirituall and Evangelicall Ordinances piercing into the conscience it selfe ; but the object of the Power ecclesiasticall is a thing meerly and purely spirituall ; and in so far as it is spirituall ( for even that jurisdiction Ecclesiasticall which is exercised in an outward court or judicatory , and which inflict●● publike censures , forbidden from the use of the holy Supper , and excludeth from the society of the church ) doth properly concerne the inward man , or the repentance and salvation of the soul . 56. Surely the Faithfull and Godly Ministers , although they could doe it unchallenged and uncontrolled , and were therein allowed by the Magistrate ( as in the prelaticall times it was ) yet would not usurpe the power of life and death , or judge and determine concerning mens honours , goods , inheritance , division of Families , or other civill businesses ; seeing they well know these things to bee heterogeneous to their office : But as they ought not to entangle themselves with the judgeing of civill causes , so if they should bee negligent and slothfull in their owne office , they shall in that bee no lesse culpable . 57. To the object also of Ecclesiasticall power belongeth the assembling of Synodes , so far as they are spirituall Assemblies proper to the church , and assembled in the holy Ghost ; for being so considered , the governours of churches after the example of the Apostles and Presbyters , Acts 15. in a manifest danger of the church , ought to use their owne right of meeting together and conveening , that the churches endangered may be relieved and supported . 58. Thirdly , Those powers are differences in respect of their formes , and that three wayes : For first the civill Power , although in respect of God it bee Ministeriall , yet in respect of the Subjects it is Lordly and Magisteriall . Ecclesiasticall power is indeed furnished with authority , yet that authority is liker the Fatherly then the Kingly authority ; Yea also t is purely Ministeriall , much lesse can it be lawfull to Ministers of the Church to bear dominion over the flock . 59. Emperors , Kings and other Magistrats are indeed appointed fathers of they countrey , but the are withall Lords of their People and Subjects ; Not as if it were permitted to them to bear rule and command at their owne will and as they list ( for they are the Ministers of God for the good and profit of the Subjects ) yet it belongs to their power truely and properly to exercise dominion , to hold principality , to proceed imperiously . It is indeed the duety of Ministers and Rulers of the Church to oversee , to feed as shepherds , to correct and rectifie , to bear the keyes , to be Stewards in the house of Christ , but in no wise to be Lords over the house , or to governe as Lords , or Lordlike to rule ; yea in brief , this is the difference between the civill Magistrate and the Ecclesiasticall Ministery , in respect of those that are committed to their trust , that the lot of the former is to be served or ministred unto , the lot of the latter to minister or serve . 60. Now we have one onely Lord which governes our souls , neither is it competent to man , but to God alone to have power and authority over consciences . But the Lord hath appointed his owne Stewards over his owne Family , that according to his commandment they may give to every one their allowance or portion , and to dispense his mysteries faithfully ; and to them hee hath delivered the keyes , or power of letting in into his house , or excluding out of his house those whom he himself will have let in or shut out . Matth. 16. 19. and 18. 18. Luk. 12. 42. 1 Cor. 4. 1. Tit. 1. 7. 61. Next , the civill power is indued with authority of compelling ; But it belongs not to the Ministery to compell the disobedient ; if any compulsion be in or about Eclesissticall matters , t is adventitious from without , to wit , from the help and assistance of the Magistrate , not from the nature of Ecclesiasticall power , from which it is very heterogenous ; and therefore if any Suspended or Excommunicate persons should be found , who shall be so stiffe-necked , and so impudent that at once he cast off all shame , and make no account at all of those censures , but scorn or contemn the same , or peradventure shall insolently or proudly engyre and obtrude himself upon the Sacrament , or being also filled with divelish malice , do more and more contradict and blaspheme ; the ecclesiasticall Ministry in such cases hath nothing more to do by way of jurisdiction : But the Magistrate hath in readinesse a compelling jurisdiction and externall force , whereby such stubborn , rebellious and undaunted pride may be externally repressed . 62. Last of all , the power of the Magistrate worketh onely politically or civilly , according to the nature of the Scepter or Sword , maketh and guardeth civill Lawes , which sometimes also hee changeth or repealeth , and other things of that kinde hee eff●cteth with a secular power : But the ecclesiasticall power dealeth spiritually , and onely in the Name of our Lord Jesus Christ , and by authority entrusted or received from him alone : neither is it exercised without prayer or calling on the Name of God : nor lastly , doth it use any other then spirituall weapons . 63. The same sinne therefore in the same man may be punished one way by the civill , another way by the ecclesiasticall Power ; By the civill Power under the formality of a crime , with corporall or pecuniary punishment : By the ecclesiasticall Power , under the notion or nature of scandall , with a spirituall censure ; even as also the same civill question is one way deliberate upon and handled by the Magistrate in the Senate or place of Judgement ; another way by the Minister of the Church , in the Presbytery or Synod : By the Magistrate , so farre as it pertaineth to the Government of the Common-wealth ; by the Minister , so far as it respects the conscience ; for the ecclesiastiall Ministery also is exercised about civil things spiritually , in so far as it teacheth and admonisheth the Magistrate out of the Word of God what is best and most acceptable unto God ; or as it reproveth freely unjust judgements , unjust wars , and the like , and out of the Scripture threatneth the wrath of God to be revealed against all unrighteousness of men : So also is the Magistrate said to be occupied civilly about spiritual things . 64. Therefore all the actions of the civill Magistrate , even when he is imployed about Ecclesiasticall matters , are of their own nature , and essentially , civill . He punisheth externally Idolaters , Blasphemers , Sacrilegious persons , Hereticks , Prophaners of holy things , and according to the nature and measure of the sin , he condemneth to death or banishment , forfeiture of goods , or imprisonment : he guardeth and underproppeth Ecclesiasticall Canons with civill authority , giveth a place of habitation to the Church in his territory , restraineth or expelleth the insolent and untamed disturbers of the Church . 65. He taketh care also for maintaining the Ministers and Schools , and supplyeth the temporall necessities of Gods Servants , by his command assembleth Synods , when there is need of them : and summoneth , calleth out , and draws to tryall the unwilling , which without the Magistrates strength and authority cannot be done , as hath bin already said : he maketh Synods also safe and secure , and in a civil way presideth or moderateth in them ( if it so seem good to him ) either by himself , or by a substitute Commissioner . In all which the power of the Magistrate , though occupied about spirituall things , is not , for all that , spiritual but civill . 66. Fourthly , they differ in the end : The immediate , nearest end of civil power , is , that the good of the Common-wealth may be provided for and procured , whether it be in time of Peace , according to the rules of Law and counsel of Judges ; or in time of War , according to the rules of Military prudence : and so the temporall safety of the Subjects may be procured , and that external Peace and civil Liberty may be preserved , and being lost , may be again restored . 67. But the chiefest and last end of civill Government is , the glory of God the Creator , namely , that those which do evil , being by a superior power restrained or punished , and those which do good , getting praise of the same , the subjects so much the more may shun impiety and injustice : and that Vertue , Justice and the Morall Law of God ( as touching those eternal duties of both Tables , unto which all the posterity of Adam are obliged ) may remain in strength , and flourish , 68. But whereas the Christian Magistrate doth wholly devote himself to the promoting of the Gospel and Kingdom of Christ , and doth direct and bend all the might and strength of his authority to that end : This proceedeth not from the nature of his office and function , which is common to him with an Infidell Magistrate ; but from the influence of his common Christian calling into his particular vocation . 69. For every member of the Church ( and so also the faithful and godly Magistrate ) ought to referr and order his particular vocation , faculty , ability , power and honour to this end , that the Kingdom of Christ may be propagated and promoted , and the true Religion be cherished and defended : So that the advancement of the Gospell , and of all the Ordinances of the Gospell , is indeed the end of the godly Magistrate : not of a Magistrate simply ; or ( if ye will rather ) t is not the end of the office it self , but of him who doth execute the same piously . 70. But the end of Ecclesiastical power , yea the end as well of the Ministry it self , as of the godly Minister , is , that the Kingdom of Christ may be set forward , that the pathes of the Lord be made straight , that his holy mysteries may be kept pure , that stumbling-blocks may be removed out of the Church , least a little leaven leaven the whole lump ; or least one sick or scabbed sheep infect the whole flock ; that the faithfull may so walk as it becometh the Gospell of Christ , and that the wandring sheep of Christ may be converted and brought back to the sheep-Fold : 71. And seeing this power is given of the Lord , not to destruction but to edification ; Therefore this same scope is propounded in Excommunication , ( which is the greatest and last of Ecclesiastical censures ) namely , that the soul of an offending brother may be gained to Christ , and that being stricken with fear , and the stubborn sinner filled with shame , may by the grace of God be humbled , and may ( as a brand plucked out of the fire ) be snatched out of the snare of the Devill , and may repent unto salvation ; at least , the rest may turn away from those which are branded with such a censure , least the soul infection do creep and spread further . 72. Fiftly , they are distinguished by the effect . The effect of civil power is either proper or by way of redundance : The proper effect is the safety temporal of the Common-wealth , externall tranquillity , the fruition of civil Liberty , and of all things which are necessary to the civil Society of men . The effect , by way of redundance , is the good of the Church , to wit , in so far as by execution of Justice and good Laws , some impediments that usually hinder and disturb the course of the Gospel , are avoided or taken away . 73. For by how much the more faithfully the Magistrate executeth his office in punishing the wicked , and cherishing and encouraging good men , taking away those things which withstand the Gospell , and punishing or driving away the troublers and subverters of the Church ; so much the more the orthodox Faith and Godlyness are reverenced and had in estimation , sins are hated and feared : Finally , and all the subjects contained ( as much as concerneth the outward man ) within the lists of Gods Law : Whence also by consequence in happeneth , by Gods blessing , that the Church is desiled with fewer scandalls , and doth obtain the more freedom and Peace . 74. But the proper effect of the Ecclesiasticall power , or keys of the Kingdom of Heaven is wholly spirituall ; for the act of binding and loosing , of retaining and remitting sins , doth reach to the soul and conscience it self ( which cannot be said of the act of the civill power : ) And as unjust Excommunication is void , so Ecclesiasticall censure being inflicted by the Ministers of Christ , and his Stewards , according to his will , is ratified in Heaven , Mat. 18. 18. and therefore ought to be esteemed and acknowledged in like manner as inflicted by Christ himself . 75. Sixthly , they are also differenced in respect of the Subject : The politick power is committed sometimes to one , sometimes to more , sometime by right of election , sometime by right of succession : But the Ecclesiasticall power is competent to none under the New Testament by the right of succession , but he who hath it , must be called , by God and the Church , to it ; neither was it given by Christ to one , either Pastor or Elder , much less to a Prelate , but to the Church , that is , to the consistory of Presbyters . 'T is confessed indeed , and who can be ignorant of it , that the power ( as they call it ) of order , doth belong to particular Ministers , and is by each of them apart lawfully exercised ? but that power which is commonly called of jurisdiction , is committed not to one , but to the unity , that is , to a consistory ; therefore Ecclesiasticall censure ought not to be inflicted , but by many . 2 Cor. 2. 6. 76. Seventhly , they differ as touching the correlative : God hath commanded , that unto the civil power , every soul , or all Members of the Common-wealth , of what condition and estate soever , be subiect ; for what have we to do with the Papists , who wil have them , whom they call the Clergy or Ecclesiasticall persons , to be free from the yoke of the civill Magistrate ? The Ecclesiasticall power extends it self to none other subiects , then unto those which are called Brethren , or Members of the Church . 77. Eightly , there remaineth another difference in respect of the distinct and divided exercise of authority . For either power ceasing from its duty , or remitting punishment , that doth not ( surely it ought not ) prejudice the exercise of the other power ; namely , if the Magistrate cease to do his duty , or do neglect to punish with secular punishment , those malefactors which by profession are Church Members : Nevertheless , it is in the power of the Governors of the Church , by the bridle of Ecclesiastical Discipline , to curb such men ; yea also , by vertue of their office they are bound to do it ; and on the other part , the Magistrate may , and ought to punish in life and limb , honours or goods , notwithstanding the offenders repentance , or reconciliation with the Church . 78. Therefore the one sword being put up in the scabbard , it is free , and often necessary to draw the other . Neither power is bound to cast out , or receive him , whom the other doth cast forth or receive : The reason whereof is , because the Ecclesiastical Ministry doth chiefly respect the repentance to salvation , and gaining of the sinners soul ; wherefore it also imbraceth all kind of wicked men repenting , and receiveth them into the bosome of the Church . The Magistrate proposeth to himself another , and much differing scope ; for even repenting offenders are by him punished , both that Justice and the Laws may be satisfied , as also to terrifie others ; hence it is , that absolution from Ecclesiastick censure , freeth not at all the Delinquent , from civill Judgment , and that external sword . 79. Seeing then there are so many and so great differences of both Offices , and seeing also , that the function of Ministers and Elders of the Church , is not at all contained in the office of the Magistrate ; neither on the other part , this is comprehended within that ; Magistrates shal no less sin in usurping Ecclesiastical power , ministring holy things , ordaining Ministers , or exercising Discipline Ecclesiasticall , then Ministers should sin in rushing into the borders of the Magistrate , and in thrusting themselves into his calling . 80. Neither are those powers more mingled one with other , or less distinguished , where the Magistrate is a Christian , then where he is an Infidell ; For , as in a believing Father and in an Infidel Father , the rights of a Father are the same , so in a Christian Magistrate , and in an Infidell Magistrate , the rights of Magistrates are the same : So that to the Magistrate converted to the Christian Faith , there is no accession of new right , or increase of civil power , although being indued with true Faith and Piety , he is made more fit and willing to the undergoing of his office and the doing of his duty . 81. So then the Word of God and the Law of Christ , which by so evident difference , separateth and distinguisheth Ecclesiastical Government from the Civill , forbiddeth the Christian Magistrate to enter upon , or usurp the Ministry of the Word and Sacraments , or the juridicall dispensing of the keys of the Kingdom of Heaven , to invade the Church-Government , or to challenge to himself the right of both swords , spirituall and corporal : But if any Magistrate ( which God forbid ) should dare to arrogate to himself so much , and to enlarge his skirts so far , the Church shal then straight way be constrained to complain justly , and cry out , that though the Pope is changed , yet Popedom remaineth still . 82. It is unlawfull moreover to a Christian Magistrate , to withstand the practise and execution of Ecclesiasticall Discipline , ( whether it be that which belongs to a particular Church , or the matter be carryed to a Class or Synode : ) Now the Magistrate withstandeth the Ecclesiastick Discipline , either by prohibitions and uniust Laws , or by his evil example , stirring up , and inciting others to the contempt thereof , or to the trampling it under foot . 83. Surely the Christian Magistrate ( if any time he give any grievous scandall to the Church , ) seeing he also is a member of the Church , ought no ways disdain to submit himself to the power of the keys ; Neither is this to be marvelled at : for even as the office of the Minister of the Church is no ways subordinate and subjected to the civil power , but the person of the Minister , as he is a member of the Common-wealth , is subject thereto : So the civil power it self , or the Magistrate , as a Magistrate , is not subjected to Ecclesiastick power ; yet that man who is a Magistrate ought ( as he is a member of the Church ) to be under the Churches censure of his manners , after the example of the Emperour Theodosius , unless he wil despise and set at nought Ecclesiastick Discipline , and indulge the swelling pride of the flesh . 84. If any man should again object that the Magistrate is not indeed to resist Ecclesiasticall Government , yet that the abuses thereof are to be corrected and taken away by him : The answer is ready , in the worst and troublesome times , or in the decayed and troubled estate of things , when the ordinance of God in the Church , is violently turned into tyranny , to the treading down of true Religion , and to the oppressing of the Professors thereof , and when nothing almost is sound or whole , divers things are yielded to be lawfull to godly Magistrates , which are not ordinarily lawfull for them , that so to extraordinary diseases , extraordinary remedies may be applyed . So also the Magistrate abusing his power unto tyranny , and making havock of all , t is lawfull to resist him by some extraordinary ways and means , which are not ordinarily to be allowed . 85. Yet ordinarily and by common or known Law and Right in settled Churches , if any man have recourse to the Magistrate to complain , that through abuse of Ecclesiastick Discipline , injury is done to him , or if any sentence of the Pastors and Elders of the Church , whether concerning Faith or Discipline , do displease or seem uniust unto the Magistrate himself ; it is not for that cause lawfull to draw those Ecclesiasticall causes to a civil tribunal , or to bring in a kind of political or civil Popedom . 86. What then ? Shall it be lawful ordinarily for Ministers and Elders to do what they list , or shall the Governors in the Churches , glorying in the Law , by their transgression dishonour God ? God forbid . For first , if they shall trespass in any thing against the Magistrate or municipal Laws , whether by intermedling in judging of civil causes , or otherwise disturbing the peace and order of the Common-wealth , they are liable to civil tryal and judgments , as it is in the power of the Magistrate to restrain and punish them . 87. Again it hath been before shewed , that to Ecclesiastical evils Ecclesiastical remedies are appointed and fitted , for the Church is no less then the Common-wealth , through the grace of God , sufficient to it self in reference unto her own end : and as in the Common-wealth , so in the Church , the errour of inferior judgments and Assemblies , or their evil Government , is to be corrected by superior judgments and Assemblies , and so still by them of the same order , lest one order be confounded with another , or one Government be intermingled with another Government . What shall now the adversaries of Ecclesiastical power object here , which those who admit not the yoke of the Magistrate may not be ready in like manner to transfer against the civil Judicatories and Government of the Common-wealth ? Seeing it happeneth sometimes that the Common-wealth is no less ill Governed then the Church . 88. If any man shall prosecute the argument , and say , that yet no remedy is here shewed , which may be applyed to the injustice or error of a National Synod : surely he stumbleth against the same stone , seeing he weigheth not the matter with an equal ballance ; for the same may in like sort fall back and be cast upon Parliaments , or any supream Senate of a Common-wealth : for who seeth not the judgment of the supream civill Senate to be nothing more infallible , yea also in matters of Faith and Ecclesiasticall Discipline , more apt and prone to Error ( as being less accustomed to sacred Studies ) then the judgment of the Nationall Synod ? what medicines then , or what soveraign plaisters shal be had , which may be fit for the curing and healing of the Errors and miscariages of the supream Magistrate and Senate ? The very like , and beside all this , other and more effectuall medicines , by which the Errors of Nationall Synods may be healed , are possible to be had . 89. There wanteth not a Divine Medicine , and Soveraign Balm in Gilead ; for although the Popish opinion of the infallibility of Counsels , be worthily rejected and exploded ; yet t is not in vain that Christ hath promised , he shal be present with an Assembly , which in deed and in truth , meeteth together in his Name ; with such an Assembly , verily he useth to be present by a spirituall aide and assistance of his own Spirit , to uphold the falling , or to raise up the fallen . Whence it is , that divers times the Errors of former Synods are discovered and amended by the latter : sometimes also the second , or after thoughts of one and the same Synod are the wiser and the better . 90. Furthermore , the line of Ecclesiasticall Subordination is longer and further stretched , then the line of civill Subordination ; for a Nationall Synod must be subordinate and subject to an Universall Synod , in the manner aforesaid , whereas yet there is no Occumenicall Parliament , or generall civill Court acknowledged , unto which the supream civill Senate , in this or that Nation , should be subject . Finally , neither is the Church altogether destitute of nearer remedies , whether an universall counsell may be had or not . 91. For the Nationall Synod ought to declare , and that with greatest reverence , to the Magistrate , the grounds of their sentence , and the reasons of their proceedings , when he demandeth or enquireth into the same , and desireth to be satisfied : but if the Magistrate nevertheless do dissent , or cannot by contrary reasons ( which may be brought , if he please ) move the Synod to alter their judgment , yet may he require , and procure , that the matter be again debated and canvassed in another National Synod ; and so the reasons on both sides being throughly weighed , may be lawfully determined in an Ecclesiastical way . 92. But as there is much indeed to be given to the demand of the Magistrate ; so is there here a two-fold caution to be used : For first , notwithstanding of a future revision , it is necessary that the former sentence of the Synod , whether concerning the administration of Ecclesiastick Discipline , or against any Heresie , be forthwith put in execution ; least by lingering and making of delays , the evil of the Church take deeper root , and the gangreen spread and creep further : and least violence be done to the Consciences of Ministers , if they be constrained to impart the signs and seals of the Covenant of Grace to dogs and swine , that is , to unclean persons , wallowing in the mire of ungodliness ; and least subtile men abuse such interims or intervals , so as that Ecclesiasticall Discipline altogether decay , and the very decrees of Synods be accounted as cobwebs , which none feareth to break down . 93. Next it may be granted , that the matter may be put under a further examination , yet upon condition , that when it is come to the revision of the former sentence , regard may be had of the weaker which are found willing to be taught , though they doubt , but that unto the wicked and contentious tempters , which do mainly strive to oppress our liberty which we have in Christ , and to bring us into bondage , we do not for a moment give place by subjecting our selves : For what else seek they or wait for , then that under the pretence of a revising and of new debate , they cast in lets and impediments ever and anon , and that by cunning lyings in wait , they may betray the liberty of the Church , and in process of time may by open violence , more forceably break in upon it , or at least , constrain the Ministers of the Church to weave Penelop's web , which they can never bring to an end . 94. Moreover , the Christian Magistrate hath then only discharged his office in reference to Ecclesiasticall Discipline , when not only he withdraweth nothing from it , and maketh no impedient to it , but also affordeth speciall furtherance and help to it , according to the Prophecy , Esai . 49. 23. And Kings shal be thy nursing fathers , and Queens thy nursing mothers . 95. For Christian Magistrates and Princes embracing Christ , and sincerely giving their names to him , do not only serve him as men , but also use their office to his glory , and the good of the Church : they defend , stand for , and take care to propagate the true Faith and Godliness , they affoord places of habitation to the Church , and furnish necessary helps and supports , turn away injuries done to it , restrain false Religion , and cherish , underprop , and defend the Rights and Liberties of the Church : so far they are from diminishing , changing or restraining those Rights , for so the condition of the Church were in that respect worse , and the Liberty thereof more cut short , under the Christian Magistrate , then under the infidell or heathen . 96. Wherefore seeing these nursing fathers , favourers and defenders , can do nothing against the Truth , but for the Truth , nor have any right against the Gospel , but for the Gospel ; and their power in respect of the Church , whereof they bear the care , being not privative or destructive , but cumulative and auxiliary , thereby it is sufficiently clear , that they ought to cherish , and by their authority , ought to establish the Ecclesiasticall Discipline ; but yet not with implicite Faith , or blind obedience : For the Reformed Churches do not deny to any of the faithfull , much less to the Magistrate , the judgment of Christian prudence and discretion , concerning those things which are decreed or determined by the Church . 97. Therefore , as to each Member of the Church respectively , so unto the Magistrate belongeth the judgment of such things , both to apprehend and to judg of them ; for although the Magistrate is not ordained and preferred of God , that he should be a judg of matters and causes spirituall , of which there is controversie in the Church : Yet is he questionless judg of his own civill act , about spirituall things ; namely , of defending them in his own Dominions , and of approving or tolerating the same ; and if in this business he judg and determine according to the wisdom of the flesh , and not according to the wisdom which is from above , he is to render an account thereof before the supream Tribunall . 98. However the Ecclesiasticall Discipline , according as it is ordained by Christ , whether it be established and ratified by civill authority , or not , ought to be retained and exercised in the Society of the faithfull ( as long as it is free and safe for them to come together in holy Assemblies ) for the want of civil authority is unto the Church like a ceasing gain , but not like Damage or loss ensuing ; as it superaddeth nothing more , so it takes nothing away . 99. If it further happen ( which God forbid ) that the Magistrate do so far abuse his authority , that he doth straitly forbid what Christ hath ordained ; yet the constant and faithful servants of Christ , will resolve and determine with themselves , that any extremities are rather to be undergone , then that they should obey such things , and that we ought to obey God rather then men ; yea they will not leave off to perform all the parts of their office , being ready , in the mean time , to render a reason of their practice to every one that demandeth it , but specially unto the Magistrate , ( as was said before . ) 100. These things are not to that end and purpose proposed , that these functions should be opposed one against another , in a hostile posture , or in terms of enmity , then which nothing is more hurtful to the Church and Common-wealth , nothing more execrable to them who are truly and sincerely zealous for the house of God ( for they have not so learned Christ : ) but the aim is , First and above all , that unto the King of Kings and Lord of Lords , Jesus Christ the only Monarch of the Church , his own prerogative Royal ( of which also himself in the World was accused , and for his witnessing a good confession thereof before Pontius Pilate , was unjustly condemned to death ) may be fully maintained and defended . 101. Next , this debate also tendeth to this end , that the power as well of Ecclesiasticall censure as of the civil sword being in force , the licentiousness of carnal men , which desire that there be too slack Ecclesiastical Discipline or none at all , may be bridled , and so men may sin less , and may live more agreeably to the Gospel . Another thing here intended is , that errours on both sides being overthrown , ( as well the errour of those who under a fair pretence of maintaining and defending the rights of Magistracy , do leave to the Church either no power , or that which is too weak ; as the errour of others , who under the vail of a certain suppositious and imaginary Christian Liberty , do turn off the yoke of the Magistrate ) both powers may enjoy their own Priviledges ; add hereto that both powers being circumscribed with their distinct borders and bounds , and also the one underpropped and strengthned by the help of the other , a holy concord between them may be nourished , and they may mutually and friendly imbrace one another . 102. Last of all , seeing there are not wanting some unhappy men , who cease not to pervert the right ways of the Lord , and with all diligence go about to shake off the yoke of the Ecclesiastical Discipline , where now t is about to be introduced , yea also where it hath been long ago established , and as yet happily remaineth in force , it was necessary to obviate their most wicked purposes ; Which things being so , let all which hath been said , passe with the good leave and liking of those orthodox Churches in which the Discipline of Excommunication is not as yet in use : neither can any offence easily arise to them from hence ; yea ( if the best conjecture do not deceive ) they cannot but rejoyce and congratulate at the defence and vindication of this Discipline . 103. For those Churches do not deny but acknowledg and teach , that the Discipline of Excommunication is most agreeable to the Word of God , as also that it ought to be restored and exercised ; Which also heretofore the most learned Zachary Vrsi●● , in the declaration of his judgment concerning Excommunication , exhibited to Prince Frederick the third , Count Elector Palatine , the title whereof is , Judicium de Disciplina Ecclesiastica & Excommunicatione , &c. 104. For thus he , In other Churches , where either no Excommunication is in use , or t is not lawfully administred , and neverthelesse without all controversie , it is confessed and openly taught , that it ought justly to be received and be of force in the Church : and a little after , Lest also your Hignesse by this new opinion do sever your self and your Churches from all other Churches , as well those which have not Excommunication , as those which have it : Forasmuch as all of them do unanimously confesse , and alwayes confessed , that there is reason why it ought to be in use . 105. To the same purpose it tendeth which the highly esteemed Philip Melancthon in his Common places , chap. of civil Magistrates , doth affirm : Before ( saith he ) I warned that civil Places and Powers are to be distinguished from the adhering confusions which arise from other causes , partly from the malice of the devil , partly from the malice of men , partly from the common infirmity of men , as it cometh to passe in other kinds of life and Government ordained of God . No man doubteth , that Ecclesiastical Government is ordained of God , and yet how many and great disorders grow in it from other causes . Where he mentioneth a Church Government distinct from the civil , and that jure divino , as a thing uncontroverted . 106. Neither were the wishes of the chief Divines of Zurick and Berne wanting , for the recalling and restoring of the discipline of Excommunication . So Bullinger upon 1 Cor. 5. And hitherto ( saith he ) of the Ecclesiastical chastising of wickedness , but here I would have the brethren diligently warned , that they watch , and with all diligence take care that this wholesom medicine , thrown out of the true Church by occasion of the Popes avarice , may be reduced , that is , that scandalous sins be punished : for this is the very end of Excommunication , that mens manners may be well ordered , and the Saints flourish , the prophane being restrained , lest wicked men by their impudency and impiety increase and undo all . It is our part , ô brethren , with greatest diligence to take care of these things ; for we see that Paul in this place doth stir up those that were negligent in this business . 107. Aretius agreeth hereunto . Problem . Theolog. loc , 33. Magistrates do not admit the yoke , they are afraid for their honours , they love licentiousnesse , &c. The common people is too dissolute , the greatest part is most corrupt , &c. In the mean while I willingly confesse , that we are not to despair , but the age following will peradventure yeeld more tractable spirits , more mild hearts , then our times have . See also Lavater agreeing in this , Homil. 52. on Nehem. Because the Popes of Rome have abused Excommunication for the establishing of their own tyranny , it cometh to pass , that almost no just Discipline can be any more settled in the Church , but unlesse the wicked be restrained , all things must of necessity run into the worst condition , See besides , the opinion of Fabritius , upon Psal. 149. 6 , 7 , 8 , 9. of spirituall corrections , which he groundeth upon that Text compared with Matth. 16. 19. and 18. 18. Iohn 20. 23. 108. It can hardly be doubted or called in question , but besides these , other learned and Godly Divines of those Churches were and are of the same mind herein , with those now cited ; and indeed the very Confession of Faith of the Churches of Helvetia , Chap. 18. may be an evidence hereof . But there ought to be in the mean time a just Discipline amongst Ministers , for the doctrine and life of Ministers is diligently to be enquired of in Synods : Those that sin are to be rebuked of the Elders , and to be brought again into the way , if they be curable ; or to be deposed , and like wolves driven away from the floek of the Lord , if they be incurable . That this manner of Synodical censure , namely of deposing Ministers from their office for some great scandal , is used in the republike of Zurick , Lavater is witness , in his book of the Rites and Ordinances of the Church of Zurick , Chap. 23. Surely they could not be of that mind , that Ecclesiastical Discipline ought to be exercised upon Delinquent Ministers only , and not also upon other rotten Members of the Church . 109 Yea the Helvetian Confession in the place now cited , doth so tax the inordinate zeal of the Donatists and Anabaptists ( which are so bent upon the rooting out of the tares out of the Lords field , that they take not heed of the danger of plucking up the wheat ) that withall it doth not obscurely commend the Ecclesiastical Forensical Discipline , as distinct from the civil Power , and seeing ( say they ) ttis altogether necessary that there be in the Church a Discipline ; and among the Ancients in times past Excommunication hath been usual , and Ecclesiastical Courts have been among the People of God , among whom this Discipline was exercised by prudent and goods men ; It belongeth also to Ministers according to the case of the times , the publick estate and necessity , to moderate this Discipline ; Where this rule is ever to be held , that all ought to be done to edification , decently , honestly , without tyranny and sedition ; The Apostle also witnesseth , 2 Cor. 13. that to himself , was given of God a Power unto edification , and not unto destruction . 110. And now what resteth , but that God be intreated with continual and ardent Prayers , both that he would put into the hearts of all Magistrates , zeal and care to cherish , defend , and guard the Ecclesiastick Discipline , together with the rest of Christs Ordinances , and to stop their eares against the importunate suits of whatsoever claw-backs , which would stir them up against the Church ; and that also all Governours and Rulers of Churches , being every where furnished and helped with the strength of the holy Spirit , may diligently and faithfully execute this part also of their function , as it becommeth the trusty servants of Christ , which study to please their own Lord and Master , more then men . 111. Finally , all those who are more averse from Ecclesiastick Discipline , or ill affected against it , are to be admonished and intreated through our Lord Jesus Christ , that they be no longer entangled and enveagled with carnall prejudice , to give place in this thing to humane affections , and to measure by their own corrupt reason spirituall Discipline , but that they do seriously think with themselves , and consider in their minds , how much better it were , that the lusts of the flesh were as with a bridle tamed , and that the repentance , amendment , and gaining of vicious men unto salvation may be sought , then that sinners be left to their own disposition , and be permitted to follow their own lusts without controulment , and by their evil example to draw others headlong into ruin with themselves : and seeing either the keys of Discipline must take no rust , or the manners of Christians will certainly contract much rust : what is here to be chosen , and what is to be shunned , let the Wise and Godly , who alone take to heart the safety of the Church , judg . FINIS . 
A53660	----	A plea for Scripture ordination, or, Ten arguments from Scripture and antiquity proving ordination by presbyters without bishops to be valid by J.O. ... ; to which is prefixt an epistle by the Reverend Mr. Daniel Williams. Owen, James, 1654-1706. 1694 Approx. 234 KB of XML-encoded text transcribed from 106 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A53660 Wing O708 ESTC R32194 12354711 ocm 12354711 60104 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53660) Transcribed from: (Early English Books Online ; image set 60104) Images scanned from microfilm: (Early English books, 1641-1700 ; 1024:2) A plea for Scripture ordination, or, Ten arguments from Scripture and antiquity proving ordination by presbyters without bishops to be valid by J.O. ... ; to which is prefixt an epistle by the Reverend Mr. Daniel Williams. Owen, James, 1654-1706. Williams, Daniel, 1643?-1716. [16], 183 p. Printed for A. Salusbury ..., London : 1694. Errata: p. [15] Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ordination -- Presbyterian Church. Ordination -- Biblical teaching. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Emma (Leeson) Huber Sampled and proofread 2004-03 Emma (Leeson) Huber Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A PLEA FOR Scripture Ordination : OR , TEN ARGUMENTS FROM Scripture and Antiquity PROVING Ordination by Presbyters without Bishops to be valid . By I. O. Minister of the Gospel . To which is prefixt an Epistle by the Reverend Mr. Daniel Williams . Episcopi noverint se magis consuetudine quàm dispositionis Dominicae veritate , Presbyteris esse majores . Hieron . in Ep. ad . Tit. 1 Cor. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . London : Printed for I. Salusbury at the Rising Sun in Cornhil over-against the Royal Exchange . 1694. THE PREFACE . THE Cause which these Papers Vindicate is not that of a Party , as some unthinking People may imagine , but of the Reformation in General , which has been propagated and supported , in its most flourishing Branches , by the Ministry here pleaded for . The Ancient Vaudois , or Waldenses , those eminent and faithful Witnesses against Antichristian Usurpations , have had no other for near 500 years past * . The first guides of the People from Mystical Egypt , were Presbyters Ordained by Presbyters . These are they that gathered the first Fruits unto God ; under the Conduct of these the persecuted WOMAN FLED th●ough a Sea of Blood into the Wilderness : by their Ministry she hath been fed and nourished , these make the first Figure among the Witnesses that prophecy in Sackcloth ; they have gone in mourning from one Generation to another . When others have assumed Beauty for Ashes , the Oyl of Ioy for mourning , the Garment of Praise for the Spirit of heaviness ; these have been fed with the Bread of Tears , have been filled with bitterness , and made drunk with Wormwood . They have been Men of Sorrows , and acquainted with grief . They have been sore broken in the place of Dragons , and covered with the Shadow of Death , yet have they not forgotten the Name of their God , or stretched out their hand to a strange God. It 's by the Ministry of these that the Truth prevailed , the Eyes of Nations were opened , and vast Multitudes reduced to the Obedience of the Gospel . They seal'd their Ministry with their Blood , and Heaven sealed it with the most glorious success . * Rainerius , one of their Tormentors , complains of them , that they had spread through all Countries , and crept into every Corner . Walsingham , our Country-man , tells us how the Lolards ( as they were here called ) had fill'd our Land , and had their Ministers Ordain'd by Presbyters without Bishops : that they justified these Ordinations , and asserted an inherent Power in Presbyters to put forth all Ecclesiastical Acts without distinction . We may rationally presume that their practice was uniform in other Countries ; and had we exact Records of their Church Administrations , we should find innumerable Instances of Ordination by Presbyters among them : but the account they give of themselves is so very imperfect , that had not their Enemies transmitted to Posterity a Narrative of their Actions and Sufferings ( though very partially ) we should have known little of them . We have no reason to think that those blessed Worthies did either alter their Judgments , or supersede their Practice concerning Ordination by Presbyters ; and therefore I take it for granted , that the same Ministry continued among them until the begining of the Reformation . Here in England several of the Bishops were eminently instrumental in promoting the Reformation , which gave them a deserved esteem in the thoughts of all good men , especially of the poor Lolards , to whom that great Change was a Resurrection from the dead . By this means the Bishops continued their stations in the Church , and were entrusted with the principal management of Ordination , which their Popish Predecessors had ingrossed into their hands long before . But though Matters were thus settled , they were far from Claiming to themselves a superiour Power over Presbyters , or stamping a Ius Divinum upon their Office. They acknowledged the identity of Bishops and Presbyters , that Ordination by Presbyters was valid , and that Episcopacy was a bare Constitution of the Civil Magistrate * , for the better governing of the Church . All this will be fully proved in the following Discourse . Thus it was in England , but in the forreign Churches it was quite otherwise ; there the Bishops were implacable Enemies to the Reformation , which gave the Presbyters an Opportunity of re-assuming their inherent Power of Ordination , and of laying aside the pretended superiour Order of Bishops , as those who had appropriated to themselves the just Rights of Presbyters , and divested them of the inseparable Priviledges of their Order : and had been so far from answering the first design of their Constitution , of being a Remedy against Schism † , that partly by their Arbitrary Impositions , and partly by their boundless Ambition , they had miserably torn and divided the Christian Church for several Ages before , and contributed to the establishment of the usurping Bishop of Rome . For these and other Reasons , they rejected Bishops from having any part in their Church-Government . This they committed to the Presbyters , as their ancient Right * . If a Popish Bishop happened to be Converted to the Protestant Religion , he was not capable of Exercising his Ministry among them , no not as a Presbyter , until he submitted to a new Ordination ‖ . This Establishment enraged the Roman Prelates , and drew forth their strongest Efforts to assert their tottering Hierarchy , and to overthrow the Reformed Ordinations . Therefore the principal and leading Antagonists we have to do with , in the present Controversie , are the Papists , especially the Iesuits , who with one Mouth condemn Ordinations by Presbyters . With us it 's a very small thing that we should be judg'd of Man's day , we acquiesce in that Judgment which will dispense Rewards and Punishments , not according to the disputable Modes of Mens entrance into the Office , but as they have faithfully , or otherwise , discharged the Duties of the Sacred Ministry . Happy they , whose Record is on high , whose Witness is in Heaven , whose Testimony is in their own Bosoms , and in the Consciences of those that hear them . I leave the following Discourse to recommend it self unto thee ; Read with observation , weigh every thing in an even Ballance , and let the Impressions of Truth form an Impartial Judgment . I. O. TO THE READER . THE indispensible use of a Gospel Ministry must appear to such as at all consider , the ignorance of Mankind in the way of Eternal Life , the innate aversion to the terms of Reconciliation with God , the Mystery of Gospel Revelations , the subtle and unwearied Attempts of Seducers against the Truth , the backwardness to improvement in Grace and a Life according to the Rules of Christianity , which even they discern , who are not utter Strangers to the Impresses of a Divine Power , by the Word , in the illumination of their Minds , and renovation of their Wills. Yea further , who would sustain the Labour and Hazards of this holy Calling , or attend thereto with an assiduity requisite to the ends thereof , if not by Office obliged ? Nay , how would it enervate our Pleadings with Sinners , and abate that Assurance given to Believers by the Word and Sacraments , if we did not transact between God and them , as cloathed with the Authority of Ambassadors , delegated by Christ thereto , and supportted by his Presence and Power in our Administrations ? The Lord Iesus , as Head of the Church , promiseth and dispenseth Gifts suitable to the Ministerial Office , and renders them so essential thereto , as that none can be duly admitted to this Trust , who are not in some good degree fit to teach , divide the Word aright , convince Gain-sayers ; yea credibly appearing devoted to God , and concerned for the Salvation of Men. No Ordainers can dispense with the want of these ; nor is the Ministerial Office conveighed by the greatest Solemnities to any Man void of these Qualifications ; though the best accomplished may awfully say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 2. 16. The same holy Instituter of this Office ●ath wisely provided against Intruders ; and also for the encouragement of such as are capable , by subjecting Probationers ordinarily to the Enquiry and Iudgment of Men fit , and authorized to determine of their Call and Endowments , and to invest them in the Office of a Presbyter , by Fasting and Prayer , with imposition of Hands : the Authority and Obligations of which Office are in the Scriptures adjusted by Christ , and can admit of no Change at the Will of the Ordainers . Reason directs that the Ordainers should be fit to judge of the necessary Qualifications of such as are proposed to this Charge : The Scriptures determine that the Ordainers be such as are invested and exercised in the same holy Office. And who so capable to judge , or likely to be careful and faithful in their Admissions ? These are appointed to make a Minister , though Churches are to elect who so approved shall be their Minister : Pastors invest in the Office , though the People do appropriate the more stated and usual Employment of the Officer . Confusion and a degenerate Ministry must ensue Mens attempting the Ministry , if they get but a good conceit of themselves , or that particular Churches assume the sending forth Preachers , or making Ministers for themselves , unless in Cases very extraordinary . The Reverend Author in the following Treatise hath no design to reflect on Episcopal Ordination , nor to raise any unseasonable Debates among Protestants . But being in a peculiar manner assaulted as an Vsurper of the Ministerial Office , because separated thereto by the imposition of no Hands besides those of Presbyters . He herein affirms , and I think with great Iudgment and Evidence proveth , That Presbyters , though no Prelates , are authorized by the Lord Iesus to Ordain fit Persons to the Office of Presbyters , and that the Ordination of such is valid . Many have successfully engaged in this Debate heretofore , yet thou wilt find some very considerable Addition to what occurs in most other Authors . It 's not unworthy the Animadversion of all concerned for the meer being of Religion , that there is a general Attempt this day , not only against the Exercise of the Ministry in an aptitude to its end , but against the very Office of the Ministry : many that widely differ in other things , do yet center herein . The fordwardness of some to nullifie the Mission of their Brethren , conduceth as much thereto as any thing , except the Personal Faults of Ministers . Such decisions of the Subject in debate , yields no small Advantage to the Romish Hierarchy , whiles most Protestants are unchurched , and their Holy Administrations arraigned as Nul●ities : A Notion that never obtained in the English Church till the Grotian design received Patronage here , and that to subserve purposes as little propitious to our Civil Rights , as to Religion it self . The Increase of Purity , Self-denial , Light and Love , would soon decide Cases more important ; and render the Vitals of Christianity more secure , which are now so variously exposed . Octob. 14. 1693. I am thy Servant in our common Lord , Daniel Williams . ERRATA . PAge 65. l. 4. r. Writers . ibid. l. 18. r. occasionally . p. 91. l. 2. r. excluduntur . p. 100. l. 7. r. 100. Through a Mistake of the Printer Chap. VI. Is made Chap. V. and Chap. VII . is made Chap. VI. and so unto the end of the Book . So Arg. V. is made Arg. IV. and Arg. VI. is made Arg. V. and so forward unto the last . A PLEA FOR Scripture Ordination , &c. CHAP. I. The Vse and Efficacy of the Ministry . It 's opposed by open Violence , false Teachers , Divisions ; the last of which occasioned the present Vndertaking . The Case of Ordination by Presbyters stated . THE Ministry of Reconciliation is that powerful Engine by which the strong Holds of Satan are demolished , the Gates of Hell broken down , Sin 's Captives reduced , and Trophies erected in honour of the victorious Prince of Peace . The Dispensation of the Gospel is the Glory of Nations , the Support of Christianity , the Shield of Truth , and the Triumph of the Cross. By this despised means Christ divides him a portion with the great , and shares the spoil with the strong : by the foolishness of Preaching he confounds the Wise , and by weak earthen Vessels he breaks the Iron-Scepter of the Prince of the Power of the Air. For this reason it is that Gospel Ministers are so much opposed in the world , while the Prince of Darkness hath a Kingdom in it , he 'l bend all his Forces against them , as Invaders of his Dominions , and irreconcilable Enemies to his usurped Regiment . Many and various are his Serpentine Devices and repeated Stratagems to render their Endeavours of winning Souls ineffectual . Sometimes he assaults them by open Violence , he pours upon them the strength of Battel , to the disgracing of their Persons , the spoiling of their Goods , the infringing of their Liberties , and the sacrificing of their very Lives to the insatiable Rage of unreasonable Men. They are killed all the day long , and accounted as sheep for the slaughter , and yet in all these things are more then Conquerors through him that loved them , and hath promised his Presence with them to the end of Time : He holds the Stars in his right Hand , guides their Motions , and restores a declining World by their powerful Influences . Their restless Adversary failing in his former method transforms himself into an Angel of Light , that he may more insensibly destroy the Angels of the Churches . What he cannot effect by Power , he will attempt by Craft . He 'l send forth his daring Emissaries to undermine Preaching by Preaching . Thus the Adversaries of Iudah offered to build the Temple , that they might hinder the building of it . St. Paul's Enemies preached Christ of envy and strife , that they might obstruct his sincere Preaching . The Devil himself turns Preacher in the Pythonic Woman to scandalize the Apostle's Ministry . He emits Wolves in Sheeps cloathing to tear and devour the unwary Flock . If he be defeated in this Attempt , he 'l make trial of skill in as pernicious a way as either of the former , to wit , by alienating their Affections , and imbittering their Spirits towards one another . He arms them with Weapons that are forreign to the nature of their warfare , he turns their Plow-shares into Swords , and makes Ambassadors of Peace to become Heralds of War , and the Fathers of Vnity Sons of Discord . Of all Divisions those amongst Ministers have the saddest tendency ; of all the Divisions of Ministers , those that concern their Ministerial Call are the most destructive . It is not strange that Romish Priests should Condemn all Reformed Ministers without distinction , that the spurious Offspring of the Scarlet Whore should conspire against the Seed of the Woman , that the Ministers of Antichrist should reject the Ministers of Christ. Their unmerited Condemnation is our Convincing Justification . But that which administers just cause of Sorrow , is to behold Protestant Ministers uncharitably Arraigning one another . Some unthinking Dissenters ignorantly condemn all that are Ordained by Bishops as no Ministers of Christ , not considering that thereby they nullifie their own Baptism , which most of them received from Episcopal Ministers ; if they are but meer Lay-men , their Baptism is no Baptism , and ought to be repeated in the Judgment of many . This Principle naturally leads to Anabaptism . On the other hand , some Dignitaries of the Church of England condemn all that are not Ordained by Bishops as no Ministers , and so they Anathematize all the Reformed Churches that have no Bishops ; they affirm their Ministry and Sacraments to be meer Nullities , and that there is no Salvation to be had in their Communion ; and therefore that it is safer to continue in the Roman Church : as if the empty Name of a Bishop were more necessary to Salvation , then an interest in the great Bishop of our Souls , the Lord Jesus ; and an Idolatrous Heretical Church under the Conduct of Antichristian Bishops , were preferrable to an Evangelical Orthodox Church without them . But these severe Judges that pass a damnatory Sentence upon the greatest , if not the best part of the Reformed Churches are worthily deserted by all sober and moderate Church-men . Others of that Communion own Ordination by Presbyters without Bishops to be valid , but they look upon them as Schismatical , where Bishops may be had . We have no Controversie with these about the validity of Ordination by Presbyters , but about the Charge of Schism , which we conceive falls upon the Imposers of unscriptural Conditions of Ordination . Others allow Ordinations by Presbyters in the Forreign Churches , who have no Bishops ; but they Censure such Ordinations for Nullities , where Bishops may be had , as in England . Our present Controversie is with these . For the stating of the Point in difference , we 'l consider , 1. Wherein we are agreed ; 2. Wherein the real difference lies . Our Agreement . We agree , 1. That Christ hath appointed a Ministry in his Church . A Gospel Ministry is not of Humane , but of Divine Original . It belongs to Jesus Christ to institute what sort of Officers must serve in his House . 2. We agree that the Ministry is a standing Office to continue in the Christian Church to the end of Time , Matth. 28.19 , 20. 3. That no Man ought to take upon him the Sacred Office of a Minister of the Word , without a lawful Calling or Mission , Rom. 10.14 , 15. Ier. 14.14 . Heb. 5.4 . 4. That Ordination is always to be continued in the Church , Tit. 1.5 . 1 Tim. 5.21 , 22. 5. That Ordination is the Solemn setting apart of a Person to some Publick Church-Office . 6. That every Minister of the Word is to be Ordained by Imposition of Hands , and Prayer with Fasting , Acts 13. 3. 1 Tim. 5.22 . 7. That he who is to be Ordained Minister must be duly qualified both for Life and Ministerial Abilities , according to the Rules of the Apostle , 1 Tim. 3. Tit. 1.6 , 7 , 8 , 9. In these things which comprehend all the Essentials of the Ministry , whatever more , we are fully agreed . The main difference is about the Persons Ordaining . We say , Ordination may be perform'd by meer Presbyters . Some of our Brethren of the Episcopal Persuasion say , That no Ordinations are valid but such as are done by Diocesan Bishops . The common Cry against Protestant dissenting Ministers is , That they are no true Ministers of Christ , but Intruders and false Prophets . And why so ? Not because they are not Orthodox in their Doctrine , for they have subscribed all the Doctrinal Articles of the Church of England : Nor can they charge them with Insufficiency or Scandal , for they are generally Persons of approved Abilities , exemplary Conversations , and great Industry in the Lord's Vineyard , who seek not their own things , but the things of Christ. They are willing to be tried by the Characters of Gospel Ministers . Where lies the defect then ? why in this , they are not Ordained by Bishops . They derive not their Power from such Diocesans as pretend to an uninterrupted Succession down from the Apostles . They were Ordained by meer Presbyters that have not the Ordaining Power , and none can communicate that to another which he hath not in himself . Our Case then in short is this , Whether Ordination by meer Presbyter's , without Diocesan Bishops , be valid . The Question needs but little Explanation . By Ordination , I mean the setting of Persons apart by Imposition of Hands for the Sacred Office of the Ministry . By Presbyters , I understand Gospel Ministers , who are called to the Oversight of Souls , and to whom the Keys of the Kingdom of Heaven are committed . By Diocesan Bishops I intend that Species of Church Officers which claim to themselves a Superior Power of Order and Jurisdiction above Presbyters , and to be the sole Pastors of several hundreds of Congregations , having Parish Priests under them who have no Power of Discipline in the Church . By valid , I mean not what the Old Canons make so , but what the Scriptures determine to be so . Those Sacred Oracles which are of Divine Inspiration , and not Arbitrary Canons of weak Men's devising , are the Foundation of our Faith , and the infallible Standard by which Truth and Errour must be tried . The Question being thus explained , I affirm , That such as are set apart with Imposition of Hands for the Office of the Ministry by Gospel Ministers , without the Species of Church Officers who claim a superior Power over Presbyters , are regularly Ordained , and their Ordination is valid according to the Scriptures . This Truth I hope to demonstrate by the following Arguments . CHAP. II Presbyters have power to Ordain , because they are Scripture Bishops . The Syriac Translation useth not different Names . If there be a difference , the prebeminence belongs to the Presbyter . Objection concerning Timothy and Titus answered . 1. The Iesuits urge this against the Protestants . 2. The Scripture doth not call them Bishops . 3. The Government of Ephesus was in the Presbyters of that Church . 4. St. Paul doth not mention Timothy in his Epistle to the Ephesians , as he doth in other Epistles . 5. When St. Paul took his last leave of them , he made no mention of Timothy for his Successor , though he were present . 6. He did not reside at Ephesus . 7. Ephesus no Diocesan Church , but a Parochial or Congregational . The Asian Angels no Diocesan Bishops : Prov'd from the extent of the Asian Churches , from Tyconius in Austin . Contents of our authoriz'd Bibles , and acceptation of Angel in the Jewish Church . THAT Ordination which hath all the Scripture requisits is valid , but Ordination by Presbyters hath all the Scripture requisits , Therefore — The Major is undeniable to Persons that own the inspired Writings to be a perfect Rule . The Minor I thus prove : The Scripture requisits of Ordination , are some in the Ordainers , some in the Ordained , some in the Circumstances of Ordination . As to the Ordained , they must have such Qualifications as the Scripture requires 1 Tim. 3 .... These we are willing to be tried by . As to the Circumstances there must be Examination , Approbation , publick and solemn setting apart by imposition of Hands , with Fasting and Prayer . As to the Ordainers , 't is enough that they were Presbyters , and as such had an inherent Power to Ordain ; for according to Scripture , a Bishop and a Presbyter are one and the same , not only in Name , but in Office. The Elders or Presbyters of Ephesus are call'd Bishops of Ephesus , to whom the sole over-sight of that Church did belong , Acts 20. 17 , 28. The Presbyters of the Jewish Diaspora , to whom St. Peter wrote , are requir'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feed or rule the Flock , and to perform the office and work of Bishops among them * : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to rule † . They are called Rulers and Governours ‖ ... Iustin Martyr calls the chief Minister of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . St. Paul's ruling Presbyter is Iustin's ruling Bishop . Bishops and Presbyters have one and the same Qualifications , Tit. 1. 5 , 7. After he had given the Character of Persons to be Ordain'd Presbyters , v. 5 , 6. he adds a reason , v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There would be no force in the Apostles reasoning , if Bishops were of a superior Order to Presbyters . The Scriptures own but two Orders of ordinary Church Officers , Bishops and Deacons * , and of these Bishops there were more then one in every Church : So there was at Philippi and at Ephesus † . To be sure then , they were not Bishops of the English Species , i. e. sole Governors of many Churches , but Presbyters in a proper sence ; many of which were Ordain'd in every Church , Antioch it self not excepted ‖ The Apostles gave that Church no Primacy above Lystra and Iconium , but settled the same sort of Officers in all . Though afterward it overtopt it's Neighbours , and became a Metropolitical Church . But from the beginning 't was not so . The Syriac Translation , which is so very ancient , that it comes nearest in time to the Original , useth not two words , one for Bishop , another for Presbyter , as our Translation and the Greek , but it hath only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Chaldee and in Syriac signifies Presbyters . Tit. 1. 5. & Constitueres .. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniores in qualibet Civitate , v. 7 debet enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senior esse irreprehensibilis . I have left thee in Creet to ordain Elders in every City , for an Elder [ we say Bishop ] must be blameless .. So in 1 Tim. 3. 1. The Office of a Bishop , as we render it out of the Greek : The Syriac reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Office of a Presbyter . Instead of Bishops and Deacons in Phil. 1. 1. the Syriac reads it Presbyters and Deacons . This is a strong proof that the distinction of Bishop and Presbyter was unknown when that Translation was made , for it useth not so much as different Names . Of the Antiquity of the Syriac Version vide * Walt. If there be any distinction between a Bishop and a Presbyter , the preheminence must be given by the Scripture to the Presbyters ; for as our Bishops say , their Office distinct from Presbyters , is to Rule and Govern , and the Office of a Presbyter is to Preach and Administer the Sacraments . Now the Administration of the Sacraments and Preaching , are more excellent Works then Ruling and Governing . The Apostle saith expresly , that they that labour in the Word and Doctrine , deserve more honour then they that rule well ‖ . Moreover , the Apostles stile themselves Presbyters , but never Bishops . St. Peter calls himself Presbyter † , but never calls himself a Bishop . And therefore it 's a wonder the Pope , his pretended Successor , and those that derive their Canonical Succession from his Holiness , should call themselves Bishops , unless it be by the Divine Disposal to shew the fallibility of their Foundations . The Papists , who therein are imitated by some of our Adversaries , do say , That the Names are common , but the Offices are distinct . Thus Spensoeus * , a Sorbonist , objects , Nominum quidem esse , sed non munerum confusionem . The Instances mentioned above do clearly Evince an Indentity of Offices . When the Apostle bids the Presbyters of Ephesus take heed to all the Flock over which the Holy Ghost had made them Bishops † ; he doth not speak of the Name but the Office. And 't is evident that St. Peter ‖ speaks of the Office , when he Exhorts the Presbyters to feed the Flock , and to perform the Office of Bishops among them ; so that there were as many Bishops as there were Presbyters in Churches of the Apostles planting . How comes it to pass when the Apostle reckons up the several * sorts of Ministers , which Christ had appointed in his Church , that he makes no mention of Superior Bishops , if they be so necessary as some would have us believe . He mentions Pastors and Teachers . The Patrons of Episcopacy will not say Bishops are meant by Teachers , their proper work being Ruling : nor can they be meant by Pastors , for Presbyters are Pastors , and exhorted to feed the Flock * . Our Learned Writers against Popery think it a good Argument to disprove the Pope's Headship , that he is not mention'd in the List of Church Officers † reckoned up in the New Testament : no more is a Bishop superior to Presbyters , so much as nam'd in those places . If any say 't is omitted , because he was to succeed the Apostles , he hath the Pope ready to joyn with him in the same Plea for his Office. Object . Timothy and Titus were Scripture Bishops , superior to Presbyters . Answ. 1. The Papists urge this Objection against the Protestants . So doth Turrianus the Jesuit ‖ ; so doth Bellarmine . Our English Episcopacy hath scarce one Argument for it's Defence , but what will indifferently serve the Popish Prelacy . The Bishops best Weapons have been Consecrated in the Jesuits School , and have been dext'rously manag'd against the whole Reformation . II. But , I pray , where doth the Scripture give Timothy and Titus the Title of Bishops ? The Postscripts to the Epistles directed to them , are confessedly no part of Scripture , nor are they very ancient . The Postscripts to the Syriac makes no mention of their being Bishops ; nor can it be gathered from the Body of the Epistles , that they were Bishops . When the second Epistle to Timothy was written , he was an Evangelist , and therefore no Bishop . He is exhorted to do the work of an Evangelist , 2 Tim. 4. 5. Suppose Paul had said , Do the work of a Bishop : would not our Episcopal Men have judg'd it a clear Argument for his Episcopal Power ? Who could do the Work of a Bishop , but a Bishop ? In like manner we say , None can do the work of an Evangelist , but an Evangelist ? Evangelists were extraordinary Officers , above Pastors and Teachers * . The work of an Evangelist is set forth at large by ‖ Eusebius : They did preach Christ to those which had not as yet heard the Word of Faith , they delivered unto them the Holy Scriptures , or dain'd Pastors , committed to them the Charge of those that were newly received into the Church , and they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pass over unto other Countries and Nations . With whom agrees * Chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Learned Prelate of the Church of England , conceives the Bishops to succeed the Apostles , the Presbyters to succeed the Prophets , and the Deacons to succeed the Evangelists ; and if so , the Deacons may put in a Claim to the Ordaining Power ; for Timothy an Evangelist assumed it , whose Successors they are . If Evangelists were not proper Successors to the Apostles , and Bishops be not Successors to the Evangelists , I cannot see how Timothy's doing the work of an Evangelist can support the Ius Divinum of English Episcopacy . Nor can anything be concluded from the Apostle's words to him , L●y hands on no man suddenly † : Doth it follow therefore the sole Power of Ordination in Ephesus did belong to him ? It may as rationally be inferr'd the sole power of Exhorting and Teaching did belong to him ; for the Apostle bids him be instant in season and out of season in preaching the Word ‖ . If it be said , Preaching is common to Presbyters , but so is not Ordination , it 's gratis dictum , and a begging of the Question . Paul did not invest Timothy with a greater power then he himself did Exercise . He did not assume the power of Ordination into his own hands , but takes the Presbytery with him * . He joyned Barnabas with him , if not others , in the Ordination of Presbyters at Antioch † Timothy's abiding in Ephesus doth not prove him to be Bishop there ; for Paul did not injoyn him to be resident there , but besought him to abide there till he came ‖ , which he intended shortly to do * . The Apostle sent him to Corinth , Philippi , Thessalonica , furnished , without doubt , with the same powers which he had at Ephesus , otherwise his Negotiations had not been effectual to settle those Churches ; and was he Bishop of these places also ? Bellarmine grounds Timothy's Episcopal Jurisdiction upon 1 Tim. 5. 19. Against an Elder receive not an Accusation , &c. which Dr. Whittaker , Divinity Professor in Cambridge , undermines and overthrows by demonstrating that this place proves not Timothy's power over over Presbyters : his words are these , Ex Apostoli mente — According to the meaning of the Apostle to receive an Accusation , is to acquaint the Church with the Crime † . Which not only Superiors , but Equals , yea and Inferiors also may do . The Presbyters and the People may receive an Accusation against their Bishop ; are they therefore Superior to him ? ‖ Cyprian writes to Epictetus , and the People of Assura , not to admit Fortunatianus to be Bishop again , because he had denied the Faith. He commends also the Clergy and People of Spain for rejecting Basilides and Martialis who had sacrificed to Idols . III. When Timothy was made Bishop of Ephesus , where we find several Presbyter-Bishops before ‖ : what became of them ? were they unbishop'd and made simple Presbyters , that they must no more Ordain or Govern , but be subject to Timothy ? 'T was thought no small punishment in after Ages for a Bishop to be degraded into the Presbyter's form , and 't was for some notorious Crime . What Crime were these guilty of ? IV. If Timothy was the fixed Bishop of Ephesus , whom St. Paul had deputed for his Successor , and so not subject to him any more , how comes he to promise to come shortly to Ephesus himself * . What had Paul to do in Ephesus now , if he had settled a Successor there , and had no power over him or his Church ? He forbids others to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , busie bodies in other mens matters † ; and would he himself be such a one ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are condemned ‖ , and shall we make Paul of this number ? It 's more unaccountable that St. Paul should write an Epistle to the Ephesians ( long after the first Epistle to Timothy ) and not mention their pretended Bishop Timothy in the whole Epistle , as he doth in all his Epistles to the Churches , except that to the Galatians . It 's a certain Evidence he was neither Bishop there , nor Resident there . We find him long after this at Rome , and invited by the Apostle thither , that he might be helpful to him in the Ministry * , from whence the Apostle intended to take him along with him to visit the Churches of Iudea † : and was he Bishop of Rome and Iudea also ? The truth is , he was no fixed Officer in any one place , but went up and down , sometimes as Paul's Companion , sometimes as his Messenger , to settle the Churches , as other Evangelists did . If Non-residency hath such a Patron , and Timothy hath taught Men , to leave their Churches year after year , and play the Pastors many hundred Miles distant , it may tempt us to dream that Non-residency is a Duty . V. If he was not Bishop of Ephesus , when the first Epistle was written to him , he was none at all ; for that Epistle is made the Foundation of his Episcopal Power . He was no Bishop of Ephesus when Paul took his last leave of the Presbyters there ‖ . He commits to them the oversight of the Church , as the proper Bishops of it , without the least mention of Timothy , though he was then present * . The whole Episcopal Power is given to the Presbyters , befor their supposed Bishop's face : or if he had not been there at that time , how comes Paul to be so regardless ( when he concluded he should never see their Faces any more * ) as not to name his Successor ? was he only ignorant of the prophecies concerning Timothy † . If he had not been qualified for this Office now , he might have given the Presbyters of Ephesus some hints concerning the Prophecies that went before on him , of his future usefulness as a Bishop in that Church . But why should any imagine so worthy a Person not qualified for this Undertaking ? He that was qualified to be the Apostle's Messenger to so many Churches ‖ , whom St. Paul stiles his Work-fellow * , and whose name he joyns with his own in his Epistles written to several Churches † , could not want a Character to render him worthy of this Charge at Ephesus . How then comes the Apostle to over-look him , and to fix the Government , in the Presbyters of that Church ‖ ? He told the Elders of Ephesus at Miletus , that he had not spar'd to declare unto them all the Counsel of God. How can this be , when he neglects to inform them about his ordinary Successor ? If Ministry and Churches depend upon this Succession , 't was no small part of the Counsel of God to be declar'd unto them . He tells them he knew they should never see his face any more * . Whether he did see them again , or no , is not material to the point . 'T is certain he thought he should not ; how then comes he to leave them as Sheep without a Shepherd , to defend them against those Wolves that should enter after his departure † ? The reason is obvious , he thought the Presbyters of Ephesus fit for this undertaking , without a superior Bishop . Thus we see that Timothy was no Bishop at this time , nor had the Apostle pointed at him as his intended Successor , but the first Epistle to Timothy ( upon which his pretended Episcopacy is built ) was written before this time ; therefore no power given him in that Epistle , can prove him to be a Bishop . That this Epistle was written before his Imprisonment at Rome , when he went to Macedonia ‖ , is acknowledg'd by Bishop Hall * , though he was a zealous Defender of the Ius Divinum of Episcopacy . Of this Opinion is Athanasius , Theodoret , Baronius , Ludov. Capellus , Grotius , Hammond , Lightfoot , Cary , &c. VI. If Timothy was Bishop of Ephesus when the first Epistle was written to him , how comes he to be absent from Ephesus , when Paul writ the second Epistle to him ? was Timothy a Non-resident Bishop ? Paul sends Tychicus to Ephesus with an Epistle to the Church there , but not a word of Timothy their Bishop in the whole Epistle , but Tychicus is recommended to them as a faithful Minister in the Lord , Eph. 6. 21 , 22. This was after the writing of the first Epistle to him , when he is supposed to be Bishop there , even when the second Epistle was written to him , 2 Tim. 4. 12. If any could imagine this Epistle to have found Timothy in Ephesus , how comes the Apostle to call him away from his Charge ? 2 Tim. 4. 9. They that say , it was to receive his dying words , must prove it . The Apostle gives another reason , 2 Tim. 4. 10 , 11. that he had only Luke with him of all his Companions , and therefore desires him to come to him , and to bring Mark with him , as being profitable to him for the Ministry . He sends for Titus to come to him to Nicopolis ( Tit. 3. 12. ) from his supposed Bishoprick of Creet , and was he to receive his dying words there also , about fourteen years before his death ? for that Epistle was written in the Year of Christ 55. and Nero's 1. vid. Lightf . harm . Vol. 1 p. 309. Nay , how comes the Apostle to send him afterwards to Dalmatia ? 2 Tim. 4. 10. was he Bishop there also ? I question whether Non-residency was allowed of , much less injoyned to such stated Church-Officers as Timothy and Titus are feigned to be . It is true , some of the Fathers say , they were Bishops of those places . But it 's considerable that Eusebius saith no more , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is reported that Timothy was the first Bishop of Ephesus . He doth not affirm it . Theodoret calls him ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so he calls Titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet few will take them for real Apostles . They say also that Peter was Bishop of Rome , yet many of our Protestant Writers deny it ; so doth * Reynolds against Hart , and Dr. Barrow of the Supremacy . The Fathers and Councils speak of the Officers of former times , according to the style of their own . To conclude ; If Timothy and Titus be not Bishops of the English Species , then there were no such in the Apostles times . That Timothy was not such , we have proved ; and if Timothy was not , no more was Titus , whose power and work was the same with Timothy's . If the power of Ordination , invested in Timothy at Ephesus , doth not prove him Bishop there , no more doth the same power given to Titus in Creet , Tit. 1. 3. prove him Bishop there . VII . But suppose Timothy and Titus were real Bishops , or fixed Pastors of Ephesus and Creet , it will be no Argument for Diocesan Bishops , except the Church of Ephesus , and that of Creet did appear to be of the same extent with our Diocesan Churches , which can never be proved . Did the Church of Ephesus consist of one hundred or two hundred Parishes , or particular Congregations , under the conduct of their proper Presbyters , which were all subject to Timothy , as their Bishop ? This must be proved , or the instance of Timothy's being Bishop of Ephesus will be impertinent to the present Case . Nay , there are strong presumptions that the Church of Ephesus consisted of no more Members then could ordinarily meet in one place . That Church had but one Altar , at which the whole Congregation ordinarily received the Lord's Supper , in Ignatius his time * , which was many years after Timothy's death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Give diligence therefore to assemble together frequently for the Eucharist of God , and for praise , for when you often come into one place , the powers of Satan are destroyed , &c. I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place , as our English Translators do , Acts 2. 1. He saith also , ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He therefore that cometh not to the same place , is proud and condemneth himself . In his Epistle to the Magnesians , he mentions one Altar , which further explains his meaning * : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let all of you come together , as into the Temple of God , as unto one Altar . The meaning of one Altar is plain in ancient Authors . Cyprian calls separate Communions the setting up Altare contra Altare * . : To be intra Altare , is to be in Church Communion ; to be extra Altare , is to be without . The Bishop of Salisbury doth acknowledge that Ignatius his Bishop was only the Pastor of a particular Church ; his words are these † : By the strain of Ignatius his Epistles , especially that to Smyrna , it would appear , that there was but one Church , at least but one place , where there was but one Altar and Communion , in each of these Parishes , [ which was the Bishops whole Charge . ] And if so , then the Church of Ephesus , to whom he directed one of his Epistles , was of no larger extent , except we imagine it was decreased in Ignatius's time from what it was in Timothy's days , which is absurd . The Christians were rather more numerous in the next Age , then they were in the Apostles time . And yet we find in the beginning of the fourth Century the Believers , in greater Cities then Ephesus , were no more then could meet in one place , or in two at the most . For Constantine the Great thought two Temples sufficient for all the Christians in his Royal City of Constantinople ; the one he called the Temple of the Apostles ; Vt doceret Scripturas , Apostolorum doctrinae fundamentum , in Templis praedicandas esse : the other he called , the Temple of Peace ; Quia Concilii Nicaeni Operâ , quod celebrandum curaverat , Ecclesiae pacem restituerat , & Arrianorum impias controversias compescuerat . Constantius added one more ; and there were but five Temples in that great City , that was little inferior to Rome , in the days of Iustinian . See Gentiletus his Exam. Concil . Trid. lib. 5. sect . 48. Some of our greater Parishes have as many Chappels , or Places of Publick Worship , as there were Temples in Constantinople , which are but a small part of an English Diocess . But the Learned Mr. Baxter , and Mr. Clarkson , have so fully proved the English Species of Episcopacy to be destructive of the Scripture and Primitive Form , that until they be solidly answered , we will take it for granted , that it is a Humane Creature which grew up as the Man of Sin did , and owes it's being to the meer favour of Secular Powers , who can as easily reduce it to it 's primitive Nothing . Some have pretended to make Bishops of the seven Asian Angels , when they have proved their power of Jurisdiction , and the extent of their Diocesses to be the same with ours , they shall be heard . The state of Ephesus , one of the seven Asian Churches , we have seen already , by which we may guess at the rest . The Church of Smyrna , another of the seven Churches of Asia , consisted of a single Congregation that ordinarily worshipped and communicated in one place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let all follow the Bishop , as Iesus Christ doth the Father , and the Presbytery as the Apostles , and reverence the Deacons as God's Commandment . Let none mannage any Church matters without the Bishop . And a little after he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where the Bishop is , there let the Multitude be , even as where Christ is , there the Catholick Church is ; it is not lawful without the Bishop either to baptize , or to make Love-feasts . Here it is evident , 1. That the Multitude , which were the Bishops Flock , ordinarily worshipped God together . 2. That they did this under the conduct of their respective Bishop , who was ordinarily present with every Church Assembly . 3. That he was the ordinary Administrator of Baptism to his Flock , which he could not do , had it been as large as our present Dioceses . 4. 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 ? * Ignatius's Epistle to Polycarp , who was then Bishop of Smyrna , makes it more evident , that he was Bishop of a single Congregation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Keep frequent Congregations , inquire after all by name , despise not Men-servants and Maid servants . I leave it to such as are willing to understand the Truth , to consider how great Polycarp's Church then was , when the Bishop himself was to look after every one by name , even the Men-servants and the Maids . We find by Ignatius's Epistle to the Philadelphians ( another of these Churches ) that the Angel of the Church of Philadelphia had no larger a Diocess then those of Ephesus and Smyrna * : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Study therefore to use one Eucharist [ or Eucharistical Communion ] for there is one Flesh [ or Body ] of our Lord Iesus Christ , [ which is represented in the Sacramental Bread ] and one Cup [ which is Sacramentally given ] into the union of his Blood , one Altar , one Bishop , with the Presbytery and the Deacons my fellow Servants . Nothing can be more full than this Testimony : They are all to joyn in one Assembly for the Eucharist , and there must be but one Altar for this Communion , and one Bishop , and one Presbytery with the Deacons with him ; and such a Bishop is a Parish Minister or Rector , assisted by his Curates and Deacons , the latter of which were originally instituted to serve Tables , Acts 6. II. Tyconius's old Exposition mentioned by Austin , hath not been yet disproved , which is this , That by the Angels are meant the whole Churches , and not any single Persons : Aug. lib. 3. 30. de Doctr. Christian. The whole style of the Text countenances this Exposition ; for as every Message begins with ( To the Angel ) so it endeth with ( To the Churches . ) III. In the Contents of our authorized Bibles they are expounded Ministers . By which we may understand the sense of the Old Church of England , agreeable to many of the Ancients ; such as Aretas , Primasius , Ambrose , Gregory the Great , Bede , Haymo , and many more . Scripture is it 's own best Interpreter ; we find there that the Church of Ephesus , over which one of these Angels presided , had several Bishops in it , and all the other Churches had several Ministers in them , as will be acknowledg'd by our Antagonists : Now these other Ministers are included , either under the name of Candlesticks , and so reckoned among the People , which is absurd ; or under the name of Stars and Angels . Many may be intended by one Angel , as afterward by one Beast , cap. 13. and one Head , cap. 17. It 's remarkable , that it is spoken of the Candlesticks , the seven Candlesticks are the seven Churches ; but of the Stars it 's said indefinitely , the seven Stars are the Angels ( not seven Angels ) of the seven Churches . IV. Angel is a name of Office , and not of Order , as is agreed by the Learned ; it is a strange Consequence , To the Angel of the Church of Ephesus , therefore the Angel was a Bishop , and had Authority over other Ministers . St. Iohn placeth the Presbyters next the Throne of Christ himself , and the Angels further off at a greater distance ; shall we therefore say that the Presbyters are more honourable then the Bishops ? the Inference is much more natural then the other , if Angels be Bishops , as our Adversaries affirm . St. Paul prefers the preaching , before the ruling Presbyter . V. It 's observed by many Chronologers , that Timothy was alive when the Epistle to the Angel of the Church of Ephesus was written , and shall we think that he had left his first love , whom Paul so often commends for his Zeal and Diligence in the Work of God. VI. To put this matter out of doubt , St. Iohn , a Jew , calls the Ministers of Particular or Parochial Churches , the Angels of the Churches , in the style of the Jewish Church , who call'd the Publick Minister of every Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Church . They call'd him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Bishop of the Congregation . Every Synagogue , or Congregation , had its Bishop , or Angel of the Church . Now the Service and Worship of the Temple being abolished , as being Ceremonial , God transplanted the Worship and Publick Adoration used in the Synagogues , which was Moral , into the Christian Church , to wit , the Publick Ministry , Publick Prayers , reading God's Word , and Preaching , &c. Hence the names of the Ministers of the Gospel were the very same , the Angel of the Church , and the Bishop , which belong'd to the Ministers in the Synagogues . We love Bishops so well , that we could wish we had as many Bishops as there are Parishes in England , as the Jewish Synagogues had , to which St. Iohn alludes , when he calls them Angels of the Churches . In sum , If Presbyters be Scripture Bishops , as we have proved , and Diocesan Bishops have no footing there , as hath been evinced , then our Ordinations are Iure Divino , and therefore valid . CHAP. III. Instances of Ordination by Presbyters in Scripture . St. Paul and Barnabas Ordain'd by Presbyters . Their Ordination a Pattern to the Gentile Churches , Acts 13.1 , 2 , 3. vindicated . Turrianus's Evasion confuted . Timothy Ordained by Presbyters , 1 Tim. 4.14 . explained . The Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used promiscuously . THAT Ordination of which we have Scripture Examples is valid , but of Ordination by Presbyters we have Scripture Examples , therefore Ordination by Presbyters is valid . The Major I hope will not be denied , it carries its own Evidence with it to such as are willing to be guided by the practise of Apostolical Churches , which is the first , and best Antiquity . The Minor I thus prove , St. Paul and Barnabas were Ordained by Presbyters , Acts 13.1 , 2 , 3. so was Timothy , 1 Tim. 4.14 . These two Instances deserve a more particular consideration . Concerning the first , in Acts 13. these two things are evident : 1. That Luke speaks of Ordination , he mentions the separating of Paul and Barnabas to a Ministerial Work , by Fasting and Prayer , with the Laying on of Hands ; and what more can be done in Ordination ? It 's true , they had an extraordinary Call before , Gal. 1.1 . yet being now to plant the Gospel among the Gentiles , they enter upon their Work at the ordinary Door of Ordination . Dr. Lightfoot thinks it was for this reason , That the Lord hereby might set down a Plat-form of Ordaining Ministers to the Church of the Gentiles to future times . 2. The Ordainers were Prophets and Teachers , Acts 13.1 , 2. Now Teachers are ordinary Presbyters , who are distinguished from Prophets and other extraordinary Officers , both in 1 Cor. 12.28 . and in Eph. 4.12 . Every Presbyter is a Teacher by Office. Turrianus the Jesuit thinks to avoid the force of this quotation , by affirming the Prophets mentioned in this Ordination to have been Bishops , and the Teachers to have been meer Presbyters , and that these Presbyters were Paul and Barnabas , who were now created Bishops . But this is a most ridiculous evasion . Was St. Paul , the chief of Apostles , but a meer Presbyter ? was he inferior to Lucius , Niger , and Manaen ? Apostles were superior to Prophets , much more to Teachers , 1 Cor. 12. 28. The Prophets here could not be Bishops , because they were extraordinary Officers , and there were more then one in this Church , and in the Church of Corinth , 1 Cor. 14.29 . Neither is there any ground in the Text of this distribution , that Teachers should refer to the Ordained , and Prophets to the Ordainers . This is a meer fiction of the Jesuit to support the Cause of Prelacy . If any say , This separation of Paul and Barnabas was not to the Office of the Ministry , but to a special Exercise of it . I answer , it doth not alter the Case : For here are all the outward Actions of an Ordination properly so called , Fasting , Prayer , with Imposition of Hands to a Ministerial Work. Now the Question is , Who have power to perform these Actions ▪ here the Presbyters do it . They to whom all the outward Actions of Ordination belong , to them the Ordaining Power belongs , as he that hath power to wash a Child with Water in the Name of the Father , Son , and Holy Ghost , hath power to Baptize ; for what else is baptizing , but washing with Water in the Name of the Sacred Trinity for special Dedication to God ? He that hath power to set apart Bread and Wine for Sacramental use , hath power to Administer the Lord's Supper : So here , they that have power to dedicate Persons to God for the Work of the Ministry by Fasting , Prayer , and Imposition of Hands , have power of Ordination . It 's true , a Lay-Patron may give one power to exercise his Ministry , that cannot give the Office ; but can he do this by repeating all the solemn Acts of Ordination ? Can he use the same form of Ordination with the Ordaining Bishop ? Can he lay hands upon the Person ordained , and by Fasting and Prayer devote him to God in the Publick Congregation ? I think none will affirm it . If he cannot invest a Person by repeating the whole form of Ordination , because he is a Lay-man , and hath not the Ordaining Power , therefore they that can use the form of Ordination have power to Ordain . The Bishops would not like it , if all those that are Ordained by them in Scotland should be declared uncapable of Exercising their Office there , until they were admitted by a Classis of Presbyters with solemn Imposition of Hands . It would scarce satisfie them to say , That the Presbyters imposed Hands only to impower the Person in the Exercise of his Office , and not to give the Office it self , when they performed all the outward Actions of Ordination , which are the ordinary means of conveying the Office. I proceed to the second Instance of Ordaining Presbyters mentioned in 1 Tim. 4.14 . Neglect not the gift that is in thee , which was given thee by prophecy , with the laying on of the hands of the Presbytery . Here Timothy is Ordained by the Presbytery ; nothing can be more express then this Testimony . Two things are usually objected to this Scripture . Object . 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the Office of Presbytery , and not the Colledge of Presbyters , saith Turrianus the Jesuit , who is followed by some Protestants . I answer ; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never taken in this sense in the New Testament ; it always signifies a Company of Presbyters ; see Luke 22.66 . Acts 22.5 . Presbyterium is used by Cyprian for a Consistory of Elders , Lib. 2. Ep. 8. & 10. Cornelius , Bishop of Rome , in an Epistle to Cyprian , saith , Omni actu , ad me perlato , placuit contrahi Presbyterium : Adfuerunt etiam Episcopi quinque , &c. The Office of Presbytery is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. What sence can be made of the Text according to this Interpretation ? Neglect not the gift — given thee by prophecy , with the laying on of the hands of the office of Presbytery . Hands belong to the Persons , and not to the Office. Nor can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Genitive Case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neglect not the gift — of the office of Presbytery ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come between . Thus the Text , M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would invert the natural order of the words , which is not to be done without evident necessity , otherwise the Scriptures may be made a Nose of Wax , and the clearest Expressions wrested to a contrary sense by such Transpositions and Dislocations . 3. But suppose this sense were admitted , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for the Office of Presbytery , it will not prejudice our Argument ; for it will follow , that Timothy was but a meer Presbyter by Office , and that it belongs to the Office of a Presbyter to impose Hands for Ordination , because Timothy , a Presbyter , did so , 1 Tim. 5. 22. So that whether we understand the place of a Bench of Presbyters Ordaining Timothy ; or , of the Office of a Presbyter , into which Timothy was Ordained , and by virtue of which he had power to Ordain others , it equally proves our assertion , that meer Presbyters did Ordain . Object . 2. Timothy was Ordained by Paul , with the concurrence of the Presbyters . Non excluduntur Presbyteri ab impositione manus approbante , sed ab impositione manus ordinante , saith the Jesuit ; who is followed by some of our own ; they say , The efficacy of Timothy's Presbyteratus was in Paul , as in a Bishop ( and therefore he saith in 2 Tim. 1.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and in the Presbyters by a bare concurrence , and therefore it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Authority , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer Instrumentality . Answ. It cannot be denied but Paul laid hands upon Timothy , 2 Tim. 1.6 . but how doth it appear that it was for Ordination ? it might be , for any thing appears to the contrary , for the conferring of the Holy Ghost , which was given by the Laying on of the Apostles Hands , Acts 8. ●17 , 18. But if he laid Hands for Ordination , it 's certain he joyned the Presbyters with him , which he had not done , if there had not been an inherent Power of Ordination in Presbyters as such . The Apostles did not assume to themselves the sole Power of Ordination , but took the Presbyters for their Associates in this Action . Paul joyns Barnabas with him , Acts 14.23 . who , if he were one of the Seventy Disciples ( as Dorotheus affirms , with whom agrees Eusebius ) then was he of the Order of Presbyters , according to that Hypothesis that makes Bishops to succeed the twelve Apostles , and Presbyters the Seventy Disciples , and so we have another Example of a Presbyter ordaining . The like must be said of Timothy , who laid on Hands in Ephesus , not without the Presbyters joyning with him , who were made Bishops there by the Holy Ghost , Acts 20.17 , 28. He would not assume a greater Power to himself then Paul did ; but Paul joyned the Presbyters with him in the Act of Ordination , therefore Timothy did the like . Nothing can be gathered from the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to Paul's Act , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as applied to the Presbyters Act , for they are used promiscuously in the New Testament , and the signification of them must be determined by the subject matter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Tim. 4.14 . respects the moving Cause that encouraged Paul , with the Presbyters , to lay Hands on Timothy ; see 1 Tim. 1.18 . But usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive Case signifies an instrumental working , or efficiency . See Matth. 8.17 . That it might be fulfilled which was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Esaias the Prophet . We are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 3.30 . It signifies also a way , or medium , that respects a certain end . See Matth. 2.12 . & 7.13 . & 12.43 . I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used promiscuously in Acts 15.4 , 12. & 14.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by them , is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. and yet the same thing is intended , viz. what God did by them as Instruments . Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — do equally imply an instrumental efficiency . For all Ordainers are Ministerial Deliverers of Possession , and none of them principal efficient Donors , Christ is the Authoritative Giver of the Ministerial Power , by his Law , which is the Fundamentum Iuris . As the King's Charter to a Corporation determines who shall be capable of being Mayor , how he shall be chosen , and how invested , here the Mayor's Power is immediately from the King's Charter , as the efficient constitutive Instrument , and all that others do is but to determine of the Recipient , and Invest him : so the Lord Jesus Christ hath hath in his Law determined the Office of the Ministry , the qualifications of the Persons , and how they are to be separated for the Work , all that belongs to the Ordainers is but ministerialty to Invest a capable Recipient . They are no Efficients of the Power , that is immediately from Christ's Law , which is the Fountain and Measure of their Power . Thus the Presbyters , in the purest and first Age of the Church , had the Ordaining Power , which they kept for a considerable time , as we shall see ●●non , though as the Church degenerated from the first Purity , and the number of Presbyters increased , one was chosen , as President of the rest , who ●hould Impose Hands in the Name of ●is Collegues . Hence the Superior Dignity of Bishops , who at length ●ubjected not only to their Hands , but ●o their Feet also , not Presbyters alone , ●ut Sovereign Princes and Emperours , that we may not forget the Bishop ●f Rome ) so that at length the poor ●resbyters were no more then the Bishops Curates , as our Liturgy distinguisheth them , in the Prayer for Bishops and Curates . The easiest and more honourable Parts of the Ministerial Work ( as they were reckon'd ) they reserved in their own hands ; and committed the rest to their Presbyters . CHAP. IV. Presbyters have power of Ordination , because they have power to Preach , Baptize , and Administer the Lord's Supper . These are not inferior to Ordination , proved from the Nature of these Acts , from Christ's Commission , from the Sense of the Ancients . Object . The Apostles reserved Ordination to themselves and Successors . Answ. 1. They joyned the Presbyters with them . 2. The Apostles as such had no Successors , prov'd from the Peculiars of their Office , from the the Testimonies of Sadeel , Barrow , Lightfoot . Another Objection answered . THey who have power to Preach the Gospel , to Baptize , and Administer the Lord's Supper , have power of Ordination , but meer Presbyters have power to Preach , Baptize , and Administer the Lord's Supper , therefore they have power of Ordination . The Major only requires proof , which I thus prove ; Preaching , Baptizing , and Administring the Lord's Supper are Ministerial Acts not of an inferiour Nature to Ordination , & parium par est ratio . That they are not inferiour to Ordination appears both from the nature of the thing , and from Scripture . It appears , 1. From the nature of the thing it self . Let us consider each apart : As to Preaching the Gospel Authoritatively in the Name of Christ , it 's a most glorious Ordinance ; the Publishers of it are called Ambassadors for Christ , 2 Cor. 5.20 . And is an Ordainer any thing more ? In the Act of Preaching they represent the Lord Jesus Christ , the great Prophet of the Church , Matth. 10. 40. and can any thing be more honourable ? They are said to be workers together with God , 2 Cor. 6. 1. and is an Ordainer more then this ? As to Baptism , It 's a solemn dedication of a Person to God ; Ordination is no more ; only the former is to Christianity as such , the latter to a particular work . In this , Baptism hath the preference , for it is a Sacramental Dedication , which Ordination is not . In the Lord's Supper , the Minister sets apart Bread and Wine , as Symbolical Representations of Jesus Christ , who is exhibited with all his Benefits to worthy Receivers . Ierom saith of Presbyters , Ad quorum preces , Corpus & Sanguis Christi conficitur . Now which is greater , to impose Hands , or to make the Sacramental Body and Blood of Christ ? If they have power to consecrate holy Things , why not holy Persons also ? 2. It will appear from Scripture that the Ministerial Acts now mentioned are not inferiour to Ordination . When St. Paul saith , 1 Cor. 1. 17. That Christ did not send him to baptize , but to preach the Gospel , surely he means one of the highest Ministerial Acts , else he would have said , Christ sent me , neither to baptize , nor to preach , but to ordain Ministers . I would fain know , whether Christ did not mention the chiefest parts of a Ministers work in the Commission given in Matth. 28. 19 , 20. Go teach all Nations , baptizing them , &c. If Ordination had been the main and chiefest part , he would have said , Go , ordain Ministers , preach , and baptize . Christ's not mentioning it , is an Argument that it is not the principal part of a Minister's Office , but rather subordinate to preaching and baptizing , and therefore included here , as the lesser in the greater , though not expressed . A Commission usually specifies the Principal Acts which a Person is impower'd to do , when others of an inferiour Nature may be implied . Commissions do dot run à minori ad majus , a superiour Office may include the Duties of an Inferiour , but not on the contrary . It is the rather to be presumed Christ would have mentioned the Ordaining Power in the Ministers Commission , if it had been superiour to Preaching and Baptizing , because the Commission was immediately directed to the Apostles , whose Successors Diocesan Bishops pretend to be , and from whom they derive the Ordaining Power , as proper to themselves . It may be , it will be said , That administring the Lord's Supper is not mentioned in their Commission , though it be not inferiour to Preaching and Baptizing . True , but the not mentioning of it , is an Argument it is not a greater Ministerial Act then those that are mentioned , and that it is not to be Administred by Officers superiour to those that Preach and Baptize , but that the same Persons may Preach , Baptize , and Administer the Lord's Supper . The same I say of Ordination , it 's not being expressed here is a sign it is not greater then those Ministerial Acts that are mentioned , and that they that have power to Preach and Baptize , have also to Ordain . Though this Objection be grounded on a Mistake of the Text , for the Lord's Supper is mentioned in the following words of the Commission , Teaching them to observe all things whatsoever I have commanded you , among which the Lord's Supper is one , Matth. 26. 26 , 27. 3. The Ancients argued from Baptism to Ordination , as is observed by the Master of the Sentences . Object . Some may say , The Power of Ordination is denied to Presbyters , not because Ordination is greater then other Ministerial Acts , but because the Apostles thought fit to reserve it to themselves , and proper Successors , who are Diocesan Bishops . Answ. This is to beg the Question . We have proved already that the Apostles reserved not the Power of Ordination to themselves , but joyned the Presbyters with them . Nor are the Bishops the Apostles Successors as such , for the Apostles had their Call immediately from Heaven , Gal. 1. 1. had extraordinary qualifications , could confer the Holy Ghost , were infallibly assisted in their Ministerial Conduct , and were Universal Officers , none of which can belong to Diocesan Bishops . The Apostles were not tied to any one Nation , Province , or City ; they were to preach the Gospel to all Nations ; but they ordained Presbyters or Bishops in every Church , Acts 14. 23. or City , Tit. 1. 5. to whom they committed the ordinary Government of the Church : These were not sent to preach the Gospel to all NaNations , but to feed the particular Flock , over which the Holy Ghost made them Bishops , Acts 20. 28. Now these stated particular , and fixed Church-Officers vastly differ from universal , unlimited , and unfixed Officers . You may as well say , that a petty Constable , whose power is confined to the narrow limits of a little Village , succeeds the King , who governs a whole Kingdom . When I see Bishops immediately sent of God , infallibly assisted by the Holy Ghost , travelling to the remotest Kingdoms to preach the Gospel in their own Language to the Infidel Nations , and confirming their Doctrine by undoubted Miracles , I shall believe them to be the Apostles true Successors in the Apostolical Office. Our Learned Writers against the Papists do unanimously deny the Apostles , as such , to have any Successors . Nemo sanè nisi planè sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apostolatum cum Episcopatu confuderit , saith the Noble and Learned Sadeel . Dr. Barrow of Supremacy , p. 120 , 121. The Offices of an Apostle and of a Bishop are not in their nature well consistent , for the Apostleship is an extraordinary Office , charged with the instruction and government of the whole World. — Episcopacy is an ordinary standing Charge affixed to one place — Now he that hath such a general care can hardly discharge such a particular Office , and he that is fixed to so particular an Attendance , can hardly look well to so general a Charge . A disparagement to the Apostolical Ministry , for him [ Peter ] to take upon him the Bishoprick of Rome , as if the King should become Mayor of London , as if the Bishop of London should be Vicar of Pancras . He saith a little before , St. Peter's being Bishop of Rome , would confound the Offices which God made distinct ; for God did appoint first Apostles , then Prophets , then Pastors and Teachers ; wherefore St. Peter , after he was an Apostle , could not well become a Bishop , it would be such an irregularity , as if a Bishop should be made a Deacon . To the same purpose-speaks Dr. Lightfoot , who proves by several Arguments , That Apostles were an Order unimitable in the Church . Object . The Ordainers gave not the Ordaining Power to Presbyters , therefore it belongs not to them . Answ. They are Ordained to the Offfice of the Ministry , of which the Ordaining Power is a Branch . It 's not the intention of the Ordainer , but the Office as constituted by Christ , that ●s the measure of the Power . The Ordaining Power is not mentioned in the Apostles Commission , Matth. 28. 20. yet it is included in it . If Presbyters are sent to Preach and Baptize in the words of Christ's Commission to them , they are sent also to Ordain ( as opportunities are offered to perform that Ministerial Act in a regular manner ) for it 's included in their Commission . Popish Ordainers did not intentionally give the Reforming Power to the first Reformers , yet no Protestant will question but it was annext to their Office as Ministers . Now the Office of the Ministry being from Christ , and not from Man , we must not go to the words of the Ordainer , but to the instituting Law of Christ , to know what the Office is . As if the City and Recorder should chuse and invest a Lord Mayor , and tell him , you shall not have all the Power given by the King's Charter , it 's a Nullity , he shall have all the Power that the Charter giveth him , by virtue of his Office. CHAP. V. The Ordinations of the greater part of the Reformed Churches are by Presbyters . Their not having superiour Bishops cannot unchurch them ; nor is it a Case of Necessity , as is pretended by some : For , 1. They might have Bishops if they would . 2. Some of them refused them , when offered . 3. Their Learned Writers assert an inherent Power in Presbyters to Ordain , and never use this Plea of Necessity . 4. Their Confessions make all Ministers equal . THAT Ordination which is the same with the Ordinations in the Reformed Churches beyond Sea , is valid , but such is Ordination by meer Presbyters , Therefore — If theirs be null , and the Roman or Popish Ordinations valid , then it 's better be of the Roman Popish Church , then of the Reformed ; but the Consequence is absurd . I know but two things can be replied to this Argument : 1. That the Reformed Churches have no true Ministers , for want of Episcopal Ordination . Thus Mr. Dodwel and others , who would have us believe the Romish Church to be a true Church , and receive the Pope as the Patriarch of the West . These Gentlemen have cast off their Vizard , and give us to know what they would be at . They condemn the forreign Reformed Churches as no Churches , their Sacraments as no Sacraments , and consequently no Salvation to be had in their Communion . Like the Donatists of old , they confine Salvation to their own Party and Way . It 's unaccountable that any who call themselves Protestants , should unchurch the greatest and purest part of Reform'd Christians in favour of a Despotick Prelacy , which hath no foundation in Scripture , or the best Antiquity . The being of Ministry and Churches must depend upon a few Men , who look more like State-Ministers , then Ministers of Christ , and are generally more busie in managing Intrigues of Government , then in preaching the word in season and out of season . Can any imagine that such Pastors as rarely preach the Gospel , as not above once in three years visit their Flock , that have many thousands of Souls under their charge whose Faces they never saw , that assume to themselves a Grandeur more agreeable to the Princes of the World , then to the Simplicity and Humility required in the Ministers of the Gospel , that entangle themselves with the Affairs of this Life , contrary to the Scriptures and the Old Canons : I say , can any imagine such Pastors to be so necessary to the Church , that there must be neither Ministry , nor Sacraments , nor Worship of God , nor Salvation without them ? O happy Rome ! O miserable Reformed Churches ! if the Case be thus . 2. Others that are more moderate , say , The Case of the Reformed Churches is a Case of Necessity , they have no Bishops , nor can have them . Ordinations by meer Presbyters may be lawful , where Bishops cannot be had . I answer , 1 The Case of the forreign Churches is no Case of Necessity ; for if they have a mind of Bishops , what hinders their having of them ? Is it the Magistrates ? It cannot be said of Holland , Switzerland , Geneva , &c. where they have Magistrates of their own . Suppose France , and some other places , would not have admitted of it , that should have been no bar to the Order , if they had been desirous of it . The primitive Christians were under Heathen Magistrates for three hundred years , who were generally professed Enemies to the Ministry and Churches , yet they wanted no Ministerial Order of Christ's appointment . Christ never appointed an Order of Ministers in his Church , which may not be had in the most difficult times . It 's true , if the Civil Magistrate be against Bishops , it may eclipse their Lordly greatness , but it need not prejudice their Ius Divinum , if they have any . Why cannot the Apostles Successors subsist with as little dependance upon Authority , as the Apostles themselves did ? Do Spiritual Men need Carnal Weapons to defend their Order ? yet it cannot be denied , but that even in France the Protestants had their Immunities , and a Polity of their own , by virtue of the Edict of Nants , which enabled them , had they pleas'd , to get Diocesan Bishops . They had their Synods for Church Government , and Moderators to preside in them ; and why not Bishops also , had they judged them necessary ? Nor is it to be supposed that their French Masters would have liked them the worse , for conforming to their own Ecclesiastical Government . Thuanus , a moderate Papist , thinks it was an Errour in their Constitution , that they neglected the superiour Order of Bishops in their first Reformation , for the supporting of their interest . The want of them did not prejudice their Constancy to the Truth , as appears by their late Sufferings . 2. Time hath been when the French Churches were earnestly sollicited , particularly by Bishop Morton , to receive a Clergy by the Ordination of the English Bishops , which they refused . Peter Moulin in his Letter to the Bp. of Winchester , excusing himself for not making the difference betwixt Bishops and Presbyters to be of Divine appointment ; he pleads , That if he had laid the difference on that foundation , the French Churches would have silenced him . 3. How come the Learned Wri●te of the forreign Churches , that vindicate their Ordinations against the Papists to forget this Plea of Necessity ? They never say , They would have Bishops , but cannot have them ; but they justifie their Ordinations as according to Scripture , and assert an inherent Power in Presbyters as such to Ordain . This is undeniable to any body that reads their Dicourses upon this Subject . See Daillé , Moulin , Bucer , Voetius , Sadeel , &c. that professedly write of Ordination against the Papists , besides the vast numbers that treat occasionly of this Subject in their Common Places , and other Writings , such as Melancthon , Musculus , Zanchy , Ravanel , the Leyden Professors , &c. who all insist upon the Right of Presbyters to Ordain . It 's true , of late years some Arts have been used to pro●ure Letters from some eminent for●eign Divines to condemn the Noncon●ormists here , without an impartial hear●ng of our Case . That we have been misrepresented to them , is evident by Dr. Morley's Letter to the famous Bochart , who vindicates us from the Doctor 's Calumny . Some also have o● late submitted to Re-ordination , who are more to be pitied then censured , fo● they wanted Bread , and could have no● Relief without Conforming to the Church of England ; the Ceremonies , i● seems , being to some Men of more value then the great Gospel-Duty of Charity . That Charity which ● King of the Roman Communion impower'd them to receive , though of another Religion , was denied them by Protestants of the same Religion , ●● they did not conform to that Hierarchy which had no power over them , as being Natives of another Kingdom , and no way subject to our Constitution . See the first Brief for the French Protestants . Besides , that the French Ministers hold Ordination but a Ceremony and may be reiterated twenty times ●● there be occasion ; and in their Necessity some of them have acted according to this Principle . 4. We may judge of the forreig● Churches by their Confessions , which are the most Authentick Testimony o● their sense about Episcopacy . The French Confession asserts an equality of Power ●n all Pastors . Credimus omnes Pastores ●bicunque collocati sint , eâdem & aequali ●otestate inter se esse praeditos , sub uno ●llo capite , summoque & solo universali Episcopo , Iesu Christo. This is the more considerable , because no Man is ●o be Ordained a Minister , or admitted Elder or Deacon in the French Churches , ●ut he must subscribe the Publick Con●ession of their Faith , and also the Constitutions agreed on at Paris , commonly known by the name of their Discipline . See Durel . p. 52. & La Rocque's Conformity of the French Discipline , cap. 1. art . ● . & cap. 3. art . 1. The Dutch Confession speaks the ●ame thing . Caeterum ubicunque loco●um sint Verbi Dei Ministri , eandem at●ue aequalem omnes habent tum potestatem ●um authoritatem , qui sunt aeque omnes Christi unici illius Vniversalis Episcopi , & Capitis Ecclesiae , Ministri . By read●ng the Acts of the Synod of Dort , I ●nd that , Session 144. notice was given ●hat it was the will of the States , that ●he Belgick Confession of Faith should ●e read and examined by the Synod , the Exteri being also present . Upon the reading of this 31 Article , that asserts the parity of Ministers , the Bishop of Landaff in his Name , and the Name of his Brethren , made open Protestation , That whereas in the Confession there was inserted a strange Conceit of the parity of Ministers to be instituted by Christ , he declared his own and his Brethrens utter dissent in that point . No dislike was shewn to this Article , asserting the parity of Ministers , by the Deputies of any other Reformed Church besides the English , by which we may judge what their Sentiments were in this point . So that the Reformed Churches do neither need Bishops , nor desire them , for they make all Ministers equal . CHAP. V. Our Ordination better then that of Rome , ( which is accounted valid in the Church of England ) because in Roman Ordinations ; 1. Their Ordainers are incapable , as wanting Scriptural and Canonical Qualifications . 2. The manner of Ordaining grosly Superstitious and Vnscriptural . 3. The Ordained not Elected by the People . Sworn to the Pope . 4. Their Office Idolatrous . Their Ordinations are by Bishops , ours without , answered . THAT Ordination which is better then that of the Church of Rome is valid , but Ordination by meer Presbyters is much better then that of the Church of Rome , Therefore 't is valid . The Major will not be denied by the Church of England , because she owns the Ordination of the Church of Rome , and doth not re-ordain their Priests — The Minor I prove , Ordination by Presbyters is better then the Ordinations of Rome , because in the Church of Rome . I. The Ordainers are incapable , and that upon these Accounts : ( 1. ) They have not Scriptural Qualifications : Paul's Bishop must be found in the Faith * . Popish ordaining Bishops are studious Maintainers of corrupt Doctrine , and Enemies to the Faith , as is acknowledg'd by all Orthodox Protestants . Paul's Bishop must be apt to teach ‖ . Popish Bishops are for the most part illiterate unpreaching Prelates , and justified herein by their own Writers † . Paul's Bishop must be blameless , the husband of one wife * . Popish Bishops forbid to marry , and yet allow Fornication ‖ . Paul's Bishop must be a lover of good men † . Popish Prelates are not such , for they mortally hate the sincere Professors of the Gospel , and are all sworn to contribute their Endeavours for their Extirpation , under the Notion of Hereticks . The words of the Oath are these ; Haereticos , Schismaticos , & Rebelles eidem Domino nostro [ Papae ] vel Successoribus praedictis pro posse persequar & impugnabo * : i.e. I A. B. do swear that I will to the utmost of my endeavour prosecute and destroy all Hereticks , Schismaticks , and all other Opposers of our Soveraign Lord the Pope , and his Successors . Shall the sworn Enemies of the Reformation be received as Ministers of Christ , and the Ministers of the Reformation be rejected as no Ministers ? Tell it not in Gath , publish it not in the streets of Askelon , lest the uncircumcised triumph . But I proceed . A Bishop indeed must be a Pattern of Humility and Self-denial to the Flock † . Romish Bishops are Lords over God's Heritage , have Dominion over their Faith , and bind them to blind Obedience . Now if the Ordinations of such usurping Monsters as these , that have nothing but the empty name of Bishops , be valid , as the Church of England saith they are ; how much more are the Ordinations of Orthodox faithful Gospel Ministers or Bishops , to be judg'd lawful ? Can any thing be more absurd then that the Ministers of Antichrist , should make true Ministers , and the Ministers of Christ make false Prophets by one and the same Ordaining Act. It 's the received Doctrine of the Church of England that the Pope is Antichrist . See Homily against Idolatry , part 3. p. 69. and the sixth part of the Sermon against Rebellion , p. 316. ( 2. ) They derive their Power from the Pope , who hath no right to the Universal Headship , either from Scripture or true Antiquity . The very Office of a Pope is contrary to the Prerogative and Laws of Christ , and consequently is a most Treasonable Usurpation . II. The manner of their Ordaining is Unscriptural and Superstitious * . They ascend to the Priesthood by several Steps or Degrees , which have no footsteps in the Sacred Writings . They make them ( 1. ) Ostiarij , or Door-keepers , whose Office is to ring the Bell , to open the Church-Vestry , and the Priest's Book . Espencaeus † a Popish Writer , sheweth out of Chrysostom that it belong'd to the Office of a Deacon , to admit into the Church , and shut out . Then ( 2. ) they make them Lectores , Readers , whose work is to read and sing the Lessons , and to bless the Bread and all the first Fruits . In the primitive Church this was not a distinct Office , for in some places 't was the Office of a Deacon , in some , of the Minister , and in some , it belonged to the Bishops to read the Scriptures , especially on Festivals . ( 3. ) The next step is that of Exorcists , whose pretended Office is to cast out Devils , in a feigned imitation of the miraculous Operations of the first Ages of Christianity . These Sacred Conjurers , who take upon them to dispossess Devils , are inferiour to the very Deacons that serve Tables , and yet equal to the very Apostles , were they able to perform what they undertake . Though one would wonder , why the Bishops , the pretended Successors of the Apostles , did not reserve to themselves the power of casting out unclean Spirits , as well as that of conferring the H. Spirit , which , as they say , none but themselves can do . But these Exorcists are Men of that extraordinary power , that they out-do the very Apostles , for they did not cast out Devils by laying on of Hands , as these pretend to do . The Bishop tells them that they are Spirituales Imperatores ad abjiciendos Daemones de Corporibus obsessis * — i. e. they are Spiritual Governours to cast out Devils , &c. to which purpose he gives them power of laying Hands super Energumenos sive Baptizatos sive Catechumenos .... ( 4. ) The next degree is that of the Acolythi ‡ , whose Office is to be Taper-bearers , to light Candles , to bring Wine and Water for the Eucharist . They who were Spiritual Emperours a little before to conquer Devils , are now degraded , ( which yet must be called an advancement ) to the mean occupation of under-Servitors . The badge of their Office is a Candlestick and a Pot , which are delivered to them by the Bishop . As he delivers the Candlestick , he saith , Accipite cero-ferarium , & sciatis vos ad accendenda Ecclesiae lumina mancipari ... ... And as he delivers the Pot , he saith , Accipite urceolum ad suggerendum vinum & aquam in Eucharistiam Sanguinis Christi .... ( 5. ) They climb after this to the degree of Sub-deacons ‖ , whose business is to prepare Water for the Ministry of the Altar , to Minister to the Deacons , to wash the Palls of the Corporals , to present the Cup and Paten for the use of their abominable Sacrifice . The Bishop puts a Garment upon their Heads to signifie the Castigation of the Speech , and then puts the Manipulus upon their left Arm , to signifie Good Works , ib. After this he cloaths them with a Coat , to signifie Joy and Gladness , ibid. Last of all , he delivers to them the Book of Epistles to be read for the Living and the Dead , ibid. The Sub-deacons of old were but Letter-Carriers to the Bishops * . ( 6. ) Then they make them Deacons ‡ , whose Office is to Minister at the Altar , to Baptize and Preach , after the example of Stephen , as is pretended . The Bishop pretends to give them the Holy Ghost , cloaths them in significant white Garments , and delivers to them the Book of the Gospels , saying , Accipe potestatem — i. e. Take power to read the Gospel in the Church both for the living and the dead . ( 7. ) From Deacons ‖ they ascend to the Order of Priesthood . The Form of making them is very ridiculous : scarce any footsteps of the Apostolical Practice to be found in it . The Person to be Ordained presents himself to the Bishop with a multitude of superstitious Rags , such as the Alb , Cingulum , Stola , the Manipulus , the Planeta , &c. holding a Candle in his right hand , to signifie he must be a shining Light to the People . Then the Bishop binds the Stole about his neck , to put him in mind of the Yoke of Christ , ib. After this the Capsula being folded , is put over his Shoulders to denote Charity , then the Bishop unfolds it again , and cloaths the Priest with it , to signifie Innocence , ib. The same white Garment signifies Charity when 't is folded up , and Innocency when 't is unfolded . You must not ask the reason of this different signification , for profound Mysteries are wrapt up in all the foldings of this sacred Garment , which is apt to stir up the dull mind of Man to the remembrance of his duty . When they have adorn'd them in this beggarly Garment , and made them look partly like those Priests that serv'd the old Tabernacle , and partly like those that ministred at Heathen Altars , they anoint their Hands with Oyl , greasing them with the sign of the Cross , and adding these words , Consecrentur .... istae manus ... ut quaecunque benedixerint , benedicantur . The Bishop also shaves their Heads , saying , Dominus pars haereditatis meae * , &c. Their Learned Authors tell us of unaccountable Mysteries that are contained in this Pagan Ceremony . Lombard saith , the shaven Crown signifies Kingly Dignity † ; Corona regale decus significat . The signification is not very improper , for they lord it over God's Heritage , and exalt themselves above Kings and Princes . The same Author adds , That Denudatio Capitis est revelatio mentis ; Clericus enim secretorum Dei non ignarus esse debet . ... And no wonder their shaveling Priests are such great Clerks , since shaving the Pate is the mysterious Path to Knowledge . He tells us also , ob vitae continentiam caput radebant , ibid. They shav'd themselves for Chastity's sake . The unclean Stories of Monkish Lives are convincing Evidences of their Mortification . Optatus * reproveth the Donatists for their symbolizing with the silly Custom of the Heathen , in shaving the Heads of their Priests . Docete ubi vobis mandatum est , capita Sacerdotum radere ... cum è contra sint tot Exempla proposita fieri non debere . This Ceremony is of an Heathen Original , as appears by Minutius Foelix † , with whom agrees the Council of Eliberis ‖ , who excommunicated such as did so , and after the expiration of two years received them into Communion , upon supposition they continued in the Faith. The Council of Trent Anathematizes any that will reject or speak against these foolish fopperies * . How different is this Form of Ordination from the Scripture-Ordinations ? Ministers in the Apostles times were Ordained by Fasting and Prayer , with imposition of Hands , without any other Ceremonies that we read of . Let the World judge , whether our Ordinations , which follow the Scripture Pattern , or the Romish Ordinations , which are a meer Pageantry , are the better ; and if theirs be admitted as valid , why should ours be condemned ? Shall they who pass under such unscriptural Forms and Shapes of Door-keepers , Readers , Exorcists , &c. be accounted Ministers of Christ , and must those who vary not from the Scriptures in their Ordinations , be reckon'd Intruders ? Can any of the sincere Patrons of the Protestant Interest pass such a partial unjust Censure ? Are they true Ministers , who recede from the Apostles practice as far as the East is from the West , and must those be none who make it their Rule ? Shall those Ordinations which are Humane and Antichristian ( and therefore laid aside in the Church of England ) be received , and theirs which are Divine and Apostolical be rejected ? The thing is so very clear to such as are not wilfully blinded with Prejudice and Interest , that one may justly wonder how it should ever come into debate . III. Our Ordinations are better then the Ordinations of Rome , if we consider the Persons ordained . That which we have said concerning the want of Qualifications in the Ordainers , may be also applied to the ordained in the Roman Communion . Their Priests are made without the Election of the People ; and Bellarmine saith that neither their Suffragium , Concilium , or Consensus is required , which is contrary to Scripture , and Antiquity , as our Protestant Writers have proved against the Papists . See Willet's Synops. Papismi , 5 Controver . Quest. 2. p. 260 ... All the Popish Priests are sworn to observe the Decrees of the Council of Trent , whereby their Consciences are captivated to all the Idolatries , Superstitions , and Errours of the Church of Rome ; they take also an Oath of Canonical Obedience to their Bishops , which makes them more the Servants of Men , then of Crist , 1 Cor. 7.23 . Gal. 1. 10. This Oath is forbidden by an old Council at Chalons ; Dictam . est interea de quibusdam fratribus , quod eos quos ordinaturi sunt , jurare cogant .... quod contra Canones non sint facturi , & obedientes sint Episcopo qui eos ordinat , & Ecclesiae in quâ ordinantur . Quod juramentum quia periculosum est , omnes und inhibendum statuimus . The Romish Bishops about the Eleventh Century , obliged all the Bishops at their Examinations to promise Subjection and Fealty in all things to St. Peter , and to his Church , to his Vicar , and to his Successors , as appears by the Roman Order , which in all likelyhood was writ about that time , and where is to be seen amongst the Questions made to the Bishop which was examined , those which regard Obedience and Fidelity . The form of the Oath may be seen in the Roman Pontifical . Dr. Willet makes the Oath of Obedience to the Pope a mark of Antichrist . If it be bad in the Pope , the chief Bishop , to require such an Oath , it cannot be good in inferiour Bishops , unless they were more infallible then the Head of their Succession . The first Instance that I can find of an Oath required by Ecclesiastical Guides to bind Persons to their Communion , is that of Novatus the Heretick , who swore all his Communicants not to return to Cornelius . Vide Epist. Cornel. ad Fabium Antioch . praesidem , in Euseb. This is much of the same nature with the Oath De jure parendo , administred in Ecclesiastical Courts to Excommunicated Persons at their Reconciliation . In short , our Ordinations are better then Popish Ordinations , because our Candidates are admitted upon sufficient trial of their Qualifications , are not obtruded upon the People without their choice and consent , and nothing is required of them but Obedience to the Laws of Christ ; all which are otherwise in the Ordinations of Rome . IV. Ours are better then Popish Ordinations , if we consider the Office to which they are Ordained , which is one of the grossest pieces of Idolatry that ever was in the World , viz. the offering up of their Bread-Idol , under the Notion of a Propitiatory Sacrifice for the Living and the Dead . Forma Sacerdotii haec est ( saith Hunnaeus ) Accipe potestatem offerendi Sacrificium in Ecclesia pro Vivis & Mortuis , in Nomine Patris , & Filii , & Spiritus Sancti . The words of Consecration in the Roman Pontifical are with this Addition ; Accipe potestatem offere Sacrificium Deo , Missásque celebrare . They make the very Essence of the Priestly Office to consist in potestate placabiles Deo hostias offerendi , as the Master of the Sentences speaks . The Council of Trent makes Preaching of the Word , which is the first thing in the Apostles Commission , to be a separable Accident . Si quis dixerit , non esse in Novo Testamento Sacerdotium visibile , & externum , vel non esse potestatem aliquam consecrandi & offerendi verum Corpus & Sanguinem Domini , & peccata remittendi & retinendi ; sed officium tantùm , & nudum ministerium praedicandi Evangelium . VEL EOS QVI NON PRAEDICANT , PRORSVS NON ESSE SACERDOTES , anathema sit . For these Reasons the Reformed Churches of France did not admit Popish Priests , that had forsaken the Roman Communion , into the Ministry , without long and diligent Inspection and Examination , they must be approved of at least for two years from the time of their Conversion : nor were they then suffered to exercise as Ministers , until they submitted to another Ordination ; and they were not to receive Imposition of Hands any more then if they were Strangers , without the advice of Provincial and National Synods . Now these Idolatrous Shavelings , whose Ordainers are the Pope's Creatures , whose Ordination is the product of a prophane Invention , and whose work is to make a Wafer-God : I say , these are taken for true Ministers in the Church of England , though it be as hard to find the Essentials of the Ministry among them , as to find a Pearl in a Dunghil . Therefore the Ordination of Presbyters , now in question , should be admitted for valid , as being more agreeable to the Scriptures in all the respects mentioned , and not to be justly charged with any defect in things essential to the Ministry . Object . Popish Ordinations are done by Diocesan Bishops , which you have not , therefore your Ordinations are null . Answ. This Objection hath been answered already . It supposeth three things which are notoriously false . The first is , That the sole Power of Ordination was in the Apostles . 2. That they had Successors in the Apostolica● Office ; both which we have disproved ▪ And 3dly , it supposeth Popish Bishops to be the Apostles Successors , which sounds harsh in Protestant Ears : Can they be the Apostles Successors , who have not the Apostolical Doctrine ? when they urge this Succession against the first Reformers , and quote the Fathers , Tertullian , Irenaeus , &c. who argue from this Topick against the old Hereticks , they are answered by our Protestants Writers , that the Ancients spoke not de solâ Episcoporum successione , sed de Doctrinae successione , ac ejus fidei , quam primi Episcopi ab Apostolis acceptam atque haustam ad posteros continuâ serie transfudernnt . To the same purpose speak our Iewel , Whittaker , Reynolds , Willet , &c. If either of these three Points fail , this Objection is impertinent , how much more when all the three are precarious . Our Ordinations are in all things confessedly good , except the concurrence of a Diocesan Bishop ; the Popish Ordinations have nothing to recommend them but the desiled hand of a nominal Bishop , so that the bare touch of his hand imprints an indelible Character , where the Spirit of Christ hath left no impressions of his Image . This is to ascribe greater virtue to the Fingers of a Prelate in making Ministers , then to the Spirit of God. Let a Person Ordained by Presbyters be never so well qualified , be never so faithful in the discharge of his Office ; let another Person that is Ordained by a Bishop , be never so defective in Qualifications , suppose a Reading Curate that cannot preach , let him be never so prophane in his Life , yet this Man must pass for a true Minister , because he had the ineffectual Blessing of a Bishop , and the other a meer Usurper , and all his , Administrations must be null and void , for want of this Ceremony . Let the Spirit of God indue a Man with never such excellent Gifts for the Ministry , it shall be in the power of a Prelate to exclude him , that he shall be no Minister of Christ , though he devote himself to the Work , and be solemnly set apart for it : nay more , it will be in his power to make a Minister of another Person , whom the Holy Ghost never designed for that Office , by any real work of Sanctification upon his heart , or conferring upon him any tolerable degree of Minist●rial Abilities . They that can believe such Fancies may please themselves therewith , Christ gave us another Rule to discern between false and true Pastors , Matth. 7. 15 , 16 — 20. Ye shall know them by their fruits ; that is , by their Doctrine and Conversation . The Reformers vindicate their Ministry against the Papists by this Argument : Christus hanc nobis regulam praef●●verit , quâ possimus falsos à veris Doctoribus discernere , nempe eos à suis fructibus esse dignoscendos , cur eq non contenti , alias praeterea temerè , & pro arbitrio confingamus ? Itaque judicetur tum de pontificiis , tum etiam de nostris Pastoribus , ex Doctrinâ quae verus est fructus , atque etiam , si placet , utrorumque vita in disquisitionem vocetur . Quod si fiat , certò speramus , Deo favente , nos facilè in hâc causâ fore superiores . We are very willing to put our Case to the same Issue , to be judged according to this Rule of Christ , by our Doctrine and Conversation . CHAP. VI. Presbyters Power of Ordination prov'd from their Imposition of Hands in Ordination , not as bare Approvers . Turrianus , Heylin , J. Taylor , &c. confuted . Two other Objections answered . THose that have power to impose Hands in Ordination have power to Ordain , but Presbyters have power to impose Hands in Ordination , therefore to Ordain . The Minor , viz. that Presbyters may impose Hands , will not be denied . 'T is required by the Old Canons * — Omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput illius † teneant . Chrysostom was charged in a Libel put in by Isaacius ( how justly is not certain ) that he Ordained Ministers without the Concurrence of his Presbyters : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phot. Biblioth . v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 27. Edit . Aug. Vindelic . 1601. However , the Presbyters continued to lay Hands with the Bishops , even in the darkest Ages of the Church , as might be proved by several Instances if necessity required . But this is so undeniable , that to this day the Presbyters are admitted to joyn with the Bishop in imposition of Hands , in the Church of England . And in the present Church of Rome also , all the Presbyters that are present are required to lay Hands with the Bishop * . The Major will be deny'd ( that though they impose Hands they have not the Ordaining Power ) I thus prove it ; That which is an Ordaining Act bespeaks an Ordaining Power ; but imposition of Hands in Ordination is an Ordaining Act , therefore \h . The Major is evident , for Actus praesupponit potentiam . As to the Minor , If imposing of Hands in Ordination be not Actus ordinans , what is it ? I should be glad to see one Instance given in the Apostles times of Persons laying on Hands in Ordination , that had no Ordaining Power . If imposition of Hands in Ordination be no evidence of an Ordaining Power , how come the Bishops to urge that Scripture ( 1 Tim. 5.22 . Lay hands suddenly on no man ) in favour of Timothy's Ordaining Power , and thence to infer he was Bishop of Ephesus ? Timothy might lay Hands for Ordination , and yet have no Ordaining Power , and so be no Bishop of Ephesus . Thus they unwarily undermine their own Foundations . It 's a meer Subterfuge , and indeed such as betrays the Cause , to acknowledge that Presbyters may perform all the outward Acts of Ordination , but not as Ordainers . 'T is as if one should say , a Presbyter hath Power to apply Water to a Child in Baptism in the Name of the Father , Son , and Holy Ghost , but he hath no power to Baptize . He may set apart Bread and Wine , and distribute it to the People according to Christ's Institution ; but he hath no power to Administer the Lord's Supper . If Presbyters imposing of Hands signifie no Ordaining Power , what doth it signifie ? Turrianus the Jesuit saith it signifies their Approbation of the Bishops act — non Excludantur Presbyteri ab impositione manûs approbante , sed ab ordinante . He is followed herein by many of our own . Dr. Heylin * saith , The Presbyters Hands confer nothing of the power of Order upon the Party ordained , but only testifie their consent unto the business , and approbation of the man. To the same purpose speaks Dr. I. Taylor † . But that cannot be the meaning of it ; for they could signifie their approbation some other way , without imposition of Hands ; their saying Amen to the Ordination Prayer would be a sufficient expression of their Consent . The Peoples approbation was required in primitive Ordinations ‖ ; who never were admitted to lay Hands with the Bishop . The Consent of the People was required in the Ordination of Deacons * , yet did they not lay Hands on them † . If no more be intended by it , then a bare approbation , how come the Bishops alone to lay Hands upon Deacons without their Presbyters . Hi cum ordinantur solus Episcopus eis manum imponit ‖ . But this signification is deserted by a Learned Bishop , who saith , I think rather they dedicate him to God for the Ministry , which is conferred on him by the Bishop . This specious Evasion is equally disserviceable to the present Point , with the former . Where in all the New Testament have we any ground for this distinction ? How can it be said that the Ministry is conferred by the Bishop first , and afterwards the Presbyters dedicate the Person to God , when both Bishops and Presbyters do lay Hands together ; Can he be ordained and dedicated to God as two distinct Acts , the one inferiour to the other , and that in the same moment of time , by the same Ceremony of Imposition of Hands , and by the same words ? How comes the Bishops Hand to confer the Ministry more then the Presbyters ? not by any inherent virtue in the one more then in the other ; not from any Institution of Christ or his Apostles , appropriating an Ordaining , or Minisher making Power to the Bishops Hand , and a bare dedication to the Ministry actually conferred , to the Presbyters Hands . The Scriptures of the New Testament make no mention of such distinct significations of that Ceremony , and therefore they cannot be ex instituto ; and it 's plain they are not ex naturâ rei . Might not the Presbyters dedicate the Person to God without the laying on of Hands ? Can there be no dedication to God without laying Hands on the Persons so dedicated ? The whole Church dedicates him to God by Prayer , and yet don't lay on Hands , so that meer dedication to God in the Learned Bishop's sense as distinct from Ordination , cannot be the meaning of this Ceremony . But , I pray , what is Ordination it self but a dedication of the Person to God for the Ministry ? what more doth the Bishop do in conferring the Ministry ? He cannot confer it by a meer Physical Contact , if so , every touch of his Hand on the Head of a Man , Woman , or Child would make them Ministers . It must be therefore by a Moral Act that he doth it , i. e. by laying on Hands on a fit Person according to the appointment of God , to dedicate him to God for the Ministry . The power is immediately from Christ and not from the Bishop : Men do but open the door , or determine the Person that from Christ shall receive the power , and then put him solemnly into possession , Acts 20.28 . The moderate asserters of Episcopacy do acknowledge that the Presbyters lay on Hands as Ordainers * : Imponunt manus Presbyteri ... tanquam Ordinantes , seu ordinem Conferentes , & ex potestate ordinandi divinitus accepta gratiam ordinato , hoc adhibito ritu , apprecantes . With whom agrees the Arch-bishop of Spalato † . Dr. Fulk speaks to the same purpose in his Anti-Rhemish Annotations ‖ . Object . Where do you read that Presbyters did ordain without a Bishop ? Answ. This Objection grants my Argument , that Presbyters have power of Ordination , but not to be put forth without the Bishop . Admit they have an inherent Power , and it 's all I plead for ; I am sure no Law of God restrains the Exercise of it , while it is managed regularly for the Edification of the Church . We oppose not any Rules of Order , while the main End is promoted . The old Canons restrain the Bishop , that he must not Ordain without his Presbyters * ; we may say as well then , that Bishops have no power to Ordain , because they were not ordinarily to do it without their Presbyters . All the Ordinations of Presbyters in the Apostles time , and in the three first Centuries were done by Presbyters without Bishops of the present Species , i. e. the sole Governours of 100 or 200 Churches , for there were no such Bishops in the Primitive Church , as hath been proved by several hands † . The very Office is humane and new . The primitive Bishop was but the chief Presbyter , who was President for orders sake , but pretended not to be of a superior Order . Bishop Vsher answered this Objection from the Example of the Church of Alexandria ( as Mr. B. affirms ) which shall be consider'd anon , when we come to Instances of Ordaining Presbyters in Antiquity . CHAP. VII . Among the Iews any one that was Ordained himself might Ordain another , prov'd from Dr. Lightfoot , Mr. Selden , P. Cuneus . IF among the Jews any one that was Ordain'd himself might Ordain another , then may Presbyters Ordain Presbyters . But the former is true — Therefore , &c. The Consequence of the Major is founded upon that which is acknowledg'd by most Learned Men , that the Government of the Christian Church was formed after the Jewish Pattern . The Minor I prove from Dr. Lightfoot : Thus he ; Before they had restrained themselves of their own Liberties , then the general Rule for Ordinations among them was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one regularly Ordained himself , had the power of Ordaining his Disciples , as Ben Maimon affirms . Mr. Selden gives many Instances to this purpose out of Gemar . Babylon . de Synedr . lib. 2. c. 7. § . 1. But in the time of Hi●lel they were rest●ain'd from 〈◊〉 former Liberty ; whether out of V●●●●ration to his House , or whether from the inconveniency of such common Ordinations , is not certain ; and so it was resolved that none might Ordain without the presence of the Prince of the Sanhedrin , or a License from him . Per insigne est , saith P. Cunoeus quod R. Maimonides tradidit in Salach . Sanhed . c. 4. Cum enim olim solennem hunc actum pro arbitrio suo omnes celebrarent , quibus imposita semel manus fuerat , coarctatum esse id jus à sapientibus , constitutúmque ut deinceps nemo illud usurparet , nisi cui id concessisset divinus senex R. Hillel . Selden , saith that St. Paul's creating of Presbyters was according to the Custom of creating Elders , Paul being brought up at the feet of Gamaliel , as his Disciple . This Gamaliel was Nephew , or Grandchild of Hillel , and Prince of the Sanhedrin at that time , and therefore no doubt but he had created his Scholar Paul , a Jewish Elder , before he was a Christian ; by virtue of which Ordination in all likelyhood the Jews admitted him to preach in their Synagogues , Acts 9. 20. Now when Paul became an Apostle , he knew himself and other Apostles to be free from the new Law , of not makeing Elders without the licence of the Prince of the Sanhedrin , which was not to be expected in their Case ; for this R. Gamaliel , though otherwise a fair Man , had an inveterate prejudice against the Christians , and authorized a Prayer against them , under the notion of Hereticks , commanding its constant use in the Synagogues , as * Lightfoot observes out of Maimonides ; which Prayer is used among the Jews to this day , containing bitter Curses and Execrations against the Christians , as Buxtorf notes . Dr. Hammond himself granteth that the Government of the Church was formed after the Jewish manner , though he reckoneth up many Inconveniencies which would follow promiscuous Ordinations . The Analogy between the Government of the Jewish Synagogues and the Christian Church seems very evident in the Case of Deacons , who succeed the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnas●n , of which there were two or three in every Synagogue to take care of the Poor . Vide Lightf . Harm . on Act. 6. & 7. To sum up this Argument , the Case of Presbyters in point of Ordination , is the same with that of Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Elders . Every one that was Ordained himself had originally the Power of Ordaining others , the Exercise of which Power was afterwards restrained by a Canon of that Church : So in the Christian Church , at first in Scripture times , Presbyters had a common power of Ordination ; but afterwards ut schismatum semina evellerentur , the power was by degrees devolved upon a few chief Presbyters , whom we call Bishops , and the ordinary Presbyters were restrained by common consent , as Ierom observes in Tit. 1. and * Panormitan after him . How well the new Order of superiour Bishops hath cured the World of Schism , the Distractions and Confusions of the Church , occasioned by the Pride and Grandeur of that Order , for above a thousand years together , are Instances to palpable to be deny'd . CHAP. VIII . Ordination an Act of the Exercise of the Power of the Keys , acknowledged by Cornelius à Lapide , Chamier , Camero , &c. The Keys of Iurisdiction and Order given to Presbyters , and consequently Power of Ordination . THAT Ordination which is performed by Persons who have the Keys of the Kingdom of Heaven committed to them , is valid ; but Ordination by Presbyters is performed by Persons who have the Keys of the Kingdom of Heaven committed to them , Therefore it is valid . The Major I prove : Either Ordination is an Act of the Exercise of the Power of the Keys , or of some other Power , but of no other ; If any other , it 's either of a Secular Power , or of an Ecclesiastical ; but neither of these : Not an Ecclesiastical , for there is no Ecclesiastical Power , ( at least , which Ordination can be pretended to belong to ) but the Power of the Keys ; not of a Secular Power , for that belongs not to Ministers . That the Keys do contain in them the Power of Ordination is acknowledged by Papists and Protestants , particularly by Cornelius à Lapide , Chemnitius , Bucer , Chamier . Nomine clavium significatur omnis potestas Ecclesiastica , Suppl . Cham. lib. 4. c. 4. Traditio Clavium , saith Camero , Symbolum est potestatis atque auctoritatis collatoe , Isa. 22.22 . Rev. 3.7 . Clavium traditione Doctorum apud Iudoeos inauguratio veteri instituto peragebatur . The Keys delivered to the Jewish Teachers included the power of Ordination ; for , as we observed before , Every one , regularly Ordained himself , had the power of Ordaining his Disciples , Maimon . The Minor is in part granted by all , to wit , That Presbyters have the Key of Doctrine ; that they have the Key of Jurisdiction and Order also , as some distinguish them , I thus prove ; They that have the Key of Doctrine have also the Key of Jurisdiction and Order ; but Presbyters have the former , therefore they have the latter . The Major I thus prove ; Christ gave the Keys together , and did not divide them , therefore they that have the Key of Doctrine have the Key of Jurisdiction and Order . To thee I give the Keys , saith our Lord , Matth. 16. 19. Io. 20.23 . He did not give one Key to one , and both to another ; he gives no single Key to any Person , but Keys , and so whatever these Keys serve for . We know no distribution of the Keys , but what is grounded upon Scripture . He that hath the Keys of a House or Castle delivered to him , hath power to admit or exclude Persons , as he seeth cause . Except there be a Limitation in his Order or Commission , his power extends to all Persons without exception . Christ here doth not limit the power of the Keys ; therefore if Presbyters may admit Church-Members into the House of God by Baptism , they may admit Church-Officers by Ordination . CHAP. IX . All that have the Power of Order may confer it ; acknowledged by Arch-Bishop Usher and Dr. Fern. Bishops and Presbyter's have the Power of Order equally . Proved , 1. By the Ancient Fathers . 2. By Schoolmen . Lombard , Bonaventure , &c. 3. By the Canonists , Gratian , Joh. Semeca , &c. 4. By Councils , as that of Aquisgranum , Hispalis , Constance , Basil. Bishops not expresly determined a superiour Order in the Council of Trent . 5. This is acknowledged by the Old Church of England , in the Canons of Elfrick , and by J. Wicklef , Lambert the Martyr , the Provincial Synod of 1537. Cranmer , Juel , Morton , Bilson , &c. This Truth is owned by the now Bishop of Salisbury , and by the Bishop of Worcester . Ordination by Presbyters allowed in the Old Church of England . Instances of it . ORders conferred by such as are in Orders , and have the power of Order equal with the highest Bishop , are valid ; but Orders conferred by Presbyters , are conferred by such as are in Orders , and have the power of Order equally with the highest Bishop , Therefore Orders conferred by Presbyters are valid . As to the Major , it 's founded on that Maxim frequently used by Arch-Bishop Vsher , Ordinis est conferre ▪ Ordines , a Man that is in Orders , quoad Presbyteratum , may coeteris paribus confer Orders , it being like Generation , or Univocal Causation . This Maxim is acknowledged by Dr. H. Fern * , in his Compendious Discourse , p. 115 , 116 , 117. If among the Papists Men of an inferiour Order do make the Pope , and among our selves Bishops do make Arch-Bishops ; how much more may Men of the same Order give what they have , that is , Ordinem Sacerdotii , as the School-men call it . Why may not Presbyters make Presbyters , as Physicians make Physicians ? All Ranks or Orders of Beings generate their own kind , but the impotent Order of Presbyters must prove extinct , if the favourable Influences of a superiour Order do not propagate it , by a sort of equivocal Generation . Must Presbyters be reckoned amongst those Monsters in Nature that cannot perpetuate themselves by Propagation ? The Minor , That Bishops and Presbyters have the power of Order equally , will be acknowledged by most Protestants and Papists . The Scripture no where mentions any distinction of Order among ordinary Ministers . Neither do we read there but of one kind of Ordination ; then certainly there can be but one Order of Presbyters , or Gospel-Ministers , properly so called ; for two distinct Orders cannot be conferred in the same Instant , by the same words , and by the same actions . Let a Man shew me from Scripture , that Timothy or Titus , or any other were Ordained twice , made first Presbyters , then Bishops , which is absolutely necessary if they be distinct Characters . This Point of the Identity of Bishops and Presbyters hath the Consent of the Fathers , School-men , Canonists , Councils , and of the Old Church of England . ( 1. ) As to the Fathers , Blondel in his Apology for Ierom's Opinion , quotes most that are considerable , who unanimously affirm the Identity of Bishops and Presbyters . The Testimonies of Clemens Romanus , Polycarp , Irenoeus , Clemens Alexandrin . Ierom , Austin , Hilarius , Isidore , &c. may be seen at large in the said Learned Author . To which I could add several more , if it were needful . ( 2. The Judgment of the Schoolmen is the same in this Point . The Master of the Sentences saith , Apud veteres iidem Episcopi & Presbyteri fuerunt . He adds , Excellenter Canones duos tantum sacros Ordines appellari censent , Diaconatus sc. & Presbyteratus , quia hos solos primitiva Ecclesia legitur habuisse , & de his solis proeceptum Apostoli habemus . Bonaventure , in 4 sent . dist . 24. q. 1. A. 1. Episcopatus deficit ab Ordine , &c. includit necessariò Ordinem perfectissimum , sc. Sacerdotium . With whom agree Durand . Dominic . Soto , Aureolus , &c. who all Comment upon Lombard's Text. See Aquinas's Supplem . quaest . 37. Art. 2. Mr. Fran. Mason in his Defence of the Ordinations of Ministers beyond the Seas , hath more Quotations of Schoolmen . ( 3. ) To this Opinion some Canonists subscribe . Gratian , Sacros Ordines dicimus Diaconatu● & Presbyteratum , hos quidem solos Ecclesia primitiva habuisse dicitur . Iohannes Se●eca in his Gloss on the Ca●on La● ●●●unt quidem quod in Ecclesia primâ primitivâ ▪ Commune erat Officium Episcoporum & Sacerdotum , & nomina erant Communia . Dist. 95. c. olim . Et Officium erat Commune , sed in secunda primitivâ caeperunt distingui , & Nomina & Officia , &c. Gloss. in Dist. 95. c. Legimus , in verb. postea . Arch-Bishop Vsher appeals to this first primitive Church in Matters of Doctrine , and why may not we appeal to it in point of Discipline , as well as Doctrine ? See many more Canonists quoted in Mr. Mason , ubi supra . ( 4. ) Some Councils also attest to this Truth . The Council of Aix le Chapelle owns the Identity of Bishops and Presbyters ; Sed solum propter authoritatem , summo Sacerdoti Clericorum Ordinatio reservata est . To the same purpose speaks the Council of Hispalis , or Sevil. Concil . Hispal . 2. Can 7. In the Councils of Constance and Basil , after long debate , it was concluded that Presbyters should have decisive Suffrages in Councils , as well as Bishops , because by the Law of God , Bishops were no more then Presbyters , and it 's expresly given them , Acts 15. 23. In the Council of Trent , all the Spaniards , with some others , moved that the superiority of Bishops de jure Divino might be defined ; next morning came into the Legats Chamber three Patriarchs , six Arch-Bishops , and eleven Bishops , with a Request that it might not be put into the Canon , that the Superiority is de jure Divino , because it savoured of Ambition , and it was not seemly themselves should give Sentence in their own Cause ; and besides , the greater part would not have it put in . At length the Opinion of the Spaniards prevailed , and was inserted into the Canon , though in such ambiguous words as might not offend the other Party . The words of the Canon are these ; Si quis dixerit , Episcopos non esse Presbyteris superiores , vel non habere potestatem confirmandi , & ordinandi , vel eam quam habent , illis esse cum Presbyteris Communem — anathema sit . This Decision was made , 1. In opposition to the Lutherans : This Reason was given by the Arch Bishops of Granata ( in the Congregation held Octob. 13. 1562. ) and of Zarah , as also by the Bishop of Segovia . 2. In favour of the Pope , for they were afraid that if the Divine Institution and Superiority of Bishops were denied , the Popes triple Crown would soon fall off his Head. So the Bishop of Segovia ; If the power of the Bishops be weaken'd , that of the Pope is weaken'd also . To the same purpose said the Arch-Bishop of Granata , being assured that if the Bishops Authority were diminished , the Obedience to the Holy See would decrease also . The very Council of Trent doth not expresly determine Bishops to be a Superiour Order to Presbyters , and the general definition which they make of their Superiority above Presbyters , and of their sole power of Ordination and Confirmation , is in opposition to the Protestants , and in favour of the Pope . Which puts me in mind of a passage in the Council of Constance , where that blessed Man of God , Mr. Iohn Wickleff was condemned for a Heretick , and his Bones ordered to be taken up and burnt . One of the Articles for which he was condemned , was this , Confirmatio juvenum , Clericorum Ordinatio , locorum consecratio reservantur Papae & Episcopis propter cupiditatem lucri temporalis , & honoris . ( 5. ) This Doctrine hath been maintain'd also by the Church of England , both Popish and Protestant . The Judgment of the Church of England in the tims of Popery , we have in the Canons of Elfrick ad Wolfin Episc . where the Bishop is declared to be of the same Order with the Presbyter . Haud pluris interest inter Missalem Presbyterum & Episcopum , quam quod Episcopus constitutus sit ad Ordinationes conferendas , & ad visitandum seu inspiciendum , curandúmque ea quae ad Deum pertinent , quod nimiae crederetur multitudini , si omnis Presbyter hoc idem faceret . Ambo siquidem unum tenent eundem Ordinem , quamvis dignior sit illa pars Episcopi . The ancient Confessors and Martyrs here were of the same mind . It is said of that eminent Confessor Iohn Wickleff , that tantum duos Ordines Ministrorum esse debere judicavit , viz. Presbyteros & Diaconos . Iohn Lambert , a holy Martyr , saith , In the primitive Church , when Vertue bare ( as ancient Doctors do deem , and Scripture in mine Opinion recordeth the same ) most room , there were no more Officers in the Church of God , then Bishops and Deacons . The same was the Judgment of Tindal and Bannes . The Protestant Church of England was of the same mind . The Institution of a Christian Man , made by the whole Clergy in their Provincial Synod , Anno 1537. set forth by King and Parliament , and commanded to be preached to the whole Kingdom , mentions but two Orders , Bishops or Presbyters , and Deacons . In Novo Testamento nulla mentio facta est aliorum graduum , aut distinctionum in Ordinibus , sed Diaconorum , vel Ministrorum , & Presbyterorum , sive Episcorum . To which agrees the MS. mention'd ●y the now Bishop of Worcester , setting forth the Judgment of Arch-Bishop Cranmer , That Bishops and Priests were ●ne Office in the beginning of Christs Re●igion . The Bishop of St. Asaph , Thirlby , Redman , Cox , all imployed in that Con●ention were of the same Opinion , ●hat at first Bishops and Presbyters were ●he same . Redman and Cox expresly ●ite the Judgment of Ierom with appro●ation . The Learned Bishop concludes his Discourse of Arch Bishop Cranmer thus ; We see by the Testimony of him who was instrumental in our Reformation , that he owned not Episcopacy as a distinct Order from Presbytery , of Divine Right ; but only as a prudent Constitution of the CIVIL MAGISTRATE , for the better governing of the Church . The same Arch-Bishop Cranmer was the first of six and forty , who in the time of King H. 8. affirmed ( in a Book called , The Bishops Book , to be seen in Fox's Martyrology ) that the difference of Bishops and Presbyters was a Device of the ancient Fathers , and not mentioned in Scripture . Our Learned Writers against the Papists are of the same mind . Bishop Iewel in the Defence of his Apology , proves against Harding , that Aerius could not be accounted a Heretick for holding that Bishops and Presbyters are all one Iure Divino : and ●ting Ieróm , &c. concludes in thes● words , All these , with many more holy Fathers , together with the Apostle St Paul , for thus saying , must by Harding advice be held for Hereticks . The same is affirmed by Bishop Morton in his Cath. Appeal . by Bishop Bilson against Seminaries . Dr. Whittaker Resp. ad Camp. Rationes , Dr. Fulk upon Tit. 1. 5. Dean Nowel , Dr. Stillingfleet Bishop of Worcester , in his Irenic . Dr. Burnet Bishop of Salisbury , in his Vindication of the Church of Scotland , his words are these : I acknowledge Bishop and Presbyter to be one and the same Office , and so plead for no new Office-bearer in the Church — The first branch of their power is their Authority to publish the Gospel , to manage the Worship , and to dispense the Sacraments : and this is all that is of Divine Right in the Ministry , in which Bishops and Presbyters are equal sharers , p. 331. The truth is , this Notion of the Ius Divinum of Episcopacy , as a superiour Order , was first promoted in the Church of England by Arch-Bishop Laud. Dr. Holland , the King's Professor of Divinity in Oxon , was much offended with Dr. Laud , for asserting it in a Disputation for his Degrees , he checked him publickly , and told him , He was a Schismatick , and went about to make a division between the English and other Reformed Churches . This Prelate had inured his Tongue to say , Ecclesia Romana , and Turba Genevensis . Cressy , who apostatized to the Romish Church , conceives that the reason why Episcopacy took no firm rooting in the Consciences of English Subjects before Archbishop Lauds time , was because the Succession and Authority of Bishops , and other Ecclesiastical Orders received from the Roman Church , was never confidently and generally taught in England to be of Divine Right . His Disciples since have rectified that Errour , by obliging all the Conforming Ministers to subscribe , That Episcopacy is a distinct Order , and that it is manifest in God's Word , that it is so : This goes beyond the determination of the Council of Trent . And to make the Fabrick lasting , which was built upon this new Foundation , all Ministers must be sworn to support it , and that they will not remove one Stone out of the Building by any endeavours to alter the Government , as established in Church and State. The Substance of this Oath , as it relates to Ecclesiastical Government , is the same with the &c. Oath , which was imposed in the year 1640. only it includes also the Civil Government , and requires Passive Obedience and Non-resistance in all Cases whatever , which rendred it acceptable to the Powers then in being , and gave them incouragement to trample upon Fundamental Laws and Constitutions , as presuming upon the security of an Oath , that neither they , nor any commissioned by them , must be resisted upon any pretence whatsoever . The Proofs brought for this distinction and superiority of Order are so very weak , that scarce two of the Asserters of Episcopacy agree in any one of them . No Scripture , no primitive General Council , no general Consent of primitive Doctors and Fathers , no not one Father of note in the first Ages , speak particularly and home to this purpose . The Point of Re-ordination began to be urged here in Arch-Bishop Laud's time , his Influence was such , and the Cause then in hand did work so powerfully upon good Bishop Hall himself , that he adventured , as Mr. Prin tells us , to Re-ordain Mr. Iohn Dury , though he had been before Ordained in some Reformed Church . But from the beginning it was not so . The old Church of England did not require Re-ordination , as is now done . In King Edward the Sixth his time , Peter Martyr , Martin Bucer , and P. Fagius had Ecclesiastical Preferments in the Church of England , but Cranmer , whose Judgment of Episcopacy we have seen before , never required Re-ordination of them . He was most familiar with Martyr , nether did he censure M. Bucer for writing that Presbyters might Ordain . Iohn à Lasco , with his Congregation of Germans , was settled in England by Edward the Sixth's Patent , he to be Super-intendent , and four other Ministers with him ; and though he wrote against some Orders of our Church , was with others called to Reform our Ecclesiastical Laws . In Queen Elizabeth's time , Ordination by Presbyters was allowed , as appears by the Statute of Reformation , &c. 13 Eliz. cap. 12. It cannot refer to Popish Ordinations only , if at all : For , 1. the words are general , Be it enacted — that every person — which doth or shall pretend to be a Priest , or Minister of God's holy Word . The Title of Minister of God's holy Word is rarely used among the Papists , and in common use among the Reformed Churches . The Ministry with the Papists is a real Priesthood , and therefore they call their Presbyters Priests . And it 's an old Maxim , Non est distinguendum ubi Lex non distinguit . 2. The Subscription seems to intend those that scrupled Traditions and Ceremonies , which the Papists do not . For the assent and subscription required is , to all the Articles of Religion , which only concern the Confession of the true Christian Faith , and the Doctrine of the Sacraments . By this they gave Indulgence to those that were not satisfied to Subscribe all the Articles absolutely , because the Approbation of the Homilies , and Book of Consecration were included in them , which are no Articles of the Catholick Church , but private Articles of the Church of England ; as Mr. T. Rogers observes . Therefore the Statute requires Subscription only to the Doctrine of Faith and of the Sacraments . By the way , I cannot but take notice of the following Clause in that Statute — If any Person Ecclesiastical — shall advisedly maintain or affirm any Doctrine directly contrary , or repugnant to any of the said Articles , and being convented before the Bishop of the Diocess , or the Ordinary , or before the Queen's Commissioners in Causes Ecclesiastical , shall persist therein , and not revoke his Errour , or after such Revocation eftsoons affirm such untrue Doctrine ; such maintaining , or affirming , or persisting — shall be just cause to deprive such Person of his Ecclesiastical Promotions : And it shall be lawful to the Bishop of the Diocess , or the said Commissioners to deprive such a Person so persisting — and upon such Sentence of Deprivation pronounced , he shall be indeed deprived . Quaere , Whether the Profession of Arminianism be not directly contrary to the Seventeenth Article of Predestination and Election , to the Tenth Article of Free-will , and to the Thirteenth of Works preparatory to Grace ? and if so , Whether the Guilty do not deserve Deprivation by this Statute ? The best of it is , they are like to meet with favourable Judges , who will not be over-strict to mark the Errours of those , who do but write after the Copy they have set before them . Surely the Case is altered from what it was formerly : It was Baro's unhappiness that he lived in a peevish Age , for when he delivered himself unwarily in favour of those Opinions , the Heads of the University of Cambridge sent up Dr. Whittaker and Dr. Tindal to Arch-Bishop Whitguift , that by the interposition of his Authority those Errours might be crushed in the Egg. Hereupon Baro , being obnoxious to this Statute , was expelled the University , and the Lambeth-Articles were made , which come nothing short of the Determinations of Dort. But tempora mutantur , nos & mutamur in illis . But to return from this short digression ; some that were Ordained by Presbyters were admitted to the Publick Exercise of their Ministry , and had Preferment in the Church of England without Re-ordination in Queen Elizabeth's time . Mr. William Whittingham was made Dean of Durham about 1563. though Ordained by Presbyters only . Mr. Travers , Ordained by a Presbytery beyond Sea , was Seven years Lecturer in the Temple , and had the Bishop of London's Letter for it . In his Supplication to the Council printed at the end of Mr. Hooker's Eccl. Polit. he saith , One reason why he was Suspended by Arch-Bishop Whitgift was because not lawfully called ( in Whitgift's Opinion ) to the Ministry , nor allowed to preach according to the Laws of this Church . But Mr. Hooker in his Answer wholly waves that , and Replies only to the Contests between them . The French Church in Thred-needle-street was allowed by the Queen , as also the Dutch Church . In the Year 1684. a Quo Warranto was brought against them . In King Iames the First his time , the like allowance was made unto Ministers Ordained by Presbyters . The famous Mr. Iohn Camero , who was Ordained in France , came hither in the Year 1621. and set up a Divinity-Lecture in a private House in London ●● the Permission of King Iames the 〈◊〉 , and a License from the then 〈◊〉 of London . Before the Consecration of the three Scottish Bishops at London , Andrews Bishop of Ely said , They must be first Ordained , as having received no Ordination by a Bishop . Bancroft Arch-Bishop of Canterbury maintain'd , That thereof there was no necessity , seeing where Bishops could not be had , the Ordination● given by Presbyters must be esteemed lawful , otherwise it might be doubted , if there was any lawful Vocation in most of the Reformed Churches . This applauded to by the other Bishops , Ely acquiesced , and the three Bishops were consecrated . Thus we see the Judgment and Practise of the Old Church of England in King Edward the Sixth's time , in Queen Elizabeth's , and in King Iames the First his time , they required not Re-ordination , as the New Conformity doth since the Year 1660. They acted from Catholick Principles that comprehended the Forreign Ordinations , asserting the Identity of Bishops and Presbyters . Object . Aerius is branded for an Heretick by Austin and Epiphanius , for affirming Bishops and Presbyters to be the same . So Bishop Hall in his Divine Right of Episcopacy , Part I. pag. 64. Answ. The great mannagers of this Objection are the Papists ( as we observed before ) from whom some Defenders of Episcopacy have borrowed it . That Aerius was a Heretick is past doubt ; but he is so called by the Fathers , because he was an Arian : Epiphanius saith , he did Arium ipsum dogmatum novitate superare . Austin saith , in Arianorum haeresin lapsus , which is more then a favouring of it , as some interpret their words . Several of our Learned Writers against Popery have justified him against the Charge of Heresie , for holding the equality of Bishops and Presbyters . Chemnit . exam . Conc. Trid. part . 4. CHAP. X. Instances of Ordination by Presbyters in the Primitive Church . 1. At Alexandria . 2. At Scetis by Paphnutius . 3. By the Presbyters mentioned by Leo the Great . 4. By the Captive Presbyters beyond Isther . 5. By the Boiarii . 6. By the Presbyters Ordained by Meletius . 7. By the Presbyters mentioned by Hilary the Deacon . 8. By Andreas Presbyter de Hostia . 9. By the Chorepiscopi . 10. By the Presbyters at Hy. Objections answered . 11. By the Ancient Waldenses . 12. By Wickliff's Followers in England . 13. By the Presbyter of Taprobane . THAT Ordination which was valid in the Primitive Church is valid now : But Ordination by meer Presbyters was valid in the Primitive Church ; Therefore it is valid now . The Major will be granted . The Minor I prove . 1. The Presbyters of Alexandria made their Bishops for almost two hundred years together . Ierom * having shewed at large from the Epistles of Peter , Paul , and Iohn , That Bishops and Presbyters were the same at first ; he adds , Quod autem postea unus electus est qui caeteris praeponeretur , in Schismatis remedium factum est , ne unusquisque ad se trahens Christi Ecclesiam , rumperet : Nam & Alexandria à Marco Evangelistâ usque ad Heraclam & Dionysium Episcopos , Presbyteri semper unum ex se electum , in excelsiori gradu collocatum Episcopum nominabant : quomodo si exercitus Imperatorem faciat , aut Diaconi eligunt ex se quem industrium noverint , & Archidiaconum vocant . Note here , 1. That Ierom undertaking to shew the Original way of making Bishops of Alexandria , would leave nothing out that was material in the Constituting of them . 2. He mentions no other way of Constituting them but this by the Presbyters . 3. He brings this as an Argument of the Identity of Bishops and Presbyters , that Presbyters at first made Bishops : A Bishop in Ierom's Opinion is that to the Presbyters , that an Arch-deacon is to the Deacons . As an Arch-deacon chosen out of the Deacons is but a Deacon still , though the chief Deacon ; so a Bishop set over Presbyters is but a Presbyter still , though the chief Presbyter . Is Episcopus qui inter Presbyteros primus . The other Comparison of an Army making their General , is not between the power of a General and that of a Bishop , but it respects only the manner of their Creation . As a General is made by the consent and choice of an Army , so Bishops had their first being from the Presbyters consent . 4. He ascribeth to the Presbyters the election , the placing him in a higher degree , and the naming of him a Bishop . Neither do we read of any other Consecration . Polydor Virgil confesseth that anciently in the making of a Bishop , there were no Ceremonies used , but the People met together to give their Testimony and Suffrage in their Election , both Ministers and People did pray , and Presbyters gave Imposition of Hands . 5. He saith the Custom was changed from the time of Heraclas and Dionysius . What Custom ? not the Election of a Bishop by Presbyters and People , for that continued long after : Therefore it must be the Constitution , which afterwards was done by neighbouring Bishops in the way of Consecration . This Testimony of Ierom is seconded by a more full one of Eutychius Patriarch of Alexandria , who out of the Records and Traditions of that Church , in his Arabick Originals thereof , saith , ( according to Selden's Translation in his Comment . p. 29 , 30. ) Constituit item Marcus Evangelista , duodecim Presbyteros cum Hananiâ , qui semper manerent cum Patriarchâ , adeò ut cùm vacaret Patriarchatus eligerent unum è duodecim Presbyteris , cujus capiti reliqui undecim 〈…〉 , eumque benedicerent , & Patriarcham eum crearent : & dein virum aliquem insignem eligerent , eumque Presbyterum secum constituerent , loco ejus qui sic factus est Patriarcha , ita ut semper extarent duodecim . Neque desiit Alexandriae ins●●●utum hoc de Presbyteris , ut scilicet Patriarchae crearentur è Prsebyteris duodecim , usque ad tempora Alexandri Patriarchae Alexandrini , qui fuit ex numero illo 318. Is autem vetuit , nè deinceps Patriarcham Presbyteri crearent , & decrevit ut mortuo Patriarchâ convenirent 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 vocarent ; atque ita evanuit institutum illud antiquius , quo creari solitus à Presbyteris Patriarcha , & successit in locum ejus decretum de Patriarcha ab Episcopis creando . Here is a full proof of Presbyters choosing and creating their Bishop , ( whom Eutychius speaking in the language of his Age , calls Patriarch ) and that by Imposition of Hands and Benediction , or Prayer , without any other Consecration , which Custom continued several Ages , until at last the neighbouring Bishops usurped the power of Consecration , and left the Presbyters neither the Choice nor the Creation of their Bishop . Here we have also an Instance of Presbyters making Presbyters ; for Eutychius tells us , That the same Presbyters that made their Bishop , chose and ordained another person Presbyter in his room ; and so constituted both Presbyters and Bishops for several Ages together . II. The Bishop of Worcester tells us out of Iohannes Cassianus , that about the Year 390. one Abbot Daniel , inferiour to none in the Desert of Scetis , was made a Deacon , à B. Paphnutio solitudinis ejusdem Presbytero , in tantum enim virtutibus ejus adgaudebat , ut quem vitae merits sibi & gr●tiâ parem noverat , coaequare sibi etiam Sacerdotii honore festinaret ; Siquidem nequaquam ferens in inferiore eum Ministerio diutiùs immorari , optánsque sibimet successionem dignissimam providere , superstes eum Presbyterij honore provexit . Here is a Presbyter Ordained by a Presbyter , which we no where read was pronounced null by Theophilus , then Bishop of Alexandria , or any other of that time . Had it been either irregular or unusual , doubtless it had been censured . Possibly the Concession in the Canon Law is grounded upon this Example , Abbas si est Presbyter conferre potest ordinem Clericalem . Decret . Greg. lib. 1. Tit. 14. c. 11. Innocent . 3. III. Leo Mag. being consulted by Rusticus Narbonensis , about some Presbyters that took upon them to Ordain as Bishops , resolves the Case thus ; Nulla ratio sinit , nt inter Episcopos habeantur qui nec in Clericis sunt electi , nec à plebibus expetiti , nec à provincialibus Episcopis cum Metropolitani judicio consecrati . Vnde cùm saepe quaestio de malè accepto honore nascatur , quis ambigat , NEQUAQUAM ISTIS TRIBVENDVM quod non docetur fuisse collatum ? si qui autem Clerici ab istis Pseudo-episcopis in eis Ecclesiis ordinati sunt , quae ad proprios Episcopos pertinebant , & Ordinatio ecrum cum consensu & judicio praesidentium facta est , potest rata haberi , ita ut in ipsis Ecclesiis perseverent . Two things are remarkable in this Decision of Leo the Great . 1. They that want the Election of the Clergy , and are not desired by the People , nor Consecrated by the Bishops of the Province , &c. are Pseudo-episcopi , false Bishops in Leo's Opinion , which is agreeable to the old Canons , as we observed before . Our English Bishops want the Election of the Clergy and People , and therefore their Ordinations have a Canonical nullity in them . They would have been reckon'd but Pseudoepiscopi in Leo's time . 2. The Consent ex post facto of the true Bishops , made the Ordinations of meer Presbyters lawful , which could not be unless they had an intrinsick power of Ordination , which was only restrained by the Laws of the Church ; for if they have no power of Ordination , it is impossible they should confer any by their Ordination . The bare consent of the true Bishops could not have made them Ministers , if they had not been such before . IV. The power of Ordination and Government was in the Hands of the Captive Presbyters under the Seythians beyond 1ster for about Seventy years , from the Year 260 to the Year 327 ; the former being the Year of their Captivity under Galienus , the latter of the Change of the Government under Constantine , when Vrphilas was created Bishop by Eusebius , and others . V. The Presbyters of Bavaria Ordained Ministers time out of mind , until at last Pope Zachary sent one Vivilo to them for their Bishop . It is certain that when Bonifacius Mogunt ▪ aliàs Winifrid , visited them , he found no Bishops in the whole Province but this Vivilo of the Pope's sending not long before ; though the Province be so large that one third part of it now , viz. the district of Saltsburg , hath an Arch●bishop , who is the most powerful Prelate for Revenue and Iurisdiction of any in Germany . The Boiarians , who were the ancient Inhabitants of this Province , were govern'd by their Presbyters without Bishops , and in all probability had been so from their first Conversion , which was about 200 years before . For they were converted to the Christian Faith about the Year 540 , and Vivilo was imposed upon them about the Year 740 by Pope Zachary , who thus writes to Winifrid , or Wilfred ( as some write his Name ) Quia indicasti perrexisse te ad gentem Boiariorum , & invenisse eos extra Ordinem Ecclesiasticum viventes , dum Episcopos non habebant in Provincia nisi unum , nomine Vivilo , quem nos ante tempus Ordinavimus , Presbyteros verò quos ibidem reperisti , si incogniti fuerint Viri illi à quibus sunt Ordinati , & dubium est eos Episcopos fuisse , an non , qui eos ordinaverunt — ab Episcopo suo benedictiones Presbyteratus suscipiant , & consecrentur , & sic Ministerio suo fungantur . It is no wonder that this Pope requires Re-ordination , for now Rome had usurped the Universal Headship , and assumed a power of Deposing and Setting up of Princes , as this Man did in the Case of Childerik and Pipin . They that brought Kings and Princes under them , would much more make Presbyters to depend upon them . VI. The Council of Nice decreed thus concerning the Presbyters Ordained by Meletius at Alexandria , &c. 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 TVM MINISTROS ORDINANDI , tum eos qui Clero digni fuerint nominandi , tum denique omnia ex lege & instituto Ecclesiastico liberè exequendi . If any say , that the meaning is , that these Presbyters shall Ordain and Govern with the Bishops , but not without them , it is granted ; for the Decree refers to instituta Ecclesiastica : But this sheweth that Ordination belongeth to the Presbyters Office , and consequently it is no nullity ( though an irregularity as to the Canons ) when it 's done by them alone . If it be said , this Condemns Schismatical Ordinations ; I answer , Schism , as such , cannot make Ordination null , though it implies an irregularity , else the Ordinations of the Schismatical Church of Rome were null , which are counted valid in England . VII . Hilary , or whoever was the Author in Q ex utroque Test. mixtim , affirms , That in Alexandriâ & per totum Aegyptum si desit Episcopus , consecrat Presbyter . It cannot be said that Consecrare here signifies the Consecration of the Eucharist , for this might be done by the Presbyter , proesente Episcopo . If it be taken for Confirmation , it doth not prejudice our Cause ; for the Canon limits the power of Confirmation , as well as Ordination to the Bishop , as was also the power of Consecrating Churches , if any should take the word in that sense . We may understand the meaning by a parallel place of Hilary in Ambrose , who thus speaks : Ideo non per omnia conveniunt scripta Apostoli Ordinationi quae nunc in Ecclesiâ est , quia haec inter ipsa primordia sunt scripta ; nam & Timotheum ( 1 Tim. 4. 14. 2 Tim. 1. 6. Presbyterum à se creatum ) Episcopum vocat , quia primum Presbyteri Episcopi appellabantur , ut recedente uno , sequens ei succederet . Denique apud Aegyptum Presbyteri consignant , si praesens non sit Episcopus . Sed quia caeperunt sequentes Presbyteri indigni inveniri ad primatus tenendos , immutata est ratio , prospiciente Concilio , ut non Ordo , sed meritum crearet Episcopum , multorum Sacerdotum judicio constitutum , nè indignus temerè usurparet , & esset multis scandalum . The same Author saith also , in Tim. 3. post Episcopum , Diaconi Ordinem subjicit . Quare , nisi quia Episcopi & Presbyteri una Ordinatio est ? Vterque enim Sacerdos est , sed Episcopus primus est . Here note , 1. That the Ordination in Hilary's time did not in all things agree with the Writings of the Apostle . That he speaks of the Ordination of Ministers is evident by the following words , Presbyterum à se creatum , &c. 2. At first Presbyters and Bishops were of the same Order and Office , and had but one Odination . Episcopi & Presbyteri una Ordinatio est , which shews the meaning of Ordinatio in the former Paragraph . The Bishop in Hilary's time , which was about the Year 380 , under Damasus * , was but primus Sacerdos , and not of a superiour Order : Peter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , primus Apostolus , Matth. 10. 2. and yet Protestants hold all the Apostles to be equal . 3. Spalatensis infers from this quotation , That at the beginning when a Bishop died , there was not so much as an Election of him that was to succeed ( much less any new Ordination ) but the eldest Presbyter came into the room of the deceased Bishop . See the Preface to Blondel's Apology , p. 11. & 31. 4. There was a Change in the way of choosing their Bishop , ut non ordo , sed meritum crearet Episcopum ; and this was prospiciente Concilio ; whether that Council was the Council of Nice , Can. 4. as Blondel thinks ; for it should seem that before that time neither the Consent of the Bishops of the Province , nor the Concurrence of three Bishops in Ordination , were accounted necessary for the making of a Bishop , though it might be the Custom ( for the keeping up of Unity ) in some places : Or whether it signifies no more then that which Ierom calls Concilium Presbyterorum , the Bench of Presbyters , who might make this Change by general Consent ; Multorum Sacerdotum judicio , as Hilarius speaks : Or whether it were some Council , of which we have no further account in Antiquity , most of the Records of the three first Centuries being lost * , is not very material . It might be some Provincial Synod , of which there were several before that of Nice ‖ . It is presumption in us that live at this distance , to say there was no such Council , when an Ancient Writer so positively affirmeth it . Such a Change there was , and that by the advice of some Council ; they that say there was no such Council , must disprove it by some positive Authentick Testimony . 5. After this Change the Presbyters chose , and made their Bishop : For so Hilarius affirms him to be , multorum Sacerdotum judicio constitutum . 6. He adds , that in Egypt Presbyteri consignant , si praesens non sit Episcopus . He speaks in the foregoing words of the Identity of Bishops and Presbyters , and he brings this as a Confirmation of it , that in the absence of the Bishop they might do those things which Custom had appropriated to the Bishops . Consignare is some Act of Prerogative that the Bishops challenged to themselves , which yet in their absence the Presbyters might perform . Whether we understand it of Ordination , or Confirmation , in which they did Chrysmate consignare , it 's not material , for both were reserved to the Bishop by the Canons : Though by comparing this with the scope of Hilary's Discoarse , and with the quotation out of the Questions under Austin's Name — Si desit Episcopus , consecrat Presbyter , it should seem evidently meant of Ordination ; especially when we find consignare to be taken for consecrare in several Authors , Arnob. lib. 3. Cypr. Ep. 2. Tu tantum quem jàm Spiritalibus castris coelestis militia signavit . VIII . Pelagius the first Bishop of Rome was Ordained by Iohn Bishop of Perusia , Bonus Bishop of Florence , and Andreas Presbyter de Hostia , whereas by the Canons three Bishops are absolutely necessary for the Ordination of a Bishop : Either then Pelagius was no Canonical Bishop , and the Succession was interrupted in the Church of Rome , and consequently the English Bishops have no Canonical Succession ; or else a Presbyter hath the same intrinsecal power of Ordination with a Bishop , but it 's only restrained by Ecclesiastical Laws . This Instance is quoted in Dr. Stillingfl . Iren. IX . The Chorepiscopi , or Country-Bishops Ordained Presbyters until they were restrained by a Canon in the Council of Antioch , A. D. 344. Now these Chorepiscopi were either of the Order of Bishops , or not : If they were , then it appears that Bishops were made not only in Cities , but in Country Villages , which were but thinly peopled with Christians , when the Majority were Heathens , or at least were great numbers . By which we may guess at the bigness of primitive Diocesses , which were scarce as large as our lesser Parishes . Such Bishops in the Exercise of that power which Christ gave them , without Canonical Restraints , we plead for , and earnestly desire . Nay the Chorepiscopi are an Instance of Bishops without subject Presbyters ; they were but Parish-Bishops under the City-Bishop . Sine authoritate literarum ejus in unaquaque Parochia Chorepiscopis non licet aliquid agere . But if they were not Bishops , then it 's undeniable that Presbyters did Ordain then , without Bishops , and their Ordination was valid , until they were limited by the Canons . The second Council of Hispalis makes the Chorepiscopi and Presbyters to be the same * . As to Bellarmine's conceit of two sorts of Choral Bishops , some meer Presbyters , others veri nominis Episcopi , he is answered at large by Forbes in his Irenic . c. 11. X. The Histories of Scotland do tell us that their Churches were governed by Presbyters without Bishops for above two hundred years , and therefore had no Ordination but by Presbyters . Hector Boetius saith , Ante Palladium populi Suffragiis ex Monachis & Culdaeis pontifices assumerentur . Hist. Scot. lib. 7. fol. 28. Iohn Major is more express , Prioribus illis temporibus , per Sacerdotes & Monachos sine Episcopis Scoti in side eruditi sunt . Iohn Fordon justifies this Custom as agreeable to the primitive Church . Ante Palladii adventum habebant Scoti sidei Doctores ac Sacramentorum Ministratores Presbyteros solummodo vel Monachos , Ritum sequentes Ecclesiae primitivae . Bishop Vsher cites this last with approbation . De primord . Eccl. Brit. p. 798 , 799 , 800. These Authors call the ancient Inhabitants of Scotland by the name they were known by in their days . Object . Some to elude these Testimonies , deny that there was any Conversion of the ancient Inhabitants of that part of Brittain , which we now call Scotland , before Palladius his time , or neer it . The South-Picts they would have converted not till A. D. 432. the North-Picts in the Year 560. Answ. I deny not but there might be a more general Conversion of that Nation at those times ; the Christian Religion , which was over-grown with Heathenism , and other Errors , might be revived , and recovered to its primitive Lustre by the preaching of Nennianus and Columba . Indeed Bede saith , Erat autem Columba primus Doctor fidei Christianoe transmontanis Pictis ad Aquilonem . He was the first he knew of , who lived two hundred years after the said Conversion . For he ends his History with the year 766. It is acknowledged that they were mixed with Scots or Irish at this time , a barbarous People , and in all likelyhood Heathens , who having made themselves Masters of all , must needs bring Christianity to a low ebb in that Country . The converting of these to the Christian Faith was the first Conversion that Bede knew of . But that Christianity was much more early in that Kingdom , is proved by Dr. Cowper , a Scotch Bishop . He affirms the Conversion of the North Part of Brittany to be as early , if not earlier , then the Conversion of the South Part. He proves out of Dorotheus Synops. and Nicephor . II. 40. that Simon Zelotes preached the Gospel in Brittain , where he was Martyr'd and Interr'd . This was An. 44. Christi . He proves out of Baloeus , Fleming , &c. that Ioseph of Arimathea came into Brittain , about the Year 35. He proves out of Theodoret , that Paul after his Deliverance under Nero , came into Brittain . Cent. 1. lib. 1. c. 10. And then brings in the Papists objecting , What is this to Scotland ? He answereth ? What Good or Evil especially in Religion hath come to the one , hath been found by manifold experience easily derived to the other . He saith further , out of their own Chronicles , That A.D. 124. when K. Lucius embraced the Christian Faith in the South part of the Isle , in that same year , Donald King of the North part of it became a Christian , and that when ( A. 300. ) under Dioclesian the Church of South Brittain was persecuted by his Deputies , many fled to Crachlint [ or Cratilinth ] King of Scots , who did lovingly receive them , and assigned to them the Isle of Man , and erected there a Temple dedicated to Christ , called otherwise Sodorensis Ecclesia . He quotes also that known place of Tertullian , adv . Iud. c. 7 , 8. Britannorum loca Romanis inaccessa Christo subdita sunt . Now what part of Brittain he means ( saith the Bishop ) your own Cardinal Baronius will declare unto you — It 's evident ( saith Baronius ) that Britannia was divided by a Wall built by Adrian , &c. that part within was possest by the Romans , the other without , Britanni liberè possederunt , qui saepe muros illos egressi Romanos praeliis provocarunt . For this cause , saith he , Petrus Cluniacensis vocat Scotos antiquiores Christianos . Cent. 3. c. 3. & 2. c. 2. Thus far the Bishop . I would further be resolved in these Queries . 1. When the Fathers mention Ioseph of Arimathea , Simeon Zelotes , &c. to have preached the Gospel in Brittain , what reason have we to exclude North-Britain from partaking in the Blessing ? The whole Island , Scotland and England , was then called Britain . It is most reasonable to think that those Apostles and Apostolical Men that came into this Land , did cause the joyful sound of the Gospel to be heard in every part of the Island , North as well as South . When we consider their Zeal , unwearied Endeavours , together with the wonderful Success attending their Ministry , it is not likely that Scotland remained long in Heathenism , after the Conversion of South-Brittain . And can it be imagined that the Christians of South-Brittain were so cruelly uncharitable as not to endeavour the propagation of the Gospel among their Country-men and Neighbours of North-Britain , especially under King Lucius , in whose time Christianity may be supposed to be the publick Profession of the Land. To this add , that a great part of that we call Scotland now , belonged then to the Dominions of the British Kings , who doubtless endeavoured the planting of Christianity among all their Subjects . 2. If the Inhabitants of North-Britain received their first Conversion by Men sent from Rome , as Bede suggests , how comes it to pass that for so long a time after , they kept their Easter after the Eastern manner , and not after the Roman ? When the Saxon-Roman-Bishops imposed Conformity in this particular , they opposed them for a long time , and Bishop Colman ( who came from Scotland ) left his Charge , rather then Conform , about the Year 664. The Picts and Britains were as rigid Nonconformists as he in this Point , and are termed by Wilfride , at a publick Disputation , obstinationis eorum complices * . Their Bishop Dagamus refused all Communion with the Roman Bishops , and would not as much as eat with them in the same House . As the Roman Bishops were growing in greatness , and arriving towards the Perfection of the Man of Sin , they sent their Bishops to most Nations , to bring them to a dependence upon them ; so they did send Palladius to Ireland , Nynias to Scotland , * Austin to England , Vivilo to the Boiarians , as we observed before . Bede himself acknowledges that the first Bishop the Scots had was Palladius , though they were Christians before ; Palladius ad Scotos in Christum credentes à Pontifice Romanae Ecclesiae Celestino primus mittitur Episcopus . He did not make them Christians , but found them so . It is objected further , out of Bede , That Britain in Palladius's time had such Bishops as were in all other parts of the Roman Empire . Answ. Bede acknowledges that the British and Scotch Bishops were many of them Ordained only by one Bishop . They were not then such Bishops as were in all other parts of the Roman Empire ; for in other parts of the Empire they were Ordained by three Bishops , according to the fourth Canon of the Council of Nice . It 's an evidence that they thought themselves not obliged by General Councils . But suppose there were such Bishops here , as were in all other parts of the Roman Empire , as it is not very unlikely but the Church-Government of Britain , being a Province of that Empire , might be in some degree modelled according to the Forms used in other parts of the Empire . The Hierarchy in the Churches of that Empire had its Pattern from the Heathen . The Heathen had their Sacerdotes , and over them their Pontifices maximos * . In every Province , one chief Priest had the Supream Power , to whom all the other Priests were subject . And these were chosen ex hominibus qui in negotiis Civilibus , & rebus publicis erant illustrissimi ‖ . See the Epistle of Iulian to Arsacius , Chief-Priest of Galatia , in Sozom. V. 16. Here is a President for Bishops intermedling in State Affairs . The Office of these Chief-Priests was to Ordain and Govern the inferiour Priests . The Master of the Sentences ingenuously confesseth that the distinction of Bishops , Metropolitans , Arch-Bishops , was borrowed of the Gentiles . Thus he : Ordo Episcoporum quadripartitus est , scil . in Patriarchis , Archiepiscopis , Metropolitanis & Episcopis — horum autem discretio à Gentilibus introducta videtur , qui suos Flamines , alios simpliciter flamines , alios Archi-flamines , alios Protoflamines appellabant . That the Ecclesiastical Government of Britain was built upon the Ruins of the Pagan Hierarchy is expresly affirmed by Ponticus Virunnius . He tells us , That there were in Britain before Christianity 28 Flamens , and three Arch-Flamens . In the room of the Flamens were set up Bishops , and in the room of the Arch-Flamens Arch-Bishops . The Seat of the Arch-Flamens were London , York , and Caerleon upon Vsk. To these three Metropolitans were subject 28 Bishops . Fuerunt in Britanniâ octo & viginti Flamines , nec non & tres Archi flamines , quorum potestati coeteri judices morum atque phanatici submittebantur .... ubi . erant Flamines , Eiscopos , ubi autem Archi-flamines , Archi-episcopos posuerunt , mirâ sanctitate , & incredibili devotione . Sedes autem Archi-flaminum ( quae fuit antiquissima religio ) in tribus nobilioribus Civitatibus fuerant ; Lundoniis , viz. atque Eboraci , & in Vrbe Legionum super Oscam fluvium — His igitur tribus Metropolitanis , evacuata superstitione , 28. Episcopi subduntur . The description that Caesar gives of the Government of the ancient Druids , something agrees with this of Ponticus Virunnius . C●●●r saith concerning the Druids of France , That they managed all the Pagan Devotions , under the Conduct of one Chief President , whose Authority was Supream : when he died , another was chosen to succeed him . Illi rebus divinis intersunt , Sacrificia publica ac privata procurant , religiones interpretantur — His autem omnibus Druidibus praeest unus , qui summam inter eos habet auctoritatem . Hoc mortuo , si quis ex reliquis excellit dignitate , succedit ; at si sunt plures pares , suffragio Druidum adlegitur . He adds , That this Discipline was found in Britain ; Disciplina in Britannia reperta , atque in Galliam translata esse existimatur ; & nunc qui diligentiùs eam rem cognoscere volunt , plerumque illo , discendi causâ proficiscuntur . Having prov'd that Christianity was in the North part of Britain before Palladius's time , and vindicated Boethius and Fordon , I proceed to give an Instance of Presbyters Ordaining in Scotland . Segenius a Presbyter and Abbot of Hy , together with the other Presbyters of the Monastery Ordained Bishop Aidan . The Presbyters of Hy also Ordain'd Finan as Successor to * Aidan . To this Quotation 't is said by some , that Aidan was ordain'd by Bishops , which they would ' thus prove : There was always one Bishop in Hy Monastery , as Bishop Usher tells us out of the Ulster Annals ; and another person Ordained perhaps only by the Bishop of Hy , who was returned back from Northumbria . Then at least there were present two Bishops for Aidan's Ordination . Answ. 1. We have no Author near that time that saith there was a Bishop constantly resident at Hy , which our Adversaries think a good Argument against the Scottish Historians . As to the Annals of Vlster , we leave them for Apocryphal , as not being attested by any Author of that Age. 2. But suppose there were a Bishop resident at Hy , he was subject to the Abbot , who was the only Church-Governour of the Island , and the Provinces about ‖ . The Monastery was not only exempted from the Government of the Bishops , which is usual , but the Bishops of the Province were subject to the Abbot , and therefore the parallel Instance of Oxford being under the Jurisdiction of the Chancellor , and not of the Bishop of the place ( which is urged by some ) is not to the point , for the Bishop is not subject to the Vice-Chancellor , as the Bishops were to the Abbot of Hy. The Bishop of Oxford hath a Jurisdiction over all that have a Parochial Cure in the University , versity , who swear Canonical Obedience to him , which cannot be said of the Bishops under the Jurisdiction at Hy ? 3. The second Bishop said to be at Hy , when Aidan was Ordained , cannot be produced out of Bede . It doth not appear that he was Ordained Bishop . * Bede calls him only Sacerdotem , a Priest. Or if he was , how will it appear that he was Ordain'd by the Bishop of Hy ? Ordain'd perhaps only by the Bishop of Hy , saith the Learned Historian : Here is a plain begging of the Question ; It is taken for granted that this Man was Ordained by the Bishop of Hy , which we deny , and which Bede no where affirms . Finan's Ordination was by the Seniores and their Abbot , as Bede saith , and therefore his Predecessor had no other . 'T is objected further , That Finan must needs be Ordain'd by Bishops , because there were three Bishops at the Ordination of Cedd . This deserves to be taken notice of by our Aversaries , and consider'd in other places , where Bede speaks of Scottish Ordinations . I answer we have taken notice of it , and find it doth not at all concern the thing in question . For Cedd's Ordination was at Lindis-farn in England , out of the Liberties of the Abbots of Hy. Let one Example be produced of Ordination by Bishops , within the district of Hy , and 't will be something to the purpose , which I have not yet met with . Bede speaking of the British Bishops , calls them Presbyters or Teachers * : so that 't is uncertain what sort of Bishops the old Brittains had . 'T was many years after Cedd's time , before the British Churches would submit to the Roman Yoke of Discipline ; when they had throughly imbib'd the Romish Modes and Customs , then at a Synod held at Celichyth , A. D. 816. 't was decreed , That none of the Scottish Nation should be permitted to use the sacred Ministry among us . It 's argued further against the Scotch Ordinations , that they must needs be Episcopal , because the Romans did not dislike the Orders , that they found in the British Church . If by the British Church be meant the Church of South Britain , 't is not to the purpose , as we observed before , but if the Orders conferred in the Monastery of Hy be intended , the Romans were not so ignorant of the Priviledges of Abbots , as to dislike their Ordinations , which to this day are allow'd by the Canons of that Church * . XI . The ancient Waldenses had their Ministers Ordained by Presbyters without Bishops . They maintain all Ministers to be in a state of parity , and their Presbyters imposed Hands for Ordination † . These were the Fathers and famous Predecessors of the Protestants , who bore the heat of the day . They had the honour to be first Witnesses against Antichrist , and are to this day , as the Bishop of Salisbury calls them , The purest Remains of primitive Christianity . From them the Fratres Bohemi had their Succession of Ministers , for they sent Michael Zambergius , and two more , for Ordination to the poor Waldenses ( who never had a Bishop among them , but in Title only ) In compliance with their desires , two of their Titular Bishops , with some Presbyters that had not so much as the Titles of Bishops , made Zambergius , and his two Collegues , Bishops , giving them power of Ordination * . We dislike not , that for Orders sake , the Exercise of this Power should be ordinarily restrained to the graver Ministers , provided they assume it not as proper to themselves by a Divine Right , nor clog it with unscriptural Impositions . XII . Wickliffs followers here in England held and practised Ordination by meer Presbyters , and least any should think they did so of necessity , for want of Bishops , it 's to be noted , that they did it upon this Principle , that all Ministers of Christ have equal power * , as the Popish Historian saith , who complains how all parts of England were full of those People , and that the Prelates knew of these things , but none were forward to prosecute the Guilty , except the Bishop of Norwich * XIII . In the Island of Taprobane , or Zeilan , as 't is now call'd , there was a Church of Christians govern'd by a Presbyter and his Deacon , without any Superiour Bishop , to which he or his Flock was subject . This Island is above two thousand Miles in compass * , a Province big enough for a Bishop , yet had none in Iustin the Emperour's time , which was about the Year 520 , but was under the † Jurisdiction of a Presbyter , Ordain'd in Persia , who in all likelyhood Ordain'd his Successor , and would not be at the trouble of sending for one to very remote Countries . By this Passage it appears that Bishops were not thought Essential to Churches , no not in the sixth Age , and that meer Presbyters have power of Jurisdiction , and consequently of Ordination . The Fathers in the second Council of Carthage , A. D. 428. did observe , that until that time , some Dioceses never had any Bishops at all , and thereupon Ordained they should have none for the future * . They would never have made such a Canon , had they concluded the Government by Bishops to be Iure Divino . CHAP. XI . Objections against Ordinations by Presbyters answered . 1. That it is against the Canons . So is Episcopal Ordination . 2. It destroys the Line of Succession , answered in Seven Particulars . 3. The Case of Ischyras consider'd . A Passage in Jerom explained . I Will briefly reflect upon the most material Objections that are made against the Ordination I plead for . Object . 1. Ordination by Presbyters without Bishops is condemned by the Old Canons . Answ. 1. Many things are reserv'd to the Bishops by the Old Canons meerly to support their Grandeur . For this reason the Consecration of Churches , the Erecting of Altars , the making of Chrysm , the Reconciling of Penitents , the Vailing of Nuns , &c. were appropriated to the Bishops . All this is ingeniously acknowledged by the Council of Hispalis — Let the Presbyters know that the power of Ordaining Presbyters and Deacons is forbidden them by the Apostolical See , by virtue of novel Ecclesiastical Constitutions * . They add , that this was done to bear up the dignity of the Bishops † . For the same reason the Chorepiscopi , or Country Bishops , were restrained from Ordaining in the Council of Antioch ‖ . For the same reason 't was decreed in the Council of Sardis , A. D. 347. That no Village or lesser Town must have a Bishop , nè vilescat nomen Episcopi . 2. Episcopal Ordinations also , as they are now managed , will prove Nullities by the Old Canons . The Ancient Canons , call'd the Apostles , which are confirmed by the sixth General Council at * Constantinople , do depose all Bishops that are chosen by the Civil Magistrate . Can. 29. If any Bishop obtains a Church by means of the Secular Powers , let him be deposed , and separated from Communion with all his Adherents . This Canon is revived by the second Council of Nice * , which the Greeks call the Seventh General Council . All our English Bishops are chosen by the Magistrate , and not by other Bishops , or the Presbyters and People of their Diocess . The King 's Writ of Conge d'Eslier to the Dean and Chapter to choose their Bishop , is only matter of form , for the King chooseth properly , and the Dean and Chapter cannot reject the Person whom he recommends : nor are they the just Representatives of the Clergy and People of the Diocess , whose Suffrages were required of old in the designation of a Bishop † . Can. 6. Forbids Bishops to intermeddle with Secular Affairs upon pain of Deprivatiion . Let not a Bishop , Presbyter , or Deacon , assume worldly Cares : and if he doth , let him be deposed . Bishops at this time were not Judges in Civil Matters , nor Ministers of State , as being a thing inconsistent with their Office , 2 Tim. 2.4 . Can. 80. adds , A Bishop must not engage in Publick Administrations , that he may give himself to the Work of the Ministry ; Let him resolvedly decline these , or be Deposed ; for no Man can serve two Masters . The Church of England doth not observe the Canons of the first General Councils , which some ‖ would have us believe are the measures of her Reformation next the Scripture . The fourth Canon of the Council of Nice requires the Ordination of a Bishop to be , by all the Bishops of the Province , at least by three , with the Consent of the absent Bishops expressed in writing . I never knew the Consent of all the Bishops of the Province required , much less expressed in Writing , before the Consecration of English Bishops . Can. 5. Requires Provincial Councils twice a year . This is not observed . Can. 6. and 7th , establish the Rights and Priviledges of Metropolitans . Quaere , Whether Austin the Monk , whom the Pope made Arch-Bishop of Canterbury , did not wrongfully invade the Rights of the Brittish Bishops ( over whom Pope Gregory could give him no just Power , notwithstanding his pretended Grant , mentioned by * Bede ) which are not restored to this day : and if so , whether this doth not make a Canonical Nullity in the whole Succession of English Bishops , who derive their Line from that usurping Prelate . Can. 15 and 16th , † forbids Ministers to remove from the Church in which they were Ordained . I might mention several other Canons in this Council , which are not observed , as the third , the eleventh , the fourteenth , ( which in the Greek is the eighteenth ) the nineteenth and * twentieth , which forbids kneeling upon the Lord's days . No more are the Canons of the Great Council of Chalcedon observed . Can. 3. forbids Ministers to take Farms or Stewardships , and to intermeddle with Secular Affairs . Can. 7. † is against the Clergies medling with Military Affairs , or receiving Secular Honours , upon pain of Excommunication . Booted Prelates and Spiritual Lords would have look'd strange in this Age. One of the Methods which Iulian the Apostate used to corrupt the Clergy was to make Senators and Ministers of State of them ‖ . That Politick Enemy of Christianity knew well enough how inconsistent worldly Greatness and Dominion would be with that humble Mortification , and vigorous Application which the Gospel requires . He that had been a * READER in the Church before he came to the Empire , could not be ignorant of that Precept of our Saviour to his Apostles , Matth. 20. 25 , 26. The Princes of the Gentiles exercise Dominion over them , but it shall not be so among you . Can. 10. Deposeth all obstinate Pluralists . This Canon , if executed , would bear hard upon our Gigantick Pluralists , that heap Pelion upon Ossa , Steeple upon Steeple , as if they would mount to Heaven from the Pinnacle of Ecclesiastical Promotions . I only produce these Canons ad hominem , to shew how unreasonable 't is to urge old Canons against Ordinations by Presbyters , when they may be equally urged against Episcopal Ordinations . We judge it more ingenuous to disown their Authority over us , as being made by such as had no power to give Universal Laws to the Church , then pretend Submission to them , as they do , who act in open Contradiction to them . If then it be a Crime not to observe the Canons , let them that are without Canonical Guilt cast the first Stone . Object . 2. Your Ordinations are not by such Diocesans as have uninterrupted Succession down from the Apostles . Answ. 1. This is the triumphing Argument of the Papists against the first Reformers . They peremptorily deny the validity of their Ordinations , because they wanted this Succession . It is urged by Bellarmine , De Sacram. Ordinis . cap. 2. and by Gretzer against Luther , Ep. Dedic . praefix . Operibus ejus . The same Argument is used by Parsons , the supposed Author of the Three Conversions of England , part 2. cap. 10. and by Stapleton , Rel. cap. 1. q. 4. art . 2. as also by Arnoux the Jesuit in Moulin's Buckler , p. 274 , 275. Turrian the Jesuite writ a great Book de Ordinationibus Ministrorum Ecclesiae , against the Ordinations in Protestant Churches . The Sum of all his Arguments is this of the Succession , which we find gathered up in this Syllogism by M. Sadeel , All lawful Ordinations depend upon an Ordinary Succession of Bishops , under the Roman Pontiff , the visible Head of the whole Church : but no Protestant Ordinations are such ; therefore no Protestant Ordinations are lawful , but they are void , null , and meerly Laic . This Argument is exactly the same that is used against our Ordinations ; but with this Addition , That the Pope is put at the top of the Line of Succession , which adds no great Reputation to it . 2. This Argument of the Succession is at large refuted by our Prosestant Writers . Sadeel calls it , praecipuum adversariorum Argumentum ; he challenges them to produce some Scripture to confirm it by . Several Testimonies of the Ancients are cited by him , that the Succession they plead for is a Succession of Doctrine , and not of Persons ; which Succession of Doctrine failing in the Romish Church , the other Succession of Persons is a meer useless Carcass . These offensive Carcasses of Popish Bishops are animated by some to propagate a Generation of immortal Successors . He further proves , that the Ordinary Succession of Ministers may be interrupted by Scripture-Examples ; as when the Priesthood was taken away from the House of Ely , to whom a Promise of perpetual Succession was made , 1 Sam. 2. 30. And under the Kings of Israel , God raised up Elijah to preach Repentance to them , though he was not ex Sacerdotum Ordine . Nay , Christ himself coming to reform his Church , chose unto himself Apostles , not from the Priests , but from other Families . He did not observe the Ordinary Succession in the Reformation of the Church . To which I may add , That the Roman Governours set up and deposed what High Priests they pleased in the Jewish Church , without regard to Lineal Succession . * Iosephus gives many Instances of this kind ; Vide lib. 15. c. 2. If ever an uninterrupted Succession were necessary to the being of a Church , it must be in the Jewish Priesthood , which was entailed upon one Family ; but the Church remained a true Church , though the regular Succession was destroyed . To the same effect speaks holy Mr. Bradford , the Martyr , to Dr. Harpsfield ; You shall not find , saith he , in all the Scripture , this your essential part of Succession of Bishops . In Christ's Church Antichrist will sit . Dr. Fulk saith , If the Truth of Doctrine be necessary to prove a true Church , the Scriptures are sufficient to prove a true Church with lawful Succession also . Dr. Field is of the same Judgment in this Point . Field of the Church , II. 6. & III. 39. Mr. Perkins distinguisheth of a threefold Succession . The first of Persons and Doctrines , in the primitive Church . The second of Persons alone , among Infidels and Hereticks . The third of Doctrine alone . And thus our Ministers , saith he , succeed the Apostles ; and this is sufficient . For this Rule must be remembred , that the power of the Keys , that of Order and Iurisdiction , is tied by God , and annext in the New Testament to Doctrine . Dr. White largely confutes this pretended Succession in his defence of the way to the true Church † . So doth his Brother Mr. Francis White ‖ . Thus we see the vanity of this pretended Succession , who they be that maintain it , and who are the Opposers of it . It 's one of the Pillars of the Popish Church , which supports that tottering Fabrick . The Arguments against our Ordination must needs be very defective , when no other can be found , but those which the Jesuits urge against all Protestant Ordinations . It 's an ill Cause that must be defended by Weapons borrowed out of their Tents . Is there no Sword in Israel that you go to the Philistines to sharpen your Goads ? 3. The violent Assertors and Defendants of this Opinion , little consider that by this Hypothesis there can be no true Ministers in the Church of England ; for it 's certain the Chain of Succession pleaded for , hath been broken again and again . One Nullity makes a breach in the whole Chain . All our Bishops , as such , derive their Succession from Rome . Now if we can find any Interruption in the Succession of Bishops there , it Nullifies all the Administrations of those that depend upon them . If the Pope succeeds Peter , as Darkness doth Light ; if he who calls himself Christ's Vicar , proves to be the Antichrist ; if many Popes were Hereticks , Sodomites , Idolaters , Conjurers , Whoremongers , Murderers , &c. as some of their own Authors affirm ; if there were two or three Popes at a time , and if they were rather Apostatical then Apostolical for fifty years together , as their own Baronius confesseth , what becomes of the pretended Line of Succession ? If none of these things can infringe it , what can ? We may as rationally affirm that a Dog may generate a Man , as that the Man of God may be the Off-spring of the Man of Sin. I doubt not but Christ had his Ministers in the darkest Ages of the Church , but not by virtue of this Succession in debate . 4. Nay , this Principle destroys all Churches in the World. For there 's no Church this day can produce such a Testimonial of Succession , as hath met with no Canonical Interruption . They that bid fairest for it , are the Greek Churches , the Latine , and the African Churches ; and all of them derive the Succession from the same Source , making Peter the Head of it . The Greeks produce a large Catalogue of Patriarchs proceeding from Peter , until the time of Neophytus , who not many years ago held the See at Constantinople . The Christians of Affrica , especially the Habassines , who are the most considerable among them , derive their Succession from the Patriarch of Alexandria , and he from Mark and Peter . The Western Churches also derive the Succession from the same Spring . Thus we have the most considerable Sects of Christians in the World , deriving their Claim from one and the same Apostle . All would be reputed the Off-spring of the Chief Apostle , and glory in their Relation to him . It seems Paul , the Great Apostle of the Gentiles , who laboured more abundantly then all the rest , either left no Successour behind him , or no Body knows what is become of him ? Sic vos non vobis , &c. Peter the Apostle of the Circumcision , must be the Universal Head of all the Gentile-Churches ; and Paul , with the rest of the Apostles , must be written Childless , or be the Progenitors of such an Off-spring that is long ago extinct , or so very obscure , that their Names are written in the Dust. But how comes Peter to Canton his Bishoprick into three Parts , and to leave three Successors behind him ? By the same Rule , every Bishop must have more Successors then one , three at least , and each of them as many , and so forward until Bishopricks be crumbled into Parochial Churches ; and the Patrimony of Peter , by an Apostolical Gavel kind , be equally divided between his Parochial Successors . But the unhappiness of it is , the three Patriarchal Successors cannot agree about the divided Inheritance . The eldest Brother ( for so the Pope of Rome reckons himself ) Condemns the two others as spurious , and Claims to himself the Universal Inheritance . His Advocate * Bellarmine expresly affirms , Non posse ostendi in Ecclesiâ Graecâ Successionem . He adds , We see that the other Apostolick Sees are decay'd and fail'd ; viz. those of Antioch , Alexandria , and Jerusalem , wherein after that those places were taken away from the Romans by the Persians and Saracens ( since which time there are nine hundred years past ) there hath been no Succession , and if there were any , the same was very obscure . * Stapleton also saith of the Greek Church . That she hath no Legitimate Succession . The Greek Churches on the other hand condemn the Roman Succession . Primi qui seriò primatum Romanum Pontificis oppugnarunt videntur fuisse Graeci , saith ° Bellarmine . Barlaam , the Monk , thus attacks the Roman Succession : What Law , saith he , obligeth us to reckon the Bishop of Rome Peter's only Successor , that must rule all the rest ? and why may not the Bishop of Alexandria be accouted Peter's Successor , and so challenge the Supremacy ; for as Clemens was made Bishop of Rome , so was Mark the Evangelist Bishop of Alexandria . He strikes at the Head of the Succession , and denies Peter to have been Bishop of Rome † , as many of our Protestant Writers have done ‖ . If therefore a Man would know the true Church by Personal Succession , 't is difficult to know what part to take , especially considering that of all the pretended Successions , the Roman ( from which the English Prelacy derives it self ) is most suspicious , as being often interrupted by Simony , Heresie , and Schism . Pope Eugenius the Fourth was deposed by the General Council of Basil , and pronounced Heretick and Schismatick , with all his Adherents ; yet he retains the Papal Authority against the Judgment of that Council ; Cardinals and Bishops were Instituted by him . 5. By this Principle no Man can know himself to be a Minister of Christ. Can any Man know that all the Predecessors of that Bishop that Ordained him were Canonical Bishops ? that none of them came in by Simony , or err'd in the Fundamentals , so as to be guilty of Heresie ? that none of them lost their Authority by involving themselves in Secular and Publick Administrations * , or by neglecting to instruct their Flocks † , or by being Ordained by a Bishop without the reach of his own Jurisdiction ‖ ? These things make Canonical Nullities . Can any Man know , who was the Bishop that was the Root of his Succession ? A great part of the Christian World is uncertain what Apostles did first Convert their particular Countries , which were it known , would not yet resolve the Point . Conscience will not be satisfied , with saying , Let others disprove my Succession . It must have positive Grounds of Satisfaction , that I am a true Minister of Christ. So that this Notion serves only to perplex Ministers and People , with insuperable difficulties about their acceptance with God , and to leave Christianity it self upon such precarious Foundations , as will be , in the power of every Critick in Church-History to shake , if not to overturn . How is it possible , That plain illiterate People should know this Succession , which is learnt only by reading of the Greek and Latine Fathers , the length and obscurity of which wearieth the wisest Men , and which oftentimes contradict themselves . Ought not the Consciences of the meanest to be satisfied in the Call of their Ministers ? Must they act in a Matter of so great importance by an Implicit Faith ? What Rule shall they judge by ? not by the Line of Succession ; that will but lead them into an inextricable Labyrinth . Our Saviour hath left us a better Rule , By their Fruits ye shall know them . 6. Let it be further considered , That the Catalogues that are brought by some of the Ancients , of the Successors of the Apostles , were made by Conjecture * . Nor is this Succession so evident and convincing in all places , as it ought to be , to demonstrate the thing intended . A List would be expected of Apostolical Successors , not only in the Great Patriarchal Churches , but in all others planted by the Apostles , as Philippi , Corinth , Caesarea , and in all the Seven Churches of Asia , ( and not only at Ephesus ) which has not been yet produced . Though in the Patriarchal Churches the beginning of the Line is as obscure as the Head of Nilus . At Rome , 't is not certain whether Linus , Cletus , Anacletus , or Clemens are to be reckon'd first . And as for Antioch , 't is far from being agreed , whether Peter , Euodius , or Ignatius succeeded Peter or Paul , or the one and the other Paul. At Alexandria , where the Succession seems to run clearest , the Original of the Power is imputed to the Choice of Presbyters , and to no Divine Institution , as we observed already . 7. If there were any certainty in this Succession , the Fathers ascribe it to Presbyters , as much as to Bishops . * Ignatius saith concerning them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — That the Presbyters succeeded in the place of the Bench of the Apostles . Irenaeus affirms the same — Cum autem ad eam iterum Traditionem , quae est ab Apostolis , quae per Successionem Presbyteriorum in Ecclesiis custoditur , provocamus eos qui adversantur Traditioni ; dicent se non solum Presbyteris , sed etiam Apostolis existentes sapientiores , &c. Though the truth is , when the Fathers insist upon the Succession of Bishops or Presbyters , they are not to be understood of the Succession of Persons , but principally of the Succession of Doctrine , which the first Bishops or Pastors of Churches kept inviolable , as received from the Apostles . Otherwise , the Succession of Persons without the Orthodox Doctrine , is no note of a true Church , as among the Arians , where they had a Succession of Bishops , and yet no true Church . Pietatis successio proprie successio aestimanda est , namque qui eandem fidei Doctrinam ejusdem quoque Throni particeps est ; qui autem Contrariam fidem amplectitur , adversarius in Throno etiam Censeri debet : Atque haec quidem nomen , illa vero rem ipsam & veritatem habet successionis . Now the Succession of true Doctrine being wanting in the Popish Church , the other of Persons is an empty Name to circumvent the Simple . Object . 3. Ischyras was Deposed because he was Ordained by Colluthus a Presbyter of Alexandria . Thus Bishop Hall in his Divine Right of Episcopacy , p. 91 , 92. and Bilson's Perpetual Government , cap. 13. Answ. Colluthus Ordained as a pretended Bishop , constituted by Meletius Arch Bishop of Thebais , and therefore was commanded by the Alexandrian Council to be a Presbyter , as he had been formerly . Ischyras's Ordination was declared void , as being not acknowledged by them that were reported to be the Authors ; himself also is reckon'd by Austin amongst the Hereticks , and his Ordination was a notorious breach of the Canons ; it was sine titulo , extra fines , and nulli vicinorum nota ; all which Circumstances make it uncanonical . Dr. Field saith , That when Presbyters Ordinations were accounted void , it 's to be understood acoording to the rigour of Canons in use in their Age ; which appears ( saith he ) by this , that Ordinations , sine Titulo , were null . Conc. Chalc. Can. 6. The Reverend Author of the Naked Truth thus Answers Bishop Hall's Objection about Colluthus and Ischyras . I am sorry , saith he , so good a Man had no better proof for his intended purpose . It seems he quite forgot how that the famous Council of Ni●e made a Canon , wherein they declare that if any Bishop should Ordain any of the Clergy belonging to another Bishops Diocess without his consent , their Ordination should be null . You see then the irregular Ordination of a Bishop , is as null as the irregular Ordination of a Presbyter : therefore the irregular Bishop , and the irregular Presbyter , are of the same Order , of the same Authority , neither able to Ordain . Object . 4. It is objected out of Ierom , Quid facit Episcopus quod non facit Presbyter , exceptâ Ordinatione ? Answ. Ierom speaks of Canonical Restraints , and not of Scriptural : for the design of his Discourse is to prove the identity of Bishops and Presbyters , and having brought many Arguments from Scripture to prove it , he confirms it , by asking this Question , What doth a Bishop more then a Presbyter , except Ordination ? plainly intimating that this could not advance him to a superiour Order , the Bishop and Presbyter being originally the same . As if he would say , The Presbyters perform the most transcendent Acts of Religion , they are Ambassadors for Christ , to preach the Gospel , they administer Baptism and the Lord's Supper ; and what doth a Bishop more then these , except Ordination ▪ which being no Sacrament , is inferiour in dignity to the other mentioned Acts , and therefore cannot elevate them to a higher degree . A Canonical Restraint cannot prejudice their inherent Power . FINIS . Books Printed for John Salusbury at the Rising Sun in Cornhil . PRactical Reflections on the late Earthquakes in Iamaica , England , Sicily , Malta , Anno 1692. with a particular Historical Account of those , and divers other Earthquakes , by Iohn Shower . Earthquakes explained and Practically improved , occasioned by the late Earthquakes on Sept. 18. 1692. in London , and many other Parts in England and beyond Sea , by Tho. Doolittle M.A. The Duty and Blessing of a Tender Conscience plainly stated , and earnestly recommended to all that regard Acceptance with God , and the Prosperity of their Souls , by T. Cruso . The Christian Laver ; or a Discourse opening the Nature of Participation with , and demonstrating the Necessity of Purification by Christ , by T. Cruso . Four Sermons on several Occasions , by T. Cruso . Barbarian Cruelty ; being a true History of the distressed Condition of the Christian Captives under the Tyrany of Mully Ishmael Emperor of Morocco , &c. by Francis Brooks . The Mirrour of Divine Love unvail'd in a Paraphrase on the Song of Solomon , by Robert Flemming V. D. M. Notes, typically marginal, from the original text Notes for div A53660-e200 * Perrin's Hist. p. 53 , 62. Hist. of the Vaudois , c. 3 * Contra Waldens . cap. 4. Walsing . Hist. p. 339. * Dr. Stillingfl . Iren. p. 393. † Hier. in Ep. ad Tit. * Communī Concitio Presbyterorum gubernabatur Ecclesia . Hieron . ubi supra , & ad Evagr. ‖ See La Rocque's Conform . of D●scipline . cap. 1. art . 3. Notes for div A53660-e1110 Isa. 53. 12. Rom. 8. 36 , 37. Eph. 4. 11 , 14. Notes for div A53660-e1800 Arg. 1. * 1 Pet. 5. 1 , 2. † Rev. 2. 27 ‖ 1 Tim. 5. 17 - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 1 Tim , 3. Phil. 1. 1. † Acts 20. 17 , 28. ‖ Acts 14. 21 , 22 , 23. * Walt. Praef. de Edit . Bib. Polygl . p. 30 — 40. ‖ 1 Tim. 5. 17. † 1 Pet. 5. 1. Object . * Spens . contra Bucer . Answ. † Acts 20. 28. ‖ 1 Pet. 5. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Eph. 4. 11. * Acts 20. 17 , 28. 1 Pet. 5. 1 , 2. † 1 Cor. 12. 28. Eph. 4. 11. Object . Answ. 1. ‖ Vid. Turr. Sophis . inter Sadeel . Op. p. 598. * Eph. 4. 11 ‖ Euseb. Hist. 111. 34. * In Eph 4. † 1 Tim. 5. 22. ‖ 2 Tim. 4. 1. 2. * 1 Tim. 4. 14. † Acts 14. 23. ‖ 1 Tim. 1. 3. & 4. 13 , 14. * 1 Tim. 3. 14 , 15. † Whitt . contr . 5. q. 1. c. 2. s. 16. ‖ Cypr. Ep. 64 — 68. ‖ Acts 20. 17 , 28. * 1 Tim. 3. 14. 15. & 4. 13. † 1 Tim. 5. 13. ‖ 1 Pet. 4. 15. * 2 Tim 4. 9 , 10 , 11. † Heb. 13. 23. ‖ Acts 20. 17 , 28. * Acts 20. 4 , 5 , 6 , 7 , 13 , 14. * Ib. v. 25. † 1 Tim. 4 14. 1 Tim. 1. 18. ‖ 1 Cor. 4. 17. Act. 17. 14. & 18. 5. * Rom. 16. 21. † 2 Cor. 1. 1. 1 Thess. 1. 1. 3 Thess. 1. 1 ‖ Act. 20. 28 27. * Acts 20. 25. † Acts 20 29 V. 28. ‖ Acts 20. 1 , 2 , 4. 1 Tim. 3. 3. * Vind. p. 97. 2 Tim. 4. 12 * Reynolds against Hart , p. 110 , 111 — 118. * Ignat. Ep. ad Ephes. Voss. Edit . p. 25. p. 20. * Ignat. ad Mag. p 34. * Cypr. Ep. † Burn. Vindic. of the Ch. of Scotland , p. 51. Trlp. Hist. lib. 2. c. 18. In Gent. Exam. p. 399. Epist. ad Smyr p. 6. * Ignat. ad Polyc. p. 12 * Ignat. ad Philadelph . p. 40 . Acts 20.17.28 . Rev. 1.20 . Rev. 5.11 . 1 Tim. 5.17 . Rev. 2.2 vid. Lights Vol. 2. p. 133. Notes for div A53660-e6670 Arg. II. Vol. 1. p. 289. Vid. Sade●l . Oper. p. 600. Obj. 1. Answ. 1. Cypr. lib. 3. ep . 11. Vid. Camer . Myroth . p. 280. Obj. 2. Inter Op. Sad. p. 788. Answ. Doroth. Synopf . Euseb. lib. 1. c. 12. Notes for div A53660-e8420 Arg. III. Lomb. ● . 4. distinct . 25. Answ. Sad. contra . Turr. p. 570. Barr. supr . p. 120,121 Lightf . Vol. I. p. 187 . Vide Baxter against Dodwel , p. 30 . Notes for div A53660-e9240 Arg. IV. Matth. 20. 25 , 26. 2 T●m . 2.4 . Can. Ap. 7 . & 80. Melancth . loc . com . p. 234. Musc. loc . com . p.199 Zanch. Tom 7. p. 537 . Ravan . in verb. Episcop . Synop. pur Theolog. p. 614 . Boch . Phal . & Cap. addend . p. 66 . Art. 30. Conf. Belg. Art. 31. Notes for div A53660-e9970 Arg. IV. * 1 Tit. 9. ‖ 1 Tim 3. 2 & 2 Tim. 4.2 . † Rhem. Annot. in 1 Tim. 1. 7 — * 1 Tim. 3 2. ‖ Vid. Emanuel●a's Aphor. Epis . 20. † Tit. 1.8 . * Vid. Pontif . de Co●sec . Elect. in Episc. † Matth. 20 , 25 , 26. 1 Pet. 5.3 . II. * Pontifical . Rom. † Esp. in 1 Tim. p. 226. g. * Pontif. de ord . Exorc . ‡ Pontif. de ord . Acolyth . ‖ Pontif. de ord . Subd . * Espen . in Tim. p. 214 . a. ‡ Ib. de Ord. Diac. ‖ Pontif. de Ord. Presb. * Pontif. de Cler. faciend . † Mag. Sent. lib. 4. dist . 6. * Lib. contra Parmen . † De Idol . van . p. 61. Oxon. Edit . ‖ Can. 55. * Sess. 23. de sac . ord . Can. 5. Bellar. de Cler. lib. 1 cap. 7 & 8. Vid. Cypr. Ep. 68. Euseb. VI. 10. Tom. 10. Probl. Patr. p. 107. Controv. 4. q. 10. p. 233 , 234. Eccl. Hist. lib. 6. c. 43. Aug. Hunn . de Sacr. Ordin . Axiom 65 Pontific . Rom. de Ord. Pres. Lib. 4. dist . 24. J. Fr. Discipl . cap. 1. art . 2 & 3. Vide B●z . contra S●rav . Object . Answ. Sa●●●● de voc . Ministr . p. 545. Sad. ubl supra , p. 554. Notes for div A53660-e12080 Arg. V. * Conc. Carth. 4. Can. 3. Vid. Can. Presb. dist . 23. † Ordinandi Presbyteri . * Pont●f . de Ord. Presb. * Heyl. Hist. of Ep. p. 162. † Vide his Episc. asserted . ‖ Cypr. Ep. 68. * Act. 6.3 . † v. 5 , 6. ‖ Pont●f . de Ord. D●ac . * So Forbes in his Iren. l. 2. c. 11. p. 163. † Spalat . de Rep. Eccl. II. 2. p. 187. ‖ Fulk in Tit. 1. §. 2. * Conc. Carth. 4. c. 22. † Dr. Owen , Mr. Baxter , Mr. Clarkson . Notes for div A53660-e13020 Arg. VI. Lightfoot Harm . Vol. 1. p. 612. cunoe . de Rep. Hebr. l. 1. c. 12. De Synedr . c. 14. * Vol. 1. p. 278. Synag . Judaic . c. 5. Hamm. 6 Quer. p. 349. Hier. in Tit. 1. * Decr. I. 24. Notes for div A53660-e13720 Arg. VII Cam. Myroth . p. 40 , 41. Notes for div A53660-e14010 Arg. VIII . * Fern's Comp. Disc. p. 115 — Blond . Apol . pro Senten . Hieron . Lib. 4. dist . 24. J. Dist. 60. c●uli ex verb. Papa . De Succ. & Stat. Eccl. cap. 1. p. 19. Conc. Aquisgr . Can. 8. Hist. of the Council of Trent . l. 7. p. 619. Conc. Trid. Sess. 23. Can. 7. Hist. of the C. of Trent . ibid. p. 604 , 606 , 607 , & 619. Error . Wickleff . 28 in Conc. Const. Sess. 8 In Spelm. p. 576. Catal. Test. Tom. 2. Fox's Acts and Mon. In Dr. Stillingfl . Irenic . See Dr. Burnet's Collect. part . 1. p. 228. Iren. p. 393 . See part . 2 . c. 3 . divis . 5 . &c. 9. divis . 1 . Vid. Hooker , l. 1 . s. 10 , 16 . l.7.s.11 . Hall's Apol . & Def. s. 14. Exomolog . c. 7 . p. 37 . Vid. Pref. to the Book of Ordin . Vid. Buc. script . Angl . p. 154 . Burn. Hisl . p. 154 , 197. Conc. Trid. S●ss . 23 . C●n. 1. Rogers in Art. 35 , 36. Ioh. Cam. 〈…〉 Evang. Spotsw . Hist. lib.7 . p. 514 . Epiph. Haeres . 75. Aust. de Haer. 53. Notes for div A53660-e17340 Arg. IX . * Ad Evagr . Hilar. in Ambr. in Tit. 3. De Invent. rer . l. 4. c 6. Stilling . Iren . p. 380. Leon : Epist. 92. ad Rust. Narbon . c. 1. Philostorg . lib 2 cap. 5 in B●and . Apol. H●yl . Cos●n . l. ● . p. 368. Bonif. Mogunt . Ep. 120. Auct Bib. Patr. Tom. 2. p. 105. Socrat. in Mr. Baxt. of Episc. p. 226. Q. 101. Comment . in Eph. 4. Hilar. Diac. in Tim. 3. * Hilar. ib. De Repub. Eccl. l. 3. c. 3 * Vid. Euseb . III. 4. ‖ Euseb. Eccl . Hist. V. 23. Anastas . de vit . Pontis . p. 53. Antioch . Conc. Can. 10. Ancyr . Conc. Can. 13. * Can. 7. Forb's Iren. cap. 11. De Gest. Scot. l. 2. c. 2 Scoti Chron. l. 3. c. 8. Bed. Hist. III 4. Bed. Hist. l. 5. c. 10. Comp. 2d days Conference . Bed. Hist. III. 4. Bed. ib. 25 * Bed. ib. c. 25. Bed. II. 4. * Bed. Hist. I 27. Bed. I. 13. Eccl. Hist. III. 21. * Ar●ob . cont . Gent. Lib. V. ‖ Euseb. VIII 15. & IX . 4. Iul. Ep. ibid. Lib. 4. dist 25. m. P. Virunn . Hist. Brit. lib. 4 p. 32. Caesar de B●ll . Gall. lib. 6. * — Et ipsum esse dignum Episcopatu , ipsum ad erudiendos incredulos . & indoctos mitti debere decernunt , — sicque illum ordinantes ad praedicandum miserant — successit vero ei in Episcopatu Finan , & ipse illo ab Hy Scotorum insulâ , ac Monasterio destinatus . Bede Hist. III. 5. 15. ‖ Habere solet ipsa Insula rectorem semper Abbatem Preshyterum , Cujus Iuri & omnis Provincia , & ipsi etiam Episcopi , ordine inusitato debeant esse subjecti , juxta Exemplum Primi Doctoris illius , qui non Episcopus , sed Presbyter extitit , & Monachus . Bed. Hist. III. 4. * Hist. III. 5. Bed. Hist. III. 5. * Interea Augustinus adjutorio tisus Edilberthi Regis Convocavit ad suum Colloquium Episcopos sive Doctores , maximae & proximae Britonum Provincia , &c. Answ. * Abbas si est Presbyter conferre potest Ordinem Clericalem . Decr. Greg. † Perr . Hist. of Waldens . lib. 1. C. 13. p. 62. ibid. cap. 10. p. 53. vid. part . 3. l. 2. c. 2. p. 57 ... * Vid. Hist. of Bohem. * Lolardi sequaces . Johannis Wickliff , pir idem tempus in errorem suum plurimos seduxerunt , & tantam praesumpserunt audaciam , ut eorum Presbyteri more Pontificum , novos crearent Pontificos , asserentes ( ut frequenter supra retulimus ) quemlibet Sacerdotem tantam consecutum potestatem ligandi atque solvendi & caetera Ecclesiastica Ministrandi , quantam ipse Papa dat vel dare polest . Exercuerunt autem istam persidiam in Diaecesi Sarum , Walf . Hist. Ang. ad A. D. 1389. p. 339. * Audiverunt , viderunt , atque seiverunt haec universa pontifices , sed abierunt alius , in villans suam , &c. This was in King Richard the Second's time . * N. Lloyd Georg. Dict. † Legi insignem relationem Cosmae Monachi Indicopleustae de Taprobanâ Insulâ , quae nunc Zeilan , olim Seiladiva dicebatur , ubi Iustini Imperatoris aetate Ecclesiam Christianorum , Presbyter in Perside Ordinatus unà cum suo Diacono regebat , saith L. Holsten . de Minist . Confirm . p. 39. * Placet uc Dioceses quae nunquam Episcopos acceperunt , non habeant . Con. Carth. 2. c. 5. Notes for div A53660-e23360 Rom. Conc. Can. 5. Carth. 2. Can. 2. * Novellis & Ecclesiasticis regulis sibi prohibita noverine — Presbyterorum Consecratio , &c. † Vt per hoc & discretio graduum , & dignigatis fastigium summi Pontificis demonstretur . Conc. Hisp. 2. Can. 7. ‖ Quamvis ut Episcopi consecrati sunt , &c. — nec Presbyterum nec Diaconum audeant Ordinare praeter Civitatis Episcopum . Concil . Antioch . Can. 10. A.D. 3●4 . * Can. 2. Can. 29. in Conc. Collect. Reg. Par. 1644. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Can. 3. † Cypr. Ep. 68. Can. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Can. 80 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Laud against Fisher , p. 360. Nic Concil . Can. 4 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Can. 5. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eccl. Hist. I. 29. † Can. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Can. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Can. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Alia insuper dolo malo induxit , nam & in Cleri Ordin●m cooptatos , Senatorum munere , & Ministerio perversè fungi jassit . Niceph Eccl. Hist. XIII . * Nazian . Orat. in Iul. Imp. Can. 10. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sad. Oper. p. 594. Sad. de legit . vocat . Ministr . p. 545 — P. 551 , 552 * Antiq. XV. 3 , 6 , 7 , 8. Fox's Acts and Mon. A.D. 1555. Fulk on Eph. Sect. 4. Perk. Vol. 2 p. 171 — † Cap. 59. p. 554 , 557. ‖ Orthod . Faith , p. 120-155 . Vide Cathol . Trad. Q 4. * De Not. Eccl. cap. 8. * Stapl. Doctr. Princip . l. 13 c. 6 . ° Praef. ad Lib. de Pontifice . Quaenam Lex solum jubet inter caeteros Romanum Episcopum hujus Successorem appellari .. : De Princip . Cap. 3. in Bibl. Patr . † Barl. ib. ‖ Func . Com. in Chron. ad An. 44. * Can. Ap. 80. † Can. 57. ‖ Can. 36. Const. 1. Can. 3. * Euseb. Ec. Hist. l. 3.c.4 Vide Dr. Still . Iren. * Ad Magn. p. 33. Voss. Edit . Advers . haer . l.3.c.2 Nazianz. in laud. Athan . Athanas. Apol. 2. Dr. Field . de Eccles. III. 39 . Naked Truth , p. 45 
A41500	----	Prelatique preachers none of Christ's teachers, or, A Disswasive unto the people of God from attending the ministry (so called) of those, who preach by verture of an (Apocryphal) ordination, received from an order of men, commonly stiled Lord Bishops wherein arguments are tendered to their serious considerations, by way of motive against that practice ... . 1663 Approx. 256 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41500 Wing G1192 ESTC R33795 13566116 ocm 13566116 100311 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41500) Transcribed from: (Early English Books Online ; image set 100311) Images scanned from microfilm: (Early English books, 1641-1700 ; 1034:22) Prelatique preachers none of Christ's teachers, or, A Disswasive unto the people of God from attending the ministry (so called) of those, who preach by verture of an (Apocryphal) ordination, received from an order of men, commonly stiled Lord Bishops wherein arguments are tendered to their serious considerations, by way of motive against that practice ... . Goodwin, John, 1594?-1665. [2], 85 p. [s.n.], London : 1663. "Ascription to John Goodwin very doubtful"--NUC pre-1956 imprints. Imperfect: pages stained with loss of print. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Ordination. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Judith Siefring Sampled and proofread 2008-01 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Prelatique Preachers NONE OF CHRIST'S TEACHERS : OR , A Disswasive unto the People of God from attending the Ministry ( so called ) of those , who preach by vertue of an ( Apocryphal ) Ordination , received from an Order of men , commonly stiled LORD BISHOPS . Wherein Arguments are tendered to their serious considerations , by way of Motive against that practice ; the unlawfulness thereof demonstrated : and the Pretences briefly answered , which commonly are , or lightly can be pleaded , in justification of it . And what agreement hath the Temple of God with Idols ? for ye are the Temple of the living God : — Wherefore come out from among them , and be ye separate , saith the Lord , and touch not the unclean thing , and I will receive you ; and will be a Father unto you , and ye shall be my Sons and Daughters , saith the Lord Almighty , 2 Cor. 6. 16 , 17 , 18. For such are false Apostles , deceitful workers , transforming themselves into the Apostles of Christ . And no marvel ; for Satan himself is transformed into an Angel of Light. Therefore it is no great thing if his Ministers also be transformed as the Ministers of Righteousness ; whose end shall be according to their works , 2 Cor. 11. 13 , 14 , 15. — From such turn away , 2 Tim. 3. 5. Then Jesus said unto them , Take heed and beware of the Leaven of the Pharisees , and of the Sadduces , [ that is , of their Doctrine ] Matth. 16. 6 , 12. He that is not with me , is against me ; and he that gathereth not with me , scattereth abroad , Matth. 12. 30. — Let them return unto thee , but return not thou unto them , Jer. 15. 9. Tell me ( O thou whom my soul loveth ) where thou feedest , where thou makest thy flock to rest at noon ; for why should I be as one that turneth aside by [ or , unto ] the flocks of thy Companions ? Cant. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignatius , Epist . 6. Malus Ecclesiae Praepositus deseri cum suâ communione potest , imo debet . Cyprian 1. 1. Ep. 4. LONDON , Printed in the Year , 1663. A Disswasive unto the People of God , from attending the Ministry ( so called ) of those , who preach by vertue of an ( Apocryphal ) Ordination , received from an Order of men , commonly stiled , LORD ` BISHOPS . Take heed whom you hear . THE Idolatrous madness of the Common-PrayerBook-worship , hath of late been made so manifest to all the Houshold of Faith in the Nation , that my confidence is great , that it shall not proceed any further to ensnare and pollute any of the Sons and Daughters of God , by joyning in the offering up of such strange fire unto him . And though there be some , who , having formerly cast it off as a menstruous rag of Popish devotion , are of late , with the Dog , returned unto their vomit , making themselves transgressors by building up , what once they destroyed ; yet God ( I trust ) will suddenly stop and heal this unclean issue in the body of his People , and so curse the root of this bitterness , that it shall not bring forth much fruit , nor many be defiled with it . Yea , though a second Repentance in such cases , be not a fruit that groweth very plentifully on the Tree of flesh and blood , yet am I not without all hope but that through the grace and mercy of God , some of those may awaken , and recover themselves out of this Snare of Satan , whose foot hath been taken , and is ( at present ) held in it . I confess the World hath of late given a furious on-set and charge upon the Saints of God amongst us , yea , upon all that professed any thing ( almost ) after the manner of Saints , and as becometh the Gospel , to cause them to give back from that holy ground which they had gained , and on which they stood ; Neither is it any marvel , there being so many millions of a stricter Profession in the Nation , that all of them should not prove valiant in fight , or that some of them , for fear of the fiery Furnace , being het seven times hotter than ordinary , should not how down to the golden Image of that Worship , which the Nebuchadnezzar-like Interest of the Prelatical party in the Nation had set up . But leaving those , who tremble to make gods of men , by ascribing unto them the incommunicable property or prerogative of God , in appointing and imposing his own Worship , unto the safeguarding of his blessing upon those convictions of the Truth , which have subdued their Judgments and Consciences under it ; and those that are turned aside like a deceitful [ or , warped ] bow , unto the mercies of God , for the bringing of them back again from Babylon unto Sion , that they be not surprized in the vengeance of Babylon , ( which is now even at the door ) I shall proceed to tender unto the Consciences of those , whose sovereign interest it is to approve themselves throughly unto God , a few Considerations , by the light whereof they may see how unlawful it is ( especially as the case now standeth ) to be Hearers , where men of Episcopal Ordination , by vertue hereof are the Teachers . CONSIDERATION I. That Authority of Teaching ; wherewith the Teachers we speak of are invested , by that kind of Bishop which presumes to give it , is a meer nullity and lye . The Gospel knows no Bishop of such a character or complexion , as are appropriately theirs , who claim and exercise a power as of obtruding upon Christ and his Churches , on the one hand , what persons they please in the name of Ministers , or Teachers , ( only if they be desirous to accept of this sacred investiture from their hand ; ) so on the other hand , to keep back such from their Service , whom both the one and the other , most desire in this relation , only because God hath not given them Darkness for a Vision , or sent them this strong delusion , confidently to imagine , that they see Prelates , or Diocesan Bishops , walking like Angels in the plains of the Gospel , and Christ giving them power to prescribe in his Church what forms of Worship , be they never so uncouth , and what Ceremonies , be they never so apish , they please . Besides many other Writings , both formerly , and more lately published , which demonstrate the Generation of such Bishops to be Aliens and Strangers to the Laws and Statutes of the Common-wealth of Israel , The Un-Bishopping of Timothy and Titus , with the Angel of the Church of Ephesus ( a Book first compiled and printed , Anno 1636 , and lately reprinted , with sundry Enlargements , by the Learned Gentleman , William Prynne Esq ; ) clearly vindicates the Gospel from all complyance with them , and sends them to seek their pedigree and original , where they will be ashamed to find it . And ( doubtless ) the contest about Prelatical Usurpations had been comprimised long before this , and the Churches of Christ discharged of such unsupportable burdens , were not all disputes against carnal Interests , like gapings against an Oven , and the Truth , though Speaking with the tongues of Men and Angels , a Barbarian unto those , whose Judgements and Consciences are under an arrest by the pomp and grandure , either in Spe , or in Re , of this present world : For to reason Un-bewitched , it cannot ( lightly ) but appear an incredibility of the first Magnitude , that Christ should appoint such an High Officer in his Church , as the Diocesan , and especially the Metropolitan Bishop beareth himself with an importune and high hand to be ; and yet neither give them any name whereby to be known or distinguished from others , nor yet assign them any work or Service at all , in , or for the Church . When Christ ASCENDED on High , and gave gifts unto men , he gave some Apostles ; and some Prophets ; and some Evangelists ; and some Pastors and Teachers : but we hear of none given , either Lord Bishops , Diocesans , or Metropolitans . When he DESCENDED into Hell [ or , into the lower parts of the Earth ] themselves will not plead , that he brought them up from thence . Therefore ( without controversie ) they are no plants of Christs planting ; neither is there any thing in the Church for them to do : For the whole work that concerns the spiritual welfare of the Church from first to last , is committed to the Church-Officers lately named by the Apostle , as being every way sufficient for the effectual performance of it . This the Context speaks plainly enough , and without a Parable : He gave some Apostles , — and some Pastors and Teachers ; For the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ ; till we all come in the Vnity of the Faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ ; That we henceforth be no more Children tossed to and fro , &c. Ephes . 4. 11 , 12 , 13 , 14. So that there is no empty or void space in the spiritual Concernments of the Church , for our Diocesan bishops to thrust in with their importune and officious interposure ; Apostles , Prophets , Evangelists , Pastors and Teachers ; have the whole heritage of this work divided amongst them by the Lord Christ himself . Or if there be any thing left for our Lord Bishops to do by way of service to the Church , it is to teach them , as Gideon taught the men of Succoth , with thorns and Bryars , to perfect them through sufferings , and so to prepare them for their glory : this service ( I confess ) they do them with great diligence , and very effectually . Nevertheless , Christ never set them up in his Church , to do either this or any other service unto it : only he permitted them , whilst the Church slept , to convey themselves slily into it : And because the teaching of the members hereof by Afflictions , is a necessary work , and most proper to be done by the vilest and most unworthy of men , therefore ( I conceive ) he hath judged it meet to afford an opportunity to this Generation of men , to be the Actors in chief in it . But now that kind of Bishop we speak of , being no Gospel Creature , nor any wayes derived or descended from Christ , it is a clear case that he hath no right of authority or power from him ( and from any other he cannot have it ) to exercise any Ecclesiastical function at all , much lesse to create , or make any Gospel Minister . It is a true rule , Non Entis nullae sunt affectiones , nulla est efficacia ; That which is not , hath not wherewith to act , or operate . So that as the Apostle Peter said to the Criple , Silver and Gold have I none ; but such as I have give I unto thee . ( Acts 3. 6. ) Our Diocesan Bishops may on the contrary say unto those that come unto them for Authority and Power to preach the Gospel , Silver and Gold we have in abundance , but that which we have , we will not give unto you ; but what we have not , that we freely give unto you ; Go , and preach the Gospel [ although neither do they give this their nothing very freely , unlesse it be in such a sence , wherein a Merchant may be said to part with his bad commodity very freely , or willingly , when he knows he shall receive more money for it than it is worth ] Therefore they , who embrace men Episcopally ordained , as Teachers sent by Christ , and upon this account hear them , set their eyes upon that which is not , yea , and do homage unto an Idol . CONSIDERATION II. To afford our presence and attention unto men preaching by Episcopal Authority , is to strengthen the Hierarchical Interest , to credit and countenance the horrid Usurpations of the Prelatical Order , in , and over the Churches of Christ : and consequently , to involve our selves in the guilt of all those out-rages of oppression and cruelty , whereby they daily waste and wear out the Saints of God amongst them ; and so to render our selves justly liable to partake with them in their plagues , when God shall bring the day of their vengeance upon them . To own those for our Ministers and Teachers , who are sent forth by them to teach ( and own them for such we do , if we frequently , or ordinarily , hear them ) is to own those who send them , and to set to our seal , and give them testimony , that they are intrusted , and invested by Christ , with that authority and power , in the name ( or by the pretence rather ) of which they so send them . For what can we ( lightly ) do to commend them unto the world upon higher terms , then by such our approbation of them ? Or were we desirous , as far as lyeth in us , to make the mountain of their present power so strong that it should never be moved , by what other means more probable , or promising , could we endeavour , or attempt it ? For who , though but in face a Christian , will not fear to have a hand in the rooting out , yea , or in opposing , such men , or such an order of men , amongst them , who have this testimony from serious and well-advised Christians , that Jesus Christ hath entrusted them with the care , and power of providing meet and worthy Ministers for all his Churches round about them ? Verily , Verily , I say unto you , ( saith Christ , John 13. 20. ) If I send any , ( So our former Translation , and so the Original ) he that receiveth him , receiveth me ; and he that receiveth me , receiveth him that sent me . He is said to receive a Minister , or messenger , sent by Christ , who heareth him , ( as appeareth by the parallel place , Luke 10. 16. ) that is , who heareth him , as , or because , sent by Christ ; or , who heareth his Doctrine with reverence and submission , and so as to own it . Now the receiving of Christ [ in his Messengers , or , in their Doctrine ] is such an act which tendeth highly to the honour of Christ , and to the confirmation and enlargment of his interest in the world , and is mentioned under such a consideration as this , in the words now cited : Therefore upon the same account , he that receiveth , or heareth , persons sent by our Apocryphal Bishops to preach , receiveth them , and hereby contributeth not a little towards the establishment of them in the possession of that exorbitant and monstrous power , by which they tyrannize over the consciences and comforts of those , that are loyal and faithful unto Jesus Christ , and so ( as hath been said ) becomes accessary to all the sufferings of the Saints , by means of that power , in those mens hands . This is another consideration disswading the people of God from attending upon Episcopal Emissaries in their work of preaching . CONSIDERATION III. The hearing of men sent by the Bishops , being ( as was now shewed ) a receiving of these Bishops themselves ( in the sence declared ) must needs be a walking uncharitably towards them , and a means to keep their foot fast in that snare of death , wherein it is at present taken , and to put far from them the happy day of repentance from their unchristian usurpations ( together with many other high misdemeanours accompanying these ) whereby they might be saved . For when they shall see the servants of God ( especially the more knowing , and better advised of them ) rejoyceing in the light of Ministers of their making , and sending forth , how shall they not applaud themselves in their office , yea , and think they do both God , and his Churches special service , by supplying these from time to time with men of worth , who are able to speak unto them words , by which they hope they may , or shall be saved ? Men that receive so large a testimony of the usefulness of their callings , and goodness of their practises and walkings in them , from persons so considerable as those mentioned , are not like to resent , or suspect , any such evil in either , for which they need any open , or solemn repentance . So that for the servants of God to honour , with their attendance , the Ministry of men preaching by Episcopal authority , is ( in reality of construction ) a flattering of the Bishops themselves ; and ( doutless ) what Solomon speaks ( Prov. 26. 28. ) of a flattering mouth , as viz. that it worketh ruine , is altogether as true of flattering actions , by which men may be flattered into ruine , as well as by words of like import . Now though the Bishops we speak of be guilty of the blood of many thousands of precious souls , for whom Christ dyed , partly by thrusting out of the Vineyard of Christ many true and faithful labourers , which Christ himself had sent in thither ; partly by keeping out many others of like worthy character , not permitting any entrance , but onely by the polluted door of their Ordination , by which very few , or none , qualified aright for the Ministry , can obtain leave of their consciences to enter ; but chiefly by setting over them , or obtruding upon them , ignorant , scandalous , and prophane persons , for spiritual Guides , besides many other exemplary misdemeanors , and unworthy practises , in their own lives and conversations ? although ( I say ) our Bishops ( so called ) do by these means , without the least regret , or remorse of conscience , bring upon their heads the blood of many thousand precious souls , yet will not this justifie , or excuse the children of God , if they shall act any thing , which is like to further the perdition of their souls , the salvation whereof , ( the enormous wickedness of the men notwithstanding ) they stand bound , both by the Law of charity , and in conscience towards God , not to hinder ( as by encouraging , or hardening them in any evil way ) but to promote with the best of their understanding . Therefore , CONSIDERATION . IV. As the Apostle ( 2 Thes . 3. 6 , 14. ) prescribeth unto the Saints , the separating , or withdrawing of themselves from a Brother that walketh inordinately , as a proper and christian means to make him ashamed ( that is , to bring him to repentance , by occasioning him to reflect upon the evil of his way more seriously , and so to further his salvation ) in like manner , the withdrawing of good Christians from the Prelates in their Ministers ( in whose creation , and imposition upon Churches , they walk most disorderly ) being a means of a promising and likely import , to make them ashamed of such their Prelatical presumptions and misdemeanors , cannot in reason , or in conscience , but be interpreted as a matter of duty lying upon them to practise : If men have any thing of men , any spark of ingenuity in them , any sence of interest either with God or men , they cannot but be severely jealous of such wayes and doings ; upon which the Generation of the Righteous shall set the black brand of their dis-approbation , by refusing all communion and fellowship with them , even at a distance ; and this out of Conscience towards God , and for fear of his displeasure . CONSIDERATION V. To accept , with contentment and satisfaction , of spiritual means , proffered , or conveyed unto us , by a false authority , or by persons no wayes interessed , or intrusted by Christ , is , as far as in us lyeth , to make void , or ( however ) to discredit , the right and just title of those , upon whom Christ hath ( indeed ) conferred this trust and honour ; and as he , who renting another man's Ground , shall turn Tenant , and pay his Rent to a false Land-lord , upon a pretended claim made by him of right to the said Lands , much weakneth and disableth the title of the true : In like manner , he that from time to time shall honour with his presence and attention , a Ministry advanced by such an order of men , who have no right , but only a frivolous and empty pretext of right , to impose Ministers upon Christian Congregations , must needs hereby obscure and wrong the just title and claim , which the Churches of Christ have , by the gracious donation and grant of Christ , to chuse , ordain , and set over themselves Pastors and Teachers . CONSIDERATION VI. For a man not to depend upon God for such a blessing upon his diligent and prudent endeavours in a lawful calling , which shall supply and furnish him with things needful for this present life , or not to be content with such supplies in this kind , which the blessing of God upon his honest labours , furnisheth him with ; but to turn aside into dishonest wayes , as of their , deceit , &c. through fear of want , or of being starved , or the like ; any of these practices is a ( constructive ) complaining of the Providence of God unto the World ( or rather , indeed , unto the Devil : ) And for Christians to seek their spiritual food at those lips , which not God , but his enemies have opened , and polluted , by touching them with a dead coal from their Altar , is it of any better interpretation , than a professed jealousie , or doubtfulness of mind , whether Christ will nourish them with the Words of eternal Life , and make them wise unto Salvation , in case they should strictly confine and keep themselves to the use of such means only which he hath sanctified , and which are unquestionably approved by him , especially , when like the Waters of Siloam , they run but softly , and not embolden their Consciences to comport with such other means for their edification , the lawfulness whereof , as themselves formerly scrupled , so many thousands of the Saints absolutely deny at this day , not daring to accept of any soul-provisions promised or pretended by them . CONSIDERATION VII . To undermine and defeat the counsels and attempts of men , who resist the Truth ( as Jannes and Jambres did Moses , 2 Tim. 3. 8. ) by means and wayes lawful and sutable to the Gospel , and which are within our power , is ( without controversie ) a duty lying upon all men : how much more upon all Saints ? That our Lord Bishops are deep in the condemnation of resisting the Truth ; and this much after the same manner , wherein those Egyptian Sorcerers resisted Moses ( namely , by promoting a counterfeit and false worship and service of God , like unto the true : as those Sorcerers deluded Pharoah and the Egyptians , by counterfeiting those real and true Miracles which Moses wrought , and hereby sought to frustrate Moses his Negotiation with Pharoah about the Israelites deliverance ) is no Paradox , nor Probleme [ or difficult question ] amongst true and knowing Christians . Again , that a detection or discovery of the folly or madness of those , who either thus , or in any other way , resist the truth ( for the Scripture supposeth a designed resistance of the Truth to be madness , or folly in her exaltation , in whomsoever it be found , 2 Pet. 2. 16. 2 Tim. 3. 9. ) is an effectual means to supercede their wickedness in that kind , and to prevent their further progresse in their course , the holy Ghost himself informeth us : But they [ men of corrupt minds , and resisting the Truth ] shall proceed no further : for their folly [ or , madness ] shall be manifest unto all men , as their also was , 2 Tim. 3. 9. Now then , if the refraining of the Saints from those spiritual Tables , which are spread by the Bishops ( I mean , from the Preachments of men of their anoynting ) be a proper and likely means to manifest their folly unto the world , in their hostile devices and attempts against the Truth , it is ( certainly ) a duty incumbent upon them to use such abstinence . That this abstinence is a means promising the happy effect mentioned , may be conceived by that discovery , which Davids absence once and again from Saul's Table , made of Saul's wickedness , in his unreasonable malice against David , and consequently against God himself . The Historical Passage hereof may be read , 1 Sam. 20. from vers . 24. to the end of vers . 34. For , as Saul , finding David's accustomed place at his Table empty twice together , was hereby provoked to shew himself in his colours of wretchedness and impiety : So is it not unlike but that sober and good men , by a constant absenting themselves from Ministers of the Hierarchical Unction , on whose Ministry they had formerly been wont to attend , will draw out into the view of all men , that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that folly , or madness , in their great Lords and Masters ( the Bishops ) which being discovered , will render them the general abhorring of men , and so cause them to fall like Lightning from the Heaven of their Glory and put a period to their Kingdom . And as the providence of God delivered David from the malicious and bloody rage of Saul , wherewith he pursued him upon his absence from his Table ; so may the good People of God expect protection from on high , in case the said Bishops , making themselves aggrieved at their departure from thei spiritual provisions , which they have ordained for them , shall attempt to magnifie themselves in wrath and revenge against them . Besides , the general refraining of sober and understanding Christians from the Ministry of a Prelatical erection , which many of them had ( in the simplicity of their hearts ) formerly frequented , cannot but occasion persons of ingenuous and free spirits , to enquire into the grounds and reasons hereof ; in which enquiry , very probable it is that they will discover , or be led to somewhat , either in the Office , or Usurpations , of the Prelatical Order , as the just occasion of it ; the consideration whereof may cause them also to turn Apostates from their former esteem and approbation of them . CONSIDERATION VIII . If we speak of the generality of those Ministers , who retain the Signature of Prelatical hands laid upon them , and have not some wayes or other defaced it , we may truly say ( in the Scripture Phrase , Mic. 7. 4. ) The best of them is as a Bryar , the most upright is sharper than a thorn hedge . Few Sermons are preached by them , in which something is not uttered , that is justly offensive and grievous to the Spirits of holy and good men . Yea , of these Apothecaries , such as are accounted both the most honest , and skilful , in their profession , and to vend the best , and wholsomest Druggs , and Receits , have one or other dead fly ( and commonly more then one ) in their Oyntment , which causeth it to cast forth a stinking savour in the Nostrils of those who have their senses exercised to discern both good and evil . ( Neither can it in reason be expected otherwise : For being sworn Vassals to the Prelatical Interest and Design , and this being to subject the power of godliness unto the form , and so to uphold their super-numerary Function , Dignity , and tyrannical Grandure , in , and over the Churches of Christ , the Ministers we speak of are ever and anon , or at times , necessitated to act their parts in opposition to the holy desires and design of the true and faithful servants of God , whose hearts are deeply set within them for the advancement of the power of godliness in the world , above the form of it , and not to acknowledge , or do homage unto any person , or persons , claiming dominion over their faith , but unto Christ onely . The particulars , by one , or more of which , the said Ministers are wont to make the hearts of persons truly godly , heavy and sad , are these ( with their fellows ) 1. They are expresly enjoyned by their Patent to shew their child like ( that I say , not blind ) obedience to their Grandfathers ( the Bishops ) by saying over their Creed , and their Pater-Noster , over , and over , and over , once ( at least ) every month , together with the rest of the devices comprehended under the Title of Common-Prayer , and this publickly , and in the face of their Congregation , appearing also in their Masters Livery [ I mean , the Surplice ] that all men may know to whom they belong , and whose Servants they are . This is one great nuysance done by these men to the spirits of those who truly fear God. 2. They bow down their necks to the yoak of Ceremonies , and yeeld that observance to the fopperies of men , which is due to the most weighty precepts of God. 3. There are few of them , who content themselves with the simple observation of these Ceremonies , but think it their duty to take pitty on them , being so generally hated , opposed , and condemned , and to speak a good word for them now and then , and to justifie both the practice and imposition of them . 4. There are not many of those , that are least obnoxious amongst them , but will think it , either their duty , or their wisdom , or both , to steal an Opportunity ( sometimes ) to speak honourably of their gracious Lords and Benefactors , to commend their Function as Sacred , and of Divine Institution , and as singularly necessary for the Peace and good Government of the Church , &c. 5. Who is there of them , but , be he never so concise and short in his Prayer before his Sermom , yet alloweth a large roomth for the mention of his Reverend , if not Right Reverend Fathers in God ; ( as if they suspected that God would not know that they meant them , unless they presented them in their Pontificalibus before him ) yea , and giveth flattering and unbeseeming Titles to other great persons also ? 6. They are the smallest number of them , who will not semel in anno ( at least ) teach ( in effect ) the importune Doctrine of blind Obedience to Superiours , both Ecclesiastical and Civil : It is like , they will not teach this Obedience under the term of , blind , because Protestant Writers have made it infamous amongst persons of this profession , by oft charging the Doctrine of BLIND Obedience , as Antichristian , upon the Jesuites . But when they fall upon hammering this nayl ( I mean of obedience and subjection to Superiours ) they so sorge it , as that they leave no liberty or freedom of judgment , or conscience , to inferiours , to judge of the lawfulness , and unlawfulness of the Superiours command ; but conclude those amongst transgressors , and persons worthy severe punishment , that refuse to conform themselves to their injunctions , though their judgments and consciences conclude them never so ( manifestly ) unlawful . And what is this , but ( in effect ) to preach and press the ungodly , yea , unmanly doctrine of blind Obedience ? Yea , some of them do not forbear to place the Perfection , or highest strain of that Mortification and self-denyal , which they preach , in that kind of blind Obedience to Superiours , which hath been mentioned . 7. They are not a few of those that are of best esteem in the said party of Ministers , who will not find , or take occasion ( sometimes ) to vent themselves in unworthy and base reflections upon the Power of Godliness , and upon persons more tenderly conscientious than themselves , and who strain at the Camels , which they swallow . 8. ( and lastly , ) There is hardly one of a thousand of them , that ( according to their duty ) will cry aloud , and lift up their Voice like a Trumpet , to shew their great Lords and Masters their great transgressions , in persecuting the Servants of the living God , in suppressing their Christian and just Liberties , in thrusting their zealous and faithful Teachers out of the Sanctuary , in obtruding upon them dumb Doggs ( or worse than dumb ) or greedy Wolves , in their stead ; in exasperating the spirits of Rulers against them , and representing them as persons dangerous to the State , and troublers of its Peace ; in assenting unto , if not procuring the making of hard and cruel Laws against them , ( with the like . ) These are part of the unhappy wayes and practices , by which even our best Preachers of the Episcopal Character , are alwayes apt , and often wont , to make sad the spirits of holy and good men , when they hear them : so that though they may ( possibly ) hear several Sermons from them , from none of which they shall actually suffer in any of these kinds ; yet they cannot at any time go to hear them with any reasonable Security , but that some or other of this Gall and Vinegar will be given them to drink . This then is another Consideration to take off our edge from hearing them . CONSIDERATION IX . As for the generality , or far greater part of the body of that Ministry , from which we endeavour to perswade good men to turn away , they are a company of sad souls , men , who ( according to the Proverb ) Animam habent pro sale ; they have souls serving only to preserve their bodies from putrifying : Some of them profoundly ignorant , scarce understanding their Rubrick , or how to finde out the Psalmes and Lessons appointed for the day in the Bishops Calender : others , drown'd in sensuality , desperately debauched , much fitter to be made Priests to serve at the Pagan Altars of Bacchus , and Venus , than to minister the Holy things of Jesus Christ : others possessed with a spirit of prophaness , which maketh them bold to take the Name of God in vain , and to make frothy jests and conceits of things most sacred : Others wolfishly covetous and cruel , rigorously exacting of their People the utmost Farthing of Wages , which the Law alloweth , for the smallest pittance of Work , or Service , which the Law tolerateth . All these have ( as it were ) given hostages to Satan , to secure him that they will never make any hostile attempt upon him , nor disturb him in his possession of any soul under his power . Now this retrimentitious party of the Ministry we speak , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fellow-members of the same body of Ministers , with those , whose Character was given in the former Consideration , and to whom we here likewise gave the preheminence in worth , amongst and above all their fellows : So that those respects , and that honour , which we cast upon these in our attendance upon their Ministry , redound ( in part at least ) unto the others also : and so by countenancing the worthiest and best , of this disordered order , we countenance and comfort the worst and vilest likewise ; For ( as the Apostle saith ) If one member be honoured , all the members rejoyce with it , 1 Cor. 12. 26. [ viz. as being partakers of that honor which is done unto it : ] In like manner , when we confer the honour of our presence upon such of the Episcopal Clergy , who are least obnoxious , we encourage and rejoyce the heart , even of the refuse and tail of this Clergy also , these being flesh of their flesh , and bone of their bone , and all of them in their calling to the Ministry , descended from the loyns ( or hands rather ) of the same Ghostly Fathers , the Bishops . Now for Christians to honour that ( though at a distance , and in a collateral way only ) which Christ himself hath pronounced to be good for nothing , no , not so much as for the Dunghil , but only to be cast out , and txodden under foot by men , ( Mat. 5. 13. with Luke 14. 33 , 34 , 35. ) must needs be judged a very great dis-service unto him , and of a most ungrateful resentment with him . CONSIDERATION X. Whereas the Ordination of Ministers , when regularly and duly performed , is of a very promising consequence unto their Ministry , the blessing of God ( as it were of course ) following it ; the Ordination of the Prelatical Clergy , being not only contrary to the Laws established by Christ , in the Common-wealth of Israel , for the government thereof , but also managed and transacted by men that are no friends of God , nor lovers of his Saints , nor of the purity of his Worship , nor of the power of Godliness , is , in respect of the success of their Ministry , much more threatning , than promising , God being no wayes like to give any testimony from Heaven unto them , being sent forth into his work upon terms so highly dishonourable and displeasing to him ; for , the Prayers , by which the Minister to be ordained , is recommended unto the Grace and Blessing of God , in the work of the Ministry , by those that are present , and assisting in the business , being ( upon the matter ) the All in All , of , or in , the transaction ( for laying on of hands is only a Ceremony , and questioned by some whether necessary , yea , or fitting , to be used in these dayes ) and the sacrifice of the wicked being an abomination unto the Lord , as the Prayer of the upright is his delight , ( Prov. 15. 8. ) we have but a quick-sand for a foundation of any hope , that Ministers Prelaticall ordained , are sent forth unto the great work of the Gospel , with a blessing , and not rather under a curse . Besides , suppose we ( for argument sake ) that our Lord Bishops , and their Chaplains ( who are the great , if not the only doers , in the Solemnities of their Ordination ) were lovers of God indeed , and no wayes disaffected against persons , truly holy and conscientious ; yet the Ministers ordained by them , not being to serve or minister unto them in the most important affairs of their souls , it is not like that their prayers for them , or for the blessing of God upon their labours in preaching , would be ( in any degree ) so effectually fervent , as the prayers , wherewith the Ministers , who are by the particular Churches of the Saints chosen to serve them , in the high concernments of their eternal salvation , are , by them solemnly assembled , with prayer and fasting for the purpose , presented unto God in the day of their Ordination . That Charity is rate , which keepeth not her self warmer at home than abroad . CONSIDERATION XI . Many who at first intended nothing more in hearing the Ministers we speak of , but their own Christian Edification and Comfort , and nothing lesse than to become Proselytes to their dead forms of imposed worship , or to comport with them in their detestable things ( Ezek. 7. 20. I mean their Fanatick Ceremonies ) or to approve of their Hierarchical Mission into the Vineyard of Christ , &c. yet by a frequent and familiar converse with them in their Ministry , have in time ( and some in a very short time ) been so transformed in their Judgements & Consciences , as to swallow all these Camels without straining , and to make one spirit with them in all their Antichristian Principles and Practices . The heat of that pleasure and contentment which we sometimes take in the commendable and worthy sayings or doings of men , proves a snare unto us to fall in with them in sayings and doings of a contrary import , and which are of a very dangerous , if not destructive consequence unto us : so that in this sense it is not only true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil homilies , or discourses ( as the Apostle expresses himself with the heathen Poet , 1 Cor. 15. 33. ) but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good and worthy communications , many times , occasionally , and from some kind of men , corrupt good manners . The unsound and rootten Doctrines of the Pharisees ( as of the Sadduces also ) were ( it seems ) of a leavening nature , apt to Spread , and to insinuate themselves into the minds , and judgements , and affections of men . Our Saviour himself declareth this unto us , partly by comparing them unto leaven , but more plainly by admonishing the people ; yea , his Disciples themselves , over and over , to look to themselves that they were not ensnared with them : Then Jesus said unto them , TAKE HEED and BEWARE of the leaven of the Pharisees , &c. Mat. 16. 6. See also Mark 8. 15. Now one main reason why their evil and unsound Doctrines were so catching , and likely by little and little to gain in the approbations and consents of their Hearers ( was in all probability ) their frequent teachings , and zealous pressings , of many wholesome and savory Doctrines and Truths , according to the tenour and true intent of Moses's Law : for as many an Horse , that is unserviceable , and worth little , by reason of some grand defect that is not easily discerned , is yet bought and sold at a considerable rate , Quod pulchri clunes , breve quod caput , ardua cervix . by reason of some features that are curiously commendable in them : In like manner many a mans Ministry may be approved & swallowed , root and branch , head and tail , by the brokery and mediation of some choice Sermons , or points of Doctrine , managed and handled effectually , or however to the high contentment of the Hearer , although this Ministry taken in the whole body , or course of it , be not so well and safely calculated for the saving of the Soul. I have heard of ( and , in in part , known ) some , to whom , when they first became hearers of the Prelatical Clergy , their imposed Common-Prayer , their lumber of Ceremonies , their Hierarchy , with all their implements and trinkets , &c. were Hey , Stabble and Wood , yea , or rather , Dung and Filthiness ; who notwithstanding , by the droppings of the tongues of these men into their ears , became , after no long time neither , so bewitched in their Judgments and Consciences , that all these were conceited by them as Silver , Gold , and precious Stones . Good words are oft-times too hard for good meanings , and lead men , honestly disposed , into a snare : nor is there any Method more commodious or promising unto men , whose design it is to work sober and good men out of a love and liking of some part of those Truths , which at present they believe , then by giving them their fill of satisfaction and contentment in some others of them . CONSIDERATION XII . Although we be in some strait yet to combine with any corrupt Interest or Correspondency , for accommodation or help , or to fall in with men , who have not God amongst them , however they may be otherwise of a very promising aspect unto us , hath often , if not alwayes , been of dangerous consequence unto those , that have attempted and expected , the bettering of their condition in such a way . When Amaziah , King of Judah , judging himself unable to wage war against the Children of Mount Seir , with his own strength , had hired an hundred thousand MIGHTY MEN OF VALOUR out of Israel , for an hundred Talents of Silver , there was sent unto him a Man of God with this message ; O King , let not the Army of Israel go with thee ; for the Lord is not with Israel , &c. 2 Chron. 25. 6 , 7. So the People of God seeking for help , first of the Assyrians , and afterwards of the Egyptians , even when they were in an afflicted and hard condition , got nothing by these applications but sorrow and shame : God threatned them by his Prophet Jeremy ; Thou shalt also be ashamed of Egypt , as thou wast ashamed of Assyria , Jer. 2. 36. The Scripture is pregnant with this Truth : See Isa . 8. 6 , 7. That the Prelatical Interest is Eccentrical to the Glory of God , to the Cause and Kingdom of Jesus Christ , runs in a Channel by it self , a-part from , and in opposition to these , and consequently is carnal and corrupt , and obnoxious to the displeasure of God , needeth no anxious demonstration unto those , the eyes of whose minds are not bewitched and blinded with it ; however , somewhat hath been argued to the point already in these papers , and somewhat more may be added before we conclude : and the question ( if yet a question it must be ) hath been largely discussed , and learnedly decided by others . As for the late reviving of this Interest amongst us , after it had lain sick , and languishing , ready to have given up the Ghost for many years together ; it cannot be looked upon with a spiritually-discerning eye , but ( what is frequently observed in long and wasting sicknesses ) a lightning before death : and as the setting up of Dagon the second time in his place , after he had once fallen upon his face to the Earth , before the Ark of God , occasioned his second downfall , by which he lost his head ( 1 Sam. 5. 3 , 4. ) so , according to the course of divine Providence , the lifting up of our Bishops from the gates of death , is like to prepare the way to their second death , or fall , from whence there will be no redemption . Now , the Ministers of whom we speak all this while , being of the Prelatical descent , are members , or appurtenances of this ( I mean the Prelatical ) Order , and have a great venture in the same bottom with their Ghostly-Fathers : So that suppose we should be somewhat scanted for Soul-accomodations , or much straitned for want of spiritual provisions otherwise , yet to have recourse unto these men ( yea , be it unto the best of them ) in their Ministry , for supplies in this kind , with an expectation that they should bless us , or befriend us in our need , is to comport with the unhallowed Interest we speak of , and to seek help of such a Generation or Association of men , whom God ( as the Scripture saith ) beholdeth a far off , taking no pleasure to be amongst them : and consequently , such an application of our selves for aid and relief , is like to turn to no better an account unto us , than a disappointment , if not a far worse inconvenience . CONSIDERATION XIII . As far the greater number of the good People of God in this Nation stand now perswaded in their Judgments and Consciences , touching the hearing of Ministers ordained by a power ill-affected to Jesus Christ and his Interest on Earth , it is just matter of scandal and offence to the weaker sort of this people , and of sorrow and sadness of heart to many of them that are more spiritual , and knowing , to understand , or hear , that any of their Christian Brethren , formerly united unto them in the same mind and judgment against all the Superstitious and Antichristian doings amongst us , are ( frequently ) present in those Assemblies , unto whom men sent unto them by the Prelates onely , presume notwithstanding to speak in the name of God , bearing themselves as the Embassadors of Christ , lawfully commissioned by him for the Service they perform . Now the Scripture oft speaks of scandalizing , in one kind or other , those that are weak in the Faith , as of a very sinful and Un - Christian misdemeanor in those who are called Christians , and of a provoking resentment with Christ himself : But if thy Brother be grieved with thy meat [ when as thy life and health may be preserved with such meats otherwise , which will not offend , or grieve him ] now walkest thou not charitably . Destroy not him with thy meat [ that is , eat no such meat , the eating whereof by thee , may very possibly through the scandal given thereby , prove his destruction ] for whom Christ dyed , Rom. 14. 15. For meat destroy not the work of God. All things indeed are pure , but it is evil for that man that eateth with offence . It is good neither to eat flesh , nor to drink wine , nor any thing whereby thy Brother stumbleth , or is offended , or made weak . Hast thou faith ? Have it to thy self before God. Happy is he that condemneth not himself [ namely by scandalizing a weak Brother ] in that thing which he alloweth [ as lawful for him to do ] Rom. 14. 20 , 21 , 22. For if any man see thee which hast knowledge , sit at meat in the Idols Temple , shall not the Conscience of him that is weak , be emboldned to eat those things that are offered to Idols : and through thy knowledge shall the weak Brother perish , for whom Christ dyed . But when ye sin so against the Brethren , and wound their weak Conscience , ye sin against Christ , [ grieving and indangering those , who believe in him , and therefore are dear unto him ] 1 Cor. 8. 10 , 11 , 12. And whosoever shall offend one of these little ones that believe in me , it is better for him that a Milstone were hanged about his neck , and he were cast into the Sea , Mark 9. 42. See also Matth. 18. 6. Luke 17. 1 , 2. The clear result of these , and other-like sayings of the Holy Ghost , is , that to scandalize , offend , or grieve any weak Believer , yea though it be but by an undue exercise of our lawful liberty ( lawful , I mean , otherwise , ) is very unworthy the profession of the Gospel , and an indignity offered unto Jesus Christ , sorely threatning him that shall offer it , without repentance . It is true , where there is any obligation upon men by way of precept , or duty , to do that , at which a weak Christian is offended , here is no scandal , or offence given , but onely taken ; and if any man be offended in this case , he must bear the burthen of his ignorance himself . God is to be obeyed , though the whole world should be offended at it . But that it should be incumbent or necessary , by any precept or command from God , to hear ( at least ordinarily , and from day to day ) Ministers of a Lordly creation , or Prelatical tincture , never yet ( I suppose ) came within the Verge of any mans thoughts , unlesse ( haply ) of some Episcopally addicted above their fellows : nay , the practise hath not found ( that I can find or hear of , ) any competent Defender of so much as the lawfulness of it , to this day . Therefore if it should be given ( by way of Charity ) unto those , that have made bold to take the liberty of hearing the Ministers we wot of , that this their practice , simply , and in it self considered , is lawful ; yet in the case of so much scandal and offence , as it gives to many thousands of their weak Brethren in the Nation , it becomes in them Un - Christian and Unlawful ; yea , and it is the more Un - Christian and unworthy , in as much as it further causeth much sadness and grief of heart , even unto those that are of more understanding ; because , besides the scandal given by it unto the weak , they judge it a practice altogether , and in it self , unwarrantable , as being derogatory unto the Royalities of Jesus Christ , as Sole King , and Law-giver unto his Church ; of which , as somewhat formerly , so a little more may be said hereafter . CONSIDERATION XIV . The practice lately mentioned , and hitherto disswaded , as it is offensive to all good Christians , who either suspect , or conclude , the unlawfulness of it , and in this respect is a breach of the Law of that tender Love , which we owe unto them ; so is it of no good consistence , no not with that Love , which we stand bound to shew even to those persons themselves , whom we hear in such a way , although they be men , who without any order from Christ , receive Ordinations and Commissions to preach , from his Adversaries ; ( his Adversaries , at least in their claim and exercise of a co-ordinate power with his , in and over his Churches , which is a broad incroachment upon the most sacred and high Prerogative of the King of Kings , and Lord of Lords ) But though this compliance in the Ministers we speak of , with the said Adversaries of Christ , be adjudged by us ( and this according to the Truth ) a sin very enormous , and of sad consequence to the Saints , and Gospel ; yet we , who stand charged by our Great Lord and Master to love our enemies , ought not to strengthen the hand , or to harden the heart of these men in their evil way , or to do any thing which is likely to be a snare unto them , to put the good day of Repentance ( and consequently Salvation ) far from them , but rather unfeignedly to endeavour with the best of our understandings , to convert them from the error of their way , and to save their soul . Now , as the Apostle Paul ( as we formerly observed ) prescribeth the withdrawing of our selves from a Brother that walketh inordinately , as a christian and proper means to make him ashamed of his sinful course , ( 2 Thess . 3. 6. & 14. ) and so to move him to abandon and forsake it ; So on the contrary , to give the right hand of fellowship unto , or to frequent the company of a person engaged in any sinful way ( especially when , or whilst , he is actually walking in this way ) must needs be a direct means of encouragement unto him to persist in his way , and to hide Repentance from his eyes : Therefore they who customarily wait at the door 〈◊〉 the lips of an ill-procured Ministry , and frequent the Assemblies where such a Ministry is exercised , if they be persons of any note for the knowledge and fear of God , or for a christian and worthy conversation , cannot but stand in his light , who officiates unto them in the way of this Ministry , so that he cannot see the error and danger of his way . For who is like to suspect ( much less to be throughly convinced ) that such a practice or course , is evil , ( especially being likewise commodious to the flesh ) which receiveth such a weighty testimony that it is lawful and good , as the approbation of persons of great esteem both for light and heat , in matters appertaining unto God , and this testified by their constant , at least frequent correspondings with it ? CONSIDERATION XV. Yea , such of the Saints and Servants of God , being in any degree considerable in their Generation , who by the practice so frequently put to rebuke in these Papers , shall give countenance , credit , and contentment to the present Generation of a Prelatical Clergy , hereby become generative of a succession of birds of the same feather , and threaten Christians yet unborn , that they also shall be served with no better then a spurious & illegitimate Ministry . For when those young ones , who intend to serve at the Altar , and separate themselves for the office , and work of the Ministry , shall see and understand , that men sent forth into the Christian world by Prelatical Order and Authority , find favour and acceptance in the eyes of good and discerning Christians , as well as those that are set over the Churches of the Saints by the holy Ghost himself , how shall not their consciences be hereby emboldned to accept , without scruple , of a Prelatical mission , and through the temptation , strongly to imagine , when they clim'd up , and got in at the window , that they came in by the right door ? Yea , upon the same account , how shall not the Prelates themselves , though ( at present ) abundantly satisfied ( in their affections , at least ) touching , not the lawfulness onely , but even the necessity of their needless ( though not harmless ) Office and Function in the Church , be made two-fold more the Sons of confidence , that they are the Stars of the first magnitude in the hand of Christ , and that the Axle-tree of the universal Church turns upon their shoulders ? But somewhat to this effect in a former Consideration . CONSIDERATION XVI . The Holy Ghost taketh notice that such Teachers , unto whom the world ( that is , carnal and worldly persons , professing Christianity ) are wont to resort in the exercise of their Ministry , taking pleasure and contentment therein , are no true Ministers of Christ ; insinuating withal , that sincere Christians , and persons spiritually-minded , more generally ( at least ) decline them , and deny them their presence at their teachings . The beloved Apostle John , speaking of false Teachers , giveth these three characters of them ( amongst some others ) first , That they are of the world ( that is , members of the fraternity , or brother-hood , of worldly men ; or lovers of this present world : ) secondly , That they speak of the world ; or , ( as it might well , and more significantly , I conceive , be translated ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the world : meaning , that they are wont first to make enquiry into the world about them , and to inform themselves what humours and practices , what principles , notions , and opinions , are most predominant , and of best resentment , amongst both the great men of the world , and the generality likewise of the People ( although these commonly are at too good an agreement in such matters ; ) and again , what Doctrines and Tenents will be well enough born and endured , by both , without any disgust of him that shall teach them ; and on the contrary , what are like either to bring him into trouble , or to cast him out of favour , &c. and when they have satisfied themselves , and well understood the World in these particulars , they model and mould the tenour of their Ministry and Preaching accordingly , waving those Truths , be they never so importantly necessary to be made known , the preaching or owning of which , they understand is like to shake and weaken ( if not wholly to annihilate or destroy ) their interest in the World ; and withall , cunningly wresting and perverting the Word of God in such passages , which truly understood , rise up with great evidence and power against those Doctrines , by which they oblige and insure the World unto them . Upon some such account as this , they are , or may be , said to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of , or out of , the World : This is a second character of them . Thirdly , The third ( and last ) is , that the World heareth them ; meaning , that carnal and earthly-minded Professors of the Gospel ( for Professors , either of Judaism , or of Paganism , cannot be here meant ) resort unto their Ministry , are their setled and accustomed hearers , and well apaid and satisfied with their teachings , 1 Joh. 4. 5. Whereunto the Apostle immediately subjoyns ; We are of God ; he that knoweth God , heareth us ; [ that is , relisheth our Ministry , and with diligence and delight , attendeth on it ] he that is not of God , heareth not us , &c. clearly implying , that such Teachers , unto whose Ministry carnal Professors and loose Christians , ordinarily and in great numbers are wont to gather themselves , sitting from time to time with contentment and satisfaction under it , are not Teachers of that kind , or of that spirit , with whose Ministry spiritual and sound Christians can long rest satisfied , or care to attend upon . These are those Strangers , whom Christ saith his Sheep will not follow , but will flee from them , because they know not their voice , John 10. 5. Therefore as the Apostle Paul tells the Corinthians , that he could not speak unto them , as unto Spiritual , but as unto carnal , because they walked in several carnal practices ( 1 Cor. 3. 1 , 3. ) So may we without any breach , either of Charity or Truth , look upon those Christians , as savouring the things which be of men , more than the things which be of God , who addict themselves to such a Ministry , which is constantly frequented , countenanced , approved , applauded , and delighted in , by such Professors of Christianity , who by their ignorance , prophaness , and all manner of debauchery in their lives and conversations , blaspheme their holy Profession , and stain the glory of the ever-blessed Gospel of God. And is not this the undeniable and appropriate character of the Prelatical Ministry ? Do not the dregs and refuse of the Nation , generally , and in all places , gather themselves unto it , and rejoyce over it , being as well apaied with it , as Micah was with his Idolatrous Priest made of a silly wandring Levite ? Now know I ( saith he ) the Lord will do me good , seeing I have a Levite to my Priest , Judg. 17. 13. Yea , this Ministry seems to be , both intended by the founders of it ( the Prelates ) and also form'd and managed by the inferiour Clergy , who exercise it , for the gratification of such persons , and this rather , by perswading them that they are truly religious , and in favour with God already , than by making them so indeed . Therefore they who being ( not in their own eyes only , but even in the judgement of discerning and found Christians ) living members of the houshold of Faith , shall notwithstanding relish and savour a Ministry calculated for the World , and accepted by it accordingly ; hereby give testimony against themselves , that as yet they retain too much of the spirit of this World , to be fill'd , as they ought , with the Spirit of God , and of the World which is to come . CONSIDERATION XVII . Neither may it be unworthy our consideration in the case before us , that we read in the Scriptures , that unbelievers and persons destitute of the saving knowledge of God , did sometime come into the Religious Assemblies of the Saints , to partake of their Ministry , and were herein blameless : 1 Cor. 14. 22 , 23 , 24 , &c. but do not any where find that Believers were wont to fall into the Assemblies of Idolaters or Unbelievers , to receive instruction amongst them , or from their Priests , in things appertaining unto God and his Worship . Yea , the Apostle Paul adjudgeth it a practice altogether inconsistent with true Christianity , to eat and drink with false worshippers at their Idolatrous feasts , although it were done to escape persecution , 1 Cor. 10. from ver . 13. to the end of ver . 23. And the sacred Author of the Epistle to the believing Hebrews , admonisheth and exhorteth them , thus ; And let us consider one another , to provoke unto love , and to good works ; Not forsaking the assembling of OUR SELVES together , as the manner of some is , &c. Heb. 10. 24 , 25. He admonisheth Believers to assemble with Believers , and not to withdraw themselves from these , especially not to joyn or mingle themselves in the Assemblies of Idolaters or Unbelievers , as some degenerating spirits amongst them ( it seems ) did , out of fear of suffering persecution . For that these Christianiz'd Hebrews were in a sore storm of persecution when this Epistle was written to them . and consequently , when they were charged not to forsake the assembling of themselves together , is evident from many passages in it : yea it is more generally conceived by the best Expositors , that the principal intent and scope of the Epistle was to support and comfort the Hebrews under thieir great afflictions for the Gospel , and to encourage them unto constancy and perseverance in their profession of it unto the end . So that feare of persecution is no Christian ground for those that desire to approve themselves faithful unto Jesus Christ , and the Gospel , to turn Renegadoes from the holy Assemblies of the Saints , in which , and over which , they formerly rejoyced , and to run to the tumultuous and disorderly conventions of carnal and prophane persons , as unto cities of refuge , hoping in these dark thickets to find covert and shelter from those stormes and tempests , which threaten those , who know God better , and feare him more , then to shrink from him for feare of men . And great reason there is , why Saints , who have been nourished with the sincere milk of the Ghospel , bred , and brought up ( as Christians ) amongst their ( Spiritual ) Peers , in their Holy Assemblies , should not dare to quit these Schools of light and holiness , to become proselytes to the unhallowed and rude Synagogues of a politique and worldly constitution ; because they seldome , or never , change their quarters upon these terms , but they doe it to their certain damage and great loss in their Spiritual estates , if not to the loss of their immortal crowns , themselves in the end . For when they have for any space of time , been influenced , and seasoned , by the Prelatical Ministry , which still superintends these Congregations , experience sheweth that they are changed , not from glory to glory , as by the Spirit of the Lord , but from glory to shame ( I mean , from a Christian and humble frame and temper , unto that which is worldly , sowre and supercilious ) as by the spirit of the world , working effectually ( for the most part ) in the Children of a Prelatical Ordination . And as Country huswives observe that when any of their pulleyn , or hens have been trodden by Crowes , upon this unnatural copulation , they lose their native shapes , become deformed , and seldom or never thrive , or recover after it : In like manner , when men and women , who under a Christian Education in the congregation of the Saints , were known to have been upright-hearted towards God , and good men , zealously addicted to the purity of Gods worship , haters of all superstition , and flesh-devised Ceremonies brought into this worship , lovers of the Saiuts , asserters of their liberties , promoters of their comforts , holy , humble , harmless , &c. when ( I say ) they shall forsake these assemblies , and go in to a Prelatical Ministry , and converse familiarly with it , after a short time they are sound to degenerate , and grow out of their kind , savouring of quite another spirit ; now they become learned Pleaders for Baal , their consciences are enlarged to swallow Ceremonies of all sorts in the worship of God , as smoothly , and with as little regret , as fishes drink water ; to approve of the Hierarchy in their usurpations , oppressions , and vexatious practises against the Saints , to cry up that Idol of Jealousie [ the Common-Prayer-Book ] in disparagement of the Heavenly gift of Prayer in the true Ministers of Christ , as those Idolatrous wretches ( Act. 19. 28. ) cryed out ( in a wrothful opposition to Paul's Doctrine concerning the true worship of the true God ) Great is Diana of the Ephesians ; they become alienated in their affections towards the Saints , chusing for their bosome converse , persons whom they judge most able , and willing withal , to justifie them in their Apostacy , and to maintain the Prelatical cause , from the one end to the other , with greatest zeal and dexterity ; they become self-willed , self-conceited , boasting of their knowledge , imputing it to the weakness and ignorance of all others , that they do not sacrifice at the same Altars with them , or that they scruple , question , or condemn any thing , which they allow and practise . In a word , these Crow-trodden professors , ( let the Metaphor offend no man ) by offering and suffering , their judgments and consciences to be ridden by a Prelatical Clergy , become in time , not only transform'd into an uncouth , strange , and hard favour'd kind of Christian , much unlike unto themselves , when , and whilest they consorted with the Sons and Daughters of God , and drank of the same waters of life with them ; but ( for the most part ) so intoxicated also , besotted , and bewitched with their new wine , that they seldom , or never , recover that lovely image of God , wherein they formerly appeared , to the comfort and joy of many a precious Soul : For that which Solomon saith concerning the woman , which forsaketh the Guide of her youth , and forgetteth the covenant of her God ; namely , that none that go unto her return again , Prov. 2. 17 , 19. may be said of those that turn aside to a Babylonish Ministry : God in judgment , poureth out upon them the spirit of deep sleep , and closeth their eyes ( Esa . 29. 10. ) so that they hardly ever awake out of the snare until they dye . CONSIDERATION XVIII . Nor falleth it much short of a Demonstration of the Evil , or sinfulness , of that Way , from which , by many Arguments , we have disswaded already ; that so much secular violence hath been , and still is imployed to compel and force all men into it . How did the Prelates heretofore , before the great mountain of their power and glory was removed by the late King and Parliament , turn every stone of tyranny , cruelty and oppression , to constrain both men and women to keep their Parish Churches ? What troups of Summoners and Apparitors were levied up and down the Nation , to hunt out , and pursue , like Blood-hounds , all , both male and female , bond and free , whose Judgements were too full of Light , & their Consciences of Goodness , to drink of the waters of those polluted Cisterns , which they had hewn out , chusing rather ( some of them ) to worship God chastly and purely , even with two or three gathered together in the name of Christ ; amongst whom he hath promised his presence ( Mat. 18. 20. ) although in such an attempt as this they exposed themselves to the danger of being , with Daniel , cast into the Lyons Den ( I mean of being brought into their High Commission , or some of their Antichristian Consistories ) many ( I say ) chusing this , rather than without any such danger , to communicate with the Parish Assemblies , either in their adultrous worship or idol ministry : and of late , since their deadly wound was ( almost ) healed , how have they , by their sorceries , insinuated and prevailed with the Legislative Powers of the Nation , only to legitimate Ministers of their spurious brood and conformity , and to disinherit all others of their functions , as if they were basely descended , because they do not call them , Fathers ; and not only this , but by several penalties also to restrain all assemblings of men for the Worship of God , and their Christian Edification , excepting only in consort with such Congregations , where they shall be necessitated to hear such Teachers only , who bring their office of teaching from under their hands ? Thus doth the spirit of Prelacy , in conjunction with an arm of flesh , & with the powers of this world ( instead of those of the world to come ) labour in the very fire , to bring the whole trade of hearing to the shops of their journey-men , be their wares never so braided , sleight , or deceitful : and this verifieth the saying , Superbia appetitum habet unitatis & omnipotentiae ; i. e. The Pride of man greatly affecteth unity , and omnipotency . Now it can hardly be shewed , that ever the real interest of the Gospel , or true Christianity , endeavoured their advancement or promotion in the World , by threatning or inflicting secular punishments , as Fines , Confiscations , Imprisonments , Banishments , Deaths , or the like , upon those who refused to comply with them ; but upon their service , and for their gaining upon the world , rather offered and exposed their own proselytes and friends , upon all occasions , to the suffering of these things from the world : Whereas ( on the contrary ) it is well known that Idolatry , Superstition , and false Worships ( almost in every kind ) in all ages , for the enlargement of their quarters , and for encreasing the number of their Proselytes , have , according to their strength , warred after the flesh ( in the Apostles phrase ) and pleaded their cause with Fire and Sword , and all manner of outward severities , against those that refused compliance with them . By how authoritative , and bloody an Act of Uniformity , did King Nebuchadnezzar endeavour a universal concurrence of all within his vast Dominions , to joyn with him in his Idolatrous Worship of the Golden Image which he had set up ? Then ( all his Princes , and great Officers of State , being summoned together , and present ) an Herald cryed aloud , To you it is commanded , O People , Nations and Languages , That at what time ye hear the sound of the Cornet — ye fall down and worship the Golden Image , which Nebuchadnezzar the King hath set up . And whoso falleth not down , and worshippeth , shall the same hour be cast into the midst of a burning fiery furnace , Dan. 3. 4 , 5 , 6. And when only three persons in his Dominions , were accused as Nonconformists to this his Decree , with what fierceness of indignation doth he proceed against them ? First , In his rage and fury he commanded to bring them before him : Being come , he himself examined them , or rather expostulated with them about the crime laid to their charge , as if it had been an high affront put upon him , or an undervaluing of his Majesty and Power . Is it true , O Shadrach , Meshach , and Abeduego ? Do ye not serve my gods , nor worship the Golden Image which I have set up ? Even as our Prelates , and great men of their Inspiration , count it an insufferable disparagement and reproach unto them , when persons of meaner rank in the World , judge it not safe , or well-pleasing unto God , to worship him after the same mode with them , as with the same Ceremonies , the same Gestures or Postures of body , in the same places and assemblies ( the same , I mean , in nature or kind ) and especially with the same Liturgies and forms of Prayer , when they shall authoritatively , solemnly , and with a borrowed visor of gravity and devotion , impose all this upon them . When the King having re-minded the said three Servants of God , of the tenour of his Decree , concerning the worshipping of his Golden Image , and threatned them with the heavy doom therein expressed , in case they should persist in their Nonconformity ; after all this , understood that they nevertheless , without any demurre in the case , stood fast and firm in their resolution , not to comport with his Decree , in a great fury he commanded that the Furnace should be heated seven times hotter than ordinary , and that the strongest men in his Army should bind these three persons , and cast them into it , ver . 13 , 14 , 15. &c. We may in this story , as in a glass , behold the spirit of Idolatry and Superstition , acting , like it self , in rage and blood , to compel , through dread and terrour of outward sufferings , an universal subjection of all persons , to all the prescripts and commands of it . In like manner , the Beast that had two horns like a Lamb , but spake as a Dragon [ that is , that professeth the humility and meekness of Christ , the Lamb of God , but speaketh in his Bulls , and Excommunications of Kings and Princes , and whole Nations , like the Great Red Dragon , the Devil , who boasteth of a power , delivered and given unto him , to dispose of all the Kingdoms of the World as he pleased , Luke 4. 6. ] this Beast ( I say ) according to that Heavenly Vision , wherein his practices and doings were long since revealed by Christ unto his beloved Disciple ( John ) causeth ALL , both small and great , rich and poor , free and bond , to receive [ from him , or by his command ] a mark in their right hand , or in their foreheads : and that no man might buy , or sell , [ and consequently , have any means of livelyhood , or subsistance , as far as he could hinder it ] save he that had the Mark , or the Name of the Beast [ meaning his own ] or the number of his Name ( Rev. 13. 16 , 17. ) that is ( in the general ; for we must not , at present , enquire after the particulars ) save only such , who should give testimony , by one means or other , that they owned his Authority , and submitted their Consciences to his Faith and Religion . And vers . 15. it is said , that by his power he gave Life [ or Spirit : the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] unto the Image of the Beast [ that is , to his own Image ; meaning , that what by means of his temporal , and what by means of his spiritual power , which he should get in the world , he would so animate and inspire his Image ; that is , the Systeme , or aggregate Body , of his Ecclesiastical Consistories , or Courts of Judicature in all places , which in their bloody proceedings and actings against the true Worship and Worshippers of God ; resemble his Genius and frame of Spirit , and may therefore be termed his Image ] 〈◊〉 this body , or Image of his : saith John , He had power to give Life , that it should both speak , and cause [ that is , so speak , as to cause ] that as many as would not worship the Image of the Beast , [ that is , reverentially own and acknowledge this his Jurisdiction and Power , as given unto him by God ] should be killed . The other Interpretation of this passage given by some , maketh the result of it the same in reference to our present purpose : And the practices of the Papal Judicatures for many Ages past , in all places and Nations under Heaven , where the Authority and Faith of the triple Crown prevailed , give a pregnant and loud testimony to the truth contained in the Scriptures now cited ; yea , and afford a clear light for the right understanding of them . It were no hard matter to exemplifie and confirm the obsrvation now before us , by many more instances , as well from the Scripture-Records themselves , as from Histories of the best credit otherwise . So that it is a shrewd presumption , that a co-assembling with Parish-Congregations for the Worship of God , and the ordinary or constant hearing of a Prelatical Priesthood , have nothing of God in them , make not for edification in Faith and Love , in that they are so rigorously exacted , and under such severe penalties imposed upon all men by the greatness of this World , this being the accustomed , known , and appropriate method of Idolatry , Superstition , and humane-Inventions , to maintain and propagate themselves , and their interest , in the World : Nor are they that ride upon the high places of the Earth , wont to be so zealously addicted or through-hearted , to promote the real concernments of Heaven , where they have to do . The reason why Christ shall not deliver up the Kingdom , which at present he administreth , unto God the Father , until he hath put down all Rule , and all Authority and Power , is declared thus : For he must reign , till he hath put all ENEMIES under his feet , 1 Cor. 15. 24 , 25. clearly implying that persons of high interest in the World , are seldom in any other sence , friends to the Kingdom of Christ , but only by opposing it ; their enmity and opposition to him [ in his Saints and Worship ] ministreth an occasion unto him , according to the projecture of the Wisdom and Counsel of God , to continue this Kingdom so much the longer in his hand ; namely , until , in a most equitable and fair process of Justice and Judgment , and after much patience , and a large space given for Repentance , he shall abolish for ever their places of dignity and power from off the Earth . CONSIDERATION XIX . When God hath vouchsafed a sufficiency of 〈◊〉 , and these unquestionably lawful , though not so rank of flesh , or so highly promising ( upon such an account ) as some others , for the attaining of any , good and desirable end ; as well a declining and forsaking of these means , ( whether out of diffidence of the sufficiency of them for the end desired , or upon any other reason whatsoever ) to espouse others that are more ( carnally ) flattering , and pretending to more strength and efficacy , but want the feal of Divine Approbation upon them ; as the associating of means of this latter kind with those of the former , hoping by such a Conjunction as this , to pursue our desires with less danger of a defeat , or disappointment ; I say , both the one and the other of these projections and practices have still been displeasing unto God , and of sad consequence unto those , that have been no better advised than to make tryal of them . Examples of the truth of this observation the Scriptures afford many . When King Ahaz would not rest satisfied with the strength of his own Kingdom , and men , by whom God had promised him protection & deliverance from the two Kings his neighbours , who combined in War against him , but judged it better policy to call in the King of Assyria to his assistance , contrary to the mind of God made known unto him by the Prophet , in these words , Take heed , and BE QUIET [ that is , trouble not thy self in seeking after forreign help , from one place or other : It is much the same expression , and upon a like occasion , which we find , Isa . 30. 7. Their strength , saith God , is to sit still ; meaning to depend upon him in the use of such means for their protection and safety , as they had at home , or he should direct them unto , and not to weary themselves , or waste their treasures , by sending abroad to court strange Princes for their aid ] Fear not , neither be faint-hearted , for the two tails of these smoaking fire-brands , &c. This King ( I say ) by this prudential course ( as he supposed ) for the preservation of himself and his Kingdom , provoked the just severity of God to the great misery of both , Isa . 7. 4. compared with vers . 17 , 18. &c. and 2 Chron. 28. vers . 16 , 19 , 20. For brevity sake , and partly because of the affinity with the subject matter of the 12th Consideration preceding , hath with the Argument of this in hand , and partly because the Observations asserted for Truths both in the one , and the other , are so agreeable to the Wisdom and Righteousness of God , as the Great Judge of all the Earth , we shall forbear to argue any more Texts of Scripture upon the service of what hath been laid down as the strength of our present Consideration , although there be very many more , which both in face and in heart , carry the substance and effect hereof , as ( by name ) Isa . 8. 6 , 7 , 8. -30. 1 , 2 , 3 , 15 , 17. 2 Chron. 25. 6 , 7 , 8. Jer. 2. 36 , 37. Ezek. 16. 26 , 27 , 28. ( with several others ) I shall onely instance the case of those Judaizing Christians in the times of the Apostles , who to make all sure ( as they thought ) for their Justification before God , would needs joyn the righteousness or works of the Law , and more especially Circumcision , with the belief of the Gospel , or Faith in Christ for the obtaining of it . But through a carnal diffidence of the sufficiency of that way and means , which God hath sanctified for their justification , whilst they went about to supply the imaginary defect hereof with an additional means suggested by their own wisdom ( or folly rather ) unto them , they miserably miscarried in that so important a design , meeting with condemnation , instead of justification , from the hand of God ; according to what the great Apostle plainly declared unto some of them : Behold , 1-Paul say unto you , that if ye be circumcised [ namely with an opinion of obtaining justification , either in whole , or in part , by it ] Christ shall profit you nothing . And again : Christ is become of no effect unto you , whosoever of you are justified [ that is , expect , or hope to be justified ] by the Law , ye are fallen from Grace , Gal. 5. 2 , 4. Let us now bind the present Consideration , with what hath been proposed and argued in it , fast and close to our present purpose . First , Certain it is that God hath provided , yet and at all times , or at least , ordinarily , even in times most threatning the sincere profession of the Gospel , affordeth unto his Saints , means both unquestionably lawful , and unquestionably sufficient , ( if the Scripture may be Judge in the case ) through his accustomed Grace and Blessing , for their Edification , Comfort , and Salvation . Secondly , It is no less certain , that neither is a Prelatical Ministry , nor an attendance hereon , any means , authorized or approved by God , for the promoting or effecting of these ends . From hence , according to the plain tenour of the premises laid down in this Consideration , it roundly follows , that either to decline and forsake the means vouchsafed unto us by God for our Edification and Salvation , to imbrace others , or out of a conceit or pretence of an insufficiency , or defectiveness in these means , for those ends to joyn others with them , which he hath not authorized , as ( by name ) the attendance upon a Prelatical Ministry ( however specious or highly promising this means may be in our eye ) is a policy or course , much more like to endammage and hinder us in those great concernments of our souls , than any wayes to bless us in promoting them ; as it is said of Tilgath Philnezer King of Assyria , of whom Ahaz King of Judah had desired aid against his enemies , that when he came unto him , he distressed him , but strengthned him not : Yea , it is added the second time , as a matter worth the minding , that he helped him not , 2 Chron , 28 , 20 , 21. Now that God affordeth unto his People sufficient means at all times for their spiritual Edification and Salvation , without the help of a Prelatical Ministry , might be proved at large from the Scriptures , if the case were doubtful enough to require it . But the more degrees of visibility there are in the Object , the fewer degrees of light will serve the visive faculty to discover it . First , The Scriptures themselves , diligently read , and with a good and honest heart searched into , are able to make us wise unto salvation , 2 Tim. 3. 15. And now , Brethren , I commend you to God , and to the word of his grace , which is able to build you up , and to give you an inheritance amongst all them which are sanctified , Acts 20. 32. But these [ things ] are written that ye might believe that Jesus is the Christ , the Son of God , and that believing ye might have life through his Name , John 20. 31. These places also well understood , speak ( with many others ) the same thing . Luke 16 , 29 , 31. Psal . 19. 7 , 8 , &c. 2 Pet. 1. 19. John 5. 39. Rom. 15. 4. Heb. 4. 12. Secondly , If any shall pretend , that the Scriptures , at least in many places , are obscure , and hard to be understood aright without a learned Interpreter ; the answer is at hand : 1. The great variety of learned and profitable Expositions on all parts of the Scripture , wherewith the good providence of God hath inriched this Nation in their native tongue , in these our dayes , render such a pretence as this , in reference to the People of God amongst us , as light as vanity it self : Nor is it like that the present Ministry founded upon the Apocryphal Order of Prelacy , should be more Canonical or Orthodox , in giving out the mind of God in the Scriptures , than they . Not to mention the like variety of elaborate and solid discourses , ( well nigh ) upon all particular Subjects , or Heads of matter relating to Christian Religion . 2. It is a generally-acknowledged Truth , That in all things simply necessary unto Salvation , the Scriptures are plain , and the sence of them obvious to every ordinary understanding . 3. ( and lastly , for this ) The Judgments and Understandings of many , if not of most Christians , have in all ages been led aside from the mind of God in the Scriptures , ( and this in things of very material consequence ) by the false lights of such their Teachers , who were in great esteem for parts of learning , and knowledge in the Scriptures ; in whom hath been verified that of the Prophet : O my people , they which lead thee , cause thee to erre ; they swallow ( for so the Original ) the way of thy paths [ meaning , that they do not stand much to consider what they teach thee , either to beleive , or practise ] Isa . 3. 12. — 9. 16. Thirdly , The Saints are able to build up one another in Faith , and Love : yea and are exhortted , or commanded , by God so to do : But ye Beloved , building up your selves on [ or , in ] your most holy Faith , praying in the Holy Ghost ; Keep your selves in the love of God , looking for the mercy of our Lord , &c. Jude 20 , 21. Wherefore comfort your selves together , and edifie one another , even as ye also do , 1 Thes . 5. 11. See also Eph. 4. 16. Col. 3. 16. Rom. 15. 14. Heb. 10. 24 , 25. Jam. 5. 19 , 20. Fourthly , Even the smallest number of them , two , or three , meeting together upon such terms as they may at any time , and sometimes ( at least ) ought , may have the presence of Christ amongst them as oft as they desire ; and consequently , need not be in any danger of miscarrying in their important design of Salvation : for where two , or three ( saith Christ ) are gathered together in my Name [ that is , either out of Conscience of my command in that behalf ; or rather , out of any real trust , or hope , that they may have in God through me ] there am I in the midst of them [ meaning to bless them , and cause them to prosper in any holy business they shall meet about , the presence of God , or his being with , or amongst , any of his creatures , still importing such a thing , Gen. 39. 2 , 21 , 23. Exod. 3. 12. Josh . 1. 5. Mat. 28. 20. Deut. 7. 21. Josh . 22. 31. and elsewhere , very often ] Mat. 18 20. Now so small a number of Godly persons , as two , or three , may , with a little prudence and caution , even in the hardest , and worst of times , meet together in the name of Christ , without much danger from their enemies . If Christ had said , Where five , or six , are gathered together in my name , there , &c. his presence amongst his Saints must have been sought for by them at their greater péril , and with more obnoxiousnesse ( as it seems ) to the Laws of men . So then the four means now mentioned ( to which might be added , if need were , others more of a like character , as Prayer , Meditation , &c. ) together with the use of them ; are 1. Authorized by the Broad Seal of Heaven , being confessedly on all hands approved by God : and 2. ( as hath been now shewed by the cleer light of Divine Revelation ) are sufficient by his ordinary blessing upon them , to build up the precious souls of the Saints in Faith and Love unto Salvation , at least when the great Benefit and Blessing of a Christian and worthy Ministry shall , by his providence , either operative , or permissive , be denyed unto them . But Secondly , Concerning a Prelatical Ministry , it is terrae filia , a daughter of the earth , being the product , or fruit , of one kind of those Tares , which the enemy took his opportunity to sow in the field of God , whilst men slept , ( Mat. 13. 25. ) and hath no Communion with that Divine Politie of Church-Government , which the Gospel holdeth forth , and commendeth unto the Christian world ; nor hath it been fed , or nourished , with the sincere milk , but with the blood of the Scriptures ; whose genuine sence in all places arrested at the suit of it , hath been sacrificed upon the service of so mischievous an Idol . And inasmuch as it came not down from Heaven , it is not like , according to the course of Gods standing providence observed in the present Consideration , to help any of his Sons or Daughters thither , but rather to obstruct and hinder them in their way : especially it being withal considered , that they are otherwise provided of means sufficient , both for their present Comfort , and future Salvation in due time ; and then such , upon which the light of God's approbation shineth clear , yea , and which , as he hath prescribed them to use , so hath he promised to bless with the attainment of their end . CONSIDERATION XX. When any great storm or tempest of Persecution is raised against the sincere Profession of the Gospel ; and whilst it is incumbent hereon , so that the Saints cannot , with any liberty or freedom , meet openly in their holy Assemblies for the Worship of God , and their Christian Edification , but if they shall attempt it , they must do it at their peril , either of loss of their Liberties by Imprisonment , or of their Estates by Fines or Confiscations , or of their Country hy Banishment , or of their Lives by Death : under these & such like exigencies , Christ is wont secretly to direct his faithful Ones unto more private opportunities , for their spiritual repast , and religious employments , that so they may be somewhat more out of the way of their enemies rage , and serve their God with the less fear of men : yet he is not wont to incline them , or to put it into their hearts to disband themselves , or break up their respective companies , and to become as Sheep scattered , every one feeding a-part by himself , and from all his fellows , but to assemble and keep together in such number as they shall find willing to accept of such opportunities , and judge convenient in point of safety , to assemble together . Yea , it is the Genius and Property of a soul devoted in Love and Loyalty unto Christ , earnestly by Prayer to seek directions from him in such hard seasons as we now speak of , whither to repair for its spiritual accommodations , and for his presence amongst his Saints . Tell me ( O thou , whom my soul loveth , saith the religiously ingaged Soul , unto Christ , Cant. 1. 7. ) where thou feedest , where thou makest thy Flock to rest at noon [ that is , vouchsafe to direct me how and where I may partake of that soul-nourishment , and those spiritual refreshments , wherewith thou art wont to support and comfort thy Saints and People in their holy meetings at noon ; that is , in the heat of Persecution , as the best Interpreters do expound it . ] From hence these two things are observable . 1. That Christ is not wont to feed his Sheep in times of persecution , where he usually feedeth them in dayes of liberty and peace : If this were so , there had been no occasion for the religious soul to have desired of him to know , where He fed his Sheep at noon ( in the sence given ) she knew well enough where he fed them in the cool and refreshing times of the day , as evening and morning ; as , viz. in open places , where every man might know & come into their Assemblies ; but in the heat and scorching time of the day , at noon , he still withdrew them into some more shady and retired place , where the danger or troublesomeness of the heat might not interrupt them , whilest he should be feeding them . 2. It is further observable from the same words , that the soul-prudently Christian , and throughly apprehensive of her spiritual concernments , is not wont to rest satisfied with her closest Communion with Christ , or with his giving his loves unto her in private , but besides , and beyond this , longeth after those Communications of himself , wherewith he is wont to entertain his Friends ( his Saints I mean ) when they gather themselves in any number unto him ; especially in times dangerous , and threatning unto those that shall thus assemble , his heart in these times being ( usually ) more enlarged , and his mouth wider opened , unto them , than ordinary ; even as some men count it generous to feast their friends more sumptuously in the time of Lent , than at other seasons . The Soul which made the request unto Christ now opened , in the latter part of the verse giveth , this reason of it ; For why should I be as one that turneth aside [ or rather , as the former Translation , with others , read it , to , or unto ] the flocks of thy Companions . By the flocks of Christ's Companions , are meant ( as some of the best Expositors that I have met with understand the words ) the Congregations or Assemblies relating to , and depending on such Pastors who make themselves Christs Companions , or Equals , by instituting new formes of divine Worship , as well as he a Others , not much differing from the former , by the Companions of Christ here , understand forreign or strange Shepherds , unrelated unto Christ , and having no Communion with him , but only in the appearance and appellation of a Shepherd b . So that the reason why the religious Soul desireth of Christ to be directed unto his feedings in times of Persecution and danger , is , lest she might otherwise be tempted , and through weakness yeeld to fall in with such Assemblies , which have Ministers or Shepherds only so called , set over them , by whom she know that He took no pleasure to feed any of his Sheep . But that Christ ( as hath been said ) in tempestuous and foul weather , ( when the spirit of the world rageth high against Church-meetings ) is not wont to feed his Sheep in the champion , or open fields , where all men use to come , but to lead them into by-places , or solitudes , into inclosed grounds , narrow lanes of a long time dis-used , or un-occupied , under hedg-rows , or the like , and to feed them here ; the Scriptures inform us elsewhere . When the Woman that brought forth the man-child , was persecuted by the Dragon , there were given unto her two wings of a great Eagle , that she might fly into the wilderness , into her place , prepared for her of God , that they should feed her there a thousand two hundred , and threescore dayes [ the whole time of her persecution ] Rev. 12. 6. with 13 , & 14. Therefore the Woman that brought forth the Man-child ( that is , the successive body of Saints , or true Believers ) during the times or reign of the Beast , is not spiritually fed and nourished in such Assemblies or Congregations which are publickly authorized , countenanced , or approved by the Beast , or by the World , which goeth wondring after him ( Rev. 13. 3. ) but in those which are retired , solitary and private , and which neither of them can well brook or bear , but that God hideth them . The Meetings of Christians for the exercise of their Religion , being hateful unto the Jews , and which they ( it seems ) would not have tolerated amongst them , had they had knowledge of them , without doing mischief , in one kind or other , to those that thereby should have provoked them : The Apostles themselves , by the guidance of the Spirit of God ( for they were not , doubtless , led unto it by the wisdom of the flesh ) the better to secure themselves from their rage when they assembled , 1. Made choice of a private house to meet in . 2. Of a private time , the Evening , yea , some what late in the Evening ( as some collect from passages recorded , Luke 24. 29. to vers . 36. ) 3. Of as much privacy in that private house , as they could well devise ; for the doors of the room where they were , were shut : And in this posture of privacy , they did enjoy the blessed Presence of Christ . Then the same day at Evening , being the first day of the week , when the doors were shut , where the Disciples were assembled for fear of the Jews , came Jesus , and stood in the midst , and saith unto them , Peace be unto you , John 20. 19. We reade of another meeting of Christians for the Worship of God , under all the same circumstances of privacy ; and this , doubtless , upon the same account ( I mean , for fear of the Jews ) Acts 12. vers . 6 , 12 , 13 , 14. compared : This meeting also had Christ in the midst of it ( in the sence formerly declared ) for by his Mediation and Interposure , their Prayers fetch'd Peter out of a strong Prison with an high hand . So again , we reade of another religious Meeting of the Apostles , together with a considerable number of other Christians , in an upper room , for the greater privacy and security , comers and goers being oft upon occasion , and for civility sake , brought into one , or more of the lower rooms of an house , when there is no occasion of their going or carrying up into the higher . Besides , a continual voice may much more easily be heard , and estimated , by those that only pass by an house out of alow room , then from an high ; this being more remote , and from whence , though the sound of a voice may ( possibly ) be sometimes heard below , yet the articulateness of it , being confin'd to a narrower Sphere , expireth and is lost by the way . And though Dr. Hamond laboureth in the very fire ( as his manner is when any thing occurs him in his way , that seems to frown upon Episcopacy ) to prove , that the upper room here spoken of , was not any room in a private house , but one of the upper Cambers of the Temple : yet he hath so much of a man in him ( I mean of Ingenuity , whereof when a man suffers himself to be dispoyled , he is only a man so called ) as to acknowledge ( and this twice over , for failing ) that Christians here met , did that more privately , which could not , we may persume , be done in the Temple [ he might have added , nor in any Synagogue ] in any more publick place , the Christian Religion being not much favoured [ that is , bitterly hated ] by the Jews , [ even as the Religious Worship of the true Saints of God amongst us , is not much favoured by those , that say they are Jews , and are not ( in the sence of these words , Rev. 2. 9. ) And what the Doctor here granteth ; namely , that believing Christians kept their holy Assemblies by , and amongst themselves , privately , for fear of disturbance , or mischief ( in one kind or other ) from those , that hated their way and manner of serving God , maketh as much for our purpose , as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , Vpper room , which he so wearieth himself to find in the Temple , should prove to have been in a private house . But whether the word here translated an Vpper room , signifieth in this place , an upper Chamber in the Temple , or no ; certain I am , that Acts 20. 8. it signifieth an upper Chamber in a private house ( or at least , in an house commonly and properly so called ) where also we find another private Meeting of Christians , and Christ ( in the sence we wot of ) in the midst of them : Elsewhere it signifieth ( and this twice together , as Acts 9. 37. & 39. ) an upper Chamber in a private house ; but no where at least in the New Testament , an upper Chamber in the Temple . But this by the way . From the tenour and contents of the present Consideration , it clearly appeareth , that in times of trouble , when the Saints are not permitted , but under great dangers or penalties , to assemble themselves together for their holy occasions openly , Christ is not wont to bless them , or do any great things for them in such promiscuous Congregations , which are of a worldly complexion and constitution , as well Priest as People , and which , upon this account , are publickly countenanced and rejoyced in ; but his manner and good pleasure hath been , in such hard seasons as these , to allure them into the Wilderness , and there to speak kindly and graciously unto them , or to gather them together under his wings privately , as a hen gathereth her chickens , and so to communicate his heavenly warmth and vivifick influence unto them . CONSIDERATION XXI . They that keep the Word of Christ's Patience , shall be kept by him from the hour of temptation , which will come upon others to try them , ( Rev. 3. 10. ) whereas they deprive themselves of the benefit and blessing of this precious Promise , who shall betray , forsake , or decline this Word . By the Word of Christs Patience , though it be with some difference , yet not great neither , understood , may ( with greatest probability , as I conceive ) be meant , any Gospel-Truth , which is opposed with a strong and high hand , in the place where we live , and can hardly be owned and professed without suffering , or at least , without danger of suffering in one degree or other : Such a Truth as this , may be called , The Word of Christ's Patience , because he is the occasion , by his charge upon men in that behalf , why any man suffers for the profession and defence of it at any time : ( or more briefly ) because it is for his sake that any man , in any case whatsoever , suffereth for it . In a State or Nation professedly Pagan , and where Christianity , upon what terms soever professed , is a reproach unto those that profess it , or matter of deeper inconvenience , the whole Gospel , or Doctrine hereof in general , is , and may be called , The Word of Christ's Patience . In Kingdoms or States , professing Christianity , the Doctrine of the Gospel in general , is never this Word , because every man here may profess that he believeth this Doctrine in general , without exposing himself to any danger of suffering . But the Word of Christ's Patience in such Communities of men as these , is alwayes some particular considerable and weighty Truth of the Gospel , one or more , which either plainly and in express words , or else constructively and by clear consequence , whether in opinion or practice , or both , is denied or opposed , either by the Ruling Powers , or by the Ministers , and others reputed Learned and Orthodox , or by the generality of the People here : So that whoever shall keep this Word , that is , shall discover himself to own such a Truth , or shall upon occasion openly plead the cause of it , renders himself hereby obnoxious unto the hatred and ill-will of the one and the other , and consequently unto all such sufferings , both for nature and degree , which they shall think meet , and please to inflict upon him ( God permitting them so to do ; ) as on the contrary they may be said to let go , sell , or betray such a Truth , and give it up , as an Error , into the hand of the enemy , who being convinced in their consciences that it is a Word or Truth of Christ , shall notwithstanding , either dissemble , or deny it , when they ought and are called to give testimony unto it , or shall comply with the Adversaries in their opposition to it . Now concerning the Promise made by Christ , unto those that shall keep the Word of his Patience ( in the sence given ) by being kept by him from the hour of temptation , which will come [ or , may come at one time or other ] upon the generality of Christians , to try them [ throughly , or with the greatest and forest tryal of all ] is meant , That when other Professors of the Gospel shall , in many places , be tryed with a bloody persecution , whereby they will be brought to this sad exigent , either to waste their consciences by denying some manifest Truth , or else either to lay down their lives , or to undergo somewhat that will be bitter in the next degree to it ; they shall be kept or preserved from that storm . So that this is the Rule of Equity , by which Christ declares that he will walk towards those that profess his Name and Gospel ; They that shal shew themselves loyal & faithful unto him in owning any of his Words , when they are opposed , although their faithfulness in this kind shal expose them unto , or bring upon them , lighter sufferings only , and , which are more easie to be born , shall notwithstanding , upon the account of such their faithfulness , be excused or exempted by him from greater tryals , and which are unto blood : whereas those that shall faulter with him , and turn their backs upon any of his Words or Truths , when the danger of owning them is but little ( comparitively ) shall be in danger of being exposed and left by him unto temptations that are most fiery and grievous , and exceeding difficult to be resisted . Let us now apply the consideration of these things to the business in hand . One of the Words of Christs Patience amongst us at this day ( and which , for weight and moment , hath the preheminence amongst some others that may passe under the same denomination ) is , That Christ is not onely the Sovereign , or Supream , but the sole and onely Law-giver unto his Church and People , in matters appertaining to the Worship of God. Whether the open asserting and maintaining of this Truth in the terms now expressed , and no further , or otherwise , will create danger or trouble unto any person amongst us , or no , I cannot affirme : But certain I am , that both an oral and practical maintaining of it , in the right sense and import of the said words , is of a threatning concernment amongst us . For if the Legis-lative authority in matters of Divine worship , and things requisite , and necessary , at all times , and in all places , hereunto , be vested in Christ alone , then they that shall keep , own , and give testimony unto , this word , must not consent unto , or comply with ; either in word , or deed , any model or form of praying , any ceremony , one , or more , in , or about the worship of God , any Church-office for the regulating and ordering of this worship , which Christ himself hath not prescribed , ordered , and appointed , but are introduced , imposed , and commanded , under mulcts , and penalties , by humane power and authority only . For any thing by command made necessary in , or for , the worship and service of God , and without which men are not permitted ( but at their peril ) to worship him , hereby becomes essential to this worship , and so somewhat , and a part , of it . Those circumstances , which God commanded in relation to any main part of his worship under the Law , though they were , in themselves considered , things indifferent , as that the beast to be sacrificed should be killed on the side of the Altar Northward , Levit. 1. 11. that the crop and feathers of the fowles sacrificed should be cast besides the Altar on the East part , ver . 16. That the Priest should dip his finger in the blood of the Bullock offered , and sprinkle it seven times before the vaile , and put some of it upon the horns of the Altar , Levit. 4. 17 , 18. All these circumstances ( I say ) with many others of like consideration , however indifferent in themselves , yet being commanded by God with reference to his worship , and so that this could not be performed , regularly and with acceptation , without the observance of them , hereby became parts of his worship : From whence ( by the way ) it is observable likewise , that for men to claim an authority , or right of power , to make indifferent things necessary , in , for , or about , the worship of God , is to make themselves equal in authority ( at least in matters of this high and sacred concernment ) with God himself ; and consequently , to deny Jesus Christ to be the sole Law-giver unto his Church in things appertaining to the worship of God. And as under the Law , God himself commanded all indifferent things in , and about , his worship , which were in any respect commodious , or comely in it , or for it , judging all other indifferent things , which he left un-commanded in this case , to be as necessary and fitting to be thus left ( I mean , un-commanded ) ; in like manner it argueth very unworthy ( that I say not , blasphemous ) thoughts of Christ in any man , to question , either , 1. Whether he perfectly knew what indifferent things were necessary , or in any respect , or degree , would be comely in the worship of God under the Gospel ; or 2. Whether he neglected to prescribe by himself , or ( which signifieth the same ) by his Apostles , all such particular things ; which he knew to be any wayes needful , or meet , in this worship , judging it better to betrust the wisdom and wills of men with the enjoyning of them , or ( at least ) of some of them , then his own ; or 3. ( and lastly ) Whether he did not well know , that it was better , and more conducing , both to the glory of God , and to the benefit and comfort of his Church and people , that such indifferent things , as he left free , and un-commanded , should remain so still , and that his counsel in that behalf , should not be defeated , or made void by men ; who now by their impositions of such things , which Christ would not impose , deal between him , and his people , much alike as Gehazi did between his Master Elisha , and Naaman the Syrian : Behold ( saith this unworthy servant ) My Master hath spared Naaman this Syrian , in not receiving at his hands that which he brought : But , as the Lord liveth , I will run after him , and take somewhat of him : And being as good ( or rather , as bad ) as his word , he undetermined , and disanulled , through his base covetousness , the honourable intention of his worthy Master , which was , that Naaman's cure should cost him nothing , 2 King. 5. So do they who Diotrephes-like , affect a preheminence , and power in , and over , the Churches of God , which are incompetent to them , ( in effect ) say : Our Master Christ spared his Church and people , and was over-indulgent to them in matters appertaining to the worship of God , left them at great liberty , imposing few external observances upon them herein , and those easie ; but as the Lord liveth , our little finger shall be thicker , or heavier , unto them , than his loynes , we will enslave them , and set task-masters over them , Vicars-Generall , Chancellours , Arch-Deacons , Officials , Commissaries , Apparitors , ( who shall spoil both for themselves and for us ) Church-wardens , Sides-men , Parish-Priests , Parish-Clarks , ( all , either Apostolical , or Apocryphal , Officers in the Church ; ) Moreover we will lay a load of Ceremonies and Observations upon them , we will compel them to worship and serve God with the same Liturgies , Letanies , Collects , and other devices , wherewith we are content to worship him ; to hear , where , and whom we shall appoint them to hear ; we will make them pray , when we say , pray ; bow , when we say , bow ; kneel , when we say kneel ; stand up , when we say , stand up ; be uncovered , when we say , be uncovered ; swear , when we say , swear ; inform , when we say , inform : In a word , we will rule them with a rod of iron , and break them in pieces like a Potters vessel , if we find them refractory and disobedient unto us , and not to do all things that we command them . Doubtless those men , in whom such a spirit as this worketh effectually , do not in good earnest , and with the whole heart , acknowledg Jesus Christ to be the Sole Law-giver unto his Church and People . For where he imposeth one Law or Observation upon them , concerning the Worship and Service of God , they impose ten ( if not a greater number than so ) ; thus through their pride , and lust of domineering , utterly defacing and defeating the gracious intendment of Christ towards them , which ( as was lately said ) was to make the yoke of the Worship of God , in respect of the external part of it , exceeding easie and leight , and to leave it free and dis-incumbred , as from the rudiments of the world , so from the Traditions , Ritual Injunctions , and Impositions of men . Therefore they who any wayes countenance or comply with , these men in their clame , or exercise of such a power , in or over any of the Churches of Christ , or shall submit unto any of their Injunctions issued forth , and imposed , under a pretence , or by vertue of this power , do not keep , but give up , and betray that word of Christs patience , which asserteth unto him the Sole Legis-lative power over all his Churches , ( as hath been declared ) and consequently , lay themselves open and naked unto farre more grievous and formidable temptations , which sooner or later they are like to fall into , if not to fall under : For the promise of being kept by Christ from such temptations as these , is ( as we have heard ) made onely unto those , who have kept the word of his patience , [ meaning , when the danger of keeping it was less , and the temptation to forsake or betray it , more easie to be resisted , and to stand upright under ] . I shall not need ( I suppose ) further to add , that they who do homage with their attendance and dependance upon that Ministry , which is pretended to be erected in the Church , and upheld by the power which magnifieth it self against the Prerogative of Christ in his power over his Churches , do most notoriously and palpably betray that word of his patience , which asserteth this his Prerogative unto him ( the erecting of a Ministry , being one of the most daring , insolent , and Heaven-affronting actings of that usurped power ) , and so for fear of being beaten with Rods , take a direct course to be scourged with Scorpions . These are some of those important considerations , which being throughly digested in the Judgments and Consciences of good Christians , cannot ( leightly ) but so affect them , as to cause them to distast the practice of hearing a Prelatical Ministry . I could have encreased the number of them with some others , which ( haply ) might have done as good execution upon the judgments of some , as any of them . But I am earnestly perswaded that God will ere long raise up a better workman , who by his direction and assistance , shall hammer this nayl to more purpose , then hath yet been done . In the mean time , because errour , and sin , have their glosses and colours , as well as Truth and Righteousness , their weight and substance ; let us briefly survey some of the fairest Pretexts , wherewith the practice hitherto censured , and disswaded from , may ( probably ) hope , yea ( possibly ) be confident , that she is able to justifie her self . Cities and Castles , that have been long built , and were never yet attempted , at least never conquered , either by siege or assault , are like to impute their freedome in this kind , and long continued safety , unto their own strength , The Arguments then , whereby the practise condemned in the premises , seems most desensible , are these following : And verily I shall acknowledge my self a Debtor , as for a signal courtesie , unto him that shall either mend , or improve these my Arguments , or offer me others of more strength . Argument I. Our Saviour Christ , to the multitude , and to his Disciples , saith thus ; The Scribes and the Pharisees sit in Moses seat : All therefore whatsoever they bid you observe , that observe and do : but &c. Mat. 23. 1 , 2 , 3. If it were lawful , yea matter of duty , ( for so the command , or charge of Christ maketh it ) for them to observe and do whatsoever the Scribes and Pharisees taught them according to Moses's Law , then is it lawful and no less matter of duty , for Christians to observe and do , whatsoever Prelatical Ministers teach them according to the Gospel : For these are not , at least many of them are not , a more unworthy Generation of men then they : And if they stand bound to do whatsoever they thus teach , they stand bound to hear them when they teach , at least they may lawfully hear them . Answer . 1. The reason why Ministers of a Prelatical Edition ought not to be heard in their publick teachings , is not because they are a Generation of men more wicked and vile then the Scribes and Pharisees were , but because their delinquency is such , and so unhappily conditioned , that we cannot wait upon them in their Ministerial employments , without being partakers with them therein ; and we stand expresly charged by God not to be partakers of other mens sins , 1 Tim. 5. 22. Eph. 5. 11. ( with many other places ) . For deriving , and accepting , their Ministerial Function from an Anti-christian Power ( I mean , such a Power , which exalteth it self against , and in many things , above the power of Jesus Christ , acted and exercised by him , in and over his Churches , as was shewed in the last Consideration ) in and by every exercise and administration of this their Function , they avouch and justifie that so highly-sacrilegious an Usurpation : and they who countenance them with their presence , whilst they act this great unworthiness , do nothing less then justify such their justification , and so must needs share with them in the iniquity of it . Whereas the Scribes and Pharisees , of whom our Saviour speaks in the Text before us , according to Dr. Hamand's own Paraphrase of the place , were of the Sanedrim , and to be looked upon by them [ the people , and his Disciples themselves ] as their lawful Rulers that had Authority over them , succeeding Moses and the seventy Elders , Numb . 11. 16. According to this notion ( which is not altogether improbable ) there was no reasonable ground of any scruple about hearing them , when they expounded and declared Moses his Law. And if it could be proved on the behalf of the Ministers , whom we judg it unlawful to hear in their Teachings , that they in any such sence , sit in the Seat , either of the Apostles , Prophets , Evangelists , Pastors , or Teachers , which Christ , when he ascended up on high , gave for the perfecting of the Saints , &c. neither should we question the lawfulnesse , yea or duty ( upon occasion ) of hearing them . But the conjecture of Grotius seems more rational , and better comporting with the Scriptures ; which is this , That the Jewes had no Consistory of Tryers , nor any person or persons , publickly authorized among them , to examine , or take account who were meet , or fit to be allowed for expounders of the Law , but that it was free for any man , whose heart served him for the work , or take it upon him , and to instruct and teach the people accordingly : only adding , that more generally , they who did take this profession or work upon them , were Pharisaici instituti , of the Sect or perswasion of the Pharisees : As ( saith he ) among the Romans , it was permitted unto any man that would , to plead any mans Case at any Bar of Judicature in their state . That which we read , Acts 13. 15. favours the said conjecture : And after the reading of the Law and the Prophets , the Rulers of the Synagogue sent unto them , saying , ye Men and Brethren , if ye have any word of Exhortation for the people , say on : which seems to imply , that any person amongst them , might , without breach of any order or custome , teach the people publickly out of the Law and Prophets . If it were thus , neither could there be any the like reason for the Jewish people to deny their attendance upon the Scribes and Pharisees in their teachings of the Law , which , according to the premises , there is , why Christian people should separate themselves from Priests of the Prelatical Unction in their preachings of the Gospel . These pollute themselves by poluting the most Sacred and Blessed Name of Jesus Christ , in accepting their Office , or Power of Preaching , upon the terms they do , whereby they become irregular for this employment ; whereas the other , supposing them of competent abilities for the work , committed no offence , offered no indignity unto God , in accepting , or entring upon it . Argument II. The Apostle Paul rejoyced , yea , and professed that he would rejoyce , that Christ was Preached every way , whether in pretence or in truth , Phil. 1. 18. Therefore certainly it is lawful , yea , and more than lawful ( even matter of duty , upon occasion ) to hear such ( at least ) of the Prelatical Teachers , who preach Christ , which it seems hard to deny but that some of them do . For such preaching , which no man can hear without sin , cannot be any just matter of rejoycing unto a Christian , nor ( indeed ) unto any man. Answer . 1. This general expression , every way , is to be limited and understood , according to the Subject matter in hand . There is nothing more frequent in the Scriptures than to deliver that in general terms , which yet admits , not of a simple , or absolute universality in the meaning of it , but only of such , which renders it consistent with the tenor and notion of other Scriptures , and is ( for the most part ) commensurable to the present occasion , Matth. 23. 3. Mark 1. 5. — 11. 24. Luke 2. 1. 10. — 6. 30. John 10. 8. Acts 5. 42. Rom. 1. 5. ( to omit other instances without number ) . Besides , it is a common and true Rule , Praedicata sunt talia , qualia à subjectis suis esse permituntar : In Propositions , the sence of one part is to be regulated by , and accommodated into the sence and import of the other . So then the Apostles meaning ( in the words before us ) is not that the preaching of Christ , or that which may ( in a sence ) be called , the preaching of Christ , in what way , or upon what terms , or by what persons soever , it should , or could be performed , would be matter of rejoycing : Such a sence as this ( besides that the words no wayes necessitate unto it , but rather lead aside from it , as may be shewed presently ) is inconsistent with what we find in the Scripture elsewhere . For when the Devil preached Christ , affirming , upon his knowledge , that he was The Holy One of God , Mark 1. 24. Luke 4. 34. And again , that he was Christ , the Son of God , vers . 41. The Lord Christ was so far from rejoycing in being thus preached , that he rebuked the Preacher , and commanded him to hold his peace , Luke 4. 35. 41. Mark 1. 25. Thus the Damsel that followed Paul and those with him , crying out , and saying , concerning them , These men are the Servants of the Most High God , which shew unto us the way of Salvation , did , in effect , and after a sort , preach Christ , by giving testimony unto those , who did truly preach him , yet Paul rejoyced not in this her preaching of him , but on the contrary , was grieved at it ( as is expresly said , Acts 16. 18. ) They also preached Christ , who preached Justification and Salvation by him , though not by him alone , but in Conjunction with Circumcision , and the works of the Law ; yet neither did Paul rejoyce in his being preached in such a manner , or upon such terms , Acts 15. 1. Gal. 5. 2. 4. Phil. 3. 2 , 3. Gal. 5. 12. compared . Nor is it like that he would have much rejoyced in his being preached by such persons , of whom he prophesieth , Acts 20. 20. Grievous Wolves — not sparing the Flock . Amongst other Characters of persons , of whom God himself demandeth What have you to do to declare my Statutes , or that you should take my Covenant into your mouth , this is one ; that when they saw a Thief , they consented with him , Psal . 50. 16 , 18. which in a very Emphatical sence , is found in those Preachers , whom we judge it unbecoming a good Christian to hear . For in accepting their Office of a Ministry from the Hierarchical Lords , they consent with them in their sacrilegious robbing the Lord Jesus Christ of that Authority and Honour , which God hath judged meet to confer upon him , in anointing and appointing him to be the Sole Law giver unto his Churches in things appartaining to the Worship and Service of God , as well in things to be practised , as in things to be believed . But of this we have spoken formerly . By what hath been said to the Argument in hand , it is sufficiently evident , that the Apostle's general expression concerning Christ's being preached every way , is to be understood with limitation ; and consequently , that no Argument , or Proof for any thing , can be drawn from the generality of it . 2. In propriety and strictness of speaking , Christ cannot be said to be preached by a Prelatical Ministry . For only then he may be properly said to be preached , when he is preached , and set forth , like unto himself , without any diminution , impairment , or dis-mantling of his glory : and if any person be preached under the name of Christ , unto whom any part of that glory is denyed by those who preach him , in , or by , their act of preaching him , which is appropriate unto the true Christ , the Christ of God , it is not this Christ , but another , an Idol Christ , that is preached . Now the Ministers we speak of , in , and by , their very act , or deed , of preaching , justifie those , who both in words , but especially in deeds , deny the true Christ to be the Sole Lawgiver unto his Churches ( as hath been proved ) which yet is one of the richest , and most illustrious and shining Gems in that Crown of Glory , which God the Father hath set upon his head : and whilst they preach such a Christ as this ( a Christ who hath no such Prerogative , or Royalty , belonging to him , as a Sole power of Legis-lation unto his Churches , but hath weak and sinful men joynt-sharers with him in his Authority in this kind ) do not preach the true , the real Christ , the Christ of God ( as Peter termeth him , Luke 9. 20. ) but a Christ formed in their own imaginations , & having no existence but here only , and in the fancies of their Proselites , and is not able to justifie men from their sins , nor to save their souls , though ( it is like ) they ascribe these great things unto him , as Idolaters in all Ages have been wont to attribute the great works of God unto their Idols . And as Christ is said to APPEAR in Heaven for us , ( Heb. 9. 24. ) meaning , that his very appearance before God , considering what he hath done , and suffered on our behalf , is , without any other expression , or application of himself unto him , as by oral request , prostration , or the like , a most effectual interceding with him for us : In like manner the Sole appearance of a Prelatical Minister in the Pulpit to perform the act of preaching , it being known and considered , how , and by what , or whose , Authority , he appears upon such an account here , is an interceding , or pleading , with all that are before him , for that Antichristian and lawless power , which is blasphemously claim'd , and exercised , by the great Masters of the Hierchy , and consequently , against that Most Sacred Prerogative of Christ , which giveth him the honour of being the Sole Law-giver unto his Churches . And as the Apostle speaketh of some , Who [ in words ] profess that they know God , but in works they deny him , ( Tit. 1. 16. ) So in case such a Minister as this , should in his Doctrine , or Sermon , affirm Jesus Christ to be the Sole Lawgiver unto his Churches , yet in , and by , his very act of preaching he should deny it . 3. ( and lastly ) This distribution , Whether in pretence , or in truth , plainly sheweth , that the Apostle in his general expression of Christ's being preached every way , intended only these two ; his being preached , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in pretence [ or , as some render it , occasinally ] or , in truth . Now Christ may be said to be preached , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in pretence , when they who preach him , are acted and moved hereunto by indirect and unworthy ends , and yet would be thought to preach him in truth , [ that is , out of a sincere and upright intention , and desire , to serve God , and man in the work . ] And inasmuch as they who preach Christ out of sinister and by-ends , may neverthelesse be free from Scandal , and from the guilt of any such known Act , or Practise , whereby Christ is denied in any of the Divine Royalties appropriate to his Kingly Office , or annexed to his Mediatory Throne , their preaching of Christ , if it be according to the true tenor and purport of the Gospel ( as it may be , and as it seems , theirs was , by whom Paul supposeth he was preached in pretence ) in respect of the Glory that may hereby redound unto God , and the benefit that may accrue unto men , is just matter of rejoycing unto a sober and considerate Christian : yea , though it should be revealed unto him by God ( as it was unto Paul in the case before us ) that such a man's aims or ends in preaching , are not honourable , or Christian . But this maketh nothing for the countenancing of their preaching him , who openly consent unto , and are consederate with , those , who devest him of his Glory , yea , and are publickly known to divide the spoyl with them . Argument III. Yea but some of those Ministers , whom you would make it unlawful for us to hear , are holy and good men , of exemplary lives and conversations , sober , temperate , just , full of good works , given to hospitality , charitable to the poor , &c. It seems an hard saying unto us , that it should not be lawful for us to hear such men as these , at least if in their preaching of the Gospel ; they turn neither to the right hand , nor to the left , but keep close all along to the counsel and mind of God therein . Answer . 1. I verily believe , and this upon terms better pleasing unto those , with whom we are in contest , than of meer Christian Charity , that there have been more than a few of those , who have accepted their Office of Ministry from the irregular hand of Prelacy , of that Christian and worthy Character specified in the Argument , viz. holy and good , of exemplary lives , &c. Yea , I am not without hope , but that there may be amongst us at this day a remnant of the same Generation , who are sound at the heart , and love Jesus Christ in sincerity , who ( setting aside their compliance with Prelatical Usurpations and Superstitions , the great evil whereof may not as yet be arrived at their judgments ) are Christianly Orthodox , both in their Lives and Doctrines : Nay , I doubt not but that the Prelatical Order it self hath , by it's enchantments , tempted many of the true friends , and faithful Servants of God , into the embracements of it . But , 2. Our English Proverb , which remindeth us , that All is not Gold , that glistereth , may a little quallifie our credulity , without making any breach upon our Charity , in the case in hand ; considering that the great Apostle himself , in reference hereunto , speaketh as much ( if not much more ) where he informeth us , as of a Secret , that it is no great thing [ that is , no wonderful , or rare thing , as the word , great , often signifieth in the Scriptures ] if the Ministers of Satan be transformed as the Ministers of Righteousness , himself being transformed into an Angel of Light : Yea , he had spoken immediately before of certain false Apostles , deceitful workers , transforming themselves into the Apostles of Christ , 2 Cor. 11. 13 , 14 , 15. So that men may be false Apostles , Ministers of Satan , and deceitful workers , [ that is , may , in the course of their Ministry , slily , and subtilly , drive on some Un - Christian and Satanical design , dangerous to the Souls of those that hear them ] and yet , both in their lives , and in the ordinary and general current of their Preaching , outwardly appear so like unto Ministers of Righteousness , and of Christ [ for they must artifically resemble them in both , to compleat their transformation ] that it will be a very hard matter , till after some considerable space of time , and without much narrow observation , to detect and discover them . And it is much to be feared , that many of those few amongst us , whom we have ground , both from their lives , and ordinary teachings , to judge persons of Christian worth , and integrity in that way , will sooner , or later , bewray themselves not to be the men in heart , which for a time they were in face . For some , who are wont to quit themselves like Angels of Light in thier usual , and more frequent Preachings , being persons also sober and grave in all that is visible in their Conversations , yet upon some occasions , and , for the most part , in their Sermons on dayes of Publick Humiliations , or Thanksgivings , and sometimes in their Funeral Discourses , are prevented by thier proper and true Genius ; so that the cloven foot now appears . 3. Amongst the Authorized Teachers of the Romish Faith , and Religion , Priests and Jesuits , there are some ( and haply a larger proportion ) no wayes behind , if not before , the best approved of our Prelatical Ministers , for any thing singular , either in their Lives , or ordinary Teachings . Therefore if we judge it not safe , or well-pleasing unto God , constantly , or ordinarily , to seek our edification in things appertaining unto God , and to our eternal Salvation , at the lips of these men , in their ordinary , or setled course of Teaching , why should we not be as conscientious and tender to seek it upon such terms at the mouths of those amongst us , whom our Prelatical Lords are pleased to send forth , and appoint for the same great ends , and services unto us ? For ( doubtless ) as well the latter , as the former , are in the great condemnation of supporting an Antichristian Interest and Power , and this even by that which is commendable , and pleasing unto men , either good , or bad , both in their Lives , and in their Doctrine : and consequently go hand in hand in promoting such a design , which counter-works the holy project and design of Jesus Christ , which is , that his Saints may serve him without fear [ as well of sufferings from men , as from God ] in holiness and righteousness before him all the dayes of their lives , Luke 1. 74 , 75. And it hath been seldome , or never known , that any great community , body , or party of men in the World , have long subsisted ( at least upon any competent terms of credit , peace , or safety ) but by means of some few of their Members ( respectively ) who by their wisdom & worth above their fellows , have been as pillars to bear up their several Polities , or Parties , and keep them from sinking ; as Paul speaking of James , Cephas , and John , saith , they seemed [ or , were counted , as our former translation had it ] pillars , ( meaning , to support the Christian Interest in the world . ) As though there be some thousands of Laths , and many slight pieces for partitions , and otherwise , in a building , yet those few Substantial and main pieces of sound Tymber , unto which the Architect coupleth and fastneth the rest of his work , are they which give strength unto the house , and make it able to endure , and stand , all winds and weather . So that when God ( whether out of his wisdom , for the tryal of those , who profess his Name , or out of Judgment , to punish their unworthiness , or upon what other account soever , whether known , or unknown , unto us ) pleaseth to give way unto Satan , by his subtile and plausible insinuations and suggestions so far to tamper with the hearts and spirits of some Professors of the Gospel , as between them , to raise up , and set on foot , and for any considerable Tract of time to maintain and keep on foot , a corrupt Interest under some Religious pretence ( one , or more ) in the Christian world , he is pleased likewise to suffer the plausible pleas , and pretences of this Interest , together with the large portion of worldly accommodations which it promiseth unto those , that shall espouse it , so to dazle and blind the eyes of the reasons , judgements , and consciences of some wise , learned , and good men all along the continuance of it , that they shall not see the evil of it , nor yet be convinced hereof by those who do see it most clearly , but shall cleave fast and close unto it , and stand up in their might to justifie and plead the cause of it , It is said that the eyes of the two Disciples travelling to Emaus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Luke 24. 16. ) were mightily , or powerfully held ; by reason whereof they did not know the Lord Christ , though present with them in his proper countenance and face , with which they were so familiarly acquainted : only ( as it seems by what Mark affirmeth , Chap. 16. 12. ) he was somewhat disguised in his apparel ; yet all this while their eyes were as open to see and discern all other objects , but onely the face of Christ , as at other times . In like manner the eyes of the minds and understandings even of men piously-learned and grave , may , upon Gods withholding his wonted concurrence with them in reference to the discerning of such , and such particular Truths , be so deluded , captivated , and bewitched with the false colours and appearances of truth in the contrary-errors , that they will without fear , or scruple , embrace these , yea and with an high hand of confidence and importunity , rise up to justifie and maintain them : when as they may all this while approve themselves for men of an exact judgement , and discerning spirit between truth and error , in other cases . Men of this Character , or ( at least ) seemingly such ( I mean , holy and good men , generally quick-fighted , but particularly blinded ) generally have been , and are at this day , the main Props , and Supporters of all those adulterate and Anti-Evangelical Interests , and Combinations of men , which are found in the Christian world : ( although I make a little more question , whether they also were such , who were the first Founders , and Authors of them . ) Such persons as these now and then found within the Territories of the Romish profession , have been , and are , the breath of the Nostrils of that Religion : Such as these , taking part with the Admirers of , and Contenders for , the Common-Prayer-Book , prescribed Liturgies , &c. Keep life and soul together in this party of men amongst us . Some such persons likewise , have incorporated themselves with that body of men , who dote upon the Prelatical Hierarchy ( as if it had either Scripture , or sound Reason , to friend , or both ) are helpers in chief to prolong the days of that Interest , which otherwise would soon be Aposynagogized by the Christian world . And were there not some persons of the Character mentioned in the numerous retinew of those , who flatter Christian Princes into formal Antichristianisme , by teaching them to lay claim to both Swords , as well the Spiritual , as the Temporal ; neither would this Generation , or Sect of men , lift up their heads at that rate of height and confidence , which now they do . It were easie to adde many more instances , if need were : But by what hath been lately , and formerly , discoursed in these papers , it plainly appeareth , that the holy and good men , who have interessed themselves in the cause of Prelacy , and avouched the descent of it from the Great Apostle and High Priest , of Christian Profession , by accepting their Office of Ministry from it , are they who have compassion on it ( as the Ziphims had on Saul , when he persecuted David , 1 Sam. 23. 21. ) and in , and by , the exercise of their Ministry , are the chief Contributers towards the maintenance of the life of it in the world . Therefore those worthy qualifications of holiness and goodness , in such Ministers , are so far from , being any reasonable Grounds , or Motives , unto Christians to strengthen their hand in the way of their present standing and relation unto Prelacy , by a consciencious attendance on them in their Ministry , that , the evil tendency of this Ministry considered , they are rather grand dissuasives herefrom . For strike the shores and props from under a crazie and tottering building , the fabrique will soon fall as flat as the walls of Jericho , to the ground . Sathan by none of all his other Methods , or Devices , is able to consult the peace of his Kingdom upon such terms of advantage , as by tempting holy and good men with secret overtures , or promises of enjoying the goodly and great things of the world , to fall down , and worship him . Nor hath God any means more proper to weaken this Kingdome , and prepare it for destruction , than by opening the eyes of his Servants , that darkness be no longer for a Vision unto them , and that they hasten out of Babylon , which , whilest their eyes were held , they verily thought to be Jerusalem . Argument IV. But God himself hath , from time to time , given testimony to that Ministry , which you would perswade us to decline as being unlawful , by granting the conversion of many souls unto himself to be wrought by it , together with the edification of many ( formerly converted ) in their most holy Faith : Yea , he hath done much good by it in both these kinds , in this very Nation , since he brake the yoke of Romish subjection from off the neck of it : Or doth not such a gracious concurrance , or co-operation , of God as this with a Ministry , amount to as much as the setting of his Seal unto it that it is true , and such wherein he delighteth , the Apostle Paul writing thus to the Corinthians , For the Seal of mine Apostleship are ye in the Lord , 1 Cor. 9. 2. Can it then it be unlawful for Christians to here such Ministers , whom God himself-countenanceth , and blesseth , in their work ? Answer . 1. That voice from Heaven [ that is from God ] Come out of her my people , [ meaning out of Babylon , the Mother of fornications ] Rev. 18. 4. sheweth that there may be conversion of Souls , even in Babylon , and this ( as seems not improbable ) by the Spurious Ministry that is exercised here . It is no wayes like , that those persons , whom God , by the Name of , his people , warneth by a voice from Heaven , to come out of Babylon , were his People [ that is , truly regenerate , and believing ] before they entered into Babylon , and that afterwards they went , and took up their dwellings here . If conversion may be wrought by a Babylonish Ministry , it is a clear case that it is not universally , and in all cases , a convincing proof of a legitimate and true Ministry . And therefore whereas the Apostle termeth the Corinthians , the seal of his Apostleship , it was not simply , or so much , in respect of their conversion by him unto the Faith , but rather in respect of the extraordinary manner , and high hand of divine power , which appeared with him , and in him , for their conversion ; without which he seems to imply , that in respect of their more than ordinary indisposition to submit unto the Gospel , being a wealthy and worldly-wise people , and under several disadvantages otherwise , there had been little likelyhood of their conversion to the Faith , especially , in such considerable numbers , as now , by this means had embraced it . For upon some such account as this it is , that he reminds them in these words , Truly the signes of an Apostle were wrought among you in all patience , in signes , and wonders , and mighty deeds , 2 Cor. 12. 12. From this passage , and the words next following with some others in these two Epistles it appears , that God judged it necessary and meet that this his Apostle should make more use of his gift of Miracles amongst this people , in order to their conversion , and confirmation in the Faith , then in any other place , whither he was sent to preach the Gospel . This plainly sheweth them to have been a Generation of men of that Character , which our Saviour pointeth at in those , to whom he said , Except ye see signes and wonders , ye will not believe , John 4. 48. which temper , or complexion of mind , argueth a great estrangement in men from God , and an utter un-acquaintedness with his Nature and Attributes . Therefore the Apostle affirming the Corinthians to be , the Seal of his Apostleship [ meaning , an effectual proof , and confirmation of the truth of it , and that he received it from God ] intendeth it not in respect of their conversion by him , simply considered , but of those miraculous appearances of God with him , for , and in , the effecting of it . So that nothing can be concluded from hence to prove true conversion unto God , to be alwayes , or in all cases , an argument , or proof , that that Ministry , by which it is wrought , is from God. For the further clearing of which it may be considered , 2. That God , in his dispensations , and applications of himself unto the children of men , putteth a very great difference between times of ignorance , and times of knowledge ; indulging many things in way of favour , mercy , and compassion , unto persons offending through the ignorance of his will , when this ignorance is not affectate , or willingly , and upon a cursed design of sinning more freely , kept and maintained in the soul , but hath been , and is , occasioned , either by the scantness of Light , or shortness of the means about them , whereby to come to the knowledge of the truth , or else by the weakness and flowness of their understandings , or else by meer incogitancy , or that backwardness of making district enquiry after truth , which so easily ( and almost universally ) besetteth flesh and blood ; or lastly , by means of a strong and flattering perswasion that they know the truth already , and so need not make any such enquiry after it ; God ( I say ) is wont to make many large allowances in grace and favour unto those that are ignorant of his will upon any of the occasions now mentioned , though they act contrary to it , which he will at no hand indulge unto those , that either know , or easily may know it , and yet will notwithstanding walk in the sight of their own eyes , and in the ways of their own hearts . This observation ( I verily believe ) for both number and clearness of Scripture testimonies , may compare with any other truth asserted here . The places that speak to the heart of it , were they drawn together , and a little argued , would amount to a just Volume . I shall mention onely one ( a Text well known ) and point to a few others . And the times of this ignorance God winked at : but now commandeth all men every where to repent ; because he hath appointed a day [ that is , he now maketh known unto the world that he hath appointed a day ; for the day was appointed as much in the former times , as now : but things in Scripture are frequently said to be done , when they are made manifest ] wherein he will judge the world in righteousness , &c. Acts 17. 30 , 31. It is evident from hence in the general ( for we must not now stand to scan particulars ) that God was much more favourable to the same kind of sinners , who sinned in times of ignorance , then he was resolved to be unto those that should sin in times of greater light . If you question in the least the truth of the observation now propounded , these Texts ( with their fellows of like import ) are of sufficient authority to set your judgements at liberty , Luke 12. 47 , 48. Gen. 20. 5 , 6. Numb . 15. 30 , 31. Psal . 94. 10. — 97. 6 , 7. Rom. 1. 18 , 19 , 20 , 21 , &c. — 2. 8. John 9. 41. — 15. 22. Luke 23. 24. Titus 3. 10. — 1 Tim. 1. 13. Heb. 5. 2. — 6. 4 , 5 , 6. James 4. 17. Unto these Scriptures , I onely subjoyne ( for their Sympathy in notion ) a memorable saying of an ancient Father and Martyr : The simple error [ or ignorance ] of men might be pardoned [ by God ] , but when he hath inspired them with , or discovered , the truth , if now they transgress , they sin without the pardon [ or leave ] of ignorance a ; meaning , that they are not like to find that favour , or mercy , which God is wont to vouchsafe unto those , that sin out of meer ignorance . This Consideration leadeth us by a straight line to this Conclusion ; that during that long tract of time , wherein God judgeth it meet to punish , try , and exercise the Christian world with Prelatical encroachments , and the un-natural swellings of Episcopal Power , and consequently to suffer the reasons & understandings of those , who otherwise might , and ( doubtless ) would have detected , and withstood , those high Usurpations over his free-born Sons and Daughters to be so held , or otherwise incumbred and diverted , as to overlook the intimations of his mind in the Scriptures against those monstrous exorbitancies in his Church ; that God ( I say ) during the times of this ignorance , and incogitancy , amongst Christians , might in mercy do good to the souls of some , even by such a Ministry , which he never allowed , nor approved , but onely tollerated until the times of Reformations yea , and which he will not allow his people to countenance , or credit , by resorting unto it , when once he hath caused the irregularity of it to be brought to light , and the Gospel to utter and speak out that enmity , which it beareth to it . Nor is it like , that when he shall have plainly , and to the full conviction of reasonable and sober men , discovered the nakedness and shame of it , that ever he will have to do , or co-operate with it , either to the conversion , or edification , of any soul more . And as Abraham lived well , enjoyed the love of God , throve in his estate , and prospered in the world , whilst he lived in his own Countrey , amongst his kindred , and in his Father's house , before God called him out from hence to dwell in the Land of Canaan , where he intended to bless and prosper him yet seven times more , whereas had he disobeyed the call of God , and continued in his Father's house still , this call notwithstanding , doubtless he had highly provoked God , neither would his own Countrey , Kinred , or Father's house , have been the same unto him in comfort and peace , which formerly they had been : In like manner , though an honest and upright soul may be in the love and favour of God , and thrive competently in its spiritual estate , under a Prelatical Ministry ( and haply in Babylon it self ) whilest it remains ignorant of the mind and will of God concerning its removal , and wanteth light to discern the evil of such standings ; yet if it shall chuse , and resolve , to keep these postures , or standings , after that God shall have called unto it to forsake them , they are not like to yield any of their former accommodations unto it , nor is God like to take the same delight in ( or rather to shew the same compassion on ) this soul , which he did before : but according to the observation , and saying of David , He turneth a fruitful Land into barrenness , for the wickednesse of them that dwell therein , Psal . 107. 34. If it be demanded ; but when , or how , doth God call any soul , or person , from under a Prelatical Ministry , or out of Babylon ? I answer ; when by a clear light he discovers the sinfulness , or ( which is the same , in effect the danger , or threatning consequence , of a mans abiding under the former , or in the latter . Conviction of any thing sinful , or unlawful , in any of our wayes , is a loud call from God unto repentance and reformation . And as Abrahams obedience unto the call of God , when he called him out from his own Country , Kinred , and Fathers house , is commended by this , that he went out , not knowing whither he went , ( Heb. 11. 8. ) but sped never the worse for this : So when God shall call us from under an unlawful Ministry , it is not Christian-like to make any such allegation , or plea , as this , against our ready and cheerful submission to his call ; we know not where we shall mend our selves , or find the like spiritual provisions , we are like to be losers by the change , &c. It would be much more worthy a Son , or Daughter , of God in this case , to consider and work upon that which David immediately subjoyneth to the passage lately cited from him ▪ He turneth the WILDERNESSE into a standing water , and dry ground into water springs ; and there he maketh the hungry to dwell , that they may prepare a City for habitation , &c. Psal . 107. 35 , 36 , 37 , 38. They who shall forsake a polluted Ministry , though otherwise plausible , and in all points besides lively resembling the true Ministry of Christ , upon divine conviction of the pollutedness of it , need not fear that they shall be losers in their spiritual estates hereby , or suffer in their inner man. The woman cloathed with the Sun Rev. 12. when she fled from the City into the wilderness , being ( as it appears ) admonished by God so to do , had a place here prepared for her by God , where she was fed and nourished [ with a more wholesome diet , doubtless , then she should have been in the City ] for many years . 3. Although for argument sake , and in part ( I confess ) for probability sake , and likelihood of truth , it hath been granted , that some have been truly and savingly converted to the faith , and some edified , by a Prelatical Ministry , yet I believe it will sorely rack the parts and learning of the greatest Patrons of it , to make any demonstrative proof of either , especially of the former . It was a right and useful observation of Aristotle , that to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which follows in time for the effect of that which goeth before , is a common mistake amongst men . Those that have been converted after , or upon the hearing of a Sermon , possibly might not be converted by it . Again , it is well known unto those , that are but competently versed in Ecclesiastical Records , as well of ancient , as of latter times , that great numbers both of men and women , have been savingly wrought upon by other means and dispensations of God , and not by hearing Ministers of a Prelatical creation . Not to insist upon particulars in this kind , as either the conversion of Constantine by reading the Sibylline Oracles , as some of these records report ; or of Augustine , begotten unto God ( as himself in his Confession giveth the Christian world to understand ) between a miracle ( or the miraculous voice of Tolle , et Lege , take up , and read , heard by him in a Garden oft repeated , as with a singing tone ) and the reading of those Texts of Scripture , Rom. 13. 13 , 14. or of Victormus , Antonius , and several others , mentioned by him in these writings , as brought off from Heathenisme unto God by the like , or not much unlike , means , ( or of others that might , without number , be collected out of other Authors ) . Baronius reports that three whole Nations , the Franks , the Goths , the Longobards , were converted from Paganisme , and many impious errours , unto the Christian Faith , by three women ; the Franks , in Gallia , by Chrotildis ( a Burgundian ) ; the Goths , in Spain , by Ingundes ( a Frank ) ; the Longobards , in Italy , by Theodolinda a Bavarian . Besides the Woman cloathed with the Sun , &c. ( of whom we lately spake , and by whom we signified , according to the concurrent testimony of all Expositors , that I have seen , or heard of , is meant the true Church of Christ , consisting of real and true Believers ) during the whole term of the grandure of the Beast , and whilest the world went wondering after him [ that is , whilest the Great Body , or Bulk of visible Professors throughout the Christian world round about him , owned his spiritual , and consequently his temporal Jurisdiction also , over them ] fled ( as we likewise heard ) into the wilderness [ namely , from the Dragon , who had now slily , and undiscernably to the greatest part of professing Christians , conveyed and wound himself into the said two-horn'd Beast ] here , by the gracious interposure of God , to be fed and nourished . Now this Woman ( the true Church ) was not barren , but brought forth children , Sons and Daughters unto God , during her abode in the wilderness from first to last : but she brought not forth these children by the knowledge of a Prelatical Ministry ; the Ministers of this Order exercising their Ministry in the City [ I mean , openly , and in places prepared , and allowed , for such purposes , by the Civil Magistrate , and so had no occasion to flee into the Wilderness , or to seek solitary and private places for the employment of their talent in this kind ] : Unless we shall conceive , that the Woman we speak of , was all along supplyed with children out of the City , by the publique Ministry here , God , secretly admonishing , and perswading those Sons and Daughters of his , that were begotten by such illegitimate Fathers , as soon as , or not long after , they were spiritually born , to with-draw themselves from under the hand of such Fathers , and to joyn themselves unto his true Church and People in the Wilderness , here to be fed and nourished , that is , to be built up in their most Holy Faith , and prepared for their Heavenly Glory . So that one of these two Propositions must needs be yielded ; either that conversion , for many ages by-past , hath been wrought by other means , and by another Ministry , than that of a Prelatical descent , and so not necessarily by this ; or in case this Ministry hath converted any , that these upon their conversion , have been required by God not to remain , or sit still under it , but to seek their edification amongst their Brethren in Assemblies of a beter complexion , and from a Ministry of a more honourable and lawful extraction . The former of these granted , confirmeth the Argument in hand : the latter , the main cause we have undertaken . 4. ( and lastly ) Concerning that great good Service in the cause of Religion , which is pleaded to have been done in former dayes , by the Ministry so much decried by us , in this our Nation : I confess that our great High Priest , who is more able than Priests taken from among men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficiently to compassionate the ignorant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and those that are [ led ] out of the way , ( Heb. 5. 2. ) did so far shew mercy unto some , who in the simplicity and uprightness of their heart , suspecting no evil in such an action , comported ( I might say , compounded ) with the Prelates for their Ministerial functions , that he kept them faithful unto him in his work , and vouchsafed them the great honour of co-operating with them to the bringing home of souls unto God. But , 1. The number of these was but small , scarce exceeding the proportion of one of a City , and two of a Tribe . Out of the great Cloud of Prelatical Priests ( for their Ordination baptizeth them by that name , nor are they offended at it ) Sathan rained upon the people , Snares of Idolatrous and Superstitious conceits , and practises , without end : and in these snares of death the feet of the greater part of the poor ignorant souls in the Nation , are taken , and held fast , to this day . Nor is it any breach of charity to conceive and think , that for the greatest part of these Ministers , were in their course of preaching , more zealously bent to beget Sons and Daughters to the Church of England ( in their notion ) than unto God ; although possibly ( to allay all seeming hardness in the saying ) they might suppose that men and women being made the true Sons and Daughters of the Church of England , were hereby made the true Sons and Daughters of God also . For what may not Ignorance , and Interest , conspiring together , suppose ? Doth not the Apostle , speaking of men of corrupt minds , and destitute of the Truth say , that they supposed gain to be godliness , admonishing Timothy to with-draw himself from men of such importune and unreasonable suppositions , 1 Tim. 6. 5. But for the Church of England , who shall live , when either of her Sons , or Fathers , will be able to declare her Generation , or satifie the world , who , or what kind of creature she is ? 2. Those few Ministers of the Prelatical Sanction , whom Christ was pleased to separate from their fellows , in blessing their labours to the begetting of Sons and Daughters unto God in the Nation , were smoak in their noses , and as thorns in the eyes , of those who had intrusted them with a Ministerial employment , being by them looked upon as a spurious and illegitimate brood of children , and as walking contrary to the Interest , both of the Spiritual Lords , their Fathers , and of the Lady , the Church of England , their mysterious Mother : Yea , for their laboriousness , zeal , and faithfulness unto God , and men , in the work of their Ministry , which , by reason of the success that God gave unto them in the hearts and affections of the people , their Ghostly Fathers were not able , or rather , not willing to distinguish from Schism , Faction , Popularity , &c. they were evil entreated , injuriously handled , vexed with Summoners and Apparitors , cited into their Courts ( where they must , at their peril , appear at the day and hour appointed , how long and wearisome , how unseasonable , or expersive , how tempestuous , or dangerous soever their journey hither should be ) here to be falsely charged , to be vilified , and reproached , before all that are present , by Chancelors , Commissaries , &c. ( persons who many times know not their right hand from their left , in things appertaining unto God ; as meet to fit in judgement upon a learned and godly Minister , as in the Greek proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as an Asse is to play upon a Harp ) and after all this , were sometimes silenced or suspended , deprived , degraded , imprisoned , yea constrained through an experimental sence of the implacableness of these bloody avengers , to commit themselves unto the Seas , how inconvenient or dangerous soever , either through age , tenderness or weakness of constitution , present indisposition of body , or otherwise such journying were like to prove unto them , and to seek for a Sanctuary in strange Lands . So that the Ministers that with greatest zeal and faithfulness planted the saving knowledge of God , and promoted the Interest of true Godliness in the Nation , though ( being led out of the way by the false light of those times ) they owned the Prelates in their Usurpations , by accepting their Office of Ministry from their unhallowed hands , yet the Prelates soon after , namely , as soon as they saw or heard , that they held a straight course in preaching the Gospel , disowned them , and took from them , at least from many of them , and their will was the same towards them all , but that prudentials hindered the sameness of execution upon some , by silencing and suspending them , the exercise of that Ministry , and so in effect , the Ministry it self , which they had conferr'd upon them . So that by this time , if we respect the reality of things rather than the rigour or formality of words , the Ministers we now speak of , were no Ministers of a Prelatical investure : for they who had invested them , devested them again . Adde hereunto ( that which we may , not only in charity , but according to the guidance of reason it self , suppose their conscienciousness and loyalty unto God , in all other their wayes and actings considered ) that had they known or once suspected , the great evil of putting their heads under Prelatical hands to receive an Evangelical function from them , they would rather have suffered them to be taken from their shoulders , as John Baptist's head was , by the hands of the common Executioner . This being so , they were but in a very deminutive sense Ministers of a Prelatical Ordination , nor ought they in reason , to be simply , or absolutely , termed such . For when the mind and will of a man are really set and bent against the doing of any thing whatsoever , that is sinful , in case he shall through ignorance , or mistake , do any thing which is sinful , this action is imputable unto him onely in the letter , not in the spirit of it : For so far as his will stood against it , and was not consenting to it [ that is , or as far as , it was sinful ] it was not properly , or in a moral and equitable consideration , his action , but rather to be charged upon the ignorance that was in him ; nothing that a man doth , being , in moral equity , and fairness of construction , chargeable upon him as his action , but onely what his will , and as far as his will , was consenting unto in the doing of it ; according to that of the Apostle , ( who is not wont to flatter himself , or to extenuate , or deny his sinful infirmities at any time ) Now if I do that , which I WOVLD NOT , it is NO MORE I that do it , but sin that dwelleth in me , Rom. 6. 20. Yet further , the Ministers of whom we now speak , & by whom much real good was done to the souls of many in the Nation , applyed themselves wholly and intirely to the work of Christ in preaching the Gospel , and did not make merchandize of the word of God bywresting or perverting it at any time , as if it any where spake to the heart of the Prelatique Interest , or recommended any such Officer , or Ruler , unto the Church of Christ , as a Prelate , or Bishop , ( in the by-sense , or high sense of the word , or gave him power to obtrude what , and what numbers , of Ceremonies , and Apocryphal prayers , and prayers only so called , he pleased , upon the people of God , as well Ministers , as others , upon severe penalties to be inflicted on those whose Consciences were not wide enough to swallow them . Now such Ministers , who , though having received their Office from Prelates ; yet shall in the course and work of their Ministry , wholly and constantly wave , and decline their cause from the one end of it to the other , never opening their mouths to cast respects , either upon their Office , or any thing , that hath so much as one lineament of their Image , or one letter of their Superscription , upon it , and instead hereof , shall zealously and faithfully preach up Jesus Christ in the glory of all his Offices , as the Gospel asserteth and declareth them , which consequentially , is the preaching down of Prelacy , as the bringing in of the Ark of God unto Dagon's Temple , was the downfal and destruction of that Idol ; such Ministers , I say , that shall quit themselves in the way of their Ministry , upon such termes as these , do constructively , and in effect , and with as much advantage to the glory of God , and edification of men , renounce their Prelatical Ordination , as if they should do it more litterally and formally . So then , all things weighed in the ballance of equity , the Ministers , unto whom God gave the honour to triumph in Christ , ( as the Apostle's phrase is ( 2 Cor. 2. 14. ) and by whom to make manifest the savour of his knowledge amongst the Inhabitants of this Nation , were not Ministers of a Prelatical Ordination ( in any compleat , direct , or thorough sence of the denomination ) but only in some such mysterious and obscure notion , as that , wherein the Beast is termed , the Beast which is not , and yet is , Rev. 17. 8. They that were roundly , right down , without any abatement , or need of explication , such have , amongst them , in matters of true Religion , sound knowledge , and piety towards God , reduced the generality of the Nation to a morsel of Bread : All those Idolatrous and Superstitious conceits , and practises , all that bloody ignorance and prophanesse , all that customary boldness in sinning , that hatred of goodness and good men , which are the nakedness and shame of the Land , and render it obnoxious to divine displeasure , may justly call this Generation of men , either Fathers , or Foster Fathers , or both . Argument V. Many learned and good men have been , and many such at this day , are very confident , that ordination by Bishops , in the high sense of the word , is regularly founded on the Scriptures ; yea , and that there can be no lawful , or true Minister any where created , where there is not the hand of such a Bishop to sanctifie the action , and to raise it to that worth and dignity , that it may be meet to yeild the sacred fruits of a Gospel-Ministry . And it is generally known , and acknowledged , that Ordination of Ministers by Bishops , in the upper signification of the word , hath been very antiently , and for many ages by-past , practised in the Church , scarce any man questioning , or contradicting it . Therefore why should the hearing of such ministers be now censured as unlawful ? Answer . This Argument calleth for the consideration of sundry particulars for it's full and due satisfaction : Others , many have largely and substantially answered all that is pretended , and pleaded , from the Scripture , in the behalf , either of the Order or Office of Bishops , in the sence of the word lately specified , or of their Sole power of Ordination : So that as unto these , I shall be very cursory and brief , chiefly pointing at the heads of some few Considerations , whereby it will be made manifest , that although all that the Argument saith and pretendeth unto , should be granted as true , yet all will signifie little , or nothing , as to the proof of what is intended . Therefore , 1. Learning , is very neer of kin unto knowledge , if it be not the same . Now knowledge , though it be a very useful and commendable endowment , yet it hath one bad property , ( which the Apostle himself taketh , and giveth notice of , 1 Cor. 1. 8. ) it puffeth up ; that is , it is apt to lift men up into a confident conceit that there is more worth in them , than in deed and in truth there is . Neither will a very good degree of goodness in the same subject , at many turns , and in many cases , prevent the operation of this evil property upon it . Learned and knowing men , though good men , will too frequently assume more unto themselves , than by the assignment of God , or good reason , cometh to their share . The Apostle Paul plainly signifieth that God knew that he would have been exalted above measure through the abundance of revelations vouchsafed unto him , if the excessive heat of his propension in this kind had not been corrected and allayed by a Messenger of Sathan , sent and given unto him to buffet him , 2 Cor. 12. 7. 2. When men of learning and knowledge more than ordinary , shall reflect upon their own worth in this kind , and hold intelligence with their great parts and abilities ( as the best of men , thus accomplished , are apt to do , witness the great Apostle Paul himself , who told the Corinthians , that though he was rude in speech [ meaning , as they thought , and talked of him ] yet not in KNOWLEDGE , 2 Cor. 11. 6. See also Eph. 3. 4. ) especially when they shall be conceited withal , that their line of knowledge and understanding is raised higher , than really it is ( which is a weaknesse frequently incident to the strongest of this Geration ) , they are precipitately disposed to presume [ as our former translation read it ; or , to be wise ; or , to favour , as the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oft signifieth ] above that which is written ( 1 Cor. 4. 6. ) and so to embrace ( sometimes ) and to assert , with great confidence , such notions and tenents for truths , which the Word of Truth , diligently consulted , and well understood , absolutely disclaimeth ; yea , and which sober and sound reason it self will not brook . There is scarce any age but hath yielded instances more than enough to confirm the truth of this observation . The best Records of Antiquity , yea , the most un-questioned writings of the most learned and devout Fathers themselves proclaim it aloud ; in which it appears that they did not alwayes build Silver , Gold , or Precious Stones , upon the true foundation , but sometimes , hey , stubble and wood , in their stead . Neither is the Scripture it self barren of sayings , and passages of story , which look the same way . But my intended brevity forbids me to insist upon Quotations , where they may be omitted with as little damage to the cause in hand , as they may upon the present occasion : and as for those , which the works and writings of the Fathers afford upon the account , they have been already drawn out , and presented unto the world by others : Yea , who is there but either knoweth , or hath heard from those who do know , that seldom or never , did any error , that proved of any dangerous , or sad consequence , 〈◊〉 up amongst Christians , but might call some person of choice parts a●● learning , Father ? The common saying ( which carrieth a truth in it worthy more consideration , than is by many given to it ) is , Nullum est magnum ingenium sine mixtura insaniae , There is no great wit , but hath a mixture [ or allay ] of madness in it . So that men of great learning and parts are no infallible Oracles to consult about a dubious opinion , whether it be an error , or no. 3. The notion , conceit , or opinion of an Hyper-presbyterian Episcopacy , is of such a calculation , nature , and import , that without the assistance of , or any monitory suggestion from Sathan , it is as apt to breed , and to be ingendred , between a corrupt ambitious heart , and an head rank of wit , and learning , as the Bull-rush is to grow out of the mire . Some indeed have laid the mischievous brat at Sathan's door , confidently avouching him , by reason of the enormous , and even supernatural antipathy in it unto God , and true Godliness , to be the Father of it : But herein they rather flatter , than accuse , or charge , that unhappy parcel of flesh and blood , which first gave warmth and formation unto it in the womb of their brain . And whereas some , expert in the Records of Antiquity , carry up the day of the dawning of it upon the Christian world , to the year 140 after Christ , or thereabouts ; others , seeming as capable as they of the same pretension , bring it down to about the year 300 ; the truth is , that though both these calculations of the Nativity of it , especially the former , give it the oppornity and advantage of a long and specious prescription , yet the bewitching complexion of it considered , together with the amorous inclinations towards such objects , so frequently found in pregnant wits , and large endowments , which are apt to afford men lively hopes of enjoying them , it may rather seem strange that it is not more ancient , than either of the dates mentioned will allow it to be , and , in respect of time , nearer to some Apostolical Institution . It seem's ( indeed ) that even in the dayes of the Apostles , there was one ( whom the Apostle John call's , Diotrephes , Ep. 3. ver . 9. ) that had an Episcopal Embryo , an unform'd conception of a Bishoprick , in his heart ; for he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loved a Lordly Superiority over , or amongst his Christian Brethren : but for want of an artificial Head ( as is probable ) to give unto this natural conception its specifical and due form , it proved an abortion , and like the untimely fruit of a woman , which never seeth the light of the Sun. It is no where found that Diotrephes ever was a formal Bishop , although he acted the part of a Bishop in not suffering the writings of an Apostle to take place against his own Interest , in the Church , John Ep. 3. vers . 9. 4. The notion of Episcopacy ( in the lofty sense of the word ) being once started , though by one person only , in the Church , and brought into consideration and discourse amongst Christians , it was easie to prophesie , Plures annabunt thynni , & cetaria crescent : More tunies will come swimming to the bait , and that the generality of men , whose gifts and parts of learning , wit , &c. were paramount to those of the ordinary sort of their Brethren , understanding themselves more capable , and likely than others , to ascend the Throne of this honour , in case it were once built , and well setled in the Church , would be very diligent and studious in finding out all colourable and plausible pretences to commend such an office unto the people , and to perswade them that it would conduce much to their Christian welfare , if they did live under it , and subject themselves unto it . And though there have been many , both in ancient , and later dayes , conscientious and learned , that had not the mettal in their foreheads ( wherewith the Prelatical Advocates amongst us , have , more generally at least , steeled theirs ) to obtrude the Office we speak of , upon the world , under the high and indisputable title of Jus Divinum ; yet were they so far overcome with the enticing sweetness of the morsel , as to swallow it as lawful , though of humane preparation and contrivance . Never did there a dead body , or carkass , falling on the earth , by the scent and favour of it , more effectually draw the Eagles together about it , than the pleasant notion and conceit of the Episcopal dignity , having once been named in the Christian Church , allure and engage many persons of eminent gifts and abilities , age after age , in the maintenance , approbation , and commendation of it . They are not like to speak evil of dignities , who live in hope and expectation of enjoying them themselves . So that all circumstances duely weighed , the great multitude of learned Assertors of the cause of Prelacy , is but a slender argument to prove , either the goodness , or lawfulness of it . Who is he ( saith the Son of Sirach ) that hath been tryed by Gold , and found perfect ? Ecclus . 31. 10. 5. As for the Arguments and Grounds , which these learned Disputers commonly levie , and urge from the Scriptures , to compel the judgments and consciences of men to a submissive and quiet acknowledgement , that their high places and functions in the Church , are of kin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Acts 19. 35. ) The Image which fell down from Jupiter , and that they also came from Heaven , and are supported by the stately and strong pillar of Jus Divinum ; the truth is , that being weighed in the ballance , I do not say of accurate reason , but of common sense it self , they would be found too leight to balace the floating vessel , wherein that proud Lady , Episcopacy , with all her triobular accoutrements , is imbarqued ; yea , and were it not for some poor relief , ever and anon brought in from the shattered and sophisticated Records of after ages , scarce one decree above ridiculous . I shall in few words , give you a taste , though not of the letter , or words , ( this being a part that cannot be acted , but on a larger Stage , than we are now upon ) but of the spirit , strength , and substance , of some of their chief arguings from the Scriptures ; by which you may give a neer guess how little their longsome dissertations and discourses upon the point signifie . From Eph. 4. 8 , 11 , &c. they reason to no more purpose than thus : Christ , when he ascended up on high — gave gifts unto men : and he gave some Apostles , — some , Pastors and Teachers , &c. Ergo he gave some Diocesan Bishops . But if such Bishops as these were given by Christ at his Ascension , why should the Apostle hide them , either behind the Apostles , or behind his Pastors , as if he were ashamed of them ? For the Great Officers we now speak of , are at a great loss amongst which of the Officers , expressely named by the Apostle , they should seek for their divine Institution , or Donation by Christ unto the Church . One while , when their courage is up , they claim high , and will needs find their Institution in , and together with , the Apostles , as their Predecessors , under whom their Successors also ( as they plead ) who they cannot ( being so affectionately convinc'd through the in-evidence of the thing ) but presume themselves , and all of their Order , to be , were comprehended in the same Institution with them . Otherwhile , fearing such a pretence as that , to be too obnoxious to the incredulity of all considering and un-ingaged men , they fall lower , and judge it more passable to take up with Pastors and Teachers , and content themselves with part and fellowship with them in their Institution . Thus we see our Spiritual Lords wandring up and down to seek a divine Institution for their high Functions and Dignities : but it is no marvel if they cannot find that which is not . Notwithstanding they knock hard at several other doors for relief , but none openeth unto them , nay , they are all made fast with bars of Iron against them . From these words of the Apostle to Timothy , ( 1 Tim. 1. 3. ) As I besought thee to abide still at Ephesus , when I went into Macedonia , &c. In conjunction with those , Lay hands suddenly on no man , &c. ( 1 Tim. 5. 22. ) they conclude , Therefore Timothy was made Bishop of Ephesus , a Diocesan Bishop , by Paul. Whereas the express tenour of the words , I besought thee to abide still at Ephesus , riseth up ( as it were ) with manifest indignation against such an inference , as might be shewed and proved at large , but that this hath been lately done to the stopping of all mouths , that have either ingenuity or conscience , belonging to them a . Holy and zealous men , in both which qualifications Timothy excelled , need no beseeching or exhorting , to abide , or reside , upon their Bishopricks , or to attend the cure of souls committed unto them . Or if they will understand the place either of Timothie's being made Bishop of Ephesus , or of his accepting the Bishoprick hereof , being offered unto him by Paul , they shall do well , and un-like themselves , to follow his example , and not to be made Bishops , until they be sought unto , and desired to accept of the honour . Besides , Timothy was an Evangelist , 2 Tim. 4. 5. and so by vertue of his Office , had a right of power to do all those Canonical actions , as laying on of hands , &c. which our high assuming Bishops appropriate to their Apocryphal Functions . Therefore neither doth this Scripture take any pity at all upon their miserable cause . They shew themselves the Sons of impertinency also when they discourse unto us , Titus 1. 5. as if this Text had somewhat to say for them , the words being only these : For this cause left I thee in Crete , that thou shouldest set in order the things that are wanting , and ordain [ or rather settle , or place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Elders in every City , as I had appointed thee . It is plain from the words , that Titus was LEFT [ not seated , or setled ] in Crete by Paul , for such business , or such services unto the Churches there , which might be dispatched within the space of a few months . And that he did not make his abode here many months , at least with Paul's consent , and that Paul intended to send for him away from hence , the winter following , or rather before , is evident from Chap. 3. vers . 12. And from other passages in the writings of this Apostle , it appears , that being called back by him from Crete , he imployed him otherways , sending him up and down to several Churches , in several Countries upon occasion : nor is there the least mention any where found of his returning again unto Crete at any time after , nor is there ( indeed ) the least probability of it . Therefore our Diocesan Advocates vex and trouble this Scripture also ( as they do several others ) to no purpose ; this with all the rest solicited in their cause , crying aloud unto them with one voice , Depart from us , we know you not . He that desire further conviction that neither Timothy , nor Titus , were ever made Bishops ( in the now-ruling sence of the word ) may receive it in abundance ( together with the knowledge of many other things concerning that Generation of men , which would much enlighten the darkness of these times ) by the perusal of a Treatise lately published by Mr. W. Prynne Esquire , under the Title of , The Vn-Bishoping of Timothy and Titus , &c. This considered , it is no great marvel , that learned men , more generally , who bare good will ( more than enough to the Prelatical Interest and Cause , not onely in a times of a more ancient date , but even in latter years also , yea , within less than 140. years , all the Bishops , Arch-Bishops , Arch-Deacons , and Prelatical Clergy , themselves in this very Nation , a esteemed it their wisdom , to stick in the inferior tenure of Jus Humanum for the Episcopal Dignity , fearing ( as it seems , or however , as they had cause to fear ) that Jus Divinum would be an adversary to it , and overthrow it . I crave leave , upon the occasion before us , to acquaint the Reader with a very memorable passage ( if he hath not heard it formerly ) of an Arch-Bishop in Scotland , who in a Recantation publickly made in the Synod of Fisse , Anno. 1591. Professed ex animo , from his soul , That Bishops and Ministers by God's Word were all equal , and the very same ; That the Hierarchy and Superiority of Bishops over other Ministers , hath no foundation at all in the Word of God , but was a meer humane Institution long after the Apostles times , from whence the Antichristian Papacy of the Bishop of Rome , hath both it's rise and progress : and that for 500. years la past , it hath been the chiefest instrument of persecuting , and suppressing the Truth and Saints of God , in all Countries and Kingdoms , as all Historians manifest . The name of this Great Exemplar ( worthy to be had in everlasting remembrance ) was , if my Author . mistakes not , Patrick Adamson . But even this man , though he was at last one of a thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his Repentance , yet was he first one also of many thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who suffer themselves to be overcome of the tempting splendor of that new-divised worldly thing under an old spiritual name , commonly called Bishoprick : So that he also beareth witness , as well to the truth of the particular in hand ( acknowledging in effect , that the Scriptures are perverted and wrested by those who make them speak , either for Bishops , or Arch-Bishops ) as of the particular last proceeding , namely , that Bishopricks , notwithstanding the Scriptures , and they be at odds , have yet a bewitching property in them to make great Scholars , and learned men , who are in a capacity of enjoying them , excessively in love with them . 6. Nor hath it any thing of an argument in it worth the insisting on , to prove the lawfulness of attending the Ministry of a Prelatical Clergy , that the Professors of Christianity , have more generally attended such a Ministry ever since it had a being in the Church , which is ( in our English phrase ) time out of mind ten times over ( as is on all hands confessed ) . For , 1. It being the counsel of the will of God ( as we gave knowledge formerly ) to suffer that plant of bitterness , Episcopacy , ( in the Anti-Canonical sense of the word ) not onely to be planted in the Soil of his Church , but to take fast root , to thrive and prosper , and spread her branches far and neer , and bring forth fruit from many Ages , before he intended the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that tearing of it up by the roots , ( of which our Saviour prophesieth as the common doom of all plants in the Church which should be planted by men , and not by his Heavenly Father , Matth. 15. 13. ) he judged it meet , and well comporting with that his counsel , to suffer the generality of Christian Professors , to be so far deluded by the fair flourishes , and enticing pretences , of those who designed the setting up of the Episcopal Government over them , as to yield their necks unto the yoke , and so to conform themselves to all the constitutions , and Magisterial injunctions thereof in matters of Religion . For unless the multitude of Professors had been both at first , and for many after Ages , so far bewitched , as willingly to bow dow at the feet of this exotique Government , it could never have taken that deep rooting in the world which now it hath done , nor made so much work for the right hand of Heaven , to rid the world fairly and fully of it , as now it is like to do . For though the compliance of many Kings , and Princes , and Nobles , yea , and of many wise and learned men , yea , and of some worthy and good men also , with it , were necessary ( as God esteemeth things necessary in such cases ) to make the mountain of it so strong , as ( according to his permissive decree ) it hath been , for many ages by-past , in many parts of the Christian world , and is at this day in many , yet had not the generality , or main body of Christian people fallen in also , and made one and the same shoulder with them to support it , it had ( in Davids comparison ) been as grass upon the house top , which withereth before it groweth up , wherewith the mower filleth not his hand , nor be that bindeth sheaves , his bosome . So that the general practice of Christians in receiving their spiritual food from a Prelatical Ministry , thought continued for many Generations , yet the practisers having all along suffered a spirit of slumber to grow upon them , ( for the tares were sown , whilest men slept , Matth. 13. 25. ) and God not judging it meet to awaken them , their example signifieth little as to the justification of the practise . 2. As the Apostle saith of the poor Gentiles , that they were carried away to dumb idols , even as they were led , 1 Cor. 12. 2. So ( the truth is ) the common sort of Christians , through an un - Christian , yea , an unman like , oscitancy and supiness of spirit , have been in all Ages ( and are at this day ) exceeding apt to be carried away with Opinions and Tenents , even as they were , and are , led by their Teachers . It is a right saying of an Heathen , Omnes malumus credere ; quam judicare : There is scarce any of us all but naturally had rather , even in matters of a moral ) and much more , in things of a spiritual , and religious ) concernment , believe what others , whom we can have any pretence , or colour , to think well of , shall commend for truth unto us , than put our selves to the labour and travel of a serious and district examination whether it be truth , or no. Offendt plerosque limae labor ; & mora : to work at the file , is both toylsome , and tedious , and few there be that love it . This was observed long since , by him that said , Many loth to weary themselves with searching out the truth , turn in to the errors next at hand a Yea , it was the saying of one that had been a Teacher of the Romish Faith , That had not God raised up , and sent Luther amongst them , they should have perswaded , and brought the people to eat hey , So then the Spiritual Guides and Teachers of Christian people having been ( for may Generations ) Ministers made such with Prelatical hands , and justifying this Ministry before their people , as legitimate and approved of God , both by their accepting it , and by their acting in the vertue , and by the authority of it , ( besides all occasional pleadings for it otherwise ) it is but matter of course ( as it were ) that their people should swallow it , and make no question about it for conscience sake . 3. The peoples attendance upon an Episcopal Ministry anciently , and near unto the times when Episcopacy was first conceived , and brought forth in the Christian Church , was nothing so broadly inconsistent with the Rule of the Gospel , as now it is , but by many degrees more tollerable , and defensible , than that attendance upon a Ministry of the same denomination , which is in these dayes exhibited unto it . The Bishop that now is , ( I mean , that is now commonly so called ) is another kind of creature , specifically distinct from those that were so called , about the times when the Name ( in the high signification of the word ) was first heard in the Christian world : For if the best Records of Antiquity signifie any thing , the Bishops we speak of , at , and some while after their first Original , were chosen by the people , who were to live under their inspection and Government , in conjunction with their Ministers . So that those Ministers , who were made afterwards by these Bishops , were , in a sence ( viz. mediately , and remotely ) made by themselves ( I mean by the people themselves ) in and by that act of theirs , whereby they close their Bishops , and gave them power ( I do not mean , a lawful power , for such was not in them to give ) to ordain Ministers for them . Now then if they did attend upon Ministers Episcopally ordained , upon the tearm specified , their example no wayes paralel's , no wayes countenceth , much lesse justifieth , the practise of any in these dayes , who from time to time sit under a Prelatical Ministry ; considering that the Bishops , which the world now affordeth , are of a quite different extraction from those in ancient times , far more spurious and degenerate , the people of God being so far from chusing , or defiring them , that they make their way by an high hand to make themselves Lords over them . 7. ( and lastly , for this ) As for those , who have dealt so effectually with their judgements and consciences , as to make themselves both able and willing , to conceive , that there can be no lawful Ministry , but that which springs from under a pair of Episcopal hands ; the conceit is so prodigiously importune and unreasonable , that to engage in any solemn or serious opposition to it , may seem to be a work proper onely for him that hath little else to do . Nevertheless , because I find that there are not wanting amongst us , who have suffered themselves to be baptized in the spirit of this conceit , ( to the disparagement of their judgments , to the ensnaring of their consciences , and who knowes to what publique inconvenience besides ? ) to set them at liberty from the bands of this inchantment , I mast heartily and seriously recommend unto them the diligent perusal of that elaborate and learned Discourse of Mr. W. Prynne lately mentioned , once and again ) published the second time with some enlargements , not long since , under the title of , The Vn-Bishoping of Timothy , and Titus , &c. In this Discourse , besides that which is projected in chief ( the vindicating the Holiness and Honour of Jus Divinum , from having any thing to do with the dunghill-Institution of the Episcopal Dignity ; for so it deserveth to be abased for exalting it self so high as to claim Jure Divino ) the Reader shall find the priviledge of ordaining Ministers , challenged by that Order of men we speak of , as incommunicable unto all others , vested by God himself in persons of another Order , and not at all in them considered ( as they use to consider themselves in the businesse ) in their elevation . Argument VI. Some again plead ; That Christ hath purchased a liberty for all his , to seek , and to receive , their Christian edification where-ever they can find it , and where-ever they shall desire to seek it with any hope of finding it . So that they are not tied in Conscience unto any one sort , or kind of Ministers , but may as lawfully , and without sin , hear as oft as they please , even such Teachers , whose entrance into their Office of Ministry is most abominable and hateful unto Cod , as those , who enter by that door , which he hath sanctified , and appointed for this purpose , and so come to the great work of the Ministry with abundance of his blessing upon them : Especially they plead , that the hearing of the vilest of Ministers is sin-free , if they deliver any thing that is good for edification , and this be received : and in case they utter any thing of a contrary import , that this be rejected . Answer . This Argument savours of a spirit that hath flesh and bones relating to it , and these covered with a skin , which it desires to keep whole to sleep in . But , 1. The liberty purchased for us by Christ , is an un-valuable treasure , a benifit and priviledge that passeth all humane understanding . But as in the true and right notion of it , it highly accommodates the Spirit , making it abundantly fruitful , as well in righteousness , as in joy , and peace ; yea , and in some respect , accommodates the flesh also , as namely by easing it of the insupportable burthen of the Levitical Ceremonies : So in a corrupt and false notion , it hath been from the begining , and is at this day , made a pretence of much unworthiness , and a cloak and covering for many uncomly and sinful doings . The Apostle admonishing the Galatians not to use that liberty whereunto they had been called by Christ , for an occasion unto the flesh , a [ that is , for the encouraging and strengthning of themselves in any carnal practises , or wayes unbecoming the Gospel ] plainly implieth , that there is a great aptness in professors of the Gospel to stumble at this stone , and to think they may lawfully do many things under the covert of their Christian liberty , at which otherwise their Consciences would boggle , and stand more in awe of the word of God restraining them . Whereas the incomparable priviledge of the liberty purchased for us by Christ , engageth us unto all things , which make , either for the honour of the Gospel , or for the comfor , peace , and salvation of men , upon higher , and more awful , and sacred terms , than otherwise we had been ; yea , and upon the same terms , to refrain and forbear all things , though otherwise lawful ( if they be not necessary also ) which are contrary unto , either the one , or the other . This is the plain and unquestionable Doctrine of the Scriptures , and is accordingly taught by the generality of Ministers learned in them . Now then , 2. The hearing of a Prelatical Ministry by those , who judge themselves strong , being a great offence , and stumbling , to their weak Christian Brethren and this being known unto them so to be , the practise is as diametrally repugnant to the Law of Christian liberty , as lightly a practise can be . For this Law ( as the great Apostle hath drawn it up ) is , that Christians by love should serve one another b Now what this Apostle speaketh elsewhere concerning material meat , is , in the case before us , altogether as applicable to the spiritual meat , or food , of Christians ; nay , the misdemeanor in this case , is much greater , than that mentioned in the other . But if thy Brother be grieved with thy meat , now walkest thou not charitably c [ that is , according to the emphasis and weight of the phrase , as Expositors observe in sundry the like in Scripture ] thou walkest EXCEEDING uncharitably . For if it be objected , that we are not bound by any rule of charity , to forbear our spiritual food , for the offence of any , as we are our temporal ; I answer , yes : in the like sense , and respect , in which we are bound in charity towards a weak Brother , to forbear temporal meat , we stand bound to forbear spiritual also . If a Brother were so weak , as to be offended that I should eat any meat whatsoever in case of the utmost necessity for the support of my life , when I cannot come at any other , in this case I were not to regard his being offended , but to eat the meat which God hath given me to releive me in my extremity , howsoever : The reason is , because in such a case I stand bound in duty towards God to preserve my life , which I cannot do in any other way , but only by eating such meat , my eating of which may ( as the case supposeth ) offend my Brother . But when I may relieve my hunger , and sustain my life , by several kinds of meat , one of which my Brother judgeth it not lawful for me to eat , but taketh no offence at my eating any of the other , if in this case I should eat that which offendeth him , I should not ( as the Apostle saith ) walk charitably towards him : but destroy him , and so abuse my Christian liberty , and sin against Christ . There is altogether the same consideration in chusing our spiritual nourishment , and means of edification . Suppose we judge that we may , yea , and that we do edifie by resorting to a Prelatical Ministry ( about which we shall notwithstanding a little demur before the close of this answer ) yet knowing that our resorting hither , is an offence and scandal to many good Christians , though weak , God having afforded us great variety otherwise of worthy means for our Edification ( as hath been proved formerly ) a such a practise ( were it in it self lawful , yet ) being against charity , is an abuse of our Christian liberty , a kind of wanton and contemptuous trampling upon the peace and comfort of our weak Brethren ( who may be as precious in the sight of God as our selves , notwithstanding their weaknesse ) and consequently , must needs be a sin highly provoking the Lord Christ , Indeed if God had commanded us to hearken unto this Generation of Ministers , what means soever besides he should vouchsafe unto us for our edification , or should have threatned us with the vengeance of eternal Fire , if we did not hear them , in this case should any person be offended at us for hearing them , he must bear the burthen of his offence himself for we should be innocent ) but if under the circumstance mentioned , we shall comport , in our attention with them , & a weak Brother shall be offended at our comportance in this kind ; God will require his offence at our hand . An offence may be taken at the performance of a duty ; but cannot be given but by an act of liberty . Again , The misdemeanor of offending a weak Brother by receiving our spiritual meat from the hand of a Prelatical Servitor , is in this respect more sinful , than to offend him in eating any material meat would be , namely , that the offence given in the former case , is by an action or practice that is in it self , and out of the case of scandal , unlawful ( as hath been proved at large ) whereas in the latter case , the offence is given by an action , which simply , and in it self considered , is lawful : For every creature of God ( saith the Apostle , speaking of material meat ) is good , and nothing to be refused , &c. 1 Tim. 4. 4. 3. It hath been proved in the preceding Considerations , that the frequent recourse of Godly persons to Prelatical Ministers in the publick exercise of their Ministry , is , in several other respects , besides that of scandal and offence given unto weak Christians , a manifest breach of the Law of Chrity ; As 1. Because it encourageth such Ministers in an evil way , and hideth Repentance from their eyes ; whereas their withdrawing from them , is a proper means to make them better acquainted with themselves , and to help them to be ashamed of their Babylonian preferment . 2. Because by countenancing and strengthning the hand of these men in their way , they help to harden the hearts of their great Lords and Masters also in the evil of their way , which is more provoking in the sight of God than the other . 3. Because by honouring the Ministers of the Prelatical Creation , with their dependance on them for the words of eternal life , and high concernments of salvation , they keep up and strengthen the Interest of the Prelates in the hearts and minds of the people , and so make the mountain of their power the more strong and durable ; and consequently , bring upon their own heads the guilt of being accessary to all the outrages of persecution and cruelty , wherein this generation of men shall magnifie themselves against the Saints of the Most High. 4. Because by accepting of Ministers of an Episcopal recommendation and investiture , they wrong and weaken the right-vested by Christ in his respective Churches , for the choice and ordination of their respective Ministers . These particulars we argued more at large , and brought the truth of them into a clear light in the foregoing Considerations : therefore we only mention them here . The Reader may please to review Consideration 2 , 3 , 4 - 13 , 14 , 15. So that the liberty purchased for the Saints by Christ , is so far from being a reasonable ground whereon to justifie or warrant the practice condemned in these papers , that it is a most sovereign disswasive and retractive from it : For the greater love Christ hath any wayes manifested unto them , he hath laid so much the greater and stronger engagements upon them to love others , and more especially those of the houshold of Faith ; and consequently , to refrain all wayes and doings that are inconsistent with this affection towards the one or the other . 4. ( and lastly ) The liberty purchased for the Saints by Christ , was intended by him only for their comfort , welfare and peace , not for their prejudice or loss : Therefore any man to plead this liberty to embolden himself unto any such practice , whereby he is likely , or rather cannot but prejudice and endammage himself , and this in matters of greatest concernment unto him , must needs be an abuse of this liberty . Now that for the Servants of God to attend upon , or ( which is the same ) to hold Communion with such a Ministry which is no where approved , or sanctified by Christ in his Word , but obtruded upon Christians with an high hand , by those who are confederate both in spirit & practice , with the Scarlet Whore sitting upon the Scarlet-coloured Beast , and drunken with the Blood of the Saints a ( a description which belyeth not the Prelatical Priesthood , or Ministry ) must needs have a direct and strong tendency to their real loss and detriment , may be thus brought out of darkness into light . The great jealousie and fierce wrath of God are again and again reveated from Heaven , not only against the Antichristian Beast himself , that had two Horns like a Lamb , yet Spake as a Dragon b &c. but also against all his complices and followers , against all his Worshipers , and those that should communicate with him in his sins [ that is , in any of tho●● sins which are more appropriately his , his , as he claims to be Vicar General unto Christ , and to Umpire matters of Christian Religion and Divine Worship , as he pleaseth , and by what Penalties , as well Civil , as Ecclesiastick , he pleaseth ] And the third Angel followed them , saying , with a loud voice , If any man worship the Beast and his Image , and receive his mark in his fore head , or in his hand , the same shall drink of the wine of the wrath of God , which is poured out without mixture [ that is , without any allay of mercy or compassion ] into the cup of his indignation , and he shall be tormented with Fire and Brimstone , in the presence of the holy Angels , and in the presence of the Lamb : And the smoak of their torment ascendeth up for ever . And they have no rest day nor night who worship the Beast and his Image , and whosoever receiveth the mark of his name c . A most dreadful denunciation and warning ! enough to make both the ears of him that shall hear it , to tingle ; and to prevail with any man that loves not the vengeance of hell fire , or to have God his Enemy in the fiercest of his Indignation , to keep off , at least , the thousand six hundred furlongs distance , spoken of ( Rev. 14. 20. ) from all communion with the Beast , Babylon , the False Prophet , and Scarlet Whore , in all their lewd and detestable doings . And whereas several other things of moment might be observed from the passages now cited , I shall at present ) take notice of these two only . First , That the most severe and dreadful vengeance here described , is not threatned against any inward defection , or leaning in heart , mind or judgement , towards the wayes and practices of the Beast , but against any outward compliance with him , as in the receiving his mark in the forehead , or in the right hand , &c. So that it is in vain for men to plead the integrity and goodness of their heart , if in their outward man they conform to any of his abominations . Secondly , That the Holy Ghost expresseth those compliances , or those acts of compliance , with the Beast , against which the most heavy doom described is threatned , in words and phrases that are obscure and of difficult interpretation ( as the worshipping of the Beast and his Image , the receiving his Mark in the Forehead , or in the right Hand ) that so the Saints might be made jealous and fearful , not only of such actions und wayes wherein they should broadly and right-down symbolize , and comport with him , but even of those also , which have the least and lightest appearance of such a comportment . Men use to be more circumspect in their way , and more careful of keeping themselves at a sufficient distance from Ditches , Precipices , and places of danger , when they walk in the twilight , the light of the Sun is apt to make them more bold and venturous . And it is the express will of God concerning us , that we abstain , not only from that which is really and unquestionably evil , but from all appearance of evil a likewise , yea , and from whatsoever is of an inviting , tempting , and alluring nature unto evil b ; yea , and from whatsoever we are not reasonably , and well assured in our Judgements and Consciences , that it is not evil c Now that our ordinary and frequent attendance upon persons commissioned and sent by Prelates to preach , is a countenancing of , and consequently , a communicating with , as well the one , as the other , in their sins ( with the Prelates in their blasphemous usurpations and incroachments upon the high Prerogative of Christ ; with the Preachers , in their consenting unto their Masters in those sacrilegious impieties , by dividing the spoile with them , and accepting a Ministerial Dignity from and under them ) hath been demonstratively proved formerly d . And the sin of Prelates in claiming and exercising such a power in , and over the Churches of Christ , which is competent only unto Christ himself , and accordingly appropriated unto him by God , being ( for kind ) one of the most notorious and stigmatical sins of the Babylonish or Antichristian Beast ; they who justifie , or any wayes communicate with the Prelates in the sin , justifie the Beast also , and communicate with him in the same , and consequently , bring themselves under the dint of those most terrible threatnings from Heaven , which are bent against him , and all that bird him God speed in the way of his Antichristian Abominations ( as we lately heard ) neither are they who quarrel with him , or declare themselves with the greatest zeal and passion against him , about other matters wherein themselves are , or ( probably ) may be some wayes concerned , hereby either made , or declared innocent from the great offence of complying with him , and justifying him . For thieves may fall out , and draw swords upon one another about dividing the prey , and yet-justifie one the other in following the same wicked course of thieving : and Sampson's Foxes were tyed together by their tails , when their heads looked contrary wayes . In like manner , men may preach and write with a keen stile , yea and make most severe Laws against him , that calleth himself Christ Vicar [ that is , Antichrist a ] and against those that profess a religious subjection unto him ( whom we call Papists ) and yet may symbolize , and be in the same condemnation with him , if they claim or exercise , yea , or maintain and justifie that kind of power which he claims ( though over greater numbers of men ) and exerciseth , but in much a larger Sphere than they ; a power ( I mean ) of imposing upon men what they please in matters of Religion , or of Faith and Worship , under what penalties they please also . The claim of this power over the Chrictian World , ( or , I might say , over the whole World ) constitutes him that maketh the claim , whoever he be , that Notorious and Grand Anti-Christ , or Vice Christ , of whose coming into the World in his season , the Christians in the dayes of the Apostles Paul and John , had heard , b and whose History ( his rise , progress , exploits , continuance , together with his most doleful and dreadfull Catastrophe , or end ) is prophetically set forth by these Apostles ; by the former more briefly , 2 Thess . 2. by the latter , more largely in the Book of the Revelation . And whosoever they be that claim the like power , though it be over a smaller part of men , and over those only , who live under their Civil Government and Power , ( as most Rulers and Governours that are called Christian , do ) they justifie that very power in the nature or kind of it , the claim and exercise of which is the very life and soul , and quickning spirit of Antichrist emphatically , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to called : and consequently , in this respect , may ( with too good propriety of speech ) be termed Antichristian , or Antichrists of an inferiour order . But this by the way . From the late premises it plainly enough appeareth , that the lending of our ears and understandings , from time to time , to a Ministry of a spurious and earthly descent , and which the Prelates ( rank of the spirit that breatheth in Antichrist the Great ) may truly call theirs , is a constructive justification of this Antichrist , and that in his fundamental wickedness ( as was even now hinted ) and so exposeth us unto danger of partaking with him in his plagues : and therefore cannot be encouraged , or led unto it by the sweet Genius of the liberty purchased for us by Christ ; this ( as hath been shewed ) most effectually disswading and drawing us aside from all actions and wayes , that are of any threatning or dangerous consequence unto us . Secondly , Whereas the Argument pleadeth that the benefit of Edification may lawfully be sought after , and received , from any Ministry whatsoever , not only in the Reformed Churches , but even among Papists themselves , as from Jesuites , Fryars , &c. I answer ; 1. That evil ought not to be done , for the compassing or obtaining of any good whatsoever . The great Apostle being reported to affirm the contrary , rejects the report with great indignation , as an unworthy slander , Rom. 3. 8. And no marvel ; it being repugnant even to the Light of Nature ( as might be shewed from the Sayings of some of her Prophets ) that the attainment of that which is good , should be endeavoured by unlawful wayes : The reason whereof might be insisted on , but that we are in hast . Now it bath been formerly argued , and proved , by Considerations not a few , That to attend upon any Ministry , which is of an Apocryphal and sinful erection , and consequently derogatory unto Christ , and his care and faithfulness over the House of God , whatsoever our ends or expectations may be , in , or from such our attendance , is unlawful , and displeasing unto God , and more especially , and unquestionably , in the case of Scandal given to weak Christians . No goodness of ends or intentions , will make atonement for a sinful action . 2. Though Edification be more necessary , and of greater concernment to be endeavoured and sought after by a Christian , than his daily bread , yet God having provided orderly and regular means , and these every way sufficient for his obtaining it , ( as hath been with greatest evidence proved from the Scriptures * ) he is not to please himself with breaking the Divine appointment on this behalf , or to be his own Carver , when God hath set out a meet and full allowance for him ; no whit more , than with seeking his daily bread by indirect and unwarrantable practices , when as there are honest wayes and means to supply him in this kind , which have the blessing of God annexed by promise unto them , and he well capable of the use of them . The holy Ghost chargeth it upon the Saints as a special duty and service for the honour of Christ , that they observe a Decorum , and comely Order in their Church Assemblies , and in managing the Ordinances and holy Institutions of God. Let all things be done decently , and in order b . And the Apostle Paul signifies to the Colossians that he rejoyced , beholding , though onely in spirit , ( for he was now absent in body ) their Order c . And Titus was left by him in Crete to put things in order , or ( as the word signifieth ) to set matters at rights , in the Churches there d . Now as it is a manifest breach of order , when a wife is disobedient to her own husband , her obedience unto him being fit and comely ( as the Holy Ghost himself hath adjudged it , Coloss . 3. 18. ) So is it no lesse disorderly for any person , who hath freely embodyed himself in a Church of Christ , the members whereof ought to submit themselves one to another in the fear of the Lord ( Ephes . 5. 21. 1 Pet. 5. 5. ) And again , to serve one another in love , Gal. 5. 13. To build up themselves in their most holy Faith , Jude vers . 20. To obey those that are over them in the Lord , and to esteem them very highly in love for heir work sake , 1 Thes . 5. 12 , 13. Heb. 13. 17. Not to forsake the assembling of themselves together , but to exhort one another , Heb. 10. 25. Not to make rents or Divisions in their body , 1 Cor. 1. 10. or to cause offences , Rom. 16. 17. ( with several other things of like import with these ) it is ( I say ) disorderly in the highest for any Member being under such sacred obligations as these , unto his body , or fellow-members , to turn his back upon them , to abandon their communion , to forsake their holy Assemblies , and under a pretence of Christian liberty to seek after edification , to betake himself from time to time unto strange Teachers ( especially being of an infamous and polluted Order ) and to frequent Congregations of a Politique Constitution , and worldly complexion , in the name of Churches of Christ . Now for any man to expect edification by violating the Order , which Christ hath established in his Churches , is with as little reason , as to expect to gather grapes of thorns , or figs of chistles . 3. ( and lastly , for this ) Were it granted , or supposed , that a person might gather as much , yea , or more , knowledge in the Misteries of the Gospel , from the lips of strange Teachers in their Ministry , than he was like to do by the teachings in his own Church , and amongst those , from whom he hath sperated himself ; yet neither will this prove that he edifieth , as much , or more , as , or than , he might have done , by waiting upon God at the door of the lips of him , or them , who speak from God , in his own Congregation . The Silver , and Gold , which an ungodly man possesseth , may be of the same kind of mettal , and of the same allay , and refining , with that , which is possessed by one that is righteous : yet the Prophet David saith , that a little that a righteous man hath , is better [ that is , is serviceable to the owner upon a better account ] than the riches of many wicked * . The reason is , or may be , because the righteous mans little , being honestly gotten , or obtained , hath the blessing of God upon it , and is sanctified unto him : Whereas the riches of wicked men , being either unjustly obtained , or unconscionably detained and kept up , or both , are polluted unto the owners , and have the curse of God cleaving to them , according as he threatneth , Mal. 2. 2. I will curse your blessings . In like manner , the knowledg in things appertaining unto God , and relating unto the saving of the soul , which is obtained by breach of Gospel-order , and by attending upon a Ministry of an unclean Parentage and descent , may , in the letter and notion of it , be altogether the same ( yea and possibly exceed it ) with that , which is gained by keeping close to God in his Gospel-Institutions & Appointments , and received from those Teachers , which the Holy Ghost hath set over us , or is dispensed in our own Christian Assemblies ; and yet come far short of it in the matter of true Edification [ I mean , in building men up in Faith and true holiness . ] For there is an aptness in knowledge , in conjunction with the weakness and vanity of the heart of man , to puff men up ( as the Apostle speaketh ) which is as contrary to Edification , as contrary may be , unless the flatulency and windiness of it be corrected by the Grace and Blessing of God. Besides , the Scripture in many known places , informeth us , that knowledge and ungodliness agree too well together ( many times ) in the same subject and soul . Now though God may ( as hath been argued , and granted , formerly ) sometimes countenance and bless a Ministry of a forreign plantation , to the conversion of some , and edification of others [ namely when , and whilst , the irregularity and unlawfuess of it remains un-discovered , so that people in the simplicity of their hearts resort unto it , and whilst other means of Grace are scant , and Gospel Churches few , and remote ] yet there is little question to be made but that he much more rejoyceth over a Ministry of his own contrivance and establishment , to work gracious and great things by it for the precious souls of men . And Ministers , who receive their Commission for their work from him , or in his way , are oft found Ministers of the Spirit , when as those of an exotique and earthly protrusion , though of greater gifts , and parts of learning , prove ( in comparison ) Ministers onely of the Letter . Therefore they that go wondring , or wandring , after such Teachers as these , upon a design or desire of Christian edification , expose themselves by a like course , unto a like curse or disappointment , with those Jews of old , concerning whom the Prophet said , They shall commit adultery [ that is , they shall take unto them many wives ] and shall not increase a And as it is recorded of Daniel and his three Companions , who refused to defile themselves with the portion of the Kings meat , or with the wine which he drank , chusing rather to eat pulse , and to drink water ; that their countenances appeared fairer , and fatter in flesh , then all the children that did eat the portion of the Kings meat b : In like manner they , who out of Conscience , shal content themselves with that spiritual diet , though it seems but spare and thin , which God judgeth meet to provide for them , are like to thrive better in the inner man , and to grow faster in Grace , than those Teachers , by whom the souls of the Princes , and Great men of the Earth delight to be served . So the Israelites in the wilderness , being dissatisfied with Manna ( which yet was Angels bread c ) villifying it as a light bread d , and complaining , that their soul was dryed away for want of better nourishment e , fell a lusting after flesh : wherewith though God was greatly provoked , yet they were not disappointed of their lust f , flesh was given them in great abundance g : But while the flesh was yet between their teeth , the wrath of the Lord was kindled against them , and the Lord smote them with an exceeding great plague h . And it is greatly to be feared , that such Members of Christian Congregations , who kick against the spiritual provisions in those Houses of God , to which they relate , as if there were neither marrow , nor fatness , nor any good nourishment in them , and think to feast sumpiuously with the World in their Synagogues , and Assemblies ; greatly ( I say ) it is to be feared , that the sweet morsels they shall eat here , will never digest kindly with them , nor breed any good blood , but turn to wind and water , and bring the displeasure of God upon them . Therefore if Edification be the end which men propose unto themselves in taking a liberty to travel to drink of the waters of Abanah and Pharpar , they might with much more wisdom , and likelihood of success , have consulted the obtaining of their desire in this kind , by staying at home , and contenting themselves with the streams of Jordan . Argument VII . Lastly , Some conceive they may lawfully hear those Ministers whom these Papers all along have endeavoured to perswade all good men to decline and turn away from , if they hear them onely as men well furnished by God with gifts and abilities for the preaching of the Gospel , and shall not at all mind , or regard , their Ordination ; neither whence it comes , nor whither it goes , nor by what , or whose , Authority they stand forth to preach . For that it is lawful to hear any man preach the Gospel , even without any Ordination by men at all , if we perceive , or understand , him competently qualified for the work , is more generally , if not universally , acknowledged by knowing and understanding men . Answer . 1. There is little question to be made but that it may be lawful to hear , yea oft , and from time to time , to hear such a man preach , or declare in words , and in a continued discourse ( for this I call preaching ) the counsel and mind of God in the Gospel , who never received Ordination ( in the common , and best known Notion of the word ) from men ; yet under these Conditions , or Proviso's . 1. That he pretends not to an Ordination , having never received any , true , or false , and the falshood of his pretence , or his lye in this case , is either known to us , or justly suspected . It is not worthy a Christian , to countenance a liar , or a person justly suspected for such , in so sacred a work , as the dispensing the Oracles of God. 2. That he hath not submitted to any Mock Ordination , or such which is irregular ( in the principal , or main of it ) for such an Ordination is a meer nullity ( as was shewed soon after the beginning of this Discourse ) in which respect , he that walketh under it , may well be taken for a Non-Ordained man. Yet such a man is not to be countenanced , or honoured , with the presence of a Christian , when he presumes ( not having first , by one means or other , testified his Repentance for such a miscarriage ) to minister the Glorious Gospel of Christ . For it is not meet that the sheep of Christ should give ear to such a Shepherd , who entreth not by the door ( that is , by Christ , and according to his appointment ) into the Sheep-fold , but climbeth up another way , Joh. 10. 1 , 5. compared . But this is the main part argued hitherto . 3. That we find him to be , in some degree at least , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enabled by God to teach : which requireth , 1. Some good acquaintance in the Master Veins of the body of the Gospel : And 2. A convenient utterance , so as to be able to communicate the conceptions of his mind , unto the minds and understandings of those that hear him . To encourage any private Christian to the exercise of Prophesying , in any more publick way than amongst those of his own family , whom God hath not recommended unto his Brethren , by the common Donation of both these Gifts unto him , especially the former , in some considerable proportion above the generality of his fellows , tendeth rather to the dishonour of the Gospel , and to the disparagement of him that is encouraged upon such terms , than otherwise . 4. That he be a person of a modest , humble , sober , and grave spirit , of an inoffensive and exemplary behaviour , not under any observation or reproach for any thing scandalous or unchristian , in his course . If they shall undertake to preach Christ , who are enemies unto him , ( as all those are who obey not his Gospel , or will not suffer him to reign over them , Luke 19. 27. ) they are not to be honoured or encouraged in such their undertaking , by those who are his friends . 5. ( and Lastly ) That whilst we honour a private Christian in his exercise of those good Gifts , which God hath given him for our Edification and Comfort , we do not prejudice ( in the least ) that greater and more solemn Ordinance of the Ministry , which Christ hath given as a singular blessing unto his Churches ; nor any wayes discourage or grieve those , who are over us in the Lord , and must give an account for our souls . The Ordinances of Christ are all necessary in their ( respective ) seasons , and amicably affected towards one another : there is imployment enough , and this honourable , for them all ; so that one needs not endamage or entrench upon the priviledges of another . These Cautions and Conditions observed , there is little question but that it is very lawful to attend upon the Gospelexercises of a private person , or a man nor ordained ( in the common sense of the word ) for the Work of the Ministry , or of Preaching : Yet this proveth not ( as was even now briefly shewed ) that it is in like manner lawful to hear he preachings of a person , who hath so far neglected the honour and pleasure of his great Lord and Master CHRIST , as to purchase leave and liberty , to preach the Gospel , of those who have neither power to grant , nor power to deny , and least of all , power to sell , any such thing , but are intruders upon , and usurpers , yea , and prophaners of the holy Priviledges both of Christ and his People . 2. If it be unlawful to hear such Ministers as these , as , or because they are Prelatically Ordained , it cannot be lawful to hear them as gifted men , or as persons well qualified , in respect of knowledge and utterance , to preach the Gospel . For it is a general and true Rule , That no particular or individual action , which is unlawful in respect of any one circumstance , can be made lawful by the innocency of never so many circumstances otherwise . Nor is there any particular action so broadly unlawful , but hath some circumstance ( haply , many ) lawful enough relating to it , according to the saying , Malum semper habitat in alieno fundo , Evil alwayes dwells in a soyl that is none of its own ; meaning , that it still cleaveth unto somewhat that is ( naturally ) good . 3. ( And lastly , ) In case he that thinketh it lawful to hear the Ministers we speak of , as men well accomplished with Gifts for the work of Preaching , though not as men sinfully ordained , should openly and publickly declare and profess , that he heareth them only in the former consideration , and at no hand in the latter , his act in hearing them ( I conceive ) would be much more excusable , both with God and good men ; but whether it would be wholly justified hereby , I somewhat doubt . If a man should bow down to , or before an Image , although he should never so seriously protest and say , that he boweth not down to it , or before it , as it is silver , gold , wood , stone , or the like , nor as it is the workmanship of mens hands , but only as it putteth him in mind of God ; I believe this would not make him innocent of the great offence of violating the second Commandment , where bowing down to an Image is expresly forbidden : for no consideration put by man upon such an action , which is a direct breach of any Commandment of God , can alter the property of it , or cause it to be no such breach . Therefore if it be against the mind of God , that we should with our presence honour the Teachings of such Ministers , who come in this Name unto us , from under Prelatical hands , it is not our considering them as persons gifted for the Ministry , when we do thus honour them , that will reconcile our acting in this kind with the mind , or will of God ; how much less , if we shall keep this our consideration to our selves , and within our own breasts ? For in this case , how shall our weak brother , who is offended at our hearing such Ministers , come to know , but that we hear them upon the worst , and most offensive terms of all , namely , as Preaching by vertue of their Episcopal Ordination , and so be offended much more ? Again , How shall the Ministers themselves whom we hear , not think but that we hear them as Ministers of Christ , rightly Ordained , and so be strengthened or hardened in the evil of their way , upon a supposal of our concurrence in Judgement with them , touching their Ordination , and the goodness of the Way by which they have entered into the Ministry , if we hear them from time to time , without declaring or protesting against their Ordination ? So that whoever they be , that judge it unlawful to hear them as Prelatical Ministers , have no reasonable ground to think that they may notwithstanding lawfully hear them as gifted men , unless they shall make their tongues the Interpreters of their minds and intentions in the case . Neither dare I warrant them that the loudest declaring of themselves in this kind , will warrant their practice in hearing them : But I really believe , that they will find it much cheaper of the two , and every way more commodious for them , wholly to wave the hearing of the men they wot of , than to make any such Declaration . FINIS . Notes, typically marginal, from the original text Notes for div A41500-e400 a Socios Christi vocat ●●bitiosos 〈◊〉 qui 〈◊〉 cultus , ●ue ac Chri●●●s ipse , insti●●●erent . 〈◊〉 . b Sociorum 〈◊〉 i.e. Pa●rum 〈◊〉 qui nibil te 〈◊〉 , sed 〈◊〉 〈◊〉 ●ecum ●estoris specie , appellatione . 〈◊〉 in notis locum . a Ignosci 〈◊〉 simpliciter 〈◊〉 antibus : 〈◊〉 inspiratio●●m vero , & ●●velationem ●●ctam , sine ig●●rantiae 〈◊〉 peccatur . ●ypr . Ep. 63. a Mr. W. Prynn , Vn-Bishoping of Timothy , &c. reprinted with ad●itions , Anno. ●661 . ● . 1 , 2 , 3 , 〈◊〉 . ( after the Postscript . ) a See Mr. W. Prynne , Vn-Bishoping , &c. p. 76. 77. a A Multi raedio investigandae veritatis , ad proximos divertunt errores . Minut. Felix . a Gal. 5. 13. b Gal 5. 13. c Rom. 14. 15. Adverbia necandi , ejus cui ●dhibentur contrarium significant . Mede 〈◊〉 Apoc. p. 152 a Consideration 19. a Rev. 17. 3 , 6. b Rev. 13. 11. c Rev. 14. 9. 10. 11. elsewhere the sore displeasure of God is declared ( threatning-wise ) against those that shall compo●● with this Beast in his sins , Rev. 8. 4. Chap. 19 , 17 , 18 , 2 Thes 2. 12. a 1 Thess . 5. 22. b Prov. 23. ●1 . Exod. 34. 5 , 16. Deut. 2. 30. ( with many other ; ) c Rom. 14. 14 , 23. d See Consideration 2 , and 4. a The word Antichrist signifieth as well Christ's Substitute , Deputy , Vicar , or one that acteth in his place or stead , as one that is an Adversary or Enemy to him : although it be true , that he that acteth in his Head , exercising such a power , which is appropriately his , & vested in him only , is his grand Adversary , and must needs be so , as might be shewed at large . The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as our best Lexicons inform us , most properly signifieth , pro , vice , loco ; for , instead , or place [ of another ] and is in this sense frequently used in the New Testament , Matth 2. 22. Luke 11. 11. Jam. 4. 15. Not is it ( I verily believe ) here so much as once used in an adversative 〈◊〉 Yea , incomposition it is used in the like signification . Acts 18. 2. and elsewhere . b 2 Thess . 2. 5 , 6. 1 John 4. 3. * See Consideration 19. b 1 Cor. 14. 40. c Col. 2. 5 d Tit. 1. 5 * Psal . 37. 16. a Hosen 4. 10. b Dan. 1 8 , 12 , 13 c Psal . 98 25 d Numb 21. 5 e Numb 11. 6. f Psa . 78 30 g Numb 11. 31. h Numb 11. 33. 
A30479	----	A vindication of the ordinations of the Church of England in which it is demonstrated that all the essentials of ordination, according to the practice of the primitive and Greek churches, are still retained in our Church : in answer to a paper written by one of the Church of Rome to prove the nullity of our orders and given to a Person of Quality / by Gilbert Burnet. Burnet, Gilbert, 1643-1715. 1677 Approx. 308 KB of XML-encoded text transcribed from 123 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30479 Wing B5939 ESTC R21679 12683329 ocm 12683329 65714 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30479) Transcribed from: (Early English Books Online ; image set 65714) Images scanned from microfilm: (Early English books, 1641-1700 ; 683:1) A vindication of the ordinations of the Church of England in which it is demonstrated that all the essentials of ordination, according to the practice of the primitive and Greek churches, are still retained in our Church : in answer to a paper written by one of the Church of Rome to prove the nullity of our orders and given to a Person of Quality / by Gilbert Burnet. Burnet, Gilbert, 1643-1715. [64], 181 p. Printed by E.H. and T.H. for R. Chiswel ..., London : 1677. "An appendix: About the forms of ordaining priests and bishops in the Latin Church": p. 107-181. In reply to "Arguments to prove the invalidity of the orders of the Church of England," which is reprinted p. 1-10. Errata: prelim. p. [64]. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Ordination. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Rina Kor Sampled and proofread 2003-12 Rina Kor Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A VINDICATION OF THE ORDINATIONS OF THE Church of ENGLAND . IN WHICH It is Demonstrated that all the Essentials of Ordination , according to the Practice of the Primitive and Greek Churches , are still retained in Our Church . IN ANSWER To a Paper written by one of the Church of Rome to prove the Nullity of our Orders ; And given to a Person of Quality . By GILBERT BURNET . LONDON : Printed by E. H. and T. H. for R. Chiswel at the Rose and Crown in St. Paul's Church-yard , 1677. IMPRIMATUR Hic Liber , cui Titulus ( A Vindication of the Ordinations , &c. ) Guil. Iane R. P. D. Hen. Episc. Lond. à Sacris Domesticis . THE PREFACE . THE Agents of the Church of Rome studying to accommodate their Religion to every Man's taste and inclinations , use their endeavours with all persons , in those things wherein they think they may most likely succeed . If they find some that love to live at their ease , and to reconcile their hopes of pardon , and Heaven with a lewd life , then they offer to secure them by slight Confessions , easie Penances , cheap Pardons , and Indulgences , and the communication of the merits of other persons : If they fall on others of a sowrer composition , the severities of some Religious Orders and unmerciful Penances are laid before them : If they meet with those that can easily believe every thing that is told them with much assurance , then many Miracles and other wonderful Stories are mustered up : If others seem not so tractable and credulous , then they study to shew them there is no certainty at all about Religion ; if all their Traditions be not believed : And so they can but shake them from our Church , they car●… not whither such doubts may drive them , were it headlong to Atheism : If they fin●… others that are fanciful and Enthusi●…stical in their Religion , then they tell the●… of Visions , Raptures , and Ecstasies , with out number : Or if they fall on other that love the order and gravity of th●… Church , then they think the Game is eas●… and sure , they tell them of the Antiqu●…ty , Universality , and continued Succe●…sion of their Church , and of the novelt●… the narrowness and want of Succession i●… ours . And though the fallaciousness these Objections have been so oft laid pen , that by this time it might have be●… reasonably expected , men of ingenuity a●… probity should have been ashamed of co●…tinuing them ; yet these Gentlemen 〈◊〉 proof against all discoveries . The Reader will easily discern h●… guilty the Writer of the following Paper 〈◊〉 of going in the beaten tract of asserti●… things confidently , which , if he be a man of learning , he must needs know they have no strength in them : And if he be not acquainted with Ecclesiastical Learning , ( which in Charity to him I am bound to believe ) it is very presumptuously done of him to give out Papers of this Importance , in a point that no man ought to engage in but he that has studied Antiquity to some competent degree . For to charge any person , much more a whole Church , with the basest Sacriledg and Forgery , unless one be well assured in his conscience that he is able to make it good , is such a piece of uncharitableness and high presumption , that I know no excuse it can admit of : And if our Church be bringing Souls to Christ in the method proposed in the Gospel , how much has the Writer of this Paper , or any other that manages these Arguments to answer for , that study to raise such scruples as tend to cross and defeat so good a design ? But this Paper , weak as it is , was thought fit to be copied out , and given about , and was brought to a person of Quality , that had been educated under a deep sense of the reverence due to the Church and Churchmen ; So that they hoped if such a one could be once induced to believe that we had no Orders , nor Church-men duly called , among us , it had been easie to have prevailed further . But that Person being sincerely pious and devout , and not easily shaken with every story that was made , and being desirous to be fully satisfied in this matter , conveighed the Paper into my hands , and I was put upon the answering it . I quickly saw that the Arguments were so weak and trifling , that they were very easily answered ; Yet since I was to engage in such a subject , I resolved to do it with as much care and industry as the importance of the Matters required : And finding that , for all that had been written on this Controversie , there remained a great deal to be said , I have so fully considered it , as I hope no scruple will remain with discerning persons , and for the endless doubtings of weaker minds , and the restless endeavours of busie Emissaries , nothing can satisfie or silence those . It may seem too great a presumption in one that is a stranger in this Church to engage in a Question that so much concerns it . But though I had not my Orders in this Church , yet I derive them from it , being Ordained by a Bishop that had his Ordination in this Church ; so that I am equally concerned in the issue of the Question : And I am confident no body shall have cause to imagine that I engage in it with design to betray or give it up . Among the many unjust and spiteful Calumnies , with which the Clergy of the Roman Communion , study to asperse and disgrace the Reformation , there are none more frequently made use of , than these , That there are no Pastors Lawfully called or Ordained among us , That we have not the Power of making God present on our Altars , as they have , nor the power of Absolving from sins , much less of Redeeming Souls from the miseries they are under in another state . They tell their Credulous followers , that we were all at first no better than a Company of Tub-Preachers , and that all the disorders we saw of that sort during the late Wars , were as justifiable as the first beginnings of the Reformation . And tho the ridiculous Fable of the Nags-head , be so manifest a Forgery , supported by no good Evidence and overthrown by the Authority of so many publick Records , besides many other clear presumptions from the state of things , and the time in which that was said to be done , that one might very reasonably expect that all sober or discreet persons should be ashamed of so foul an Imposture ; yet it serves them still for many a good turn , and so they will never lay it down : tho I dare boldly say there is no matter of Fact of which there are no surviving witnesses , that can be Demonstrated with clearer Evidences than the Regularity and Canonicalness of the Ordination of Arch Bishop Parker . Others , that are not so lost in impudence , yet say that tho we have a shadow of a Succession among us , yet we shew how little regard we have to Orders , when we acknowledg the Protestant Churches beyond the Seas to be true Churches , tho many of them do not so much as pretend to a continued succession of Pastors . For the foreign Churches , they are able to speak for themselves ; nor is it needful for me here to shew what grounds there are for our Churches holding Communion with them . But it must be acknowledged to be a high pitch of boldness and injustice to charge us , as if we did not ascribe all due honour to holy Orders and the Succession of Pastors . We know and assert , That no man can take this honor ( of Priesthood ) to himself , but he that is called of God as was Aaron : so also Christ glorified not himself to be made an high Priest ; but he that said unto him , Thou art my Son , this day have I begotten thee . We reject the extravagant and bold pretences of hot-headed or factious Enthusiasts , and have learned out of the Gospel , that a publick calling was necessary , even to those who had the most extraordinary gifts of the Holy Ghost . Our Savionr sent his Disciples as his Father had sent Him ; and laid his hands on them and gave them the Power of binding and loosing . And tho God had by his Spirit called Saul and Barnabas , to the Apostleship of the Gentiles , yet they did not enter upon the discharge of that Function , till by the direction of the Holy Ghost , ( whether by a voice formed in the Air , or by a secret Inspiration , it matters not , ) they were separated , for the work of the Ministry by Prayer and Imposition of hands . And tho Timothy was by some Prophesies marked out as a Sacred Person , yet he was received into that Function by the Imposition of S. Pauls hands . From these sacred Authorities , backed with the constant Doctrine and practice of the Churches of God , in all Ages , we do hold a visible Vocation and Ordination of Pastors necessary in the Church . But whether the Roman Pontifical , or our Ordinal comes nearer the Rules and Instances in Scripture , and the forms of the Primitive times , for at least Eight hundred years , any that will compare them , will easily discern , and it is the chief subject of the following Work , fully to evince the advantage of our forms beyond theirs . It is true , we do not extol the Office of Priesthood to that height as to say , the Priest can by a few words work the greatest miracle that ever was , and can make God present , ( as they love to Phrase it ) this we think is the honouring the Creature more than the Creator . Nor do we exalt the Priest above Gods Vicegerent on Earth our Lawful Soveraign , whom ( according to the Doctrine of the Primitive Church , even when Persecuted by their Emperours , ) we honour as next to God and one who is inferiour to God only . And therefore we reject the Seditious comparing of the Dignity of the Priestly Office , with the Kingly , which has not satisfied the Ambition of the Romish Clergy since Hildebrands days , but the one must be preferred to the other . Nor do we pretend that our Character gives us an Immunity to commit Crimes , and an Exemption from the Civil Courts , when they are Committed . This were to make the Altar a Sanctuary for the most Criminal , and the house of Prayer a Den of Thieves and Robbers . It is true Christian Princes granted these Immunities at first that Church-men might not be disturbed in their Callings , nor vexed with troublesome sute●… . But afterwards that would not suffice , but the Doctrine of Ecclestastical Iurisdiction and Immunity , was set up , as a thing most sacred : and no wonder was it that men durst not presume to lay hands on him , who could bring down not only Legions of Angels , but God himself with a word . And in the beginning of this Century , Italy had almost been imbroiled in a War of the Popes making ; for which he pretended this for one cause , that the State of Venice had apprehended two notoriously l●…ud and flagitious Priests , and were proceeding against them according to Law. But he saw other Princes were not very ready to second him , and yet he did not lay down the quarrel till the Frocess of the Priests was discharged , and they were set at liberty . Such Exemptions are very profitable for a corrupt Clergy , but if any such be among us , we claim no such Protection , being willing to leave them to the Law. We know as little ground for thinking the Priest , by his saying Mass can bring Souls out of Purgatory , the Scriptures have made no discoveries either of Purgatory , or the ways to escape from it , or get out of it : The Primitive Church continued still as Ignorant as the Holy Pen-men had been ; but in the darkest Ages , ( the night being a fit time for Dreams , ) this other world was discovered , which has brought greater returns of Power and Riches to that Prince , under whose Protection the discovery was made , than the world Columbus discovered , has sent to the Crown of Castile . And tho the trade is not of that advantage that it was , yet in gratitude for past services it must never be neglected , or as when the vein of a Mine fails , they dig on through the hardest Rocks till they find it again , for the works must still go on . But we , poor souls , have nothing to do with that gainful Traffick , and therefore the Glory of the discovery and the Monapoly of the Trade , we freely resign up to them , and acknowledg the profits of new Inventions , by the Rules of all Government , are only due to the Inventors ; so that they have no reason to quarrel with us for leaving this entirely to them . For the power of binding and loosing , we do assert that as our Saviour vested his Disciples with it , so it is still in the Church : but if the vigor and exercise of it be much weakened , we have none to blame for it but the Church of Rome : who have now in a course of many ages , laid down all open and publick penance . So that the world being once delivered from that which to licentious men seemed a heavy Bondage , it is not to be wondred at , if the Primitive strictness could not be easily retrieved . 'T is true , this is a defect in our Church , it is confessed by her in the Office of Commination , and she wishes it may be restored ; but the decay and disuse of it begun in the Church of Rome ; and every body knows that what is severe and uneasy to Flesh and Blood , is not soon submitted to , when the practice of it is for any considerable time intermitted . But the Clergy of that Communion , thought they had made a good bargain , when the necessity of Auricular Confessors , and private Absolution was received : to which the Laity did more easily submit , that they might be freed from the shame of open penance : and they knew how to deal with their Priests , when the penance was secret , none knew either the heinousness of their sins , or the nature of the penance : so it was more safe for the Priest to enjoyn what he listed , and give Absolution on what terms he pleased . And then because it was painful to have the Absolution delayed , till the penance was fulfilled , which was the rule of the Primitive Church , Absolution was granted immediatly upon Con●…ession , without more ado : as Arnaud has fully discovered to the world . Certainly every body that considers these things must discern what merchandise the Roman Clergy have made of the power of the Keys , to make themselves Masters of all mens secrets , and of their Consciences , then was the necessity of secret Confession set up ; tho there be nothing in Scripture that favours it : any places that look that way , being only meant of Confessing our Faults to those against whom they are Committed , or of a publick Confession in the Cases of publick Offences . Nor can it be pretended with any Colour of truth or reason , that the Primitive Church did set up or Authorise Confession , in any other way than as our Church does , recommending it only as an excellent mean , towards the quieting the Conscience and the avoiding of all Scruple and Doubtfulness . Penitence is also a mean for humbling the sinner more , for possessing him with deeper apprehensions of the guilt and evil of sin , and of the Iustice of God , and for ingaging him to more diligence and watchfulness for the future , and by these Rules all the Primitive Discipline was contrived and managed ; that it might be a wholsome Medicine for the reforming the World : and every honest Priest ought to consider these as the end he must drive at in all his dealings with Penitents , and for this end the Absolution is to be withheld till it appears that the person is truely penitent : and that both for the Priests sake that he may not give the Comforts of the Gospel , nor make use of his Ministerial power of loosing sins without good grounds : and also for the sinners sake that he may be kept under the fear of the wrath of God ; and be excluded from the comfortable Priviledges of the Christian Church , till he had given some convincing proofs , that he is a penitent indeed . For if he be freed from these fears by a hasty absolution , it is very like he will be slight in his Repentance . There must be also some proportion between the penance and the sin committed ; such as fasting for sins of Intemperance , bodily severities for Inordinate pleasures , Alms-giving for sins of Covetousness , great and frequent Devotions for sins of Omission , that so the penance may prove Medicinal indeed , for purging out the ill humours , and recovering the sinner , and to make the sin more Odious to him . Therefore such slight penances as saying the Penitential Psalms , and abstaining from some meats , with other trifling things of that Nature , are a betraying the power of the Keys , which was given for Edification and not for Destruction , and tend to an exposing of Religion and the Priestly Function to Contempt . These practices are common , and avowed in that Church , and by these and such like have the Iesuites got all the world to make their Confessions to them : of which such discoveries have been made by the Writers of the Port-Royal , that we need say nothing but only look on with Astonishment , and see the Impudent partiality of the Court of Rome , and how obstinately they are resolved to reform nothing , For tho the practice of the whole Church in all the Councils that were held for many ages , be clearly of the side of the Iansenists , yet they must be condemned , their Books censured , and the practices of the Iesuites encouraged and supported . After all this of what Undanted Consciences must they be , who charge our Church as opening a Sanctuary for Vice and Impurity : because we retain not the necessity of secret Confession , and Absolution . Which ( whatever they may prove if well managed , ) are according the practices of that Church , and the Casuistical Divinity that is in greatest Credit there , and by which their Priests are directed , Engines for beating down all Religion and common Honesty . But our Church owns still the power of the Keys , which is not only Doctrinal , when the Mercies of God are declared , or his Iudgments denounced ; but is also Authoritative and Ministerial , by which all Christians are either admitted to , or rejected from the Priviledges of Church-Communion , and their sins are bound or loosed . With this we assert the Pastors of the Church are Vested . For the Rites of our Ordinations , we still retain those which are mentioned in the Scriptures , which are Imposition of Hands and Prayer . As for the forms of Prayer , the Catholick Church never agreed on any , nor decreed what were to be used . Every Church had their own forms . And though the Church of Rome did unmercifully enough impose divers things on the Greek Churches , and because they would not yield to her Tyranny , she left them to be a Prey to the Turk , and did not interpose her Authority with the Princes of the West , over whom she was then Absolute , to arm them for the assistance and defence of the Greeks ; yet amidst all this desire of Rule , they were never so unreasonable as to impose their Liturgies , Rituals , or Missals on them , but in these they left them to their own Forms , and so continue to do to this day . Anciently they had no more Iurisdiction over the British Churches than over the Greek Churches . So that by the division of Provinces confirmed by General Councils , and by a particular decree of the Council of Ephesus , no new Authority over any other Churches was to be assumed by any See , but all were to be determined by the former practices and customs of the Church . It is certain that before that time the Bishops of Rome had no Patriarchal Iurisdiction in Britain ; so that if the Decrees of General Councils will bind them , they ought not to claim any Authority over us . But if the Popes build new Pretentions on Austin the Monk's being sent hither by Pope Gregory the Great . We are ready to refer this matter to his decision , and will stand to his award , for he being consulted by Austin about some particulars , one of these was . Since there is one Faith , how comes it that the Customs of the Churches are so different , and that one form of Missals is in the Roman Church , and another is in the Churches of the Gaules or of France . From this Question it appears that even France , which was undoubtedly within the Patriarchat of Rome , had Forms different from those used in Rome : But let us now hear what Answer is given by Pope Gregory , which may be reasonably believed ex Cathedra , and so of great Authority , with all who acknowledg the Infallibility of that See. You know the custom of the Church of Rome in which you were educated , but my opinion is , that whatever you find either in the Holy Roman , the Gallican , or any other Church that may be more pleasing to Almighty God , you shall diligently choose out that : and infuse in the English Church , which is yet but young in the Faith by careful Instruction , what you can gather from many Churches ; for we ought not to love things for the sake of a place , but places for the sake of good things ; therefore choose from all Churches the things that are Pious , Religious and Right , and gather all these in one bundle and leave them with the English , that they may become familiar to them . It will be hard for the Agents of that Church to find out a Reason why Austin Bishop of Canterbury might make such changes in the Liturgies by gathering out of the several Rituals that were then in the World what he thouhgt fit , and yet to deny the same power to Arch-Bishop Cranmer and the Bishops in King Edward's days , why might not they as well as Austin the Monk , compare the Rituals of the Church of Rome with other more ancient Forms , and gather together what they found most Pious , Religious , and Right , not loving things for the sake of a place ( whether Rome or Sarum ) but loving places rather for the sake of good things . So that in this we have on our side the decision of a Pope who was both more learned and more pious than any of all his Successors ; but this is not the only particular in which they will decline to be tryed by his Iudgment . And in the changes that were made , i●… is very clear that our Reformers did no●… design to throw out every thing that was in the Roman Rituals right or wrong ; but made all the good use that was possible o●… the Forms that were then received in th●… Western Church ; and in this our Church followed our Saviours method , who thoug●… he had the fulness of the Godhead dwelling in him , and was to Antiquate the Jewis●… Religion , and to substitute his more Divine Precepts to those of Moses ; Yet he did accommodate his Institutions as near a●… could be , to the Customs of the Jews , not only in lesser matters , but even in those two great Sacraments by which his Church is knit together ( as hath been fully made out by many learned Writers . ) If then the customs of a Religion that was ready to perish , were made use of , and by new and more sacred Benedictions were consecrated to higher ends ; Our Church shewed her Prudence and Moderation , in not destroying Root and Branch , but reserving such things as were good , and by being cleansed from some Excrescencies might prove still of excellent use . This though it has given some colour to many peevish complaints , yet is that in which we have cause still to glory . This care and caution does eminently appear in our Ordinal , the Ceremonies which were invented by the latter Ages we laid aside , the more Ancient and Apostolical are retained . And for the formal words used in the Imposition of Hands , though the saying Receive the Holy Ghost was a latter addition without any Ancient Authority ; yet because this comes nearer the practice of our Saviour , it was retained as the form of giving Orders . For since it is consest on all hands that the Form of Orders is in the power of the Church , we had good reason to prefer that which our Blessed Saviour made use of to any other , and it had been a sullen and childish peevishness to have changed this , because it was used in the Church of Rome . So that I cannot imagine what should move them to shew so much dislike to our Forms , except it be the old Quarrel of hating them , because they are better and their own are worse ; and so because their deeds are evil they envy and revile us . In this whole matter we are willing to be tryed both by the Scriptures and the first eight Ages , even of the Roman Church , by the Greek Church to this day , and by the Doctrine that is most commonly received even in their own Church . There is but one Objection that may seem to have any force in it , which can be made from the practices of the Primitive Church against the Ordinations in this Church , which is , that we have not the inferior degrees of Subdeacons , Acolyths , Exorcists , Readers and Porters in our Church ; and indeed if the Popes Infallibility be well proved , this will be of force sufficient to invalidate our Orders . The case of Photius Patriarch of Contantinople , is well known , whom Pope Nicolaus denyed to be lawfully Ordained , because he was suddenly raised up from being a Layman to be made a Patriarch , and though he passed through the Ecclesiastical Degrees , yet that was not thought sufficient by that Pope , who certainly would have been more severe to us who have none of these Degrees among us . But these Orders cannot be looked on as either of Divine or Apostolical Institution , the Scripture mentions them not , St. Clemens , St. Ignatius , and St. Polycarp , say nothing of them , Justin Martyr , and Irenaeus , are as silent about them ; so that , till the third Century we find no footsteps of them , the first mention that is made of them is in the Canons and Constitutions called Apostolical ( of whose Antiquity I shall now say nothing ) In the Canons mention is oft made of the rest of the Clergy , as distinct from Bishops , Priests and Deacons , and particularly they mention Readers , Subdeacons , and Singers . In the Constitutions there are Rules given about th●… Ordination of Subdeacons and Readers . And though there is mention made of Exorcists , yet it is plainly said there , that they were not Ordained , but were believed to have that power over Spirits by a free gift of God , and that they were then Ordained when they were made Bishops and Priests . Firmilian who lived in the midst of the third Century , speaks of Exorcists , but it does not appear from his words , if they were a distinct or an inferior Order of Church-men , and they may be well enough understood of such as had an extraordinary power over Spirits . Yet in the beginning of the fourth Century we find in the Greek Church more inferior Orders for the Council of Laodicea reckons up Servants ( who it is like were Acolyths ) Readers , Singers , Exorcists , Porters , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who were it seems , Monks , or some persons that were imployed in servile works , such as the diggers of Craves . And by the Council of Antioch the Chorepiscopi might Ordain Subdeacons , Readers , and Exorcists ▪ And if the Epistle to the Church of Antioch , said to be writen by Ignatius , was forged in the same Century , by it it appears that there were then in the Greek Church , Subdeacons , Readers , Singers , Porters , and Exorcists , for all these are saluted in that Epistle , from which it appears that all these Orders were then in the Church of Antioch . But there is no small difficulty about these Orders in the Greek Churches , for in all their Rituals we find no inferior Orders but Subdeacons , and Readers , to whom in some Churches they have added Singers ; upon which it is that Morinus confidently pronounces there were never any other inferior Orders in the Greek Church , but these two ; but it does not appear that he had considered well those Canons of Laodicea and Antioch which mention other Orders . Abraham Ecchellensis , according to his usual way of flattering the Court of Rome in all his Writings , is not a little puzzelled with this , he confesses that in the Greek Church they have no other inferior Orders but Subdeacons and Readers , but says , some thought those other lower degrees were included in the Order of Readers , but he thinks they were included in the Subdeacons Orders , and strains all the wit he had to give some colours for this conceit of his . In summ it is clear , Exorcists were an inferior Office in the Greek Church once , and afterwards it was laid aside . It were an impertinent digression here to give an account of their Office : but in a word they were Catechists , who prepared the Catechumens for Baptism ; and by the Catechisms in the Church , all that came from Heathenism to be Christians were often adjured to renounce the Devil and all Heathenish Idolatry . Which Adjurations were call'd Exorcisms , and from these the Catechists were called Exorcists : of which he that desires further satisfaction may be directed to it by what he will find in the Margin . But when , or upon what occasion this Office fell in disuse in the Greek Church , does not appear . I shall only suggest that it is reasonable to conclude that upon the general suppression of Heathenism in the Greek Empire , when there were no more Catechumens , there being no further use of Exorcists the Function was no longer continued . It appears likewise from the Name Acolyth , that it was begun in the Greek Church , from whence it is probable , the Latin Church had that Order . In the Latin Church St. Cyprian is the first that speaks of these Inferior Orders , and we find them frequently mentioned in his Epistles , he speaks of a Subdeacons , b Acolyths , c Readers , and d Exorcists , and contemporary with him was Cornelius , who e giving an account of the Clergy of Rome , says there were forty six Priests , seven Deacons , forty two Acolyths , fifty Exorcists , Readers , and Porters . So it seems , there were no Subdeacons then in Rome , nor does St. Cyprian mention the Porters . So that in that Century all these these Orders were not looked on as necessary in the Western Church , much less was there a certain number of years determined for every one of them , as was afterwards done by the Popes , who appointed that before any might be made a Priest , he should be five years a Reader and Exorcist , and fourteen years an Acolyth and Subdeacon . In the fourth Council of Carthage we have the full Catalogue of the sacred Functions ( as they are called in the Apostolical Canons ) with the rules and forms of Ordaining them , and there a Subdeacons , b Acolyths , c Exorcists , d Readers , e Porters , and f Singers , are set down . But besides these we find another Order of Fossarii , or the diggers of Graves , mentioned by St. Jerome , who calls them the first Order of the Clergy ; they are also mentioned in that supposititious Letter of St. Ignatius to the Church of Antioch , and are spoken of by Epiphamus , by which it appears they were reckoned among the Clergy both in the Greek and Latin Churches . But there is no mention of them in any latter Writers . We find mention of another office in an Author , to whom indeed little credit is due , who are called the Keepers of the Martyrs , who had the keeping of the Vault or Burying-place , where the Martyrs bodies were laid up in those Churches that were built to their honor , but we meet with these no where else . And though the Order of Singers continued for several Ages in the Western Church , and is mentioned by most of the Writers on the Roman Rituals in Hittorpius his Collection , and also in the Ordo Romanus , yet is now left out in the Roman Pontifical . From all which it appears , that there was no settled Order agreed on or received in the Catholick Church about these Inferior Degrees ; some of them that were received in some Churches were not in other Churches , and what was generally received in one Age was laid aside in another , and therefore there is no Obligation lying on us to continue those still . But as the number of these Orders was different , so the ways of Ordaining were not the same . In the Eastern Church they were ( and are to this day ) conferred by Imposition of Hands , which was perhaps taken from the custome of the Jews among whom all Offices were given with that Rite . But in the Western Church they were conferred by the delivery of a Book , Vessel , or Instrument that related to their Function , which perhaps was taken from the Roman custom of granting Offices by the Tradition of somewhat that belonged to it , as Trajan made the Prefects by giving them a Sword. The occasion of setting up all these Inferior Offices was certainly very just and good , that there might be taken in them a long and full probation of all such as were to be admitted to the Offices that were of Divine Institution , and so none might be admitted to any of them before there had been a full tryal and discovery made of their merit and good behaviour , and were indeed like degrees in Universities . But after that Constantine granted such Immunities and Exemptions to Churchmen , then it is probable that many who desired to share in these , and yet had no mind to be Initiated in the Offices of Divine Appointment , came and entered in these lower degrees : to regulate which , Justinian made a Law that none who had been Souldiers or had any Offices about their Courts ( Curiales and obstricti curiae ) might be Ordained , till they had got their Dimission and had been fifteen years in a Monastery ; and perhaps some of these offices were laid aside , because of the complaints the Prefects made of the Interruption of Iustice by the great numbers of the Clergy , who pleaded the Exemptions that were granted to them . Upon the whole matter it is clear that all these Orders were only of Ecclesiastical Institution . So that the want of them cannot be charged on our Church as an essential defect , and our Church had as good Authority to lay all these aside , as other Churches had to lay down sometimes one , sometimes more of them . And in the Church of Rome , though these are still kept up , yet all except the Subdeacons are meerly for Forms-sake , for Acolyths , Exorcists , Readers , or Porters , never discharge any part of the Service that belongs to their Office , and the Exorcisms are quite taken out of the hands of the Exorcists , and are made only by Priests . So that this whole Objection comes to nothing . But we have much more material Objections against the Church of Rome upon this head . For whereas by Divine Institution and the practice of the Primitive Church , all Bishops were equal both in Order and Iurisdiction . They have robbed the Bishops of the greatest part of their Iurisdiction ; of which I shall give some Instances . Monks by their Original were Laymen and were under the Iurisdiction of the Bishop of the Diocess , this at first was not so much as disputed ; but when they grew insolent and factious , it was declared by the General Council of Chalcedon that they were and ought to be subject to their Bishops ; and so it continues in the Greek Church to this day . The same was also decreed in some Western Councils , but when the Order of the Benedictines grew very considerable , and many persons of Quality retired into it , and it became a great piece of Religion to build and inrich Abbeys ; then the Founders moved their Kings to obtain Priviledges for them from their Bishops ; for the most ancient of these that I have met with , is the Exempof the Abbey of St. Denis , granted by the Bishop of Paris ; the next to that is the exemption of the Abbey of Corbie granted by the Bishop of Amiens , which presidents were soon followed by a great many others . By these Grants the Bishops did renounce their share of the Revenues of the Abbey , of which , according to the Ancient Division , the fourth part did belong to the Bishop : and for the further quiet of those Religious Houses , the Bishops did exempt them from all Visitations , and gave up the power they had over them wholly to the Abbot ; and these exemptions , which at first were only for the Monasteries , were afterwards extended further to all the Lands and Churches that belonged to the Abbeys , of which some were exempted from the Visitations of the Arch-Deacons , and the Bishops Vicars ; others were also exempted from the Bishops visiting in person . But the Popes from the 8th . Century downwards , finding how much Abbeys wese enriched , and it being a grateful thing in all places , to favour the Monks , they granted them fuller and larger Priviledges , they gave many Abbots a right to a Miter and a Staff , and declared them Prelates . And the truth of it was , the secular Clergy were for the most part both so ignorant and so corrupt , that it was no wonder if all the World favoured the Monks , whose vices being committed within their Cloysters , were not so notorious , and did not occasion so much scandal as the disorders of the Clergy did , which were more publick . And the very name Religious or Regular , which the Monks took to themselves , and the name Secular , with which they loaded the Clergy , did them great service ; for in ignorant Ages specious Titles and ill sounding Names affect the Vulgar mightily . And the Monks of the Order of St. Austin being also possest of most of the Prebends , from whence they were called Canons Regular , those Chapter●… had exempted Iurisdictions given them . From hence sprung all the peculiar Exemptions that are among us , for in the suppressing of the Monasteries , the Bishop●… were not fully restored to their Ancient Iurisdiction ; so that those Exemption●… do still continue , from whence the most scandalous disorders in our Clergy have risen . So much are they mistaken who complain of the Episcopal Jurisdiction , since the foulest Enormities among us flow from the want of it , and from a Corruption brought in by the Popes , which is not yet sufficiently purged out . These Monasteries were so many separated and independent Congregations which did chose their own Pastors , and this only difference in the point of Government , is between our Modern Independents , and them ; that these will depend on none in the rules of their Policy , but upon Christ alone , without acknowledging any superior Iurisdiction or Subordination , and those did depend on Christ's Vicar , without submitting to any other Authority . But the Popes designing to subject the Episcopal Authority wholly to themselves , used another Method toward that end , which was to raise the Dignity of the Abbots very high , and whereas by the Primitive a Canons three Bishops were to concur in the Consecration of a Bishop , the Pope●… brought in a custom of allowing two Mitered Abbots to assist a Bishop in those Consecrations , which is acknowledged both by b Binnius and c Bellarmine . And this with the Title Prelate , and the use of the Miter and the Pastoral Staff , raised them to an equality with the Bishops . This was not all , they were next brought to sit in General Councils . Originally Abbots were but Laymen , but now they must all be Priests ; yet it was never before heard of , that Priests did sit in Oecumenical Councils . It is true , the Rural-Bishops ( or Chorepiscopi ) did subscribe the Canons of the Council of Nice and other General Councils ; but whatever Morinus and some others have said , to prove that they were no more than Priests , yet if it were not an impertinent Digression , ●… think it could be easily made appear that they were Bishops ; so that it is most certain that no Priests did subscribe and si●… in General Councils for many Ages in their own Names , for what they did by Proxy from their Bishops , has no relation to this matter . But when the Popes were setting up their Monarchy in the West , they resolved to ballance the Votes of the Bishops by bringing in Abbots to vote in their General Councils , who were obliged by their Interest to support the Exaltation of the Papal power , and suppressing of Episcopal Iurisdiction . In the first General Council that was held by Calistus the second , in the Lat●…ran , Sugerius , who was present , says , there were 300 and more Bishops , but Pandulphu●… says , there were present 997. partly Bishops , partly Abbots ; so that above 600. of these must have been Abbots . In the third Council of Lateran we hear of none but Bishops , but to make amends for that , the Writs that summoned the fourth Council of Lateran , were sent to Abbots as well as to Bishops , and a vast number of them came . The Writs for the second Council of Lions , were issued out , not only to Abbots , but to inferior Prelates by Pope Gregrory the Tenth , and Aquinas , and Bonaventure , being then in great esteem , were also called to that Council , though they were only Friers . But Pope Clement the Fifth took care to have a full Assembly , when he called the General Council at Vienna , for the Writs were not only to Patriarchs , Primates , Metropolitans , Arch-Bishops , Bishops , and Abbots , as had been done before , but to all Priors , Deans , Provosts , Archdeacons , Archpriests , and all other Prelates of Monasteries and Churches exempted , and non-exempted . And thus the Popes were sure to carry things in such Assembles as they pleased . And it is no unpleasant thing to observe what were the Contests between the Popes and the Bishops , which are plainly the same , and have been managed by the same Arts and Intrigues , that the Contests in Political matters between Prerogative and Privilege have been . For near five Ages the matter was contested by the Prelates , but the power of the Abbots , and the other exemptions of the Deans and Chapters did much weaken the Bishops Authority ▪ and the Secular Princes did joyn with the Popes to bear down the Bishops , who having great Revenues , did generally joyn with the People for the asserting of publick Liberty . But the Popes gave them up as Sacrifices to their Princes , till they forced them afterwards to seek to them for shelter from the severity of their Princes , and then the Tables were turned . All this was not a little set forward by the credit which the begging Friers got every where in the 13th . Century , for the Monks were then become as scandalous as the Secular Clergy had ever been , and were generally very ignorant ; so that they could not serve the ends of the Papacy any more , but the austere lives of the Franciscans , their poverty and coarse Garments girt about with Ropes , their bare Legs and seeming Humility gained them great esteem ; and the Zealous Dominicans , whose course of life was not so severe , yet were as poor ▪ and Preached much ; and Aquinas , Scotus , and Bonaventure , brought in among the Friers the learning of the School●… which was then in great esteem in the World , all which concurred to dispose the People to receive them with great Veneration . These were also imployed by the Popes every where , and were also exempted from Episcopal Visitation , and had Priviledges to build Churches , and Seminaries , to Preach , hear Confessions , and Administer the Sacraments every where , and by these means the Episcopal Iurisdiction was quite overthrown , and the Papacy became absolute and those Orders of Mendicant Friers were clearly a Presbytery , they being a company of Priests that acknowledged no Episcopal Iurisdiction over them , and their Great Chapter was their General Assembly , and their Annual , or Triennial Generals and Provincials , who are chosen by them , were like the elected Moderators of Provincial and National Assemblies . In this only did that Presbytery differ from the Geneva Form , that it was subject only to Christ's pretended Vicar , the other claims to be only subordinate to Christ himself , but both did equally rebel against their Bishops . Yet the Schism of the Papacy had almost overturned all , for the Bishops met in a General Council at Constance ( I call all those Councils General , according to the style of the Church of Rome , for I know there was not a Conncil truly General among them all ) and there they thought to retrieve their Authority , and to be quit with the Popes for bringing in Abbots and other inferior Prelates , they brought in Deputies from Universities , to sit and judg with them , and they thought they had made sure work of all by their Acts , that regulated the Popes Election , restrained his power , subjected him to the judgment of a General Council , and above all , by their Act for a Decennial General Council , with such provisions in it , that one would think the Act for Triennial Parliaments was copyed from that Original : But alas , all this proved to no purpose , for as Aeneas Sylvius wisely said , that since all Preferments were given by the Pope , and none by the Council , he must certainly have the better of it at long run , which as it made himself turn about , so it brought off many more ; and at length the Pope became Master of All , and at the Council of Florence the Generals of Orders were brought in to have Votes there . There was another great Engine also made use of , by which all the rules of the Primitive Church was overturned , which was the Popes assuming a power to hear , and judg all causes originally . All that the Popes pretended to for many Ages was to be the highest Tribunal to which the last Appeal did lie . And this was not only never yielded to by the Eastern Churches , but even the African Churches , though a part of the Latin Church , would never submit to it , and yet the receiving an Appeal had a very favourable plea , that a person who had been oppressed by a faction , perhaps in his own Countrey , might find relief and protection elsewhere : But after the 8th . Century , and that the forged and now universally acknowledged spurious Decretals were received , they set up a new pretension of Iudging Causes Originally , taking matters out of the hands of the Iudg Ordinary , and bringing the Cognizance of them to Rome , and setting up many reserved Cases which could only be judged by the Pope ; and the Canonists that were a servile sort of people , who wrote chiefly for Preferment , did upon all occasions find new Distinctions for enlarging the Popes power . But because it was intolerable tedious and expensive to carry all such matters to Rome ; therefore that it might not be too heavy a burden to the World , Legantine Courts were every where set up , where all those Tryals were made . By all these ways were the Primitive Rules broken , and such a confusion was brought in upon all Ecclesiastical Offices , that no Ancient Landmark or Boundary was thought so sacred , that they did not either leap over or change it . I will not enlarge further on this Subject , and having already transgressed the bounds of a Preface , I will not lay open the other Violations of the Sacred Offices at the full length , but as the value of every thing is no less prejudiced by exalting it too high , than by depressing it too much , for a string over bended must crack ; So the Popes did as much wrong these Functions by exalting them out of measure , as they had done by encroaching ▪ so far upon them . And this was done by the Croissades , Indulgences , Privileged Places , Iubilees and Redemptions from Purgatory , with other things of that nature , which the Monks and Friers did every where preach and proclaim ; these things did savour of Interest so palpably , that it was no wonder if most people were so alienated from them , that the first Reformers found all persons disposed to forsake the Communion of a Church that had so long deceived them by such gross Impostures . Many had groaned long under all these Corruptions , and of such the greater part received the Reformation , others hoping to have got things brought about to a better pass , continued still in that Communion ; but how little either Erasmus , 〈◊〉 , C●…ssander , or many more such could prevail , the event shewed ; for in the Council of Trent ( which was not obtained , but after many years sute ; frequent Addresses not without threatnings , at length extorting it ) how little could be carried appears even from Cardinal Pallavicini's own History , two grand points , upon which the Bishops that had honest designs , intended to raise the Reformation of Discipline and Manners were the declaring the Episcopal Iurisdiction to be of Divine Right ; and that the Residence of all Ecclesiastical Incumbents , was also of Divine Right , but these could not be carried . Lainez the General of the Jesuits , and the whole Court Party , appearing with great Vehemence against the first of these , asserting that all Ecclesiastical Iurisdiction was wholly and only in the Pope . And from this one thing it may appear how little Iustice or Fair-dealing was to be expected from that Council , towards those whom they called Hereticks , when the Bishops themselves being Iudges , in a thing in which they were also parties , I mean about the Divine Right of their own Iurisdiction , they could not carry it , for it was never heard of before , that where 〈◊〉 was both Iudg and Party , he was cast . And in the other trifling Reformations that were Enacted there , what care was taken by Distinctions and Reservations , chiefly that grand and General one of Saving the Dignity of the Apostolical See , to leave a door open by which those very Corruptions which they seemed to condemn and cast out , might be again taken up as most of them have been since . So that the issue of that Assembly was to establish the Papal Authority , to cut off all possible hopes of abating an ace of the errors of that Church ( when all controverted points were turned to Articles of Faith , and the contrary Opinions condemned by Anathematisms ) to disover how in possible it is to get the Abuses of that Church effectually Reformed ; and in fine , to cure all people of their expectations of any great good from such meetings for the future ; and this has since appeared very visibly . For as it is not to be expected that the Popes should call any General Councils , ex motu proprio , so no Christian Princes have thought i●… worth the while to solicite that Court for a new Council . And thus I have hinted at several particulars from which it may appear how much the Church of Rome has confounded those holy Functions , how she has robbed some of them of the power and Iurisdiction which they have from Christ , and ▪ has put a power in the hands of others which they never had from Christ. And if the vigour of Ecclesiastical Discipline is not set up among us as it ought to be , we owe it for the greatest part to those Corruptions which they brought in , and being once received , are not easily to be rooted out of the minds of the people . But to a great many all that can be said of the disorders that have been brought in or kept up in that Church by the Popes , will seem sleight and of no force : for they will plainly tell us , that they do not all believe the Pope is Infallible , but are satisfied there are many things done by him that are amiss , and need to be amended : they only adhere to the Catholick Church , to whose definitions and decrees they submit and resign themselves : and yet no body writes more sharply against the Reformation and the Protestant Churches than these men do , charging them with Heresie and Schism , and every thing that is hateful to mankind . This way of writing was begun in the Sorbon , and never more pompously than at this time , by the Writers of the Port ▪ Royal , and has been taken up here by some whom their adversaries call Blackloists , who speak almost with equal indignation of the Court of Rome , and the Reformation . This I know works great effects on some , and has a very specious appearance ; therefore I hope the Reader will pardon me if I hold him yet a little longer in the Preface , to unmask this pretension of some which otherwise may impose upon him . I shall then make it appear that the maintainers of these principle must either be men of no conscience at all , and suc●… as stick not at mocking both God and man at perjury and the foulest kind of equivo●…tion ; or if they be true to these principles they must on many occasions do the sam●… things for which they condemn us , an ▪ count us Hereticks and Schismaticks . An ▪ this I shall instance in three things whic●… are of the greatest consequence to a Church namely , Doctrine , Worship , and Government . For the first of these , When the Po●… makes a decision in any controverted poin●… if I do not think him infallible , I retai●… still my own freedom to judge as I am con ▪ vinced , and so I may perchance be of another mind ; but if the Pope will have 〈◊〉 Churchmen , or all Bishops ( as was late●… done in the case of the Five Proposition of Jansenius ) to condemn the contrary opinions , or subscribe Formularies about i●… they must either do what is commanded and so act against their conscience , ●… quivocate and be perjured : or if they do it not , they must be proceeded against , first for contempt and contumacy , and next for Heresie ; and then they shall be Hereticks as well as we are : And if in one point a man reserves his private sentiments , notwithstanding the Popes decision , why not in a great many ; and if it be no fault to have different opinions , then , since a mans actions must be governed by his persuasions , it will be no fault to maintain and teach them , if they be of great importance , at least it is a great sin to renounce and deny them . Therefore if Pope Leo the X. was not Infallible , Luther was no Heretick , though condemned by him , especially a great many of the Articles for which he was condemned , having never been decided by any of their pretended General Councils : nor do these men think that the present practice of the Church is a forcible Argument , for those of the Port-Royal have both complained of it , and studied to change it in the matter of Pennance and Absolution ; so that it will not be easie , nay not possible for them to prove that Luther was a Heretick , since he was never condemned by any Infallible power : Therefore it is not the Authority of the condemnation , but the merit of the cause , that makes one a Hereti●…k , which is what we plead for . From which it is evident , that , let the Pope decree what he will , all of that Communion must either acquiesce in it , or they shall become Hereticks . This to such as believe the Pope is Infallible , is no matter of difficulty , for if I be once perswaded of that , all his decisions do captivate my reason , but if I am not , I must either subdue my Conscience to my Interest , or be that Monster which is called an Heretick . It is true , both Civil and Ecclesiastical Government punishes all obstinate and refractory persons , who stand out against publick conclusions , but still the Subject , if these Laws be Injust , has a clear Conscience amidst his sufferings ; therefore this is not parallel to their Doctrine , who make all that comply not with their decisions , Hereticks , which is a matter of great guilt before God. Let them give an Argument that will make a Protestant a Heretick , which will not infer the same against a Jansenist . And if they go to the merits of the cause , it is a tryal we have never declined ▪ So till these men learn to trie all their reasonings together , there is no great account to be made of them . The second particular in which I shall shew the fallaciousness of these mens Reasonings , is in the matter of Divine Worship , which of how great consequence it is , needs not be made out , it must be a sin of a high nature , either to prophane the name of God by any piece of Worship which I judg sinful , or to use any Devotions about which I am not at all or at least not fully perswaded . Now the whole Worship of their Church coming Originally and onely from the Popes , who have given authority to what Offices they will , have made Saints and added devotions to them as they pleased ; All persons in that Communion must either by a blind resignation accept of every thing in their Worship which the Pope imposes , believing him infallible ; or if they are not of that perswasion , but give themselves leave to examine the Offices whether they do it by the Scriptures , the Fathers and Tradition , or by the Rules of Reason , they must needs see there are many injustifiable things in their Offices , many Saints are in the Breviary , about whose Canonisation they are not at all assured : And in a word , one shall not speak with one of these Principles , but they will acknowledg there is great need of Reforming their Offices ; Yet they must worship God according to them , as they are , otherwise they are Schismaticks , and fall under that same condemnation , for which they are so severe upon us . Therefore it must either be the merits of the Cause that makes a Schismatick , or if a Condemnation for separating from Authorised Offices does it , then they must resolve to be guilty of it , or worship God , contrary to their Consciences : They have no rules for their Offices , but the Popes pleasure , for Councils never made any ; and indeed it is the most unreasonable thing that can be , to put the direction of the whole worship of God in one Man , or a succession of Mens power , unless they be believed Infallible . The last thing I shall mention to shew how unreasonable they are , who deny the Popes Infallibility , and yet condemn the Reformation so severely , is in the point of Government , which though it be not of so high , nor so universal a Nature as the two former are ; yet it must be acknowledged to be of great Importance . And that the Prelates of that Church are fast tied to the Pope , without any Reserves or Exceptions , unless it be that ( of saving my Order ) the sense whereof is not fully understood , will appear from the Oath they make to the Pope before they are Ordained : From the consideration of which it was that King Henry the 8th . laid it out to his Parliament that they were but half his Subjects , and by the Oath then taken by the Bishops of England , as is set down by Hall ; it appears that since that time there are very considerable Additions made to that Oath , which any that will compare them together , will easily discern . If men make Conscience of an Oath , they must be in a very hard condition that believe the Pope to be Infallible , and yet are so bound to him by such a Bond. If the Superior be Infallible , the Subject may without any trouble in his Conscience , swear Obedience in any terms that can be conceived . But when the Superior is believed subject to error and mistake , then their swallow must be very large that can swear to preserve , defend , increase , and promote the Rights , Honours , Priviledges , and Authority of the Holy Roman Church of our Lord the Pope , and his Successors foresaid . — The Decrees , Orders , or Appointments , Reservations , Provisions , or Mandates Apostolical ; I shall observe with all my strength , and make them to be observed by others . — And I shall according to my power , persecute and oppose all Hereticks , Schismaticks , and Rebells , against the said our Lord and his Successors . — And I shall humbly receive , and diligently execute the Apostolical Commands . Which words being full , and without those necessary and just reserves of the Obedience promised to Ecclesiastical Superiors , in all things Lawful and Honest all the Prelates of the Roman Communion are as fast tied to the Pope , as if they believed him Infallible ; for if they believed him such , they could be tied to nothing more than absolute and unlimited Obedience . Therefore they are in so much a worse estate than others be , which hold that opinion , because they have the sa●… ▪ Obligation bound upon them by Oath . And let the Pope command what he will , the●… must either obey him , or confess themselve●… guilty of breach of Oath and Perjur●… ▪ And I hope the Reader will observe wh●… mercy , all , whom they account Hereticks , Schismaticks , and Rebels , again●… their Lord the Pope , are to expect at their hands , who make their Bishops swear 〈◊〉 persecute all such according to their power ; so that we may by this be abundantly satisfied of their good Intention●… and Inclinations , when ever it shall be i●… their power to fulfil the Contents of thi●… Oath ; for let any of them speak ever 〈◊〉 softly or gently , if he comes to be Consecrated a Bishop , he must either be Perjured ▪ or turn a persecuter of all Protestants , wh●… are in their opinion the worst sort of Hereticks and Schismaticks . And certainly it is much more reasonble to calculate what in reason we ought to expect from the Prelates of that Church , if ever our sins provoke God to deliver us over to their Tyranny , from the Oath they swear at their Consecration , than from all the meek and good natured words with which they now study to abuse some among us , which is so common an Artifice of all who aspire to Power and Government , that one might think the trick should be tried no more ; but some love to be cheated a hundred times over . From these Instances it is apparent , that the Pope has every whit as much Authority in that Church , and over all in it , as if he were believed Infallible , since both the Doctrine , Worship , and Government of their Church are determined by him , to whose award all must not only submit , but be concluded by it in their Subscriptions , Worship , and other practices . So that the opinion of the Popes being fallible , gives such persons no ease nor freedom ( except it be to their secret thoughts ) but brings them under endless scruples and perplexities by the Obligations and Oaths that are imposed upon them ▪ which bind them to a further obedience and compliance than is consistent with a fallible Authority . And therefore their Principles being so Incoherent that they cannot maintain both their charge against us of Heresie and Schism , and their opinion of the Pope●… Fallibility , and keep a good Conscience withal : There is one of three things to be expected from men of that Principle , either that they shall quite throw off th●… Popes tyrannical Yoke , and assert their own liberty , reserving still their other Opinions , as was done in the days of King Henry the Eighth , or that they shall joyn●… in Communion with us , or that they shall continue as they are , complying with every thing imposed on them by the Court o●… Rome , preferring Policy to a good Conscience , studying by frivolous Distinctions to reconcile these Compliances with their Principles , which any man easily see are Inconsistent . That those of the Port-Royal have done the last , is laid to their charge , both by Calvinists and Jesuits ; and as I am credibly informed by some of their own number , who do complain of their subscribing Formularies , and every thing else sent from Rome , which they have opposed as long as they could ; but when the Court o●… Rome gets their Conquering King on their side , so that they can withstand no longer unless they will suffer for their Conscience , then they subscribe as formally and fully as others do . And this Compliance is to be looked for from all the men of those Principles , if they do not prefer their Conscience to their Interest ; and God knows there be many such , for either they must comply , though against their Conscience , or retire themselves from that Communion ; and if they do this last , then all that they accuse us for , and all those common Topicks , with which they ply the Vulgar , against separating from the Catholick Church , the setting up of private Iudgments against publick , the multiplying new Errors by appealing to Scriptures , or other Books , which is the way of all Hereticks : These I say , with many more of the like nature , will all fall as heavily upon themselves . Nor is there any reason to think they will throw off the Pope , as was done under King Henry the 8th . for though a great and high spirited King was able to bring that about ; yet is it possible that a few Priests , though they had the honesty and boldness to design such a thing , could ever compass it : Their followers would look upon them , if they should but set about it , as Hereticks , and hate them no less ( if not more ) than they do us ; So that it seems a weak and too sanguine an Imagination , to think such a design can ever come to any thing ▪ Therefore these persons must either turn ▪ over quite to the Intrigues of the Court o●… Rome ( with what Conscience let them se●… to it ) or joyn themselves to us . And of this last there is no great cause to have any hope , since we see none write more bitterly against us than they do , as if they would thereby redeem their credit ▪ either with the Court of Rome , or with their party here , who being possest withsome suspitions of them , they to clear these ▪ use the common shift of railing foully 〈◊〉 those , with whom it is insinuated they have some correspondence . This style Mr. Arnaud has thought fit to write in more than any body , which was the more unseemly in him , considering both his Noble Education , and his other excellent and gentile Qualities ; and indeed I am heartily glad to find the grows ashamed and out of love with that way of writing , in which none has more grosly exceeded all the bounds of Moderation than he has done . They having declared themselves so fully and formally concerning the Reformation , there is no reason to expect they should ever joyn with us , and they are neither so numerous nor so considerable , as to be able ●…o form themselves into a Society distinct from Rome . Therefore what is it o●… be looked for from them , but that for the most part shall herd in with the rest , and comply even against their Consciences , with all the corruptions of the Papacy . And as a Noble and Ingenious person said , the long Whip of Rome must bring in all these Straglers ; and if two or three will stand out and lie under their Censures , they shall have little credit , and small interest with their own party . So that there is nothing to be expected from any thing they can do or signifie . And therefore all the noise some make of the difference between the Court and Church of Rome , is only a pretty Notion , by which such as are speculative , and consider not the World , may be taken a little , but when they examine it further , they must see that it will be nothing in practice . The Interest , Favour , and Preferments , lie wholly the other way , and the greatest part is led by these ; and such honest men as despise these , are either thought Fools or Knaves ; some further design being suspected , as the reason of why they pursue not present Advantages . But Preferments being bountifully given by the Court of Rome to their creatures ; others who are loaded with their Censures , can never be imagined so considerable , as either to have great Interest at home with their party ( which being generally made up of Ignorance , and Zeal , hates those moderate men a●… Tamperers , and love none so much as the thorough-paced Papist . ) much less can they ever have any power in the Seminaries and Nurseries beyond Sea : So that all that come over in the Mission shall be well leavened before they come among us , with the high Principles of the Court of Rome . Therefore I cannot apprehend any Advantage that can be reasonably looked f●…r from the cherishing the men of those Principles , though I am very well satisfied some of them are honest men ; but as they be very few who will openly own and stick to them , so I doubt not but if the owning these Maxims turned to a matter of Advantage , and ease , abundance that are not honest would pretend to be of the same perswasion . We see that generally ( a few Inst●…nces only excepted ) they joyn together in the same Intrigues and Designs , and why we should think it possible to draw off any considerable party from the rest , I see no reason ; for as it were undoubtedly both wise and good to cherish any motions that might disjoynt them one from another ; so a few individual Persons , how deserving soever they may be , cannot be of that Importance , that for their sakes a Settlement should be altered , and colour given for a great many to deceive and abuse us . And I freely acknowledg that the plain dealing Papists , who owns the Popes Infallibility and absolute Authority , as he speaks , and acts most sutably to the other Principles of their Church , so is less to be suspected and feared , since he goes roundly to work , than others who speak more softly , and yet are in the same designs , and so may more safely and cunningly catch unwary persons , who either are not much on their guard , or are not well acquainted with their Artisices ; but the other are more open and less dangerous . It is now high time for me to quit this Digression , and to wind up a Preface that is already too long . I shall only , before I make an end , lay before the Reader , a few of the Arts of the Missionaries among us , in the dispersing their Papers and Books . They write them with great confidence , and swell up the Arguments they offer , with the biggest words and severest expressions that are possible , which works mightily upon the Gentle Reader , for tho modesty in Writing has great art in it to work upon an ingenuous mind ; yet that to the weak and credulous , is a feeble and dispirited thing , and they are never so apt to believe any thing as when it is confidently averred with great Pomp and much Vehemence . If their Books be well written , they want not Printing Presses neither beyond Sea nor in England , and we shall soon hear of them ; if they find themselves so baffled ( as they have been of late by some great Writers in this Church ) that they cannot answer with any tolerable shew of Learning and Honesty , then they spread it about that there is an Answer ready , but the Visitors of the Press are so careful , that nothing can escape their diligence . But if either their Papers be too barefaced to be owned , or if they know them to be so weak that they dare not put them to a tryal , then instead of Printing them , they Copy them out and give them about . Of the former sort , the World has got a good Evidence in the Discourses lately published about the Oath of Allegeance , which they intended to whisper in corners , but are now Proclaimed openly . And of the latter sort is the following Paper , which begins and ends with the highest confidence that is possible , but is so extreamly defective in the point of Argument , that they did very wisely , not to adventure on publishing it . But they must write and do somwhat to keep Spirit in their party ; and since the defending their own Church , has succeeded so ill with them , they do wisely to change the Scene , and carry in the War to our own Church , and make her the Scene of it , but they are as ill at attacquing , as defending ; and if we be but safe from their Mines , we need not fear their Batteries , but their under-ground work is a better game , and if they cannot wast us with Destruction at Noontide , nor make their Arrows fly by day , then they study to infect us with a Pestilence that walketh in darkness , and by secret Contrivances and Concealed Papers , to compass that which they know can never be brought about by fairdealings and avowed practices . But truth is great ( and the God of truth is greater ) and will prevail over the fraud of the Serpent , as well as the force of the Lion. And if we study to adorn our Profession , and walk worthy of our Holy Calling , we need not fear our Cause , nor all the endeavours of those that study to defame us . Without this the most laboured Apologies will not signifie much to support our Credit ; for the World is more affected with lively Instances and great Examples , than with the most Learned Composures . Every Man's Understanding is wrought on by the one , the other only prevail on considering and judicious persons . And any charge that is put in against the Pastors or Orders of a Church , will be but little regarded , when those that bear Office in it , chiefly in the highest degrees , are burning and shining Lights , few will then stumble or be shaken with any thing that can be said to Eclipse their brightness . 'T is for the most part want of Merit in Churchmen , that recommends any Arguments that are levelled at their persons or functions , to the World. And though Malice , and Spite ferments with the more rage , the worthier the persons are against whom it works ; yet all attempts must needs be , not only unsuccessful , but fall back with shame on the Authors , when all the World sees the Unjustice of them . The Contents . ARguments to prove the Invalidity of the Orders of the Church of England , page 2. A Vindication of the Ordinations of the Church of England , in Answer to the former Paper , p. 19. An Appendix about the Forms of Ordaining Priests and Bishops in the Latin Church , p. 107. Errata . The first Paper is printed exactly according to the Copy that was sent me , but these that follow seem to be the errors 〈◊〉 the Transcriber . PAge 3. line 24. for such a Form , Read to such a Powe●… , p. 8. l. 27. for 1662. r. 1558. Page 28. l. 19. dele and , p. 29. l. 26. for of r. for , p. 38. l. 4. for are r. were , p. 87. l. 15. for too soon r. too late , p. 105 ▪ l. 25. after ground r. for , p. 112. l. 19. for leges r. legis , l. 22. for divum r. Deum , p. 123. l. 12. for Sanctifica r. Sanctificat●… ▪ p. 126. l. 8. for novis r. novei , p. 133. l. 26. dele as . ARGUMENTS To prove the Invalidity of the ORDERS OF THE Church of England . FIRST then I prove that the Ministers of the Church of England are no Priests , through the defect of the Form of Ordination , which was this , pronounced to every one of them when they came to be Ordained : Receive the Holy Ghost , whose sins thou forgivest they are forgiven , whose sins thou retainest , they are retained ; and be thou a faithful Dispenser of the Word of God , and his Holy Sacraments , in the Name of the Father , and of the Son , and of the Holy Ghost , Amen . After which the Bishop delivers a Bible to him , saying , Take thou authority to Preach the Word , and Minister the Holy Sacraments , in the Congregation where thou shalt be so appointed . And my first Reason is , Because this Form wants one essential part of Priesthood , which is to Consecrate the most Holy Sacrament of Christs Body and Blood , giving only power to Administer this Sacrament , which any Deacon may do . That to Consecrate and make present Christs Body and Blood is necessary , Dr. Bramhal the Bishop of Derry , one of the chief Abettors of the Protestant Ordination , grants , in his Book of the Consecration and Succession of Protestant Bishops , saying , The Form of words whereby men are made Priests , must express Power to Consecrate or make present Christs Body and Blood : And a little after , They who are Ordained Priests ought to have Power to Consecrate Christs Body and Blood , that is , to make it present , page 226. which it is evident by the very terms themselves that this Form expresses , nor gives not , having not one word expressing that Power which it cannot give without expressing it . Secondly , Because it wants another essential part , which is , to offer Sacrifice , which the Apostle requires , Heb. 5. 1. saying , Every High Priest taken from among men is Ordained for men in things pertaining to God , that he may offer both Gifts and Sacrifice for sins . Even according to the Protestant Bible , and which cannot be meant only of Christ , as some Protestants would have it ; for in the 3. verse he says , And by reason hereof he ought as for the people , so also for himself to offer for sins : whereas Christ had no sins of his own to offer for . Thirdly , Because those words , Whose sins , &c. at most gave Power to forgive sins , and not to Consecrate and offer Sacrifice , having nothing to signifie that which is the chief Office of Priesthood . Fourthly , Because none could Institute the Form of a Sacrament to give Grace and Power to make present the Body and Blood of Christ , but the Author of Grace , and who had power over that Sacred Body and Blood : But those that Instituted this Form , were neither Authors of Grace , nor had power over the Sacred Body and Blood : therefore they could not Institute such a Form. That they who Instituted this Protestant Form had no such Power is proved by the Act of Parliament , the 3. 4. of Edward the VI. Cap. 12. ( which could not pretend such a 〈◊〉 ) in these words , Forasmuch as to Concord and Unity to be had within the Kings Majesties Dominions , it is requisite to have one Uniform fashion and manner for making and Consecrating Bishops , Priests , &c. Be it therefore Enacted by the Kings Highness , with the Assents of the Lords Spiritual and Temporal , and the Commons of this present Parliament assembled , and by the Authority of the same ( mark by which Authority they are made ) that such Form and manner of making and Consecrating of Archbishops , Bishops , Priests , &c. as by six Prelates and six other men of this Realm , learned in Gods Law by the Kings Majesty ( who was but a Child ) to be appointed and assigned , or by the most number of them shall be devised for that purpose , and set forth under the Great Seal of England , before the first day of April next coming , and shall by vertue of this present Act ( see what vertues ) be lawfully exercised , and used , and none other , any Statute , Law , or Usage to the contrary in any wise notwithstanding . By Authority whereof those Prelates , and me●… learned in the Law invented and made th●… Form before mentioned , never heard of before either in Scripture or Church of God. From which I thus argue and prove my Minor . They that instituted the Form were th●… King and Parliament , 3. 4. Edward VI. Bu●… that King and Parliament were neither Authors of Grace , not had power over the Body and Blood of Christ : therefore they that Instituted this Form , were neither Authors o●… Grace , nor had power over the Body and Blood of Christ , nor consequently could make it present . Fifthly , They are no true Priests , because the Bishops that made them were no true Bishops , nor so much as Priests ; and no man can give power to another which he hath not himself . That they were no true Bishops nor Priests who pretended to make these Priests ( which shall be the second part of my Discourse ) I prove thus . PROTESTANT BISHOPS NO BISHOPS , NOR SO MUCH AS PRIESTS . First , They are no Priests , because made by the same Form which other English Ministers were , which I have clearly proved to be null . That they are no true Bishops , I prove , first out of this very Principle already laid ; because they are no true Priests ; for as Master Mason , a chief Champion of theirs says , Epist. Ded. ad Episcop . Paris . Seeing he cannot be a Bishop who is not a Priest , if it can be proved we are no Priests , there 's an end to our English Church . And the great Doctor of the Church St. Jerom , Dial. cum Lucifero , cap. 8. says . Ecclesia non est quae non habet Sacerdotem , It is no Church that hath no Priests . The Protestant Bishops therefore being no Priests can be no true Bishops , nor their Church a Church at all . Secondly , They are no Bishops , because their Form of Ordination is essentially invalid and null , seeing it cannot be valid , ( no more than that of Priesthood ) unless it be in fit words , which signifies the Order given ; as Mr. Mason says in his Vindiciae Ecclesiae Anglicanae lib. 1. c. 16. n. 6. in these terms , Not any words can serve for this Institution , but such as are fit to express the power of the Order given . And the reason is evident , because Ordination being a Sacrament ( as the same Author says , lib. 1. n. 8. and Doctor Bramhal , page 96. of the Consecration of Protestant Bishops ) that is a visible sign of invisible Grace given by it . There must be some visible sign or words in the Form of it , to signifie the Power given , and to determine the matter ( which is the Imposition of hands of it self a dumb sign , and common to Priests and Deacons , Confirming , Curing , &c. ) to the Grace of Episcopal Order ; otherwise it were sufficient to say at the Imposition of hands Be thou a Constable , or God make thee an honest man. But there is no such visible sign or words in the Protestant Form , expressing this Episcopal Power given ; therefore no such power is given . That there is no such sign or words in the Protestant Form , I prove out of the Form it self , which is this ( made in King Edward the VI. time , and continued till the happy Restauration of his Majesty that now is ) Take the Holy Ghost , and remember that thou stir up the Grace of God that is in thee by Imposition of hands ; for God hath not given us the Spirit of Fear , but of Power , and of Love , and Soberness . In which is not any word signifying Episcopal Power or Ordination ; and therefore for this defect in their Form they are no true Bishops . Against what has been said you will object first , That I prove them to be no Priests , because they are no Bishops that made them : and on the other side I prove them no Bishops , because they are no Priests ; which is a vicious Circle . But I easily answer this , because I first prove à priori , that is , from the essential which ought to give being to each of them tat they are severally null ; and each of them being null for that reason , it is evident , that it is a cause of Invalidity in the other : for as he can be no Bishop who is proved to be no Priest , so he can make no Priest , who is proved to be no Bishop . Secondly , You will object and salve up all the Defects afore-mentioned in one word , to wit , That although the Form used in the Church of England were invalid in King Edward ' s , Queen Elizabeth's , King James ' s , and King Charles the First 's time , for want of a valid Form of Ordination , yet now it is valid in our Sovereign King Charles the Second's , with whom the Parliament now sitting hath appointed a true Form : Enacting , that for the future , to wit , after St. Bartholomew's Day , 1662. the Form of Ordaining a Priest should be , Receive the Holy Ghost for the Office of a Priest : and of a Bishop , Receive the Holy Ghost for the Office and work of a Bishop . But to this I 'le answer you in another word , That the salve is worse than the sore ; because by this change of the Form before established , they acknowledge it to be null ; for why else need they change it . Secondly , By it they in effect acknowledge all their Bishops and Priests till that time to be null , because Ordained by a Form that was null , and could not give Power it had not , nor signified . Thirdly , Because being no Bishops already , they cannot Ordain validly by any Form whatsoever ; for no man can give what he has not , as has been said before . Lastly , Whatsoever Power this Act gives to Ordain , is from the Parliament , and not from Christ ; which is what I first undertook to show , and destroys their Orders root and branch . Now although the Bishops of the Church of England , and their Ministers grant this change of their Form of Ordination , yet if any one should deny it , you need only look upon the Form of making Bishops , and Priests , made 〈◊〉 . and which was only used in the Church of England for an hundred years , to be found in every Booksellers Shop , authorized and commanded in the Act of Uniformity , made 1662. to be only used to St. Bartholomew ' s Day of that Year ; and that other Enacted to be only used from thenceforward , and Printed in the Common-Prayer-Books of Cathedral Churches , out of which I have found it hard to be got ; the Bishops , as most think , suppressing it for shame , and leaving it only in those places where it was necessary to be made use of , and not permitting it to be otherwise dispersed abroad , although the Act of Uniformity which made it , commands upon forfeiture of 3 l. for every Month after St. Bartholomew's Day , 1662. that every Church , Chappel , Collegiate Church , College , and Hall should have a true printed Copy of it . Thus I hope I have fully proved that the Church of England has no true Priest or Bishop for want of Ordination . Now I shall also show that they have no Iurisdiction or Authority to Teach , Preach , exact Tythes , inflict Censures , to be Pastors , or to exercise any Ecclesiastical Function whatsoever from Christ , but only from the Parliament : and my third Conclusion is , That Protestant Ministers and Bishops have no Power to Preach , &c. from Christ , but only from the Parliament . This I prove , because they have no more Power than the first Protestant Archbishop of Canterbury , Matthew Parker had , who was the Chief , and from whom ( as it were the Conduit of all ) Iurisdiction was derived to the rest . That he had no such Power or Iurisdiction I prove , first ▪ because they that Confirmed and Consecrated him had no such Power to confer upon him of themselves , to wit. William Barlow , late Bishop of Bath and Wells , now Elect of Chichester , John Scory , late of Chichester , now Elect of Hereford ; Miles Coverdale , late of Exeter , and John Hodgskins Bishop Suffragan , who were none of them actual Bishops of any See , but two Elect only , and another quondam only , and so had no actual Iurisdiction at all , the fourth only Suffragan to Canterbury , and who had no Iurisdiction , but what he had from the Arshbishop of Canterbury , much less Authority to give him Iurisdiction over himself , and all the Bishops in the Land , as the other three had no Power at all to give him , much less so transcendent an one , because none can give what he has not . Secondly , Because they had their sole Power from the Queen , and she ( besides the incapacity of her Sex ) had no Power of her self , but only according to the Statutes in that case provided , as appears by her Letters Patent yet extant , and to be seen in the Rolls in these words , Elizabetha Regina , &c. Elizabeth Queen , &c. To the Reverend Father in Christ , William , &c. Whereas the Archiepiscopal See of Canterbury , being lately void by the natural death of my Lord Reginal Pool Cardinal , the late and immediate Archbishop and Pastor of it , at the humble Petition of the Dean and Chapter of our Cathedral and Metropolitan Church in Canterbury , called Christs Church , we did by our Letters Patents grant Licence to them to choose to themselves another for Archbishop and Pastor of the See aforesaid , and they have chosen Matthew Parker , &c. We have given our Royal assent and favour to the said Election ; and we signifie this to you by the tenor of these presents , requiring , and by the fidelity and love wherein you are bound to us , firmly enjoyning , commanding you , that you , or four of you effectually Confirm the said Matthew Parker , Archbishop and Pastor Elect of the said Church , and Confirm the said Election , and Consecrate him Archbishop and Pastor of the said Church , and do all other things which in this behalf are incumbent on your Pastoral Office , according to the Form of the Statutes in this case made and provided . Out of which words , first , I note that the Queen here , and all the Clergy with her , acknowledge Cardinal Pool the true and rightful Archbishop of Canterbury , by which they own Catholic Ordination and Iurisdiction to be valid , lawful , and good . Secondly , I note ( and confirm the main assertion ) That the Queen knowing the Common Law , and ancient Laws of the Kingdom , required the Authority , Consent , and Commission ( or Bull ) of the Pope , to empower the Confirmers and Consecrators of the Archbishop of Canterbury as the only Superior of that See ; and withal that he would not grant and give it to make a Protestant Archbishop ; she by her Supreme Authority as Head of the Church of England not only authorized them that were to Confirm and Consecrate him , but also ( Pope-like ) supplied all defects , whether in Quality , faculty , or any other thing wanting and necessary in the Consecrators for that performance by the Laws of the Church or Kingdom : for so it followed in the same Patent , Supplying nevertheless by our Supreme Regal Authority , if any thing in you , or any of you , or in your condition , state , or faculty , to the performance of the Premisses is wanting of these things , that by the Statutes of our Realm , or the Ecclesiastical Laws in this behalf are requisite or necessary ( which she therefore supposed and knew well enough to be necessary and wanting , for otherwise it had been in vain for her to supply them ) the condition of the time and necessity of things requiring it . By which you see they could do neither of these Acts of Confirming or Consecrating him Archbishop of Canterbury without her Commission , which was not only necessary to empower them , but also to dispense with them , and make their Acts valid non obstante , notwithstanding the Laws of the Land. That these Letters Patents Authorized them is clear out of the Instrument of his Confirmation , to be seen in the Records at Lambeth in their own words following . In the name of the Lord , Amen . We William Barlow , Iohn , Miles , &c. by the Queens Commissional Letters specially and lawfully deputed Commissioners , &c. by the Supreme Authority of the Queen to us in this behalf committed , confirm the said Election of Matthew Parker , &c. supplying by the Supreme Authority of the Queen to us delegated , if any thing be wanting in us , or any of us , or in our Condition , State , or Faculty to the performance of the Premisses of these things , that by the Statutes of the Realm , or the Ecclesiastical Laws in this behalf are requisite or necessary , &c. as above . And whereas the Popes Commission ( or Bull ) used to be produced , by authority of which all Archbishops of Canterbury were Consecrated , and their Election confirmed . Now in place of that , says the Act of it upon Parker's Records , Proferebatur Regium Mandatum pro ejus Consecratione . The Queens Mandate or Commission for Consecrating him , was produc'd as the Authority for what they did . Lastly , I prove that the Queen had her Authority from the Parliament . First , from the Statute 25. Henry 8. cap. 20. where the Parliament repeats out of another Act made that present Parliament , That if any Elected by the King , and presented to the See of Rome to be Archbishop or Bishop should be delayed , then he should be Consecrated by two Bishops appointed by the King : and then in the same Statute grants further , that all recourse be forbidden to Rome , and Archbishops and Bishops be Confirmed and Consecrated by Bishops to be assigned by the King. Secondly , Out of the Act of 8. Eliz. 1. made purposely to set forth the Authority next under God , by which Matthew Parker and the other first Protestant Bishops in the beginning of the Queens Reign were made , by reciting how they were made by the Authority of her Majesty , and how she was authorized to that end by the aforesaid Statute of Henry VIII . and the Statute of 1. Eliz. 1. in these words , First , It is well known to all the degrees of this Realm , that the late King Henry the Eighth was as well by all the Clergy then of this Realm in their several Convocations , as also by all the Lords Spiritual and Temporal , and Commons in divers of his Parliaments justly and rightfully recognized and acknowledged to have the Supreme Power , Jurisdiction , and Authority over the Ecclesiastical State of the same , and that the said King did in the twenty fifth year of his Reign set forth a certain order of the Manner and Form , how Archbishops and Bishops should be made , &c. And although in the Reign of the late Queen the said Act was repealed , yet nevertheless at the Parliament 1. Eliz. the said Act was revived , and by another Act they made all Jurisdiction , Priviledges , &c. Spiritual and Ecclesiastical , as by any Spiritual or Ecclesiastical Power or Authority hath hitherto been , or lawfully may be used over the Ecclesiastical State of this Realm is fully and absolutely by Authority of the same Parliament ( mark by what Authority ) united and annexed to the Imperial Crown of this Realm ( mark here how she is made Pope ) and by the same Statute there is also given to the Queen ( mark Given ) Power and Authority by Letters Patents to Assign and Authorize such Persons as she shall think fit ( whether Clergy-men , Lawyers , Merchants , Coblers , or any other , so they be naturally born Subjects of the Realm , for the Statute requires no more ) to exercise under her all manner of Jurisdiction in any wise touching or concerning any Spiritual Jurisdiction in this Realm . Whereupon the Queen having in her order and disposition all the said Jurisdictions , &c. hath by her Supreme Authority caused divers to be duly made and consecrated Archbishops and Bishops , according to such Order and Form , and with such Ceremonies in and about their Consecration , as were allowed and set out by the said Acts , &c. And further , her Highness hath in her Letters Patents used divers special words whereby , by her Supreme Authority she hath dispensed with all causes and doubts of imperfections or disability , &c. as is to be seen more a●… large in the same Act. In which you see declared by the Queen , Matthew Parker himself , and the whole Parliament : That Matthew Parker the first Protestant Archbishop of Canterbury was made Archbishop ( as all the other Protestant Bishops in her time were ) by Authority of the Queen , and that she had her Authority for it from the Statutes , 25. Henry 8. 20. and 1. Eliz. 1. from whom all our Protestant Bishops since spring and descend , and derive all the Power and Authority that they have . From which you see clearly that Protestant Bishops have no Authority to teach , Preach , or to be Bishops , but what originally they have from the Parliament . Which is still more evidently confirmed by this Parliament now in being , which in the year 1662. by the Act of Uniformity , annulled the forementioned Forms of Ordination of Priests and Bishops ( as being deficient ) and appointed new ones by their own Authority . So from the first to the last , all the Protestant Priests and Bishops both heretofore and at this present , are only Parliamentary Priests and Bishops , and not so from Christ and his Church , but only from their Kings , Queen , and Parliaments . I must confess this present Parliament may easily answer the Parliaments of Edward the VI. and Queen Elizabeth , why it hath lately altered the Form of Ordination , instituted and used by them ; to wit , because their Forms were null and invalid , but what Authority either of them had to make , alter , or use any Form of Ordination , or to give Power to Teach , Preach , Minister Sacraments , or the like , of themselves , without Authority from Christ our Saviour , there I must leave them to answer him . From the Premisses I infer , First , That they being no Priests nor Bishops , theirs is no Church ; as Mr. Mason and St. Jerom grant . Secondly , If no Church , no part of the Catholic Church , out of which , and without whose Faith kept entire and inviolate , no man can be saved ; as their own Common-Prayer-Book affirms . Thirdly , They can never eat the Flesh of Christ our Lord , nor drink his Blood , without which they cannot have life in them , John 6. 54. Fourthly , They commit a most hainous Sacriledge as often as they attempt to Consecrate or Minister the most Holy Sacrament , having no such Power . Fifthly , They commit the like Sacriledge in presuming to hear Confessions , or forgive Sins . Sixthly , All that Communicate with them , and follow the same Religion , are involved in the same sins , so that the blind leading the blind they must necessarily both fall into the ditch of eternal perdition , foretold by our Saviour , Matth. 15. 14. Lastly , It is to be noted , that although I conceive I have clearly proved the Ordination and Iurisdiction of their Priests and Bishops to be invalid by every argument I have used to those ends , yet to my purpose it is sufficient to have proved it by any one : For as to prove a man to be a Thief or Forger , it is sufficient to prove he has stoln one Horse , or forged one Deed , to hang him for the one , or set him on the Pillory for the other ; so to prove by one argument alone that they are no Priests , nor Bishops , nor have any Iurisdiction , is sufficient to prove them guilty of Sacramental Forgery , and by that means of deluding and stealing away innumerable souls . A VINDICATION OF THE ORDINATIONS OF THE Church of ENGLAND , In answer to the former Paper . THis Paper which you sent me being only a Repetition of those Objections which were long ago refuted by Master Mason , with great learning and judgment , and more lately by the most Ingenious Lord Primate of Ireland , D. Bramhall , there needs nothing else be said to it , but only to refer the Reader to those learned and solid Writings on this Subject . The same Plea was again taken up by the Writers of two little Books published since his Majesties Restauration , entitled Erastus Senior and Erastus Iunior ; which was thought so unreasonable even to some of that Communion , that one of the learnedst Priests they had in England did answer them ; and though he did not adventure on saying our Ordination was good and valid , knowing how ingrateful that would have been to his Party , yet he did overthrow all those Arguments against it that are brought in this Paper , and shew'd they were of no force . This Writing of his has not been yet Printed , but I have perused it in the Manuscript . Yet that this may not seem to be a declining of the task you have invited me to , and because the Books I have mentioned are not perhaps in your hands , I shall say as much in answer to it as I hope may fully satisfy you or any impartial Reader . The Substance of the first argument to prove that our Ministers are not Priests , is , That by the form of our Ordination the Power of Consecrating the Sacrament of Christs most holy body and blood , is not given : the words only importing a Power to dispense the Sacraments which any Deacon may do : Therefore the power of consecrating or making Christ's Body and Blood present , being essential to the Priesthood and our form not expressing it , and by consequence not giving it , it wants one essential requisite to the Priesthood , and therefore those that are ordained by it , are not true Priests . To which I answer , 1. If our Form be the same in which Christ ordained his Apostles , we may be very well satisfied that it is good and sufficient . Now when our Saviour Ordained them , S. Iohn tells us that he said , Receive the Holy Ghost , whose soever sins ye remit they are remitted to them , and whose soever sins ye retain they are retained : this being that Mission which he gave them ( as the preceding words do clearly import ; As the Father hath sent me , so send I you ) we can think no Form so good and so full as that he made use of . It is true , we do not judg any Form so essential as to annul all Ordinations that have been made by any other , for then we should condemn both the Ordinations of the Primitive Churches , and of the Eastern Churches at this day . And this is the reason why even according to the ancient and most generally received Maxims of the Schools , Orders can be no Sacrament ( tho in the general sense of the word Sacrament , it being no term used in Scripture , but brought into the Church , we shall not much dispute against its being called so ) for by their Doctrin both Matter and Form of the Sacrament must be instituted by Christ , and are not in the power of the Church * . Now they cannot but acknowledg that the Form of giving Orders in their Church , was not instituted by Christ , nor received in the Church for divers Ages , which made Pope Innocent say that the Forms of Ordination were ordered and invented by the Church , and were therefore to be observed , otherwise it was sufficient in giving Orders , to say , Be thou a Bishop , or be thou a Priest ; therefore though we do not annul Orders given by any other Form , yet we have all reason to conclude that used by our Saviour , to be not only sufficient , but absolutely the best and fittest . It is without all colour of reason , that the writers of that Church will have the words our Saviour pronounced , after he had instituted the Eucharist , This do in remembrance of me , to be the form by which he ordained them Priests ; for This do , must relate to the whole action of the Sacrament , the Receiving and Eating , as well as the Blessing and Consecrating ; therefore these words are only a Command to the Church to continue the use of the Holy Sacrament in Remembrance of Christ. Nor do those of the Church of Rome think these were the words by which Christ ordained them Priests , otherwise they would use them and think them sufficient ; but they use them not , but instead of them , say , Receive thou Power to offer Sacrifice to God , and to celebrate Mass both for the Living and the Dead . 2. If this be ane essential defect in our Ordination , then there were no true Priests in the Primitive Church for divers Ages , and there are no true Priests at this day in the Greek Church ; and yet neither of these can be acknowledged by the Church of Rome , for if they annul the Ordinations of the Primitive Church , they likewise annul their own which are derived from them . They do also own the Orders of the Greek Church to be valid , as appears by their receiving them into their Communion at the Council of Florence , and by their practice ever since ; which Morinus hath in the first part of his Work so fully proved from the decrees of Popes and Councils , that the thing can no more be doubted ; and at this day there are Greek Churches at Rome , maintain'd at the Popes charge , in which Orders are given according to the Greek Pontificals , as he informs us . That in the Primitive Forms there were no express words of giving power to consecrate the Sacrament ; I appeal to the Collection of the most Antient Forms of Ordination , that Morinus a Priest of that Church , and a Penitentiary in great esteem at Rome , has made , where it will be found that for many Ages this power was not given expresly , or in so many words . The most ancient Rubrick about this , is in the 4th . Council of Carthage , if those Canons be genuine , When a Priest is ordained , the Bishop blessing him and laying his hand on his head , all the Priests that are present shall likewise lay their hands on his head about the Bishops hand : Where we see that the Imposition of hands and the Bishop's blessing , was all the matter and form of these Orders . Denis ( called the Areopagite ) tells us that the Priest that was to be Ordained , kneeled before the Bishop , who laid his hand on his head and did Consecrate him with a holy Prayer , and then marked him with the sign of the Cross ; and the Bishop and the rest of the Clergy that were present , gave him the Kiss of Peace . Here we find nothing but imposition of Hands and Prayer . Now there being no general Liturgies nor Ordinals then in the World , but every Countrey ( or perhaps every Diocess ) having their own Forms , it was never defined in what form of words this Prayer and Benediction should be used ; but was left indifferent , so the substance of the Blessing were preserved . It is true , the Author of those Constitutions that are ascribed to the Apostles , sets down the Prayer of Ordination , for which he vouches Saint Iohn Author ; which is , That the Priest might be filled with the spirit of Grace and Wisdom to help and govern the Flocks with a pure heart , that he might meekly teach the people , being full of healing Operations and instructive Discourses , and might serve God sincerely with a pure mind and willing soul , and might through Christ perfect the sacred Services for the people , in which there is nothing that gives in express words , the power of Consecration . In the most ancient Ritual that Morinus could find , which belonged to the Church of Poictiers , and has been composed about the middle of the 6th . Century ; there is no mention in the Prayer of Consecration of any such power . The same Prayer of Consecration is also in another Ritual which he believes 900 years old : and also in another , that he believes 800 years old . It is true , in these Rituals there is a Blessing added , in which among other things the Consecrator Prayes , that by the obedience of the people the Priest may transform the Body and Blood of thy Son by an undefiled Benediction ; but here is no power given , nor is this Prayer essential to the Orders so given , but a subsequent Benediction : Therefore the want of it cannot annul Orders . And in another MSS. Ritual belonging to the Abbey of Corbey , written about the middle of the 9th . Century , there is nothing but the Prayer of the Consecration of a Priest , which is the same with what is in the other Rituals , but the blessing which mentions the transforming of the Body of Christ , is not in it , by which it appears that it was not looked on as essential to Orders . And in another Ritual compiled for the Church of England , now lying in the Church of Roüen , believed to be about 800 years old , the Form of Consecration is the same that it is in the other Rituals . The ancient Ritual of the Church of Rhemes , about the same age , and divers other ancient Rituals agree with these . But the first mention of this power of saying Mass , given in the Consecration of Priests , is in a Ritual believed to be 700 years old , compiled by some near Rome , in which the Rite of delivering the Vessels , with these words , Receive power to offer Sacrifice to God , and to celebrate Masses , &c. is first set down ; yet that is wanting in a Ritual of Bellay , written about the Thousandth year , so that it was not universally received for near an Age after it was first brought in . Now in all these Rituals the Prayer of Consecration is that which is now in the Pontifical only one of the Prayers of the Office * , but is not the Prayer of Consecration , from which two things clearly follow ; First , that no Form of Ordination is so essential , but that the Church may change it and put another in its room , and if the other be apposite and fit , there is no fault committed by the Change , much less such a one as invalidates the Orders so given . Secondly , It is clearly made out , that in the Ordinations of the Primitive Church for 900 years after Christ , there was no power of consecrating Christ's Body and Blood expresly given in the forms and words of Ordination . So that if the want of such words annuls our Ordinations , it will do the same to theirs ; the consequence of which , will be ; that there were no true Orders in the Church of God till the latter Rites in the Roman Pontifical were invented ; and if that be true , then the Orders of the Roman Church which have descended from them , are not true , since they flow from men not truly ordained . And at this day the Greek Church ( as is set down by the Learned and Pious Bishop of Vence treating of the matter and form of Orders ) when they ordain 〈◊〉 give no such power , but the Bishop lays on his right hand on the Priest's head , and says , The grace of God that always heals the things that are weak , and perfects things that are imperfect , promotes this very Reverend Deacon to be a Priest : Let us therefore pray for him that the grace of the most Holy Spirit come upon him . Then those that assist , say thrice for him , Kyrie Eleison . Then the Bishop makes the Sign of the Cross , and prays for the grace of God on the Priest thus ordained , holding his hand all the while over his head ; then he puts the Priestly Vestiments on him , and gives him the Kiss of Peace , which is also done by the rest of the Clergy there present . And Habert a Doctor of Sorbonne , who has published the Greek Pontifical with learned Observations on it , gives us this same account of their Ordinations which Morinus has confirmed by the several ancient Greek MSS. which he has published one of them being 800 years old , which agrees with it ; and neither in the first Prayer , nor second ( during both which the Bishop holds his hands over the head of him that is to be Consecrated ) is there any mention made of this power of consecrating Christ's Body and Blood. And in the Rituals of the Maronites , Nestorians , and Copthites ( all which Morinus proves are held good and valid by the Church of Rome ) there is no such Power given in the words of Consecration : their Forms being almost the same with those used in the Greek Church : so that we generally find Imposition of hands with a Prayer of Grace , and a Blessing , were looked on as sufficient for Ordination : and this was taken from the practices of the Apostles , who ordained by Prayer and Imposition of Hands , as appears from the places cited in the Margent ; and that these Prayers were , that God might pour out the gifts and graces of his Spirit on them : both the nature of the thing and some of the cited places do fully prove . From all which it appears , that either our Ordinations are valid , or there are no true Orders in the whole Christian Church ; no not in the Church of Rome it self . 3. The very Doctrine and practice of the Church of Rome shews , that the essentials of Ordination remain still with us . By the Maxims of the Schools there must be matter and form in every Sacrament ; the Matter is some outward sensible action or thing ; the Form are the words applyed to that action or thing which hallow it , and give the Character , when ( as they say ) the indelible Character is impressed ( which they believe is done by Orders ) The imposition of hands is held to be the Matter by almost all their Doctors , as is acknowledged by Bellarmine , Vasques , and most of the Schoolmen are of this mind . It is true , Eugenius in his Instruction to the Armenians , set down in the Council of Florence , declares that the giving the Sacred Vessels , is the Matter in Orders ; but the Council of Trent ( which was a far more learned and cautious Assembly than the other was , in which there was nothing but Ignorance and Deceit ) determined that Priests have their Orders by the Imposition of hands ; for treating of extream Unction , they decreed that the Minister of it was either the Bishop or Priests lawfully ordained by them , by the Imposition of the hands of the Presbytery . And Bellarmine both from the Scriptures and the Fathers , proves that the Imposition of hands must be the Matter of this Sacrament , since they speak of it , and of it only . Now if this be the Matter of this Sacrament , then the Form of it must be the words joyned with it in their Pontifical , Receive the Holy Ghost . And the Council of Trent does clearly insinuate , that this is the form of Orders in these words ; If any man say that in Ordination , the H. Ghost is not given ; and therefore that the Bishop says in vain , Receive the H. Ghost , or by it a Character is not impressed — Let him be an Anathema . It is true , their Doctors to reconcile the disagreement of those two Councils , have devised the distinction of the power of Sacrificing and of the power of Jurisdiction in a Priest : The last they confess , is given by the Imposition of hands ; the former , they say , is given by the delivering of the Sacred Vessels . And indeed , as Morinus doth often observe , the School-men being very ignorant both of the more Ancient Rites of the Church , and of the practice of the Eastern Churches , and looking only on the Rituals then received in the Latin Church , have made strange work about the matter and form of Ordination ; but now that they begin to see a little further than they did , then they are of a far different opinion ; so Vasques , whom the School-men of this Age , look on a●… an Oracle , treating of Episcopal Orders , says in express words , That the Imposition of hands is the Matter , and the words uttered with it , are the Form of Orders , and that the Sacramental Grace is conferred in and by the application of the Matter and Form. It is true , He joyns in with the commonly received Doctrine of the Schools about the two powers given to Priests by a double matter and form , yet he cites b Bonaventure ; and a Petrus Sotus , for this opinion that the Imposition of hands , and the words joyned with it , were the matter and form of Priestly Orders ; and though Vasques himself undertakes to prove the other Opinion , as that which agrees best with the principles of their Church , yet it is visible he thought the other Opinion truer ; for when he proves Orders to be a Sacrament , he lays down for a Maxim , that the outward Rite and Ceremony , the promise of Grace , and the command for the continuance , must be all found in Scripture before any thing is to be acknowledged a Sacrament : and when pursuant to this , he proves that the Rite of Orders is in Scripture , he assigns no other but the Imposition of hands : so that according to his own Doctrine , that is the only Sacramental Rite or the matter Orders . And Cardinal de Lugo says , The giving the Bread and the Wine we know is not determinately required by any divine Institution , since the Greeks are ordained without it ; therefore it is to be confessed that Christ only intended there should be some proportioned Sign for the matter of Orders , either this or that . And it is now the most commonly received Oponion , even amongst the School-men ; that Christ neither determined the Matter nor the Form of Orders , but left both to the Church . And Habert proves that the Greek form of Ordination is sufficient to express the grace of God then prayed for , which is the chief thing in Ordination ; and though the Greek Fathers do not mention these words that are now used as the Form in their days , yet he cites many places out of their writings , by which they seem to allude to those words , though the custom then received of speaking mystically and darkly of all the Rites of the Church , made that they did not deliver themselves more plainly about it ; but he concludes his second Observation in these words : In those Sacraments where the Matter and Form are not expressed in Scripture , it must be supposed that Christ did only in general institute both to his Apostles , leaving a power with the Church to design , constitute , and determine these in several ways ; so that the chief Substance , Intention , and Scope of the Institution , were retained with some general fitness and analogy for signifying the effect of this Sacrament . And if both the Eastern and Western Churches have made Rituals , which though they differ one from another , yet are good and valid ; it seems very unreasonable to deny the Church of England , which is as free and independent a Church as any of them , the same right ; for it is to be observed that the Catholick Church did never agree on one Uniform Ritual , or Book of Ordination , but that was still left to the freedom of particular Churches ; and so this Church has as much power to make or alter Rituals , as any other has : Therefore the substantials of Ordination being still retained , which are Imposition of hands with fit Prayers and Blessings . It is most unreasonable to except against our Forms of Ordination . Let it be also considered , that it is indeed true , that the last Imposition of hands , with the words , Receive the Holy Ghost appointed in the Pontifical , is not above 400 years old , nor can any Ancienter MSS be shewed in which it is found ; yet that is now most commonly received in the Church of Rome , to be the matter and form of Ordination ; for all their Doctors hold , that either the delivering the Vessels , and saying , Receive Power to offer Sacrifice , &c. or the Imposition of hands , with the words , Receive the Holy Ghost , &c. is the Matter and Form of Orders . Agains●… the former , Morinus has said so much that I need add nothing ; for by unanswerable Arguments , he proves that i●… not essential to Orders , since neither th●… Primitive Church , the Eastern Churche●… ▪ nor the Roman Rituals ; or the Writers o●… the Roman Offices , ever mention it ti●… within these 700 years , and at first i●… was only done in the Consecration o●… Bishops , and afterwards ( by custom , no●… decree of Council or Pope being to b●… found about it ) it was used in the Ordination of Priests . The same Author doth also study to prove , that the Imposition of the Bishop●… hands , with the words , Receive the Holy Ghost , is not essential to Ordination , bu●… is only a Benediction superadded to it ▪ and shews that it was not used in the Primitive Church , nor mentioned by any ancient Writer ; and therefore he is o●… opinion that the first Imposition of hands gives the Orders in which both Bishop●… and Priests lay on their hands , and pray that God would multiply his Gifts o●… those whom he had chosen to the sunction o●… a Priest , that what they received by hi●… savour , they might attain by his help ▪ through Christ our Lord. If this b●… true , then two things are to be well observed . First , That the Prayer , which according to his opinion , is the Prayer of Consecration , was not esteemed so by the Ancient Rituals , in which it is only called a Prayer for the Priests that were to be Ordained ; after which , the Prayer of Consecration followed ; from which it appears that there was no constant rule in giving Orders ; and that what the Church once held to be but a preparatory Prayer , was afterwards made the Prayer of Consecration ; and that which they esteemed the Prayer of Consecration , was afterwards held but a Prayer of Benediction . Secondly , That in the formal words of Consecration ( if his Opinion be true ) there is no power given of consecrating the Sacraments . But Morinus is alone in this opinion , and it is certain that the general Doctrine of the Church of Rome , is , that the last Imposition of hands is the Matter of these Orders , and parallel to this is the Imposition of hands in the consecration of a Bishop , with the words , Receive the Holy Ghost , which is undoubtedly the matter of Episcopal Orders : Therefore that same Rite with these words , is also the matter of the Priestly Orders . And it is a foolish and groundless Conceit , to pretend there are two distinct power●… essential to the Priesthood to be conferred by two several Rites ; for then a●… who 〈◊〉 ordained by one of these Rite●… without the other ( as were all th●… Priests of the Christian World , till within these 700 years ) had not the Priestly Office entire and compleat . And further , according to their own Principles ▪ the Character is an Indivisible thing , an●… inseparably joyned to the Sacrament ; Therefore that which gives the Character , gives the Sacrament . Now according to their Doctrine , the Character is given by the Imposition o●… hands : Therefore the Sacrament consists in that . And all the other Rites are only Ceremonies added to it , which are not of the essence of it ; from which i●… follows that we who use Imposition o●… hands , with the words , Receive the Holy Ghost , &c. use all that according to the Doctrine of that Church is necessary to it ; and therefore they have no reason to except against the validity of our Orders , even according to their own Principles . Fourthly , If by consecrating , o●… making present Christ's blessed Body , they understand the incredible Mystery of Transubstantiation , we very freely confess there is no such power given to our Priests by their Orders : But I shall not digress from this Subject to another ; therefore I may confine my Discourse to it ; I acknowledg that we do receive by our Orders , all the power of consecrating the Sacraments which Christ has left with his Church . First , When we are ordained to be Priests , there is given us all that which our Church declares , inseparable to the Priesthood ; and such is the Consecrating the Eucharist : Therefore it being declared and acknowledged on all sides ; what Functions are proper to the Priesthood if we be ordained Priests , though there were no further Declaration made in the form of Ordination , yet the other concomitant actions and offices , shewing that we are made Priests , all that belongs to that function is therein given tous ; this made Pope Innocent define that , Be thou a Priest , was a sufficient Form in it self . Secondly , The great end of all the Priestly Functions , being to make reconciliation between God and Man ; for which cause Saint Paul calls it the Ministery of Reconciliation ; whatever gives the power for that , must needs give also the means necessary for it ; therefore the Sacrament being a Mean instituted by our Saviour for the Remission of Sins , which he intimated in these words . This Cup is the New Testament in my Blood for the Remission of Sins ; and the death of Christ being also the great Mean in order to that end the power of forgiving sins Ministerially , must carry with it the power of doing all that is instituted for attaining that end . Thirdly , The power of consecrating the Sacraments , is very fully and formally given in our Ordination , in these words . Be thou a faithful dispenser of the Word of God , and of his Holy Sacraments ; where they bewray great inconsideration , that think Dispensing is barely the distributing the Sacrament , which a Deacon may do ; the word is taken from the Latin , and is the same by which they render those words of Saint Paul , Stewards of the Mysteries of God ; or according to the Style of the Church of Rome , which translates Mystery Sacrament ; Dispensers of the Sacraments of God ; Therefore this being a phrase wherein St. Paul expressed the Apostolical Function , one might think it could serve to express the office of a Priest well enough , so that Dispensing is more than Distributing ; and is such a power as a Steward hath , who knows and considers every ones condition , and prepares what is fit and proper for them ; therefore the blessing of the Sacraments being a necessary part of the Dispensing of them , they being Blessed for that end and the Dispensing them , including the whole Office in which the Church appoints the Sacraments to be dispensed , of which Consecration is a main part ; these words do clearly give and manifestly import the power of consecrating the Sacraments . Now the Question comes to this ? what is meant by the word Dispensing ; they say it is only to distribute the Elements ; we say it is to administer the Sacrament according to the Office. If what we say be the true signification of it ; then the power of consecrating the Elements , is formally given with our Orders . And that this is the true meaning of it , appears both from common use ; which makes it more than barely to Distribute ; and from the declared meaning of those who use it , which is the only rule to judg of all doubtful expressions : Now the declared meaning of our Church in the use of this word being so express and positive ; from thence it follows , that by Dispense must be understood , to give the Sacrament according to the whole office of the Church . The same is also to be said of the words , Take thou Authority to preach the Word of God , and to minister the Holy Sacraments ; for tho Minister and Serve in the Greek Tongue , be the same ; yet Minister in our common acceptation , is all one with Administer , only Minister is more usual when the thing Ministred is Sacred or Holy ; therefore this takes also in it the whole Office of the Sacrament : And as in the former words the Power is given ; so in these words it is applyed and restrained in its exercise to a due vocation , to cut off idle it inerant and for the most part , scandalous Priests . And thus far I have considered this first Argument at great length , both because it is that of which they make most use to raise Scruples in the thoughts of unlearned persons ; and the clearing of it will make way for answering the rest . Therefore leaving this , I go to the second Argument ; which is , That the offering of Sacrifice is an essential part of Priesthood . So Heb. 5. 1. and 3. therefore we having no such power conferred on us , cannot be true Priests . To this I Answer . First , It is strange Inconsideration to argue from the Epistle to the Hebrews , that the Pastors of the Christian Church ought to be Priests in the sense that is mentioned in that Epistle ; the scope of which is to prove , That Christ is the only Priest of this New Dispensation : And the notion of a Priest in that Epistle , is a person called and consecrated to offer some living Sacrifice , and to slay it , and by the shedding of the blood of the Sacrifice slain , to make reconciliation : This being the sense in which the Iews understood it ; the Apostle among other Arguments to prove the death of Christ to be the true Sacrifice , brings this for one , that there was to be another Priesthood after the Order of Melchisedeck . For proving this , he lays down in the first four Verses of the 5th . Chapter , the Jewish notion of a Priest ; then he goes on to prove that Christ was such a Priest called of God and Consecrated ; this he prosecutes more fully in the 7th . Chapter , where he asserts that Christ was that other Priest after the Order of Melchisedeck , and v. 15. he calls him another Priest , and v. 23. and 24. makes this plainer in these words ; And they truly were many Priests , because they were not suffered to continue by reason of death ; but this man , because he continueth ever , hath an unchangeable Priesthood : From which it is apparent that the Apostles design in these places , is to prove that there is but one Priest in that sense mentioned chap. 5. v. 1. under the New Testament . And had the Writer of this paper read over that Epistle , he must needs have seen this , but this is one of the effects of their not reading the Scriptures carefully , that they make use of places of Scripture , never considering any thing more than the general sound of some words , without examining what goes along with them . But as it is clear from that Epistle , that there is but one Priest in the strict notion of it ; so it is no less clear that there is but one propitiatory Sacrifice among Christians in its strict notion , for having mentioned the frequent Oblations to take away sins under the Mosaical Law , chap. 5. v. 3. he makes the opposition clear , chap. 7. v. 27. in these words . Who needeth not daily as those High Priests , to offer up Sacrifice , first for his own sins and then for the people ; for this he did once when he offered up himself . And chap. 9. v. 7. having mentioned the High Priest's annual entring into the most Holy place ; he sets in opposition to it v. 12. Christ's entring in once to the Holy place , having made Redemption for us by his own Blood. And v. 22. he says , Without shedding of Blood there was no Remission ; by which he does clearly put down all unbloody Sacrifices that are propitiatory : And v. 28. he says , Christ was offered once to bear the sins of many . And chap. 10. v. 2. he says , That when the worshippers are once purged , then would not Sacrifices cease to be offered ? To prove that the Sacrifices of the Law had not that vertue : Therefore we being purged by the Blood of Christ , must offer no more propitiatory Sacrifices ; and all this is made yet clearer , v. 11. and 12. And every Priest stands daily ministering and offering oftentimes the same Sacrifices which can never take away sins . But this man after he had offered up one Sacrifice for sins for ever , sate down on the right hand of God. From all which you may see it is as plain as can be , that there is but one Priest and one propitiatory Sacrifice under the New Testament , for the places I have cited , are not some ambiguous or dark Expressions , but full and formal Proofs , by which in a long Series of Discourse and Argument , the thing is put out of doubt . Therefore those of that Church do very unwisely ever to mention that Epistle , or to say any thing that may oblige people to look upon it ; So that , except to such as they are sure will read no more of it than they will shew them or cite to them , they had best speak of it to no body else . Secondly , Though we deny all propitiatory Sacrifices , but that which our Blessed Saviour offered for us once on the Cross ; yet we acknowledg that we have Sacrifices in the true strict and Scriptural notion of that word ; for propitiatory ones are but one sort of Sacrifice , which in its general notion stands for any Holy Oblations made to God ; and in this sense , Thank-Offerings , Peace-Offerings , and Free-will Offerings , were Sacrifices under the Law ; so were also their Commemorative Sacrifices of the Paschal Lamb , which were all Sacrifices , though not Propitiatory . And in this sense * our prayers and praises ; a broken heart , and the dedicating our lives to the service of God , are Sacrifices , and are so called in Scripture ; so also is the giving of Alms. And in this sense we deny not but the Holy Eucharist is a Sacrifice of Praise and Thanksgiving ; and it is so called in one of the Collects . It is also a Commemoration of that one Sacrifice which it represents , and by which the worthy receivers have the vertue of that applyed to them . The Oblation of the Elements of Bread and Wine to be Sanctified , is also a kind of Sacrifice ; and in all these Senses we acknowledg the Sacrament to be a true Sacrifice , as the Primitive Church did . But as we do not allow it to be a propitiatory Sacrifice for the living , much less can we believe it such for the dead ; or that the Priests consecrating and consuming of it , is a Sacrifice for the people ; it being a Sacrifice as it is a Sacrament , which is only to those who receive it . And in these three points ; First , That it is no propitiatory Sacrifice : 2. That the dead receive no good from it : 3. That the Priests taking it alone , does no good to the people who receive it not : We are sure we have all Antiquity of our side . But to digress upon that , were to go too far out of the way ; and the Writers of Controversies have done it fully . Therefore the power of Dispensing the Word of God and of his Holy Sacraments gives all the Authority that is in the Christian Church for offering of Sacrifices . And if they deny this , they must deny the validity of all the ancient Ordinations , for they can shew no such Form in any of their Ordinals . Thirdly , What was said before of the Doctrine of the Church of Rome about the matter and form of Orders , as they are a Sacrament , shews that the power they give in the Ordination of Priests , of offering Sacrifices , is not essential to it , but only a Rite they have added to it ; the want whereof can be no essential defect , and so can never annual our Orders : What was said before in Answer to the first Argument , is again to be remembred here , that in all the Ancient Rituals there is no power of offering propitiatory Sacrifices given in the form of Ordination . It is true in the M SS . which lies in the Monastery of St. German ; there is a new Rite set down of delivering the Priestly Vestments , in which among other words these are added : And Do thou offer Propitiatory Sacrifices for the Sins and Offences of the People , to Almighty God. Which words are now omitted in that part of the Roman Pontifical , and made a part of the final Blessing given at the end of the Office , but this at most is but 800 years old ; and therefore cannot be essential to Orders since there were true Priests in the Christian Church 800 years before this was used . And to this day in the Greek Church there is no power given by the Consecration to offer propitiatory Sacrifices ; for though in the second Prayer said in Ordinations in which God's Holy Spirit is prayed for upon the Priest , That he may be worthy to stand before the Altar of God without blame , and may preach the Gospel of his Kingdom , and holily administer the Word of his Truth : It is added , And may offer to thee Gifts and Spiritual Sacrifices , but there is no reason to gather from these words that they give power for offering Propitiatory Sacrifices . We acknowledg that we offer Gifts and Sacrifices in the Holy Eucharist ; but we reject Propitiatory ones , and these words do not at all import them . And the truth of it is when the Writers of the Roman Church are pressed with the Arguments before mentioned , that the Eucharist can be no Propitiatory Sacrifice : Since 1. there no Blood shed in it : 2. No Destruction is made of the Sacrifice ; for it is only the Accidents and not the Blessed Body of Christ that the Priest consumes : 3. That Christ's Cross is called one Sacrifice once offered : 4. That his being now exalted at the Father's right hand , shews his Body can no more be subject to be Sacrificed or mangled ; When these with many Authorities from the Father's are brought , they are forced to fly to some Distinctions by which their Doctrine comes to differ little from ours ; but still those high and indecent Expressions remain in their Rituals and Missals , which they are forced to mollifie , as they do those Prayers in which the same things , and in the same manner and words are asked of the Blessed Virgin and the other Saints , which we ask of God. And though they would stretch them to a bare Intercession , which the genuine sense of the words will not bear , yet they will never change them , for it is the standing Maxim of that Church never to confess an error , nor make any change to the better . The third Reason against our Orders of Priesthood , is a Repetition of the first , and is already answered . The fourth Argument is , That none can Institute the Form of a Sacrament , to give Grace and make present Christ's Body and Blood , but the Authors of Grace , and those that had power over his Body and Blood ; but they that Instituted this Form , had only their Authority from the Parliament ; as appears by the Act it self , by which some Prelates and other Learned men being impowered , did Invent the Form before mentioned , never before heard of either in Scripture or the Church of God. To this I Answer . First , It is certain the Writer of this Paper did never think it would have been seen by any body that could examine it , but intended only to impose on some Illiterate persons ; otherwise he would never have said that a Form which Christ himself used when he ordained his Apostles , and which is used in their own Church as the proper Form of Ordination , was never before heard of in the Scripture or the Church of God. Secondly , Those who compiled the Liturgy and Ordinal , had no other Authority from the Parliament than Holy and Christian Princes did before give in the like cases . It is a common place and has been handled by many Writers ; How far the Civil Magistrate may make Laws and give Commands about Sacred things ? 'T is known what Orders David and Solomon , Iehosaphat , Hezekiah and Iosiah , gave in such cases , They divided the Priests into several Courses , gav●… Rules for their attendance , turned out ●… High Priest and put another in his stead ▪ sent the Priests over the Cities to teach the People ; gathered the Priests and commanded them to Sanctifie themselves , and the house of the Lord , and offer Sacrifices o●… the Altar . And gave orders about the Forms of their Worship , that they should praise God in the words of David and Asaph : and gave orders about the time 〈◊〉 observing the Passover , that in a case o●… Necessity it might be observed on the second Month ; though by their Law it w●… to be kept the first Month. And for the Christian Emperors , let the Code or the Novels , or the Capitulars of Charles the Great , be read , and in them many Law●… will be found about the Qualification●… ▪ Elections , and Consecrations of Church-men made by the best of all the Roman Emperors , such as Constantine , Theod●… ▪ sius , &c. They called Councils to jud●… of the greatest points of Faith , which met and sate on their Writ , whose determinations they confirmed , and added the Civil Sanction to them . And even Pope Leo , though a higher spirite●… Pope than any of his Predecessors were did intreat the Emperor Martian to annul the second Council of Ephesus , an●… to give order that the Ancient Decrees of the Council of Nice should remain in Force . Now it were a great Scandal on those Councils to say , that they had no Authority for what they did , but what they derived from the Civil Powers ; So it is no less unjust to say , because the Parliament Impowered some Persons to draw Forms for the more pure Administration of the Sacraments ; and Enacted that these only should be lawfully exercised in this Realm , which is the Civil Sanction ; that therefore these persons had no other Authority for what they did : Let those men declare upon their Consciences if there be any thing they desire more earnestly than such an Act for Authorizing their own Forms and would they make any Scruple to accept of it , if they might have it : Was it ever heard of that the Civil Sanction which only makes any constitution to have the force of a Law , gives it another Authority than a Civil one ; and such Authority the Church of Rome thinks fit to accept of in all States and Kingdoms of that Religion . Thirdly , The Prelates and other Divines that compiled our Forms of Ordination , did it by vertue of the authority they had from Christ , as Pastors of his Church which did empower them to teach the people the pure Word of God , and to administer the Sacraments and perform all other holy Functions according to the Scripture ; the practice of the Primitive Church , and the rules of Expediency and Reason ; and this they ought to have done though the Civil Powers had opposed it ; in which case their duty had been to have submitted to whatever severities or persecutions they might have been put to for the Name of Christ , and the Truth of his Gospel . But on the other hand , when it pleased God to turn the hearts of those that had the chief Power , to set forward this good Work , then they did ( as they ought ) with all Thankfulness , acknowledg so great a Blessing , and accept and improve the Authority of the Civil Powers for adding the Sanction of a Law to the Reformation , in all the parts and branches of it . So by the authority they derived from Christ , and the Warrant they had from Scripture and the Primitive Church , these Prelates and Divines , made those Alterations and Changes in the Ordinal ; and the King and the Parliament , who are vested with the Supream Legislative Power , added their Authority to them to make them Obligatory on the Subjects . Which is all that is imported by the word Lawful in the Act of Parliament ; the ordinary use whereof among Lawyers , is , A thing according to Law. The ●…th . Argument against the Validity of our Priestly Orders , is , That we have them from those that are not Bishops ; which carries him to the next Conclusion , that our Bishops are not Bishops . But before I follow him to that , I must desire you would consider with how much disingenuity this Paper is framed , that would impose on the easy Reader the belief of our first Reformers not being true Bishops , when the Writer cannot but know that Arch Bishop Cranmer was a Bishop as truly Consecrated and Invested , as any of the Roman Church were , and was confirmed by the Pope , who sent him the Pall , and to satisfy you that they knew him to be such , they degraded him with the usuall Ceremonies before his Martyrdom . So that he being the Fountain of our Clergy that succeeded him , and being truly Consecrated himself , all those he Ordained , are by the doctrine of the Church of Rome , Bishops or Priests , since Orders according to their Doctrine leave an Indelible Character , which can never be taken away . So that by their Principles no following sentence could deprive him of the power of Ordaining . It is true , there were many disorderly practices of some Popes in the latter Ages , in annulling Orders and re-ordaining those ordained by others ; for Pope Urban the second appointed those who were ordained Simoniacally , to be re-ordained . And Stephen the 4th . in a Synod , Decreed that all the Ordinations his predecessor Pope Constantine had made , were null and void , because he from a Layman was chosen a Pope , and though he passed through the Intermedial degrees of Priest and Deacon , yet he stopt not so long in them , as was appointy by the Canons , and upon the same account it was also judged , that Photius ( the Learned Patriarch of Constantinople , who in six days went through all the Ecclesiastical Decrees , from a Layman to a Patriarch ) had no power of Ordaining lawfully , and all the Orders he gave , were annulled by Pope Nicolaus . And to mention no more , the Orders given by Pope Formosus , were annulled by his Successor Pope Stephen the 6th . upon the pretence of some Crimes and Irregularities with which he was charged ; these practices as they gave great Scandal , so they gave occasion to much disputing about the Legality and Canonicalness of these proceedings , for the Canonists and Schoolmen being generally very ignorant , and prepossessed with an opinion of the Popes Infallibility , studied to flatter the Court of Rome , all that was possible . Yet on the other hand there was so much to be said against these proceedings , that as appears by Petrus Damiani , Auxilius , and other Writers of that time , there was great perplexity and many different Opinions about them . But the ignorance and passion of those Ages appears evidently in this particular , for there is nothing more manifest than that the Ancient Church was of another opinion ; and as in the debate between Pope Stephen and Saint Cyprian about the re-baptizing of Heretiques , the constant opinion and practice of the following Ages , was against re-baptizing such as were baptized by those Heretiques who retained the essentials of Baptism : So by the same parity of reason , and upon the same Arguments they held the Ordinations of Heretiques valid , that retained the essentials of Ordination . In the case of Heretiques we have these Instances , Faelix was consecrated Bishop of Rome by the Arians in the room of Liberius , whose banishment they had procured , and yet he was acknowledged a righteous Pope , and his Ordinations were accounted valid . In the General Council of Ephesus the Priests of the Messalian Heresie were appointed to be received into the Church , and continue Priests upon renouncing their Heresie . The same was also granted to Nestorians , Pelagians , Eutychians , Monothelites , and divers other Heretiques , as Morinus proves at length . And at this day though the Greek Church is condemned by the Roman , as Heretical in the point of the Procession of the Holy Ghost , yet they are received according to their Orders into their Communion when they renounce their Heresie . And their great Vasques says , that all the Schoolmen and Summists agree , that an heretical Excommunicate or suspended Bishop has still the power of giving Orders , for which he cites many Schoolmen ; and he likewise proves , that a Bishop after degradation retains the same power : And the case of Schismaticks is no less clear , for to wave the Decision of the Council of Nice ( which seems somewhat dubious ) in the case of the Novatian Ordinations we find frequently in St. Austins Treatises and Conferences with the Donatists , that they offered to them , if they would return to the Unity of the Church , to receive them according to their Orders . So that they did not think Schism did take away the power of giving Orders . And in the case of that long and scandalous Schism of the Papacy for fifty years together , when the one sat at Rome and the other at Avignon , though beside their Schism , Depositions , Excommunications and Censures of all sorts passed on both sides by each of those Popes against the other , and it must be confessed that one of them was the Schismatick , and by consequence the Censures fell justly on him ; Yet both their Ordinations were held valid , and when the matter was setled at the Council of Constance , the Ordinations on no side were annulled or renewed . And though Petrus de Lunay who was called Benedict the 13th . refused to submit to them and lay down his pretensions as the others did , yet when * they gave sentence against him , there is not a word in it of annulling Orders given by him . From all which it follows , that neither the pretence of Heresie , Schism , nor Censures will according to the practice either of the Primitive Church , or of the Church of Rome even in these latter Ages , be of any force to invalidate our Orders . Which was well seen by Morinus ; and though he does not write upon this head with so much ingenuity , as he does on other points ; yet he lays this down as a Maxim , That all the Ordinations of a Heretiques and Schismatiques made according the forms of the Church , and where the Heretiques that gave them were also rightly Ordained according to the forms of the Church , are valid as to their Substance , and are not to be repeated though they be unlawful ; and both he that gave , and he that received them , sinned grievously ; nor is it in any case lawful for a Catholick to receive Orders from Heretiques or Schismatiques ; Therefore in those Ordinations , if all other things be done according to the form of the Church , and only the Crime of Heresie be charged on the Orders given , the substance of it is not thereby vitiated , but there is a perfect and entire Character begotten , only the use of it is forbidden ; yet he that neglects that Interdict , though he becomes very guilty , begets a new Character on the person Ordained by him : Therefore Heretiques or Schismatiques so Ordained , need no new Ordination , but only a Reconciliation ; and what is said of Heretiques and Schismatiques , does hold much more of those who are Ordained by persons that are Excommunicated , deposed or degraded . And for those things that are essential to Ordination , enough has been said already to demonstrate what they be ; to which I shall only add what that Author the most learned of all that ever treated of this Subject , says in the beginning of the next Chapter . In the Rite of Holy Ordination , there are some things of Divine Institution and Tradition , which do always and in all places belong to holy Orders ; such as Imposition of hands , and a convenient Prayer which the Scripture has delivered , and the universal practice of the Church has confirmed . Now these our Church has retained ; and therefore from all that has been said , I may with good reason conclude that all the Ordinations that were derived from Arch-Bishop Cranmer , having ( as has been already shewed ) the essentials of Ordination ; and being done with the due numbers of Ordainers ( as can be proved Authentically from the publick Registers ) must be good and valid . And though we have separated from many errors and corruptions of the Church of Rome , and in particular have thrown out many superstitious Rites out of the Forms of Ordination , that we might reduce these to a primitive simplicity ; yet as we acknowledg the Church of Rome holds still the fundamentals of the Christian Religion ; so we confess she retains the essentials of Ordination , which are the separating of persons for sacred employments , and the authorizing them with an Imposition of hands , and a Prayer for the effusion of the Holy Ghost ; therefore we do not annul their Orders , but receive such as come from that Church , and look on them as true Priests by the Ordination they got among them , and such were our first Reformers , from whom we have derived our Ordination . Having followed this Paper through the first Conclusion , and the Arguments brought to confirm it ; I come now to the second ; which is , That our Bishops are not true Bishops . For which his first Argument is , That our Bishops being no Priests , they can be no Bishops . This he thinks he has already proved , therefore he sets himself to prove that none can be a Bishop till he be first a Priest : About this I shall not dispute much ; for we acknowledg that Regularly and Canonically it must be so , and assert that ours were truly such ; therefore we need not contend further about this ; though he must be very ignorant of Antiquity if he does not know that there are divers instances in Church History of Laymen , nay , and Catechumens chosen Bishops ; and we do not find those Intermedial steps were made of ordaining them first Deacons and then Priests , but by what appears to us , they at once made them Bishops . But I shall wave this , only I must put this Author in mind of a great Oversight he is guilty of , when he goes about to prove our Bishops not to be true Bishops , because they were not true Priests : Does he not know that Bishop Ridley , and the other Bishops of King Edward's days , were Ordained Priests by the Rites of the Church of Rome . And this was acknowledged by themselves , when they degraded them at Oxford , before they suffered ; if those then were Priests , this is no Argument why they might not be Bishops : For in this matter , that which we ought to enquire into most carefully , is what they were ; for if they were both Priests and Bishops , and if the Forms by which they ordained others , retained all the essential Requisites , then we who are derived from them , are also true Priests and Bishops . His second Argument is , No Ordination is valid , unless there be fit words used to determine the outward Rites , to signifie the Order given , which he says our own Writers ( Mr. Mason and Dr. Bramhall ) do acknowledg . But the words of Consecration do not express this , they being only , Take the Holy Ghost , and remember that thou stir up the Grace , &c. which do not express the office of a Bishop ; and having proposed these Arguments , that the unlearned Reader may think he deals fairly , he goes on to set down our Objections , and answer them . First , It has been already made out that the Form , Receive the Holy Ghost , was that which our Saviour made use of when he ordained the Apostles , without adding , To the office of an Apostle . For which it is to be considered , that all Ecclesiastical Orders being from the influence and operation of the Holy Ghost , which being one , yet hath different Operations for the different Administrations ; therefore the concomitant Actions , Words and Circumstances must shew , for which Administration the Holy Ghost is prayed for , since that general Prayer is made for all ; but the Functions being different , the same Holy Ghost works differently in them all . Therefore it is plain from the practice of our Saviour , that there is no need of expressing in the very words of Ordination , what power is thereby given since our Saviour did not express it , but what he had said both before and after , did determine the sense of those general words to the Apostolical Function . Secondly , The whole Office of Consecrating Bishops , shews very formally and expresly what power is given in these words . Now though the Writers of the Church of Rome , would place the Form of Consecration in some Imperative words ; yet we see no reason for that , but the complex of the whole Office is that which is to be chiefly considered , and must determine the sense of those words ; So that a Priest being presented to be made a Bishop , the King's Mandate being read for that effect , he swearing Canonical obedience as Bishop Elect , Prayers being put up for him as such , together with other circumstances which make it plain what they are about ; those general words are by these qualified and restrained to that sense . We do not fly here to a secret and unknown Intention of the Consecrators , as the Church of Rome does , but to the open and declared intention of the Church appearing in this : So that it is clear that the sense of those general words is so well explained , that they do sufficiently express and give the power and office of a Bishop . Thirdly , In the Church of Rome the Consecration of a Bishop is made with these words , Receive the Holy Ghost . This being all that is said at the Imposition of hands , which as has been already proved , is the matter or sensible sign of Orders . And in the Prayer that follows these words , there is no mention made of the Episcopal Dignity or Function , and all the other Ceremonies used in the Consecration of a Bishop , are but Rites that are added for the more Solemnity , but are not of the essence of Ordination according to what is now most generally received , even in their own Church . And Vasques does set down this very Objection against the form of their Episcopal Ordination , as not sufficient , because it does not specify the Episcopal power ; to which he answers , that though the words express it not , yet the other circumstances that accompany them do it sufficiently ; by which it appears that this Argument is as strong against their Ordination as ours ; and that they must make use of the same Answers that we give to it . Fourthly , The ancient Forms of Consecrating Bishops , differing so much one from another , and indeed agreeing in nothing but in an Imposition of hands , with a convenient Prayer ; it has been already made out that there is no particular Form so necessary , that the want of it annuls Orders , and that the Church has often changed the words of these Prayers upon several occasions , and it was ever thought that if the words do sufficiently express the mind of the Church , there was no more scruple to be made of the validity of the Orders so given ; for if the Episcopal Character were begotten by any of those Rites which the Church of Rome has added of late such as the Chrism , the giving the Gospels , the Ring , the Staff , or any other set down in the Pontifical , then there were no true Bishops in the Church for many Ages . In the most Ancient Latin Ritual now to be found , there is nothing in the Consecration of a Bishop , but the Prayer which is now marked for the Anthem after the Consecration in the Pontifical . In a Ritual believed to be 800 year old , the anointing is first to be found , but there is no other Rite with it in another Ritual somwhat later than the former ; the giving the Ring and the Staff , were used , which at first were the Civil Ceremonies of Investiture , and in the Greek Church , none of those Rites were ever ▪ used , they having only an Imposition of hands , and saying with it , The Divine Grace that heals the things that are weak●… and perfects the things that imperfect ; promotes this very Reverend Priest to be 〈◊〉 Bishop : Let us therefore pray that the grace of the Holy Ghost may come upon him , then all that are assisting , say thrice , Kyrie Eleison . Then the Consecrato●… lays the Gospels on the head and neck of him that is Consecrated , having before Signed his head thrice with the sign of the Cross ; and all the other Bishop●… touch the Gospels , and there is a Prayer said . And thus it is clear , that if those Rites in the Pontifical be essential to Episcopal Orders , neither the Primitive Church nor the Greek Churches gave them truly , which are things they cannot admit : Therefore it is most dising●…nuously done of them to insinuate 〈◊〉 unlearned persons , that our Orders an●… not good , when in their Conscience●… they know that they have all those Requisites in them , which by the Principle●… of the most Learned men of their ow●… Church , are essentially and absolutely necessary to make them good and valid . But I go next to see what Ingenuity there is in the Objections which he sets down in our Name against the former Arguments . There is nothing in which any man that writes of Controversie , shews his candor and fair dealing more , than in proposing the Arguments of the adverse party with their full and just weight in them : And it is a piece of Justice and Moral honesty , to which men are obliged , for to pretend that one brings what may be objected against his Opinion , and then not to set down any strong and material Arguments ; but on the contrary , to bring some trifling and ridiculous things that no Learned persons did ever make use of , is to Lye : and really I cannot think the Writer of this Paper has common honesty in him , that will pretend to set down our Objections , and yet passes them over every one . Our Arguments are drawn , 1. From Christ's own practices . 2. From the practice of the Apostles and the Primitive Church . 3. From the practice of the Greek Church at this day . 4. From the Doctrine and the practice of the Church of Rome . These are the Arguments on which our Cause does rest , and upon these Authorities we are ready to put the thing to an Issue . But he was wiser than to mention any of those , for he knew he could not get of●… them so well ; and therefore that he might deceive those that are ready to take any thing off his hands upon trust , he brings Objections which he knows none of us will make . To the first I need say nothing , having ▪ I presume , said enough already , to shew that both our Priestly and Episcopal Orders are good and valid . But his second , is such a piece of fo●… dealing , that really he deserves to be very sharply reproved for it . In it he makes us object , That though the form of our Ordination since King Edward the 6th ▪ his days , till his Majesties happy Restauration was invalid ; yet that is s●…lved by the Parliament that now sits , that appointed the words of Ordination to be , Receive the Holy Ghost , for the Office of a Priest or for the office of a Bishop . And having set up this Man of Straw , he runs unmercifully at him , he stabs him in at the heart , he shoots him through the head , and then to make sure work of him , he cuts him all to pieces that he shall never live nor speak again ; and all this out of pure Chivalry to shew his valour . He tells us the Salve is worse than the Sore , that by the change , the Form used before is confessed to be invalid , else why did they change it ? He tells us , Secondly , By this we acknowledg all our Bishops and Priests till that time to be null . Thirdly , That they not being true Bishops , cannot Ordain validly , for no man can give what he has not . And fourthly , The power that Act gives , is only from the Parliament and not from Christ ; and this destroys our Orders , Root and Branch . So there is an end of us , we are all killed upon the spot , never to live more . Yet there is no harm done , nor blood spilt , all is safe and sound . But to satisfie any person whom such a scruple may trouble . Let it be considered , First , That we pretend not that there is any greater validity in our Orders since the last Act of Uniformity , than was before ; for those words that are added are not essential to the Ordination , but only further and clearer Explanations of what was clear enough by the other parts of these Offices before : Therefore there is no change made of any thing that was essential to our Ordinations , an Explanation is not a change ; for did the Fathers of the Councils of Nice and Constantinople change or annul the Faith and Creeds that the Church used before , when they added Explanations to the Creed . Therefore the adding of some explanatory words for cutting off the occasions of Cavilling , is neither a change nor an annulling our former Orders . Secondly , The change of the Form of Consecration does not infer an annulling of Orders given another way , for then all the Ordinations used in the Primitive Church , are annulled by the Roman Church at this day , since the forms of Ordination used by them now , were not used in the former Ages ; and the Forms used in the former ages are not looked on by them now to be the Forms of Consecration , but are only made parts of the Office , and used as Collects or Anthems ; and yet here is a real change , which by their own Principles cannot infer a nullity of Orders given before the Change made . Thirdly , If the addition of a few explanatory words invalidates former Orders , then the adding many new Rites , which were neither used by Christ nor his Apostles , nor the Primitive nor Eastern Churches , will much more invalidate former Orders , especially when these are believed to be so essential as that they confer the power of consecrating Christ's Body and Blood , and of offering Sacrifices , and were for divers Ages universally looked on in that Church to be the Matter and Form of Orders , as was already observed of the Rite of giving the Sacred Vessels with the words joyned to it , which Pope Eugenius in express words , calls the matter of Priestly Orders , and the words joyned to them the Form ( in his Decree for the Armenians in the Council of Florence ) and even the Form he mentions is also altered now , for the celebrating Masses are not in the Form he mentions , but are now added to that part of the Office in the Roman Church . Let the Pontifical be considered , in the Ordination of Priests ; we find the Priestly Vestiments given , both the Stole and the Casula , then their hands are anointed , then the Vessels of the Sacrament are delivered to them , with words pronounced in every of those Rites , besides many other lesser Rites that are in the Rubrick . In the Consecration of a Bishop , his head is Anointed , then his hands , then his Pastoral Staff is blessed and put in his hands ; next the Ring is blessed , and put on his singer , then the Gospels are put in his hands , then the Mitre is blessed , and put on his head ; next the Gloves are blessed , and put on his hands , and then they se●… him on his Throne : Besides many lesser Rites to be seen in the Rubrick . Now with what face can they pretend that our adding a few explanatory words , can infer the annulling all Orders given before that addition , when they have added so many material Ceremonies in which they place great significancy and vertue . Is not this to swallow a Camel and to strain at a Gnat , and to object to us a Mote in our eye , when there is a Beam in their own eye . Fourthly , This Addition was indeed confirmed by the authority of Parliament , and there was good reason to desire that , to give it the force of a Law , but the authority of these changes is wholly to be derived from the Convocation , who only consulted about them and made them and the Parliament did take that care in the Enacting them , that might shew they did only add the force of a Law to them ; for in passing them , it was Ordered that the Book of Common-Prayer and Ordination should only be read over ( and even that was carried upon some debate , for many as I have been told , moved that the Book should be added to the Act , as it was sent to the Parliament from the Convocation without ever reading it ; but that seemed indecent and too implicite to others ) and there was no change made in a Tittle by the Parliament . So that they only Enacted by a Law what the Convocation had done . As for what he adds that the Book of Ordination , is not to found in every Edition of the Common-Prayer-Book , with his gloss upon it , that most think the Bishops for shame suppress it . Really the Writer of this Paper must pardon me , to say , it seems he has no shame , that can set down in writing such a disingenious Allegation : Pray who are these most that think so ? [ Most ] in our Language stands for the [ greater part ] now how many can he find that agree with him in this Gloss ? I doubt , very few ; for I am sure , not all his own Party , and not one of ours . So that upon a Calculation those Most think will be found to be no more but himself and a very few ignorant persons on whom he has imposed this conceit . Every body knows that when a Book is once printed by publick Authority , and universally sold in the Shops , those in Authority cannot out of shame study to suppress it . But the use of the Book of Ordination not being so universal as are the other Offices of the Church ; the Stationers and Printers , who do chiefly consider their Interest in the ready sale and vent of Books , do not print so many of them as of the other , there being at least 500 that use the Common-Prayer , for one that needs the other , and a Common-Prayer-Book without it , will sell cheaper than with it ; therefore a great many Copies have it not . This is not as Most think , but as every body knows , the true reason why in many Copies of the Common-Prayer-Book , the Ordinal is wanting . Let him name one Bishop that would not permit it to be dispersed abroad or let him be looked on as a bold and impudent Slanderer . Thus far I have followed this Paper in the two first Conclusions ; and now I come to the Third ; which is , That Protestant Ministers and Bishops have no power to Preach , &c. from Christ , but only from the Parliament . And this he proves , because they have no more power than the first Protestant Arch-Bishop of Canterbury , Matthew Parker had , from whom all Jurisdiction was derived to the rest ; Now he had no power from Christ ; for first , They that Consecrated him had no such Jurisdiction , being no actual Bishops , two of them were only Elect and not actual Bishops , and a third only a quondam Bishop , but had no actual Jurisdiction , and a fourth was a Suffragan Bishop to Canterbury , who had no Jurisdiction but what he had from the Arch-Bishop of Canterbury , much less Authority to give him Jurisdiction over himself and all the other Bishops of the Land , because none can give what he has not . This I must confess is such a piece , that no man can read it but he must conclude the Writer of it has no sort of Ecclesiastical Learning , or else has very little Moral honesty . I need not tell him that Matthew Parker was not the first Protestant Arch-Bishop of Canterbury ; he knows Arch-Bishop Cranmer was both a Protestant and Arch-Bishop of Canterbury ; but this may be easily passed over , there being more material Errors in this period . And First , Does he believe himself , when he says that none can instal a Bishop in a Jurisdiction above himself ? Pray then who invests the Popes with their Jurisdiction ? Do not the Cardinals do it , and are not they as much the Popes Suffragans as Hodgskins was Canterburi●… . So that if inferiors cannot invest one with a superior Jurisdiction , then the Popes can have none legally , since they have theirs from the Cardinals that are inferior in Jurisdiction . This also holds in all the Patriarchal Consecrations . For Instance , when Iohn commonly called Chrysostome , a Priest of Antioch , was chosen Patriarch of Constantinople , and Consecrated by the Bishops of that Province according to the Canons , if there be any force in this Argument , it will annul his Orders as well as Arch-Bishop Parker's , for the Writer must needs see the case is parallel . Secondly , Or if he insists upon their being Elect to others Sees , and that one of them had no See at all . Let me ask him , if when St. Athanase was banished out of Alexandria , and others thrust in his place ; or when Liberius was banished out of Rome , and Felix ( whom they acknowledg a righteous Bishop ) put in his place , they had ordained Priests and Bishops had these Orders been null , because they were violently thrust out of their Sees ? Certainly Persecution and Violence rather makes the glory of Ecclesiastical Functions shine more brightly , but cannot be imagined to strip them of their Character , and to disable them for exercising the Offices of their function . Thirdly , There are two things to be considered in the consecration of a Primate , the one is the giving him the Order of a Bishop , the other is the investing him with the Jurisdiction of a Metropolitan , for the former , all Bishops are equal in Order , none has more or less than another : therefore any Bishop duly Consecrated , how mean soever his Diocess be , is no less a Bishop than the greatest ; the Bishop of Man is a Bishop as well as the Arch-Bishop of Canterbury ; so that the Consecrators of Matthew Parker being Bishops by their Order , they had sufficient power and authority to Consecrate him . By which it appears there can be no question made of his being truly a Bishop . And as for his Jurisdiction : Two things are also to be considered ; the one is , The Jurisdiction annexed to that See. The other is his being rightly cloathed and invested with it . For the former it cannot be denied but the Jurisdiction of Metropolitans , Primates , and Patriarchs , has no Divine Institution : for all that any Bishop has by divine Institution , is to seed the flock of his own Diocess , but the Canons and practice of the Church and the Civil Laws , have introduced a further Jurisdiction over the Bishops of a District or Province ; this did rise by Custom upon the division of the Provinces of the Roman Empire , and was settled over the World before any general Council did meet to make Decrees about it : And therefore the Councils of Nice , Constantinople , Ephesus and Chalcedon , only approved what they found practised , and confirmed some new Divisions of Provinces , that were made by the Emperors ; and so the Kings in the Western Church did first give those Preheminences to some Towns and Sees ; for the original Dignity of Sees rose out of the Dignity of the Towns , which appears clearly in all the Patriarchats , chiefly in that of Rome and Constantinople . This is a thing so fully inquired into by many , but chiefly by the most Learned Petrus de Marca Arch-Bishop of Paris , that I need say no more of it . And the Dignity of the See of Canterbury was from King Ethelbert , who first Erected that See. It is true , the Popes did afterwards usurp a new Jurisdiction over all Churches ; they took upon them to Judg of the Dignity of all Sees , to send the Pall , to have reserved Cases , to grant Exemptions to the Regulars , with many other Encroachments on the Episcopal Jurisdiction , which has been very fully inquired into , not only by Protestant Writers , but by many of the Roman Communion , chiefly those of the Gallicane Church , and many of the Bishops at the Council of Trent , studied to recover their Liberties that were troden under foot by the Court of Rome , but the Intrigues and cunning of that Court were too hard for them . The other thing in Episcopal Institution , is the Installing or Inthroning the Metropolitan , that this was always done by the Bishops of the Province , is a thing so clear in Antiquity , that I am sure no man ever questioned it . Was not the famous Decision of the Council of Ephesus in the case of the Cypriotic Bishops a full proof of this , when upon the pretension of the Patriarch of Antioch , the thing was examined , and it was found that he had never used to Ordain Bishops there ; and therefore the Rites of the Bishop of Constantia the Metropolitan were confirmed to him by that General Council : nor can one Instance be shewed in the first three Ages of a Metropolitan coming to be Ordained by a Patriarch , as was afterwards for Orders sake appointed . And this appears more evidently by a Canon of the Council of Orleans , where it was decreed , That in the Ordination of Metropolitans the Ancient Custom should be renewed , which was generally neglected and lost , that a Metropolitan being Elected by the Bishops of the Province with the Clergy , and the People , should be Ordained by all the Bishops of the Province met together ; This was Anno 538. By which we see they thought not of any Bull or Confirmation from Rome , but that Bishops , though subject to the Metropolitan's Jurisdiction , might Ordain him . It is true , afterwards the Patriarchs chose the Metropolitans , but the Patriarchs were either chosen , or at least confirmed by the Emperor ; and though they sent Circulatory Letters to the Pope and the other Patriarchs to confirm their Elections ( which the Bishops of Rome did likewise to them ) this was only for keeping up the Unity of the Church , and for a more friendly and brotherly Correspondence , but was not of necessity or as an homage which they owed the Pope ; much less did they delay their Consecrations till they obtained his Mandate , or abstain from any Act of Jurisdiction till they had his Confirmation , as is now appointed by the Pontifical , till they get the Pall. I have not given you the trouble of enlarging on many Proofs for making these things out , for they are so clear and uncontested , that I am confident no man is so disingenuous as to deny them under his hand , whatever some may whisper among illiterate persons who cannot contradict them . And though there has been so much already written to make those particulars out , that more needs not , and indeed cannot be said ; yet if these things be questioned by any body , I shall make them out fully . And now I come to his Second Argument ; which is , That Matthew Parker ( and all the other Protestant Bishops since his days ) had his power of Jurisdiction only from the Queen , as appears by the Queens Letters Patents , and the Form of his Ordination , which was done upon the Queens Mandate without any Bull from the Pope ( in which she acknowledges Cardinal Pool to have been a righteous Arch-Bishop ; and so confesses Catholick Ordination and Jurisdiction to be lawful , valid , and good ) which was necessary by the Laws of England ; as appears from her Mandate in which she supplies any Defects they might have been under . Now all the Authority the Queen had , flowed from the Parliament , which annexed all Jurisdiction Spiritual or Temporal over the Ecclesiastical State of this Realm to the Crown , by which they made her Pope : So that by the very words of the Act , Matthew Parker had his Jurisdiction from the Queen , and she hers from the Parliament : Therefore the Protestant Priests and Bishops are only Parliamentary Priests and Bishops , and are not from Christ and his Church , but from their Kings , Queen , and Parliaments . Here is such a heap of things so unjustly and weakly said , that it must needs grieve all honest men to see a company of Priests going up and down the Kingdom studying to abuse weak and unlearned persons with such disingenuous Stories or Writings . Which I hope will appear more fully if you consider the following particulars . First , It is certain that King and Parliament have the Supream Legislative Authority in this Realm ; and this they have from the Laws of God , Nature , and Society , confirmed by the Gospel which commands us to be subject to the Higher Powers . Therefore whatever they Enact that is within the Limits of their Jurisdiction , is Law ; and if it be not sinful , is to be obeyed ; if it be sinful , it is to be submitted to . For instance , if they set up a false Religion by Law , it does not make it a true Religion , but adds the sanction of Law , and is the civil Warrant and Security for the Subject , therefore the Civil Power cannot change the nature of things to make Good Evil , or Evil Good ; but only gives Authority and Security ; and in this they are restrained in things Civil as well as Spiritual , for if they make unjust Laws in Civil things , the case is the same with their unjust Laws about Spirituals . Therefore it is to be concluded as the Fundamental Maxim of Civil Government , that whatever may be done lawfully and without Sin , ought to be done when the Supream Civil Authority commands it , and that the Subjects ought to obey . Secondly , Whosoever is empowered by the King and Parliament to execute this their Supream Authority , has a full Right and Title to apply that Power so given or committed to him , having the execution of that Law put in his hands ; and if any shall without their Warrant or Authority from them usurp , or assume any sort of Power or Jurisdiction within this Kingdom , they are Intruders and Usurpers , and the success they have in it does no more justifie that Force than a Robber's does his Title to Goods unjustly taken . And although some weak Princes in hard times did yield it up to the Pope ; yet both the Clergy themselves and the Parliaments , did often assert their own Authority , which was most eminently done by King Edward the First , and King Edward the Third ; So that the Popes power here had no just Title but was a violent Invasion ; for that they neither had it from Christ nor Saint Peter , nor by any Decree of General Councils ; and that for 800 years after Christ it was never allowed them : that they never had it in the Eastern Churches , and that what they had in the Western Churches was only extorted by force and fraud from the Princes and States of Europe , and that they had no Law for it in England , are things so certain , that for proof of this , I shall refer my self to the Writers of their own Church , De Marca , Launoy , and Balusius , with many others . And at this very day the Pope has neither more nor less power in the other Kingdoms of Europe , than the Connivence of Princes or the Laws give him : Therefore the Pope had no power in England but what was unjustly usurped from the King and Parliament . Thirdly , When the Supream Authority the King and Parliament have long endured an Encroachment upon them , that gives no just Title to it , nor hinders them from asserting their own Rights when they find a fit opportunity for it , and neither devests them of their Authority nor the Subjects of their due Rights and Freedoms : Therefore the Government of the Kingdom and all the exercise of coercive Jurisdiction being inseparably annexed to the Supream Authority ; it was incumbent on them to shake off all Forrein Jurisdict : they should have done it sooner but could never do it too soon . Fourthly , The King and Parliament asserting their Authority in this Particular , and condemning the Popes Usurpations , they might commit the execution of it to whom they would : Therefore they putting it into the Queens hands and her Successors , she had a good Right to exercise it , having a Law for it . This then being annexed to the Imperial Crown of the Realm by the Supream Authority of King and Parliament , the King hath the power of exercising it fully and only in his hands , and is to be obeyed in all his Injunctions ( that are not sinful ) by the Laws of the Supream Authority in this Kingdom which comes from God , and is confirmed by the Gospel . Fifthly , Though the power of the Ministers of the Gospel comes only from Christ , yet the exercise of that Power and this or that person being put in this or that Living or Preferment , and having the right to the Tythes , and all the Jurisdiction of the Spiritual and Prerogative Courts , being things not appointed in the Gospel , the King having the Supremacy over the Ecclesiastical State , does not exceed his Limits when he reserves to himself such power that no person shall be vested with the Legal Authority for those things , but by his knowledg or upon his Order . It is true , he cannot make a man a Bishop or a Priest , nor can he take away Orders , for if Bishops should Ordain or Consecrate without or against his pleasure , he may proceed against both the Ordainers and Ordained , and can hinder their exercising any Function in his Dominions by Banishing or Imprisoning them , but ●…he cannot destroy or annul their Orders . So that the power of Ordination comes from Christ , and has a Spiritual Effect , whatever opposition the King may make , but the exercise of that power must be had from him . If the King commands an Heretick or a Scandalous person to be Elected or Ordained , Churchmen may well demur and offer their reasons why they cannot give Obedience , not for the want of Authority in the King , but because the matter is Morally evil : As they must also do , if the King should command them , to commit Theft or Murther . So that all Consecrations in this Land are made by Bishops , by the power that is inherent in them , only the King gives orders for the execution of that their power : Therefore all that the Queen did in the Case of Matthew Parker , and the Kings do since , was to command so many Bishops to exercise a power they had from Christ in such or such instances , which command was just and good , if the persons to be Ordained were so qualified as they ought to have been according to the Scriptures . Sixthly , Though the Command were unjust , yet that cannot be imagined a sufficient ground to annul the Ordination , for otherwise all the Ordinations appointed by the Anti-Popes of Avignon were null , since done upon Mandates from a false Pope who had not power , which will annul all the Ordinations of the Gallicane Church which did submit to these Popes . And yet this cannot be admitted by the Church of Rome . unless they also annul all the Eastern Bishops ; for the Patriarch of Constantinople is made by order from the Grand Signior , and is upon that installed . If this therefore invalidates our Ordinations , it will do theirs much more , except they will allow a greater power to the Turk than to the King. So that this at most might prove the Church to be under an unjust violence , but cannot infer an invalidating of Acts so done : therefore if Matthew Parker was duely consecrated , though it was done upon the Queens Mandate , he was a true and lawful Bishop . For let me suppose another case parallel to this : if the Clergy should resolve they will no more administer the Sacraments upon the pretence perhaps of Interdicts , Censures , or some such thing . And the Prince or State commands them to administer the Sacraments ( as was done by the Venetians in the time of the Interdict , and by many Kings in the like cases ) can it be pretended that the Sacraments they administer upon such Commands are not the Sacraments of Christ , but only of the King. So in like manner Orders given upon the Kings Mandate by persons empowered to it by Christ and the Church , are true Orders , even though the Mandate for them were unjust , tyrannical , and illegal . Seventhly , Besides all that has been said , it is to be considered , that the power of choosing Bishops was in all Ages thought at most a mixed thing in which Laymen as well as Church-men , had a share . It is well enough known , that for the first three Centuries , the Elections were made by the people , and the Bishops that came to assist in those Elections did confirm their Choice and Consecrate the person by them Elected . Now whatever is a Right of the people they can by Law transfer it on another . So in our case the people of this Realm , having in Parliament annexed the power of choosing Bishops to the Crown , by which their Right is now in the King's person ; Consecrations upon his Nomination must either be good and valid , or all the Consecrations of the first ages of the Church shall likewise be annulled , since he has now as good a Right to name the persons that are to be Consecrated , as the people then had . It is true , the Tumults and other disscandal orders in those Elections , brought great scandal on the Church , and so they were taken away and Synodical Elections were set up ; but as the former Ordinations were good before these were set up , so it cannot be said that these are indispensibly necessary , otherwise there are no good Ordinations at at this day in the Church of Rome ; these being all now put down , the Pope having among his other Usurpations taken that into his own hands . Eighthly , It is also known how much Christian Princes , Emperors and Kings , in all ages and places , have medled in the Election of Bishops ; I need not tell how a Synod desired Valentinian to choose a Bishop at Millan when Saint Ambrose was chosen , nor how Theodosius chose Nectarius to be Patriarch of Constantinople , even when the second General Council was sitting . Nor need I tell the Law Iustinian made , that there should be Three presented to the Emperor in the Elections of the Patriarch , and he should choose one of them . These things are generally known , and I need not insist on them . It is true , as there followed great confusions in the Greek Empire till it was quite over-run and destroyed ; so there was scarce any one thing in which there was more doing and undoing than in the Election of the Patriarchs , the Emperors often did it by their own Authority ; Synodal Elections were also often set up , at length the Emperors brought it to that , that they delivered the Pastoral Staff to the Bishop by which he was invested in his Patriarchat ; but it was never pretended neither by the Latin Church nor by the contrary Factions in the Greek Church that Orders so given were Null . And yet the Emperors giving the Investiture with his own hand , is a far greater thing than our King 's granting a Mandate for Consecrating and investing them . For proof of this about the Greek Church , I refer it to Habert who has given a full Deduction of the Elections in that Church , from the days of the Apostles to the last Age. For the Latin Church , the Matter has been so oft examined , that it is to no purpose to spend much time about it . It is known and confessed by Platina , that the Emperors Authority interveened when the Popes were created . And Onuphrius tells , that by a Decree of Vigilius the Custom had got in , that the Elected Pope should not be Consecrated till the Emperor had confirmed it , and had by his Letters Patents given the Elect Pope leave to be Ordained , and that Licence was either granted by the Emperors themselves or by their Lieutenants [ or Exarchs ] at Ravenna : And One and twenty Popes were thus Consecrated , Pelagius the second only excepted , who being chosen during the Siege of Rome , did not stay for it , but he sent Gregory ( afterwards Pope ) to excuse it to the Emperor , who was offended with it : it continued thus till the days of Constantine , called Pogonatus , who first remitted it to Benedict the second , and the truth of it was , the power of the Greek Emperors was then fallen so low in Italy , that no wonder he parted with it . But so soon as the Empire was again set up in the West by Charles the Great , Pope Adrian with a Synod , gave him the power of creating the Pope ( as is set down in the very Canon Law it self ) and of investing all other Arch-Bishops and Bishops and an Anathema was pronounced against any that should Consecrate a Bishop that was not named and invested by him . This is likewise told by Platina out of Anastasius . It is true , though some Popes were thus chosen , yet the weakness of Charles the Great 's Son , and the divisions of his Children , with the degeneracy of that whole Race served the ends of the growing power of the Papacy . Yet Lewis laid it down not as an Usurpation , but as a Right of which he devested himself , but his Son Lothaire re-assumed it , and did confirm divers Popes , and Anastasius tells that they durst not Consecrate the Pope without the Imperial Authority , and the thing was still kept up at least in a shadow till Hadrian the Third , who appointed that the Emperors Concurrence or Licence should not be thought necessary in the creating of a Pope . And from Hadrian the First , who dyed Anno 795. till Hadrian the Third , there were 89 years ; and from Vigilius his days , who dyed Anno 555. there were 330 years . So long were the Popes made upon the Emperors Mandates . Nor did the Emperors part easily with this Right , but after that the Otho's and the Henry's kept up their Pretension , and came oft to Rome and made many Popes , and though most of the Popes so made were generally reckoned Anti-Popes and Schismaticks , yet some of them , as Clement the Second , are put in the Catalogue of the Popes by Baronius and Binnius , and by the late publishers of the Councils Labbee and Cossartius : There was indeed great Opposition made to this at Rome ; but let even their own Historians be appealed to , what a Series of Monsters and not Men , those Popes were ; how infamously they were Elected , often by the Whores of Rome , and how flagitious they were , we refer it to Barronius himself , who could not deny this for all his partiality in his great Work. But in the end Pope Gregory the Seventh got the better of the Emperors in this particular . And now let the ingenuity of those Men be considered , who endeavour to Invalidate our Orders , and call our Priests and Bishops Parliamentary Priests and Bishops , because they are made upon the King's Mandate according to the Act of Parliament . When it is clear that for near 500 years together , their own Popes were Consecrated for the most part upon the Emperors Mandate . And it is certain the Kings of England have as much power to do the same here , as the Emperors had to do it at Rome . The Emperors were wont also to grant the Investitures into all the Bishopricks by giving the Ring and the Staff , which were the Ceremonies of the Investiture , and so they both named and invested all the Bishops and Abbots . This Pope Gregory the Seventh thought was no more to be suffered than their creating the Popes , both being done by the same Authority : Therefore he resolved to wring them out of the Emperors hands , and take them into his own ; and it was no wonder he had a great mind to bring this about , for the Bishopricks and Abbeys were then so richly endowed , that it was the Conquest of almost the third part of the Empire , to draw the giving of them into his own hands . Therefore he first disgraced these Laical Investitures by an ill name to make them sound odiously , and called all so Ordained , Simoniacks , as he also called the Married Clergy , Nicolaitans . Now every body knows how much any thing suffers by a scurvy Nick-name raised on it . But he went more roundly to work , and deposed the Emperor , and absolved his Subjects from their obedience . What bloody Wars and unnatural Rebellions of the Children against the Father , followed by the Popes instigation , is well enough known . In the end , his Son that succeeded him was forced to yield up the matter to the Pope . In Spain it appears both from the 12th . and 16th . Councils of Toledo , that the Kings there did choose the Bishops , which Baronius does freely confess . And Gregory of Tours through his whole History , gives so many Instances of the Kings of France of the Merovinian Race , choosing and naming the Bishops , that it cannot be questioned ; all the Writers of the Gallicane Church do also assert that their Kings gave the Investitures from the days of Charles the Great . But the Popes were still making inroads upon their Authority , for securing which Charles the Seventh caused the Pragmatic Sanction to be made . It is true , afterwards , Pope Leo the Tenth got Francis the First to set up the Concordate in its place , against which the Assembly of the Clergy at Paris did complain and appealed to a General Council , and yet by the Concordate the King retains still the power of naming the Bishops . In England there are some Instances of the Saxon Kings choosing Bishops , and though so little remains of the Records or Histories of that time , that it is no wonder if we meet but few . Yet it is clear that King William the Conqueror and both his Sons , did give the Investitures to the Bishops , and though upon a Contest between King Henry the First and Anselm about them , the King did yield them to him ; yet upon Anselm's death he did re-assume that power : I need not say more to shew what were the Rights of the Crown in this matter , nor how oft they were asserted in Parliament , nor how many Laws were made against the Incroachments and tyrannical Exactions of the Court of Rome ; these are now so commonly known , and have been so oft printed of late , that I need add nothing about them . Only from all I have said I suppose it is indisputably clear ; That if Ordinations or Consecrations upon the Kings Mandate , be invalid , which this Paper drives at ; then all the Ordinations of the Christian Church are also annulled , since for many Ages they were all made upon the Mandates of Emperors and Kings . By all which you may see the great weakness of this Argument . I shall to this add some Remarks on a few particulars of less weight that are insinuated in this Argument . First , The Writer of it would infer from the Queens , calling Cardinal Pool the late and immediate Arch-Bishop and Pastor of Canterbury , that we acknowledg Catholick Ordination valid , lawful , and good . If by Valid , Lawful , and Good , be understood that which retained the Essentials of Ordination , and was according to the then Law , there is no doubt to be made of it , but if he mean that all the Forms and Ceremonies of their Ordination are acknowledged to be Good , he will never draw that inference from these words . Secondly , From the Clause of the Patents , that is for supplying all defects , considering the necessity of the times , he would infer , there was somwhat wanting in them , which was thereby supplyed . If by that [ Want ] he means an essential Defect , there was none such , for they were true Bishops . If he means only that some things were not according to what the Law required , it is of no Force , for whoever makes a Law , can also dispense with it : Therefore the execution of these Laws being put in the Queens hands , she might well dispense with some particulars ; all which the Parliament did afterwards confirm , and any defect in the point of Law might make them liable to the Civil powers , but it can by no means be pretended that this should annul the Ordinations , though illegally gone about . Thirdly , He would infer from the Act of Parliament , that the Queen is made Pope , when he knows that both by one of the Articles of the Church and another Act of Parliament , it is declared otherwise express words as follows , where we attribute to the Queens Majesty , the chief Government , by which Titles we understand the minds of some slandrous folks to be offended ; we give not to our Princes the Ministry either of God's Word or of the Sacraments ; the which thing the Injunctions also lately set forth by Elizabeth our Queen , do most plainly testifie : But that only Prerogative which we see to have been given always to all godly Princes in Holy Scriptures by God himself ; that is , that they should Rule all Estates and Degrees committed to their charge by God , whether they be Ecclesiastical or Temporal , and restrain with the Civil Sword the stubborn and evil doers . So that there is nothing of the Spiritual , much less of the Papal and Tyrannical Power given to the King by the Law. Fourthly , From the power given to the Queen to Authorize such persons as she shall think fit to exercise that Jurisdiction , he infers , they may be either Clergymen , Lawyers , Merchants , or Coblers , since the Statute requires no more but that they be born Subjects of the Realm . But this is as well grounded as all the rest , for though that Statute does not name the qualification of the persons , yet the other Statutes that Enacted the Book of Common-Prayer and the Ordinal , do fully specifie what sort of persons these must be , and it is not necessary that all things be in every Statute . Fifthly , He in the end of this Paper pretends that the reason why this present Parliament altered the Ancient Forms ; was , because they were null and invalid . The weakness and injustice of which was before shewed ; so that nothing needs to be repeated . And in fine , it has been also proved , that as both the Greek and Latin Churches have made many alterations in their Rituals , so the Church of England which made these Alterations , had as good an Authority to do it by , as they had : To which I shall only add the words of the Council of Trent concerning the power of the Church for making such Changes when they give the reason for taking away the Chalice . The Church has power in the Sacraments , retaining the substance of them to change or appoint such things which she shall judg more expedient both for the profit of the Receivers , and for the Reverence due to the Sacraments , according to the variety of things , times , and places . Where , by their own confession it is acknowledged , the Church may make alterations in the Sacraments * : So that it is a strange confidence in them to charge on us an annulling of former Orders , because of a small addition of a few explanatory words . And so much for his Paper . Now having sufficiently answered every thing in it ; I hope I may be allowed to draw a few conclusions in opposition to his . And First , We having true Priests and true Bishops , are a true Church , since we believe all that Christ and his Apostles delivered to the World. Secondly , We being thus a part of the Catholick Church , every one that lives according to the Doctrine professed a mong us , mayand shall be saved . Thirdly , We do truly eat the Flesh of Christ , and drink his Blood , having the Blessed Sacrament administred among us according to our Saviour's Institution . Fourthly , We have as much power to Consecrate the Holy Sacrament as any that were Ordained in the Church for near a thousand years together . Fifthly , We have the Ministerial power of giving Absolution , and the Ministry of Reconciliation , and of forgiving Sins , given us by our Orders . Sixthly , All men may ( and ought to ) joyn with us in the profession of the Faith we believe , and in the use of the Sacraments we administer , which are still preserved among us according to Christ's Institution ; and that whosoever repents and believes the Gospel , shall be Saved . Seventhly , All and every of the Arguments he has used , are found to be weak and frivolous , and to have no force in them . And thus far I have complied with your desires of answering the Paper you sent me , in as short and clear terms as I could . But I must add , that this ransacking of Records about a succession of Orders , though it adds much to the lustre and beauty of the Church ; yet is not a thing incumbent on every body to look much into , nor indeed , possible for any to be satisfied about : for a great many Ages , all those Instruments are lost ; So that how Ordinations were made in the Primitive Church , we cannot certainly , know , it is a piece of History and very hard to be perfectly known . Therefore it cannot be a fit Study for any , much less for one that has not much leisure . The condition of Christians were very hard , if private persons must certainly know how all Ministers have been Ordained since the Apostles days ; for if we will raise scruples in this matter , it is impossible to satisfie them , unless the Authentick Registers of all the ages of the Church could be shewed , which is impossible ; for tho we were satisfied that all the Priests of this Age were duly Ordained ; yet if we be not as sure that all who Ordained them had Orders rightly given them , and so upward , till the days of the Apostles , the doubt will still remain . Therefore it is an unjust and unreasonable thing to raise difficulties in this matter . And indeed if we go to such nice scruples with it ; there is one thing in the Church of Rome that gives a much juster ground these , than any thing that can be pretended in ours does ; which is , the Doctrine of the Intention of the Minister being necessary to make a Sacrament . Secret Intentions are only known to God , and not possible to be known by any man : Therefore since they make Orders a Sacrament , there remains still ground to entertain a scruple whether Orders be truly given . And this cannever becleared , since none can know other mens thought or intentions . Therefore the pursuing nice scruples about this , cannot be a thing indispensably necessary otherwise all people must be per plext with endless disquiet and doubtings . But the true touchstone of a Church must be the Purity of her Doctrine and the Conformity of her Faith with that which Christ and his Apostles taught . In this the Scriptures are clear and plain to every one that will read and consider them sincerely and without prejudice , which that you may do , and by these may be led and guided into all Truth , shall be my constant prayer to God for you . AN APPENDIX . About the forms of Ordaining Priests and Bishops in the Latin Church . BEcause the decision of all the questions that can be made , by those of the Church of Rome , about the validity of our Orders must be taken from the Ancient Forms of Ordination , as hath been fully made out in the foregoing Papers , therefore I hope it will not be unpleasant to the Reader , to see what the Forms of Ordinations were in the Latin Church , for many Ages , which he will more clearly understand , when he sees them at their full Length ; then he can do by any Quotations out of them . Morinus has published sixteen of the most Ancient Latin Rituals he could find , composed from the end of the Fifth Century ; at which time he judges the most Ancient of them was written , till within those last Four hundred years , so that he gives us a clear view of the Ordinations of seven succeeding Ages of the Western Church . His Book is scarce to be had , and therefore I shall draw out of it , what relates to the Ordination of Priests and Bishops , Only as he has Printed these Forms Strictly as the Manuscripts were written , without altering some things that are manifestly the Faults of the Transcribers ; so I shall set them down exactly , as He has published them , with the Emendations on the Margin from other Manuscripts , and adde a Translation of them in English. But I shall begin with the three first Canons of the Fourth Council of Carthage , in which we have the fullest and earliest Account of the Ordidinations of Bishops and Priests , in the Latin Church : and from the Simplicity of these and the many pompous Rites that are added in the latter Rituals , the Reader will both perceive how the Spirit of Superstition grew from Age to Age ; and will be able to judge , whether the Church of England ; or the Church of Rome , comes nearest the most Primitive Forms . These I set down according to the MSS. published by Morinus , and Collationed on the Margin , with a MSS. belonging to the Church of Salisbury , that is judged to be six hundred year old , and also with that Published by Labbée in the Tomes of the Councils . Sacrarum Ordinationum Ritus . Ex Concilio Carthaginensi quarto depromptus . CANON I. QUI Episcopus Ordinandus est , antea examinetur , si natura sit prudens , si docibilis , si moribus temperatus , si vita cast●…s , si sobrius , si semper suis negotiis * cavens , * si humilis , si affabilis , si misericors , si literatus , si in lege domini instructus , si in scripturam sensibus ca●…tus , si in dogmatibus Ecclesiasticis exercitatus ; & ante omnia , si fidei documenta verbis simplicibus asserat * id est , Patrem , & Filium , & Spiritum Sanctum unum Deum esse confirmans , totamque * Trinitatis Deitatem coessentialem , & consubstantialem , & coaeternalem , & coomnipotentem praedicans : si * singularem quamque in Trinitate personam plenum deum , * & totas tres personas Unum deum . Si incarnationem divinam non in Patre , neque in Spiritu Sancto factam , sed in Filio tantum credat , ut qui erat in Divinitate Dei Patris , ipse fieret in homine hominis Matris filius : Deus verus ex Patre , homo verus ex Matre , carnem ex matris visceribus habens , & animam humanam rationalem ; sim●…l in eo * ambae naturae , id est , Deus & Homo , una persona , unus filius , unus Christus , unus Dominus , Creator omnium quae sunt & autor , & * Dominus , & Rector cum Patre & Spiritu Sancto , * omnium creaturaram Qui passus sit vera carnis Passione ; mortuus vera corporis sui morte , resurrexit vera carnis suae * resurrectinoe , & vera animae resumptione , in qua veniet judicar●… vivos & mortuos . Quaerendum etiam ab eo , si Novi & Veteris Testamenti , id est , leges & Prophetarum , & Apostolorum unum eundemque credat autorem & ev●…m . Si Diabolus non per conditionem , sed per Arbitrium , * sit malus . Quaerendum etiam ab eo si credat hujus quam gestamus , & non alterius , carnis resurrectionem . Si credat judicium futurum , & recepturo●… singulos pro his , quae in * carne gesserunt , vel poenas vel * gloriam . Si nuptias non improbat ; si secunda Matrimonia non damnet ; si carnium per●…eptionem non culpet ; si poenitentibus reconciliatis communicet ; si in Baptismo omnia peccata , id est , tam illud originale contractum , quam illa quae voluntate admissa sunt , dimittantur ; si extra Ecclesiam Catholicam nullus salvetur . Cum in his omnibus examinatus , inventus fuerit plene instructus , tunc cum consensu Clericorum , & Laicorum , & conventu totius provinciae Episcoporum , maximéque Metropolitani vel Authoritate vel praesentia , ordinetur Episcopus . Suscepto in Nomini Christi Episcopatu non suae delectationi , nec suis motibus , sed his Patrum definitionibus acquiescat . [ In cujus Ordinatione etiam aetas requiritur , quam Sancti Patres in praeeligendis Episcopis constituerunt . ] Dehinc disponitur , qualiter Ecclesiastica Officia Ordinantur . CAN. II. EPiscopus cum Ordinatur , duo Episcopi ponant , & teneant Evangeliorum Codicem supra Caput , & cervicem ejus ; & uno super eum sundente benedictionem , reliqui omnes Episcopi qui adsunt , manibus suis caput ejus tangant . CAN. III. PResbyter cum Ordinatur , Episcopo eum benedicente , & manum super caput ejus tenente , etiam omnes Presbyteri qui praesentes sunt , manus suas juxta manum Episcopi super caput illius teneat . In English thus . CAN. I. LET Him that is to be Ordained a Bishop ; be first Examined if he be naturally prudent , and teachable , if in his Manners he be temperate , if chast in his life , if sober , if he looks to his own Affairs , be humble , affable , merciful and learned , if he be instructed in the Law of the Lord ; and skilful in the sense of the Scriptures ; and acquainted with Ecclesiastical Doctrines : and above all things , if he assert the Articles of Faith in simple Words : that is to say , affirms that the Father , Son , and Holy Ghost are one God : and teaches that the whole Deity of the Trinity , is Coessential , Consubstantial , Coaeternal , and Coomnipotent : and that every Person of the Trinity , is fully God : and all the Three Persons are one God. If He believes that the Holy Incarnation , was neither of the Father , nor the Holy Ghost ; but of the Son only : that He who was the Son of God the Father by the Godhead , becoming a Man , was the Son of his Mother , very God of His Father , and very Man of His Mother who had Flesh of the Bowels of His Mother , and a human reasonable Soul. And both Natures God and Man , were in Him one Person , one Son , one Christ , one Lord the Creator of all things that are , and the Author , Lord and Governour of all Creatures with the Father , and the Holy Ghost . Who suffered a true Passion in His Flesh , and was dead by a true death of His Body , and rose again with a true Resurrection of His Flesh , and a true Re-assumption of His Soul , in which He shall come to judge the quick and the dead . It must likewise be asked if He believes , that one and the same God , was the Author of the Old and New Testament ; of the Books of the Law , the Prophets and the Apostles . If the Devil be not wicked by his will and not by his Nature . And if he believes the Resurrection of this Flesh , which we now carry and not of any other , and the Judgment to come , and that every one shall receive either punishment or glory , for what they have done in the Flesh. If he does disapprove Marriage , or condemn second Marriage , or blames the Eating of Flesh. If He Communicates with Penitents , being reconciled . If he believes that in Baptism all Sins , both that which is Originally contracted and those which are willingly committed are pardoned , and that none is saved out of the Catholick Church . When being examined in all these things , he is found fully Instructed , then let him be Ordained Bishop , with the Consent of the Clergy , and Laity , and the meeting of the Bishops of the whole Province ; and chiefly in the presence or by the Authority of the Metropolitan . And he having undertaken the Bishoprick in the name of Christ , must acquiesce in the Definitions of the Fathers , and not in his own pleasure or inclinations . And in Ordaining him , that Age is necessary which the Holy Fathers appointed in the choosing of Bishops . After this it is appointed how all Ecclesiastical Offices are Ordained . CAN. II. WHEN a Bishop is Ordained , two Bishops shall lay and hold the Book of the Gospel , upon his Head , and Neck ; and one saying the Blessing over Him , all the other Bishops that are Present , shall touch his Head with their Hands . CAN. III. WHEN a Presbyter is Ordained , the Bishop blessing Him , and holding his hand upon his Head , all the Presbyters that are present , shall hold their hands beside the Bishops hand upon his Head. The most Ancient of the Rituals Morinus proves was written some time between the year 511. and 560. in which the Ordination of the Priests is in this Fashion : It begins with an Exhortation to the People , to tell what they know of the Person to be Ordained , and to make a publick Election of Him. Then follows the Collect with this Rubrick . Oratio ad Presbyteros Ordinandos . ORemus , Dilectissimi , Deum Patrem omnipotentem , ut super hunc famulum suum quem ad Presbyterii munus eligit , coelestia dona multiplicet , & quae ejus dignatione suscipiunt , ejus exequantur auxilio ; per Dominum . Item alia . Exaudi nos , Deus salutaris noster , * ut super hunc famulum tuum benedictionem Spiritus Sancti & gratiae Sacerdotalis effunde virtutem , ut quem tuae pietatis suspectibus offerimus Consecrandum , perpetua muneristui largitate persequaris ; per Dominum . In English thus , A Prayer for the Priests that are to be Ordained . LEt us pray Beloved to God , the Father Almighty , that he may multiply heavenly Gifts on this his Servant , whom he has chosen to the Office of Priesthood , that what they receive by his favour , they may execute through his help ; Through our Lord. And another . HEar us , O God our Saviour , and pour upon this thy Servant the blessing of the Holy Ghost and the vertue of Priestly Grace , that thou maist follow ▪ him with a perpetual largeness of thy gift , whom we offer up to thy holy eyes to be Consecrated ; Through our Lord. CONSECRATIO . DOmine Sancte Pater Omnipotens aeterne Deus , honorum omnium dignitatum quae tibi militant , distributor , per quem cuncta firmantur , amplificatis semper in melius naturae rationalis incrementis per ordinem * congruam rationem dispositum , unde Sacerdotalis gradus & Officia Levitarum Sacramentis * Mystici instituta ▪ creverunt , ut cum * Pontifice summos regendis populis praefecisses ad eorum Societatis & operis adjumentum † sequentes ordines viros , & secundae dignitatis elegeris , sic in eremo per Septuaginta virorum prudentium , * mentis Moysi Spiritum propagasti , quibus ille adjutoribus usus in populo , innumeras multitudines facilè gubernavit . Sic & Eleazaro & Ithamar filiis Aaron paternae plenitudinis abundantiam transfudisti , * & ad hostias salutaris , & frequentiores officii Sacramenta sufficeret merétum Sacerdotum . Hac providentia Domine , Apostolis filii tui Doctores fidei Comites addedisti quibus illi orbem totum secundis praedicatoribus impleverunt . Quapropter infirmitati quoque nostrae , Domine , quaesumus haec adjumenta largire , qui quanto magis fragiliores sumus , tanto his * plurius indigemus . Da quaesumus , Omnipotens Pater , in hoc † famulo tuo ill Presbyterii dignitatem : Innova in visceribus ejus Spiritum Sanctitatis : acceptum à te , Deus , secundi meriti munus obtineat , censuramque morum exemplo suae conversationis insinuet . Sit † providus cooperator Ordinis nostri , eluceat in * eum totius forma justitiae , ut bonam rationem dispensationis sibi creditae redditurus , aeternae beatitudinis praemia consequatur . The Consecration . O Lord , holy Father , Almighty and Eternal God , the distributer of all Honors and Dignities that fight for thee , by whom all things are strengthned , the improvements of the rational nature being always enlarged by Thee to the better , through a settled Order and congruous Reason , from whence the Priestly Degrees and the Offices of the Levites , which were instituted by Mystical Sacraments did grow up ; so that when thou set the High-Priests to govern the people , thou didst choose for the help of their Society and work , men of an inferiour Order and a second Dignity : So also in the Wilderness thou didst propagate the Spirit that was in Moses into seventy prudent men , whom he using as helpers with him over the people , did easily govern innumerable multitudes . So thou didst transfuse into Eleazar and Ithamar the Sons of Aaron , abundance of the fulness that was in their Father , that the Ministry of the Priests might be sufficient for the expiatory Sacrifices , and the Sacraments that were more frequent . By the same providence thou , O Lord , didst add companions to the Apostles of thy Son , who were Teachers of the Faith , with which Preachers of a second rank they filled the whole World. Wherefore , O Lord , we beseech thee grant likewise those helps to our Infirmity , who by so much the weaker as we are , do need these the more . Grant we beseech thee , Almighty Father , to this thy Servant , the dignity of Priesthood . Renew in his inward parts the Spirit of Holiness , and let him obtain the Office of the Second Merit received from thee , O God , and make him Insinuate by the example of his Conversation a censure of Manners . Let him be a provident Fellow-labourer with our Order , and let the form of all Righteousness shine forth in him , that when he shall render a good account of the Dispensation trusted to , he may obtain the rewards of Eternal Blessedness . Consummatio Presbyteri . SIt nobis , Fratres , Communis Cratio , ut * his qui in adjutorium & utilitatem vestrae Salutis eligetur , Presbyteratus Benedictionem divini indulgentia muneris consequatur , & S. Spiritus Sacerdotalia dona privilegio virtutum , ne impar loco deprehendatur , obtineat per suum . Per. The Consummation of a Priest. BRethren , Let us joyn in one Prayer , that he who is chosen for the help and profit of your Salvation , may obtain the Blessing of the Office of Priesthood by the Divine Indulgence , and the Priestly gifts of the Holy Ghost , by the priviledg of his Vertue , lest he be found unfit for his Place . Item Benedictio . SAnctificationum omnium Autor , cujus vera Consecratio , plena Benedictio est , Tu Domine , super hunc samulum ill . quem * Prebyterii honore dedicamus , * manum tuae Benedictionis eum insunde ut gravitate actuum , & censura vivendi probet se esse † seniorem , his institutus disciplinis quas Tito & Timotheo Paulus exposuit , ut in lege tua die ac nocte , omnipotens , meditans , quod † elegerit , credat ▪ quod crediderit , doceat ; quod docuerit * meditetur : justitiam , constantiam , miscricordiam , fortitudinem in se ostendat , † exemplum probet , * admonitionem confirmet , ut purum atque immaculatum † ministerii tui domum custodiat , & per obsequium plebis tuae * corpus & sanguinem filii tui imma culata Benedictione transformet , & inviolabili caritate in virum perfectum , in mensuram aetatis plenitudinis Christi , in die justitiae aeterni judicii , conscientia pura , side plena , Spiritu Sancto plenus persolvat . Per Dominum . The Benediction . THou the Author of all Sanctifications , whose true Consecration is a full Benediction ; Thou , O Lord , lay the hand of thy Blessing upon this thy Servant , whom we have dedicated to the honor of Priesthood , that by the gravity of his actions and the rule of living , he may prove himself to be an Elder instructed in those Disciplines which Saint Paul delivered to Titus and Timothy : that meditating in thy Law , O Almighty God , day and night , he may believe what he reads , and teach what he believes , and follow what he teaches : and may shew forth Righteousness , Constancy , Mercy , and Courage in himself , and approve himself a Pattern , and confirm his Admonitions , and may preserve the gift of thy Ministry undefiled ; and through the obedience of thy people , may transform the Body and Blood of thy Son with an undefiled Blessing , and may finish all by an inviolable Charity in a perfect man ; in the measure of the Statute of the fulness of Christ in the day of the justice of Eternal Judgment , with a pure Conscience and a full Faith , being full of the Holy Ghost . The follows the Consecration of their Hands in these words . Consecratio Manus . COnsecrentur Manus istae , & sanctificentur per istam Unctionem & nostram Benedictionem , ut quaecunque benedixerint , benedicta sint , & quaecunque sanctificaverint , sanctificentur . Per Dominum . Item Alia . UNgantur Manus istae de Oleo Sanctifica ; & Chrismate Sanctificationis , sicut unxit Samuel David in Regem & Prophetam , ita unguentur & consummentur in nomine Dei Patris & Filii & Spiritus Sancti , sacientes Imaginem Sanctae Crucis Salvatoris Domini nostri Iesu Christi , qui nos à morte redemit & ad regna coelorum perducit . Exaudi nos , Pie Pater Omnipotens Aeterne Deus & praesta quod t●… Rogamus & Orames . Per Dominum . In English thus . LEt these hands be Consecrated and Sanctified by this Unction and our Blessing , that whatsoever they Bless , be Blessed , and whatsoever they Sanctifie be Sanctified through our Lord. And Another . LET these hands be annointed with the Sanctified Oyl ; and the Chrism of Sanctification , as Samuel annointed David to be both King and Prophet ; So let them be annointed and perfected in the Name of God the Father , the Son , and the Holy Ghost , making the Image of the Holy Cross of our Saviour the Lord Iesus Christ , who redeemed us from Death , and brings us to the Kingdome of Heaven . Hear us O Holy Father , Almighty and Eternal God , and grant what we desire and Pray for , Through our Lord. There is neither more nor less in that Ritual about the Ordination of a Priest. For this last of the Annointing the Priests with Oyl , it cannot be called essential to the Priesthood , for the Greek Church never used it , and tho Nazianzen tells us that his Father had anointed St. Basil , and that himself was also Annointed , yet neither the Apostolick Constitutions , nor Dionystus the Areopagite , nor Simeon of Thessalonica , nor Cabasilas , tho they have delivered to us the Rites of Ordination in the Greek Church , ever mention it . And it is in no Greek Ritual ; So that what ever places are found in any Greek Author of Annointing in Ordination must be understood Allegorically and Mystically , of the effusion of the Holy Ghost . So both Elias Cretensis and Nicetas the Scholiasts on Nazianzen expound his words , and there are some Passages near the end of his Fourth Oration , that shew these other places of his are to be understood Metaphorically . This Rite is not mentioned by the Council of Carthage , and it seems was not received in Spain a great while after the Age of this Ritual , for Isidor tho very particular in other things ( as the Staff and Ring ) does not mention it , neither when He speaks of the Ordination of Priests , nor Bishops . Nor do the Councils in Spain mention it ; and Alcuine speaks nothing of it , but it was only as seems used in the Gallicane Church , and the first that I find clearly mention it , is Amalarius , but Gildas intimates it , for he speak of the benediction , qua initiantur Sacerdotum manus , by which the Priests hands are initiated . Pope Nicolas the first expresly says , that at Rome neither Priests nor Deacons were annointed . His words are ; Praeterea sciscitaris utrum solis Presbyteris , an & Diaconibus debeant cum Ordinantur , manus Chrismatis liquore perungi , quod in Sancta hac Romana cui , Deo auctore , deservimus Ecclesia , neutris agitur . Sed & quia sit à novis legis ministris actum , nusquam nisi nos fallat oblivio , legimus . You ask me further if only the Priests or the Deacons likewise , when they are Ordained should have their hands anointed with the Chrism , this is done to neither of them , in this Holy Roman Church ; where by Gods appointment we serve , and if our memory fails us not , we no where read that this was done by the Ministers of the new Law. The Second Ritual published by the same Author , is as he believes , Nine hundred year Old , and has been compiled for the Church of Rome ; being that which is commonly called Sacramentarium Gelasianum , in which the Rubricks and Prayers are the same with the Former , only the Annointing is not mentioned in that part of it that relates to the Ordination of Priests , but the Transcriber after the Office of the Ordination of the Subdeacon adds the Rite and Collects for the Annointing the Priests , which Morinus believes he did to accommodate it to the French Rites . The third Ritual is as Morinus believes , antienter than Eight hundred years , in which the Rites and Collects are the same with the Former , only the Consummation and Blessing is wanting , and a new Rite is added of giving the Vestiments , with these words which are in stead of the Blessing . Hic vestis & Casulam . BEnedictio Patris , & Filii , & Spiritus Sancti descendat super te , ut sis benedictus in Ordine Sacerdotali , & offeras placabiles hostias pro peccatis atque offensionibus populi Omnipotenti Deo. Cui sit honor & gloria in saecula saeculorum . In English thus . THE Blessing of the Father , the Son , and the Holy Ghost , descend upon Thee , that thou maist be blessed in the Priestly Order , and may offer acceptable ( or expiatory ▪ ) Sacrifices , for the Sins and offences of the people , to Almighty God. To whom be honour and Glory for ever and ever . The Fourth Ritual , is the same with that which Angelus Rocca Published among Gregory the Great 's Works , where are the two first Collects and Prayer of Consecration ; as in the first : with the Annointing of the hands , as is there : and the giving the Vestments , with the words in the Third Ritual . The Fifth Ritual , which he sets down has nothing relating to the Ordination of Priests ; but the two first Collects and the Prayer of Consecration before set down , which upon that account he Judges defective . The Sixth Ritual , about Eight hundred year Old , composed for the Church of England , has all that is in the First Ritual , with these additions . It begins with the Canon of the Council of Carthage , about the Ordination of a Priest. Then follow the Collects and Prayer before set down . Then there is added this Blessing , before the Annointing of the hands . Benedictio vel Consecratio manuum Sacerdotis ante Unctionem Chrismatis . BEnedic , Domine , & sanctifica has manus sacerdotis tui ill . ad Consecrandas hostias quae pro delictis atque negligentiis populi offeruntur , & ad caetera Benedicenda quae ad usus populi necessaria sunt , & praesta , quaesumus , ut quaecunque benedixerint , benedicantur , & quaecunque sacraverint sacrentur , Salvator mundi qui vivis & regnas . BLess , O God , and sanctifie these hands of thy Priest , for consecrating the Sacrifices which are offered for the sins and negligences of the people , and for blessing of all other things , that are necessary for the use of the people , and Grant we beseech Thee , O Saviour of the world , who livest and reignest , that whatsoever they Bless may be blessed , and whatever they Consecrate may be Consecrated . Then follows the Annointing of the hands as before . Then is added the Annointing of the head , with this Prayer : Consecratio Capitis cum oleo . UNgatur & Consecretur Caput tuum coelesti Benedictione in Ordine Sacerdotali , in nomine Patris , & Filii , & spiritus sancti . LET thy head be Annointed , and Consecrated with a Heavenly Benediction in the Priestly Order , in the name of the Father , the Son , and the Holy Ghost . Then the Vestments are given as in the Third Ritual , with a little variation in the Collect , and then follows the Consummation and Blessing ; as was in the first Ritual before set down . The Seventh Ritual , which Morinus reckons likewise Eight hundred years Old , has the same Collects , Consecration , and Benediction with the First , with the delivery of the Vestment and Prayer , as is in the Third Ritual , and the Annointing of the hands , as in the First , without any further Rite . The Eight Ritual , is near the same Age with the Former , the two first Collects and Prayer of Consecration , are in it as in the First , and the Giving the Vestment , as in the Third , and the Consecrating of the hands as in the First , and there is no more in that Ritual . The Ninth Ritual , which He believes is Seven hundred years Old , has the First Collects and the Prayer of Consecration as in the First . There is a little inconsiderable variation in the Giving of the Vestments , from what is in the Third . The hands are annointed as in the First . The head is Annointed as in the Sixth , and the Hands are bless'd as in the Sixth , the Consummation and Benediction are according to the First . Then some Collects and Blessings are added , relating to their Fasting and Abstinence . The Tenth Ritual , about the same age has the two First Collects , and the Prayer of Consecration according to the First , then follows the giving the Vestments according to the Third . Then is the Annointing of the hands according to the First , and the Blessing of them according to the Sixth . There is no more in that Ritual . The Eleventh Ritual , about the same Age , has the Exhortation to the people , and the two First Collects , with the Prayer of Consecration as in the First . Then these Additions follow . He puts one of the Vestments called Orarium on him and says , Accipe jugum Dei , jugum enim ejus suave est & onus ejus leve . Take the Yoke of God , for his Yoke is sweet , and his burden is Light. Then the Casula is put on him with these words . Stola Innocentiae induat te Dominus . Let the Lord cloath thee with the Robe of Innocence . Then follows the Blessing as in the First , and the Annointing the Hands , with a small Variation in the Collect from the words of the First . This being done , the Paten with the Hosties , and the Chalice , with the Wine , is given with these words . Accipe Potestatem offerre Sacrificium Deo Missamque Celebrare tam pro vivis quam pro defunctis , in Nomine Domini . Receive thou Power to offer Sacrifice and to Celebrate the Mass ; as well for the Living as for the Dead , in the Name of the Lord. Then follows the Blessing as is in the Third Ritual . The Twelfth and Thirteenth Rituals , the one being about Six hundred and Fifty year Old , the other a Hundred years later have the First Collects , and Prayer of Consecration as the First had . And the Blessing that is in the Third , with the Consecration of the Hands that is in the First . The Fourteenth Ritual , about five hundred year Old has the two Collects and Prayer of Consecration as in the first . Then the Orarium is given as in the Eleventh , with an Addition in Giving the Casula . Accipe vestem Sacerdotalem per quam Charitas intelligitur ; Potens est enim Deus ut augeat tibi Charitatem , qui vivit . Receive the Priestly Vestment by which Charity is understood , for God is able to increase thy Charity , who lives . Then follows the Consummation , and Benediction as in the first , Then the Bishop makes a Cross in their hands with the Oyl and Chrism ; and uses the words as in the Eleventh Ritual , then he gives the Sacred Vessels as in that same Ritual . Then follows the Blessing in the Third Ritual , and then the Bishop is to kiss them . The fifteenth Ritual , is about four hundred and fifty years Old , and has very near the same Rubricks that are in the former , only upon the Margin , where the words are to be pronounced in the delivering the Sacred Vessels , is written , Accipe Spiritum Sanctum ; quorum remiseritis peccata , &c. Receive the Holy Ghost ; whose sins ye remit , &c. The Sixteenth Ritual , about Three hundred years Old , agrees with the former , in the forementioned Rites and Collects ; but has this Addition that the Bishop lays on his hands on the Priests and says , Receive the Holy Ghost ; whose sins ye remit , they are remitted to them , and whose sins you retain they are retained . But in two other Pontificals which Morinus believes are of the same Age ▪ these words and that Rite are wanting . In the Ordo Romanus , which some believe is a work of the Ninth Century , others that it is of the Eleventh Century , there are set down first some Questions and Answers to the Priests to be Ordained , then the two Collects with the Prayer of Consecration follow , as in the Rituals before set down , only it is marked in the Rubrick that the Bishop and Priests lay on their hands at the first Collect , then follow all the other Rites of Giving the Vestments , annointing and delivering the sacred Vessels ; but the last Imposition of hands with the words , Receive the Holy Ghost , are not in it . From all which it clearly appears what must be Essential to Ordination , and what not ; none of those Rites that are only found in Later Rituals are essential : for the Ordinations were good and valid before these were added . But that in which all these Rituals agree must be acknowledged of greatest weight and chief Importance , and that is the Prayer of Consecration with the two Collects that go before it . For in those they all agree , but vary in every thing else ; and therefore Morinus thinks the former of these Collects , is now the form of Priestly Orders , for which He has another strong Argument , which is , that as he proves both by the ancient Canons , and even by the Doctrine of the Council of Trent ; the Imposition of the Priests hands with the Bishop is necessary in these Ordinations , and they only lay on hands with the Bishop when that Collect is pronounced , from which he infers that then the Priests Orders are conferred . But it is clear from all those Rituals that these Collects were Preparatory to the Prayer of Consecration which only is the form of these Orders according to those Rituals . And thus far of the office of Ordaining Priests , I shall next set down from those Rituals the Office , Rubricks , Rites , and Prayers used in the Consecration of a Bishop . The Office begins with an Exhortation to the people , declaring the Necessity of substituting one Pastor to another , and that therefore upon the former Bishops Death , there is another chosen by the Priests and the whole Clergy , with the advice of the Citizens and people , who is well qualified for it ; therefore they are desired to approve of the Choice by their Voices and to declare him worthy of it . Then follows , Oratio & * Precis de Ordinandis Episcopis . ORemus , Dilectissimi nobis , ut his viris ad utilitatem Ecclesiae * providendis , benignitas omnipotentis Dei , gratiae suae tribuat largitatem ; per dominum nostrum Iesum Christum . Alia : Benedictio Episcoporum . EXaudi , Domine , supplicum Preces , ut quod nostrum gerendum est ministerium tua potius virtute firmetur . Per Dominum nostrum Iesum Christum . Alia . PRopitiare , Domine , supplicationibus nostris : & * inclinatus super hos famulos tuos cornu gratiae Sacerdotalis , Benedictionis tuae in eos effunde virtutem . Per Dominum nostrum Iesum Christum . Coll. sequitur . DEum totius Sanctificationis ac Pietatis actorem , qui placationem suam & sacrificia & sacra constituit , Fratres Dilectissimi , deprecemur , ut hunc famulum suum quem ex altari in Ecclesia , & seniorum Cathedra concordibus sua inspiratione judiciis , & effusis super plebem suam votis fidelibus , ac vocum testimoniis voluit imponi , collocans eum , cum principibus populi sui , ad eorum nunc precim universam eundem summum sacerdotium debita honoris plenitudine Charismatum gratia , sanctificationum ubertate hac , praecipue humilitatis virtute locupletet , ut Rector potius non extollatur , sed in omnibus se quantum est major humilians , sit in ipsis quasi unus ex illis , omnia judicii Domini nostri non pro se tantum , sed & pro omni populo qui solicitudinis suae creditur contremiscens , ut qui meminerit de speculatorum manibus omnium animas requirendas pro omnium salute pervigilet , pastorali erga creditas sibi oves Domini diligentiae ejus semper se flagrantissimum adprobans . Te dilectorum adigitur praefuturus ex omnibus electus , ex quibus universis sacris , sacrandisque idoneus fiat sub hac quae est homini per hominem postrima benedictio confirmata atque perfecta suae consecrationis nostrae supplecationis adtentissime concordissimisque omnium precibus adjovemur , omnium pro ipso oratio incumbat , cui exorandi pro omnibus pondus imponitur . Impetret ei affectus totius ecclesiae virtutem , pietate sanctificationem , & caeteras summi Sacerdotii sacras dotes universae ecclesiae profuturas , Domino Deo nostro qui Sacrorum numerum profluus fons est , qui dat omnibus affluenter quod Sacerdoti pro affectu poscitur , ad exundandam in omnibus sanctificationem suorum omnium promptissimè ac plenissimè conferentem . Per Dominum nostrum . A Collect and Prayers for the Bishops to be Ordained . BEloved , let us pray that the bounty of Almighty God may give of the fulness of his Grace to those men who are to be provided for the use of the Church , Through our Lord. HEar , O Lord , the Prayers of thy Supplicants , that the Ministry which we are to bear may be confirmed by thy power , Through our Lord Iesus Christ. BE favourable to our Supplications , O Lord , and put upon these thy Servants the horn of thy Priestly Grace , and pour upon them the vertue of thy blessing , Through our Lord Iesus Christ. BEloved Brethren , let us pray to God who is the Author of all Holiness and Piety , who appointed Sacrifices and holy Offices , by which he is pleased , that he would , upon the Prayer of all his people , enrich this his Servant whom he has appointed by the agreeing voices according to his Inspiration and the faithful desires which he has infused in the people , and the testimony of their voices , to be raised from the Altar in the Church , and the seat of the Elders placing him with the Princes of his people : with the fulness of the honour of the High-Priesthood , and the Grace of sanctifying Gifts in great measure , and chiefly with the vertue of Humility , that being a Governour , he be not lifted up , but that in all things he humble himself the greater he grows , and be among others , as one of them : trembling at all the judgments of God , not only for himself , but for all the people trusted to his care , remembring that all their souls shall be required at the hands of the Watchmen : and therefore may watch for all their safety , approving himself always most inflamed with Pastoral diligence about the Lord's Sheep trusted to him . I cannot make sense of the rest , for this Collect is in no other Ritual , and the Copy out of which it is printed , as it is very Ancient , so it has been most uncorrectly written . CONSECRATIO . DEus honorum omnium , Deus omnium dignitatum , quae gloriae tuae * sacris samulantur honoribus : Deus qui Moysen samulum tuum secreti samiliaris * affectu inter caetera coelestis documenta culturae , de habitu quoque indumenti Sacerdotalis instituens , Electum Aaron Mystico amictu vestire inter Sacra jussisti , ut intelligentiae sensum de exemplis priorum caperet secutura Posteritas , ne eruditio Doctrinae tuae ulli deesset aetati , cum & apud veteres reverentiam ipsam significationum species obtineret , & apud nos certiora essent experimenta rerum quam aenigmata figurarum . Illius namque Sacerdotii anterioris habitus nostrae mentis ornatus est , & Pontificalis Gloriae non jam nobis * honorem commendat vestrum sed * splendorem animarum . Quia & illa quae tunc carnalibus blandiebantur obtutibus , ea potius quae ipsis erant intelligenda poscebant . Et idcirco famulis tuis , quaesumus , quos ad summi Sacerdotii * sacerdotium elegisti , hanc quaesumus , Domine gratiam largiaris , ut quidquid illa velamina in fulgore auri , in nitore gemmarum , & multimodi operis varitate signabant , hoc in horum moribus claresoat . *** Comple , Domine , in Sacerdotibus tuis mysterii tui summam , & ornamentis totius glorificationis * instructum coelestis unguenti flore Sanctifica . *** Hoc , Domine , copiosè in eorum caput influat , hoc in oris subjecta decurrat , hoc in totius corporis extrema , descendat , ut tui Spiritus virtus & † interiorum ora repleat , & exteriora circumtegat . Abundet in his constantia fidei , puritas Dilectionis , sinceritas pacis . [ Sint speciosi munere tuo pedes horum ad Evangelizandum pacem , ad Evangelizandum bona tua . Da eis , Domine , mysterium reconciliationis in verbo , & in virtute & * signorum , & prodigiorum . Sit sermo eorum & praedicatio non in persuasibilibus humanae sapientiae verbis , sed in ostensione Spiritus & † virtutis . Da eis , Domine , claves Regni coelorum : Utantur ne●… glorientur Potestate quam tribuis in aedificationem , non in destructionem . Quodcunque * legaverint super terram sit † legatum & in coelis , Et quodqunque solverint super terram sit solutum & in coelis . Quorum detinuerint peccata , detenta sint , & quorum * demiserint , tu † demittas . Quibenedixerit eis sit benedictus , & qui maledixerit eis , maledictionibus repleatur . Sint servi fideles & prudentes quos constituas tu , Domine , super samiliam tuam , ut dent illis cibum in tempore necessario , ut exhibeant omnem hominem perfectum . Sint solicitudine impigri , sint spiritu serventes , oderint superbiam , diligant veritatem , nec eam unquam deserant aut lassitudine aut timore superati . Non ponant lucem ad tenebras , nec tenebris lucem ; non dicant malum bonum , nec bonum malum . Sint sapientibus & insipientibus debitores , & sructum de prosectu omnium consequantur . ] Tribuas eis , Domine , Cathedram Episcopalem ad regendam Ecclesiam tuam , & plebem universam . Sis eis autoritas , sis eis Potestas , sis eis firmitas . Multiplices super eos benedictionem , & gratiam tuam , ut ad exorandam semper misericordiam tuam munere idonei , tua gratia possint esse devoti ; per Dominum nostrum , &c. The CONSECRATION . O God of all the Honours , O God of all the Dignities , that serve in the Holy offices to thy glory , O God who when thou instructedst Moses thy servant with a secret and familiar affection , among other Instructions of the heavenly Ornaments , didst teach him the Priestly Garments and commandedst him to cloath Aaron thy Chosen , when he did officiate , that the following ages might be instructed by those who went before them , that the knowledge of thy Doctrine might be wanting in no age , the appearance of the things signified being Reverenced among the Ancients , but among us the real Experiments are more certain than the riddles of figures . For the habit of the former Priesthood in us is the Ornament of our minds , and it is not the shining of our Cloaths , but of our Souls that commends in us the honour of the Priestly Glory ; because they did more desire those things that pleased their carnal eyes than the things they should have understood by them . And therefore we beseech thee , O Lord , grant this grace to those thy Servants whom thou hast chosen to the Ministry of the High Priesthood , that whatever those garments signified in the shining of the Gold , in the brightness of the Gems , and in the curiousness of the Workmanship , all that may appear in their Manners . ** Accomplish , O Lord , in thy Priests the fullness of thy Mystery , and having adorned him with all the Ornaments of Glory : Sanctifie him with the flower of the heavenly Oyntment . ** Let that , O Lord , fall plentifully on their head , and run down the rest of their face and descend to the extremities of their body , that the vertue of thy Spirit may fill them inwardly , and compass them about outwardly . Let the Constancy of Faith , the Purity of Love , and the sincerity of peace abound in them . [ Let their feet through thy favour be beautiful to preach peace and to preach thy good things . Give them , O Lord , the ministry of Reconciliation , in word and in power , in signs and wonders . Let their Discours●… and Preaching be not in the perswading words of human Wisdom , but in the Demonstration of the Spirit and of Power . Give them , O Lord , the Keys of the Kingdom of heaven . Let them use , but not glory in their Power which thou givest them , to Edification and not to Destruction : Whatsoever they shall bind on earth , let it be bound in heaven , and what they shall loose on earth , let it be loosed in heaven ; whose sins they retain , let them be retained , and whose they remit , do thou remit . Who blesses them , let him be blessed , and who curses them , let him be filled with Curses ; and let them be faithful and wise Servants , whom thou shalt appoint over thy houshold to give them meat in due season , that they may present every man perfect . Make them diligent in business and fervent in Spirit . Make them hate pride and love truth , and let them never forsake it either through weariness or fear . Let them not put light for darkness , nor darkness for light , nor call evil good nor good evil . Let them be debtors both to the wise and unwise , that they may gather fruit from the profiting of all men . ] Give them , O Lord , an Episcopal Chair for the Governing of thy Church and whole people . Be thou to them Authority , Power , and Strength . Multiply upon them thy Blessing and grace , that being fitted by thy gift always to implore thy mercy they may be devout by thy Grace : Through our Lord Iesus Christ. There follow some Collects that are called in the Rubrick Super Oblata , which belong to the Office of the Communion , and are Prayers for the Bishop ; and this is all in that Ritual , that relates to the Ordination of a Bishop . The Second Ritual , in all things agrees with the former . The Third Ritual , begins that Office with the second Canon of the Fourth Council of Carthage , about the Consecration of Bishops then follow the Collects , Oremus , Adesto , and Propitiare , as in the first ; then the Prayer of Consecration , Deus Honorum omnium . And at the word Comple the Bishop takes the Chrism , and at the words Hoc Domine he pours it on the head of the person to be Consecrated , but all from Sinceritas Pacis , to Tribuas ei Domine , is left out , then follow the Collects Super oblata , there is no more in that Ritual . For the Annointing of Bishops , tho it was neither used in the Eastern nor African Churches , yet both Pope a Leo and Gregory the Great mention it as a Rite then received in the Roman Church . b Amalarius gives an accout of it , but cites no ancienter Author for it than c Beda , for some other Authorities that are brought to prove the greater Antiquity of this Rite , are either Allegorical or relate to the Chrism , with which all were annointed at their Confirmation . The Fourth Ritual , has first the Questions that are put to the Bishop that is to be Ordained , which has begun , it seems , from the time of the fourth Council of Carthage , where by the first Canon the Bishop was to be examined , both about his Faith and Manners . I shall only set down two of these , the one is . Vis ea quae ex Divinis scripturis intelligis , plebem cui Ordinandus es & verbis docere & exemplis ? Wilt thou both by the words and example instruct the people , for whom thou art to be Ordained , in those things which thou dost understand out of the Holy Scriptures ? To which he answers , I will. And this alone were there no more , may serve to justify those Bishops , who got Orders in the Church of Rome , and afterwards received the Reformation ; since by the very Sponsions given in their Ordination , they had engaged themselves to instruct their Flocks according to the Scriptures . Another Question is , Vis esse subditus huic nostrae Sedi atque Obediens ? Wilt thou be subject and obedient to this our See. Which was no other than what every Metropolitan demanded of all the Bishops under him , and yet this is all the obedience then promised to the Pope ; far different from the Oaths which were afterwards exacted . But I go on to give an account of the rest of the Office according to this Ritual . in the Rubrick , the Second Canon of the fourth Council of Carthage is set down , to which is added . Hoc facto accipiat patinam cum Oblatis & Calicem cum vino , & det ei , dicens , Accipe Potestatem offerre Sacrificium , &c. Which being done he shall take the Paten , with the Hosties and the Chalice with the Wine , and shall give him , saying , Receive Power to offer Sacrifice , &c. So that this was used in the Consecration of Bishops , long before it was in the making of Priests , then follow Oremus , Adesto , and Propitiare as they are before set down , then two new Rites are set down , the Rubrick is . Ad Annulum dandum . MEmor sponsionis & desponsationis Ecclesiasticae , & Dilectionis domini Dei tui in die , qua assecutus es hunc honorem , cave ne obliviscaris illius . Accipe ergo annulum discretionis , & honoris fidei signum , ut quae sign●…nda sunt , signes : Et quae aperienda sunt prodas : Quae liganda sunt , liges : quae solvenda sunt , solvas : utque credentibus per fidem baptismatis , lapsis autem sed poenitentibus , per mysterium reconciliationis januas regni coelestis aperias : Cunctis verò de thesauro dominico nova & vetera proferas , ut ad aeternam salutem omnibus consulas , gratia Domini nostri Iesu Christi , cui cum Patre & Spiritu Sancto est honor & gloria in saecula saeculorum , Amen . For giving the Ring . BEing mindful of the sponsion and Ecclesiastical wedding , and of the Love of the Lord God , in the day in which thou hast attained this honour , beware least thou forget it : Receive therefore the Ring the Seal of discretion , and of the honour of Faith , that thon maist seal the things that are to be sealed , and maist open the things that are to be opened , and maist bind the things that are to be bound , and maist loose the things that are to be loosed , and maist open the Gates of the heavenly Kingdom to the believers , by the Faith of Baptism : and to those that have fallen , but are Penitent , by the mysterie of Reconciliation , and that thou maist bring forth to all Men out of the treasure of the Lord , things new and old , and that thou maist take care of all their Eternal Salvation , Through the Grace of our Lord Iesus Christ , to whom , &c. Ad Baculum dandum . ACcipe Baculum sacri Regiminis signum , ut imbecilles consolides , titubantes confirmes , praves corrigas in viam salutis aeternae , habeasque potestatem a●…trahendi dignos , & corrigendi indignos , cooperante Domino nostro Iesu Christo , cui cum patre in unitate Spiritus Sancti est virtus & imperium , per omnia saecula saeculorum . Amen . For giving the Staff. REceive the Staff , the sign of the sacred Government ; that thou maist strengthen the weak , confirme them that stagger , correct the wicked in the way of Eternal salvation , and may have power to attract the worthy and correct the unworthy , through the assistance of our Lord Iesus Christ , to whom , &c. Then follows the Prayer of Consecration , and at the words Hoc Domine , the Rubrick appoints the Chrism to be put on his head , and what is left out in the former Ritual , is also left out in this , after that Prayer follows the Collect Super Oblata . and there is no more in that Ritual . For these rites of the Ring and Staff , the first I find that mentions them is a ●…dore , who both speaks of them and 〈◊〉 sets down some of the words used in the former Ritual . Yet b Alcuinus speaks not a word of it , tho he entitles his Chap●…er ; The manner in which a Bishop is Ordained in the Roman Church . But i●… seems he has only lookt on some more Antient Rituals , in which there was no such Rite ; for it is most certain that it was used in his time . c Amalarius tho he does at a great length insist on the annointing of the Bishop ; yet speaks not a word of the Staff or Ring . But d Rabanus Maurus who lived in that time does mention it , or rather sets down Isidores words without citing him , but whether these were foisted in or not , I cannot judge . Now these Rites were afterwards a ball of Contention ; for the Emperours and Kings did give the Investiture by them which had they been given with our such words , they might have more easily kept up their pretension ; but the words joyned with them , relating wholly to Spiritual things , were no doubt made a great Argument for taking them out of their hands : Since it seemed very incongruous for a Secular and Lay person , to pronounce them or perform a Rite to which such words were added . The Fifth Ritual has only the Collects , Adesto , and Propitiare , and the Prayer of Consecration , ( without the Rubrick for giving the Chrism , ) and the Collects Super Oblata ; leaving out in the Prayer of Consecration what is left out in the two former Rituals . The Sixth Ritual has the Collects Adesto and Propitiare with the Prayer of Consecration , as in the first ( in which the Rubrick about putting the Chrism on the head is also ) then follows a new Prayer , that is in no other Ritual , for the Bishop thus Ordained , after which there is a Blessing called De septiformi Spiritu , For the sevenfold Grace of the Holy Ghost , then are the hands of the Bishop Consecrated with holy Oyl , and the Chrism , with these words . Consecratio manuum Episcopi ab Archiepiscopo , Oleo sancto & Chrismate . UNgantur manus istae & sanctificentur & in te Deo Deorum ordinentur . Ungo has manus oleo sanctificato & Chrismate unctionis purificato , sicut unxit Moyses verbo oris sui Manus S. Aaron Germani sui , & sicut unxit Spiritus Sanctus per suos flatus , manus suorum Apostolorum , ita ungantur manus istae & sanctificentur , & consecrentur , ut in omnibus sint perfectae , in nomine tuo , Pater , Filiique tui atque aeterni Spiritus S. qui es unus ac summus Dominus omnium vivorum & mortuorum , manens in Saecula Saeculorum . LET these hands be annointed and Sanctified and Ordained for the God of Gods. I annoint these hands with Sanctified Oyl , and the purified Chrism of annointing ; as Moses by the word of his mouth annointed holy Aaron his brother , and as the Holy Ghost by his breathings did annoint the hands of his Apostles , so let these hands be Annointed , Sanctified and Consecrated , that they may be perfect in all things in thy name , O Father , and in thy Sons , and thy Holy Spirit 's , who art the only and great God of the quick and of the dead for ever and ever . Amen . Then his head is annointed with the following words . Hic mittatur oleum super ejus . UNgatur & Consecretur caput tuum coelesti benedictione in Ordinem Pontificalem , in nomine Patris & Filii & Spiritus Sancti . LET thy head be annointed and Consecrated with a heavenly Blessing for the Pontifical Order , in the name of the Father , the Son and the Holy Ghost . Then the Staff is Blessed in these words in Verse : Tu Baculus nostrae , & Rector per saecula vitae . Istum sanctifica pietatis jure Bacillum , Quo mala sternantur , quo semper recta regantur . Thou who art the Staff of our Life , and our guide , for ever sanctify this Staff , by which ill things may be beaten down and right things always guided . Then the Staff is given and after that the Ring , almost with the same words that are in the Fourth Ritual , then follows a Prayer that he may ascend the Episcopal Chair , then he is put in the Chair and a Prayer is made for him that he may resemble the Patriarchs , Prophets , Apostles and Saints , and in the end he is Blessed in these words . Benedictio ejusdem Sacerdotis . POpulus te Honoret , adjuvet te Dominus , quidquid petieris praestet tibi Deus , cum honore , cum castitate , cum scientia , cum largitate , cum Charitate , cum Nobilitate . Dignus sis , Iustus sis , Humilis sis , Sincerus sis , Apostolus Christi sis . Accipe Benedictionem & Apostolatum qui permaneat in die ista & in die sutura . Angeli sint ad dexteram tuam , Apostoli Coronati ad sinistram : Ecclesia sit mater tua & altare , sit Deus Pater tuus , sint Angeli amici tui , sint Apostoli sratres tui & Apostolatus tui gradum custodiant . Confirmet te Deus in Iustitia , in Sanctitate , in Ecclesia Sancta . Angeli recipiant te , & pax tecum indiscrepabilis , per Redemptorem Dominum nostrum Iesum Christum , qui cum Patre & Spiritu Sancto vivit & regnat in saecula saeculorum . Amen . MAY the people Honour thee , may God assist thee and grant thee whatsoever thou shalt ask of Him , with Honour , Chastity , Knowledg , Bounty , Charity , and Nobility . Be thou Worthy , Just , Humble , Sincere , and an Apostle of Christ. Receive a Blessing and an Apostleship which shall continue for this time and that which is to come . Let Angels be at thy right hand and crowned Apostles at thy left . Let the Church and the Altar be thy Mother , and God thy Father . Let the Angels be thy Friends , and the Apostles thy Brethren , and guard the degree of thy Apostleship . May God strengthen thee in Justice ▪ in Holiness , and in the Holy Church , and may Angels receive thee , and inseparable Peace be with thee , Through our Lord Iesus Christ , who with the Father and the Holy Spirit reigns and lives for ever and ever . Amen . The Seventh Ritual has first the second Canon of the Fourth Council of Carthage , then the Exhortation to the people , then the Collects , Oremus , Adesto and Propitiare , then the Prayer of Consecration , and then the annointing of the hands , then follows the Communion Service . The Eighth Ritual , begins the Office of Consecrating a Bishop with the Collect Adesto . Then follows a new Rite of giving the Gospel with these words : ACcipe hoc Evangelium , & ito , doce omnes Gentes . REceive this Gospel , and go , and teach all Nations . Then follows the Propitiare , and the Prayer of Consecration , and the Giving the Staff , and Ring without any more . This Rite of delivering the Gospels , it seems was never generally received , for it is in none of the other Rituals published by Morinus , but is now in the Roman Pontifical . The Ninth Ritual begins this Office with the Form in which the Kings of France did then choose their Bishops , then follows an Oath of Obedience to the Patriarchal See ( no mention being made of the Pope or See of Rome , ) then the Ring is Blessed with a particular Benediction , and it is given with the words in the Fourth Ritual . The Staff is next Blessed as in the Sixth Ritual , and given as in the Fourth Ritual . Then follow the Collects Oremus , Adesto , and Propitiare , then the Prayer of Consecration as in the First Ritual , then follows another long Prayer , after which follows the Annointing of the hands and head , and the Blessing for the sevenfold Grace of the Holy Ghost . Then follows the Communion Service . The Tenth Ritual , has only the Collects Adesto , and Propitiare , and the prayer of Consecration with the Collects Super Oblata . And on the Margin , the giving of the Ring and Staff is set down , but with a very different and much later hand . The Eleventh Ritual , begins with some rites that are not in the Roman Pontifical , tho by it all is to be done in the Popes name , by a Bishop Commissioned , by him called Dominus Apostolicus , or perhaps the Pope himself , that being the common way of designing the Pope in those Ages ; the Dean or Arch-presbyter and the Clergy of the See , ask the Pope or his Delegate their Blessing three times , then they are asked some questions about the Elect Bishop , among which those are considerable . It is asked , if he be of that Church ? to which it is answered , Yes . Then , what Function he is of ? Answ. Of the Priestly . Quest. How many years has he been a Priest ? Ans. Ten. Quest. Was he ever Married ? Answer , Not. After these Questions are put , then the Decree of Electing him , which is addressed to the Pope , is read , by which they desire he may be Ordained their Bishop . This must be signed by them all . Then it is asked , if any Simoniacal promises be made ? they answer , No. Then the Bishop Elect is brought to the Popes Delegate , who first puts the same Questions to him that were before put to the Dean , and he answers them in the same manner . Then the Introitus is sung , after which follows the Collect Adesto , then the Questions that are in the Pontifical are put to him , and whereas in the former Rituals there was only a general promise of Obedience to the Metropolitan , put to the Elect Bishop , instead of that the two following Questions are put to him . Wilt thou reverently Receive , Teach , and Keep the Traditions of the Orthodox Fathers , and the Decretal Constitutions of the Holy and Apostolick See ? Answer , I will. Wilt thou bear Faith and Subjection to St. Peter , ( to whom the Lord gave the Power of binding and loosing , ) and to his Vicars and Successors ? Answer , I will. But these words not being thought full enough , they have since added ( to Faith and Subjection , ) and Obedience in all things , according to the Authority of the Canons , then the Elect Bishop is examined about his Faith , the Questions being taken out of the three Creeds . After which he is blessed and cloathed with the Episcopal Vestments , and the Epistle is read , 1 Tim. 3. Cap. Then his Sandals and Gloves are put on with Prayers at each of these Rites , then the Bishops laying the Gospels on his head and shoulders , and their hands on his head ▪ the Ordainer says the Collects Adesto , Oremus and Propitiare , then follows the Prayer that in former Rituals is called the Consecration , but has no such Rubrick here , it has all that is in the first Ritual , only after the words Coelestis Unguenti Flore Sanctifica , the Rite of Annointing the head with the words joyned to it in the Sixth Ritual , is inserted , after which follows the rest of that Prayer : Next the hands are annointed , and words somewhat different from those in the Sixth Ritual are pronounced . Then follows a new Rite of putting the Chrism on his Thumb , with a Blessing joyned to it , then the Ring is blessed and given , and so is also the Staff ; then the Kiss of Peace is given , and he is set down among the Bishops , and the Ordainer , sits down and washes his hands and puts Incense in the Censer , and gives the Blessing , then follows the Service of the Communion . To this Ritual Morinus had added an ancient piece of a Ritual which he found in a MSS. at Tholose about the Election , Examination , and Ordination of Bishops in the Roman Church , which in all things agrees with the former except in an Addition which is also mentioned by Alcuinus . I shall set it down in Latin without a Translation , which in modesty I ought not to give : By it the Reader will see what the Roman Church gained by pressing the Celibate of the Clergy so much since they were suspected of such horrid Crimes , and were to be tryed about them . The words are : Inquirat illum de quatuor Capitulis secundum Canones , id est , de Arsenoquita , quod est Coitus cum Masculo : pro Ancilla Deo sacrata quae à Francis Nonna dicitur , pro quadrupedibus & muliere alio viro conjuncta , aut si conjugem habuit ex alio viro , quae à Graecis dicitur Deuterogamia : & dum nihil eorum ipse vir conscius suerit , Evangeliis ad medium deductis jurat ipse Electus Archidiacono & posthaec traditur Subdiacono & pergit cum praesato Electo ad Aulam Sanctae Matris Ecclesiae , ibique supra ejus sacratissimum Corpus confirmet , quod non cognovisset superius nominata capitula . And thus , if they were free of these Crimes which are not to be named , no other act of uncleanness was to be inquired after or stood upon : only the Pharisaical Spirit of that Age is to be observed , in that they reckon a Church-mans having been married to another mans wife , which is forbidden by no Law of God or Nature , in the same Predicament with those Abominations which God punished with Fire and Brimstone from Heaven . The Twelfth and Thirteenth Rituals have not the office of Consecrating Bishops in them . The Fourteenth Ritual begins with the Decree of Election , directed to the Metropolitan without that previous examination that is in the Eleventh ; then follows the examination of the Faith and manners of the Bishop Elect , then the people pray he may be Ordained , after which two Bishops begin the Litany ( this is in no ancienter Ritual , ) then the Hymn Veni Creator is begun ( which is also new being in no other Ritual , ) after which they lay the Gospels on his head and lay on their hands , and the Metropolitan says the Collect Oremus ; then follows the Propitiare , which is called the Benediction , then follows the Prayer Deus honorum , after which there is another long Prayer that is in no other Ritual , for a blessing in the Function to which he is Ordained , then follows the blessing of the Sevenfold Grace , then the Consecration of the Bishops hands with the Oyl and the Chrism , then the Chrism is put on his head , ( as the Oyl was by other Rituals put on his head in the midst of the Prayer Deus honorum omnium ) then follows a new Rite of putting the Miter on his head , but no words are pronounced with it , then the Ring is blessed and given ; so also is the Staff blessed and given ; then there is a Prayer about the putting him in his Chair ; after which he is put in his Chair and a new Prayer is used , and all ends with the Blessing that is at the end of the Sixth Ritual . The Fifteenth Ritual has no considerable variation from the former , only in the beginning the Bishop that presents the Bishop Elect says , Reverende Pater , postulat sancta Mater Ecclesia ut hunc praesentem Presbyterum ad onus Episcopatus sublevetis . Reverend Father , the Holy Church our Mother desires that you may raise this Priest to the burden of a Bishoprick . Then the Consecration is made with the Collects Adesto , Oremus and Propitiare said with a middle voice . Then follows the other Prayer in which his head is annointed , which in this Ritual is called a Preface , tho in most of the former it be called the Consecration , then follows the blessing of the Staff ; in the end the Blessing is given to the Bishop . The Last Ritual agrees in all things with the Pontifical as it now is , only the words Receive the Holy Ghost are in none of these Antient Rituals which Morinus saw , tho the latest of those be not above three hundred years old . To these I shall add an account of the Consecration of a Bishop , as it is in the Ordo Romanus . The Office begins with the Decree bearing the Election of the Bishop , with a desire that he be Ordained as soon as may be , directed to the Bishops of the Province , then follows the First Canon of the Fourth Council of Carthage , after which is the Metropolitans letter approving the Election , and desiring the Bishop Elect to be brought to him ; when he is brought he is blessed in Order to his Consecration , then the Antiphona and the Introitus are said , after this follows the examination of his Faith and Manners : as in the Eleventh Ritual . Then the Epistle is read , after which his Gloves and Sandals , and his Dalmatica ( a Vestment in the fashion of a Cross , first used in Dalmatia , ) are put on , and Collects are used in every one of these ; then follows the Exhortation that is in the antientest of Morinus his Rituals : after which two Bishops lay the Gospels on his neck and Shoulders , and all the Bishops lay on their hands on his head , and the Ordainer says the Prayer Adesto , then the Oremus which in the Rubrick is called Praesatio , then the Propitiare which the Rubrick calls Oratio , then follows the Prayer called in other Rituals the Consecration , but in this it is called Praesatio , which is the same that was set down in the antientest Ritual ; after Sanctifica the Chrism is poured on the Bishops head , in the Form of a Cross with the words in the sixth Ritual . Then follows the annointing of his hands , after that the putting the Chrism on his Thumb , then the Blessing and giving the Ring and Staff , then follows the Blessing and Communion , then follow the Letters that testify the Bishops Consecration , called Literae Formatae , then the Popes Edict to the Bishop Ordained , containing very wholesome admonitions ; then there is a Sermon and an Exhortation , which contain many excellent Instructions and Directions which deserve to be often read and well considered . From all the Premisses it clearly appears , that the Church of Rome did never tye these Offices to any constant unalterable Forms , but that in all Ages there very great alterations were made . And what was more antiently the Prayer of Consecration , was of later times called [ Praesatio ] a Preface , and what was in the antient Rituals only a Prayer for the Bishops that were to be Ordained , is now the Prayer of Consecration ; for now in the Roman Pontifical , all that is said in the Consecration of a Bishop when they lay hands on his head , is Receive the Holy Ghost , and then follows the Collect Propitiare . So that it is very unreasonable and an impudent thing , in the Emissaries of that Church , to raise scruples about our Ordinations , because we have changed the Forms , since they have made many more and greater Alterations of the more Primitive and antient Forms . With this I should end this Appendix , which already grows too big , but I will only add one Particular more about the Oath that is in the Pontifical , to be sworn by all Bishops . It is in none of all these antient Rituals , nor ever mentioned by Morinus , so that it seems though it was at first made by Pope Gregory the seventh , yet it was long before it was generally received or put into the Rituals . For the Readers further satisfaction , I shall here set down all I can find about Oaths made to Popes . At first there was nothing exacted but a Promise of obedience , such as all Inferiours gave to Superiours . Then there was a particular vow made by such as the Popes sent in Missions . The first instance of this is an Oath which Boniface Bishop of Mentz , ( who is called the Apostle of the Germans , ) swore to Pope Gregory the second , about the beginning of the Eighth Century , which follows as it is among his Epistles . In nomine Domini Dei & Salvatoris nostri Jesu Christi , Imperante Domino Leone à Deo coronato magno Imperatore , Anno sexto , post Consulatum ejus Anno sexto , sed & Constantino Magno Imperatore ejus Filio , Anno quarto , Indictione sexta . PRomitto Ego Bonifacius , Gratia Dei Episcopus , vobis Beato Petro Apostolorum Principi , vicarioque tuo beato Papae Gregorio , successoribusque ejus , per Patrem & Filium & Spiritum Sanctum . Trinitateminseparabilem , & hoc sacratissimum Corpus tuum , Me omnem fidem & puritatem sanctae fidei Catholicae exhibere : & in Unitate ejusdem fidei , Deo cooperante , persistere : in qua omnis Christianorum salus , sine dubio esse comprobatur : nullo modo me contra Unitatem Communis & Universalis Ecclesiae , suadente quopiam , consentire : sed ut dixi , fidem & puritatem meam atque concursum tibi & utilitatibus tuae Ecclesiae , cui à Domino Deo Potestas ligandi solvendique data est , & praedicto vicario tuo , atque successoribus ejus , per omnia exhibere . Sed & si cognovero Antistites contra Instituta antiqua sanctorum Patrum conversari , cum eis nullam habere communionem aut conjunctionem : Sed magis , si valuero prohibere , prohibeam : si minus vero fideliter statim Domino meo Apostolico renunciabo . Quod si , quod absit , contra hujus promissionis meae seriem aliquid facere quolibet modo , seu ingenio , vel occasione tentavero , reus inveniar in aeterno judicio ; Ultionem Ananiae & Saphirae incurram , qui vobis , etiam de rebus propriis , fraudem sacere , vel salsum dicere praesumpserunt . Ho●… autem Indiculum Sacramenti Ego Bonisacius exiguus Episcopus , manu propria scripsi , atque positum supra sacratissimum corpus tuum , ut superius leguntur , Deo teste & judice , praestiti Sacramentum , quod & conservare promitto . In the name of God and our Saviour Iesus Christ , in the sixth year of Leo the Great , crowned by God Emperour , the sixth year after his Consulat , and the Fourth year of Constantine the Great , Emperour , his Son , the Sixth Indiction . I Boniface , by the Grace of God Bishop , promise to you St. Peter , Princ●… of the Apostles , and to thy blessed Vicar Pope Gregory , and his Successors , by the Father , the Son , and the Holy Ghost , the Inseparable Trinity , and by this thy most Sacred Body , That I shall shew forth all the Faith and purity of the Holy Catholick Faith , and that God assisting me , I shall persist in the Unity of the same Faith , in which the Salvation of all Christians does without all doubt consist : and that I shall in no sort , and upon no persuasion , concur against the Unity of the common and Universal Church : but that as I have said , I shall shew forth my Faith and Purity and give my concurrence in all things to thee , and the advantages of thy Church , ( to whom the power of binding and loosing is given by the Lord God ) and to thy Vicar and his Successors . And if I shall know the Bishops carry themselves contrary to the antient appointments of the Holy Fathers , I shall have no communion nor conjunction with them ; but rather if I can , I shall hinder it , and if I cannot , I shall presently give notice of it faithfully to My Apostolical Lord. And if ( which God forbid ) I shall endeavour to do any thing against the Contents of this my Promise , any manner of way , either on design or by accident , let me be found guilty in the Eternal judgment , and let me incur the punishment of Ananias , and Sapphira who presumed to lie and deal fraudulently , ( even about their own goods ) to thee . This Breviate of an Oath , I Boniface , a small Bishop , have written with my own hand , and having laid it on thy most blessed Body , as is before mentioned , I have made my Oath , God being witness and Judge , which I promise to keep . But it appears from another letter written in the 26. year of the Reign of Constantine the Emperour , two and twenty years after the taking the former Oath , which was in the Fourth year of Constantine , that he had taken another Oath Eight years before that , for he begins that Epistle written to Pope Zacharias with these words . POstquam me ante Annos prope triginta sub familiaritate & servitio Apostolicae sedis , annuente & jubente venerandae memoriae antistite Apostolico Gregorio anteriore voto constrinxi , &c. ALmost Thirty years ago I bound my self by a former vow under the Observance and service of the Apostolical See , by the Consent and Command of Pope Gregory of venerable Memory , &c. This is all I can find before Pope Gregory the seventh , But he pretending to a higher Title , not only over Bishops , but secular Princes made some Princes swear Allegiance to him , ( it ought to be called by no other name , ) for the first part of the Oath in the Pontifical , of Being faithful and obedient to the Pope , being in no. Council against him , and assisting him to defend the Papacy , and the Royalties of St. Peter , &c. Was sworn both by Richard Prince of Capua , and Robert Prince of Calabria and Sicily , when they received Investiture from that Pope in those Dominions . But the Oath which the Bishops swore , is almost the same with that which is in the Pontifical , as we find it taken by the Bishop of Aquileia , after the sixth Roman Council , in which Berengarius was condemned under that same Pope . Afterwards the Council of Lateran , under Pope Paschal the second , appointed a more modest Oath in the form of an Anathematism , in these words . ANathematizo omnem haeresin & praecipue eam quae statum praesentis Ecclesiae perturbat , quae docet & astruit Anathema contemnendum & Ecclesiae ligamenta spernenda esse : Promitto autem Obedientiam Apostolicae sedis Pontifici Domino Paschali , ejusque successoribus , sub testimonio Christi & Ecclesiae : Affirmans quod affirmat , damnans quod damnat sancta Universalis Ecclesia . I Anathematize every Heresie , and in particular that which disturbs the State of the present Church , which teaches and asserts that an Anathema is to be contemned , and the Censures of the Church to be despised , And I promise obedience to the Apostolick See , and to our Lord Pope Paschal and his successors , under the Testimony ( or in the sight ) of Christ and the Church , affirming all that the Holy Universal Church affirms , and condemning all that she condemns . This Oath ( if the References which Labbe and Cossartius make to the fifth and sixth Epistles of Pope Paschal , be well grounded , ) was all that was imposed by that Pope , and that not on all Bishops , but only on Archbishops , to whom he sent the Pall , and yet from the first words of these Epistles , it appears that the Princes and the States of Christendom looked on it with amazement , as a new and unheard of thing , the one is to the Arch-bishop of Palermo in Sicily , and the other is directed to the Arch-bishop of Poland , ( I suppose it was of Gnesna ) and they both are almost the same , only the later has a great deal more than the former . They begin with these words . SIgnificasti Regem , & Regni Majores admiratione permotos , quod pallium tibi ab Apocrisariis nostris tali conditione oblatum fuerit , si Sacramentum quod à nobis scriptum detulerant jurares . THou hast signified to me , that the King and the chief of the Kingdom are amazed that the Pall was offered to thee by our Legates on this condition , that thou shouldst swear the Oath which they brought to thee written by us . And if any Body desire to be satisfied about the excellent Reasonings with which the infallible Chair directed his Pen , he may read the rest of those Epistles . The next Step made in this Oath , was by Pope Gregory the Ninth , which is in the Canon Law , where the Oath is set down to be taken by all Bishops , which differs from that in the Pontifical in these heads . The Royalties of St. Peter are not mentioned in it , nor those clauses of every Bishops sending one in his name to Rome , in case he could not go in person , nor is that of not alienating the Bishops lands without the Popes consent in it . But when these additions were made , I do not find . The Importance of that Oath is little Considered , since few among us read the Roman Pontifical carefully , therefore I shall set it down with a translation of it , from which it may be easily inferred , what all Princes may , or ought to expect from persons so tyed to the Pope , since a fuller and more formal allegeance , can be sworn by no Subjects to their Prince than is sworn in it to the Pope . Forma Juramenti . EGo N. Elect us ecclesiae N. ab hac hora in antea fidelis & obediens ero Beato Petro Apostolo , sanctaeque Romanae Ecclesiae , & Domino nostro , Domino Papae N. suisque successoribus canonice intrantibus . Non ero in consilio , aut consensu vel facto , ut vitam perdant , aut membrum ; seu capiantur mala captione , aut in eos violenter manus quomodolibet ingerantur ; vel injuriae aliquae inferantur quovis quaesito colore . Consilium vero , quod mihi credituri sunt , per se , aut nuntios suos , seu literas , ad eorum damnum , me sciente , nemini pandam . Papatum Romanum , & Regalia Sancti Petri , adjutor eis ero ad retinendum & defendendum , salvo meo ordine , contra omnem hominem . Legatum Apostolicae sedis in eundo & redeundo honorificè tractabo , & in suis necessitatibus adjuvabo . Iura , honores , privilegia , & auctoritatem Sanctae Romanae Ecclesiae , Domini nostri Papae , & Successorum praedictorum , conservare , defendere , augere , promovere curabo , neque ero in consilio , vel sacto , seu tractatu in quibus contra ipsum Dominum nostrum , vel eamdem Romanam ecclesiam , aliqua sinistra , vel praejudicialia personarum , juris , honoris , status , & potestatis eorum machinentur . Et , si talia à quibuscunque tractari , vel procurari novero , impediam hoc pro posse ; & quanto citius potero , significabo eidem Domino nostro , vel alteri , per quem possit ad ipsius notitiam pervenire . Regulas Sanctorum Patrum , decreta , Ordinationes seu dispositiones , reservationes , provisiones , & mandata Apostolica , totis viribus observabo , & saciam ab aliis observari . Hae-reticos , Schismaticos , & Rebelles eidem , Domino nostro , vel successoribus praedictis , pro posse persequar , & impugnabo ▪ Vocatus ad Synodum , veniam , nisi praepeditus suero canonica praepeditione . Apostolorum limina singulis trienniis personaliter per me ipsum visitabo ; & Domino nostro , ac successoribus praesatis , rationem reddam de toto meo pastorali officio , ac de rebus omnibus ad me●… Ecclesiae statum , ad Cleri & populi disciplinam , animarum denique quae meae fidei traditae sunt , salutem , quovis modo pertinentibus : Et vicissim mandata Apostolica humiliter recipiam , & quam diligentissime exequar . Quod si legitimo impedimento detentus suero , praefata omnia adimplebo per certum nuntiam ad hoc speciale mandatum habentem , de gremio mei Capituli , aut alium in dignitate Ecclesiastica constitutum , seu alias personatum habentem , aut , his mihi desicientibus , per diaecesanum sacerdotem ; & clero deficiente omnino , per aliquem alium Presbyterum saecularem , vel Regularem spectatae probitatis & Religionis , de supradictis omnibus plenè instructum . De hujusmodi autem impedimento docebo per legitimas probationes , ad sanctae Romanae Ecclesiae Cardinalem proponentem in Congregatione sacri Concilii , per supradictum Nuntium transmittendas . Possessiones vero ad mensam meam pertinentes non vendam , nec donabo , neque impignorabo ; nec de novo in●…eudabo , vel aliquo modo alienabo , etiam cum consensu Capituli Ecclesiae meae , inconsul●…o Romano Pontifice ; & si ad aliquam alienationem devenero ; paenas in quadam super hoc edita Constitutione contentas , eo ipso incurrere volo . IN. Elect of the Church N. from this hour forward , shall be faithful and obedient to St. Peter the Apostle and the Holy Roman Church , and our Lord the Pope N. and his Successors that shall enter canonically . I shall be in no Council , Consent , or Fact , that they lose life or member , or be taken with any ill taking , or that violent hands be any way laid on them : or any injuries be done them on any pretended colour . And whatever Council they shall trust me with , either by themselves , their Nuntio's , or Letters ; I shall knowingly reveal to none to their hurt . I shall help them to retain and defend the Roman Papacy and the Royalties of Saint Peter against all men , saving my own Order . I shall treat the Legate of the Apostolick See honorably , both in his going and coming , and shall help him in his necessities . I shall take care to preserve , defend , increase and promote the Rights , Honors , Priviledges , and Authority of the Holy Roman Church of our Lord the Pope , and his Successors foresaid . I shall neither be in Council , Fact , or Treaty , in which any thing shall be contrived against the said our Lord or the same Roman Church , or any thing that may be prejudicial to their Persons , Right , Honor , State , or Power . And if I know such things to be treated or procured by any body , I shall hinder it all I can , and as soon as is possible shall signifie it to the said our Lord , or any other by whom it may come to his knowledg . The Rules of the Holy Fathers , and the Decrees , Orders , or Appointments , Reservations , Provisions , or Mandates Apostolical ; I shall observe with all my strength , and make them to be observed by others , and I shall according to my power , persecute and oppose all Hereticks , Schismaticks , and Rebells , against the said our Lord , and his Successors . I shall come to a Council when called , if I be not hindred by some Canonical Impediment ; I shall personally visit the thresholds of the Apostles every third year , and shall give an account to our Lord and his said Successors of my whole pastoral charge , and of all things that shall any way belong to the State of my Church , and the Discipline of my Clergy and People , and the salvation of the Souls committed to my trust . And I shall on the other hand humbly receive and diligently execute the Apostolical Command . And if I be detained by any lawful Impediment , I shall perform the foresaid things by a special Messenger that shall have my particular Mandate being either of my Chapter or in some Ecclesiastical Dignity , or in some Parsonage or these failing , by any Priest of my Diocess , or failing any of these , by any Priest secular or regular , of signal Probity and Religion , who shall be fully instructed in all things aforesaid . And I shall give lawful proofs of the foresaid Impediment which I shall send by the foresaid Messenger to the Cardinal of the Holy Roman Church that is Proponent in the Congregation of the Holy Council . I shall neither sell , give , Mortage , nor invest of new , nor any way alienate the possessions that belong to my Table , notwithstanding the consent of the Chapter of my Church without consulting the Pope of Rome . And if I make any such Alienation , I am willing to incur the penalties contained in a Constitution thereupon set forth . The Inferences that may be drawn from this Oath are so obvious , that I shall not trouble the Reader with any , knowing that every one will easily make them . FINIS . Notes, typically marginal, from the original text Notes for div A30479-e270 See the 23. Art. of our Church . Hist. Interdict . Venet . Lib. de Fregn . Comun . Art. 33. Act. 7. 3. Inter. Epist. 31. l. 12. Ind. 7. Can. 42. Lib. 8. cap. 21. and 23. Cap. 26. Inter Epi. Cypr. Ep. 75. Can. 64. Can. 10. Not. 18. in Can. Nic. Arab. See Nazianz . Orat. in Bapt. Cyr. Pref. ad Catech. Balsam . in Schol. in Con. Laod. & Ant. Harmen in Con. Antioch . a Ep. 24. & 21. b Ep. 28. c Ep. 24. 33. & 34. d Ep. 76. e Apud . Eus. lib. 6. cap. 43. Grat. dist . 77. cap. 1. & 2. Can. 14. & 62. a Can. 5. b Can. 6. c Can. 7. d Can. 8. e Can. 9. f Can. 10. Vit. Pontif . in vita Silvestri . Nove. 123. cap. 15. Grat. Dist. 53. Cap. 4. Con. Agath . can . 37 , 38. Con. Aurel . can . 19. An. 659. An. 664. a Can. ●… . Apost . Con. Nic. can . 4. Con. Arel . 1. can . 21. Arel . 2. can . 5. Carth. 2. Can. 12. See Grat. Dist. 64. b In Can. 1. Apost . c Bell. de notis Eccl. lib. 4. cap. 8. An. 1123. Tom. Con. 10. pag. 893. Tom. Con. 11. par . 1. pag. 127. An. 1311. Tom. Con. 11. par . 2. pag. 1550. An. 1214. An. 1209. See pag. 176. Hall fol. 205. Jesuits Loyalty . Psal. 92. 5 , 6. Notes for div A30479-e7020 S. Ioh. 20. 22. * Vasques in 3. parte , D. 129. c. 5. n. 71 , 72. Says it is the constant opinion of the Catholicks , that the Sacraments consist of some things and words Instituted by God , which men cannot alter or change , and that Christ delivered both the words and things of which the Sacraments consist . Which he says are necessary in all Churches , and rejects the Opinion of Pope Innocent the 4th . and others who pretend that some things are necessary to the Sacraments in some Churches , which are not necessary in other Churches , and Disp. 239. in 3. p. c. 4. n. 36. He again resumes the same thing , and refutes Tapperus who thought that in some Sacraments in which Christ did not determine the Matter and Form , he left the power of assigning these with his Church . Which he denies , and says , no Power about the determination of the Matter and Form was left with the Church ; but the assignation of those is believed , done by Christ , for since the institution of the Sacrament is by Divine right , the matter and form must be assigned by the same right ; for proving which , he cites the Council of ●…rent . De ord . Sac. Can. 3. De Eccles. Hierar . Lib. 8. Cap. 16. D●…s Sanctification . Discourse sur les Ordres Sacres . Acts 6. 6. Whom they see before the Apostles , and when they had prayed , they laid their hands on them . Acts 13. 3. And when they had fasted and prayed , and laid their hands on them , they sent them away ▪ Acts 14. 23. And when they had Ordained ( or literally imposed Hands ) them Elders in every Church , and had prayed with fasting . 1 Tim. 4. 14. Neglect not the gift that is in thee which was given thee by Prophecy , with the laying on of the hands of the Presbytery . 1 Tim. 5. 22. Lay hands suddenly on no man , neither be thou partaker of other mens sins . 2 Tim. 1. 6. 7. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee , by the putting on of my hands . For God hath not given us the spirit of Fear , but of Power , and of Love , and of a sound mind . Bellarm. de Sac. Ord. cap. 9. Cap. de extr . Unct. De Sacr. Ord. Can. 4. Tom. 3. m. 3. Disp. 24. c. 3. Disp. 239. Cap. 2. n. 5. b Lib. de Iu. Sacer. Lect. 5. de Sacr. a In 4. Disp. 24. pract . quaest . 4. Disp. 235. c. 3. Disp. de Sacr. 5. n. 87. Observ. 1. & 2. de ord . Pres. Tit. 8. de Cons. Pres. Exerc. 7. cap. 1. Exerc. 7. cap. 2. 1 Cor. 4. 1. * Psal. 142. 2. Let my Prayer be set forth beforethee as Incense , and the lifting up of my hands as the Evening Sacrifice . Psal. 52. 27. The Sacrifices of God are a broken Spirit , a broken and a contrite heart , O God thou wilt not despise . Hebr. 13. 15. By him therefore let us offer the Sacrifice of praise to God continually , that is the fruit of our lips , giving Thanks to his Name . Rom. 12. 1. I beseech you therefore , Brethren , by the mercies of God , that ye present your Bodies a living Sacrifice , holy , acceptable unto God , which is your reasonable service . Philip. 4. 18. But I have all , and abound ; I am full , having received of Epaphroditus , the things which were sent from you , an Odor of a sweet smell , a Sacrifice acceptable , well pleasing to God. 1 Chro. 23. 6. 1 Chro. 24. 19. ●… Kings 2. 27. 2 Chro. 17. 7 , 8 , 9. 2 Chro. 29. 4. 5. 15. & 27. Vers. 30. 2 Chro. 30. 2. Ep. 43. Ath. Ep. ad Solit. Bar. ad An. 355. n. 56 , 57. Bar. ad An. 357. n. 63 , 64. Cap. 10 , 11. Exerc. 5. Disp. 141. cap. 1. N. 8. Collat. 2. cum Donat. & Ep. 50. * Sect. 3●… . Cap. 8. Exer. 5. num . 7. 1 Cor. 12. 5 , 6. Disp. 240. c. 5. n. 60. Deus Honorum omnium 7. De Concor . Imp. & Sacer . Action . ●… Can. ●… ●…e Pallio . Tit. 17. Rit . Elec. Patr. In vita Silverii ▪ In Plat. in Pelag. 2. Dist. 63. In Pasch. 1. In Leo. 4. Can. 6. Can. 12. Ad Anno 681. numb . 60. Article 37. of the Civil Magist. ●…ess . 21. cap. 2. * See what Vasques has said of Changes in the forms of the Sacraments . Notes for div A30479-e14000 * Vacans . * Si omnibus affabilis . * Deest . * In Trinitate . * Singulam . * Desunt haec in Labbee . * Utraque natura . * Deest . * Deest . * Receptione . * Hab. Lab. Factus . & Cod. Saris. * Hac vita . * Proemia ▪ * Desunt haec in [ ] in MSS. Cod. Saris. * In aliis Cod. Et. * In aliis MSS. Congrua ratione . * Mysticis . * Pontifices . † Sequentis ordinis . * Mentem . * Ut ad hostias salutares & frequentioris Officii Sacramenta Ministerium sufficeret sacerdotum . * Pluribus . † Hunc famulum tuum . † Probus . * Eo . * Hic . * Ad Presbyterii honorem . * Gratiam tuae Benedictionis infunde . † Omnium . † Legerit . * Imitetur . † Deest . * Admonitione . † Mysterii . * Corpore & sanguine filii tui immaculata benedictione transformetur ad inviolabilem caritatem . Orat. 20. 4. & 5. Lib. 2. de Eccles. Offic. cap. 5. Lib. 2. c. 3. In Eccles. Ord. Epist. 19. ad Radol . Bitur . c. 3. Which is also in the Canon Law. Dist. 23. c. 12. Tom. 5. * Preces . * Providendam vel providens ▪ In other Rituals thus . Adesto supplicationibus nostris , omnipotens Deus , & quod humilitatis nostrae gerendum est Ministerio , virtutis impleatur effectu . Per. * Inclinato . * Sacratis . * Affatu . * Honor. * Splendor . * Ministerium . *** * Instructos eos . *** † Interiora eorum . [ * Signis & prodigiis . † Virtute . * Ligaverint . † Ligatum . * Dimiserint . † Dimittas ▪ ] Desunt haec in [ ] in plurimis MSS. ** ** [ All this betwe●… [ ] is w●…ting in many Rituals . [ a S●…rm . 8. de pass . Dom. b in 1 Reg. cap. 10. c Lib. c. 14. Lib. 3. de Tab. cap. 9. See Morin . Ex. 6. c. 2. a De 〈◊〉 ▪ offi●… . li●… . 2. ca●… . 5. b Lib. d●…●…i . offic . ●…ap . Q●…aliter E●…opus or●…etur in Eccles. Romana . c Lib. 2. de Eccles. offic . cap. 14. d Lib. de Instit . Cler. cap. 4. See Pet. de Marca , Concor . Sac. & Imp. l. 8. c. 19. n. 9. Li. De Div. Offi●… . See inter opera Bernar. Con. ad Clerum . ●…rope ●…inem . He died ●… Anno 755. Post Epist. 11●… . L. 1. vit . e. 19. Mogunt . p. 343. Mat. 16. Joh. 21. ●… Act. 1. 5. Epist. 135. Lib. 1. Ep. Greg. post . Ep. 21. lib. 8. post . Ep. 1. Ann. 1079. Ann. 1002. Ep. 5. & 6. Pasch. 2. Lib. 2. Decret . Greg. Tit. 24. c. 4. set out by him , Anno 1236. 
A42771	----	A treatise of miscellany questions wherein many usefull questions and cases of conscience are discussed and resolved ... / by Mr. George Gillespie ... ; published by Mr. Patrik Gillespie ... Gillespie, George, 1613-1648. 1649 Approx. 643 KB of XML-encoded text transcribed from 153 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A42771 Wing G761 ESTC R8829 13108424 ocm 13108424 97573 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42771) Transcribed from: (Early English Books Online ; image set 97573) Images scanned from microfilm: (Early English books, 1641-1700 ; 418:14) A treatise of miscellany questions wherein many usefull questions and cases of conscience are discussed and resolved ... / by Mr. George Gillespie ... ; published by Mr. Patrik Gillespie ... Gillespie, George, 1613-1648. Gillespie, Patrick, 1617-1675. [17], 281 [i.e. 289] p. Printed by Gedeon Lithgovv ... for George Svvintoun, and are to be sold at his shop ..., Edinburgh : 1649. Errata: p. 281. Pages 169-170 have print missing; p. 248 is stained in filmed copy. Pages 160-175 and 260-end photographed from Cambridge Library copy and inserted at the end. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Heresy -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-09 Judith Siefring Sampled and proofread 2003-09 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A TREATISE OF Miscellany Questions : WHEREIN Many usefull Questions and Cases of Conscience are discussed and resolved : For the satisfaction of those , who desire nothing more , then to search for and finde out precious Truths , in the Controversies of these Times . By Mr. GEORGE GILLESPIE , late Minister at EDINBURGH . Published by Mr. PATRIK GILLESPIE , Minister at GLASGOVV . EDINBURGH , Printed by GEDEON LITHGOVV , Printer to the University of EDINBURGH , For GEORGE SVVINTOUN , and are to be sold at his Shop at the Kirk style , at the signe of the Angel. 1649. The Publisher to the Reader . IT hath been a grand designe of the Devil and Instruments acted by him , with much controversie to darken the light in the very breaking up of this present Reformation , and to hide the precious Truth that the simple should not finde it , such pure malice doth he carry against the high way of the Lord , and so afraid he is , that the Way-faring men shall not erre therein : but they know not the Counsel of the Lord , nor the thoughts of his heart , who is about to clear the Truth , by the manifold Errours which have risen in these late Times , to work His peoples hearts to a deep detestation of Errour , as well as ungodlines , and to declare his Truth , to be proofe of all the controversie that can be moved against it , when every Work shall be tried by the fire . There must be Heresies , for making manifest who are approved , and what is precious and praise-worthy Truth , but at the Evening time it shall be light , and the Lord shall make Truth shine the more brightly , that it hath been for a time darkned and born down , this cloudie Morning shal end in a clear day . This litle treatise doth help to blow away and dispell the mists ▪ of Errour , and clear many questioned Truths , beside some points which are practically handled therein . If God had been pleased to lengthen the Author his life for longer serving his Generation , I am confident it would have come abroad better polished , if he had compleated it and there survayed the whole Work , when set together . But although this peece be unperfect , yet having the Authors leave , I have adventured to make it Publick , without any addition or alteration , the christian Reader will correct the Errata , and look upon it as it is his opus posthumū , whom God made very serviceable in his work , in a very short time : I shall only wish that it may prove as useful and acceptable to the Iudicious and godly , as other peeces which came from his Pen. I am Thy Servant , PAT ▪ GILLESPIE . The Contents . CAP. I. THat the Ministery is a perpetuall Ordinance in the Church , and that Ministers are to be received as the Ambassadours of Christ , now as well as in the Primitive times . pag. 1. An Erastian lately published the Negative , which also the Sect of the Seekers hold . pag. 1. The Affirmative is proven from Scripture by eight Arguments . pag. 2. 3. Three Objections answered . pag. 4 , 5 , 6. How Believers are an holy Priest-hood . Ibid Its proved against that Erastian , that the ordinary Ministry have an Embassy ▪ from Christ , as well as the Apostles had . pag. 7. CAP. II. Of the Election of Pastors with the Congregations consent . pag. 8. . The question is stated . ibid. The Affirmative is proven from Scripture by three Arguments pag. 9 , 10 , 11 , 12. 13. 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14 ▪ 23. is exponed . ibid. It s proven also from Antiquity . pag. 16 , 17. It s also the judgement of sound Protestant Churches and writters . pag. 18 , 19 , 20 , 21. It s confirmed by five reasons , pag. 21. 22. The confession of Adversaries proves it . pag. 23. Seven Objections answered , pag. 24. 25. 26. 27. 28. 29. 30. 31. How we differ from the Independents in this point . pag. 24. 25. What is due to the People , and what to the Magistrat , and what to the Eldership in this point . ibid. The Elderships votes , and the Peoples consent or dissent are free , and there needs not be given a reason for them . pag , 26. 27 A Schismaticall Church hath not just right to the Liberty of a sound Church . pag. 28. How the Congregation is to judge if a man be qualified and fit for the Ministry pag. 29. Incommodities may be on both hands , but fewer on this . pag. 28. 30. CAP. III. Whether Ordination bee Essentiall to the Calling of a Minister . pag. 32. Four Distinctions are premised for the right stating of the Question . pag. 33. 34. 35. The Affirmative is asserted and confirmed by ten Arguments from Nature and Scripture to the end . There should be as much order in the Church , as in any politick Republick . pag 35. 36. That place Rom : 10. 15. exponed and the Socinian exceptions discussed . pag. 37 , 38. 39. 40 : 41. 42. 43. How the Office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , belongs to ordinary Pastors . pag. 38 : 39. How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for an office and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ . pag. 40. What a Mission Expectants , and Probationers have . pag. 43. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Church officers cleared . pag. 43 44. 45. Ordination of Ministers was a Catecheticall head in the Primitive times . pag. 47. The diverse names the Ministers of the Gospell gets in Scripture . pag. 51. The place 2 Tim : 2. 2. opened up . pag. 52. 53. What lawfull ordination contributes for the Peoples good . pag. 54. CAP. IV. Objections against the necessity of Ordination answered . pag. 55. How the Peoples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is consistent with the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and both necessary . pag. 57. How Election and Ordination differ . pag. 58. The Prophets mentioned 1 Cor : 14. 26. were extraordinarly inspyred , and so no ordinary rule . pag. 59. How the Ordination of our Reformers by the Church of Rome is lawfull , and how not . pag 61 , 62. 63 These who reject their Ordination , must all unchurch themselves and turn Seekers . pag. 62. VVhat may be done in extraordinary cases , and what must be done in ordinary in a constitured Church pag. 63. VVhen the Church of Rome was most corrupt , there was alwayes a true Church in it . CAP. V. Whether these Prophets and prophesyings in the Primitive Church 1 Cor : 14. and 1 Cor. 12. 18. Eph : 4. 11. were extraordinary , and so not to continue : Or whether they are Presidents for the preaching and prophesying of such as are neither ordained Ministers , nor Probationers for the Ministry . pag : 64. There are three opinions concerning these Prophets , the last whereof is that they were extraordinary Prophets , which is holden for true , and proven by 13. Reasons . pag. 65. ad 75. Prophets in the Apostles enumeration , are preferred to Pastors and Teachers , yea to evangelists pag. 66. The difference between Prophets and Pastors and Teachers is set down . pag. 68. 69. Three senses only of the word Propbesying in the new Testament . pag : 70. 71 Prophesie is distinct both from the word of knowledge and the word of wisedome . pag. 71. In the Prophet there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 72. How the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is often used for the new Testament . pag. 72. Prophesie is a speciall gift of an Apostle . pag. 73. Prophesie and the gift of tongues of the same kinde . ibid. Even Prophetesses were not allowed to speak in the Church pag. 75 , 76. That place 1 Cor. 14. 26. exponed and vindicated . pag. 77 , 78 , 79. How Prophesie might be desired . pag 81. How Prophets were subject to tryall . pag 82. How the word Bretbren is sometimes taken . pag. 84. CAP. VI. Whether any but a Minister , lawfully called and ordained , may administer the Sacraments , Baptisme , and the Lords Supper . p. 86. The Negative is justly held by reformed Churches against Erastians and Socinians , and is proven by eight arguments . Much of the feeding of the flock confists in the dispensation of the Sacraments . pag. 87 What Ezekiels vision concerning the new Temple means . pag. 88. None without a calling should make bold with Christs broad Seals . pag 89. Whom the commission to Teach and Baptize is given to . ibid. Christ hath distinguished between Magistracy and Ministery , between Sacred and Civile vocations . ibid. What comfort it is for Minister and People if the Minister be lawfully ordained . pag. 90. That one Text Eph. 4. 11 , 12 , 13. is enough to put to silence these gainsayers . pag. 90. 91. CAP. VII . Of Prophets and Evangelists in what sense their work and vocation might be called extraordinary . and in what sense ordinary . p. 91 Their work and Vocation is mixed . pag 92 The higher degrees Eph : 4. 11. are comprehensive of the lower , not contrarywise . ibid. What is the proper work of a Prophet , ibid. VVhat is the proper and distinguishing work of an Evangelist . pag. 93. How the word Evangelist is taken , ibid. Their works how , and in what sense extraordinary , pag. 94. VVhat kinde of Vocation and Mission they had , pag. 95. 96. Timothie had a vocation partly Ordinary , partly extraordinary . ibid. CAP. VIII . That the Primitive Apostolicall Pattern holds foorth unto us for our imitation , a Presbyterie , i. e. an Assembly of Elders having power of Ordination , with laying on of hands . pag 97. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 1 Tim : 4. 14. is to be taken , and that place vindicated from false glosses . pag. 97 , 98 , 99 , 100. The change of the Phrase in that place is observeable : pag. 101. Imposition of hands is in Scripture an authoritative act : pag. 102. How Timothie might be ordained both Presbyter and Evangelist at one time , in one action . pag. 103. How Timothie might be ordained Evangelist by the Presbyterie . ibid. In what sense Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet : 5. 1 , 2. pag. 104 , 105 , 106 , 107. How imposition of hands is necessary for Ordination , and what kinde of rite it is . pag. 108. 109. CAP. IX . What is meant in Scripture by the word Heresies , and how we are to understand , that there must be Heresies for making manifest the Godly partie , or those that are approved , 1 Cor. 11. 19. p. 110 Heresie is more nor Divisions and Schismes pag. 111. VVhat Heresie is not , answered in two things pag. 111 , 112 , 113 Six things do concurre to make a Heresie , pag. 113 , 114 , 115. A description of Heresie . pag. 115. VVhy Heresie must bee , and how . ibid. VVho are the approved , 1 Cor , 11. 19. and who not . pag. 117. 118. How we should look upon Gods suffering Heresies in the Church . p. 119 How a Child of God may be drawn over to Heresie . pag : 120. 121. How Heresies makes manifest them , who are approved , pag. 122. CHAP. X. Of New Lights , and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse , or upon the Scylla of Levity , Wavering , and Scepticisme . pag. 123. Five Concessions for clearing the Question . pag. 124. 125. The greatest deceits of Satan have come under the name of new Light. pag. 125 Many things cried up as new Lights , which are neither Lights nor New. pag , 126. It s a false new Light that expelleth much good old Light. pag. 127 , 128. Balaam seeks a new Light and gets it in wrath . pag. 128. Many of our New lights bring in Egyptian darknesse . pag. 129. It s not good Light that makes certain truths uncertain . ibid. Scepticisme is no good New light . pag. 130. Beware of New Lights which come not from the Sun of righteousnesse pag. 131. The VVeigelians wilde fancy . ibid. Take heed of proud and self-conceited New lights . ibid. Beware of separating new Lights pag. 132. Beware of New lights that dare not be seen . ibid. Refuse such Lights as have fellowship with the works of darknes . p ▪ 133. They are no new Lights which bring no edification . pag. 134. Take good heed of New Lights which follow new interests ibid. CAP. XI . Of Stability and firmnesse in the Truth . pag. 134 Scepticisme is a sin , and stability in the truth a dutie proved from Natures light and Scripture . pag. 134. 135 Seven reasons confirmed with Scripture proved . pag. 136. 137. Some Errours in their own nature damnable . pag. 138. Nine Preservatives against wavering , and Helps to stability in the truth . pag : 138. 139. 140. Pertinacy and levitie both to be shunned . pag. 141. The Sectaries word is yea and nay , ibid. Seekers should be called Atheists , because Nullifidians ibid. CAP. XII . Whether a sound heart and an unsound head can consist together , & vice versa ? or whether Truth and Holines be not inseparable Companions . pag. 142. Every Error is not inconsistent with holynesse , yet pro tanto it retards and hinders it . ibid. Dangerous errours can no other wayes consist with true Grace , no●… dangerous sins . ibid. What are the roots of Heresies and Errors in the hearts of corrupt men . pag. 143. 144. All opinions and practises in the world are reduced to three heads , 1 John 2. 16. ibid. There is a Reciprocall influence of the will and understanding , and how it is . pag. 145 As the Infection of sin is universall , so is the work of Gods spirit in the soule . pag. 146. Soule and Spirit , Reasons and affections compared together , ibid. Both Doctrinals and Practicalls make up a perfect Christian , pag. 147 ▪ To be led in all Truth , is a work of the Spirit of Truth . ibid. Truth and Grace compared . ibid. How Erroneous men are distinguished from the Elect , pag : 148. A holy Heretick is a Chymaera , and a prophane believer is another . pag. 149. An ungodly mans knowledge , is but a forme of knowledge . ibid. No sin in the will without some Error in the understanding . pag 150. All professed and mantained Errors are but manifestos of the corrupt principles secretly lurking in the judgements of all unrenewed men . pag. 150 , 151. Many hold fast the Truth , because not yet tempted , ibid. Eleven practicall conclusions drawn from the former Principles , pag. 152 , 153 , 154 , 155 , 156 , 157. 158. Every Religion and Faith will not save men . pag. 152. How Heresies are damnable . pag. 153. 154. Church censures should strike both against Hereticks and profane men . pag. 155. There is cause to fast and pray when Heresies abound , ibid. We must not converse with false Teachers . pag. 156. Opinions are not free more then practises . pag. 157. Hee who would keep his head , let him keep his heart . ibid. The approved in triall are these only who have both true piety and a sound judgement . pag. 158. CAP. XIII . Whether Conscionable Christians and such as love the power and practice of piety , can without defileing their own conscience , or without a destructive wounding of the power of godlinesse , imbrace and hold the principles of these who call themselves the godly partie ? Or whether they ought not rather to avoid these who do now Pharisaically and Donatistically appropriat to themselves the name of the Godly partie , as being indeed such , who under the pretence of zeall for the power of godlines , hold diverse ungodly principles . pag. 159. Diverse who now pretend to be the godly party hold many ungodly principles . 1 That none ought to be punished for preaching or publishing an error in faith , except it be contrary to the light of nature . ibid. There is need of some Oedipus to loose this , how these who decline natures light in lesser things , should appeal to it in sublimer things . pag. 160. 2 That in questions of Religion we must only argue from the new testament . ibid. This is shortly refuted . pag , 161. 162. 3 That Sectaries and Hereticks peaceable in the state ought to be tolerated and foreborn . pag. 162. Toleration is the Sectaries holy of holies . ibid. It s shortly refuted . pag. 163. 4 That none should believe more nor by reason he can comprehend , this is not good Divinity . pag. 164. 165. 5 The only Gospell Reformation , is the destroying of sin out of the Elect , and that this work belongs to Christ alone . ibid. This is a destructive and injurious Doctrine . pag. 165. 166. 6 Diverse Arminian and Antinomian Tenents are maintained by them , which strengthen the hands of the wicked . pag. 167 7 Other Tenents are current among them which are apt to weaken the hearts and hands of the Godly . pag. 168. CAP. XIV . Another most usefull Case of Conscience discussed and resolved , concerning associations and confederacies with Idolaters , Infidels , Hereticks , or any other known enemies of truth and godlinesse . pag. 169 Three kind of Covenants distinguished , Civil , sacred , and mixed , the last two are unlawfull to be made with wicked men , and these who differ in Religion . ibid : Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for peace or commerce are lawful . ibid. Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to joyne in Military expeditions together , is unlawfull ibid. This is proved from Scripture . pag. 170. 171 Three objections from Abraams , and the Maccabees Covenants , and Davids associating with broken men , answered . pag 171 , 172 , 173. Five particulars which God hath forbidden his people in reference to Heathen or wicked Persons . pag. 174. 175. 176. Religious Covenants and familiar conversation is forbidden pag. 174. Conjugall Covenants is forbidden , pag. 175 Faedus deditionis , or , pactum Liberatorium forbidden , 176. David did not right in sparing Ioab and Shimei , ibid. Civil Covenants of War was forbidden , ibid. This is confirmed more . pag. 177 , 178. The Objection taken from Jehosaphats joyning with Ahab , proves nothing . pag. 179 , Two other Objections answered by Scripture . pag. 181. Five Distinctions to take off all other Objections , pag. 182. Three uses of this point pag. 183. Six Motives and reasons to drive home this naill to the head . pag. 184. 185 Another objection from Davids confederacy with Abner and Amasa answered fully . pag. 186 , 187. 188. What can be drawn from the example of Christian States and Common-wealths . pag. 189. An Objection of Malignants answered . pag : 190. How men may be forced into the Covenant . pag. 191. How Neglect and contempt of a Dutie may be censured , and wihall wickednesse in the person who hath taken up the practise of the dutie . pag. 192 Another Objection removed . ibid Wee may no more associat with the wicked of the same Kingdome , then of another Kingdome . pag. 193. CAP. XV. Of Uniformity in Religion , Worship of God , and Church Government . 194 Why Luther declined a generall Synod for unity in ceremonies , ibid. There is great difference betwen the Prelatical conformity and the Presbyteriall uniformitie ibid. This is branched out in seven particulars . pag. 195. 196. 197 Both nature and Scriptures gives presidents for uniformity p. 198. 199. The Church in the old testament was very uniforme both in the substantials and rituals of their worship . ibid. It was also prophecied to be under the New testament , and commended and commanded in it . pag. ibid. 200 The Church in the ancient times had a great uniformity pag. 200. CAP. XVI . Whether it be lawfull , just and expedient that the taking of the Solemne League and Covenant be injoyned by the Parliament upon all Persons in the Kingdome under a considerable penalty . pag. 201 Nine particulars to be remembred for the right deducing and stating the matter of fact . pag. 201. 202. The grounds and reasons of such an ordinance and appointment may be eleven . pag. 203. 204. 205. 206. Four Objections answered . pag. 207. How this ordinance would not bee tyrranny over mens consciences . ibid The covenant is no temporary obligation . pag. 208. If such an ordinance to the Army be scandalum acceptum , then the not making of it is scandalum datum . pag. 209. CAP. XVII . Of Infant-baptisme . pag. 210 Baptisme hath succeeded in the roome of Circumcision against Mr. Tombs opinion ibid. Baptizing with water is a divine institution proved from Scripture . p. 211 Both Hebrews and Heathens , had a custome of washing infants soone after their birth ibid Unto what the institution of Baptisme by water related . pag. 212. The Manna and water out of the Rock , was the same in substance with the Lords supper ; and the cloud in the red sea , was the same with our baptisme in eight respects p. ibid & 213. This infant-baptisme of theirs is a good warrant for us . p. 214 , 215. The originall of Baptisme is not derived from the baptisme used in the admission of Proselyts . p. 216. Another text , Ephes : 5. 26. proves that baptisme belongs to infants . p. 217 CAP. XVIII . Of the use of a Table in the Lords supper , and of the communicants there comming to , and receiving at the Table . pag. 218. The first guests our Saviour intertained , received at the Table . ibid. This sitting was not occasionall only , but had a standing reason for it ▪ p. 219. Successive tables and repeating the words is no deviation from the rule : p. 221. 222. Another argument taken from the generall notion and nature of the Lords Supper , as it is a banquet and feast p. ibid. 223. 224. A third reason taken from the name Table which the Apostle uses , p. 225. 226. 227. The sitting at table together , sets foorth the communion of saints with Christ and among themselves . p. 228 229. The words of distribution proves there must be a table , all must sit at . p. ibid : & ▪ 230. Antiquitie proves it . ibid. CAP. XIX . That there was among the Iews a jurisdiction and government Ecclesiasticall distinct from the civill pag. 231. The Jews had Ecclesiasticall Elders or Church governours which proves the point . ibid. Even under the Roman Emperour they had their Presbyteri and Arcbisynagogi . It s proved out of Mr. Selden , that their Elders received a judiciall degree , and were not civil Magistrats . ibid. 232. The Jewish ordination of Elders with imposition of hands proves it also . pag. 233. 234. A third argument is taken f●…om the Synag●…ga Magna , pag. 235. The Hebrews triple Crown proves it . ibid. The Jews exercised Ecclesiastical discipline , since their dispersion which is a fifth reason . pag. 236. 237. CAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion , if Hereticall , to be a certain divine Truth which ought to be believed ; and if practicall , to be a necessary dutie which we are obliged unto jure divino . pag ▪ 238 The assertion is cleared by some premisses . ibid Humane reason drawing the consequence , is not the ground of our beliefe ▪ pa. 239. There is a difference between corrupt and renewed Reason , ibid. Two sorts of consequences distinguished . pag. 240 The Assertion is proved , First by the example of Christ and his Apostles . ibid. In the old Testament as well as in the new , some necessary things were left to be drawn by necessary consequence from the Law of Moses . pag. 241. Two sorts of necessary consequences from the Law , a sortiori and a pari pag. ibid & 242 : A third reason from the infinite wisedome of God , who must foresee all things that followes upon his words pag. 243. Diverse absurdities will follow , if this truth be not admitted . pag. 244. These who most cry down this assertion , yet themselves can bring no other , but consequentiall proffes to proove their tenents pag. 245. If this be denied , we deny to the great God what is granted to the litle Gods or Magistrats . ibid. CAP. XXI . Of an assurance of an interest in Christ by the marks or fruits of sanctification , and namely by love to the Brethren . Also how this agreeth with , or differeth from assurance by the Testimony of the spirit ? and whether there can be any wel grounded assurance without marks of grace . pag. 246. Three Cautions for right understanding the question , that is , Marks are not to be separated , either from the free grace , or from Christ , or from the spirit . ibid. It s a sure way to seek after assurance of our interest in Jesus by the marks of Sanctification proved by five reasons . p. 247. 248 A twofold certainty of the mind distinguished , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a twofold uncertainty opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 249. 250 The evidence of marks gives the first kinde of certainty , the testimony of the spirit , gives the second . ibid. This is illustrat by a simile of believing the Scriptures . p. ibid. & 251. And by another of the disciples going to Emma●…s . ibid. The assurance of Justification is virtually done in a Syllogistical way . 252 The spirit works the firme belief of the proposition , a twofold testimony concurre to the assumption . pag. 252. None should divide these testimonies , they are joyned in three Texts of scripture pag. 253. D. Crisps objection against assurance from the love of the Brethren , propounded . pag. 254 For answer three things are demonstrat . ibid. This objection militateth as much against their own interpretatiō . p. 255. The Antinomian way of setling assurance , is an inextricable labyrinth . pag. 256. The testimony of the spirit must be an evidence according to the word of God. pag. 257. 258. Wee say the evidence of marks is privative , they say , it is at most cumulative . pag ; 259. The spirit of God is a spirit of Revelation , but not beside or contrary to the Word . ibid. Another objection of Crispe removed . pag. 260. 261. How the spirit and word concurre to this assurance . ibid. The word is more sure nor any voice within or without . pag. 262. Crispe his way of assurance by the testimony of the spirit received by faith resuted . pag. 263 : 264. He grosly mistakes faith . ibid. Mr. Eton brought against him . pag. 265. A sad lamentation of a poor soul holding foorth what miserable comforters these antinomians are . pag. 266 , 267 , 268. The love of the Brethren is a sure and clear mark of one being past from death to life . ibid , Four things observed touching the Brethren pag. 269. It s not necessar to have a infallible knowledge of their regeneration 270 How far particular saints may be known by their fruits . pag. 271. Antinomians expone 1 Cor : 13. legally , pag. 272 5. Marks and tokens of true and sincere love of the brethren . p. 273 , 274 No marks h●…eraway without some mixture of contrary corruption : p. 275 There is alwayes bellum , though not alwayes proelium , between the flesh and the spirit . pag. 276. CAP. XXII . Of the true real and safe grounds of incouragement to believe in Iesus Christ Or , Upon what warrands a sinner may adventure to rest , and rely upon Christ for Salvation ▪ pag 277. To say Christ died for all men conditionally , is not the way to ease troubled consciences . pag. ibid ▪ & 278 The true and sa●…e grounds of incouragement to believe in Christ , are , First Christ his alsufficiency , pag. 279. It s a great part of true faith ▪ to believe Christ is able to save to the uttermost . ibid. 2. Christs intention to die for all men , 1. all sorts of sins or sinners of any kinde . pag. 280. All men exponed ibid. To pray for all men , and to pray in every place exponed . pag. 281. 282. Every man , Heb. 9. ●… hath the same sense . pag : 283. All men can only be all men who are in Christ. ibid : & 284 The whole world 2 Ioh. 2 , 2. exponed . ibid. 285. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 16. is no larger nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 3 Iesus Christ hath died for expiation of all forts , and all manner of sins , pag. 286. The sin against the holy Ghost only excepted , what it is . ibid : How a blasphemer against the holy Ghost may repent . pag ▪ 287. 4 Christ receives all who come unto him and excluds none , but such as by their unbelief excludes themselves pag. 288. CHAP. I. That the Ministery is a perpetuall Ordinance of Christ in the Church , and that Ministers are to bee received as the Embassadours of ▪ Christ , now aswell as in the Primitive times . THat which hath long lurked in the hearts of many Atheists , is now professed and argued for , by that sierce furious Erastiane , whose book was published the last year at Franeker . He cryes out that the world is abused with that notion of a pretended sacred ministerial calling , that though the Apostles and others who first preached the Gospel , were indeed sent and set apart for that holy calling , which was also confirmed by signes and miracles , and they were therefore to bee received and submitted unto , as the Embassadours of Christ , yet Ministers and Pastours now are not to be acknowledged , as the Embassadours of Christ , neither is there any such thing now to be acknowledged , as a speciall distinct sacred calling , or solemne setting apart of men to the ministerie of the VVord and Sacraments , but any who is fit and gifted , though not called or ordained , may both preach and minister the Sacraments , Baptisme and the Lords Supper . The Sect of Seekers also hold that there are not at this time , neither have been for many ages past any true Ministers or Embassadours of Christ. Now for confutation of these Errors , and for the confirmation and setlement of such as are any way shaken or troubled therewith , I have thought good here in the first place , to make sure this principle that the Ministery as it is distinct both from Magistracy , and from private Christians , is a perpetuall standing Ordinance of Christ in his Church to the end of the world . This I prove first from , Mat. 28. 19 , 20. That Commission , Goe ye and teach all nations , baptising them , &c : could not be meant of the Apostles onely or other Ministers of Christ at that time , respectively and personally , but must needs be extended to true Preachers and baptisers in all ages to the end of the world , as is manifested by the promise added : and loe I am with you alway even unto the end of the world . 2. From Eph. 4. 11 , 12 , 13. Where the Ordinance of Pastors and Teachers , for the work of the Ministery reacheth as farre as the perfecting of the whole body of Christ , and the gathering in of all the Elect , and consequently as far as the end of the world . 3. From those evangelicall prophesies and promises of Pastors and Teachers , Ier. 3. 15. and 23. 4. Isa. 30. 20. and 62. 6. 7. and 66. 21. Ezekiell 44. 23. which are not restricted to the Churches of the primitive times , but the true Churches of Christ in all ages interested therein . 4. Christ hath appointed his Gospell to bee preached to all nations , Mat. 24. 14. Luke 24. 47. and all the world over , Mat. 26. 13. and to every creature under heaven , Mark 16. 15. The preaching of the Gospell is the meane and way ordained of God to save them that beleeve , Rom. 10 ▪ 14. 1 Cor. 1. 23. Now although there was a large spread of the Gospell in the Apostles times through so much of the world as was then knowne , yet that universall commission was not then so perfectly performed and fulfilled as it shall bee before the end be . And however all the Elect were not gathered in at that time , but many of them to be yet gathered in , which must bee done by preaching . And who can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall do the office of a Herauld , but he that is an Herauld ? The holy Ghosts word used for preaching , is borrowed from Herauldry . 5. Christ hath appointed faithfull and wise stewards to bee rulers over his houshold , to give them their portion of meat in due season , Luke 12. 42. which was not appointed for the primitive times onely , but till he come again , as appeareth by verse . 43. Blessed is that servaut whom his Lord when he commeth shall finde so doing , and verse . 45. But and if that servant say in his heart , my Lord delayeth his comming , &c. More of this Scripture afterwards . 6. From 1 Tim. 6. 14. The Apostles having in that Epistle given direction concerning Church officers , Bishops , Elders , Deacons , with many other particulars belonging to the Ministery , when he comes to the close of the Epistle , hee gives a strict and solemne charge to Timothie to keep this commandement , without spot , unrebukable , untill the appearing of our Lord Iesus Christ , which cannot be understood of Timothy personally , but 't is a charge given in his person to all the Ministers of the Gospell , who shall live till the appearing of Christ. 7. From Revel . 2. 24 , 25. There is a charge , that which ye have alreadie hold fast till I come , and this charge is given to two sorts of persons . First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vobis , to you Bishops or Pastors , for there were more of them then one in Thyatira , as likewise in Philippie , Phil. 1. 1. Antioch , Act. 13. 2. and 15. 35. Ephesus , Act. 20. 17. 28. 36. 37. The like may be observed of other primitive Churches . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rest of you , viz. of the flock and body of the Church . As the charge cannot be restricted to the Church of Thyatira , no more can it bee restricted to the Ministery in Thyatira . But in them Christ chargeth all both Ministers and Church Members to hold fast the Jewell of the Gospell till he come again . 8. It is the Priviledge of the new Jerusalem which is above , that there is no temple therein , Revel . 21. 22. no Ministery , no Preaching , no Sacraments in heaven , but God shall be all in all . An Immediate enjoyment of God in this world without ordinances is but a delusion . In the Church triumphant prophecies shall faile , 1 Cor. 13. 8. but in the Church militant , despyse not prophesyings , 1 Thes. 5. 20. If any object ( as some fanatick persons have done ) Ier. 31. 34. and they shall teach no more every man his neighbour , &c. 1 Ioh. 2. 27. and ye need not that any man teach you . I answer first , These Scriptures are to be understood comparatively , in the same sence as God said , he would have mercy and not sacrifice , Hos. 6. 6. The Spirit of illumination and knowledge shall be so aboundantly powred forth under the Gospell , and God shall so writ his lawes in the hearts of his people , that there shall be almost as much difference between those under the old Covenant , and those under the new Covenant , as there is between those that need a Teacher , and those that need not a Teacher . 2. As the Law is not made for a righteous man , 1 Tim. 1. 9. viz. to compell him as with a bitte and bridle , for hee needeth no such compulsion , but obeyeth filially and willingly , yet the Law is made for a righteous man to bee a rule of obedience to him . So beleevers under the Gospell need not to bee taught by men as Ignorants are taught , they are not without understanding as the horse or the mule ; for they shall all know me , saith the Lord , Ier. 31. 32. and ye know all things . 1 Ioh. 2. 20. yet they need a teaching Ministery for growing in knowledge ; for their edification building up , for strengthning and confirming them , and for putting them in remembrance and stirring them up , Ephes. 4. 12. 2 Pet. 1. 12. and 3. 18. Phil. 1. 9. There shall ever bee need of the Ministery , both to convert such as are not yet converted , and to confirme such as are converted . The Apostle 1 Thes. 3. 2. thought it necessary to send Timothy to the Church of the Thessalonians to establish them , and to comfort them . 3. As long as we are in this world , that promise that wee shall not need any man to teach us , is not perfectly fulfilled , for we know but in part , 1 Cor. 13. 9. 12. we shall ever need a Teacher til we be in heaven and see Christ face to face . 4. And thus we must needs understand these Scriptures objected , unlesse we will make them to contradict other Scriptures , Ier. 3. 15. Rom. 10. 14. 1 Cor. 1. 23. and how can a man understand without a Teacher , Acts 8. 31. Object 2. But if we beleeve the Ministery to bee a perpetuall ordinance , and if there be a promise that Christ will bee with the Ministery to the end of the world , then wee must also beleeve a succession of Ministers since the Apostles dayes , and that in the midst of Popery it self , Christ had a true Ministery . Answer , If our beleeving the holy Church universall , and that in all ages Christ hath had and shall have a true Church , doth not inferre that wee must beleeve the Church either alwayes visible , or alwayes pure , so our beleeving a perpetuall Ministery , doeth not inferre that therefore wee must beleeve either a lineall or visible succession of Ministers , or their purity and preservation from error . There is nothing of this kinde can bee objected against our beleeving a perpetuall Ministery , but it falleth as heavy upon our beleife of the perpetuity of the Church . Object . 3. The multitude of beleevers are under the new Testament made a royall Priest-hood , 1 Pet. 2. 9. And Christ hath made us Kings and Priests unto God , Revel . 1. 6. Answer , First Peter explaineth himself , 1 Pet. 2. 5. ye are anholy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ. VVhat these spiritual sacrifices are we may finde in other Scriptures , the mortification of the flesh and offering up of our selves to God , Rom. 12. 1. Contrition Psal. 51. 17. Prayer and supplications , Psal. 141. 2. Heb. 5. 7. Rev. 5. 8. thanksgivings , Psal. 50. 14. 23. Heb. 13. 15 ▪ almes deeds , Phil. 4. 18. Heb. 13. 16. As to these all beleevers are indeed an holy Preist-hood , but not as to publick Ministeriall administrations . 2. This objection drives at the taking away of Magistracy and civill government , aswell as of the Ministery , for Christ hath made beleevers Kings aswell as Priests , and if Kings then not Subjects . 3. The same thing was said to the people of Israel , Exod. 19. 6. and ye shall be unto me a kingdome of Priests , yet God appointed the sonnes of Aaron onely to be Priests , as to the publick administration of holy things ▪ 4. The same God who hath made Christians an holy Priesthood , hath promised to the Church of the new Testament , that he will set a part and take from among them , or of them ( by way of distinction and speciall calling ) Priests who shall Minister before him in the holy things , Isa. 66. 21. Ezek. 44. 15. 16. &c. Whom hee calleth Priests not in the Jewish nor Popish sence , but for their offering up of the Gentiles to God by the preaching of the Gospel , and sanctified by the holy Ghost , Rom ▪ 15. 16. Or wee may conceave they are called Priests by the Prophets , that they might be the better understood , speaking in the language of those times : even as for the same reason when the Prophets spake of the Church of the new Testament , They mention mount Zion , Jerusalem , sacrifices , incense , the feast of Tabernacles , &c. But I must not forget what the Erastian Grallator with so much spite and derision rejecteth , viz. that there is not onely a perpetuall Ministery in the Church , but that Ministers lawfully called , are to be receaved as the Embassadours of Christ , and as sent of God. If there must be a perpetuall Ministery yet . That child of the devill and Enemy of Christ ( for hee can be no other who is an Enemy to the Ministery of the word and Sacraments ) ceaseth not to pervert the right wayes of the Lord. He will by no meanes acknowledge any Ministers in the Reformed Churches to be the Embassadours of Christ , though the Apostles were . It seemes he hates this name the more , because Embassadours by the law of Nations are inviolable persons , how much more the Embassadours of Christ ? But let us now see whether the word of God gives not as high a rise and Authority even to the ordinary Ministery of the Gospell , as an Embassadour from Christ. When Paul saith , Wee are Embassadours from Christ , 2 Cor : 5. 20. he speaks it not in reference to any thing peculiarly apostolicall , or any thing incompetent to ordinary Ministers , the contrary is most plain from the Text it self , He hath committed unto us the word of Reconciliation . Now then wee are Embassadours for Christ , as though God did beseech you by us , wee pray you in Christs stead , be yee reconciled to God. Now if Paul was the Embassadour of Christ , because he had committed unto him the word of reconciliation , then all true Ministers of the Gospell are also the Embassadours of Christ for the same reason . See the like Eph : 6. 20. For which I am an Embassadour . for what ? Not for working miracles , casting out Devills , planting Churches in severall Kingdoms , or the like , but for opening my mouth boldly , to make knowne the mistery of the Gospell , vers . 19. wherein he desires to be helped by the prayers of the Saints . By the same reason all faithfull and lawfully called Ministers are the Embassadours of Christ , as well as the Apostles : Even as under the old Testament , the Priests who were ordinary Teachers , and called in an ordinary mediat way , were the Angels or Messengers of the Lord of Hosts , Mal : 2. 7. as well as the Prophets . 2. Chron ▪ 36. 16 ▪ So wise men and Scribes are said to be sent of God as well as prophets , Math. 23. 34. And the Ministers of the seven Churches in Asia are called Angels , Revel : 2. 3. and an Interpreter of the word of God is a Messenger , Iob 33. 23. Now Christ hath given to the Church Pastors and Teachers , as well as Apostles , Prophets , and Evangelists , all these are from Heaven , not from men , Ephes : 4. 11. CHAP. II. Of the Election of Pastours with the Congregations consent . THe Question is not , whether the power of Ecclesiasticall government , or jurisdiction belong to the people , or body of the Church ▪ ( for the Tenents of Brownists and Anabaptists , concerning popular government , we utterly abhorre ) nor whether the whole collective body of the Church ought to be assembled , and their voi es severally asked in Elections , for all may consent when none vote in Elections , but the representative body of the Church , nor whether the consent of the people to the admission of a Pastor is to be sought and wished for , it being generally acknowledged by all , and denyed by none , that it is better to enter with the peoples consent then against it : Nor whether liberty ought to be granted to the whole congregation , or any member thereof to object against the mans life or doctrine , or against his qualificatiō for such a particular charge , for it is certain that not only the congregation , but others who know any just impedimēt against his admissiō , have place to object the same , nor whether the churches liberty of consent be inconsistant with , or destructive unto the Presbyteries power of examinatiō and ordination , for these may stand together : but the question is whether it be necessarily required to the right vocation of a Pastor , that he be freely elected by the votes of the Eldership , and with the consent ( tacite or expressed ) of the major or better part of the Congregation , so that he bee not obtruded , renitente , & contradicente Ecclesia . The affirmative part of this question is proved from Scripture , from antiquity , from Protestant writters , yea Churches and from sound reason , and from the confessions of opposites . To begin with Scripture , and with the primitive paterne , the Apostles themselves would not so much as make Deacons till all the seven were chosen , and presented unto them by the Church , Ast , 6. 2 , 3 , 5 , 6 : The Author of the Historie of Episcopacy , part , 2. pag. 359. To cut off our Argument from Acts 6. saith . That the seven were to be the stewards of the people in disposing of their goods , good reason that the election should be made by them , whose goods and fortunes were to bee disposed of , this answer was made by Bellarmine before him : But Walaeus tom . 2. pag. 52. reasoneth other wayes : the feeders of the peoples soules , must bee no lesse ( if not more ) beloved and acceptable then the feeders of their bodies ; therefore these must be chosen with their own consent , as well as these . Secondly , Elders ( both ruling and preaching ) were chosen by most voices of the Church : the suffrages being signified , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by lifting up , or stretching out of the hand , Act. 14. 23. Where the Syriak version doth insinuate , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not to be understood of the Apostles ordination of Elders , but of the Churches Election of Elders , thus , Moreover they made to themselves , that is , the Disciples mentioned in the former verse , made to themselves , for they who were made , were not Elders or Ministers to Paul and Barnabas , ( but to the multitude of the Disciples ) in every Church Elders while they were fasting with them and praying , and commending them , &c. Now how could this Election be , but after the Graecian forme by the Churches lifting up , or stretching out of hands . But because some doe still stick at this place , it may bee further cleared , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; It may be understood three wayes , and all these wayes it saveth the peoples right . It may be either the action of the Church onely , as the Syriak maketh it , or a joynt action both of the Churches , and of Paul and Barnabas , as Iunius maketh it ; or an action of Paul and Barnabas , in this sense that they did constitute Elders to the Churches , by the Churches own voyces . However , the word relateth to Election by stretching out , or lifting up of hands , not to ordination by laying on of hands , which is the sense followed by the Italian version , and Diodati authorising and ordaining such a one only to bee an Elder as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I prove , 1. From the native signification of the word , where Iulius Pollux hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 2. Cap. 4. Gualther and Wolf Seberus render it manuum extensio , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus levare , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manibus refragari , Budaeus interpreteth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plebiscitum , suffragium , H. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum protendo ; & attollo manum porrigo : and because , saith he , in giving votes , they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thence came the word to be used , for scisco , decerno , creo , but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ( saith he ) as it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iustin Martyr , Quaest. & Resp. ad orthod . Resp. ad quaest . 14. doeth expressely distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As words of a most different signification ▪ where Cedrenus Anno. 526. saith Euphranius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pilander , the interpreter rendereth , Episcopatui , communibus suffragiis deligitur . Scapula , and Arias Montanus also in his Lexicon tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manus porrigere , or elevare , eligere , or creare magistratum per fuffragia , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most different from laying on of hands , which is not a stretching out or lifting up , but a leaning or laying down of the hands on some thing . Wherefore the Hebrews note laying on of hands by Samak , inniti Chrysostome saith the Roman Senat , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which D : Potter himselfe turneth , did make gods by most voices ; Charitie mistaken , pag 145. 2. The use of the word in this sense , and in no other sense , either in Scripture , 2 Cor. 8. 19. or Greek authors that wrote before the new Testament . So that Luke could not be understood , if he had used it in another sense , but he wrote so that he might be understood : If he had meant ordination , he would have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 3. Tit. 1. 5. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as Acts 6. 6. 2. The manner of the Elections among the Graecians testified by Demosthenes , Cicero , and others , cleareth the meaning of the word . So they had a phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnium suffragiis obtinet , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no man giveth a contrarie vote . When the Grecians choised their Magistrates at their Comitia held solemnely for that end : he that was nominated , was brought into the threater before the people , so many as aproved of him , held forth , or stretched forth , or lifted up their hands : If the major part did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee partly was then said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Magistrate created by suffrages . So Elias Cretensis in Greg. Nazianz. orat . 3. I finde also in Aeschines orat ▪ contra Cetesipont , some decrees cited which mention three sorts of Magistrates , and among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those that were made by the peoples suffrage . In the argument of Demosthenes his oration , advers . Androtion , these Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Magistrates made by the peoples suffrage , Fronto Ducaeus in his notes upon the fifth tom . of Chrysostome pag 3. confesseth that with heathen writters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is per suffragia creare , and therefore the word is rendered in the Tigurine version , and by Calvin , Bullinger , Beza , and so doth Erasmus , upon the place understand the word : ut intelligamus , saith hee , suffragiis delectos . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not at all make against that which I say , as some have conceaved it doth , but rather for it , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to bee rendred , ipsis not illis , and so Pasor ▪ in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendereth , Acts 14. 23. quumque ipsis per suffragia creassent Presbyteros . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Grecians sometimes use the one for the other . So H : Stephanus , Thes. ling. Gr. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where he referreth us to Budaeus , for examples to prove it , see the like , Matth. 12. 57 : Iohn 4. 2. Thus therefore the text may be conceaved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , and when they ( the Disciples of Lystra , Iconium and Antioch ) had by votes made to themselves Elders in every Church , and had prayed with fasting , they commended them ( to wit , Paul and Barnabas ) to the Lord in whom they beleeved . It needeth not seeme strange , that here in one verse I make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ipsis , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be illos , and meant of different persons , for the like will frequently occurre in Scripture , Mark 2. 15. as Iesus sate at meat in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is Levies ) house , &c. 2. And they watched him , and they followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Iesus , Mark 3. whether he would heal him , here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Iesus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the man , which had the withered hand , Gal. 1. 16. to reveal his Sonne in me , that I might preach him , here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius , for God the father , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum for Christ. So then the Churches of Lystra , Iconium , and Antioch , after choosing of Elders , who were also solemnly set a part with prayer and fasting , were willing to let Paul , and Barnabas goe from them to the planting and watering of other Churches , and commended them unto God , that would open unto them a wide and effectuall doore , and prosper the work of Christ in their hands , Ephes. 6. 18. 19. Or they commended them unto God for their safety and preservation , as men are said to commend their owne spirits to God , Luke 23. 46. 1 Pet. 4. 19. This sense and interpretation which I have onely offered to bee considered , doth not bring any harshnesse , and much lesse , offer any violence , either to the text or context in the Greek . But if another sense be liked better , whether to understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders ordained or the Churches commended to God by Paul and Barnabas , or to understand all the particulars mentioned in that 23. verse to bee common and joynt acts done by Paul , Barnabas and the Churches , that is , that they all concurred in making them Elders by suffrage , in prayer and fasting , and in commending themselves to the Lord ; I shall not contend so long as the proper and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained , yea ; although wee should understand by this word , an act of Paul , and Barnabas alone , distinct from the Churches suffrage and consent even in that sense , we lose not the argument ; For first it cannot be supposed that the businesse was put to the lifting , or strething out hands in signum suffragii , between Paul and Barnabas , as if it had been put to the question between them two alone ; whether such a man should bee Elder in such a Church . But how then can it be an act of Paul and Barnabas ? Thus if you will , Thir two did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare suffragiis , vel per suffragia , id est ; They ordained such men to bee Elders as were chosen by the Church . They two made or created the Elders , but the people declared by lifted up hands whom they would have to be Elders . So Calvin Instit. lib. 4. cap. 53. § 15. Even as saith he , the Roman historians often tells us , that the consull who held the court , did creat new Magistrates , id est , did receave the vo●…es and preside in the Elections . 5. Luke doeth usually mention the Churches suffrage in making Church Officers , or in designing men to sacred employments , as Acts 1. 23. 26. Acts 13. 3. Acts 15. 22. So doth Paul , 1 Cor. 16. 3. 2. Cor. 8. 19. 1 Tim. 3. 7. So that it is not likely there should bee no mention of the Churches election here , where pro●…essedly and intentionally mention is made of planting Elders , the prayer and fasting , as Acts 13. 2 , 3. so likewise , Acts 14. 23. was common to the Church ; they prayed and fasted cum discipulis , jej●…nantibus saith the Glosse ) all being one work , why was not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to the Churches also . 6. Protestant writers draw from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches suffrage ; Magdebur : cent . 1. lib. 2. cap : 6. Zanchius in 4. Prae. Beza , Cartwright and others , on the place , Bullinger Decad : 5. Ser. 4. Iunius contro : 5 lib. 1 cap. 7. And others against Bellarmine , de Cler cap. 7. Gerhard , tom . 6. pag. 95. Brochmand : Systhem : tom : 2. pag. 886. Danaeus in 1 Tim. 5. Walaeus in his treatise , quibusnam competat vocatio Pastorum , and loce : pag. 474. Of Papists , also Salmeron expondeth this place by , Acts. 6. And saith the Apostles gave the Election to the Churches , here of Elders , as there of Deacons , Bel : de cler : cap. 7. and Esthius in 2. Cor. 8. 19. confesse that if wee look either to the Etimologie of the word , or the use of Greek authors , it is to choose by votes . If it be objected to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to the people , will invest them with a judiciall power ; and a forensicall , or juridicall suffrage ; and where is then the authority of the Eldership . Ans. 'T is like enough ( though I confesse not certain ) that no Elderships were yet erected in those Churches , Acts. 14. 23. But put case they had Elderships , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be referred to the people , to signifie their good liking and consent , for in Athens it self the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they did but like well the persons nominated , as when a thesaurer offered some to be surety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom the people shall approve . Demosthenes advers . Timocr . In which oration 't is also to bee noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assemblie , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judiciall court or Assembly of judges are plainly distinguished , so farre that they might not be both upon one day ; and that , though the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet not they , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or judges , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordaine , or appoint a Magistrate , See ibid jusjurandum Heliastarum . As for the objection from Acts 10. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as it were the preventing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a prior designation . 2. It is there attribute to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in the councell of God the Apostles were in a manner Elected by voices of the Trinitie , as faciamus hominem , Gen. 1. and hindereth no more the proper signification of the word applyed to men , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed to God , can prove , that there is no change in men when they repent , because there is none in God. As for that objection made by a learned man , that even the Septuagints Isay 58. 9. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for extensio or elevatio manuum , but for that which is in the Hebrew immissio or innixus digiti or manus . Answer , 1. It is not put for innixus digiti , but for extensio digiti , for so is the text . 2. Sanctius following Cyrill , tells us that the sense of the 70. turning the text so ; was this , Nempe hic intelligi suffragia quibus magistratus creantur , a quibus raro solet abesse munerum largitio & corruptio juris . So that his argument may be retorted , I do not say that this is the Prophets meaning , but that it is the 70. their sense of the text in using that word , for the most Interpreters understand by putting forth the finger there , derision , and disdain . 3. The 70. certainly did not intend the putting on , but the putting out of the finger , so the Chaldee hath annuere digito , Heirome , extendere digitum , which well agreeth with the Hebrew Shekach digitum extendere . i. e. malum opus perlongare , saith Hugo Cardinalis . It is saith Emanuel Sa , minando , aut convitiando , ( which seemeth the true sense ) The Jesuits of Doway read , and cease to stretch out the finger . Gualther readeth emissionem digiti , and expondeth thus medij digiti , ostensio erat contemptus iudicium , digitis item minitamur , suppose none of all these signifie the laying on of the hands , or finger , but suppose that it is not laid on , and so much shall suffice concerning these Scriptures , Acts 6. 2 , 3 , 5. 6. and Acts 14. 23 : A third argument from Scripture shall be this . If the extraordinary office bearers in these Primitive times were not chosen , nor put into their functions without the Churches consent , far lesse ought there now to bee any intrusion of ordinary Ministers without the consent of the Church ; Iudas and Silas were chosen with consent of the whole Church unto an extraordinarie embassage , Act. 15. 22. So were Pauls company chosen by the Church , 2 Cor. 8. 19. The Commissioners of the Church of Corinth , were approved by the Church , 1 Cor. 16. 3. Yea Mathias , though an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , was together chosen by suffrage , namely of the 120 Disciples , Simul suffragiis electus est , as Arias Montanus , rightly turneth the word ▪ Act. 1. 23. 26. Bell. de Cler. cap. 7. acknowledgeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dare suffragium , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ipsum suffragium , Paul and Barnabas were extraordinarily , and immediatly called of God , yet when they were to be sent to the Gentiles , God would have the consent and approbation of the Church declared , Act. 13. 3. I conclude this argument from Scripture , with the Magdeburgians cent . 1. Lib. 2. Cap. 6. Neque Apostolos , neque alios ecclesiae ministros sibi solis , sumpsisse protestatem eligendi & ordinandi Presbyteros & Diaconos , sed ecclesiae totius suffragia & consensum adhibuisse ; tum ex , 1 Cor. 3 21. 22. Patet , tum exemplis probatur , Act. 1. 23. Act. 6. 6. Act. 14. 23. The next argument is taken from antiquity , Cyprian Lib. 1. Epist. 4. is very full and plain , for the Churches right and liberty in elections . D. Feild Lib. 5. Cap. 54. citeth and Englisheth the words at large , Leo. Epist. 87. Cap. 1. requireth in the Election of Bishops : vota civium , testimonia populorum , Epistola synodalis concilii . Car : bar . Sussitani apud Augustinum , Enar i●… Psal : 36. saith , Necesse nos fuerat Primiani causam , quem ple●…s sa●…cta ecclesiae Carthaginensis ▪ Episcopum fuerat in ovile dei sortita , seniorum literis ejusdem ecclesiae postulantibus audire atque discutere . The fourth councell of Carthage , Can. 22. requireth to the admission of every Clergie-man , civium assensum , & testimonium & convenientiam . Socrates lib. 4. cap. 25. recordeth that Ambrose was chosen Bishop of Millane with the uniforme voice of the Church ; and lib. 6. cap. 2. he recordeth the like concerning the Election of Chrysostome , to be Bishop of Constantinople . Moreover , I finde in the pretended Apostolicall , but really ancient constitutions , collected by one under the name of Clemens , lib. 8. cap. 4 ▪ 't is appointed to ordain a Bishop , thus qualified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all things unblamable , one of the best and chosen by all the people , unto whom let the people , being assembled together on the Lords day , with the Presbyterie , and the Bishops then present give their consent . Then immediatly one of the Bishops askes the Eldership and people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if they desire that man to be set over them , which if they consent unto , he next asketh them ( as a distinct question ) whether they all give him a good testimonie for his life , &c. Greg : Nazianz. orat . 31. commendeth Athanafius his calling , as being after the apostolicall example , because he was chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the suffrage of all the people . The councell of Nice in their epistle to them of Alexandria appoint some to succeed into the vacant places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they appear worthie , and the people chose them , Greg : Mag : Epist. lib. 9. cap. 74. clerum & populum singularum civitatum hortari festina , ut inter se dissentire non debeant , sed uno sibi consensu , una quaeque civitas consecrandum eligat sacerdotem , he that would have greater store of antiquity for this , may read Blondel . apol . pag. 379. to . 473. Gerhard citeth for the peoples right , Ambrose , Chrysostome , Origen , Isidore , yea twelve Popes , and diverse ancient examples , as the Election of Sabinianus of Athanasius , Peter the successor of Athanasius , of Eradius , the successor of Augustine , of Nectarius , of Ilavianus , and others chosen with the consent of the whole Church ; Gerhard . loc : Com. tom : 6. sect . 95 , 96 , 97. what need we to say any more of this , Bilson himself confesseth it , de gubern : Eccles. cap. 15. pag. 417. he saith the ancient forme was , totam ecclesiam nominationi & probationi Pastoris sui prius consensisse , quam pro electo haberetur : And he observeth ( which another of his minde saith with him , Hist : of Epistopacy part . 2. pag 360 ) that the people did more willingly receave , more diligently heare , and more heartily love these in whose Election their desires were satisfied , Bell : de Cler : cap. 9. confesseth that in the time of Chrysostome , Ambrose , Augustine , Leo , and Gregory , the receaved forme of Elections was , that both the Clergie and the People should choose . Ancient testimonies for the Peoples Election , see also Smectimnus , pag 34. Thirdly , we argue from the judgement of sound Protestant Churches and writters ; The Helvetik confession tells us that the right choising of Ministers , is by the consent of the Church : The Belgick confession saith , we beleeve that the Ministers , Seniors , and Deacons ought to be called to these their functions , and by the lawfull Election of the Church to bee advanced into these rooms : see both in the harmony of Confessions , Secl . 11. the French discipline we shall see afterwards : The tenent of Protestants , which Bell : de Cler : cap. 2. undertaketh to confute , is this ; ut sine populi consensu , & suffragio nemo legittime electus , aut vocatus ad Episcopatum habeatur . And though our writers disclame many things which he imputeth unto them , yet I finde not this disclamed by any of them , who write against him : It is plainly maintained by Luther , lib. de Potest : Papae ▪ Calv ▪ in Acts 6. 3. Beza confess . cap. 5. art . 35. Musculus in loc : com . Zanchius in 4. praecept : Iunius animad : in Bell : Contro . 5 lib. 1. cap 7. Cartwright on Acts 14. 23. Osiander . hist : Eccles : cent . 4 lib. 3. cap. 38. Gualther on Acts 6 , Stutonius Fazius in 1 Tim. 5. 22. Morney de Eccles : cap. 11. Balduin : de instit : Ministrorum cap. 6. Bruchmand : Systhem : tom ▪ 2. pag 885. 886. Walaeus de vocatione pastorum , & in loc : com : pag 474. Bullinger decad . 5. Ser. 3. pag. 300. Smectymnus , pag. 33. 34. Whittaker in his manuscript : de Clericis , which was never printed ; ascribeth election to the people . So Festus Homius Speginen controv : Belgick . Art. 31. And many others whose testimonies wee can produce if need be , let five onely speak for the rest ; Calvin in one of his Epistles , though writing against the itching eares , and groundlesse conceits of some people , yet asserteth this for a certaine truth . Sane oportet Ministrum a populo approbatum esse , antequam i●… Ministerii possessionem mittatur , quod si quis seipsum intrudit aliâ viâ , ubi in Ecclesia ordo jam constitutus est , legittima vocatione destituitur , see the book of Spiles , pag 482. Edit . Genev : 1617. Gerhard tom : 6. pag 95. Vt Ecclesiâ consentiente Pastores vocentur , neve quis invitae Ecclesiae obtrudatur ; habet expressa in Scripturis testimonia , & perpetuâ Ecclesiae primitivae praxi , comprobatum est , Zanchius in 4. praecept : col . 81. saith , est igitur manifestum nunquam Apostolos quempiam ad Ministerium e●…egisse & ordinasse suâ tantum authoritate , sed semper id solitos facere consentiente & approbante Ecclesiâ , and col : 782. servatur haec eadem consuetudo etiamnum in mult is Ecclesiis reformatis , and Col : 783. Eligere Pastores sine plebis consensu , primum non est Apostolicum , neque legittimum , eoque talis Minister , legittimus non fuerit Minister , deinde pugnat cum libertate Ecclesiae , eoque adimitur ei quod Christus donavit , quantum autem est hoc crimen ? Tertio non conducit Pastori , quia nunquam bonâ conscientiâ poterit suo fungi officio , neque etiam conducit Ecclesiae , quia libenter non audiet , neque etiam amabit eum , qui sibi non consentienti obtrusus est , Danaeus in 1 Tim. 5. 22. quemadmodum totius Ecclesiae Pastor est futurus , ita ab omnibus debet approbari , nè quisquam gregi invito Pastor obtrudatur . And after he hath cleared the whole matter at length , hee concludeth , Ex his autem omnibus apparet , quam nulla sit vel non legittima eorum dei Ministrorum vel Ecclesiae , Pastorum vocatio , qui solius regis vel reginae , vel patroni , vel Episcopi , Archi Episcopi authoritate , diplomate , bullis , jussu , & judicio fiunt vel eliguntur , id quod dolendum est adhuc fieri in iis Ecclesiis , quae tamen purum Dei verbum habent , & sequuntur , velut●… in mediâ angliâ . The professors of Leyden in Synops : pur . theol : disp : 42. Thes. 32. Ius pastores eligendi , est penes Ecclesiam , ac proinde plebi commune , cum presbyteris : jus eos ordinandi soli Presbyterio est proprium . I must not forget to mention the order of the Church of Scotland , the first book of Discipline in the fourth head , saith , This liberty with all care must be reserved to every severall Kirk , to have their votes and suffrages in election of their Ministers , The second book of Discipline , cap. 3. saith , In the order of Election it is to be eschewed that any person be intruded in any offices of the Kirk , contrarie to the will of the Congregation to which they are appointed , or without the voice of the Eldership : The Generall Assemblie at Edinburgh , in Decemb : 1562. Sess : 3. Made this Ast , that inhibition shall be made to all and sundry persons , now serving in the Ministery that have not been presented be the people , or a part thereof to the superintendent : The Generall Assemblie at Edinburgh , May 1586. Sess. 5. requireth the consent of the whole Parish to a Ministers Election , the wordsare these ; Anent the doubt moved if it be lawfull to any towne , or city , where there is an Vniversitie , and a part of the parish of the same towne lying to landward , without their consent and votes to Elect a Minister to the whole parish and Vniversitie , pretending the priviledge of an old use and custome . The Kirk hath voted thereto negative , that it is not lawfull so to do : The Generall Assemblie at Perth , in March 1596. Sess. 6. Doth forbid the choosing of Ministers without the consent of their owne flocks : The Generall Assembly at Glasgow , Sess. 23. art . 2o. Doth revive the ancient order thus , anent the presenting either of Pastors , or Elders and School-masters , to particular Congregations , that there be a respect had to the Congregation , and that no person be intruded in any office of the Kirk contrarie to the will of the Congregation to which they are appointed In the Treatise called , The order and government of the Church of Scotland ( published anno 1641. For information of the English , and for removing and preventing all prejudices which the best affected among them had , or might conceave against our Church government ) we have these words , pag 8. So that no man is here intruded upon the people against their open or tacite consent and approbation , or without the voices of the particular Eldership , with whom he is to serve in the Ministery . And now if in any Congregation of Scotland , the practise should be contrarie to the profession , and rule established ( which God forbid , and I hope it never shall ) it were a double fault and scandle . Finally , the order of the Church of Scotland is strengthened by the civil law of the Kingdome : For the second Parliament of King Charles , Act 7. did ordaine Presbyteries to plant vacand Kirks with consent of the Parishes . And Act 8. anent the Presbyteries providing and admitting Ministers to the Kirks which belonged to Bishopricks ; It is alwayes provided , that this be without prejudice of the interest of the Parishes , according to the acts and practise of the Kirk since the Reformation : In the 9. Act of the last Session of the same Parliament , Presbyteries are appointed to plant vacand Churches upon the sute and calling of the Congregation . In the fourth place , the point is confirmed from sound reason . For , 1. It is very expedient for the credite and better successe of the Ministery , that a Bishop have a good name and testimony even among them that are without , as the Apostle teacheth , 1 Tim. 3. 7. It is much more necessary , that he bee well lyked and approved of them that are within the Church . 2. It is a common maxime among the Fathers , Schoolmen , and Summists , Quod ad omnes pertinct ommium consensu siere debet . 3. As the free consent of people in the Election , is a great obligation and ingagement , both to them , to Subject themselves in Christian and willing obedience to him , whom they have willingly chosen to be over them in the Lord , and to the person elected to love them , and to offer up himselfe gladly upon the service and sacrifice of their faith : So where this obligation or mutuall union of the hearts of Pastor and People is wanting , mutuall dueties are not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as it were by constraint and necessity , they in the mean time drawing back from the yoke , and hee , at the best watching over them , not with joy , but with grief and sorrow of heart . 4. In stead of peace and harmony , there shall be contention and contradiction , Gerhard . tom : 6. pag : 105. Ministros vocaricum consensu & suffragiis Ecclesiae cui praeficiuntur , alit mutuam concordiam inter auditores & Pastores , summe necessariam , a movet etiam dissidia ex neglectu hujus ordinis metuenda . 5. It breadeth great peace and confidence when one is thus called . Whittaker de Ecclesiâ quaest : 5. cap : 6. defendeth the calling of Luther , Zuinglius , Oecolampadius , &c. Upon this ground , quia sunt a populis & gregibus vocati . 6. Experience hath made men to know the comfortable fruits of free Election , and the unhappie successe of violent intrusion . Constantius the sonne of Constantine , did put Orthodox Bishops from their places , and substitute Arrians in their roome , with the contradiction and reluctation of the Churches . The like did Papists in the Palatinat , and other places where their Dagon was set up againe . So did the authors and urgers of the Interim in Germany . So did the Prelats in Scotland , England , Ireland . Upon all which intrusions many unspeakable evils did follow . If wee after a second Reformation should now permit violent intrusions , this might well be a prologue to much co●…fusion and disorder . Lastly , I argue from the confessions of adversaries themselves , we have cited before the confession of Bilson , and of the author of the history of Episcopacy , and of Salméron , I will adde Peresius de traditionibus , who undertaketh to confute the Protestant tenent , That it belongeth to the people to elect or reject their Ministers ; Hee argueth from antiquity , and yet in that same argumentation , he is constrained to speak for us . For speaking of the three Bishops which by the ancient Canons might ordain a Bishop , he sayeth , Verum tamen est quod Episcopi isti qui ad electionem Congregabantur , consensum expectabant cleri & populiut in concilio carthaginensi quarto refertur , qui consensus magis erat testificatio vitae ejus qui erat ordinandus , & signum quoddam expressivum ejus desiderii , quod volebat Paulus quando bonum testimonium populi dicebat expectandum ante ordinationem . Et infra . Hoc enim modo magis pretiosus esset illis praelatus , magisque amabilis , ne cogerentur inviti inutiles homines , & inter dum perniciosos suis sudoribus alere . And Answering to the passage of Cyprian lib : 2. Epist ▪ 5. he sayeth ; That tho hee hath not read of it , yet forte erat mos tempore ejus in Ecclesiis Hispaniarum ( for they were two Spanish Bishops of whom Cyprian writs in that Epistle ) ut aliqui ex populo vocem haberent , electivam . Quod vero dicit populum posse recusare indignos , etiam fassi sumus , quantum ad Electionem si indignitas ordinandi sit not a & populo perniciosa . But what sayeth the Canon law it selfe , Decr : part : 1. dest : 62. Electio clericorum est petitio plebis . He was a Popish Archbishop who condescended that the city of Magdeburg , should have jus vocandi & c●…nstituendi Ecclesiae Ministros : Neither would the city admit of peace without this condition . Thuan hist : lib : 83. pag 85. I had almost forgot D : Feild of the Church lib : 5. cap : 54. Confessing plainly that each People and Church stand free by Gods law , to admitte , maintain , and obey no man as their Pastor without their lyking : and that the peoples election by themselves , or their rulers dependeth on the first principles of humane fellowships and Assemblies : For which cause , tho Bishops by Gods law have power to examine and ordain before any man be placed to take charge of Souls , yet bave they no power to impose a Pastor upon any Church against their wills . Hee citeth diverse testimonies of antiquity to shew that the ancient Elections were by the Church or the greater part thereof . It remaineth to answer some objections . And first it is objected , That this is a tenent of Anabaptists , Independents , and Separatists . Ans : 1. But shall we condemne these truthes which either they , or Papists , or Arrians doe hold ? Quid est , saith Cyprian , quia hoc facit Novatianus ut nos non putemus esse faciendum ? We may goe one myle with the Scriptures , though we goe not two myles with the Independents , or three myles with the Anabaptists , or Separatists . 2. Neither in this same point of Elections doe we homologat with them , who give to the collective body of the Church ( women and children under age onely excepted ) the power of decisive vote and suffrage in Elections , we give the vote onely to the Eldership or Church representative , so that they carrie along with them the consent of the Major or better part of the Congregation . Gamachaeus in primam secundae quaest : 15 tells us out of Thomas this difference betwixt consent and election : that though every choosing bea consenting , yetevery consenting is not a choosing : The liberty of consent is one thing ; counsell or deliberation another thing : The power of a decisive voice in court or judicatory a third thing . I speak of a constituted Church ( for where there is not yet an Eldership , there can be no such distinction : yet however bee there an Eldership or bee there none , the Churches consent must be had . ) The first of these we ascribe to the whole Church , without whose knowledge and consent Ministers may not be intruded . The second to the ablest and wisest men of the Congregation , especially to Magistrates , with whose especiall advice , privity , and deliberation the mater ought to be managed . The third which is the formall , and consistoriall determination of the case of election , consisteth in the votes of the Eldership : Their way is much different from this , who would have the matter prepared by the conference , and deliberation of the Eldership , ( as wee use to doe in Committees ) but determined and decided by the votes of the whole Congregation . 3. Let them speak for us who have particularly written against the Separatists and Independents . Laget in his defence of Church-government , part . 1. cap : 1 , In the stating of the question about popular government , declareth that the question is not , whether in maters of greater importance , and more publick concernment , ( as admissions , excommunications , and absolutions of members , elections , and depositions of officers ) the case ought to bee made known unto , and determined with the free consent of the people ( for all this he willingly granteth . ) But whether every cause to be determined , ought to be brought to the multitude , or body of the Congregation , and they to give their voices therein together with the officers of the Church . Mr. Herle the reverend and learned prolocutor of the Assembly of divines at Westminster in his treatise , intituled , The independency on Scriptures , of the independency of the Churches , pag : 3. While he stateth the question , saith , We acknowledge that the Pastors and other officers were ancientlie , and it is to be wished they still were chosen ( at least ) consented to by the members of each respective Congregation : But that they are to bee ordained , d●…posed , or excommunicated by the Presbyterie , &c. Moreover they of the Separation , and if not all , yet ( sure ) some Independents place the whole essentiality of a calling in Election , accompting ordination to be no more but the solemnization of the calling . We say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the missio potestativa , or the power and commission given to a man , by which hee is made of no Minister to be a Minister , is not from the Churches electing him , but from the lawfull ordaining him : And that Election doth but designe such a person to the Ministery of such a Church . For as Gamachaeus sayeth in tertiam partem Thomae do Sacr : ordin : cap : 7. the people cannot give spirituall authority which themselves have not : Et quamvis fateamur , saith hee , Laicos saepissime vocatos ad electionem Ministrorum Ecclesiae , tamen longe est aliud loqui de ordinatione , quam de electione , &c. Object : 2 : This liberty granted to Congregations prejudgeth the right of Patrons ? Ans : 1 : If it were so , yet the argument is not pungent in divinity , for why should not humane right give place to divine right ? Nec Episcopale nec patronatus jus Ecclesiasticis Canonibus introductum praejudicare potest potestati jure divino toti Ecclesiae in Ministrorum Electione competenti , saith Gerhard Tom : 6. Sect : 114. The states of Zeeland did abolish patronages , and give to each Congregation the free Election of their own Minister , which I take to be one cause why Religion flourisheth better there then in any other of the united provinces . Object . 3. The Churches liberty of consenting or not consenting , asserted by the arguments above mentioned , must ever be understood to be rationall , so that the Church may not disassent without objecting somewhat against the doctrine or life of the person presented . Answ : 1. The author of the historie of Epistopacy part : 6. pag : 362. 364. tells us out of the book of Ordination , that the people are free to except against these that are to be ordained , and are required if they know any crime , for which they ought not to be receaved unto the Ministery , to declare the same . He saith further , that Presbyters are elected by the Patrons , for and in the name of the rest of the people . pag : 365. So Peresius de tradit : part : 3. pag : 200. confesseth that people should be required to object what they can against the fitnesse of the man to be ordained . Now then if this be all , that people may object , it is no more then Prelats , yea Papists have yeelded . Answ. 2. This objection cannot strike against the election of a Pastor , by the judgement and votes of the particular Eldership of that Church where he is to serve : For it is evident by the Scriptures , testimonies , and reasons above specified , not onely that the Church hath liberty of disassenting upon grounds and causes objected , but that the Eldership hath power and liberty positive to elect ( by voyces ) their Ministers . Now men vote in Elderships , ( as in all courts and consistories ) freely according to the judgement of their conscience , and are not called to an accompt for a reason of their votes . 3. As the vote of the Eldership is a free vote , so is the Congregations consent , a free consent , and the objection holdeth no more against the latter then against the former , for they are both joyntly required by the Church of Scotland as appeareth by the citations foresaid . 4. Any man ( though not a member of the Congregation ) hath place to object against the admission of him that is presented , if hee know such an impediment as may make him uncapable , either at all of the Ministery , or the Ministery of that Church to which he is presented : So that unlesse the Congregation have somewhat more then liberty of objecting , they shall have no priviledge or liberty , but that which is common to strangers as well as to them . In this fourth answer , I am confirmed by Blondellus a man intrusted , and set apart by the nationall Synod of the reformed Churches of France , for writing and handli●…g of controversies . In his Apologiâ prosententia Hieromini , pag : 383. Replying to Bellarmine who would enervate Cyprians testimonies ( for the peoples right to choose their Ministers ) by this evasion which now I speak to , saith , Nec pu●…idum in gravi Scriptore commentum ferendum , populum habere potestatem eligendi & suffragium ferendi , quia potest dicere siquid noverit boni v●…l mali de ordinando , & sic testimonio suo efficere ut non eligatur : quasi vero is eligendi & suffragium ferendi potestate praeditus eaque usus dici debeat , qui id tantum prestat , quod omni electionis & suffragii jure absolute carens praestare ( quandocunque libet ) potest , autoris quisquam adeo duri reperiatur ut infidelium pessimos quicquid boni vel mali de ordinando noverint dicere , & sic testimonio suo ut nō eligatur efficere posse negare audeat , habe●…unt scilicet ex adversarii hypothesi aequo cum sidelibus jure eligendi & suffragium ferendi potestatem . 5. Though nothing be objected against the mans doctrine or life , yet if the people desire another better or as well qualifyed , by whom they finde themselves more edified then by the other , that is a reason sufficient ( i●…a reason must bee given at all ) and it is allowed by Danaeus in 1. Tim : 5. 22. and by the first book of discipline in the fourth head , 6. It being condescended upon in the Parliament of Scotland that his Majestie with consent and advice of the Estates , should nominate the officers of Estate . The Estates of Parliament were pressed to give a reason of their disassenting from his Majesties nomination , but they refused . And I am sure consenting or not consenting in a matter Ecclesiasticall , ought to be as free , if not more free , then in a matter civill . Object . 4. This course may prove very dangerous for an apostatizing Congregation , for a people inclining to Heresie or Schisme , will not consent to the admission of an orthodox and sound Minister . Answ. 1. The intrusion of Ministers against the Congregations will , doth more generally and universally draw after it , great evils and inconveniences , 2. The corruptions of many Patrons , and peradventure also some Presbyteries may be more powerfull to intrude insufficient or unsound Ministers , then the unsoundnesse or errour of this or that particular Congregation , can be to hinder the admission of them that are sound . 3. We shall heartily accord that a hereticall or a Schismaticall Church , hath not just right to the liberty and priviledge of a sound Church . 4. Zanchius in 4. praec : col : 784. Would have a Congregation infected with Heresie or Superstition , before there bee a Ministery setled among them , to be first convinced of their error , by some other Pastor sent unto them by the Christian Magistrate for a time , and extraordinarly as a kinde of Evangelist . At vero saith he , cum constitutae sunt & formatae verae Ecclesiae , cur tune saltem non relinquitur illis libertas eligendi suos Pastores ? Object : 5. People do often erre in their choise , and cannot judge of the qualifications and abilities of Pastors , but follow blindly the humors of their Lords or leaders . Answ : 1. We must beleeve what Christ saith , Iohn 10 , 4 , 5. That his sheep know his voice , and a stranger they will not follow , but will flee from him . 2. There are also in Presbyteries and in all Judicatories , some leading men whose judgement is much respected and hearkened unto . 3. Hee that followeth another is ever blind : A people may follow leading m●…n ; and yet see with their own eyes too . 4. When Bellarmine objecteth that a people cannot judge , whether a man be fit for the Ministery , Iunius animad : Contr : 5. lib : 1. cap : 7. not : 24. Answereth that the Congregation judgeth not simply and absolutly whether one be fit for the Ministery , but whether he be fit to serve in the Ministery among them . VVhich two are so different , that of two men offered to a Congregation , he that is absolutely and simply the best qualifyed for the Ministery , is not to bee for that cause admitted hic & nunc , but hee who is fittest for that Congregation . Now a rude and ignorant people can judge which of the two speaketh best to their capacity and edificatition . 5. VVhen any Congregation makes choise of an unfit or dangerous person , against whom there is just exception to be made , they must not therefore be robbed of their right , but called upon to make a better choise : This right people had from a Pope , Greg : Mag : Epist : lib. 6. Epist : 38. Habitatores Lucensis civitatis quendam ad nos Presbyterum adduxerunt , quì eis debuisset Episcopus ordinari , Sed quia mimine dignus inventus est nec diu sine proprio possunt consistere sacerdote : a nobis admoniti in se●…inio promiserunt alium studiose qu●…rere , &c. Object : 6. Seldome or never shall a Congregation bee found all of one minde , and because this might bee answered in the words of Gregorius de valentia in tam secundae disput : 7. quaest : 5. punct : 5. Nam moraliter loquendo illud tota communitas facere censetur quod facit major ipsius pars . Therefore to make the objection stronger , it may be further added , that oftentimes the greater part shall overcome the better part , because in every corporation there are more bad then good , more foolish then wise : This inconveniencie is objected by Bellarmine de Clericis , cap : 7. who tells us further that popular elections are subject to tumults and seditions . We answer with Iunius ubi supranot : 23. 27. first inconveniences do also follow upon elections made by Presbyteries and Patrons without the peoples consent . 2. De incommodis prudenter curandis , non dere sanctâ mutandâ temere , sapientes videre opportuit . 3. For avoiding inconvenience of this kinde , it is to be remembred , that the Congregation ought to be keeped in unity and order ( so far as may be ) by the directions and precedence of their Elders , and by the assistance of Brethren chosen out of other Churches , when need so requireth . 4. Zanchius ubi supra , col : 783. answereth out of Calvin ; praesideant plebi in electione alii Pastores , & cum ipsis etiam Magistratus conjugatur , qui compescat tumultuantes & seditiosos . VVherein there is great need of caution , lest under pretence of suppressing tumults , the Churches libertie of consenting or not consenting be taken away ; As upon the other part , the Election is not to be wholly and solely permitted to the multitude or body of the Church , which is the meaning of the 13. Canon of the counsell of Laodicaea , as it is expounded by Osiander . Gerhard , Iunius and oth●…rs . 5. When a Congregation is rent asunder , and cannot agree among themselves , this evill may b●…e helped in Subordinate , though not in Independent Churches , for the higher consistories , the Presbyteries and Assemblies of the Church , can end the controversie and determine the case , after hearing of both si●…es . Object : 8. As for that which may reflect on Ministers , that have not the peoples consent . 7. Answ : It is ordination that maketh men Ministers . And the want of the Churches suffrage cannot hinder their being Ministers , it concludeth onely that they did not ritè and ordinatè enter into their Ministery hic & nunc in such a Church . 2. This also is helped by a posterior approbation of the Church , as a woman marrying a man unwillingly , yet after loving him as her husband , removeth that impediment . I conclude with a passage out of the Ecclesiasticall discipline of the reformed Churches in France , cap : 1. The silence of the people , none contradicting , shall be taken for an expresse consent , but in case there aryse any Contention , and hee that is named should be lyked by the consistory , and disliked by the people , or by most part of them , his reception is then to be delayed , and report of all to bee made unto the conference or provicniall Synod , to consider aswell the justification of him that is named , as of his rejection . And altho he that is named , should there be justified , yet is he not to bee made or given as a Pastor to the people against their will , nor to the dislike , displeasure , and discontent of most of them . Nay the Popish French Church , hath no lesse zealously stood for their liberty in this point in so much , that the intrusion of men into Ec●…lesiasticall charges by the Pope himself , hath been openly opposed , as shall most fully appeare to any who shall read the book intituled . Pro libertate Ecclesiae Gallicanae adversus Romanam aulam defensio , Parisiensis curiae , Lodo vico undecimo Gallorum Regi , quondam oblata . In which they do assert against the Papall usurpations , the liberty of Elections both by Clergie and people , Their reasons are these among others ; Cum Episcopus Ecclesiae sponsus sit , & matrimonium quoddam spirituale inter ipsum & Ecclesiam contrahatur , necessario consensus Ecclesiae in●…ervenire debet . And after , Cum Episcopus solemniter a collegio eligitur , confirmaturque servatá programma●…um & inquisitionum forma , eò certe ma , or est populi de eo existimatio , magisque eum venerantur , observant & diligunt populares , quam siipsis invitis obtrudatur . Ideoque doctrina ejus l●…nge sructuosior est , & ad aedificandum multo efficacior . Hinc tametsi Petrus Christi vicarius esset , & caput Ecclesiae : tamen mortuo Iuda qui unus Apostolorū erat caeteri omnes pariter eligerunt , & sors cecidit super Matthiam ut in actis Apostolorum legitur . Lucius Pontifex Romanus vir sanctus , & Martyr , qui Ecclesiae Romanae praesuit anno , 154. ita decrevit : Nullus in Ecclesiae ubi duo vel tres fuerunt in Congregatione , nisi eorum electione canonca Presbyter eligatur , &c. The same thing doth Duarenus de Sacr : Eccles : Minist : lib : 5. cap : 1. Confirme , not on●…y from the ancient Canons , but from the Election of Matthias Act : 1. and that of the Deacons Act : 6. CHAP. III. Whether Ordination be essentiall to the calling of a Minister . THis question hath been thus stated in a little book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is shewed ; concerning Ordination , &c. The negative part is there mentioned , also in the Queries touching the ordination of Ministers , written in opposition to the learned and much approved book intituled . Ius divinum regiminis Ecclesiastici , the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall calling , which may be exercised by none but such as are thereunto called solemnly set a part , and ordained . This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians . See P. Martyr . loc : com : class : 4. cap. 1. Aretius probl : theol : loc : 63. The professors of Leyden , Synops : pur : theol : disp : 42. Wal●…us in loc : com : tom : 1. pag : 472. 473. Festus Hommius Specim , controv : Belgic . artic : 31. of the Lutherans , Gerhard in loc : com : tom : 6. cap : 3. lib : 1. Balduin de institutione ministrorum , cap : 8. & lib : 4. de cas : consc : cap : 6. Brochmand synt : theol : artic . de minister , Eccles. cap : 2. quaest : 3. Stegmannus in sphotinianismo disp : 53. The Sociniane tenent against the necessity of Ordination , see in Socin : tract : de Eccles : Nicol : and tract : de Eccles. & missione ministi . Yet the Socinans acknowledge it is fit for order , and decency to retaine Ordination in the Church . Peradventure many of the Sectaries of this time will hardly acknowledge this much : I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie . Next I shall bring the positive arguments , and lastly , Answer the contrary objections . The particulars to be premised are these . First the question is not whether Ordination be the only thing essentiall , or necessary to the right calling of a Minister ? I have before pleaded for the necessity of the Churches consent , I now plead for the necessity of ordination ; That ought to be no impediment to this , nor this to that . 2. Neither is the question , whether imposition of hands be essentiall and necessary to the calling of a Minister . Imposition of hands is a rite used in Ordination , after the example of the primitive Churches ( of which more anone ) but the substance , essence , and formall Act of Ordination is another thing . Therefore not onely the Lutheran divines , but Calvin in 1 Tim : 4. 14. Iunius animad : in Bellar : contr : 5. lib. 1. cap : 3. Bucan●…s loc : com : loc : 42. Gersomus Bucerus and others distinguish between the act of Ordination , and the rite used in that act . M. Antonius de dominis , lib : 2. de repub : Eccles : cap : 3. § 24. & cap : 4. § 13. 19. & lib : 3. cap : 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands , and the essentiall act of Ordination which he rightly calls missio potestativa , a sending of one with power and authority : VVhich agreeth well with Matth. 10. 1. Mark 3. 13 , 14 , 15. where we have first the election of the Apostles to their office ; He calleth unto him whom he would , and they came uuto him , Matthew sayeth , he called unto him his twelve Disciples , Luke 9. 1. He called his twelve Disciples together . Here was an antecedaneous election or designation of the persons . Thereafter followes the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark , and hee ordained ( or made ) twelve that they should be with him , and that bee might send them forth to preach , and to have power to heal , &c. Luke addeth after the calling together of the twelve , that he gave them power and authoritie over all devils , and to cure diseases , and he sent them to preach , &c. VVhich sets forth the true nature and essence of Ordination , that it consists in a sending forth of chosen persons with power and authority . And this potestative missioun of the twelve is applyed , not onely to power over devils and diseases ( which was extraordinary and apostolicall ) but to power of preaching which belongeth to the ordinary Pastor to call , charge . Pastors and Teachers are Messengers , Iob 33. 23. and God hath committed unto them the word of reconciliation , 2. Cor : 5. 19. 3. Neither is the question , what may be done in extraordinary cases when Ordination cannot be had , or where there are none who have power to ordaine . VVee read that Aedesius and Frumentius being but privat men , became Preachers of the Gospell , and converted a great nation of the Indians : Likewise that when the Iberians were converted by a captive woman , their King and Queen became Teachers of the Gospell to the people . There may be an extraordinary calling from God where Religion is not yet planted , nor Churches yet constituted . It is altogether another case in a constituted reformed or reforming Church : I adde with Peter Martyr , that even those persons who set about the work of the Ministery extraordinarly or among Infidels , if they can come at any who may ordain them in the usuall and right way , they ought not to neglect the seeking of Ordination . 4. Nor is the question of teaching , exhorting , admonishing , reproving , comforting one another , or praying for , or with one another , in the way of a private Christian fellowship , and and brotherly love . For this belongs to the generall calling of Christians as they are Christians , observing therein the rules of the word , and there is no need nor use of Ordination in all this . But the question is of the particular , speciall , sacred calling of the Ministers of the Gospell to preach and administer the Sacraments , whether Ordination be not essentiall and necessary to this calling . The privat Christian dueties of teaching one another , reproving , exhorting , &c. Are to be conscionably and carefully performed by privat Christians , Ioh. 4. 28 , 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb : 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function , 1 Thess : 5. 11 , 14. with vers : 12 , 13. The affirmation of this question in hand , viz. that Ordination is necessary and essentiall to the calling of a minister , may bee confirmed by these arguments . 1. Doeth not nature it selfe teach you : as the Apostle sayeth in another case , Shall the visible politicall Church of Christ , which is the purest and most perfyt Republick in the world , have lesse order and more confusion in it nor a civill Republick . Embassadours , Commissioners , Officers of State , Judges , Generals , Admirals , with the subordinate Commanders in Armies and Navies , do not runne unsent , nor act without power authority and commission given them . How much more unbeseeming , and disorderly were it in the Church , ( which Nicolaides himself , even where he disputeth against the necessity of Ordination , Refut : tract : de missione minister , cap : 10. pag : 113. ) acknowledgeth to be more perfite then any politick Republick in the world ) for any man to assume to himselfe power and authority which is not given him , or which he hath a non habente potestatem , or to intrude himself into any publick administration unto which he is not appointed . It was justly complained of , as a great disorder under the Prelates , that Midwives were permitted to baptize upon pretence of a case of necessity , yea that Deacons were permitted to baptize , because the administration of baptisme , doeth neither belong to Deacons , nor to private persons . But that railing Rabshaketh , the anonymous Erastian before mentioned , goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments , and alloweth any Christian , whether Magistrate or Subject , both to Preach , Baptize , and minister the Lords Supper , having no Ordination or speciall Mission to that effect . 'T is a sufficient answer to him , offer it now unto thy governour , will he be pleased with thee ? Mal : 1. 8. Who will endure such a confusion in a State , that any man may assume publick offices and administrations , not being thereunto called and appointed ? And shall the Church ( which must go a great deal further than the law and light of nature , ) come short of that which nature it self teacheth all humane societies ? 'T is both a naturall and a scriptura●…l rule , Let all things be done decentlie and in order , 1 Cor : 14. 40 : for God is not the author of confusion , but of peace , Ibid. vers . 33. If it were an intollerable usurpation in a mans own family , if any man should take upon him the stewards place to dispence meat to the houshold , not being thereunto appointed . How much more were it an intollerable usurpation in the Church , the house of the living God , for any to make themselves stewards of the mysteries of Christ , not being appointed ▪ 2●… I argue from , Rom : 10. 15. And how shall they Preach except they be sent ? Suppose they bee well gifted , yet they may not preach except they bee sent and appointed thereunto . This sending must needs bee Ordination , not the Churches Election : a people may choose to themselves , but cannot send to themselves : The choosing of an Embassadour is one thing , the sending him , another thing : The Embassadour nominated and elected by the King , may not goe to his work and act as an Embassadour , till he bee sent forth with his commission and power delivered to him . There have been severall exceptions made , and more may be made against this argument ; yet all of them may bee rationally taken off . Except : 1 : The Socinians reply , that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new , and did therefore require a speciall mission : But that now Ministers being to Preach no new doctrine , need not such a speciall call . Answ. This is not only , not grounded on the Text , but is contrary both to the metaphore and to the context : 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours , Heraulds , and other publick Ministers . These are sent not onely to propound that which was never before propounded , but also oft times to revive and renew a thing before propounded and known . If either Embassadour , or Herauld run unsent , and goe out without his commission and appointment , it will be no excuse to him , that he hath declared no new thing , but what was declared by other Embassadoures , or Heraulds before him , for still hee may be challenged as one who runne unsent , and it may bee said to him : By what authoritie doest thou these things ? 'T is contrary to the context too , vers . 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved . 1. Calling upon the name of the Lord. 2. Beleeving on him . 3. Hearing his word . 4. A preaching Ministery . 5. Mission or Ordination . If the first foure be perpetually necessary to the end of the world , so must the fifth be , for the Apostle layeth al 's great necessity upon this last as upon the rest . If none can be saved who do not pray , and none can pray who do not beleeve , and none can beleeve who doe not hear the word , and none can hear the word without a preaching Ministery , the last followeth hard in the Text , there can be no Ministeriall office without a Mission or Ordination . I have before excepted extraordinary cases , where there is yet no Church nor no Ministery : even as the deaf may beleeve who cannot hear , although the Apostle say , How shall they beleeve on him of whom they have not heard ! Except . 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be , but what is imposible to bee , namely , it is impossible that any man can preach , that is ( saith he ) declare a new thing except God send him . Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing , hearing must bee also restricted to the hearing of a new thing , and beleeving to the beleeving of a new thing , and so they who do not hear and beleeve some new doctrine , cannot bee saved . 2. It is very possible to preach a new thing , when God hath not sent one to preach it : When the Jesuits first preached their scientia media , they preached a new thing , yet God sent them not . 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith hee , 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco , caduceator . The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H. Stephanus in Thes : L. Gr : tom : 2. pag : 195. 196. describeth out of Homer . They called together the people to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or publick Assembly : They injoyned silence , and called for audience and attention : They were sent in time of warre to aske leave to bury their dead : They were sent with messages from Princes and great men : They attended Princes and great men to serve them upon occasion : They served also at the sacrifices : They prepared beasts and receaved the guests : What is there in all this , which in a spirituall and ecclesiasticall sence is not competent and incumbent to ordinary Pastors and Teachers aswell as to the Apostles : And if wee will have the holy Ghost to expound himself as ordinary Preachers do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all ages and all the world over , aswell as those who first preached the Gospell , Mat : 24. 14. & 26. 13. Mark 14. 9. & 16. 15. Luke 24. 47. Phil : 1. 15. 1 Tim : 3 16. Rom. 2. 21. thou that preachest a man should not steal , dost thou steal ? 4. I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not signifie one that preacheth a new thing , 1 Cor : 1. 23. It pleased God by the foolishnesse of preaching ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to save them that beleeve . Will any who hopes to be saved , deny that this extends to preaching in all ages ? Except . 3. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before cited , in the second part of it pag : 3. 4. sayeth that the sending which the Apostles means of , is not a Ministeriall or ecclesiasticall sending , for then none could be an instrument to convert another but a Minister or preacher sent . Neither could a man be sure whether he have faith or no , till he be sure his faith was wrought in him by a Minister lawfully called . It remaines therefore ( saith he ) that the Apostle speaks of a providentiall sending , by giving men gifts , and working with them in their use and exercise . Answ. 1 : The giving of gifts and powring out the spirit of a calling , is plainly distinguished from the mission or sending ; yea , in Christ himself who had receaved the spirit , not by measure , but above measure , yet his having the Spirit of the Lord upon him , was not his Mission , but is plainly distinguished from his Mission and Ordination to his office which he had from God , Luke 4. 18. The Spirit of the Lord is upon me , because he hath anointed me to preach the Gospell to the poor , he hath sent me , &c. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ability of gifts to the office is one thing : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority to it , is another thing . 2. His first reason to prove that the Apostle speaks not of a Ministeriall sending , because thence it would follow that none could convert another but a Minister , hee groundeth thus : for ' its said , none can beleeve but by hearing a preacher sent . Now this falls al 's heavie upon his own Interpretation , for still this will follow , that no man can be converted but a Preacher sent providentially with gifts and assistance , when hee shall loose the knot for himself , he shall loose it for us too . 3. So likewise for his other reason , if the Apostles scope be ( as he glosseth ) to take away doubting from men , he doeth by his Interpretation split upon the same rocke which he thinks wee have run upon , for a man must still doubt whether hee hath faith or no , and so whether he shall be saved or no , till he be sure his faith was wrought in him by a Preacher sent providentially with working gifts : now the description which hee makes of the providentiall sending , involveth a man in greater doubting then before , for either it agreeth to false and hereticall Teachers the Ministers of Sathan , or not . If he sayeth it doth agree to them , and that false seducing Preachers ( pretending to be true , sound , and orthodoxe ) are providentially sent with gifts effectuall , viz. to deceave in the secret judgement of God , according to Ezek. 14. 9. 1 King. 22. 23. then how he will recon●…ile his interpretation with Isa. 52. 7. 8. let him see to it . And withall he leads a man upon this opinion , that hee may have faith wrought in him , and so bee saved under any Ministery , true or false , orthodoxe or hereticall . He must also justifie the sinne so often condemned in the false prophets , that they run unsent , for ( by his principles ) they are sent , as well as the true Prophets . If he will say that his description of the providentiall sending agreeth not to false or hereticall Preachers , but to the true Ministers of Christ , then hee leads a man into this doubt , that hee cannot bee sure that he beleeves and shall bee saved , unlesse hee bee sure that the Preacher providentially sent to him , is a true Minister of Christ , and not a Minister of Sathan transformed into a Minister of righteousnesse . 2 Cor. 11. 15. or a wolfe in sheeps cloathing , Matth. 7. 15. But 4. if this providentiall sending be enough , it takes away the necessity , not onely of Ordination , but of the peoples choosing or consenting . It shall bee enough that God give a man a gift , and work by them , whether the Church consent or not : yet as I take it , he that makes this objection , holds it necessary , not onely that Pastors bee chosen by the Church , but that gifted brethren bee allowed by the Church to prophesie , else that they must not prophesie . 5. His objections doth strike against that connexion and concat●…nation of the means of salvation , which the Apostle holdeth forth , and there is no more strength in that which he objecteth , then as if one should argue , the deaf may beleeve , therefore faith may be without hearing . Look how hearing is necessary , in the same sence , is Preaching , and the sending of the Preacher necessary , Neither doeth it make any thing against our sence of the Text , that some may be converted , by those who are not Ministers , for tho Preaching of the word by those that are sent to the Ministery of preaching , is the standing Ordinance and ordinary mean of conversion and faith by this Text : and even those who perhaps have been first wroght upon by prayer or conference with other Christians , are hearers of those who are Ministerially s●…nt : it will bee hard to prove that any beleeve , who can hear the word preached by Ministers lawfully called and sent , and doe not hear it . Except . 4. That Erastian before cited , the Composer of the Grallae , expoundeth ( as I remember ) this text of an extraordinary mission or calling from God , not an ordinary mission from men : denying the Pastors of Churches and Ministers of the Gospel in our dayes to be sent of God and that although the Apostles might shew their Mission and Commission from Christ , yet ordinary Ministers cannot do it : Therefore this sending belongeth not to the ordinary Ministers . Answ. 1 This text doth certainly hold forth the necessity of an ordinary and mediat Mission , when the extraordinary and immediat Mission is ceased , which I prove this : If a preaching Ministery be a perpetuall and standing ordinance , then Mission is a perpetuall and standing ordinance ▪ But a preaching Ministery is a perpetuall and standing ordinance , therefore so is Mission . The preposition is manifest , both from the kniting together of the parts of this Text , in which the Apostle screweth up the necessity of Mission as high as the necessity of preaching : As likewise from Matth. 28. 19. 20. Which doeth not onely prove a perpetuall Ministery in the Church alway even unto the end of the world , but also that this perpetuall Ministery is authorized by Mission or Commission from Christ. For reference to this perpetuall Ministery , Christ saith , Goe , teach and baptize , and loe I am with you alway , even unto the end of the world : So that who ever doeth lawfully exercise the office of teaching and baptising , is certainly sent : he cannot be immediatly and extraordinarly in the reformed Churches , ther●…fore it must be in a mediat and ordinary way . The Assumption is before proved . 2. As the preaching so the sending is common to ordinary Ministers with the Apostles . If ordinary Ministers be Preachers ex officio , as well as the Apostles , which ha●…h been before proved , then ordinary Ministers are sent as well as the Apostles , for how shall they preach except they be sent , and how shall they be sent in our dayes , except in a mediat and ordinary way , by those unto whom the power of Ordination belongeth ? Except . 5 : But if this Text , Rom. 10. 15. be expounded of Ordination , then expectants or probationaries may not preach , because not yet ordained . Answ. 1. They neither preach ordinarly , nor ex officio . They Preach occasionally , and without a Pastorall or Ministeriall office . 2. Neither may these sonnes of the Prophets runne to such occasionall work , without approbation and licence , for which cause the Directory of worship established in both Kingdoms , puts in this caution , that such as intend the Ministery , may occasionally both read the Scriptures , and exercise gifts in Preaching in the Congregations , being allowed thereunto by the Presbyterie . And so the Text will hold true in all cases , extraordinary Preachers , Apostles , Evangelists , Prophets , must have an extraordinary Mission . Ordinary Pastors and Teachers , must have a Mission with power and authority to that effect . Probationers , and occasionall Preachers must have a proportionable kinde of Mission , that is , not to the Pastorall office , but to preach upon occasion . The third argument shall bee taken from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that constituting , appointing or making of Church officers which is plainly held forth in Scripture . The seven Deacons being elected by the multitude of the Disciples , were appointed , set and constituted over that businesse by the Apostles , Acts 6. 3. Pastors and Teachers have much more need to be appointed to their office , and for them let us note two Scriptures , one is Luke 12. 42. Who then is that faithfull and wise steward , whom his Lord shall make [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ruler over his houshold , to give them their portion of meat in dew season ? Grotius upon the place noteth , that the former parable concerning watching is intended for all Christians , so Mark. 13. 37. but this of stewards belongs to the Pastors of Churches , for ' its upon occasion of Peters question concerning the former parable , ( Lord speakest thou this parable unto us , or even unto all ? ) Christ answeres by this parable of stewards , appointed or ordained over the houshold , whom he distinguisheth from other servants by their ruleing power , verse ▪ 42. by their greater knowledge , and consequently greater guiltinesse , if wicked , vers . 47. and by the greater trust committed to them , vers . 48. Now least it should bee thought , that this making or appointing of stewards over the houshold of Christ , is onely meant of the Apostles , as it were of purpose to discover the vanity of that Socinian error , 't is said , vers . 43. Blessed is that servant whom his Lord when he commeth shall finde so doing . Till Christ come again , and at his comming , there shall be stewards appointed and set over his house : Which cannot be without the mediate and ordinary way of making , appointing , and ordaining . The Bishops or Elders , as well as Apostles are the stewards of God , Tit. 1. 7. And so I come to the other Scripture concerning those teaching and ruleing officers . The Apostle left Titus at Crete that he might ordain Elders in every city , vers . 5. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the beginning , replyeth to this Text , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie●…h to fixe , settle , establish one who was in office before as appears by Psal ▪ 2. 6. See now with how little reason this man oppugneth the receaved principles . The Septuagint ( sayeth he ) readeth Psal : 2. 6. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but David was a King many years before he took in the hill and fort of Zion . I shall not stand here upon this erroneous transcribing of the words of the Septuagints : I might tell him again that Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have an●…inted my King , having respect to the very first making him King , and this is the ne●…rest rendering of the Originall . But I will stand to that of the Septuagints : even their reading ( without the least violence to their words ) may be understood , not of the setling of David after he took in the fort of Zion , but of Gods appointing and ordaining him to rule in , upon , or over Zion , which I doe not doubt was their meaning , neither doeth the prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder , but help this Interpretation of the Septuagint . See the like Mat. 25. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This is not the fixing and setling of that good servant in that ruleing power , but 't is the first giving of it to him , the first making him ruler over many things , having before had but a few things , Luke 12. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I may confu●…e him from the Septuagint themselves , Psal. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 1. 11 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Will hee say that the Septuagint meant that God setled and fixed the dominion which man had before over the creatures , or that the Prince of the Eunuches did but settle and fixe that government which Melzar had before over Daniel ? If they meane in those places constituting and appoynting ( as it is most manifest they doe ) why not also Psal. 2. 6 ? God appointed David to be a King upon the holy hill of Zion , which is all that can be made out of the Septuagint . Well , but I will goe yet further with him , to discover the futility of his exception : 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used for restoring and setling that which is out of ' its course , but how did he imagine that this sence of the word could agree to Tit. 1. 5 ? Thought hee that Titus was left in Crete , for restoring , setling , and fixing those Elders who had left their station , or had been cast out , or persecuted , or the like ? Doeth not the Apostle plainly speak of supplying and making up such things as were yet wanting to those Churches , and of ordaining Elders to Churches which wanted Elders . Wherefore the ordinary reading and interpretation is retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of making , or ordaining Elders , even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like , constituere , praeficere , to make or appoint rulers and judges , by giving them power and authority to rule or judge . So Asts. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was not a setling and fixing of Ioseph ; in the government of Egypt , as if he had been governour of it before , for that was the first time he was made governour . The fourth argument is taken from Heb. 5. 4. And no man taketh this honour unto himself , but he that is called of God as was Aaron . If yee would know what this calling was , see vers . 1. Hee was taken from among men , and ordained for men , in things pertaining to God. The Socinian exception against our arguments , from the example and practice of Ordination in the Apostles times , ( namely that there is no such necessity of ordaining those who are to teach Doctrines formerly delivered , and receaved , as there was , for ordaining those who bring a new Doctrine ) cannot here help them ; yea , is hereby confuted , for none of the Priests under the law , no not the high Priest , might teach or pronounce any other thing , but according to the Law and the Testimony , Deut. 17. 11. Mal. 2. 7. Yet the Priests were ordained to their office , and might not without such Ordination enter into it . And this was no typicall thing proper to the old Testament , but hath a standing reason . The Socinians therefore have another evasion from the words , this honour restricting the Apostles meaning , to that honour of the Priesthood onely . Answ. 1. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not to be understood demonstratively , or signanter , but indefinitly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the prepositive Article , and so both the Syriak Interpreter : Hierome , Arias Montanus , and the Tigurin version r●…ad it indefinitly , honorem , not hunc honorem , No man taketh honour unto himself , but he , &c. See the very same words in the same sence , Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , honour to whom honour , not this honour . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Revel . 21. 26. is not rendered , this honour . 2. Suppose it bee meant signanter , yet our argument is valid . Although the Apostle give instance only in the high Priesthood , yet by analogie of reason , the Axiome will hold in reference to the Ministery of the new Testament , upon which God hath put so much honour , that it is called a worthie work , 1 Tim : 3. 1. and worthie of double honour . 1 Tim : 5. 17. and to be esteemed very highly , 1 Thess : 5. 17. The Ministers of the Gospell are the Embassadours of Christ , 2 Cor : 5. 20. and the Angels of the Churches , the starres in Christs right hand , Revel : 1. 20. & 2 , 1. &c. yea , the glory of Christ , 2 Cor : 8. 23. And if ( comparing state with state ) the least in the kingdome of God , be greater then Iohn Baptist , and Iohn Baptist greater then any either Priest or Prophet in the old Testament . Then ' its not onely as great , but a greater usurpation , for a man to take this honour of the Evangelicall Ministery to himself , then it had been of old , for a man to take that honour of the legall high Priest-hood to himself . The fifth argument I draw from Heb : 6. 1. 2. Where wee have an enumeration of the generall Catecheticall heads , which was necessarly required in Catechumens , before they were baptized and receaved as Church Members , and where there was yet no Church planted , these heads were taught , learned , and professed , before there could be a visible politicall Ministeriall Church erected , that the Apostles sp●…aks to the Hebrews as visible Ministeriall Churches is manifest , both from the particulars here enumerat , and fr●…m Chap. 5. 12. 13. & 13. 7. 17. Now he exhorteth them to goe on unto perfection , and not to be ever about the laying of foundations , or about the learning of these Catecheticall principles , the knowledge and profession , whereof did first give them an enterance , state , and standing in the visible Church of Christ , viz. 1. The foundation of repentance , i. e. Conviction and knowledge of sinne by the law , humiliation and sorrow for it , with a desire of freedome for it . 2. The foundation of faith in Christ for our wisdome , righteousnesse , sanctification and redemption . 3. The foundations of Baptisme , i. e. The abolishing of these diverse legall washings , Hel. 9. 10. and the ordinance of the Christian baptisme for sealing the Covenant of grace , and for initiation in Church membership : Others say he speaks in the plurall , because in those times many were baptized at once usually . 4. The foundation of laying on of hands , that is ( saith Bullinger on the place ) of the Ministery , and of their Vocation , Mission , and authority given them . So also Gualther in his Archetypes upon the place , Tossanus pointeth at the same thing , as principally intended in the Text , Which agreeth well with that which diverse Divines make one of the marks of a true visible Church , namely , a Ministery lawfully called and ordained , and professed subjection thereunto . 5. The foundation of the resurrection from the dead . 6. The soundation of the last judgement , in which Christ shall adjudge the righteous to life everlasting , and the wicked to everlasting punishment , Matth 25. ult . That which hath obscured and cast a mist upon this Text , was the Popish and prelaticall confirmation , or Bishopping of children , which they grounded upon this same Scripture . And this way goe the Popish interpreters , expounding it of their Sacrament of confirmation : Others understand the gifts of the holy Ghost , which in those dayes were given by laying on of hands . But it hath never been , nor can never bee proved , either that hands were layd upon all baptized Christians who were growen up to yeares of knowledge in these Apostolicall times , or that the gifts of the holy Ghost were given with every laying on of hands in those times . For the laying on of hands , ( 1 Tim. 4. 14. and 5. 22. ) was not for giving the holy Ghost , but for Ordination . Wherefore I conceave that the laying on of hands , Heb. 6. 2. Pointeth at the Ministery , and their Ordination , which was accompanied with that rite . Many interpreters who extend the Text further , doe not yet acknowledge that the Ordination of Ministers is a thing intended by the Apostle . Which is the more probable , if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividedly with a comma betwixt , which Erasmus inclineth most unto , following the Greek Scholiasts . So the Tigurin version , baptismatum , doctrinae , ac impositionis manum . So you shall finde seven of these catecheticall principals , and after baptisme , adde Doctrine , that is , a preaching or teaching Ministery , and then the next head containes the necessity of a speciall calling and Ordination to this Ministery . However read it conjunctly or dividedly , it makes a true and good sence to expound , laying on of hands ( here ) of the ordinance of a preaching Ministery lawfully called and ordained , for this ordinance and a professed subjection thereunto , may justly be reckoned among the catecheticall points , and among the marks of a true visible Ministeriall Church . Whereas it were a dangerous and unsafe interpretation , and I beleeve that which cannot be made out , to say , that any of the catecheticall heads enumerate by the Apostle , was proper to that primitive age , and doeth not concerne after ages : or yet to affirme that the giving of the holy Ghost by the laying on of hands , was extended to all Catechumens baptized in those times , or that the knowledge or profession of the Doctrine concerning the giving of the gifts of the holy Ghost , by such laying on of hands was s●…ch a principle , as that none ignorant thereof , though insttucted in all the other Articles of Christian faith , could be receaved as a Church-member grounded in catecheticall points . I shall adde a sixth argument from the example and practise of the Apostles and others who did ordaine Church officers in their dayes , the example is binding in such things as were not onely lawfull and good , but have a standing and perpetuall reason . The seven Deacons were ordained with prayer and laying on of hands , Act : 6. 3. 6. Elders were ordained in every city , Tit : 1. 5. although those Elders were not to preach any new Gospel , Gal : 1. 8. Paul warneth Timothy , 1 Tim. 5. 22. lay hands suddenly on no man. i. e. be not rash in ordaining any to the work of the Ministery , let them be well examined and approved . This is the receaved sence of Interpreters following Chrysostome , Ambrose , Hierome , and others of the Fathers , yet Nicolaides Refut . tract . de missione Ministr ▪ will have the Text understood , not of ordaining Ministers , but of admitting penitents , which was done with imposition of hands . But is this to expound Scripture by Scripture ? or is it not rather to forsake an Interpretation confirmed by Scripture , and to follow one which is grounded upon no Scripture ? For wee read nothing in Scripture of laying on of hands in the receaving or restoring of penitents . Of the laying on of hands in Ordination , wee doe read in Scripture , and least it should bee thought the act of one man onely , it is mentioned as the act of the Presbyterie , 1 Tim. 4. 14. with the laying on of the hands of the Presbyterie . A place which Gualt●…er , Bullinger , Tossanus and diverse other good Interpreters thinke to hold forth the way which Paul would have observed in the calling and appointing of men to the Ministery : Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the office it self ▪ dignity or degree of an Elder which was given to Timothy by the laying on of hands : Others understand a company of Bishops who were Elders and more too : I confesse it doth not ; o●…hers an Assembly of Elders , without any prelaticall disparity . Now neither o●… these Interpretations can strike against that point which now I plead for , viz. The point of Ordination , but rather make much for it , yea even they who understand the office of a Presbyter , doe thereby confirme that which I assert in as much as Timothy was not made an Elder , but by imposition of hands , as these hold . If so , then certainly Ordination is essentiall to the calling of a Presbyter . So that what ever come of the word Presbytery , the laying on of hands which made the Presbyter , will conclude against them who deny the necessity of Ordination . The seventh argument shall bee drawn from the denominations of the Ministers of the Gospell in Scripture . 1. They are called Pastors or Shepheards , Ier : 3. 15. Eph : 4. 11. Hee that is not called and appointed by the Lord of the flocke , he that entereth not by the doore , but breaks in surreptitiously , and makes himselfe sheepherd at his own hand , is not a sheepherd but a thief , Ioh. 10. 9. 10. Next they are Angels or messengers , Mat : 23. 24. Rev : 1. 20 : and 2 Cor : 8. 23. with 2. 1. and the Embassadours of Christ , 2 Cor : 5. 20. Eph. 6. 20. Therefore they are sent and appointed , and do not run unsen●… . 3. They are called Rulers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Thess : 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb : 13. 7. 17. do men make themselves Rullers , Magistrates , Captains at their owne hand , or are they not thereunto appointed by others ? 4. They are called ●…ishops , or overseers , Act. 20. 28. 1 Tim ▪ 3. 1. The Athenians give the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one whom they appointed , ordained , and sent forth to be Magistrate or Praetor in any of the Townes , subject to their jurisdiction . See H. Steph. thes : ling. Gr : in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stewards , Luke 12. 42. 1 Cor : 4. 1 Tit. 1. 7. Who dare make himself a steward in a Kings house ; yea , or in a more private house , not being thereunto appointed and ordained ? 6. They are servants who invite and call in guests to the weding , to the marriage supper , Mat : 22. 3. Luke 14. 17. Will any ( except a fool , or a knave , ) go and invite guests to a mans Table , when he is not sent nor appointed : 7. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Preachers , Heraulds , 1 Tim : 2. 7. and 2 Tim : 1. 11. Will a Herauld go and proclaime the Kings Edicts , or the ordinances of Parliament , if hee be not thereunto appointed ? In both these Texts last cited , the Apostle speaking of the Gospell , sayeth , Whereunto I am ordained a Preacher , and an Apostle , and a Teacher of the Gentiles . Mark , hee is ordained not an Apostle , but a Preacher , as hee could not bee an Apostle without Ordination , so he could not bee so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher without Ordination . Now ordinary Pastors are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the Apostles which hath been before shewed . An eight argument I collect from 2 Tim : 2. 2. And the things that thou hast heard of me among many witnesses , the same commit thou to faithfull men , who shall be able to teach others also . Which is a most considerable place against the Socinians , Anabaptists , &c. For it Teacheth us these five particulars . 1 : That the Apostles would not have a teaching or preaching Ministery to end with that time , but was carefull to have Pastors or Teachers provided for the succeeding generation also . 2. Thes : Teachers of others who were to labour in the word and doctrine , were to teach no new doctrine , but the very same things which they receaved from Timothy , and Timothy from Paul , and which Paul receaved from the LORD . It was in sence no new doctrine , when it is taught by Paul , much lesse when taught by Timothy , and least of all when taught by these who receaved it from Timothie . So that the Socinian distinction of the necessity of a speciall calling to the Ministery when the doctrine is new , not so when the doctrine is not new , cannot here help them . 3. Thes : Teachers are distinguished from those who are taught : Every man may not be a Teacher . It is a peculiar and particular calling , and it is no part of the generall calling of Christians : Therefore both here , and Gal : 6. 6. there is such a distinction ●…n the Church , some are Teachers , some are taught in the Word . 4. Fitnesse and abilities ; yea , both grace and gifts together , cannot warrant a m●…n to assume to himself the function of Teaching or Preaching to others , except he be thereunto allowed , and appointed , and entrusted . The Apostle sayeth not , the things that thou heard of me , the same I will that faithfull and able men , who ever shall be willing to the work , teach others also , faithfulnesse , and fitnesse , or ability cannot make a sufficient calling , but qualifie a man for that which he shall be called unto . Aptitude is one thing : to be cloathed with a calling , power and authority is another thing . 5. There is more that belongs to the calling of Pastors and Teachers , than the Churches electing , or choosing of them : for those unto whom the power of Ordination belongeth , do also commit unto them that which they are entrusted with , the same commit thou , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( as H : Stephanus in Thes : ling : Gr : tom . 3. pag 1505. noteth ) not seldome in the new Testament doeth signifie , depositum alicujus fidei committere , fiduciarium tradere alicut , where he citeth this very Text , and I shall clear it yet further from Luke : 12. 48. and unto whom men have commited much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of him they will ask the more , which is the conclusion of the parable concerning a faithfull and wise steward , appointed by his Lord to be ruler over his houshold ; to give them their portion of meat in due season , and that Parable is meant of Pastors or Ministers lawfully called and sent , as hath been before cleared . Ninthly , as we are obleidged by our Covenant to endeavour such a Reformation , as is most agreeable to the word of God , and the Example of the best reformed Churches , so in this particular of Ordination , and a speciall call and setting apart of men to the Ministery , we have not onely the example of the ancient and reformed Churches , but the word of God it selfe directeth us this way . 1. Before the law when the first borne in families ( not all promiscuously ) acted the part of Priests or publick Ministers . Whereof there are some expresse examples in Enoch a Prophet , Gen. 5. 24. Iude Epistle , vers . 14. Noah , Heb : 11. 7. by whom God preached to the old world , 2 Pet : 2. 5. and so are we to understand Gen : 6. 3 : Abraham a Prophet , Gen : 20. 7. Melchisedeck the Priest of the most high GOD , is thought by many learned men ( following both Ionathans Targum , and that of Ierusalem ) to have been Shem , the first born of Noah : of Iacob also ( who got the birth-right from Esau ) we read that he built Altars , and called , upon the name of the Lord , and he was a Prophet , Gen : 49. And it is often mentioned by Moses , that the sons of Aaron were taken in stead of the first borne . 2. Under the Law , when not onely the Prophets , but the Priests also who were ordinary Ministers , had a speciall Ordination to their office . 3. Under the Gospell in the primitive times , for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times . Tenthly , and lastly without a clear calling , and lawfull Ordination , how shall people receave the word from the mouths of Ministers , as Gods word , or as from thos●… who are sent of God ? Or how shall people reverence and highly esteem their Ministers who labour among them , obey them , and submit unto them , as they are commanded , 1 Thess : 5. 12 , 13. Heb : 13. 17 ? And since he that is taught ought to communicat unto him that teacheth him , in all good things , Gal : 6. 6. and God will have those who labour in the Word and Doctrine to be maintained , and that they who sow spirituall things , reap temporall things , 1 Cor. 9. 7 , 9 , 11 , 13. 1 Tim : 5. 18. Yea , the Apostle puts the stamp of a Ius divinum upon it , 1 Cor : 9. 13 , 14. having mentioned the Priests maintainance in the old testament , he addeth : Even so hath the Lord ordained that they which preach the Gospell , should live of the Gospell . So that Socinians and Anabapt●…sts will finde themselves puzled mightily with this dilemma , either it is the will of God , that none preach the Gospell , but such as are called , appointed , and ordained thereunto , or otherwise it is his will , that those who preach the Gospell , not being thereunto chosen , called and ordained , must be maintained as well as Ministers lawfully ordained and cal●…ed , and if so , it s like enough People shall have good store of Preachers , and their purses shall pay well for it . CHAP. IIII. Objections against the necessity of Ordination answered . I Come now to answere the strongest objections of those who hold Ordination not necessary , nor essentiall to the calling of a Minister . Obejct . 1. From Acts 8. 4. They that were scattered abroad , went every where preaching the Word . So Acts 11. 19. Apollos also taught boldly in the Synagogues , Acts 18. 25 , 26. yet no word of their Mission or Ordination . The Jews esteemed Christ himself but a private man , not ordained nor authorized to any office in the Church , yet they permitted him to preach in their Synagogues . Answ : 1. Those that after Stephens death , were scattered abroad , and preached the Word , must needs have been called , sent , and ordained ( by the principles of the Socinians themselves , ) for the Doctrine which they preached , was a new Doctrine , both to Samaria , Acts 8. 5. and to those dispersed Jews , Acts 11. 19. Themselves confesse , that they who preach a new Doctrine , must have a speciall Mission and Ordination . 2. Philip was one of those who went abroad preaching the Word , Acts 8. 45. Now hee is expressely called an Evangelist , Acts 8. 8. therefore no president for private Christians to preach . 3. It is a bad argument Luke mentioneth , not their Ordination , therefore they were not orda●…ned . They may aswell argue thus . Luke mentioneth not that they prayed when they preached , therefore they did not pray when they preached . Or thus : The Scripture mentioneth not Ioabs father , but onely his mother Zerviah , therefore he had not a father . 4. And suppose they preached the Word without Mission or Ordination , this is but like that which Chrysostome , lib : ad eos qui scandalisati sunt , cap : 19. recordeth as a marvelous extraordinary benefit , which did accrew from the bloody persecutions of those ancient times , viz. That in such times , the sheep acted the parts of shepheards , being driven away to deserts and mountains , where ( by the Spirit of God speaking in them ) they converted unbeleevers , and gathered Churches : Which concludeth nothing against the necessity of Ordination , in constituted and reformed Churches , for they who were scattered abroad , being driven away in the heat of persecution , might not have the opportunity of Ordination , and they went forth to gather Christians to plant Churches , to lay foundations where Christ was not known . Such cases were in the beginning excepted from the sta●…e of our present question . 5. If Apollos preached without Ordination , when he knew onely the baptisme of Iohn , and withall when he had to do with those Jews , who were yet to be convinced that Jesus was the Christ , Acts 18. 25 , 26 , 28. It is no good argument against the necessity of Ordination , where the doctrine of Christ is known and receaved , and Churches constituted . And withall how will it be proved , that Apollos having been one of Iohns Disciples , had not some commission from Iohn to preach the Word ? Or if Apollos was but a gifted brother without any publick calling or authority in the Church , how came he to be so much esteemed , as to be compared with Peter and Paul , 1 Cor : 1. 12. Lastly as touching Christs preaching in the Synagogues , hee was lookt upon as a Prophet extraordinarly r●…ised up in Israel . Luke 4 15. 16 , 24. and the Jews say of him plainly , a great Prophet is risen up among us Luke 7. 16. Iosephus his testimony given to Christ , as a great Prophet , is known . Object : 2. The Church doeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by their voices in Election , make , creat , constitute or ordain Elders , Acts 14. 23. therefore Elders need no other Ordination , but are sufficiently ordained or made by the Church , if elected , and receave their power from the people See this Objection prosecuted in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag : 9. 10. 11. And in the Queries touching Ordination , pag : 33. tom : 37. Answ : 1. There is no cogent reason brought by these men , why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if rendered thus as they would have it , when they had by voices ordained , must bee therefore understood of Ordination by the people , and not by Paul : and Barnabas , for as I have before noted out of Calvìn : Instit. lib : 4. cap : 3. § . 15. The sence may bee this , Paul and Barnabas did make and ordain Elders according to the voices of the Churches themselves , that is , they ordained such as the Church desired . If so , they are double loosers by this their Objection . 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant of the Churches Act , then it is not ordaining , but choosing by voices . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought not to hinder the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Election with the Churches consent , and Ordination are both of them necessary , not inconsistent . In Athens it self , although the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose by voyces their Magistrates or Rulers , yet the persons so elected were not ordained , and solemnly set apart , appointed and authorized by the people , but by the Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Dem●…sthenes orat . advers : Timo●…r : tels us that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , took an oath to be faithfull in their constituting or ordaining of Mag strates . 3. In Scripture we finde Election and Ordination frequently distinguished , not only as distinct acts , but oft times in distinct hands , Deut. 1. 13. Moses said unto all Israel , Take yee wise men and understanding , and known among your Tribes , and I will make them Rulers over you . The people choose them who shall be Rulers , but Moses maks them Rulers , Acts 6. 3. Wherefore brethren look yee out among you seven men of honest report , full of the holy Ghost and wisdome , whom we may appoint over this businesse . The people choose , the Apostles appoint the Deacons . 4 The choosing of a person to an office , is not the authorizing of the person elected , but the designation of the person to be authorized . 'T is here with a person chosen , as with a thing chosen : Ezra was to choose , and to designe , when , and how much silver , wheat , wine , oyle , should be taken for the House of the Lord , not exceeding the proportion of a hundreth , but the power and authority by which these things were given forth by the Thesaurers , to be applyed to such uses , was from the decree of Artaxerxes , Ezra . 7. 21 , 22. So Ester choosed what to make request for , but the thing was to be performed by authority of the King , 〈◊〉 . 5. 3 , 6. So a man may be chosen to an office by some , and authorized to act in that office by others . How many subordinat offices , ( civill and military ) are there , in which men act by the power and authority , derived from the ordinances of Parliament , although not nominated and chosen by the Parliament ; but by others , intrusted by the Parliament to choose . 5. Even where Election and Mission , are in the same hands , yet they are not confounded , but are lookt upon as two distinct acts : Christ first choosed the twelve , and pitched upon such as he would , and then ordained them , and sent them forth , Mark : 3. 13. 14. The Synod of the Apostles and Elders first choosed , then sent Iudas and Silas , Acts 15. 22 , 25. Where you may observe also by the way , that the Mission of a man to the Ministery , or Pastorall charge of a Congregation , doeth not belong to the people who choose him , they cannot send him to themselves . When Election and Mission are in the same hands , 't is in such cases as th●…se two last cited , when men are sent abroad to others , then indeed they who choose them , may also send them : but when they are sent to those who choose them , then they are sent by others , a Minister is sent to the Congregation , therefore he is not sent by the Congregation , and so that place , Rom : 10. 15. How shall they preach except they be sent ? cannot be understood of the peoples Election , but of Ordination , or Mission from the Presbytery appointed to ordain . 6. The same Apostolicall Patterne which holds forth unto us the choosing of Elders in every Church , Acts 14. 23. doeth also hold forth unto us the ordaining of Elders in every City , Tit : 1. 5. and these acts in different hands , therefore not the same ; yea , as many conceave in that same Text , Acts 14. 23. beside the Election by voyces , th re is a distinct Ordination expressed under the adjuncts thereof , prayer , and fasting . Object : 3. The Apostle saith , 1 Cor : 14. 26. When yee come together every one of you hath a Psalme , hath a Doctrine , hath a Tongue , hath a Revelation , hath an Interpretation , vers 13. yee may all prophesie one by one . Therefore all that preach or proph●…sie , need not to be ordain●…d Answ : What those Prophets were , and what is meant by prophesying there , all are not of one opinion . I hold that these Prophets were in mediatly and extraordinarly inspyred , and I reckon them among these other administrations , which w●…re not ordinary , or ever to continue in the Church , Apostles , Evangelists , Workers of miracles . But of this I am to speak distinctly , and by it selfe afterwards . Mean while , th●…y that make the Objection , must prove two things , else they conclude nothing against the necessitie of Ordination . 1. That these Prophets were not sent and ordained , but that their gifts and parts , gave them a sufficient calling to interpret in the Church . 2. That although they had no Ministeriall sending , or vocation , yet they were not extraordinary Prophets , but that such Prophets are to continue ordinarly in the Church , I beleeve it will trouble them to prove either . Object . 4. 'T is said of the house of Stephanus , 1 Cor : 16. 15. They have addicted ( or ordained ) themselves to the Ministerie of the Saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They were not ordained by others , but they ordained themselves . Answ : 1 : This may well be understood ( as 't is by diverse ) of their devoting themselves to Minister to the necessities of the Saints , by their works and labour of Love. Which is else where called , Ministering to the Saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor : 8. 4. Yea , 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 9. 12. the administrations of service . See also , Ibid. vers : 13. and Rom. 15. 31. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone is used in the same sence . 2. Others give this sence , that they did willinglie and zealously desire to do service to Christ in the Ministery of the Gospell , according as they should finde a calling . In which sence , if a man desire the office of a Bishop , he desireth a good work , 1 Tim : 3. 1. So Isa : 6. 8. Here am I , send me . He is very willing to the work , yet hee dare not runne , except he bee sent , and get a commission . Object . 5. He that digged in the earth , and hid his talent , is condemned for it , Mat. 25. 25. 30. Therefore he that hath gifts for preaching , and administering the Sacraments , cannot answere it to God , except he improve and use those gifts . Ans. 1. If that Parable be applyed to Ministeriall talents , then it will prove , not onely a perpetuall Ministery , because the Lord saith to his servants , Occupie till I come , Luke : 19. 13. But likewise , that none ought to intrude themselves into that holy function , except they have a calling as well as gifts , for Mat : 25. 14 , 15. that Lord called his owne servants ( Luke saith , hee called his ten servants ) and delivered unto them his goods : and unto one he gave five talents , to another two , to another one , to everie one according to his severall abilitie : Where wee have a distinction of the calling and ability , suppose another man had been able enough , yet if he bee none of the called ones , that Parable cannot be applyed to him . 2. This Objection may be made in the behalfe of women also ; many of whom receave excellent gifts from God , yea , it was foretold by Ioel , and applyed by Peter : that women as well as men should Prophesie , Acts 2. 7. 8. Which being misunderstood , gave some colour to the old Pepuzian Heresie . Object : 6. If we hold Ordination necessary , and essentiall to the calling of a Minister , wee bring our selves into this snare , that either the Ministers in the reformed Churches , are not true Ministers , but falsely pretended to be so , or otherwise we must hold that those in the Church of Rome , from whom the Protestant Ministers , in the beginning of the Reformation , had their Ordination , were true Ministers of Christ. For if those in the Church of Rome who did ordaine , were not true Ministers of Christ , then they had no commission from Christ to make Ministers for him . And who can bring a clean thing out of that which is unclean : If so , then the Protestant Ministers , who first ordained other Protestant Ministers ( from whom Ordination hath come to us downwards ) having no Ordination , but what they receaved in the Church of Rome , they had not power to ordain others with such an Ordination , as hath a divine stamp and character upon it . This argument is much insisted upon by the Author of the Queries touching Ordination : If it can do any thing , yet it is no new light , but the very same which hath been formerlie objected by Papists , and answered by Protestant writers . Whereof see one instance in Gerhard , loc : com : tom : 6. de Minist : Eccles : § 157. And now that those who drive so furiouslie after this Popish argument , may forever be ashamed of it : I returne these answeres . 1. By retortion , the argument will conclude as much against the Baptisme , and Church estate of Independents , Anabaptists , and who ever they bee that make any use of this way of arguing against us . For by this argument , those who first gathered their Churches , bap●…ized , and incorporated them into the body of Christ , were not only no true Ministers , but no true Church-members , having no other baptisme , but what was receaved , either in the Church of Rome , or from those who were baptized in the Church of Rome : But who can bring a clean thing , out of that which is unclean . Where note by the way , that this argument of theirs , will also make the Scripture it self unclean now , because we have it out of an unclean thing , ( the Church of Rome ) : So that all that will stand to this argument , must unchurch , unbaptize , unchristen themselves : If they will have their recourse to that promise , where two or three are met together , there am I in the midst of them , and think to lay the foundation of their Churches there , without any derivation from the Church of Rome , they must allow us to ●…o so too , but then they must passe from their argument . What will they say then ? Either , there can bee in our dayes atr●…e Church with all the ordinances of Christ in it , independent upon the Church of Rome , and without building or leaning upon a lineall succession , or derivation from the Church of Rome , or there cannot . If they hold the affirmative , their argument is not worth a straw , for Ordination being one of the ordinances of Christ ( which is here to be supposed , and hath been in the precedent Chapter proved ) the reformed Churches had power to set it up , and restore it by vertue of Christs own institution . If the Negative , our Opposits , must all turne Seekers , their Churches are no Churches , their Baptisme no Baptisme , &c. 2. Suppose those protestant Ministers , who first ordained other Ministers , were themselves ordained by such as had no power to ordain them . Nay suppose the first reforming Ministers , to have been at the beginning of the Reformation , no Ministers , but private Persons , not pretending to be ordained . What will they conclud from this ? It proves nothing against that which wee hold concerning the necessity of Ordination : For we plainly say , that in extraordinary cases when Ordination cannot be had , and when there are none who have commission and authority from Christ to ordain , then , and there , an inward call from God enlarging the heart , stirring up , and assisting with the good will and consent of a people whom God makes willing , can make a Minister authorized to Ministeriall acts . Suppose this to have been the case at the first comming out from Popery , yet here was a seed for more Churches , and more Ministers . At the first plantation of Churches , Ordination may bee wanting without making void the Ministery , because Ordination cannot be had , but in constituted Churches , the want of Ordination doth make a Minister no Minister . 3. Touching the Church of Rome ; I answer as a learned country man of mine answered nere 70. yeares agoe . Although it was a Church miserably corrupted and defaced , y●…t it was even then a Church , wherein he professeth to follow Luther , Oec lampadius , Zuinglius , Bucerus , Calvin , Musculus , Bullinger , and the generall sence of the Protestant writers . See the Smetonii respons ; ad Hamilton . Apostat . pag. 6. If there was not a true Church , when Popery and Antichristianisme had most universally spred it self , why is it said that Antichrist sitteth in the Temple of God , 2. Thes : 2. 4 ? And if God had not a people in Babylon , why is it said , Come out of her , my people Rev. 18. 4 ? And if there were not all that time , even before the Reformation , true Ministers of Christ , why are the two witnesses said to Prophesie 1260. dayes ( compting dayes for years ) in sackcloath . Rev : 11. 3. 5. Sure the time of the witnesses , their Prophesying in sackcloath , where ever we fix the beginning and ending of it ( which is contraverted ) it doth certainly comprehend those ages before the Reformation , as a part of this time . Therefore Christ had his Witnesses and Ministers all that while . Protestants as well as Papists , hold the perpetuity of the true Church and Ministery , though not ever visible or alike pure . And otherwise , how shall we understand Christs owne word , Mat : 28. 20. Loe , I am with you alway , even unto the end of the world . 4. Wherefore I conclude that those who were ordained in the Church of Rome before the Reformation , in so far as they were ordained in the name of Christ , by these who had been themselves ordained Presbyters as well as Bishops , and authorized to preach the Gospel , and administer the Sacraments ; this far they were true and lawfull Ministers , truely and lawfully ordained . But in so farre as they were ordained according to the Popish statutes and Canons , for teaching and maintaining the traditions of the Church of Rome , and for offering up the body of Christ in the Masse , in this consideration ; their calling and Ordination was impure and unlawfull , like pure water flowing out of a clean fountain , which contracts impurity from a filthie channel it runs through . See Synops : Pur : Theol : Disp. 42. Thes : 48. and diverse others who might be cited to this purpose . CHAP. V. Whether these Prophets and Prophesyings in the primitive Church , 1 Cor. 14. and 1 Cor. 12. 28. Ephes : 4. 11. were extraordinarie , and so not to continue : Or whether they are presidents for the Preaching or Prophesying of such , as are neither ordained Ministers , nor probationers for the Ministery . THere are three opinions concerning these Prophets mentioned by the Apostle , 1. That they had neither extraordinary and immediate inspirations of the Spirit , nor yet were ordinary Ministers called to the office of Teaching , but Church-members out of office , having good gifts of opening and interpreting the Scriptures , for the edification , instructioun , and comfort of the Church , and hence is the warrant taken , for the preaching or prophesying of such Church-members as are well gifted , being neither Ministers , nor intending the Ministery : Neither doe the Independents onely , but Socintans , and Arminians also cry up that libertas prophetandi . 2. That these Prophets were Church officers , and no more but ordinary Teachers or Interpreters of Scripture in the Church : without excluding the sons of the Prophets , or Probationers from their Assembly , and from exercising their gifts in preaching upon occasion , and fortryall of their gifts , or of the grouth and encreas thereof , yet I remember no place in the new Testament , where ordinary Pastors are said to prophesie , except Revel : 11. 3. where notwithstanding , prophesie is ascribed unto them in no other sence , than the working of miracles , vers : 6. Those have power to shut heaven , that it rain not in the dayes of their prophesie , and have power over waters to turne them into blood , and to smite the earth with all plagues as often as they will. All which ( prophesying and miracles ) is spoken by way of allusion to Moses and Elias . 3. That they were extraordinary Prophets , immediatly and extraordinarly inspyred by the holy Ghost ; and that they are to be reckoned among these other administrations which were notto continue , or be ordinary in the Church . Synop : pur : theol : disp : 42. thes : 22. Martyr , loc : com : class : 4. cap. 1. Aretius , probl : theol . loc : 62. Calvin . Instit. lib : 4. cap. 3 : § 4. Diodati on 1 Cor. 14. 1. the late English Anotations on 1 Cor. 12. 28. Mr. Baine on Ephes : 4. 11. together with two learned country men of mine , Mr. David Dikson , on 1 Cor : 14. 31. and Mr : Rutherfurd on his peaceable plea : c●…p . 16. Apostles , Evange ists , Workers of miracles : I know many Protestant writers of very good note , are of the second opinion . But with all due respect unto them : I hold the third opinion , with Gerhard , loc : com : Tom : 6. pag : 72. and diverse others ; the reasons which move me are these . 1. The Apostle distinguisheth the Prophets from the Pastors and Teachers ; 1 Cor : 12. 28 , 29. Ephes : 4. 11. The Prophets are enumerate among the publike Ministers which Christ hath given to the Church ; Yet distinct from the ordinary Pastors and Teachers , 2. They are not onely distinguished from Pastors and Teachers , but seem also to be set before them ; yea , before the Evangelists , Ephes : 4. 11. And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , or as the Syriak readeth , and some Pastors and some Teachers , so distinguisheth Pastors from Teachers , as Mr. Bayne also doth : understanding here five , degrees of those who labour in the Word and Doctrine , the first three extraordinary , the last two ordinary . I know 't is not alwayes preferred in honour and dignity , which is first mentioned : Yet I think our dissenting Brethren would not think it fit , nor suteable to enumerate their gifted and pro. phesying members , next to the Apostles , and before Pastors much lesse Evangelists , neither do I ground my argument simply and meerly upon the enumeration , but upon such an enumeration as is noted , with first , second , third , 1 Cor : 12. 28. And God hath set some in the Church , first Apostles , secondly Prophets , thirdlie Teachers , where he puts upon the Prophets the highest eminency and chiefest dignity next to the Apostles , which I thinke the prophesyi●…g B●…ethren of this age doe not look for ; Chrysostome , de divers : nov : Test : locis : serm : 50. proves the chief dignity of Apostleship from these words : First Apostles : Is it not as good an argument to prove the next dignitie , to belong to prophesie from these words , Secondarilie Prophets . 'T is true helps are mentioned before governments in that same Text. But the Apostle hath left o●… his numericall order , before he come at these , and besides , both the Deacon and the ruling Elder , are Church officers , and neither of them Preachers , so that the difproportion is not so great when the Deacon is named before the ruling Elder : but that such Preachers or Interpreters who had no office at all in the Church , should be enumerate , not onely among officers and Ministers of the Church , but before Teachers , and that in foure Texts , Acts 13. 11. 1 Cor. 12. 28. ibid. vers : 29. Ephes : 4. 11. and next to the Apostles too , and that with an order , of first , second , third , is to me utterly improblable and uncredible . 3. The Apostle mentioneth Prophets with a note of singularity , as not common , but more speciall , 1 Cor : 12. 29 , 30. Are all Apostles ? are all Prophets ? are all Teachers ? are all Workers of miracles ? Have all the gifts of healing ? do all speak with tongues ? do all Interpret ? Here the Apostle maketh a second enumeration of such administrations as were more rare ; singular , speciall , dignified , and priviledged , and not competent to all Church officers , much lesse to all Church-members : Therefore here he omitteth the ruling Elder and Deacon ; Hee saith not are all helps ? are all governments ? As if he had said ; There are some officers appointed onely for ruling , some appointed onely for helping and overseeing the poore ; These officers are neither Apostles nor Prophets , &c. And if prophesying be not a priviledge of all Church-officers , how much lesse of all Church-members : I might adde here , 't is most agreeable to the native signification of the word Prophesie , that we understand it to be an extraordinary and rare thing ; For if you consider the very notation of the word Prophesie is prediction , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I foretell , of which more hereafter . 4. One of the Prophets of that time , is plainly described to have been inspired with extraordinary revelations , Acts 21. 10 , 11. There came down from Iudea a certain Prophet , named Agabus , and when he was come unto us , he took Pauls girdle , and bound his owne hands and feet , and said ; Thus saith the holie Ghost , so shall the Iews at Ierusalem bind the man that oweth this girdle , and shall deliver him into the hands of the Gentiles . There were other Prophets of the same kinde with Agabus , for so runnes the Text , Acts 11. 27 , 28. And in those dayes came Prophets from Ierusalem to Antioch , and there stood up one of them named Agabus , and signified by the Spirit , that there should bee great dearth in all the world . 5. That these Prophets spake in the Church from extraordinary revelation and inspiration , appeareth by 1 Cor : 14. 26. When they came together , they had a Psalme , a Doctrine , a Tongue , a Revelation , an Interpretation , not onely a Doctrine , and an Interpretation , but a Revelation , and vers . 30. after hee hath said , let the Prophets speak , two or three ; He addeth , If any thing be revealed to another that sitteth by , let the first hold his peace : Upon which Text Gualther , Salmeron , and others who understand by prophesying in that Chap : the ordinary Ministeriall Teaching , are yet made to acknowledge , that this revealing of somewhat to another , was extemporary and extraordinary , and that it is no president for our times . P. Martyr , puts this difference between Teachers and Prophets , that Teachers were educated and instructed by Masters : Prophets , without all humane help ; spake as they were on a suddain moved by the inspiration of the holy Ghost ; Yea , although he takes the office and functions of Prophets and Teachers , to have been one and the same ; yet he thus distinguisheth between them . So Aretius , speaking of those that bare office in the primitive Church , distinguisheh the Prophets from the Pastors and Teachers in this , that the Prophets had not onely greater gifts for opening hard Scriptures , but that they did interpret Scripture with the same propheticall spirit , by which it was dictat and written , and likewise foretell things to come . 6. It hath been observed by Mr. Bayne on Ephes : 4. 11. and others that these degrees are capacious and comprehensive one of another downwards , not upwards , that is ; An Apostle might prophesie , and doe the work of an Evangelist , Pastor , and Teacher : a Prophet might do the work of an Evangelist , Pastor , and Teacher : the Evangelist might do the work of a Pastor and Teacher . But every Pastor and Teacher could not do the work of an Evangelist , or of a Prophet , &c. If this observation hold , which hath pleased many , then we cannot understand those Prophets to have been no more but Pastors and Teachers , much lesse to have been any thing lesse than Pastors and Teachers , viz. Church-members , well gifted for exponding Scripture edifyingly , Chrysostome de divers : N. T. locis serm : 50. leaneth very much toward that same notion , for he calls Apostles the root , which was comprehensive of all the rest ; a Prophet ( saith he ) might not be an Apostle , but an Apostle was a Prophet , Evangelist , &c. To prove that an Apostle did prophesie , hee cites these propheticall praedictions , 2 Tim : 3. 1. 1 Thess. 4. 15. Whereby 't is manifest that he understands the prophesie mentioned by Paul to be extraordinary . 7. Unlesse we understand those prophets which Christ gave to the Church , 1 Cor. 12. 28. and cap. 14. Ephes : 4. 11. to have been extraordinarly inspired by the Spirit , then we shall not be able to prove from Scripture , that Christ hath given to the Church of the new Testament , any extraordinarie Prophets to foretell things to come . But 't is certain that Christ hath given such extraordinary Prophets to the Church of the new Testament , such as Agabus , and the daughters of Philip : Eusebius tells us there were such Prophets in the Church , till the dayes of Iustin Martyr ; which we have also from Iustinus himselfe . And now having the occasion , I must say it to the glory of God , there were in the Church of Scotland , both in the time of our first Reformation , and after the Reformation such extraordinary men , as were more then ordinary Pastors and Teachers , even holy Prophets receaving extraordinary Revelations from God , and foret●…lling diverse strange and remarkable things , which did accordingly come to paste punctually , to the great admiration of all who knew the particulars , such were Mr. Wishart the Martyre , Mr. Knox the Reformer ; also Mr. Iohn Welsh , Mr. Iohn Davidsoune , Mr. Robert Bruce , Mr. Alexander Simson , Mr. Fergusson , and others : It were too long to make a narration here of all such particulars , and there are so many of them stupendious , that to give instance in some few , might seem to derogat from the rest . But if God give me opportunity , I shal think it worth the while to make a collection of these things : Mean while although such Prophets be extraordinary , and but seldome raised up in the Church , yet such there have been : I dare say , not onely in the primitive times , but amongst our first Reformers , and others . And upon what Scripture can we pitch for such extraordinary Prophets . If not upon those Scriptures which are applyed by some to the prophesying Brethren , or gifted Church-members ; 8. There are but three senses of the word Prophesying , which I can finde any where else in the new Testament . 1. For such prophesying as is competent to all converted and gifted persons , when they are filled with a spirit of illumination , and speak with other tongues as the spirit gives them utterance : In which sense Ioel foretold , that daughters as well as sonnes , hand maids as well as men-servants , young and old should prophesie , Acts 2. 17 , 18. Which was accordingly fulfilled upon the day of Penticost , for Acts 1. 14. and 2. 1. 4. This Spirit of Prophesie was powred out upon all the Disciples , men and women . 2. For such prophesying , ●…s is the preaching of ordinary Ministers , although I know no Text where without any controversie , the word is used for the ordinary Ministeriall preaching ; Yet I understand the word to bee used , in this sence , ( though by allusion onely where of before ) . Revel . 11. 3. And I will give power unto my two witnesses , and they shall prophesie a thousand two hundreth and threescore dayes cloathed in sackcloath . 3. For extraordinary prophesying from immediate and miraculous inspiration , in which sence it is often used in the new Testament , as I shall shew anone . But a fourth sense , viz. The prophesying of gifted Brethren , ( not sisters ) out of office , and that publickly , and by an ordinary gift , I can finde no where ; and if we goe either higher or lower , then the ordinary Pastorall preaching , women as well as men might prophesie . in the Scripture language , Prophetesses , as well as Prophets . 9. The Apostle plainly distinguisheth , Prophesie , both from the word of knowledge , and from the word of wisdom , 1 Cor. 12. 8. 9. 10 For to one is given by the Spirit , the word of wisdome , to another the word of knowledge by the same Spirit , to another prophesie ; now what is that gift and manifestation of the Spirit , which is supposed to be given to gifted and prophesying-members , must it not fall under that enumeration , 1 Cor : 12. 7 , 8 , 9 , 10 , 11. Is it then the interpretation , o●… opening of Scripture , that is the Teachers part , the word of knowledge : Is it both to interpre●… , and apply Scripture , that is the pastors part , the word of wisdome ; Is it to prophesie , that is more nor either the word of 〈◊〉 , or the word of wisdome , and is therefored 〈◊〉 from both . 10. In that Text last cited , prophesie is mentioned , not only as a gift by which the Spirit worketh , for the profite and edification of the Church , but as a Ministery , function , and ad●…inistration in the Church , for ve●…s . 4. 5 , 6. The Apostle teacheth us , that there are diversiti●…s . 1 Of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Of administrations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. Of operations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thereafter in reference to all these three , he addeth the enumeration of the particulars , ver . 8. 9 , 10. In a Prophet hterefore there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the new Testament for the Ministery , not onely of ruling Elders and Deacons , Rom : 12. 7. of Pastors and Teachers ; yea , of Evangelists and Apostles , Ephes : 4. 12. Col : 4. 17. 2 Tim : 4. 5. 11. Acts 1. 17. 25. and 12. 25. and 20. 24. and 2●… . 19. Rom. 11. 13. 2 Cor : 4. 1. and 5. 18. and 6. 3. and 9. 1. and else where the English translators in these places render it sometimes Ministerie , sometimes Office , sometimes indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the new Testament for any Ministring to the necessities of the poore Saints , by charity and almes . But no body that I know doth imagine or can imagine that this is the sense of the word , 1 Cor : 12. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore I conclude that the Prophets in these primitive times , had an office or Ministery in the Church . 11. The word Prophesying is often used in the new Testament , for that which is extraordinary , and by Revelation , Mat. 26. 68. Rev : 1. 3. Acts 21. 9. Luke 1. 67. Revel . 22. 10. 19. Revel . 10. 11. Mark : 7. 6. 1 Peter 1. 10. Jud : 14. John Baptist is called a Prophet , Luke 1. 76. and 7. 28. Matth : 21. 26. and 14. 5. Christ himselfe is called a Prophet , Matth. 13. 57. Luke 7. 16 and 24. 19. John 4. 19. and 9. 17. Elymas the Sorcerer is called a false Prophet , Acts. 13. 6. Prophesying in the name of Christ , is joyned with other miraculous , gifts , Mat : 7. 22. Many will say to me in that day , Lord , have we not prophesied in thy name ? and in thy name have cast out devils , and in thy name done many wonderfull workes , Acts 19. 6. and when Paul laid his hands on them , the holy Ghost came on them , and they spake with tongues , and prophesied . In this sence is the word used , when 't is said that Cajaphas prophesied , John 11. 51. the same word is used for propheticall prediction , 1 Tim : 1. 18. according to the prophesies which went before on the Rev. 2. 22. Jezebel did call her selfe a Prophetesse . 12 Prophecy ( as Paul speakes of it ) is so farre from being a common priviledge of gifted Saints out of office , that it is one of the speciall and rarest gifts which the Apostles themselves had or could have , 1 Cor. 13. 2. And though I have the gift of prophesie , and understand all mysteries , and all knowledge , which stands there between the gift of tongues , and the faith of miracles : again , 1 Cor : 14. 16. Now brethren , if I come unto you speaking with tongues , what shall I prosite you , except I shall speak unto you , either by Revelation , or by knowledge , or by Prophesying , or by Doctrine . The first two , Revelation , and knowledge are immanent in the Apostle : The other two Prophesying and Doctrine ; are transient from the Apostle to the Church . What shall my gift of tongues profite you , saith he ; or how shall you be edified or satisfied thereby , unlesse , either I utter some Revelation unto you by Prophesying , or utter my knowledge unto you by Doctrine , so distinguishing Prophesying from Doctrine as greater then it ; because Prophesying proceeds from Revelation , Doctrine from knowledge , in him that teacheth . 13. I have yet another reason , which I think will be a hard knot to our dissenting Brethren , the Apostle compareth in that 14. Chap : the gifts of tongues , and the gifts of prophesie . He commendeth both , as desirable , vers : 1. and wisheth to them all both these gifts , vers : 6. but rather prophesie as comparatively the better for edifying the Church . Et magis & minus , non variant speciem . There are both good and desirable gifts of the Spirit , given to profite withall , 1 Cor. 12. 7 , 10 , 11. The Apostle also alloweth as many to speak with tongues in the Church , as hee alloweth to prophesie in the Church ; that is , as two or three of the Prophets may speak by course in one Assembly , so may two or three speak by course in a strange tongue , so that one interpret , 1 Cor : 14. 27 , 29. Moreover , whereas it is supposed by our dissenting brethren , that all or most of the Church , women excepted , did prophesie ; they must upon the very same ground , suppose that all or most of the Church , women excepted ; spake strange tongues in the Church . For in the same place where 't is said , that every one of them had a Doctrine and Revelation , 't is said also that every one of them had a tongue and an Interpretation , 1. Cor : 14. 26. Which tongues considered and compared together , it will be found , that if the reasons hold good , and the consequences be valid , which are brought for the prophesying of gifted members out of office , and that therein they have the Church of Corinth a president , the like reasons , and al 's strong consequences will prove , that any two or three of a Church , who shall happilie have the gift of strange tongues , may speak by course in the Church , so that one Interpret , and that the Church of Corinth is as good a president for this , as for the other ; Let our Brethren therefore , either make both these gifts ( prophesie , and tongues ) in the Church of Corinth , to bee extraordinary and miraculous , and so neither of them to bee an ordinary president : or otherwise , they must make them both to be set forth for ordinary Patterns and presidents , and so begin to cry up tongues , as well as prophesying , for if the gift of prophesie , be such as men may attaine by industrie and study , so is the gift of tongues : I know no way to loose the knot without acknowledging , that both the gift of tongues and that of prophesie , were extraordinary and miraculous , which is the truth . These are the reasons which I lean to in this matter . I come next to answere , Objections . The first three Objections I finde in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Ordination : But I shall answere other Objections also omitted there , but which have been objected by others . Object . 1. The Prophets , 1 Cor : 14 were not immediatlie inspired with prediction ; for women that were so inspired , might deliver their prophesie in the Church , but there women are forbidden to speak , vers : 34. Answ : 1. But where finde we that women which were prophetesses , and immediately inspired , were allowed to deliver their prophesie in the Church . I suppose he had a respect to 1 Cor : 11. 5. But every woman that prayeth or prophesieth with her head covered , dishonoureth her head , which is meaned of the publicke Assemblie , for the Apostle is speaking of covering , or uncovering the head in the Church . But diverse Interpreters understand here by a woman , that prayeth or prophesieth , a woman that joyneth as a hearer in the publicke Assemblie , and so vers : 4. by a man that prayeth or prophesieth , a man that is a hearer , and joyneth in the ordinances . So that the Geneva annotation upon verse 5. gives a good sence of that Text : That women which shew themselves in publick and ecclesiasticall Assemblies , without the signe and token of their subjection , that is to sa●… , uncovered , shame themselves . See more for th●…s in Junius his annotations on the Arabike version in that place . ●… . If the Apostle by prophesying , 1 Cor : 11. 4. 5. Understand prophesying by immediate inspiration , then the Objection may bee retorted and turned into an Argument against the Objectors : For the sence of the word prophesying in the 11. Chap : may give light to the word prophesying in the 14. Chap. 3. Peter Martyr , loc : com : eccles : 4. cap : 1. Is indeed of opinion , that women which were prophetesses , and extraordinarly inspired , might sp●…ak in the Church , provided that their heads were covered , in token of foeminine subjection , and that the forbidding of women to speak in the Church , extendeth to such , and so hee reconcileth , 1 Cor. 14. 34. 1 Tim. 2. 13. with 2 Cor : 11. 5. I doubt his opinion in this particular is not well grounded , onely so farre I make use of it , that if 1 Cor : 11. 5. be meant of prophetesses , praying or prophesying in the Church , ( which the Objector hath to prove ) . Then certainely the forbidding of women to speak in the Church , cannot be understood universallie , but with a reserve and exception of extraordinary cases : But how can this exception of prophetesses consist with with the Text , Let your women keep silence in the Church , Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Your women , they had prophesying women , as is supposed by these of the other opinion , from 1 Cor : 11. 5. Nay , even your women must be silent saith the Apostle ; and the reasons which he addeth , are so universall as to comdrehend even prophetesses , they are commanded to be under obedience , and to be in subjection , which Martyr himselfe noteth , holds true of prophesying women , as well as others , and that for that cause their heads were to be covered : Another reason is added , 1 Tim. 2. 14. Adam was not deceaved , but the woman being deceaved , was in the transgression : It might be feared , saith P. Martyr , if women were permitted to speak in the Church , Sathan should returne to his first wyle , and deceave the man by the woman . Surely he that made use of Evah , might also make use of a prophesying woman to deceave , and so much the more , because , now since the fall , both man and woman are more subject to tentation . So that both the Apostles command , and the reasons of it seem plainly to exclude , even prophesying women from speaking in the Church , and if they be allowed to deliver extraordinary prophesies and revelations in the Church ; why not also to prophesie as other gifted members . If that which is greater be allowed them , why not that which is lesse ? And if prophetesses be excepted from the rule , 1 Cor : 14. 34. Why not also other women of excellent gifts . Object : 2. The Apostle , 1 Cor. 14. 24 , 26. speaks of prophesie as a gift in all , or most of the members of the Church , and forbids it to none , but women . Answ : 1. I have already proved from , 1 Cor : 12. 28 , 29. and 13. 2. and 14. 6. that prophesie even in those dayes , was not a common , but a rare and singular gift . So , ibid : vers . 5 when he saith , I would that all spake with tongues , but rather that yee prophesied ; hee intimateth that all of them did not prophesie . 2. When the Apostle speaks by way of supposition , vers ; 24 : But if all prophesie , this proves not that all did prophesie , neither can the very supposition bee understood universally : For if an unbeleever had come into their Assembly , and heard all , and every one of them prophesying ; sure he had been so farre from being wonne thereby , that he had been more alienated from such a confusion . 3. That which gives greatest collour to the Objection , is vers : 26. When yee come together every one of you hath a Psalme , hath a Doctrine , hath a Tongue , hath a Revelation , hath an Interpretation : I shall freely offer my judgement concerning this Text to be considered . I hold the first hint from Cajetan upon the place ; It is not said , every one of you can speak a strange tongue , or can utter a Revelation , &c. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath ●… . g. every one in the Church hath these things for his good and benefite , when one prophesieth , or two , or three , every one in the Church hath that prophesie , the like of Psalmes , Tongues , &c. Even as 1 Cor : 3. 21. 22. all things are yours , whether Paul or Apollo , &c. Where it may bee truely added , or Psalmes , or Tongues , or Doctrines , or Revelations , or Interpretations , all these are yours , all these hath Christ given to the Church for her good , men are said to have these things of which they have the good fruit , use , benefite , at least are allowed to have , and may have the benefite thereof , Luke 16. 29 they have Moses and the Prophets , Ephes : 1. 7. and Col. 1. 14. In whom we have redemption through his blood , 1 Cor. 2. 16. But we have the minde of Christ ; Philip. 3. 17. ye have us for an example , Heb : 13. 10. we have an Altar , 2 Pet. 1. 15. we have a more sure word of prophesie , and the like . And thus I understand the Text now in controversie , the Apostle having from the beginning of that 14. Chap : perswaded that the gifts of tongues and prophesie might be used , not so as the men might be most admired , but so as the Church might be most edified , and that not so much the gifts , as the profitable use of the gifts was to be desired , he concludeth this point , vers : 26. Making a transition to certain Canons , for order in the use of tongues and prophesie , as if he had said , If these gifts be thus improved to edifie , then although every one of you hath not the gifts of tongues , prophesie , &c. Yet when yee come together , every one of you hath all these tongues , prophesies , &c. They being yours , for your good and edification . 4. But if our dissenting Brethren will not receave this sence , ( which is quite contrarie to theirs ) . Yet in this Text , here , they can no more extend to all or most of the members of the Church , one of these branches , then another : If all or most of them did prophesie , then all or most of them had the gift of tongues , and the Interpretation of tongues , and Revelations , and the ●…ift of composing Psalmes , and so the same president shall bring in strange tongues , as well as prophesying , ( of which more before ) beside that of composing Psalmes . I shal hardly beleeve that our dissenting Brethren themselves will say , that all or most of the Church of Corinth had the gift of tongues . Let us see then , how they will restrict the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you in reference to tongues , they must allow us to make the same restruction in reference to prophesie : But if they will say at large , that all or most of the Church of Corinth , had the gifts of tongues , as well as that of prophesie , then they are loosers another way , by yeelding the president of the Church of Corinth ( in that very place upon which they build their prophesying ) to be extraordinary and miraculous . 5. Whereas the Objection saith , that all or most of them did prophesie , this addition , of most of them , is fictious and fallacious to hide weaknesse , for the Text hath no such thing , but saith , every one of you : Themselves dare not understand every one of you , universally , but in a restricted sence , for then Prophets , and Brethren should bee acciprocall , and convertible names in the Epistles to the Corinthians , and when 't is said , the spirits of the Prophets are subject to the prophets , 1 Cor. 14. 32. the sence should bee no more , but equivalent ( upon the matter ) to this , the spirits of all the Brethren are subject to the Brethren . 6. Wherefore , every one of you , vers : 26. ( if extended to prophesying ) can be no more , but every one of you prophets , even as Isa : 1. 23. every one . i. e. every one of the Princes ; Heb : 2. 9. Jesus tasted death for every man ; i. e. for every man whom the Father had given him , or chosen to be redeemed , 1 Cor : 12. 7. But the manifestation of the Spirit is given to every man ; i. e. that is , to every gifted man in the Church , to profite withall ; Ephes. 5. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let every one of you in particular , so love his wife ; that is , every one of you husbands , Isa : 9. 17. every one is a hypocrite , that is ; every wicked person who cometh to worship before me ; Luke 13. 15. Doeth not each one of you on the Sabbah , loose his oxe or his asse , that is , each of you who hath an ox or an asse : many other such instances might be given from Scripture . 7. Bullinger noteth out of the Greek Scholiast , that the Apostle here , 1 Cor : 14. 26. useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , one of you hath a Psalme , another a Doctrine , another a Tongue , &c. Beza gives us the same sence , and refers us to 1 Cor : 1. 12. which is a notable clearing of this Text , for the very same phrase : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is there used : Every one of you saith , I am of Paul , and I of Apollo , and I of Cephas , and I of Christ , yet every one of them did not say all this , but one said , I am of Paul , another said , I am of Apollo , &c. The Syriak confirmeth the same sence , for 1 Cor : 14. 26. he rendereth thus : Whosoever of you hath a Psalme , let him say on , and he who hath a Doctrine , and he who hath a Revelation , and he who hath a tongue , and he who hath an Interpretation : So the Arabik version ( which Iunius on his Marginall annotations upon it here commendeth ) runnes thus . If any of you hath a kinde of Psalme to say , and he that hath a Doctrine , aud he that hath a Revelation , and he that hath a Tongue , and he that hath an Interpretation , let all this be done to edifying . Object : 3. These gifts which are required in a Prophet , 1 Cor : 14. 3. 26. are such as men ordinarly may , and do attain by industry and study Answ. 1. The contrary hath been clearly proved , and that wery Text , vers : 26. proveth it ; the more strange it is , that a Text which mentioneth revelation , tongues , should be cited for ordinary study and industrie . 2. 'T is said indeed , vers : 3. He that prophesieth , speaketh unto men to edification , and exhortation , and comfort . What then ; did not an extraordinary Prophet , an Apostle , an Evangelist speak unto men to edification , and exhortation , and comfort ? No man dare deny , but they did , yet this cannot prove that Apostles and evangelists were not extraordinary Ministers : The edification and fruit which come to the Church by these Prophets , is one thing , the way of revelation and inspiration by which the prophesie came , another thing : the Apostle is there onely comparing two extraordinary and miraculous gifts together , tongues and prophesie : Of the two , prophesie is rather to be desired , for the edifying of the Church , for he that speaketh a strange tongue , cannot edifie the Church , except it be interpreted , but he that prophesieth , edifieth the Church by his very gift of prophesie , with lesse businesse , and without an interpreter ; This being the scope and sence of the Text , it may discover the weaknesse of that ground , upon which many have supposed that the Apostle means nothing by prophesie , but the ordinary gift of expounding , and applying Scripture ; yea , vers : 6. prophesie and revelation , are at once held forth , both as edifying , and as distinct from doctrine , and revelation distinct from knowledge , must needs be taken a gift , and not to be numbred among ordinary gifts ( as Iunius upon the Arabike , in the place noteth ) what ever acceptions of the word , we may finde else where in Scripture . Object . 4. But the Apostle bids them desire that they may prophesie , vers : 1. how can one desire , or pray in faith for a miraculous and extraordinary gift of the Spirit . Answ : 1. He bids them not onely desire , that they might prophesie , but that they might have other spirituall gifts , such as the gifts of tongues , So vers : 1. and the interpretations of tongues , and hee wishes to them all the gift of tongues , now the gift of tongues was extraordinary and miraculous , as Acts 2. 6 , 7 , 8. They might desire both the one gift and the other , to glorifie God , and to profite withall . 1 Cor : 12. 7. yea , they might pray for it in faith for these ends , and so much the more , because Mark. 16. 17. the promise is made to beleevers of that first age . And these signes shall follow them that beleeve , in my name shall they cast out devils , they shall speak with new tongues , &c. And why might not the prayer of faith obtaine the gift of prophesie , as well as recover the sick , Iam : 5. 15. although neither the one nor the other might be prayed for , with that absolutenesse , and peremptorinesse of desire , as saving mercies and graces necessarie to salvation , which is intimated in part by the different phrase , noted by Erasmus , and others to be used , 1 Cor : 14. 1. follow after charity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pursue it , or as ( the Syriak ) runne after it , so follow after love , as never to be satisfied till ye overtake it , be earnest in the pursuite of it . But concerning tongues , prophesie , and the like , he addeth ; and desire spirituall gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which falleth short of the other , not signifying any affecting of any thing with all our endeavour ( as the other word doth ) but only a high esteeming , valuing , admiring , wishing of a thing which , yet , if it be denyed to us , we must sit down satisfied without it . Object : 5. But these Prophets were to be judged , examined and tryed , 1 Cor : 14. 29. 32. therefore it seemes they were not extraordinary Prophets infallibly inspired . Answ : 1. If those who came under the name of extraordinary Prophets , might not be tryed and examined , why are there so many caveats in the new Testament , to beware of false Prophets , Mat : 7. 15. and 24. 11 , 24. 1 Iohn 4. 1. Did not the Lord admit of Moses his objection , that peradventure the children of Israel would not beleeve him , that God had appeared unto him , and sent him , wherein God will have him to satisfie them by signes and miracles , Exod. 4. 1. to vers : 10. are not the Bereans commended , Acts 17. 11. for proving and trying the Doctrine of the Apostles themselves by the Scriptures ? 2. Although such as had the gift of prophesie , did not , nor could not erre , so farre as they were inspired by the holy Ghost in prophesying , much lesse in writing Scripture , yet they might have , and some had their owne mistakes and errors in particular cases ; whereof I shall have one instance in Elias , who said , he was left alone : But what saith the answere of God unto him , I have reserved to my selfe seven thousand , &c. He spake from his own spirit , when he said he was left alone , but the answer of God corrects his mistake . Another instance in those prophesying Disciples , Acts 21. 4. Who said to Paul through the Spirit , that he should not goe up to Ierusalem . Therefore foretelling and foreknowing of Pauls danger at Jerusalem , was from the spirit of prophesie , but the consequence they did draw from hence , that therefore Paul should not go up to Jerusalem . This Interpreters conceave , was only from their own spirits , though they misfathered it upon the Spirit of God. 3. 'T is well observed in the English annotations upon 1 Cor. 14. 32. That although those prophesies were infused by the holy Ghost , that cannot erre , yet all things are not alwayes revealed to one , and that which is not revealed to one , is oftentimes revealed to more , and sometimes in clearer manner . There might be also some thing mingled with that which the Prophets receaved , and it might fall out , that that which they added of their own , by way of confirmation , illustration or application , might be justly subject to censure , wheher it must be tryed and judged by others , whether the prophesies proceed from the inspiration of the holy Spirit , and according to the rule of faith , Esa. 8. 20. Object : 6. The Apostle distinguisheth Prophesie from ministery , Rom. 12. 6 , 7. therefore they who prophesied , were gifted persons out of office . Answ : 1. Diverse resolve that Text thus , that first the Apostle maketh a generall division of Ecclesiasticall offices , Prophesie , comprehending these that labour in the word and doctrine , Ministery comprehending those that labour not in the word and doctrine , and that thereafter the Apostle subdivideth prophesying into the pastorall and doctorall function : and Ministery , he subdivideth into the office of the ruling Elder , Deacon , and the other of shewing mercy , which was committed sometimes to old men , sometimes to widows . 2. When I look again and again unto that Text , I rather incline to understand by prophesie there , the extraordinary prophesie , and by Ministery , the ordinary offices in the Church . Having then gifts saith the Apostle , and differing according to the grace that is given to us , whether prophesie , let us prophesie according to the proportion of faith ▪ that under the colour of prophesie and revelation , wee bring nothing which is not agreeable to the rule of faith , Or Ministery , let us wait on Ministery . If our office and administration be ordinary , let us attend it ; and not slight it , because it is ordinary . Then he enlargeth this last by an enumeration of the ordinary offices in the Church , Pastors , Teachers , ruling Elders and Deacons . While I am writing these things , I finde Gomarus upon Rom. 12. 6 , 7. of the same opinion , that prophesie is meant here of that which is extraordinary , Ministery of that which is ordinary . Object . 7. But that Text , The Spirits of the Prophets are subject to the Prophets , is applyed by many Presbyteriall writers , for the upholding the authority of Classes , and Synods , which is not a good argument of these prophets , if these Prophets were extraordinary . Answ. This makes the argument nothing the weaker but so much the stronger . For if Prophets who were immediatly inspired , were to be subject to the examination , and judgment , ●…nd censure of other Prophets , and if Paul and Barnabas gave an account , before the Apostles and Elders at Jerusalem of their doctrine , so much opposed by some at Antioh , Acts 15. and if Peter being accused for going in to the uncircumcised , was put to make his defence to them at Jerusalem , Acts 11. then à fortiori , it doth much more become ordinary Pastors and Teachers , to submit to the judgment of an Assembly of Pastors and Teachers ; And generally as in civil justice , 't is a good and equall rule , that a man be judged per pares , so proportionably in Church censures , it will hold among Church officers or Ministers , that they should be judged per pares , an Apostle by the Apostles , a Prophet by the Prophets , an Elder by the Elders . Object . 8. Iudas and Stlas are called Prophets , Acts 15. 32. and they exhorted the Church , yet they were out of office , for they are distinguished from the Apostles and Elders , and said to be chiefe men among the Brethren , vers : 22. Answ : 1. This president will carry the prophesying Brethren very high , for Silas is reckoned by Divines to have been an Evangelist , which may be collected from his travelling through so many places with Paul , for spreading the Gospell , Acts 16. 17. Act : 17. 4 , 10. 14 , 15. Act. 18. 5. others think hee had a Ministeriall charge at Jerusalem , but the former opinion seems to be better grounded . 2. The word Brethren and Brother , does not ever note such as were out of office in the Church , but 't is diverse times used , ( and so I take it here ) of such as were neither fixed as Elders nor so eminent in the Church as Apostles , but had speci●…l and extraordinary employments , or administrations in the Church , as 2 Cor : 8. 18. 22 , 23 1 Cor : 16. 12. 2 Cor : 1. 1. Heb : 13. 23. 1 Cor : 1. 1. 1 Pet : 5. 12. Ephes : 6. 21. Col : 4. 7. Philem : 1. 20. From which places it is manifest , that the Apostles fellow labourers in their extraordinary administrations , are often called Brethren , and among these Brethren , Iudas and Silas were chiefe men , either for the greatnesse of their gifts , or more aboundant labours . And now in the close , my advise and exhortationis unto such Brethren as take upon them to preach , or prophesie , neither being nor intending to be ordained to the Ministery , that they would yet take them to serious second thoughts of this businesse , and seeing that prophesying which they take for their president , hath been so clearly proved to have been extraordinary , seeing also Christ hath appointed Pastors and Teachers for the ordinary work of the publicke teaching , edifying the Church , and perfecting the Saints , Ephes : 4. 11. 12. ( which ordinance is sufficient for that end ) , those Brethren should do well to improve their gifts in another way , by writing , and by occasionall exhorting , admonishing , instructing , reproving , comforting others , in that fraternall manner , which is sutable to Christians out of office : If they desire any other work in the Church , let them desire the Pastorall office , and offer themselves to tryall in order thereunto , for as Greg : Nazianzen saith , orat : 7. Christ hath appointed this order in his Church , that the flocke may be one thing , Pastors another thing ; And again , 't is a great businesse to teach , but it is safe and harmlesse to learn , why makest thou thy selfe a Pastor , when thou art one of the flock . CHAP. VI. Whether any other but a Minister , lawfully called and ordained , may administer the Sacraments , Baptisme and the Lords supper . THe Socinians and the Erastian Crutch-maker before mentioned , so plead against the necessity of Ordination , that they held it lawfull and free to gifted persons not ordained , not onely to preach , but to administer the Sacraments whether they extend this to women as well as men , I know not . Peradventure they will borrow from the Pagans those shee priests whom Gellius out of Cicero , cals Antistitas , not Antistites , or happilie they hold with the old Pepuzians , that women may both preach and administer the Sacraments , at least , if they may not speak in the Church , ( because that is forbidden , 1 Cor. 14. 32. although some are so bold as to restrict that prohibition to married women , whereof they think they have some colour from the context ) that yet they may both preach and administer the Sacraments in private places . And if there be no more necessary to one that preacheth or ministereth the Sacraments , but onely gifts and abilities , how can they avoid to allow gifted women , as well as gifted men to performe these holy things ? But it is justly held by the reformed Churches , and ordered in the Directorie of Worship agreed upon by both Kingdoms , and mentioned also in the late Confession of faith , chap : 27. that neither Baptisme nor the Lords Supper may be dispensed by any , but by a Minister of the Word lawfullie ordained . Nay ( say the soundest Protestant writers ) not upon pretence of whatsoever necessitie be it among Iews , Turks , Pagans , or to children dying , or the like . The arguments I lean to , are these . 1. God hath appointed the Minister of the word , lawfully called and ordained , and no other to bee the stewards and dispensers of the mysteries of Christ , 1 Cor : 4. 1. Let a man so account of us , as of the Ministers of Christ , and Stewards of the mysteries of God. Moreover it is required of Stewards , that a man be found faithfull . Which the Apostle doeth not onely apply to himselfe and Apollo , vers : 6. ( where by the way it may be remembred that Apollo was neither an Apostle , nor Evangelist , but a powerfull Minister of the Gospell ) and to Sosthenes ( as appeareth by comparing the Text new cited with 1 Cor : 1. 1. ) but he also applyeth the same to every lawfull Bishop , or ordinary Minister , Tit. 1. 7. for a Bishop must be blamelesse as the steward of God , and this steward is ordained , vers : 5. So Luke 12. 42. Who then is that faithfull and wise steward , whom his Lord shall make ruler over his houshold , to give them their portion of meat in due season . 'T is not Christs will that any one of the houshold , who is faithfull , wise , and discreet , may take upon him the stewards office , to dispense meat to the rest . But there is a steward constituted and appointed for that purpose . There are stewards appointed in the Church , which is the house of the living God , and those to continue till the coming of Christ , ibid : vers : 43. 46. and there is nothing which more properly belongeth to the Ecclesiasticall stewards , then the dispensation of the Sacraments . 2. Ministers lawfully called and ordained , and none other hath Christ appointed to bee Pastors or Sheepherds , to feed the flocke of God , Ier : 3. 15. Eph : 4. 11. Act : 20. 28. 1 Pet : 5. 2. Much of this feeding consisteth in the dispensation of the Sacraments . And hee who hath appointed this food to be receaved by some , hath also appointed to be given , and administred by others . Surely hee who is so much displeased with Pastors , who feed themselves and not the flocke , will not be well pleased with the flocke which will be their owne feeders onely , and will not be fed by the Pastor . Grotius had an extravagant notion of communicating , where there are no Sacramentall Elements , or where there are no Pastors to administer , yet although he went too farre , those against whom I now argue , doe farre outreach him , for where there are both Elements and Pastors to administer , they hold there may be a Sacrament without any Pastor ; Yea , this Socinian and Anabaptisticall way , takes away the very distinction of Pastor and flocke in the Church , as if any of the sheep were to feed the sheepherd , as well as he them . 3. Ezekiels vision concerning the new Temple , is generally acknowledged to bee an Evangelicall prophesie , which I have also else where demonstrate by infallible reasons : But I conceave the Sectaries of this time , who cry downe the Ministery and Ordination , doe not nor will not deny it . Sure I am such a materiall Temple as is described in that vision , never yet was . Now among other things , it is there prophesied concerning the Ministers of the Gospell , Ezek : 44. 16. They shall enter into my Sanctuarie , and they shall come near unto my table to Minister unto me ; and they shall keep my charge . Whereof we can make no Gospell sence , except it belong to the charge of Ministers , lawfully called and entered into that work , to administer the Sacraments , and namelie that of the Lords Supper at his Table . These Ministers are also in that Chapter plainly distinguished from the people , or children of Israel , vers : 15. 19 , 22 , 23 , 28. 4. The Sacraments are seals of the righteousnesse of faith , or covenant of grace , as Divines commonly speak , borrowing the phrase from Rom : 4. 11. This truely hath been justly accounted so necessary , that both the Houses of Parliament after consultation , had with the Assemblie of Divines , did by the Ordinance dated , Octob : 20. 1645. appoint that who ever doth not know that the Sacraments are seals of the Covenant of grace , shall not be admitted to the Lords-supper , but shall be suspended from it , as an ignorant person . Now if it were an intolerable usurpation among men , if a privat person should take the broad Seal of the Kingdome , and append it to such Signatures as he thinks good ; yea , ( put case ) to these Signatures onely , whereunto it is to be , and ought to be put by those who are intrusted with the keeping of it : Now much more were it a provoking sinne , and usurpation against Jesus Christ ( who is jealous of his glory , and tender of his ordinances ) to make bold with his Seals , without being called , and appointed thereunto . 5. Christ gives a commission to the Apostles , to Teach , and Baptize , and extends the same commission to all Teaching Ministers , to the end of the world , Mat : 28. 19. 20. from which place 't is plaine ; 1. That Jesus Christ would have the distinction of Teachers and Taught : Baptizers and Baptized to have place in the Church alway , even unto the end . 2. That the commission to Teach and Baptize , was not given to all who beleeve in Jesus Christ , but to some onely . 3. That these some who receaved this commission , are not only the Apostles , but ordinary Ministers , as is manifested by the explaining of the commission , and promise to the end of the world . 6. Christ hath distinguished between Magistracy and Ministery , between civil and sacred vocations , Mat : 22. 21. Mat : 16. 19. &c. 18. 18 , &c : 28. 19. Ioh : 20. 23. Rom : 13. 1. 7. 1 Tim : 2. 2. 1 Pet : 2. 13 , 14. compared with Rom : 12. 6 , 7 , 8. 1 Cor : 12. 28. Eph : 4. 11. 1 Thes : 5. 12. Heb : 13. 7 , 17. So that as Ministers may not assume civil dignities and administrations , nor exercise seculare power , Luke 12. 14. &c. 22. 25. 26. Ioh : 18. 36. 2 Cor : 10. 4. 2 Tim : 2. 4. It is no lesse contrary to the ordinance of Christ , that Magistrates ( or any other civil persons ) stretch themselves beyond their lyne , and get ( with Pompey ) into the holy of holies , or with Vzziah to the burning of incense , in both which examples , such intrusion was examplarily punished . As it may be said to a secularized Minister , who made thee a Judge , or a civil Magistrate ? so it may be said , to a Ministerialized civil person , who made thee a dispenser of the Word and Sacraments ? 7. Wee have cleare and convincing examples in the new Testament , that the Sacraments were administred by publicke Ministers , called and appointed thereunto , as Baptisme by Iohn , ( Ioh : 1. 33. he hath sent me to baptize ) and frequently by the Apostles in the story of the Acts. The Lords supper administred by Christ himself , ( whose example in things imitable we are bidden follow , who also himselfe then commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this doe ) . And by the Apostle Paul , Acts 20. 7 , 11. so the breaking of bread is joyned with the Apostles doctrine and fellowship , Acts 2. 42. Ministers being also called the stewards and dispensers of the mysteries of God , where of before : So that a lawfull Minister may in faith administer , and the receavers receave from him in faith the Sacraments , having Scripture warrands for so doing . But there is neither any commission from Christ , to such as are no Church officers , to administer the Sacraments : Nor can there any cleare example be found in the new Testament , of administering either the one Sacrament or the other , by any person who can be proved , not to have been a Minister lawfully called & ordained . Therefore such persons cannot in faith administer , nor others in faith receave from them , either Baptisme or the Lords supper . 8. That one Text , Eph : 4. 11. 12 , 13. is enough to put to silence these gainsayers . And hee gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , for the perfecting of the Saincts , for the work of the Ministery , for the edifying the body of Christ , till wee all come , &c. Is not the administration of the Sacraments a part of the perfecting of the Saints , of the work of the Ministrie , of the edifying of the body of Christ ? And are we not told that this shall continue till the whole number of the Elect be fulfilled ? And whom hath Christ given here to his Church for this work ? Hath he given any other but Pastors and Teachers ( setting aside the extraordinary officers ) and who are the Pastors and Teachers appointed hereunto ? All , or whosoever will ? Nay not all , but some , saith the Text. CHAP. VII . Of Prophets and Evangelists , in what sense their Work and Vocation might be called extraordinary ; and in what sense ordinary . THis Question appeareth to be very perplexed and thornie , yet I am led upon it both by the contraversies of the times , concerning the necessity of Mission and Ordination unto all Ministers of holy things , and likewise by occasion of that which is maintained by some men of Learning that there are still or may be Evangelists in the Church . Calvin holds indeed that in that age of his , God raised up Evangelists to rescue the Church from Popery Instit lib. 4. cap. 3. § 4. and Mr. Hooker in his Ecclesiasticall policie , lib. 5. Sect : 78. tels us out of Eusebius eccles : hist : lib. 3. cap : 34. that in Trajans dayes many of the Apostles Disciples and Scholers who were then alive , sold their possessions , which they gave to the poor , and betaking themselves to travel , undertook the labour of Evangelists , that is , they painfully preached Christ , and delivered to them who as yet never heard the doctrine of Faith. Concerning Prophets , I have before shewed out of Iustine Martyr dial : cum Tryph : Iud. That in his dayes there were still some in the Church , who had an extraordinary gift of prophesie , and such there have been also in other places , and at other times . Of which there might be diverse instances given , I shall here speak somewhat , first of the work of Prophets and Evangelists . Their Work and Administration , I conceave to be partly ordinarie , partly extraordinarie . Ordinarie , because the higher degrees . Eph. 4. 11. are comprehensive of the lower , not contrariwise , a Pastor doth the work of a Teacher , an Evangelist doth the work of a Pastor and Teacher , a Prophet doth the work of an Evangelist , Pastor and Teacher , an Apostle the work of all those , which I have also before touched , following Chrysostome , and Mr. Bayne . Prophets and Evangelists edifie the Church by preaching as well as ordinary Pastors , 1 Cor. 14. 3. Eph. 4. 11. 12. 2 Tim. 4. 2. 5. From which Scriptures and others of that sort , as Tit. 1. 5. 1 Tim. 3. 15. Some have collected that Evangelists had a fixed charge in some cer●…aine Church , which they attended and took the oversight thereof for the work of the Ministerie al 's often , and al 's long as other pressing and publick occasions of the Church could permit . See Zeperus de polit : eccl : lib : 2. cap : 1. Aret : probl : Theol : loc : 62. I say again the work of Prophets and Evangelists was extraordinarie , for the distinguishing or characteristicall propertie of a Prophet , i. e. the outmost he could do , which the ordinary officers could not do , nor any other , but an Apostle , is the opening of great secrets or foreshewing things to come , by the speciall and extraordinarie inspiration of the holy Ghost . Their verie name intimateth so much for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell . According to which sense of the word , all these were called Prophets of old , who foretold things to come , as Magitians , Astrologians , Prognosticators , Nativitie or figure-casters , &c. See Olivarius de Prophetia pag : 9. 10. The Priests and Interpreters of the Oracles were also called Prophets , and the Apostle Tit : 1. 12. calls Epimenides a Prophet of the Cretians , qui quasi praesenserit futura , saith Erasmus . As likewise saith he , because that book of Epimenides out of which that verse is cited hath its title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de oraculis . But in the Church notion of the word which the Fathers took from Scripture : Prophecy is a prediction of things to come from a special inspiration of the holy Ghost . But what is the distinguishing work and characteristicall property of an Evangelist , i. e. that which an ordinary Pastor and Teacher might not do , and which none else could do but an Apostle or a Prophet ? That I may speak to this more clearly , 't is to be remembred , that the word Evangelist is not heere taken in that restricted vulgar sense , for a pen-man of the holy Ghost writing Gospell ; for in that sense there were but foure Evangelists , and two of them Apostles . But this is not the Scripture notion of the word , which tels us that Philip and Timothie were Evangelists , Act. 21. 8. 2 Tim. 4. 5. And that Christ hath given Evangelists to his Church for the work of the Ministery . Eph. 4. 11 , 12. Now if we take the word as the Scripture doth , the proper work of an Evangelist i. e. that which none but an Evangelist as an Evangelist , or he who was more then an Evangelist could do , I conceave to stand in two things : the first is , to lay foundations of Churches , and to preach Christ to an unbelieving people , who have not yet recieved the Gospell , or at least who have not the true Doctrine of Christ among them . So Philip the Evangelist preached Christ to the citie of Samaria , and baptized them before any of the Apostles came unto them . Act. 8. 5. 12. And if the 70 Disciples Luk 10 were Evangelists ( as many think , and Calvin Instit : lib : 4. cap : 3. 4. thinks it probable ) their proper work as Evangelists , was to preach the Gospel to those cities which had not received it . Their second work is a traveling and negotiating as Messengers and Agents upon extraordinary occasions , and speciall emergencies which is oft times between one Church and another , and so distinct from the first which is a traveling among them that are yet without . Of this second there are diverse examples in Scripture , as 2 Cor. 8. 23. Phil : 2. 19. 25. 2 Tim : 4. 9. Tit : 3 12 Act : 15 22 25. In this last example , although some are of opinion that Silas was of Jerusalem , and had an ordinary Ministeriall function there , yet the best writers do commonly reckon Silas among the Evangelists , and I do not doubt but as he was a Prophet , Act. 15. 32. so also an Evangelist , which may appeare by his traveling through many places , in the work of preaching the Gospel , sometimes with Paul , as his fellow labourer and helper : Act 16 19 &c. 17. 4. 10. sometimes with Timothy , Act : 17. 14. 15. & 18 15. Now when I call these works and administrations of Prophets and Evangelists extraordinary , my meaning is not , that they are altogether and every way extraordinary even as Apostleship . For I dare not say that since the dayes of the Apostles there hath never been , or that to the end of the world there shall never be any raised up by God with such gifts , and for such administrations , as I have now described to be proper to Prophets and Evangelists , i. e : the fore telling of things to come , the traveling among Unbelievers to convert them by the preaching of the Gospell , and between one Church and another , upon extraordinary errands . But I call the work of Prophets and Evangelists extraordinary in Calvins sense ( expressed by him in the place before cited ) i. e. it is not ordinary like that of Pastors and Teachers , which hath place constantly in the best constituted and setled Churches . Shortly , I take the word Extraordinary here , not for that which ceased with the first age of the Christian Church , but for that which is not , neither needeth to be ordinary . And so much of their work : As for the vocation of Prophets and Evangelists , 1. I cannot passe without an animadversion , a passage in Mr. Hookers Ecclesiasticall policie . lib : 5 sect : 78. where he will not have the Prophets mentioned , 1 Cor. 12 28. to be reckoned with those whom he calleth ( after the then common idiome ) the Clergy , because no mans gifts or qualities can make him a Minister of holy things , unlesse Ordination do give him power ; and we no where finde Prophets to have been made by Ordination . If we shall take the word Prophets so largely as to comprehend all who have any gift of Prophesie , and so Prophetesses also , I shall not contend against that which he saith , but if we shall understand that the Apostle in that place doth enumerat not only diversities of Gifts , but diversities of Administrations , which God hath appointed in the Church ( and this may easily appeare by comparing v. 28. with v. 4. 5. ) and so take prophesie for an Administration or Service in the Church al 's well as a Gift ; surely it was not without a Mission or Vocation thereunto . For as they were extraordinary Ministers , so they had an extraordinary Mission or Ordination al 's well as the Apostles , Luke 11. 49. Christ saith , I will send them Prophets and Apostles , and 1 Cor : 12 28. God hath set or appointed Prophets in the Church . Yea as their work was partly ordinary and common to Pastors and Teachers , so a Prophet was examined and allowed by an Assembly of Prophets , as well as an Elder by an Assembly of Elders , which I gather from 1 Cor : 14 32. And the Spirits of the Prophets are subject to the Prophets . Touching the Vocation of an Evangelist , the Author of the Queries concerning Ordination , quest . 19. to elude our argument for the standing ordinance of Christ , for Ordination of Ministers drawne from 1 Tim. 4. 14. answereth among other things , that Timothy being an Evangelist , and Evangelists being ( by common consent ) extraordinary by Calling , he had no need to passe through the common doore of Ordination . The extraordinarinesse of Evangelists is not so much without controversie , as he would bear his reader in hand , as may appear by what I have but now said : Neither can he prove that at that time , when the Presbytery laid hands on Timothy , he was even then an Evangelist or more then a Presbyter . However this I will say , that as the work , so also the Vocation of Evangelists , was partly extraordinary and partly ordinary , and as there may be still occasion for some of their extraordinary work , so there ought to be a speciall Mission and Vocation thereunto , not only inwardly from the Spirit of Gods stirring up unto and en●…bling for the work , but outwardly also and orderly in the Church The 70 Disciples were ordained by Christ himself , Luke 10. 1. The Lord appointed other seventy also , and sent them two and two . An Angell of the Lord spake unto Philip and called him from one place to another , Acts 8. 26. The Apostle Paul sent Epaphroditus and resolved to send Timothie to the Church of the Philippians , Phil : 2. 25. 28. These are examples of extraordinary Mission , such I mean as ceased with that age , none being now immediatly sent by Christ or his Apostles . But there are other examples of a Mission or Calling to somewhat of the proper work of Evangelists , which are not to be restricted to that age only ; for they who were Agents and did travell and negotiat in the great and speciall affaires of the Church , had a speciall delegation and orderly call thereunto . So I understand that of the Messengers of the Churches , 2 Cor : 8. 23. And Epaphroditus being sent from the Church of Philippians to Paul , is called there Apostle or Messenger . Phil ▪ 2. 25. So Iudas and Silas who went out for the setlement of the distracted Churches , had a speciall commission and delegation thereunto from the Synod of the Apostles and Elders . 'T is therefore most agreeable to the Primitive pattern , that where Synods or at least Classes may be had , and are not by persecution scattered or hindred to meet , such as undertake either to goe & preach the Gospel to Infidels , Papists , Turks or the like , or go about any negotiation abroad in any common bussines of the Church ought to be approved , and authorized by a nationall Synod , or ( when that cannot be had , & if there be withal great danger in the delay ) by a provinciall Synod , or at least , ( where this cannot he had ) by a Classis . CHAP. VIII . That the primitive Apostolicall pattern holdeth forth unto us for our imitation , a Presbyterie . i. e. an Assembly of Elders , having power of Ordination , with laying on of hands . THis I gather from 1. Tim : 4. 14. neglect not the gift that is in thee , which was given thee by prophesie , with the laying on of the hands of the Presbyterie , I have already evinced from this Text , the necessity of Ordination . Let us now see , whether it doth not also shew us the right hands , unto which Christ hath committed this power . It is a Text most miserably darkened and obscured by controversall Glosses , put upon it by Popish and Prelaticall writers : Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to bee a company of Bishops , who were both Elders , and more then Elders as they hold . This Interpretation had so little probability of reason to strengthen it , that it was abandoned by some of the ablest friends of Episcopacy ; Camero : praelect : in Mat : 18. 17. Dr. Forbesse Irenic : lib. 2. cap : 11. pag : 161. And why should wee understand by Presbyterie , a company of Bishops , when it is yeelded even by writers of that side , that in these Cities where the Apostles planted the Gospel , there was Collegium Presbyterorum , a Colledge or company of Presbyters . So Mr. Thorndike , of the government of Churches , cap. 3. The author of the History of Episcopacy , part : 2. pag : 28. &c. Both of them in this following Hooker . It was also acknowledged by them , that this Colledge of Presbyters did together with the Apostles lay on hands in Ordination , thereby contributing their blessing and assisting with their prayers , Whence ( as was alledged ) came the custome of the Presbyters , their laying on of hands in the Ordination , together with the Bishop , conc : Carthag : 4. can : 3. so that even themselves say as much as may make us understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text , Concessus Presbyterorum as Camero cals it . The footsteps of Ordination by Presbyteries might be seen , not onely in that Canon of Carthage , but in the Canon law it self , which appointeth the same thing , Dist : 23. cap : 8. Both Ambrose in Ephes : 4. and Augustine in quaest : ex utroque Test ▪ 4. 101. bear witnesse that Presbyters did ordaine in Egypt , when a Bishop was not present , Dr. Forbesse Irenie : lib : 2. pag. 177. citeth out of Panormitan , Olim Presbyteri in communi regebant Ecclesiam & ordinabant sacerdotes . There is another Glosse which the Erastians ( who love not the name of Presbytery , with any power at all jure divino ) are glad to take hold off . 'T is that which Bilson , Stutlivius and other Episcopall writers made use of , distrusting ( as it should seeme ) that other Interpretation last mentioned : And they had it from Bellarmine , and some Popish expositors . See Gorranus upon the place : I confesse it was also one of Calvins few ( for they were but very few ) mistakes , and 't is diligently catcht at by those who set at nought Calvins judgement in other things . But quandoque dormitat Homerus . I think it worth the while to examine this Glosse . And I shall offer these reasons following , to make it appeare that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here the office of an Elder , but the Assembly of Elders , commonly called the Presbytery . 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used by the holy Ghost , for the office it self , or degree of an Elder : But 't is used in two other places in the new Testament , for an Assembly or Counsell of Elders , Luke 22. 66. Acts 22. 5. in which places Arias Montanus ▪ rendereth it by Senatus . Beza in the first of these places , retaineth the word Presbyterium . In the other place , both his version and the Tigurine hath totus Seniorum ordo . But the old English translation , readeth the company of Elders . However both places are clearly meaned of the company of Elders , not of the office it selfe , for the office of Elders could not meet together , as in that place of Luke : Neither could the office of Elders bear witnesse to Paul , as in that place of the Acts. Mr. Selden in his upon Ebraica , lib : 1. cap : 15. understands the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places to be used by Luke , for the great Sanhedrin , the highest Assembly of Elders . Now then , why shall we not understand the same word , 1 Tim : 4. 14. to be the Assembly , not the office it selfe of Elders . And I shall aske those who think the Apostle means the office of Elders , upon what imaginable ground can they conceave that this is the Apostles meaning , or how come they to divine this thing , or how could the Apostles words be understood in that sense ? The holy Gh●…st never useth the word in that sence . The Septuagint never use the word in that sense , for they use it not at all . No Greek Author that lived before Paul , can be found to have used the word in that sense , for the word it self is not found in heathen writers . I finde onely one place where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conceaved to be used for the office of an Elder . And that is in the Apocrypha story of Susanna vers : 50. But H : Stephanus , tom : 3. pag : 545. makes a doubt whether it should not bee written in that signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and suppose it be to be read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet that Geek is not so old as Paul , for it is ascribed to Theodotio , as Mr. Seldon tells us in that place last cited out of him . Yea , the Jesuits of the English Colledge of Doway in their Bible acknowledge , that this story is translated out of Theodotions edition , and this is the oldest Originall which they can alledge for it . And besides this it may be understood of the Assembly of Elders , when the Elders say to Daniel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which those Jesuits of Doway render thus , because God hath given thee the honour of old age . Others the honour of an Elder , or an ancient . But I know no reason why the word may not here signifie there Assembly of Elders . God hath given thee the Assembly of Elders , that is , God hath given thee thy petition , and thy desire , which was the meeting again of the Assembly of Elders , as is plaine by the verses preceeding : Even as God gave to his praying children this present Parliament , 2. If the Apostle had meant to expresse the dignity or degree of an Elder , hee would rather have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Greek writers use pro senum honore vel dignitate , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not used in that sence . 3. And if he had meant to stirre up Timothy from the honour or dignity of that office and degree , which was conferred upon him he had rather mentioned the degree of an Evangelist , than of an Elder . Even as he saith to him else where , doe the work of an Evangelist . 4. The very Popish Interpreters are forced to confesse that the Apostle means an Assembly of Elders , Plurium Presbyterorum , saith Mariana : caetus Presbyterorum , saith Salmeron ▪ Esthius upon the place noteth , that imposition of hands , was à pluribus adhibita , according to that Canon of Carthage . Hugo Cardinalis , noteth here the great honour of Presbyters , that three of them at least , laid on hands in Ordination . Wherefore I can see no sense which can agree to the Text , but that which is the ordinary and known sense of the word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is an Assembly of Elders . In which sense it is also frequently used by ancient writers , whereof , he that will , may read good store of examples in D. Blondelli Apollogia pro sententia Hieronymi . pag : 89 90. It hath been objected by some , that 1 Tim : 4. 14. holds forth no president for ordinary Presbyteries , because 1. Here is mention of prophesie which was an extraordinary thing , 2. Timothy , was ordained by the laying on of the Apostle Paul his hands , 2. Tim : 1. 6. Lastly Timothy was an Evangelist , and how could a Presbyter ordain an Evangelist ? Answ : 1. Those very things which are objected , to depresse the Presbyterie , doe put upon it so much the more aboundant honour . Altho prophesies had gone before concerning Timothy , and some extraordinar predictions , 1 Tim : 1. 18. Altho likewise the Apostle Paul himself is supposed to have been present , and to have laid on hands at the sametime , yet neither the extraordinary prophesies , nor the laying on of the hands of an Apostle , did swallow up , take away or hinder the ordinary power and right of the Presbyterie , to be acted and put forth in the ordaining of Timothy , or did exempt Timothy from entring by that ordinary doore , and passage , through those ordinary hands of the Presbytery . 2. 'T is not certaine , that either the propheticall predictions concerning Timothy , ( which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praegress as , or quae praecesserunt ) or the laying on of Pauls hands , was at the same time with the laying on of the hands of the Presbyterie . But whether these things were done together , or at severall times , 't is very observable , that to these the Apostle prefixeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by , but to the laying on of the hands of the Presbyterie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with , 1 Tim : 1. 6. that thou stirre up the gift which is in thee , by the putting on of my hands . 1 Tim : 4. 14. the gift which was given thee by prophesie : then he addeth with ( not by ) the laying on of the hands of the Presbyterie : By this change of the phrase on purpose intimating , that the prophesie and laying on of Pauls hands , were things extraordinary , because by these the gift , aptitude , and ability of parts , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given to Timothy , but the laying on of the hands of the Presbyterie , was according to the ordinary rule then and there setled , being a rite used in Ordination , so that Timothy had not by the act of the Presbyterie , any gift or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a potestative , authoritative Ministeriall Mission ( for to what other use or end could there bee a laying on of the hands of the Presbyterie ? ) Therefore Athanasius in apologia ad Imper : Constantium citing this Text , and applying it to ordinary Ministers , he lives out that part concerning prophesie , and the rest of the Text he applies thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Apostle Paul hath commanded each one of us in his disciple , saying , neglect not the gift that is in thee , which was given unto thee with the laying on of the hands of the Presbytery . 3. If it be said that the laying on of the hands of the Presbytery was onely to shew their consent , and joyning in prayer , and hearty wishes with the Apostle for Timothy : The answer is ready ; let these who alledge this shew us from Scripture , where laying on of hands was ever used , for a bare testimony of consent , or of joynt prayers and wishes . I know imposition of hands hath been used in prayers , of blessing , or benediction by such as had a speciall power , authority and priviledge , as Gen : 48. Iacob when hee blessed the sonnes of Ioseph , laid his hands upon them , but we read not that Ioseph , or any other , whose heart joyned in prayer and hearty wishes for them , did therefore lay on hands together with Iacob , Mat. 19. 15. Mark : 10. 16. When Christ blessed the little children , he laid his hands upon them : But will any man imagine , that they who brought the children to be blessed by him , did together with him lay their hands upon them ? And generally if we consider the use of laying on hands in Scripture , wee must conclude that the laying on of the hands of the Presbytery , was an authoritative act , not a testimony of consenting and joyning onely . 4. 'T is thought by some Episcopall writers , that Timothy was twise ordained , first to be a Presbyter , and after to bee a Bishop . See the history of Episcopacy , pag , 117. I should rather say , peradventure he was first ordained a Presbyter , by the Presbyterie . And after ordained an Evangelist by the Apostle Paul. However the Presbyteries act needs to be extended no further , but to the ordaining him a Presbyter , what was more , ( viz. Ordination to the office of an Evangelist , ) might proceed from the Apostle : I mean , suppose he was ordained once , both Presbyter and Evangelist , and that both the Apostle , and Presbyter did lay on their hands together , in this mixed action , we may very well distinguish what was ordinary , what was extraordinary , ascribing that to the Presbytery , this to the Apostle . 5. And if the Presbyterie had ordained , and sent forth Timothy as an Evangelist , what inconsistency , or absurdity had been in it ? You will object the lesse is blessed of the greater , and not the greater of the lesse , Heb : 7. 7. I answer , although Timothy as an Evangelist , was greater then a single Presbyter , yet that proves not , that he was ( even in that capacity , ) greater then the whole presbytery , one of the house of Lords , is greater then one of the house of Commons , but he is not therefore greater then the house of Commons . When a King and his people is compared together , we use to say , that he is major singulis , minor universis . Moreover , he that blesseth , is not every way greater then he who is blessed , but he is greater qua talis , in so far as he blesseth . And why might not the Presbytery be greater then an Evangelist , not simply and absolutly , but in so farre as they blessed and ordained him . So Ananias put his hands upon Paul , Acts 9. 17. and afterwards certain Prophets and Teachers at Anti●…ch laid hands on him , and Barnabas , Acts 13. 1 , 3. And in so farre there was a majority and preeminence in those who laid on their hands though simply and absolutly they were the greater , on whom the hands were laid . This takes off some of the chief exceptions brought by the Author of the Queries concerning Ordination , quest : 19. which done , his other exceptions are the more easily mastered . He himself passeth from one of ●…hem , as not being very considerable , viz. that Presbyterie there is used to signifie not a company of Elders , but the Ordinance or office it self . Of which before . There are but two other answers of his . One is that Timothy being an Evangelist had no need to passe through the common door of Ordination . Of which hereafter . The other is a conjecture of his own , which if it be a light , I confesse it is a new light . It seemes more probable ( saith he ) be farre that when Paul on●…imothy ●…imothy , 2 Tim : 1. 6. there were some other Apostles , or Apostles fellowes that joyned with him in that action . And that Apostles should be called Presb●…ters or Elders , and a company of them a Presbytery or Eldership , is an expression consonant to other Scriptures where the appellation of Elder is attributed unto them , 1 Pet : 5 1. 2. Epist : Ioh : 1. &c. 3 Epist : 1. Ans : 1 In the last two Scriptures which he citeth , the word Elder is a name of age not of office , and we are to understand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those places to be only a degree more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Epist , to Philemon . v. 9. Paul the aged , So Iohn the elder . i. e. now full of yeares and very old . For which reason also some have noted that frequently in his first Epistle he useth this compellation , my li●…le children . 2. Peter indeed speaketh of himself as one of the Elders by office , wherein we ought rath●…r to observe his humility , condescension , and prudent insinuation , then make any such use of it as this Querist doth . It had been more for his purpose if another had said it of Peter , and not he of himself . For as O●…cumenius upon the place te●…s us , Peter cals himself so for modesties cause , and the better to enforce the following exhortation , that the Elders should not lift up themselves above others , as he did not lift up himself above them . Sure Apostles and Elders were ordinarly distinguishing names , as it is manifest from Act. 15. 2. 4. 6. 22 : 23. Why then would the Querist leave the ordinary Scripture notion of the word , Elder , and ground his own interpretation of the word Presbyterie , upon Peters calling himself an Elder : he might al 's well argue , that the believing Romans who are called the servants of God , Rom : 6. 22. or these believing Strangers who have the same name , 1 Pet : 2. 16. were Apostles , and that we are to understand by the servants of God in these Texts , Apostles , because Tit : 1. 1. The Apostle Paul calleth himself a servant of God. By the like Logick he may argue that the ordaining of Elders , Act : 14. 23. Tit : 1 5. is meant of ordaining Apostles , because the Scripture calls the Apostles Elders . 3. Peter calls not himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Elder , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The sense of the word is explained two wayes , both are mentioned by H. Stephanus in Thes : ling : Gr : Tom : 3 , pag : 545. and both of them make against that which this Querist drives at . First the sense is conceived to be this , qui sum & ipse Presbyter : so the Tigurine , who am also an Elder so the English ●…ranslators . Now the Text running thus , The Elders who are among you I exhort , who am also an Elder , i. e. I who give this exhortation unto you Elders , as I am an Apostle , so my Apostleship doth not exclude me from being one of you , for I am also an Elder : Thus ( I say ) this very Text makes against the Querist , for even here we see that they who were commonly called Elders , were not Apostles . But there is a second sense , which maks yet more against the Querist : For H. Stephanus expresseth the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus , qu●… & ipse è seniorum & Presbyterorum Collegio est , he who is of the Assembly or Colledge of Elders commonly called the Presbytery : Hierome did happily intend the same thing by the word Compresbyter . And likewise Beza by his rendering ego una Presbyter , i. e. I who am together with you a Presbyter , or you and I being Presbyters all of us together . And so the Text may be red thus , The Elders who are among you I exhort , who am also of your Presbyteries . There were Presbyteries among them , or Assemblies of Elders properly so called , and of these Presbyteries Peter was also a member , and when he was present in any of the Presbyteries in Pontus , Gallacia , Capadocia , Asia , a●…d ●…ythinia , he joyned and acted as an Elder , and as in a Presbytery . This sense I preferre to the other . For if he had intended no more but to tell them that he also was an Elder , I should think he wold have chosen another & plainer expression as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Elders who are among you I exhort , for I also am an Elder . or thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders who are among you I exhort , as being my self also an Elder . Or thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Elders who are among you I exhort , I my self also being an Elder . But now when he purposely chooseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he intimateth somewhat more then that he was an Elder . viz : that he was Presbyterated together with them , as being also of their Presbyteries , or Assemblies of Elders . Words of the like composition in the Greek tongue , may help to give us light in this particular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Pollux useth for contubernalis , is not simply , he who is also a guest , or who is also a companion but he who is a guest in the same Inne , or a chamber fellow ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not any who ever he be , that doth also lodge , live , & eat , but he who liveth together & eateth together : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may not be rendered , he who is also an Ambassadour , but he who is a collegue in the same Embassy , ●…ollega in legatione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simply he who also is a witnes ( for then he who is a thousand miles off being witnes in another cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but he who bears witnesse together in the same thing , or he who joyneth in the same testimony , as Rom : 8 16. Pollux hath also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui est ejus dē decuriae , not he who is also of a band or company , but he who is of the same band or company , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not he who is also a Disciple , ( for then a Scholler among our Antipodes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but a condisciple in the same schoole . And if we speak properly we will not call every Minister of holy things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Symmista , but he who is our collegue , or associat or a Minister of our owne company . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus well explaineth complures simul collecti , non sigillarim , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for a counsell which is also taken , but for a counsel taken joyntly or together . Many like instances might be given both in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such like ; and likewise in the Latine , compotator , compransor , combennones , commolitor , commurmuratio , compatior , competitor , compingo , comp●…icatio , comploratio , compossessor , compromitto , comprovincialis , concivis , concriminatio , concolor condiscipulus , confabulatio , confaederatio , congener , congerminalis , congenitus , c●…ngerminasco , conjubilatio , conjurati , connutritus , conservus , consedeo , consocer , consorbio , conterraneus , contemporaneus , contribulis , convelificor , converberatus , conviv●… , convictus , and I know not how many more of that kinde , in which words the preposition cannot be rendered by also , but by together in the same thing joyntly or of the same : And now I hope it may appear that the Scripture , objected by the Querist doth not hurt but help the Presbytery 4. Suppose the Presbytery , 1 Tim : 4. 14. to be an Assembly of Apostles , as the Querist would have it , what shall he gaine thereby ? For the name Presbyterie being purposely chosen in this Text , which mentions laying on of hands in Ordination , will prove that the Apostles did these as Elders , and as an act of one Assembly of Elders , not as any thing peculiar to the Apostles . For no rationall man will imagine , that the holy Ghost intending to expresse some extraordinary thing , which the Apostles did as Apostles , and which belongs not to ordinary Elders , would in that very thing purposely call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Assembly of Elders . 5. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not an Assembly of Apostles , but of Elders who were not Apostles may appear plainly by comparing the Text now in controversie with 2 Tim : 1. 6. the gift of God which is in thee by the putting on of my hands . If an Assembly of Apostles had laid hands on Timothy , and so joyned in that action with Paul , as the Querist supposeth , Paul had not thus distinguished his laying on of hands , from that of his fellow Apostles , as if the gifts of the holy Ghost had been given to Timothy only by the laying of his hands , and not by , but with the laying on of the hands of his fellow Apostles ▪ Of this difference of the phrase in the one Text and in the other , I have spoken before , which indeed fitly expresseth the difference betwixt the laying of Pauls hands , and the laying on of the Elders hands , but there could be no such difference among the Apostles themselves , or Apostles fellowes . But I have not yet done with the vindication and clearing of this Text , which holds forth a president for ordination by a Presbytery . It may bee further objected , 1. If this Text must be understood of Ordination by a Presbytery , then the laying on of the hands of the Presbytery is necessary to Ordination ; and then , what shall become of th●…se who were not ordained by a Pressbytery ; and what shall also become of that which so many protestant writers have pleaded against the Popish Sacrament of Orders : viz. that the rite or signe in Ordination , i.e. imposition of hands , is not instituted or commanded by Christ or his Apostles ? To the first I answer , 1. although I hold the Imposition of the hands of the Presbytery to be no Sacrament , nor efficacious and operative for giving of the holy Ghost , as the laying on of the Apostles hands was : nor , 2. necessary to Ordination , necessitate medii vel finis , as if Ordination were void and no Ordination without it , or as if they who were not ordained with the laying on of the hands of the Presbytery , were therefore ●…o be thought unordained , or unministeriated : Although likewise 3. I do not hold the laying on of hands to be the substantiall part or act of Ordination ( which I have before prooved to be essentiall to the calling of a Minister ) but only the rituall part in Ordination . And although , 4. I hold the laying on of hands to be such a rite , whereunto we ought to be very sparing to ascribe mysterious significations , wherein some have gone too farre , and taken too much liberty , yet I hold ( with the generality of prot●…stant writers , and with the best refo●…med Churches ) that the laying on of hands is to be still retained in Ordination . I hold also that this laying on of hands is an Ordinance of the new Testament ( and so do our dissenting Brethren of the Independent way hold also ) and that 't is necessary by the necessity of precept , and Institution , and in point of duety . For although there is no certain precept extant , concerning laying on of hands , yet because we see the Apostles did alwayes use it , their so ac●…urat observing of it ought to be unto us in stead of a Precept , ●…aith Calvin Instit. lib : 4. cap : 31 , § 6. For the Examples of the Apostles or Apostolike Churches , in approved things which have a standing reas●…n , are binding , and in stead of Institutions . The laying on of the hands of the Apostles in so far as the holy Ghost was given thereby , was extraordinary , and ceased with themselves , yet in so far as the Apostles , yea and the Presbytery too , laid on hands in their ordaining of Ministers , there is a standing reason why we should do in like maner : the laying on of hands being a rite properly belonging to the praying over these whom we blesse in the name of the Lord , with an authoritative benediction , as is manifest by these examples of laying on of hands , in Iacobs blessing of Ephraim and Manasseh . Gen : 48. and in Christs blessing and praying over the little Children , Mat : 19. 15. Mark : 10 16. Looking thus upon laying on of hands ; 1. as a rite in blessing and prayer over ; 2. as a rite for publik designation and so emne setting apart of such a person ; and if you will , 3. as a rite of giving up , dedicating and offering unto the Lord , of which use of laying on hands there are diverse examples in the Books of Moses : In these respects and under these considerations we use laying on of hands in Ordination , and ought to do so in regard of the Primitive pattern . Wallaeus Tom : 1. pag. 473. thinks that the negative precept . 1. Tim : 5. 22. lay hands suddenly ●…n no man , doth also containe an affirmative , to lay hands upon such as are worthy and approved . CHAP. IX . What is meant in Scripture by the word Heresies , and how we are to understand , that there must be Heresies , for making manifest the the godlie parti●… or these that are approved . 1 Cor : 11. 19. FOr there must be also Heresies among you , saith the Apostle , that they which are approved may be made manifest among you , or as others read , that they which are approved among you may be manifest . By Heresies here some understand no more but divisions and Sects , and conceave that Heresies in point of opinion or doctrine , are not here meant . So Chrysostome , Erasmus and others . If so , then the very divisions and sects , will make a discovery who are approved , who not , before it come to Hereticall opinions , i. e. Sectaries are not approved , and these who are indeed approved , are none of theirs , but keep themselves unspotted , and free from them . So Tit. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in the Tigurin Bible , Sectarum authorem , and in the margin f●…ctiosum , i. e. a man that is an author of sects ( or factions ) after the first and second admonition , reject , and 1 Cor : 11 19. they read , opportet enim & Sectas in vobis esse . Sometimes the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the new Testament for a sect , yet ( to note that by the way ) onely for such a sect , as either was indeed , or was esteemed to be of some hereticall opinion , as Act. 5. 17. and 15. 5. and 24. 5. and 26. 5. and 28. 22. The Apostle hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , twise in his Epistles , and in both places he makes some difference , and distinction between heresies , and divisions , or strifes and variance , 1 Cor : 11. 18 , 19. Gal : 5. 20. For every division , strife , or variance , is not Heresie . Therefore in the Text which I now speak to , I understand Heresie to be some what more then division . The Arabick 1 Cor : 14. 2. that is in the Greek , and our Translations , 1 Cor : 11. 19. repeateth the word Schismes out of the precedent vers : & addeth moreover the word Heresies , reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for there most arise Schismes and Heresies among you , that these of you who are godly may be known : it seems that they who understand , only divisions to be meant by the word Heresies , do not observe the rising of the Apostles speach , for after he hath spoken of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Schismatical divisions contrary to the rule of love ; he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For there must bee also Heresies among you . I partly beleeve it , saith he , that there are divisions among you , for there must be , not onely Schismes , but worse then that , there must bee Heresies also ! If you aske now , what is Heresie ? I shall without any implicit following of Writers , ground my answer on Scripture it self . And I answer first negativelie , then positively . Negatively , 1. Heresie is neither to be so farre taken at large , as to bee extended to every error , which may be confuted by Scripture , although happily such an error be too tenaciously maintained . Nor yet is it to be so farre restricted , as that no error shall be accounted Hereticall , but that which is destructive to some fundamentall Article of the Christian faith , if by a fundamentall Article , you understand such a truth without the knowledge and faith whereof , 't is impossible to get salvation . When Peter Martyr defines Heresie , he makes no mention of a fundamentall error , but of an error contrarie to the Scriptures , loc : com . class : 2. cap : 4. § 50. So Calvin : Instit : lib : 4. cap : 2. § 5. understands all such to be Heretiks , as make a breach in the Church by false Doctrines . Walaeus , tom : 1. pag : 57. saith , Hereticall Churches do either erre in the foundation , or onlie in some other things built upon the foundation . When Peter speaks of such Heresies , as take away the very foundation , Iesus Christ , he thinks it too little to call them simple Heresies , but he cals these damnable Heresies . But if you understand by fundamentall truths , all the chief and substantiall principles ( I do not mean onely the first Rudiments , or A , B , C , of a Catechisme , which we first of all put to new beginners , but I mean all such truths as are commonly put in the confessions of faith , and in the more full and large Catechismes of the reformed Churches , or all such truths , as all and every one who live in a true Christian reformed Church , are commanded , and required to learn and know , as they exspect in the ordinary dispensation of God to be saved , ) in this sense , I may yeeld that Heresie is alwayes contrary to some fundamentall truth . 'T is one thing to dispute of the absolute soveraigne power of God , and what are the truths , without the beleif whereof 't is absolutly , and altogether impossible that one can be saved : Which question ( I doubt ) is hardly determinable by Scripture , nor do I know what edification there is in the canvassing of it ▪ sure I am 't is a question much abused . 'T is another thing to dispute what are these truths , which in a Church where the Gospell is truely preached , all and every one , ( come to years of knowledge and discretion ) and having means and occasions to learne , are bound to know , ( and according to the revealed will and ordinary dispensation of God ) must learne , as they desire or exspect to have a true fellowship with Christ in the Sacrament of the Lords supper , or to bee accepted of God , and saved eternally : 2. We must not think that no man is a Heretick , but he who is consistorially or judicially admonished , and thereafter continueth pertinaciously in his error . For where 't is said Tit : 3. 10 A man that is an Heretick after the first and second admonition , reject : 'T is intimated that he is an Heretick before such admonition . Positively , I concieve that these six things doe concurre to make a Heresie . 1. T is an error held by some Minister or member of a Church , I mean either a true Church or an assembly pretending and professing to be a true Church . For both Peter and Paul where they foretell that Heresies were to come , 2 Pet : 2. 1. 1 Cor : 11. 19. they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among you , i.e. among you Christians . So Act : 20. 30. also of your owne selves shall men arise , speaking perverse things . Therefore the Scripture gives no●… the name of Hereti●…ks to these who are altogether without the visible Church , but it calleth such by the names of Heathens or unbel●…evers , or they that are without , or the like . 2. T is an error volunntarlie and freely chosen , both in the first invention and broaching of it , ( which is proper to the Heresiarchs , ) and in the maintaining of it , or adhering to it , ( whic●… is common to all Hereticks . ) This I collect from the very name which the Scripture gives to it for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I choose . Therefore we give not the name of Hereticks to such Christians as are compelled in time of persecution to profess such or such an error , which peradventure were a formal ▪ Heresie , if voluntarly and without compulsion professed . They ought indeed to die , and to indure the greatest torments , before they professe what they know to be an error : but this their sin is not properly called Heresie , for an Heretick doth freely and voluntarily hold that which is his error . And in this respect and consideration , Tertullian thinks that an Heretick is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemned of himself . Tit : 3. 10. because he hath of himself choosed that which doth condemne him . The Apostle there hath commanded to reject an Heretick . If I reject him ( might one say ) then I loose him , I destroy his soule . Nay ( saith the Apostle ) his perdition is of himself , for he hath chosen his own wayes , and his soul delighteth in his abominations . This interpretation is much surer and safer , then to say that a Heretick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or self-condemned , because he goes against his own light , and against the principles received and acknowledged by himself : Which sense is accompanied with many dangerous consequences . 3. 'T is such a choosing of error as is accompanied with a rejecting of Truth . A Hereticke puts light for darknesse , and darknes ●…or light ; good fo●… evill , and evill for good , he chooseth e●…ror as truth , and ref●…seth truth as error , they that give heed to seducing ●…pirits and doctrines of Devils , do also depart from the faith , 1 Tim. 4. 1. resist the 〈◊〉 , 2 Tim 3. 8 , and turne away their ears from the truth , 2 Tim : 4. 4. their course hath a te●…minus a quo al 's well as ad quem . 4 'T is an error professed and maintained , and which ●…y that means becomes a scandal and snare to others . For although there may be Heresie ( a●…s well as other kinds of sin●…urking and hid in the thoughts , yet that belongs to Gods judgement only , not to mans . The Heresies which are spoken of , 1 Cor : 11. ●…9 . are certainly known and apparently discriminative ; even among men . And Heretic●…s are scandalous persons to be avoided and rejected , Rom : 16. 17. Tit : 3. 10. which could not be , except their errors were known . 5. 'T is an error contradictory to some chiefe and substantial●… truth grounded upon , or be necessary consequence drawne from , the holy Scripture . There was never yet any Heretick in the Christian world who contradicted that whi●…h is literally and syllabically in Scripture . The most damnable Hereticke will offer to subscribe to the Scripture in stead of a Confession of Faith , who yet will not subscribe to all truths , which necessarily follow from the words of Scripture . But I call not every error Heresie which is contrary to any consequentiall truth , grounded upon Scripture . As the Scr●…pture reckons not all who sin , to be workers of iniquitie , so it reckons not all who erre to be Hereticks . Although there is not any , either sin or errour , in the own nature of it veniall , yet every sin is not a grosse and hainous sin , and every errour is not Heresie . Heresies are mentioned as greater evills then Schismes . 1 Cor : 11. 18. 19. which could not be so , if every errour were an Heresie . 6. 'T is an errour factiously maintained , with a renting of the Church , and drawing away of Disciples after it . In which respect Augustine said , Errare potero , Haereti us non ero , I may e●…re , but I shall not be an Hereticke . Hereticks are deceivers and seducers who endeavour to pervert others , and to overthrow their faith , 2 Tim : 3 , 13. Act. 20 : 30. 2 Tim. 2. 17. 18. Rom : 16. 17 , 18 , 19. 2 Pet : 2. 2. All known and noted Hereticks are also Schismaticks who make a rupture , and strengthen their own party by drawing after them , or confirming unto them Disciples and followers ( in so much that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is often used for a Sect , as Act. 5 , 17. and 15. 5. and 24. 5. and 26. 5. ) For this cause , the Donatists were condemned , as Hereticks , without imputation of Heresie to Cyprian . And O strange turning about of things ! ( saith vincentius Lirinensis advers : haeret : cap : 11. ) the Authors of the same opinion are judged Catholiks , but the followers Hereticks . The Masters are absolved , the Disciples are condemned . The writers of these books are the Children of the Kingdome , but Hell shall receive the assertors or mantainers . This last ingredient which is found in Heresie , is hinted by the Arabick interpreter , 1 Cor : 11. 19. where he joyneth Schismes and Heresies as was noted before . And indeed in the Originall , the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the rising of the speech , sets forth Heresie as carying schisme with it in its bosome : I believe saith the Apostle in part , what I hear of your schismes , for there must be also Heresies , i.e. both Schismes and somewhat more . Calvin Institut . lib : 4. cap : 2. § . 5. makes the breaking of Church communion & the making of a rent , a thing common both to Hereticks , and Schismaticks : for Hereticks break one band of Church communion which is consent in doctrin : Schismaticks break another , which is love , though sometimes they agree in the like faith . From all which Scripturall observations we may make up a description of Heresie , to this sense . Heresie is agrosse and dangerous errour voluntarily held , and factiously maintained by some person or persons within the visible Church , in opposition to some chief or substantiall truth or truths grounded upon and drawn from the holy Scripture by necessary consequence . But next , why saith the Apostle that there must be Heresies ? This is not a simple or absolute necessity , but ex Hypothesi . I mean , not onely upon supposition of Sathans malice , and mens corruption , but upon supposition of Gods eternall , and infallible foreknowledge : and not only so , but upon supposition of the eternall decree of God , whereby he did decree to permit Sathan , and corrupt men , to introduce Heresies into the Church , purposing in the most wise , and most holy counsell of his will , to disabuse ( as I may so say ) his Church by these Heresies , that is to order and over-rule them , for the praise of his grace and mercy , to manifest such as are approved , and from the glory of his justice , in sending strong delusion upon such as received not the love of the truth , but had pleasure in unrig●…teousnesse . These things being so , i. e. Sathans malice , and mens corruption being such , and there being such a foreknowledge ; yea , such a decree in God , therefore it is , that there must be Heresies , and so we a●…e also to understand , Mat : 18. 17. it must needs be that offences come : These things I doe but touch by the way . That which I here aime at , is the good use which God in ●…is most wise and soveraigne providence , can , and doth make of Heresies : 'T is , that they which are approved , may bee made manifest . Whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they which are approved , we can understand nothing but such as are true and sincere Saints , approved and accepted of God , or ( as Bullinger on the place ) vere pii , truely godly : In which sense the same word is used , Rom : 16. 10. 2 Cor : 10. 18. 2 Tim : 2. 15. Ia●… 1. 12. The word is properly used of good money , or silver well refined , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is transferred to Saints with speciall reference to their mortification , or to the refyning of them from the drosse of their corrup●…ions , and so noteth such as walk in the spirit , and not in the flesh . The contrarie word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reprobate , rejectaneous , naughty , or to bee cast away like the drosse of silver , 1 Cor : 9. 27. 2 Cor : 13. 5 , 6. But how is it that by means , or occasion of Heresies , the godly party is made manifest ? Surely the meaning of the Apostle is not , that the authors , and followers of Heresies are the godly party , for he calls Heresie , a work of the flesh . Gal : 5 20. and will have an Heretick to be rejected , as one who is of himself condemned , Tit : 3. 10. Therefore most certainly his meaning is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they which are approved , are known by this ; as one of their characters , they hate , avoid , and resist Heresies , and earnestly contend for the faith , they hold fast the truth of Christ without wavering . And those who broach , or adhere unto Heresies , are thereby known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unapproved , and such as are like reprobat silver . Whosoever therefore sideth , or ingadgeth with Heresies , or Hereticks ; yea , whoever stands not fast in the faith , doth ipso facto declare himself to be none of Pauls godly party . So contrary is the holy Ghosts language to the tone of Sectaries in these day●…s . Neither is it in this Scripture alone , but in diverse other Scriptures , that the holy Ghost distinguisheth those that are approved of God , from such as turne away from the truth after false doctrines , and beleeve seducing spirits , as well as from those who are of an ungodly life . So Deut : 13. 3. when a false Prophet arose , and the signe or wonder came to passe , what was Gods meaning in permitting these things ? The Lord your God proveth you to know whether ye love the Lord your God , with all your heart , and w●…th all your soule . They therefore that hearkened to the false Prophet , even when his signe or wonder came to passe , made themselves known thereby , that they had not been lovers of God with all their heart . Again Matth. 24 ▪ 24. those that are elect , are not deceived by false Christs , and the false Prophets : and by the rule of contraries , they who are deceived by them , and go in their errour to the end , are not elect , but reprobat , Gal : 5. 20. 21. Heresie is a work of the flesh , and is reckoned among these things which render a person uncapable of inheriting the Kingdome of God. They therefore who walk in the spirit , and not in the flesh , and are made meet to be partakers of the inheritance of the Saints in light , are not onely no Hereticks , but resist and oppose Heresie , as being a work of the flesh . Ioh. 8. 31. They who are Christs Discples indeed , continue in his word . They who continue not in his word , are not his Disciples indeed , 1 Ioh : 2. 24. with ●… . Epist. of Iohn , vers : 9. They who have fellowship with the Father and the Son , abide in the Doctrine of Christ : They who abide not in the Doctrine of Christ , have no fellowship with the Father and the Son , the like in divers other Scriptures . If therefore they must be Heresies even for this reason , to make more manifest who are approved , who not : Then let no thoughts arise in our hearts , toward the accusing of divine providence in this particular . Iustin Martyr . Quaest , & respons : ad orthod . quaest . 1. Answering this doubt : If God hath taken away the Idolatries , superstitious , and false religion of Heathens , and hath also abolished the Jewish worship , why hath he suffered Heresies to enter into the Christian Church ? Hee gives this solution , that although Heresies come into the Church through mens negligence , and flothfulnesse , ( for while men slept , the enemy sowed the ●…ares among the wheat , Mat : 13. 25 : ) Yet the providence of God was no way slothfull in the businesse , for he foresaw , and foretold that Heresies should come , and hath given plaine warning in his word concerning the same . He addeth that the s●…me God who did destroy the Heathenish and the Jewi●…h religion , will also destroy Heresies , after hee hath suffered them for a time . Although wee had no distinct knowledge , what God intends to work out of Heresies , yet we ought not to censure , but humbly , and reverently , to adore Gods most wise , and most holy , ( though secret and un●…earchable ) dispensations . If wee should see somewhat which is deadly poyson among some drugges , which a skilled and approved Physitian is making use of , wee must not rushly censure the Phisitian , for hee knowes how to disabuse that which is in it self poysonable , and to make it one of the ingredients in a most soveraigne medicine . Or if we should come into the shop of a curious Artificer , or I●…geneer , and there see some ugly and ill favoured instruments , which we think can serve for no good but for evill , yet it were foolishly done to censure the Artificer , who knowes to make an excellent good use of these things , though we know not . How much more foolish and sinfull is it , to suffer thoughts to rise in our hearts against the wisdome and providence of God , even alth●…ugh wee know not what he intends to work out of such things ? We were most of all inexcusable to accuse his providence , now when he hath made known in his word to us , that by occasion of Heresies , he will make manifest who are approved , who not . Wherefore ( saith Chryso●…ome , de divers ▪ &c. tom : loc : Ser : 21. ) that no man might say , why hath Christ permitted this , Paul saith , this permission shall not hurt thee , if thou art one who are approved , for by this means thou shalt be made more manifest . Yet all this cannot excuse , either the Hereticks , or Sectaries themselves , or these who connive at them , for that which Christ saith in genere of scandals , is true in specie of Heresies , it must needs be that Heresies come , but woe be to him by whom they come , I adde , and woe also to him who doth not according to his place and calling , endevour the extirpation of them . The Text which I now speak to , 1 Cor : 11. 17. hath not reference to the will of Gods commandement , which is the rule of our duty , but to the will of Gods decree , or the secret counsell of his will. 'T is Gods purpose to permit Heresies , and to over rule them for this end ; that his graces in his children may the more shine forth , and that even Heresies ( contrarie to the intentions of Sathan and Hereticks ) may make manifest who are approved , scilicet quos non potuerint depravare , saith Tertullian , opening this Scripture . De praescr : adv : haer : to wit ( saith he ) such as Heresies could not pervert and deprave , no other are the approved ones . But there are two things may be here objected : 1. May not one chosen and justified , and regenerat be drawn away , and infected with Heresie through the flight of men , and cunning craftinesse , whereby they lie in wait to deceave ? If so , then Heresies , doe not make manifest who are approved . who not . 2 ▪ May not many who are not approved of God be preserved from the infections of Heresies ; Yea , be forward in resisting and opposing them ? If so , then preservation from , and resisting of Heresies cannot make manifest that one is approved of God. These objections are no more against mee , then against the Text of Scripture . To the first , I answere , a regenerat person may be tempted and drawn over to Heresie , as he may be tempted and drawen over to other great sins . Heresie doth no otherwise consist with the state of grace in any person , then other works of the flesh , adultery , fornication , drunkennesse , or the like . Look upon an elect and justified person , while lying in some great sinne , for instance , Noah , Lot , David , Peter , even so must ye look upon an elect and justified person poysoned with Heresie . But then that person being elected , justified and regenerate , cannot be supposed to live & die in that sinfull estate , but God will certainely heal his backslidings , and rescue his soul out of the snare of the devill by repentance , for the elect cannot be deceived , so as to continue and die in a Heresie , Mat : 24. 24. And while he continueth in such a grosse sin or Heresie , you may truely say , that for that time he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unapproved , or like drosse and unrefined silver , in which sens the word is used by the Apostle , where he speaks of his bringing his body into subjection , lest he himself should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where the old English translation readeth , Lest I my self should be reprooved , which is too soft a word . The new Translation hath , Lest I my self should be a cast away . Beza , ne ipse rejectaneus fiam . In the same sense t is used , 2 Cor. 13. 5. Know you not your own selves , how that Iesus Christ is in you except ye be reprobats . Beza , nisi rejectanei estis . H. Stephanus expones , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , minime probus non probandus : Item adulterinus non sincerus , and he cites Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In this sense even an elect and regenerat person supposed to be a maintainer or follower of Here●…e ( while such ) is certainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unapproved , greatly reproveable , to be rejected and cast away to the fornace like drossie and unrefined silver , and no marvel , for in that estate he doth not act his graces but his corruptions , and by his great sin doth extreamly grieve and dangerously quench the holy Spirit once given to him . To the other objection I answer , First , Although the full and perfect discovery ( who are approved , who not ) is reserved to the great and last day , and there is no company , Assembly , nor visible Church in this world , without a mixture of Hypocrites , yet surely the word of the Lord hath been and shall be so far fulfilled , that in a great measure and according to the knowledge which the church can have of her members in this life , there is in times of Heresies and Schismes a discovery made who are the approved Ones , who not . 2. We must remember t is not the scope of this Text to give us a note of distinction between these who are approved , and all counterfits or unapproved Christians , but between these who are approved , and these who are the fomenters or followers of Heresies . Thus they who are indeed approved of God continue in the truth of Christ , grounded and setled , and stand fast in the faith and contend for it : and this is one of the characters , found in all such as are approved . And thus far , saith Augustine , are Hereticks profitable to the Church , for by their meanes , those who are approved of God and spiritual men , are stirred up to vindicat , open , and hold foorth the truth , whereby they become more manifest then otherwise they could have been . Upon the other part , who ever turne away from the truth , and from the Doctrine of Christ , and turne aside after Heresies , do thereby infalliblely declare themselves to be unapproved , whatsoever profession or shew of holine ●…e they have : Whatsoever become of the white mark of these who are approved ( which also holds true as I have explained it ) most certainly , this black mark cannot fail upon the other side , and he who supposeth any person who is of a Hereticall belief and faction , to be holy , spirituall , mortified , and approved , or one that walketh in the spirit , and not in the flesh , doth but suppose that which is impossible . And I do not doubt , but God is ( by the Heresies and Schismes of these times ) making a discovery of many unapproved , unmortified Professors , who pretended to Piety . So that I may transferre to our time what Chrysostome observed of his owne , lib. 1 ad eos qui scandali●…ati sunt . cap. 19. How many are there clothed with a shadow and shew of godlinesse , how many who have a counterfit meeknesse , how many who were thought to be some great Ones , and they were not so , have been in this time ( when so many fall off and make defection ) quickly manifested , and their Hypocrisie detected , they have appeared what they were , not what they feigned themselves ; and most falsly pretend to be ? Neither is this a small matter , but very much for the profite and edification of these that will observe it , even to know distinguishingly these who are clothed in sheeps clothing , & not to reckon promiscuously those Woolves ( so hid ) among the true sheep . For this time is become a fornace discovering the false Copper coyne , melting the lead , burning up the Chaffe , making more manifest the precious Mettals . This also Paul signified when he said : For there must be also Heresies , that they who are approved , may be made manifest among you . Vincentius Lirinensis doth also record to this purpose , that when almost the whole world was infected with the Arrian Heresie , some being compelled to it , others cheated into it , yet every true lover and worshipper of Christ was preserved pure from it . CHAP. X. Of new Lights , and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse , or upon the Scylla of Levity , Wavering and Scepticisme . T Is pleaded by some who pretend to more tendernesse of conscience then others , that to establish by the Law of the Land a Confession of Faith , or a Directory of the worship of God , and of the Government of the Church , and to appoint penalties or punishments upon such as maintaine the contrary Doctrines or practises , is to hold out and shut the doore upon new Light. That as the State and Church hath discovered the evill of diverse things , which were sometime approved and strengthned by the Law of the Land , so there may be afterwards a discovery made by the light of Experience , and a further search of the Scripture , to make manifest the falshood of those Doctrines which are now received as true , and the evil of that Government and way which is now imbraced as good , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For satisfaction in this difficulty , First of all , I do not deny but most willingly yeeld , yea assert as a necessary truth , that as our knowledge ( at its best in this world ) is imperfect , ( for we know but in part ) so it ought to be our desire and endeavour to grow in the knowledge of the minde of Christ , to follow on to know the Lord , to seek after more and more light , for the path of the Iust is as the shyning light , that shineth more and more unto the perfect day , Prov. 4. 18. Secondly , I acknowledge that this imperfection of our knowledge , is not only in degrees , but in parts , that is , we may know afterwards not only more of that good , or evill , or truth , or error , of which we knew somewhat before , but we may happily come to know the evill of that whereof we knew no evill before , or the good of that in which we knew no good before , so may we come to know diverse truths which before we knew not . Thirdly , I acknowledge there is not only this imperfection , but oft times a great mistake , misunderstanding , error , and unsoundnesse in the judgement of Christian persons or Churches , so that godly men and true Churches may come to know that to be evil which they sometime thought good , and that to be false which sometime they thought true , or contrariwise . Which experience hath taught , and may teach again . Fourthly , I confesse it is no shame for an Augustine to writ a Book of Retractations . It is the duty , not only of particular Christians , but of reforming , yea reformed , yea the best reformed Churhes , whensoever any error in their doctrine , or any evill in their Government or forme of worship , shall be demonstrated to them from the word of God , ( although it were by one single person , and one perhaps of no great reputation for parts or learning , like Paphnu●…ius among the many learned Bishops in the counsell of Nice ) to take in and not to shut out further light : to imbrace the will of Christ held foorth unto them , and to amend what is amisse , being discovered unto them . Fifthly , I also believe that towards the evening of the world , there shall be more light , and knowledge shall be increased , Dan : 12. 4. and many hid things in Scripture better understood , when the Jewes shall be brought home , and the Spirit of grace and illumination more aboundantly powred foorth . We have great cause to long and pray for the conversion of the Jewes , surely we shall be much the better of them . But on the other hand , the greatest deceits and depths of Sathan have been brought into the world , under the name or notion of new Lights . Did not the serpent beguile Evah with this notion of a new light , Gen : 3. 5 ? Which example the Apostle setteth before our eyes , 2 Cor : 11. 3 plainly warning us that Sathan is transformed into an Angell of light , and his apostles into the Apostles of Christ , vers . 13. 14. So Rev : 2. 2. Did not Ieroboam make Israel to sin by a false new Light ? It is too much for you to go up to Ierusalem , behold thy Gods , O Israel , &c. 1. Kings . 12. 28. He would shew to the ten Tribes , how they might in all matters of Religion be independent upon Jerusalem ; howbeit ( to note that by the way ) he did not erect Independent Churches , without an Independent Common-wealth . He would shew them also that they were abused with a pretended sacred order of the Priests , the Ministers of the Lord , therefore no jure divino men , but Ministers dependent , 2 Chron : 11. 14. 15. And so he would needs make Priests of the lowest of the people , vers . 31. for all which he had a pretence of power or liberty from God , 1 Kings , 11. 37. His new light made an Independent Church , and a dependent Ministery . The Gnosticks had their name from the profound knowledge and greater light which they pretended to , above all others , yet the ancient writers tell us they were but a prophane Sect. Maho●…et himself pretended that the Angel Gabriel taught him his Alcoran , that so he might purchase the greater credit to it . Now t is to be observed , there are many cautions necessary , and that there is much to be said against many of these things which now goe under the name of new Lights among those who plead for Liberty of conscience . New Light is now become a beguiling Word , as once among the Graecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a new swallow . A beguiling word , I may wel cal it , for most of those things which are now cried up as new lights , are neither lights nor new . Not lights , because not according to the word from whence all true light must be derived . Not new , because the very same things have been before moved and maintained , Antinomianisme , Anabaptisme , universall atonement by the death of Christ , universall salvation , a temporall and earthly kingdome of Christ , and the Saints liberty of conscience &c. have been maintained and confuted also before this age . Independency it self , if it be a light , yet it is no new one lately struck out , for it was long since a known tenent of the Arminians , that Synods or Counsels ought only to debate , deliberat , consult , and advise , but not to exercise any Jurisdiction , to inflict any censure , or to injoyn any thing under pain of censure . See the propositions offered by the Arminians in the 25th Session of the Synod of Dort. See also Episcopii disp : Theol : part : 2 disp : 54. Thes : 9 , 10. & part 3 , disp : 32 , thes : 4. 5 , 11. But I come to the particular cautions concerning new Lights . First , it is but a false new light which expelleth not only the old darknesse , but much of the good old light . As in Medecins the Paracelsian way is most dangerous when it is destructive to the Galenik way , and overthroweth the old approved principles , yet t is of very good use when prudently , and skilfully managed , for perfecting the Galenik way , and for doing things more speedily , easily , and pleasantly , than the Galenik way could doe : So in Divinity , such new Lights as do not expell , but retaine , improve , and perfect the old , may be of singular good use : but those new Lights which are destructive and expulsive of the old true Lights , those new wayes which lead us away from the old and the good way , are to be utterly disliked and avoided , 2 Epist : of Iohn vers : 8. Look to your selves , that we lose not th●…se things which we have gained . Hee speaks it against those deceavers who would have seduced them from the Doctrine of Christ , as is evident both from the preceeding vers and from that which followeth : Whosoever transgresseth and abideth not in the Doctrine of Christ , hath not God , &c Rom. 16. 17. Now I beseech you brethren , mark them which cause divisions and offences , contrary to the Doctrine which ye have learned , and avoid them . A Bishop , saith Paul , must hold fast the faithfull word , as he hath been taught , ●…it ▪ 1. 9. Phil. 3. 16. Neverthelesse , whereto we have already attained , let us walk by the same rule , let us be of the same minde . This he addes as a prevention of a dangerous mistake , and abuse of that which he had said immediatly before : And if in any thing ye be otherwise minded , God shall reveale even this unto you . Behold , a reserve for any new Light , might some say : Nay but take ●…eed saith the Apostle , you do not shut forth , but keep fast the light you have already attained unto , you must not under pretence of new light , loose what you have gained , Col. 2. 6 , 7 , 8. As ye have therefore receaved Christ Iesus the Lord , so walk ye in him , rooted and built up in him , and stablisht in the faith , as yee have been taught , abounding therein with thanksgiving : Beware least any man spoil you through Philosophie , and vain deceit ; &c. These Apostolicall rules , are very far contrary to the Accademicall ; yea , Pyrrhonian demurre and dubitation , by which some call in question the most received Doctrines in the Christian Church . If Skepticisme bee tollerable in the Christian faith , why are we bidden stand fast in the faith , 1 Cor : 16. 13. and again Heb. 10. 23. let us hold fast the profession of our faith without wavering ? And why did Jesus Christ himselfe write to those who had not receaved the false Doctrines of that time , that which ye have already , hold fast till I come , Rev : 2. 24 ? It was a fowle error in Balaam the false Prophet , that after God had said to him concerning Balaks messengers , Thou shall not goe with them , thou shall not curse the people , for they are blessed , Num : 22 12. yet at the next sending of Messengers , he would needs seek ( forsooth ) a new Light from God , vers : 18. 19. If Balak would give me his housefull of silver and gold , I cannot goe beyond the word of the Lord my God , to do lesse or more Now therefore I pray you , tarry yee also here this night , that I may know what the Lord will say unto mee more . God gave him a n●…w light indeed , but in wrath and judgement , quite extinguishing and expelling judicially that light which the false Prophet himself had not intertained , but wickedly forsaken , vers : 20. And God came to Balaam at night , and said unto him , if the men come to call thee , rise up and goe with them . Behold the fruit of not entertaining light , once received from God. So likewise the young Prophet , 1 Kings 13. for not holding fast what he had receaved from God but taking in a new false light from the old Prophet , was most exemplarly and severly punished for it . This is the first caution most necessary for the Sectaries of this time , whose new lights are such , that among them vetera deperdita , and nova reperta , go hand in hand together , and are almost convertible termes , as if a man should not keep what he had , because he finds somewhat which he had not . Secondly , many of those new lights which some brag off , not onely expell much of the good old light , but bring in grosse Egyptian darknesse . There is a woe denounced against those who put darknesse for light , as well as against those who put light for darknesse , Isay 5. 20. I may well say , that grosse darknesse is introduced , when the fundamentall Articles of faith are called in question , denied , and oppugned , as the Godhead of Jesus Christ , the divine authority of the Scriptures ; the immortality of the Soul , the eternity of glory to the Elect , and of torments to the Reprobate , &c. If the foundations be shaken , what can the righteous doe ? If wee hold not fast this Gospell , if we embrace not this Saviour , we cannot have another , 1 Cor : 3. 11. For other foundation can no man lay , then that is laid , which is Iesus Christ , Gal : 1. 6. I marvell that ye are so soone removed from him that called you into the grace of Christ , unto another Gospell , vers , 8. But though we or an Angel from heaven preach any other Gospell unto you , then that which wee have preached unto you , let him be accursed . Thirdly , beware of those new Lights , which make any certain truth ( although neither fundamentall , nor circumfundamentall ) to be uncertaine , as wee ought not to say of any sin , so neither of any truth : Is it not a little one ? Let every truth be highly valued . Buy the truth , and sell it not ; say not , This truth is but a matter of discipline , let it goe , 'ts not worth the buying ? He that is faithfull in that which is least , is faithfull also in much : and he that is un●…ust in the least , is unjust also in much , Luke 16. 10. Melchior Adamus , both in the life of Carolostadius , and in the life of Luther , observeth the great evill which grew out of Luthers dislike of Carolostadius , his strictnesse , zeal , and forewardnesse , in abolishing auricular confession , and difference of meats , and casting out images out of Churches , at which things Luther was the more offended , because done by Carolostadius in Wittenbreg , during Luthers absence , and without his knowledge and counsell . Luther did also alledge that Carolostadius , his strictnesse and zeal in these lesser things , hindered and retarded the Reformation in more substantiall points of Doctrine . However the story noteth , that hence was the first rise of that deplorable Sacramentarian controversie , which hath ever since made so great a rupture in Germany . I could never yet observe , or read , or hear of controversies about discipline in any Christian Church , but still they grew higher and higher , and those who rejected , or slighted the will of Christ in smaller things , did afterwards slight it in greater things . Fourthly , beware of those new lights , which not only refuse to admit some certaine truths , but refuse to admit any truth , now held or professed in the reformed Churches , as sure and certaine and infallible , as if , because mens judgements are not infallible , but subject to error , therefore , wee cannot be sure , nor infallibly perswaded of this or that Article . The holy Scripture will teach us , that beleevers may attaine to a certaine and infallible knowledge of some truths , for it was no impossible thing that Paul prayed for , when he prayed that the Colossians might have all riches of the full assurance of understanding , to the acknowledgement of the mystery of God , and of the Father , and of Christ. The mystery of God that he is , and that he is eternall , invisible , omnipotent , &c : his nature , and attributes , the mystery of the Father , or that there is a distinction of persons in the holy Trinity , and an eternall generation , the mystery of Christ , his person , natures , offices , birth , passion , death , resurrection , ascension , and intercession : these are things of which the Apostle would have us most fully and certainly perswaded . Timothy was assured of the things he had learned , 2 Tim. 3. 14. so was Theophilus , Luke . 1. 4. A Mariner is not infallible in his judgement , yet hee may bee assured infallibly , that such a thing is a rocke which he must avoid , and such a way , is the way he must direct his course : A Physitian is not infallible in his judgement concerning the symptomes , causes and cures of diseases , yet he may be most certainly perswaded , such a disease is deadly , and there is no cure for it , or such a thing may be cured , and this is the cure . So in Divinty the obnoxiousnesse of mens judgement to error hindereth not , but they may be infallibly perswaded of this , and this , and the other truth . Fifthly , beware of those new Lights , which come not from the Sunne of righteousnesse : To the Law and to the testimony , if they speake not according to this word , it is , because there is no light in them , Isa. 8. 20. When men walk in the light of their owne sparkes , they shall lye down in darknesse : New fancies are not new lights , 't is no truth , which cannot bee grounded upon the word of truth ? It was a wilde fancy of the Weigelians , that there is a time to come ( which they cal seculum Spiritus sancti , ) in which God shal by his Spirit reveal much more knowledge and light , then was revealed by Christ and his Apostles in the Scriptures . There is so much revealed in Scripture , as the Apostle calls the wisdome of God , and the hidden wisdome of God , 1 Cor : 2. 7. the things which are preached and written to us , are the things which the very Angels desire to look or pry into , 1 Pet. 1. 12. and saith not Christ ; That which ye have already , hold fast till I come , Revel : 2. 25 ? more of this error , see in Brochm and System . theol : com : 1. Article 6. cap : 2. quaest : 12. Sixtly , take heed of proud , and lofty , and self conceited new Lights , 1 Cor : 14. 32 , 33. And the spirits of the Prophets , are subject to the Prophets ; for God is not the author of confusion , but of peace . If the spirits of the Prophets must be so subject , how much more the spirits of private persons ? Wherefore in a reformed Church , all pretended new Lights , which are against the receaved Doctrine , government , or forme of worship , ought to be in all humility and submission , offered to be tryed by a learned and godly Synod . The Lo●…rean severity was such , that no man might move for a new law , but with a rope about his neck , that if his motion were thought good , he might be spared : but if bad , hanged . So Demosthenes advers : Timocr : tells us . I will not allow this severity against such as offer new Lights , or move for new changes in the Church . But I may well applie here , the Athenian law recorded by Demosthenes in the same Oration . The Athenians went not so farre as the Locri , yet no man might move for a new law in Athens , unlesse the motion were offered and submitted to the Senat , who were to judge , whether the old or the new were better . Seventhly , beware of separating new Lights , to separat from , or gather Churches out of the true reformed or reforming Churches , hath not the least warrant from the word of God. When we see this or that amisse in a Church , wee are bidden exhort one another , and provoke one another to good , but not to separate , Heb. 10. 24 , 25. Zuinglius conferred amicably with the Anabaptists in Zurik , as with dissenting brethren , and no course was taken to suppresse or restraine them by the secular power , till they grew to gather Churches out of the true reformed Churches , but when it came to that , they could not be suffered or forborn , it was thought necessary to restrain them . Eightly , beware of those new Lights which dare not be seen , and are kept up in corners . Truth seeks no corners : light doth not shun light : a candle is not lighted to be put under a bushel , but on a candlestick , Matth : 5. 15. 1 Ioh : 3. 20 , 21. Every one that doeth evil , hateth the light , neither commeth to the light , lest his deeds should be reproved , but he that doth truth , commeth to the light , Prov. 4. 19. The way of the wicked , is as darknesse : they know not at what they stumble . I adde to make up the Antithesis to vers : 18. their way is darkened more and more untill the dark night . I have heard when the Arminians were p●…tto it in the Synod of Dort , to declare their judgement and sense which they would hold at , they declined it , and Episcopius answered in the name of the rest , Dies diem docet . And is it not so with the Sectaries of this time , from whom you cannot draw a clear modell of what they hold ? Ninthly , refuse such new Lights as have fellowship with the unfruitfull work●… of darknesse , Eph 5. 11. 'T is a deceitfull new Light , which makes men forbear to reprove , speak , or petition against those evills in a state which their consciences know to be sinfull , and to wink at such things , as publikly dishonour God in a nation , upon hopes that themselves shall be winked at and tollerated . But what communion hath light with darknesse , 2 Cor. 6. 14. There are some who pretend to new Light , and to tendernesse of conscience , who yet are content , to combine and associat themselves with those of another and different way , ( which themselves condemn as a sinfull way ) in that common cause of theirs , for crying up their great Diana , liberty of conscience , and for opposing the Church government by Presbyteries and Synods . How they who would not assist the Presbyterians , for the purging of their Congregations , and keep off all scandalous persons from the Sacrament , and yet do assist and strengthen Separatists , Anabaptists , Antinomians , Socinians , Erastians , S●…ekers , in seeking after tolleration , how ( I say ) they will answer this to God and their own consciences , let them look to it . Again , many of the pretended new Lights : have communion with darknesse in another respect , because they are borrowed from Heresies , buried in darknesse . How many new Lights are now brought from the Arrians , Manichees , Novatians , Donatists , the contemplative Monkes and Friars , the Photinians , Socinians , Arminians , &c. These are no more new Lights , then a beggars cloak is a new garment , being newly made up , out of many old riven and rotten clo●…ts sowed together . Tenthly , away with those new Lights which let men see nothing better , which bring no edification , those Baeoti●… aenigmata , those none sense and naughty high notions , in which some frothie spirits evanish . Let all things bee done unto edifying , 1 Cor : 14. 26. There are vaine bablings , and science falsly so called , which hath made men erre from the faith , 1 Tim 6. 20 , 21. Lastly , take good heed of those new Lights , which follow new interests . Such was that of Ieroboam , 1 Kings 12. 26. to the end ; and that of Balaam ; Num : 22. 15 , 16 , 17 , 18 , 19 , 20. There are some who suppose that gaine is godlinesse , saith the Apostle , 1 Tim : 6. 5. and so there are some who suppose new interests , to be new Lights . CHAP. XI . Of Stability and firmnesse in the truth . IT is good Divinity to maintaine that Skepticisme , fluctuation and wavering concerning those things which God hath revealed , to be beleeved or done by us , is a sinne : and to bee firme ●…xed and established in the truth , to hold fast the profession thereof , to stand fast in the faith , is a duty commanded . I shal first prove it to be so ; then give reasons for it , and thirdly , some helps to this duty , and preservatives against this sinne . For proof of the thing , somewhat might bee said from the very light of nature , for h●…th a nation changed their Gods , ●…er : 2. 11. Religion hath the very name of it , a Religando , so farre it is , a Relaxando . The heathen Greeks cald a ●…ubricus and inconstant man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They said also , that he who erres or miscarries in his Religion , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drink out of a bored or foraminous cup. How firme and constant have heathen Philosophers been in maintaining their opinions ? they could not onely displease their friends , amicus Plato , &c. but suffer the heaviest things for their opinions . And shall not we much more hold fast the profession of the true faith ? Zonaras Annall , tom : 3. In the raign of Michael the Emperour , the son of Theophilus , tels us ▪ that when the sister of the Prince of Bulgaria became a Christian , and the Prince also by her means converted , the ●…ulgarians conspired against him for this change of Religion . This diabolicall stedfastnesse of theirs , provoked him to a true Christian stedfastnesse , till by Gods assistance and blessing , they were made to turne to him , but he turned not again to them . The Athenians impeached Socrates upon his life , for going about to innovat and change their Religion . But to set aside natures light , there is not any of the primitive Churches , to which the Apostles wrote Epistles , but they were expressely warned either positively to stand fast in the faith , to hold fast their profession , or negatively to beware of and to avoid false teachers , and not to be carried about with diverse and strange Doctrines . Now it must needs be , not only a truth , but a most speciall and necessary truth , which the Apostles thought fit , thus to presse upon the Churches in all their Epistles writen to them . See Rom : 16. 17 , 18. 1 Cor : 16. 13 2 Cor. 11 : 3 , 4. Gal : 1 6 , 8. Eph : 4. 14. Phil. 3. 2. 18. Col : 2. 6. 7 , 8. 2 Thess. 2. 2. 3. Hebr. 10. 23 and 13. 9. Iames 5. 19 , 20. 2 Pet. 2. 1 , 2 , 3. and 3. 16 , 17 , 18. 1 Ioh. 4. 1. Iude ep : vers : 3. 4. All these Texts are full and plain , as to this point which I speak to , and in that respect most worthie of our frequent thoughts and observations , especially at such a time when this corner of the world is so full of new and strange Doctrines . As for the reasons , take these . 1. If we be not stedfast and unmoveable in the profession of our faith , we frustrat ( as to us ) the end for which the Scriptures were written . Luke gives this reason to his Theophilus , why he wrote the story of Christs birth , life and death . That thou mightest know the certainty of those things wherein thou hast been instructed , Luke . 1. 4. When Peter hath mentioned the voice which came from heaven concerning Christ , hee addeth the certainty of the Scripture as a greater certainty . We have also a more sure word of prophesie , whereunto ye doe well that yee take he●…d , as unto a light that shineth in a dark place , 2. Pet : 1. 19. A voice from heaven might sooner deceive us , then the written word of God. 2. To maintaine and professe the true Doctrine , and the true faith is by all protestant orthodoxe writers made one , ( yea the principall ) marke of a true visible Church . Christ himself ▪ Ioh. 10. 4 , 5. gives us this mark of his sheep , the sheep follow him ( their shepherd ) for they know his voice , and a s●…ranger will they not follow , for they know not the voice of strangers . 3. If once we forsake the way of truth , and goe into an erroneous way , wee shall not know where to finde our paths , we shall wander from mountain to hill , & forget our resting place As one wave comes after another , so doth one error come after another . As a canker spreadeth , so doth error , 2. Tim 2. 17 , Evill men and seducers , shall waxe worse and worse , deceiving and being deceived 2 Tim : 3. 13. Which hath made some , and I hope will make more , who were too inclinable to the new Doctrine and practises of Sectaries at first , now to fall off from them , when they increase unto more ungodlinesse , & unto more errour , and there is no end , one error breedeth a hundreth , and a hundreth will breed ten thousand . What was it that made so many fall off from the Prelats , who once joyned with them ? Was it not , because they were growing from the old ceremonies to many new ones , and each year almost , brought in some new superstition , and from Popish rites , they grew to Popish doctrines ? 4. If w●…e waver , and be led about with diverse and strange doctrine ; , then the prophesies which have gone before of the true Church , shall not be made good in us . It was promised concerning the Church and kingdome of Christ , Isa. 32. 4 , 5. The heart also of the rash , shall understand knowledge , and the tongue of the stammerers shall be ready to speak plainly , the vile person shall be no more called liberall , &c. that is those who simply and rashly were led about with every winde of Doctrine , shall be so wise and knowing , as to distinguish between truth and error , between vertue and vice , and call each thing by its right name . So , Isa. 33. 6. And wisedome and knowledge shall be the stability of thy times , and strength of salvation . 5. Instability and forsaking the way of Truth , maks us losse much that we had gained , 2 ep . of Iohn , vers . 8. all the comfort we enjoyed , all the good that ever our souls received of such a Truth , such a cause , such a ministery , all that ever we did or spake or suffered for the Truth , all this we losse when we turn aside after an erroneous way . 6. It greatly hindereth our spirituall comfort and contentment , Col : 2 , 2. To be knit together in love is one mean , and to have all riches of the full assurance of understanding to the acknowledgement of Gospel truths , is another mean , by which the Apostle wisheth the hearts of Christians to be comforted . It addeth much to Pauls comfort that he could say , I have kept the Faith , henceforth there is laid up for me a crown , &c. 2 Tim. 4. 7. 8. 7. We run a great hazard of our soules and our sa●…vation , when we turn aside from truth to error . It is said of the unstable , that they wrest the Scriptures unto their own destruction , 2 Pet : 3. 16 , Like a man fallen into quick sands , the more he wrestles out , the more he sinks . When the Apostle hath spoken of Christs purchasing of our reconciliation , justification and sanctification , he addeth an If , Col : 1. 23 : If ye continue in the faith grounded & setled and be not moved away from the hope of the Gospel which ye have heard . Not that our persevering in the true faith was acondition in Christs purchasing of these blessings , but it is a condition without which we cannot possesse & enjoy what Christ hath purchased ; that is , he that falls away from the true Doctrine of the Gospel , proves himself to have no part of the benefits of Christ. Some errors are in their own nature damnable and inconsistent with the state of grace , or a fellowship with God , 2 Pet : 2. 1. So 2 ep ▪ Iohn v. 9. Whosoever transgresseth and abideth not in the doctrine of Christ , hath not God. Sure it may be said , of Arrians , Socinians , Papists , Libertines , they have not God , because they abide not in the doctrine of Christ , so Gal : 5. 4. Other error , there are , of which I may say , whatsoever they are comparatively , impenitency and continuing in them , doth condemne : whence it is that the Apostle Iames reckoneth him who erres from the truth , to be in a way of death and danger of damnation , Ia ▪ 5. 19. 20. Now the preservatives against Wavering , and helps to stedfastnesse in the Faith , are these : 1. Grow in knowledge and circumspection ; be not simple as Children in understanding . There is a slight of men and cunning craftinesse whereby they lye in wait to deceive : So speaks the Apostle of these that spread diverse and strange Doctrines , Eph : 4. 14. and Rom ▪ 16. 18. he warres us that they do by good words and fair speaches deceive the hearts of the simple . Thou hast therefore need of the wisedom of the serpent that thou be not deceived , as well as of the fimplicity of the Dove , that thou be not a deceiver , Phil : 1. 9 : 10. Do not rashly ingage into any new opinion , much lesse into the spreading of it . With the welladvised is wisedome : Pythagoras would have us Schollers only to hear , and not to speak for five years . Be swift to hear but not to speak or ingage : Prove all things , and when thou hast proved , then be sure to hold fast that which is good , 1 Thess. 5. 21. Mat : 7. 15. 17. There was never an Heresie yet broached , but under some faire plausible pretence ; beguiling unstable souls , as Peter speaks , 2 Pet. 2. 14. Pro : 14. 15. The simple believeth every word . Be not like the two hundreth that went in the simplicity of their hearts after Absolom in his rebellion , not knowing any thing , but that he was to pay his vow in Hebron , 2 Sam : 15. 11. 2. Grow in grace and holynesse , and the love of the truth , for the stability of the minde in the truth , and the stability of the heart in grace , go hand in hand together , Heb : 13. 9. Davids rule is good , Ps. 24. 12. What man is he that feareth the Lord , him shall he teach in the way that he shall chuse . Which is also Christs rule , Ioh. 7. 17. If any man will do his will he shall know of the Doctrine , whether it be of God , or whether I speak of my self . See also Deut : 11. 13 , 16. Elisha healed the unwholesome waters of Iericho by casting salt into the fountain , 2 , Kings 2. 21 , so must the bitter streams of pernicious errors bee healed by geting the salt of mortification , and true sanctifying grace in the fountain . 3 Be sure to cleave to thy faithfull and sound teachers , the sheep that followes the shepherd , are best keeped from the Wolfe . I finde the exhortation to stability in the faith , joyned with the fruitfull labours of faithfull Teachers , Phil. 3. 16. 17. Heb : 13 7 , 9. So the Apostle Eph : 4. from the work of the Ministry verse 11. 12 , 13. draweth this consequence v. 14. that we hencefoorth be no more Children tossed to and fro , and carried about with every winde of Doctrine . The Galatians were easily seduced , al 's soon as they were made to disgust Paul. 4 Watch and be vigilant against the first beginnings of declining , against the first seeds of error , Gal : 5. 9. It was while men flept , that the enemy came and sowed tears among the Wheat , and when he had done , went his way , Mat. 13. 25. Therefore watch ye , stand fast in the faith , 1 Cor. 16 , 13. go hand in hand together . 5. Avoid and withdraw from the Authors and fpreaders of Heresies and dangerous errors , Rom. 16. 17. 1 Tim : 6 , 5. 2. epist. Iohn . 10. 11. Phil. 3. 2. He that would be godly should not use ungodly company , and he that would be Orthodox should not use Hereticall company , unlesse he have some good hopes to convert some who have erred from the truth , and come into their company only for that end , Ia : 5. 19 , 20 : I remember Chrysostome in diverse places warneth his hearers how much they indangered their soules by going into the Jewish synagogues , and there was a great zeale in the Ancient Church to keep Christians that were Orthodox from the Assemblies and companie of Hereticks . 6. Get Church Discipline established & duely exercised , which is ordained to purge the Church from false Doctrine . Rev 2. 14. 20. 7. Leane not to thy own understanding , and be not wise in thine owne eyes , Prov. 3. 5. 7. Let reason be brought in captivity to the obedience of Christ , 2 Cor : 10 , 5. That which made the Antitrinitarians and Socinians fall away from the belief of the Trinity of persons in the godhead , and of the union of the two natures of God and Man in the person of Christ , was because their reason could not comprehend these articles : which is the ground of their opinion professed by themselves . When I speak of Captivating reason , I do not mean implicite faith : the eyes of my understanding must be so far opened by the holy Ghost , that I may know such an article is held forth in Scripture to be believed , and therefore I doe believe that it is , though my reason cannot comprehend how it is . 8. Count thy cost , and be well resolved before hand what it will cost thee to be a Disciple of Christ , to be a constant professor of the Truth . Luk : 14. 26. to vers : 34. Act 14. 22. Confirming the souls of the Disciples , and exhorting them to continue in the faith , and that we must through much tribulation enter into the Kingdome of God. This is surer then to confirme our selves with the hopes of a golden age of prosperity in which we shall feel no affliction . 9. Search the Scriptures , Ioh. 5. 39 , Act , 17. 11. Do not take upon trust new Lights from any man , be he never so eminent for parts or for grace , but to the law and the Testimony . The up shot of all is that we ought to hold fast the profession of our faith without wavering , and be stedfast and even unmoveable in the truth , and not to give place to the adversaries , no not for an houre , Gal : 2 , 4 , 5. I do not mean pertinacy in the least error , nor a vain presumptuous overveening conceit of our knowledge , to make us despise any Light which others may give us from Scripture : Pertinacy is an evill upon the one hand , and to be too tenacious of our own opinions . But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Levity , inconstancy , wavering , Scepticisme is an evill upon the other hand , 2 Thess : 2 , 2 , be not soone shaken in minde , &c. And this is the Epidemicall disease of the Sectaries of this time , which I have now been labouring to cure , their word is yea and nay , and not unlike to that which Salust objected to Cicero , that he said one thing sitting , another thing standing , yet it may be sometimes observed that these who are the greatest Sceptiks and Pyrrhonians in reference to the common and received tenents , are the most pertinacious and tenacious in Tenents invented by themselves . I have read it observed of Socinus , that as he set at nought Fathers , counsels , and the whole current of ancient and moderne interpreters of Scripture , so vain glory made him to maintaine stiffely and tenaciously any opinion or invention of his owne , as if he had been infallible , men are sooner drawne from truth then from error . Some are unstable in the truth , and unstable in error too , you may finde among them annuas atque menstruas fides ( to use Hilaries phrase ) they are of a new faith , and a new religion , every year , if not every Moneth . Remember Reubens reproach , Gen , 49. 4. unstable as water , thou shall not excell . One sort of the Sectaries there is indeed , which will not ingage to hold any thing , but are known by believing nothing , these passe now under the name of Seekers : yet if one of the ancient Fathers , or of the Reformers themselves who lived an hundreth years agoe , were now alive , they could tell us that these Seekers ▪ were in their dayes called Atheists , and in deed what other name is due to these Nullifidians who are of no Religion ? CHAP. XII . Whether a sound heart and an unsound head can consist together , & vice versa ? or whether truth and holynesse be not inseparable companions . T Is one of the greatest objections against the suppressing and punishing of Heresies , errors and Schismes . O say they , this is a persecuting of those that are godly , this is a wound to Piety , and the power of godlynesse . I do not denie but there may be , and is true piety in many who are somewhat infected with the leaven of false Doctrine , & live in some erroneous opinion , I dare not appropriat the name of the godly party to those who are free from any of the errors of the times : those that are truely godly may in diverse things differ in opinion , every error is not inconsistant with holynesse , yet every error doth pro tanto , and proportionably , retard , hinder , and prejudge holynes , and although the Devill sow his tares among Christs wheat ( I mean in the same persons al 's well as in the same Church ) yet who will say that a field of wheat is nothing the worse of the tares , for then to what end did the enemy watch an opportunity of that malicious hostile act , to sow the tares among the wheat ? 2. Dangerous and damnable errors can no otherwise consist with true grace , then dangerous and damnable sins , and this I will hold as a good rule in practicall Divinity , that as the want of true piety maks a person ( if tempted ) apt to be infected with error , so error of judgement , if continued in , doth not only hinder growing , but maks a dangerous decreasing and falling short in true piety , or thus , the stability of the mind and judgement in the faith of the Gospel , and in the true reformed religion and the stability of the heart in grace , and true piety ; stand or fall together ; floorish or fade away together , lodge or 〈◊〉 together , live or die together . First of all ( to make good what I assert ) let it be wel observed that the Scripture finds out the roots of Heresies and errors in the corrupt hearts of men , in some raigning unmortified lust , an unstable Heart maks an unstable Head , and a corrupt affection maks a corrupt Judgement . This may appeare in the generall from Gal. 5. 20. where Heresies are reckoned among the works of the flesh , Col : 2 , 18. where a superstitious minde is called a fleshly minde ; 1 Tim : 1. 19. where faith is compared to a precious Treasure caried in a ship ; a good conscience to the ship that caries it , the losse of the ship is the losse of the loadning . 2 Tim : 3. 6. 2 Thes : ●… 10. 11 , 12. Gal. 6. 12. 2 Tim : 4. 3. 1 Joh , 2. 19. It is therefore a good argument that protestant writers have used against the Popes infallibility . The Pope hath been and may be impious , prophane , sensuall , carnall , proud , covetous . Therefore he may dangerously erre in his inditement ▪ and decrees . Some have derived the originall of all the Popish errors from ambition and avarice , or ( as others ) from the Cardinalls caps , and the Monks bellies . The Apostle Iohn reduceth all the cares , courses , studies , endeavours , opinions or practises , of the Children of this world , to one of these three , 1 Ioh. 2 , 16. the lust of the flesh , peculiarly so called , uncleannesse , wantonnesse , gluttony , drunkennesse . The lust of the eyes , when the soule is catched with something from without in the world which tempteth , such a thing is goodly to the eye , it entreth in upon the soul by the senses , riches , houses , lands , brave apparell , ornaments , &c. The pride of life , so called , because where Pride raignes , a man will al 's soon quite his life , as that thing which his proud Spirit loves , he had rather be dead before he get not his pride satisfied , so that his pride and his life are all one to him , and as it were things convertible . You shall find many who have embraced new and erroneous wayes , have been led away with the lust of the flesh , Rom. 16 , 18 ▪ Philip , 3 : 19. 2 P●…t 2 , 13 , 14 , 18. Numb ▪ 25. 1 , 2 , 3 , 1 Kings 11. 1. 4 , 5. It was the sensuall pleasantnesse of the groves , and high places which made the Jews in so much love with them , that e●…en in the times of Reformation , yet the people still sacrificed in the high places . The lust of the eyes hath drawn away others from the way of truth , and from the true Faith , 2 Pet : 2. 3. 1 Tim : 6. 9 , 10 , Luke 16. 4. Tit ▪ 1. 11. 1 Tim : 6 ▪ 5 , these count gain to be godlynesse , and have mens persons in admiration for advantage : They will no longer adhere to the profession of the Truth then they may enjoy the world withall , 2 Tim ▪ 4 : 10. Such a one was that Eccebolus , who under Constantius seemed to be a precise Christian , but afterwards under Iulian the Apostate , he fell away and became a Pa●…an , yet after all this turned Christian again under the next Christian Emperour . The pride of life hath corrupted the judgement of others , and p●…rverted them in the way of Religion , it was the love of preheminence whi●…h perverted Diotrephes , 1 ●…o . 3. 9. 10. It was pride which made Coreth , Dathan and Abiram cry down the Magistracie of Moses , and the priesthood of Aaron , a●…d cry up the whole congregation as holy , it was the love of a crown that made Ieroboam set up his Calves , and make another A'tar , and other priests , and erect that independent Church of his , which should not go up with their hard cases to the Sanhedrin at Jerusalem Henry the fourth of France , who was once a Protestant , changed his Religion for the same cause ▪ that he might get a Crown : So did Iulian the Apostate once a Christian ▪ Porphyrius forsook the Christians , that he might be the better avenged upon some Christian in C●…sarea of Palestina , who had done him a wrong , yea there is an innate pryd in all men by nature against Jesus Christ , Psal. 2. 3. Luke 19. 14. Which pryd must be mortified , 2 Cor : 10. 5. Secondly , there is a reciprocall influence , as of the will and affections , upon the understanding , so of the understanding upon the will and affections , the will determines the understanding , quo ad exercitium , but the understanding determines the will , quo ad specificationem actus , that is ; the will applyes the understanding unto , or hindereth it from the discerning of good , and evill ; yet the will it selfe hath not light in it selfe , but is guided by the light of the understanding ; wherefore , as the raine makes vapoures , and the vapoures make raine , so a bad understanding , makes a bad will , and a bad will : makes a bad understanding , if the eye be single , the body is full of light , Matth. 6. 22. which makes good what the Schoolmen tells us , that bonitas voluntatis dependet à rectâ ratione velut regula , the goodnesse of the will depends on right reason as ' its rule . See Aquinas , qu : 2ae quest , 19. Art : 3. and the Commentators upon that place . 'T is to be observed , that sometimes the Scripture speaketh of an error of the judgment concerning the faith , as a fountaine and cause of ungodlinesse , prophannesse , Atheisme , 2 Tim : 2. 16 , 17 , 18 , 19. Gal : 5. 4. 2 Epist : of Iohn 9. as contrarie wise , there is a Light and knowledge , which preserveth from sin and ungodlinesse , and leadeth the soul in wayes of holynesse and obedience , Psal : 9. 10. and 119. 33. 34 Iohn 17. 17. If the knowledge of God , of his Christ , and of his Word , and Will , and Name , and statutes preserve us from sinne , and lead us in the wayes of obedience , then by the rule of contraries , error of judgement in these things , will insnare us in sinne and wickednesse , for instance , an error concerning God ; whether father , Ioh. 15. 21. sonne 1 Cor : 2. 8. 1 Ioh ▪ 2. 23. 2 Epis : vers : 9. or holy Ghost , Ioh : 14. 17. Thirdly , as the infection of sinne spreadeth it self , throughout the whole soule , and all the faculties and powers thereof , so doth the worke of the Spirit of God. Wee finde light and holinesse , 1 Pet. 2. 9. joyned together like the Vrim and Thummim . See also 1 Thes : 5. 23. here is both Soul and Spirit sanctified , which two are plainly distinguished , Heb. 4. 12. The word of God is so quick and powerfull ▪ as that it pierceth even to the dividing asunder of the Soul and Spirit , if either the intellectuals be not sound , or if the vitals and animals bee not right , the word will finde it out . A well meaning pious soul ; a good heart and affection , which perhaps , a person may sit down satisfied with , will not excuse a corrupt minde , an erroneous spirit ; neither will a sound and orthodox judgement excuse a corrupt heart , and inordinat affections : Aristotle himself could distinguish Art and knowledge from vertue , because the most excellent intellectuals , cannot make a man so much as morally vertuous , without the practise and exercise of vertue . Both soul and spirit , both the inferior and superior part of the soule ▪ must be sanctified . Reason is as the helme , the affections as the sailes , let the helme bee stirred never so right , if the winde either blow not at all , or blow crosse in the sailes , the ship makes no speed in her way , let the winde blow never so faire , and fill all the sailes , yet if the helme be off ' its hingers , or be not rightly stirred , the ship may quickly run upon a rock , or run a shore where 't is not saife : so he that hath a sound judgement without good affections , cannot move heaven ward . He that hath good affections , without a sound judgement , will make more haste than good speed : Reason is as the rider : affections as a nimble horse , a man is but in an ill taking , if either this rider mistake his way , or the horse run away with him out of the way , having no raines to governe him , or if the horse be lame and cannot ride . Fourthly , consider what the Apostle saith , 2 Tim. 3. 16. 17. He tels us of foure ends and uses of Scripture , the first two are commonly referred to doctrinals , the last two to practicalls , the Scripture is profitable for Doctrine , for reproof , for correction , for instruction , in righteousnesse , that the man of God may bee perfect , throughly furnished unto ali good works . If any of these be wanting , a Christian is not perfect , so much as in the perfection of parts . He is but halfe a Christian , who is an orthodox beleever , if he be not practicall also : and he is but halfe a Christian who is practicall , if he bee not an orthodox beleever . These ends of Scripture do not consist , nor stand sure one without another . Fifthly , to bee led into all truth , and preserved from error , is a work of the spirit of truth , and this spirit of the truth is the Comforter , and the spirit of sanctification , which spirit the Mediator prayeth the Father to give unto those that are his , Ioh : 14. 16 , 17. and 16. 13 , 14. 1 Ioh : 2. 27. no promise of being led into all truth , but to those that receave the anoynting of the holy Ghost . Isa. 54. 13 Psal : 25. 12. Sixthly , by how much a man falls from the truth , by so much he falls from grace , and by how much a man falls from grace , by so much he falls from the truth , for stability in the stat●… of grace , dependeth in a manner upon stability in the truth , for proof whereof mark three Ifs , Christs , Ioh. 8. 31. Pauls , Col 1. 23. Iohnes , 1 Ioh. 2. 34. Again , stability in the truth , dependeth upon stability in grace : For proof whereof , marke a fourth If , 1 Ioh. 2. 19. These Scripturall Ifs have much in them , and should make us very cautious and headfull , that we do not so farre deceave our selves , as to divide what God hath joyned together , a sound head and a sound heart , Chrysostome exhorteth his hearers , to joyn Christian vertues , and purity of doctrines together , for saith he , it profiteth us nothing to be orthodox , if the life be vitiated : as upon the other part , a uncorrupt life profiteth nothing without soundnesse of faith , licentiousnesse of judgement in Doctrines , will certainly introduce licentiousnesse of heart and life , in practicalls . Arminius himself ( although many of his followers have cryed up , Septicisme in Religion , ) could say that different doctrines produce in a people , a dubitation , or hesitation concerning Religion ▪ that this doubting of the truth produceth ▪ despairing to finde the truth , and thence followes Atheisme and Epicurisme , yet when Heresies and false Doctrines introduce Atheisme & Epicurisme , they do but discover those roots of bitternes which were before in the heart . Therefore as Christ tells those Jews that beleeved on him , if they continue not in his word , they are not his disciples indeed , Ioh : 8. 31. so the Apostle Ioh●… gives this reason , why Simon Mag●…s , Hymeneus , Alexander , Philetus , Me●…ander , Carpocrates , Basilides , Ebion , Cerinthus , and such like , went out and separated from the Church , and from the profession of the truth , because saith he , they were not of us ▪ meaning , in respect of lively faith ; true grace and regeneration , therefore they went out from us , 1 Ioh : 2. 19. which Text in Iohn , Hierome in the close of his first book upon Ieremiah , applyes to Hereticks in this respect , when they fall away openly , they doe but shew those very idols of their hearts , which in their in ward parts they worshipped before . I will adde a seventh reason , look how the Scripture distinguisheth the Elect from those who are of an ungodly life , in the same manner it distinguisheth them who are of an erroneous beleif , 1 Cor : 11. 19 : the Apostle . 2 Thes : 2. 10 , 11. tells us that these who perish , beleeve a lie : i. e. an error pretending to be a truth , but vers : 13. he gives thanks for the beleeving Thessalonians , because God had chosen them to sa●…vation , through sanctification of the spirit , and beleif of the truth : so that they who beleeve not the truth , are no more elected , then the uns●…nctified . Our Saviour , Mat : 24. 24. intimateth , that it is impossible that the Elect should be deceaved by false prophets , that is , in the same sense , as he that is borne of God , doth not commit sin , 1 Ioh : 3. 9. Christ characterizeth his true disciples , and distinguisheth them from others , not onely by obedience and a good life , Mat : 7. 17. 24. and 25. 35. Ioh : 13. 35. but also by light in the eye of the understanding , Matth ▪ 6. 22. 23. with Ephes 1. 17. 18. by continuing in his word , Ioh : 8. 31. by knowing his voice , and fleeing from a stranger , Ioh : 10. 4. 5. I hope I have aboundantly proved what I undertook , and so I conclude that he said right , who compared truth to the teacher , holinesse and righteousnesse to the ruling Elders : I adde where Heresie is the teacher , ungodlynesse and unrighteousnesse , are the ruling Elders , a holy Hereticke is a Chimera , and a prophane person , beleeving a right is another . But here peradventure some will think , that the great objection lyes , may not a prophane person have a sound or orthodox judgement in all controverted truthes ▪ May not a man understand all mysteries and all knowledge , who yet hath no love , nor true sanctification ? 1 Cor : 13. 2. May not a person hold fast the profession of the true faith without wavering , whose heart not withstanding , is not right with God nor stedfast in his Covenant ? I answer first , where there is but a forme of godlynesse , there is but aforme of knowledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word no where used by the holy Ghost , but in two places , a forme of knowledge , Rom : 2. 20. and a forme of godlinesse , 2 Tim. 3. 5. It is not the true and reall forme , either of knowledge or godlinesse , which as they have a true matter , so a true forme . He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which had been the proper word for a true forme , ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciem scientiae , speciem pietatis . If wee have respect to the notation of the word , 't is a formation or forming , I may call it a forming without mattering , so that the forme of knowledge , more then which an ungodly man hath not , bee hee never so learned ) hath not the truth substance , and reality of knowledge , Theophilact saith , some understand it to be the image , and false resemblance of knowledge , so Hesychius and Suydas understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image of a thing . Secondly , there is no sinfullnesse in the will and affections without some error in the understanding , all lusts which , a naturall man lives in , are lusts of Ignorance , 1 Pet , 1. 14. the sins of the people are called the errors of the people , Heb : 9 , 7 : and the wicked person is the foole in the Proverbs , the naturall man receives not the things of the Spirit of God , and what is the reason , because they are foolishnesse unto him , neither can he know them , because they are spiritually discerned , 1 Cor : 2 , 14. the world cannot receive the spirit of Truth , because it knoweth him not , Ioh : 14 , 17. The ●…opish Doctrines of free will , of Justification by works , of meat , of implicite Faith , of believing the Scriptures because the Church receiveth them , ( & what marvel that they do so whose eyes are not opened to see the Sun beame of Divine light in the Scripture it self , which is Spiritually discerned . ) Of the Sacraments conferring of Grace , and the like , also the So●…inian tenents that a man is no●… bound to believe any Arti●…le of Faith , nor any interpretation of Scripture , except it agree with his reason , that Pastors and Ministers of the word have not now any distinguishing sacred vocation , authorizing them to be the Ambassadours of Christ , to preach and minister the Sacraments more nor other Christians ( which is also maintained by a late Erastian writer in the Netherlands . ) These and the like errors professed and maintained by them , what are they but so many legible commentaries and manifest interpretations of those corrupt and erroneous principles , which are lurking and secretly seated in the judgements and understandings of naturall and unregenerated persons , al 's well learned as uulearned : these Hereticks do but bring foorth to the light of the Sun , what is hid within the mynds of other unregenerat persons , as in so many dark dungeons : The like I say of t●…e Arminian Doctrine of universall grace ; and universall atonement by Christs death And of Originall sin , that it is not properly sin , ( which doctrines are common to many Anabaptists , with the Arminians , ) the like I say also of the Antinomian doctrines , that Christ hath abolished not only the curse and rigour and compulsion , but the very rule it self of the morall Law ; so that they who are under the Covenant of Grace , are not bound to walk by that rule , that they ought not to repent and mourn for sin , that God doth not aff●…ict them for sin , that Faith without the evidence of any marks , or fruits of Sanctification doth assure the soul of its interest in Christ , and what is that scientia media which the Iesuits glory of as a new Light , but the very old error of naturall men , which looks upon things contingent as not decreed and determined by the will of God , and what is the Erastian way which oppugneth suspension from the Lords Table , Excommunication , and all Church government . 5. What is it but a declaration or manifesto of the proud imaginations of mens corruptions , which say within themselves , Let us break their bands asunder , and cast away their cords from us : And y e take too much upon you Moses and Aaron , seeing all the congregation are holy every one of them , and the Lord is among them . I conclude this point , every naturall man hath in his heart , somewhat of Popery , somewhat of Socinianisme , somewhat of Arminianisme , somewhat of Anabaptisme , somewhat of Antinomianisme , somewhat of Erastianisme , ( and I cannot bu●… adde ) somewhat of Independency too , so farre as it pleadeth for more liberty then Christ hath allowed , and if every man hath a Pope in his belly , as Luther said , then every man hath an Independent in his belly , ( for the Pope is the greatest Independent in the world ) and t is naturall ( I think ) to every man to desire to be judged by no man. Thirdly , when an unregenerat or unsanctified person holds last the profession of the Faith , take heed it be not , because he is not yet tempted , nor put to it in that thing which is the idol of his heart , let him bee brought to this , either to quite the truth and the faith , or to quite what is dearest to him in the world , and see what he will doe in that case . His fruit is but such a●… growes upon the stony ground , but stay till the Sun of persecution arise and scorch him . I have the more fully and strongly asserted the inconsistencie of Heresie , and holinesse , as likewise of sound beleeving , and prophane living , and have shewed the joynt fading or flourishing of true grace and true holynesse , that this being demonstrated and laid down for a sure principle , may lead us to many practicall and usefull conclusions and corrolaries which I will onely here point at , First , it cuts off the exception of those who cry out against the censuring , suppressing and punishing of Hereticks by the Christian Magistrate , as if this were a persecuting of pietie or pious persons , when it is indeed a suppressing of a work of the flesh ●…for Heresie is no other , Gal : 5. 20. ) and of that which is either the cause or effect , either the usher or page of someimpiety . Secondly , it confuteth that most pernic●…ous and cursed opinion , that if a man live well , he may be saved in any Religion or any Faith. Socinus did hold , that all , whether Lutherans , or Calvinists , or Anabaptists , or Arians , so that they live well , shall be saved ( as hath been observed ) he was a follower of Mahomet , for Machomet having compyled his Alcoran , partly out of the Jewish , and partly out of the Christian Tenents , and made it an hotch potch out of both , that he might concili●…t favour unto it among both , hee held that every one ▪ who lives well , whether Jew or Christian shal be saved , he that holds a man may be saved what ever he beleeve , may with as much truth hold that a man may be saved what ever he doe , or howev●…r helive . Thirdly , it stoppeth the mouthes of Hereticks and Sectaries , who call themselves the godly party , Arrius , Photinus , Socinus , Arminius , and generally the chief Heresiarches , which ever rose up in the Church , have been cryed up by their followers , for men of extraordinary piety , as well as parts , all are not sheep that comes in sheeps cloathing , a false Prophet is a wolfe in sheeps cloathing , Math. 7. 15. but it is added , ye shall know them by their fruits , mark by their fruits , not by their green leaves , nor faire flourishes , let them pretend what they will , we must beleeve the word of the Lord , that one of the marks of those who are approved , is to hold fast Gospell truths against Heresies , 1 Cor. 11. 19. and by the rules of contraries , those infected with Heresie , are made manifest , not to be approved . If that which I have formerly asserted and cleared from Scripture be a truth , as most certainly it is , then it is no truth , but a most dangerous and grace-destroying doctrine which some hold : 1. viz. That it is to be much questioned ; whether any opinions or Heresies ( as they are called ) be absolutly inconsistent with beleeving in Jesus Christ ( and so damnable , that is , accompanied with eternall damnation ) but only that which is formerlie contradictorie to such a beleeving . This writer ( who is one of the fomenters of the Scepticisme of this time ) makes much question , whether any error or Heresie be damnable , which doth not formally contradict this proposition , that whosoever beleeves in Jesus Christ shall not perish , but have everlasting life , but I have shewed elsewhere that Heresies denying the God-head of Jesus Christ , are accompanied with damnation ( and no marvell ) for whosoever beleeveth in Christ , and yet beleeveth not him to be eternall God , doth but believe in a creature , and no creature can redeem us from hell , nor satisfie infinite justice , so are the Heresies concerning justification ( which hold that something besides Christs righteousnesse , whither our faith , or works is imputed to us to justification ) damnable , if continued in , Gal. 5. 4. that if by damnable Heresies we mean , such errours as are of dangerous consequence , and in this respect , justly and deeply condemnable , or censurable by men , many who hold , and publicklie maintaine damnable Heresies , in this sense may have , yea , and some ( as farre as men are able to discerne , de facto ) have true grace and goodnesse . If he mean that such have true grace and goodnesse , in that sense , as David , during the time of his continuing in the sinne of adultery , or Peter , during the time of his denying Christ , had true grace and goodnesse ; that is , that such doe not totally fall away from true grace , but have the seed of God abidi●…g in them : then hee pleadeth no better , then as if one should say , the sin of adultery , the sin of denying of Christ , are not damnable sinnes , at least , not inconsistent with true grace and goodnesse , but if he will yeeld that errours of dangerous consequence , which are justly and deeply condemnable , are inconsistent with true grace and goodnesse in the same sense , as grosse sinnes are inconsistent therewith ; that is , that grosse and condemnable errors are inconsistent with the soules growing , thriving , prospering , & flourishing , yea , with any lively acting , and putting foorth of true grace , yea , that grosse errors doe greatly and dangerously impare , abate , diminish , weaken , wound , hurt and blast true grace and goodnesse , and doe extremly grieve , and in a great measure quench the spirit of grace : Then he must also grant , that to bear with , or wink at grosse er●…ors , is to bear with , or wink at such things as are extremly prejudiciall , obstructive , and impeditive to true grace and goodnes . 4. It is but an ignorant mistake , and a dangerous soul deceaving presumption , for a prophane loose-liver , or for a close immortified and rotten hearted hypocrite , to thinke or promise , that he will stand fast in the faith , and hold fast the truth without wavering . Whosoever maketh ship wracke of a good conscience , cannot but make shipwracke of faith too . Hee that is overcome of a sinne , may be overcome of an error too , when he is tempted in that which is the idol of his heart . Therefore let him who would have light from Christ , awake from his sinnes , Eph. 5. 14. Hee that hath not pious affections , and thinkes his orthodoxe judgement will make him stedfast in the faith , is as great a fool , as he that thinkes to ride without a horse , or a Captain that thinks to fight the enemy without souldiers , or a Mariner that thinks to make out his voyage when his ship wants sailes . 5. They that would have Church censures , put forth only upon Hereticks , Apostats , or such as are unsound in the faith , but not upon prophane livers in the Church ( which was the error of Erastus , and before him , of the Princes and States of Germany , in the 100. Grievances , the Originall of which error , so farre as I can finde , was from the darknesse of Popery , for there was an opinion that the Pope might be deposed for Heresie , but not for a scandalous life which opinion Aeneus Sylvius , de●…gest is concilii Basil , lib : 1. confuteth , they also upon the other hand , that would have the censure of excommunication put forth upon loose and scandalous livers within the Church , but not for those things , which the reformed Churches call Heresies . So ( Grotius annot : on Luke 6. 22. and diverse Arminians , diverse also of the Sectaries in England . ) These I say , both of the one and of the other opinion , do but separat those things which ought not , cannot be separated . 6. There is cause to set a part dayes of fasting and prayers , when Heresies and errors abound , as well as when prophannesse , and grosse wickednesse aboundeth in the lives of people , Christ doth in five of his Epistles to the Churches of Asia ( to Ephesus , Smyrna , Pergamos , Thyatyra , Philadelphia ) take notice of false Teachers , Sects , and erroneous Doctrines , commending the zeal in Ephesus against them , blaming those in Pergamos and Thyatira , for tollerating such amongst them , incouraging those in Smyrna and Philadelphia , by expressing his displeasure against those Sects . No mention of loose and scandalous livers , distinguished from the Sects in those Churches . Either there were such scandalous livers in those Churches at that time , or not . If there were , then observe , Christ mentions not them , but the false Teachers and Sectaries , for although both are condemnable , yet he takes speciall notice of scandals in Doctrine , and profession , as being matters of the highest treason against him , and the most provoking sinnes in a Church , as being also the more deceitfull , and secreet poyson honeyed over with plausible pretences , and therefore the more needing a discovery ? If there were no such scandalous and prophane livers in these Churches . Then note , that Christ will have a great controversie against a Church , which hath false Doctrin●…s , and pernitious Sects in it , although there were never a scandalous person more in it . There is therefore cause to fast and pray , for which Christ makes a matter of controversie against his Churches : If we have prayed away Popery , Prelacy ; the old superstitious ceremonies , the Malignant Armies , &c. O let us cry mightily for this also , see if wee can pray away Heresies , and pernitious Doctrines , Sects and Schismes . 7. We must turne away from , and avoid the fellowship of false Teachers , and the spreaders of dangerous Doctrines , not only that we may bee stedfast in the truth , but that our hearts may be established with grace , for there are such reasons given in Scripture , for avoiding the company of that kinde of men , as highly concerne piety , avoid them , because they serve not Christ , but their owne bellies , Rom. 16. 17 , 18. from such turne away , because they are men of corrupt minds , supposing gaine to be godlinesse , and their disputings breed envy , strife , railings , evil surmisings , 1 Tim : 6. 4 , 5. receave them not into your houses , who bring not the Doctrine of Christ , because such have not God , 2 epist. of Iohn vers . 9. 10 , 11. 8. Let no man think that opinions are free , more then practises , or that a man runnes no hazard of his salvation , by erroneous and hereticall opinions . Error of judgement , as well as wickednesse of practise , may bring death and destruction upon the soul , Iam : 5. 19. 20. 2 Pet : 2. 1. and 3. 16. Gal. 2. 21. Hereticks as well as murderers and drunkards , are there excluded from the kingdome of heaven . 9. If thou wouldest keep thy head from erring , bee sure to keep thy heart from erring , Psal : 95. 10. It is a people that do erre in their heart , and they have not known my wayes , as thou desirest not to be a backslider in the profession of the true faith , be not a backslider in heart , Prov. 14. 14. If thou wouldest be preserved from erroneous opinions , pray for the mortification of thy corruptions , Gal. 5. 20. with 24. 10. If thou wouldest be firme and stable in the truth , thou must not onely have grace in the heart , but bee established in grace , Heb ▪ 13. 9. Bee not carryed about with diverse and strange Doctrines , for it is a good thing that the heart ( hee saith not have grace , but ) be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in grace , hee that is not established in the present truth : i. e. in the truth of the times , proves himself ( or otherwise makes himself ) to bee unstable in grace . If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he that is no prophane one ; be yet an unstable one , what doth it profite ? It is plainly intimated to us , 1 Pet : 5. 8. 9. that such as are not sted fast in the faith , doe not resist Sathan , but are devoured by him , and 2 Pet. 1. 12. The Apostle thinks it not enough that Christians be established in the present truth , if they bee not also growing in grace , and making sure their calling and election , and adding one grace to another , wherefore , saith he , I will not be negligent , to put you alwayes in remembrance of these things , ( ●…to wit , which belong to the establishing of the heart in grace ) though yee know them , and bee established in the present truth . Now that the heart may be established in grace , ( and so also in the truth , ) let us endeavour to walk alwayes , as under the eye of God , Psal : 16. 8. Heb ▪ 11. 27. to improve the promises , and rest upon Christ for stability of heart , 1 Cor : 1. 8. for he is our wisdome and sanctification , as well as righteousnesse and redemption , ibid. vers : 30. Let us intertaine the Spirit of grace , and not grieve him , nor quench him , for by the Spirit of the Lord are we upholden , stablished , strengthened , Psal : 51. 11 , 12. Eph. 3. 16 ▪ 11. When it comes to a time of try all , and to the sifting of the whole house of Israel , as corne is sifted in a sive , Amos 9. 9. they onely are made manifest to be approved , in whom there is both sanctification of the Spirit , and beliefe of the truth , both true piety , and sound judgement , if either of these be found wanting , bee sure the other is wanting too ; what ever shew there may be to the contrary . There is a Text , 1 Cor : 11. 19. worthy to bee much and often thought upon in these dayes ; For there must be Heresies , ( or Sects ) among you , that they which are approved , may be made manifest among you : of which Text moreanone . Now then for as much as the Church is sometimes tried by Heresies , sometimes by persecutions , sometimes by both , sometimes by other tentations , and for our part , we know not what further tryalls we must endure , before this work be at an end , or before we go off the stage . As we desire to hold out in a time of tryall , let us hold fast truth and holinesse together , and cast away from us whatsoever maketh us to offend , whether it be the right eye of an erroneous opinion , or the right hand of a sinfull will , or the right foot of a carnall affection . CHAP. XIII . Whether conscionable Christians and such as love the power aud practice of piety , can without defiling their conscience , or without a destructive wounding of the power of godlinesse , embrace and hold the principles of these who call themselves the godly party ? Or whether they ought not rather to avoid those who doe now Pharisaically and Donatistically appropriat to them selves the name of the godly party , as being indeed , such who under pretence of Zeal , for the power of godlinesse , hold diverse ungodly principles . LEt no man here stumble in the threshold , or bee scandalized at the case I put : I intend nothing , either against piety , or truely pious persons , but to vindicat both from those principles of impiety , which some maintaine and adhere unto , under colour of piety . The Arrians , Ebionites , and Socinians in Poland , have pretended to bee the godly party there , in so much that Faustus Socinus wrote a book entituled thus , That the men of the kingdome of Poland , and the great Dutchy of Lithuania , commonly called Evangelicks , who were studious of solid piety , ought altogether to adjoyne themselves to the Assembly of those , who in the same places are falsely and undescrvedly called Arrians and Ebionites . There is as little truth in that pretence , which diverse Sectaries now make to the way of godlinesse , observe but these principles of theirs . 1. That none ought to be punished for Preaching , Printing , or maintaining any error in Faith or Religion , except it be contrary to the very light of nature . Hence it will follow , that none is to be punished for Preaching or publishing these errors : That the Scripture is not the word of God. That Jesus Christ was an impostor or deceaver , for the light of nature will never serve to confute these or such like errors concerning the Scriptures , the truths concerning them , being wholly supernaturall . Mr. I : Goodwin in his Hagiomastix sect : 58. holds , that he who will hold that there is no Christ , is not so pernicious nor punishable , as that man who lives , as if there were no Christ , and one of his reasons is this , because , saith he , the sinnes mentioned , adultery , theft , &c. are clearly , and at first sight against the light and law of nature , but the denyall of the being of such a person as Christ , who is both God and man , is not contrary to any law or principle in nature . I desire that the reader may here observe the words of Mr. Burroughes , in the Epistle dedicatorie of his Sermon preached before the house of Peers , Novemb : 26. 1645. For connivence at blasphemies , or damnable Heresies ; God forbid , any should open his mouth , these who are guilty herein against the light of nature , should be taken off from the face of the earth ; and such as a●…e guilty against supernaturall light , are to be refrained and kept from the society of men , that they infect not others . The latter part of that which he saith , I accept , and I would to God , that so much were put in execution . But why no other Hereticks , or blasphemers should be taken off from the face of the earth , but those onely who are guilty against the light of nature : I finde no reason brought for it , and I doe not understand how it comes to passe , that any who look so much forward to new lights , should herein fall so farre backwark as to the light of nature ; or that those who decline the light of nature in matter of Church government , subordination , appeals , and the like , should nothwithstanding in matters of faith , which are much more sublime , appeal to the light of nature : There is need of some Oedipus here . 2. That in controversies or questions of Religion , we must not argue from the old Testament , but from the new . Hence are these exclamations against old Testament Spirits , &c. which might indeed beseem the Manichees , who denyed and acknowledged not the old Testament . But to bee heard in a reformed Church , among those who acknowledge the old Testament to be the word of God , as well as the new , 't is most strange . Our orthodox protestant writers , condemne as well the Anabaptists , who reject and s●…orne at arguments brought against them from the old Testament , as the Manichees who did repudiat the old Testament , as having proceeded from an evill God. See P ▪ Martyr in 1 Cor. 10. 12. Aret : proble : theol : loc . 56. By this principle they shall not hold it contrary to the will of God under the new Testament , that a man marry his fathers brothers wife , this not being forbidden in the new Testament , but in the old . Some indeed of this time have maintained , that it is not unlawfull to us to marry within these degrees which are forbidden , Lev : 18. See Mr. Edwards in the third part of Gangraena , pag 3. These hold , 't is onely forbidden to commit fornication with such as are within these degrees , not being married , as if 〈◊〉 were not unlawfull to commit fornication with any , be they never so farre without these degrees . By the same principle which rejecteth old Testament proofs , they must deny the duty of children under the new Testament , to marry with their parents consent , and this is one of the foule errors of some Sectaries now adayes , that though consent of parents unto childrens marriage , was commanded under the law to them that lived then , yet because that was but a ceremonie , 't is now lawfull to marry without their consent , because we live under the Gospell . See that same third part of Gangraena , pag : 14. By the same principle they must deny that an oath ( be it never so just and necessary ) may be imposed by authority ▪ Or that the Magistrat ought to put to death , a blasphemer , an incestuous person , an adulterer , a Witch , or the like , ( the Scripturall warrants which make these crimes capitall , being in the old , not in the new Testament . ) Saith not the Apostle , 2 Tim : 3. 16. all Scripture ( and consequently the lawfull examples , and la●…dable presidents of the old Testament , ) is given by in spiration of God , and is profitable for Doctrine , for reproof , for correction , for instruction in righteousnesse , Rom. 15. 4. Whatsoever things were written aforetime , were written for our learning . Is not our justification by faith proved , by the example of Abrahams justification by faith ? Rom : 4. Doth not Christ himself defend his Disciples there , plucking the ears of corne upon the Sabbath day , by the example of Davids eating the shew bread , and by the example of the Priests killing of sacrifices upon the Sabbath day , Matth : 12. Yea , those that most cry out against proofs from examples of the old Testament , are as ready as others to borrow proofs from thence , when they think to serve their turne thereby , which Aretius , probl : theol : loc . 56. instanceth in the Anabaptists , who would not admit proofs from examples of the old Testament , yet many of them justified the Bowrs bloudy warre , by the example of the Israelits rising against Pharaoh . 3. That if Sectaries and Heretickes make a breach of peace , disturbe the State , or doe evill against the Common-wealth in civil things , then the Magistrate may punish and suppresse them . But Sectaries and Heretickes , who are otherwise peaceable in the State , and subject to the Lawes , and lawfull power of the civil Magistrate , ought to be tollerated and forborne . This is their Kodesh hakkodashim , their holy of holies : indeed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See the compassionat Samaritan , pag : 10 ▪ Iohn the Baptist , pag : 57 ▪ The bloudy Tenent , Chap : 52. M. S ▪ to A. S. pag ▪ 53. 54. The ancient bounds , Chap : 1. See now how farre this principle will reach . A man may deny , and cry down the word of God , Sacraments , Ordinances , all the Fundamentals of faith , all Religious Worship . One may have leave to plead no Church , no Minister , no Ordinances ; yea , to blaspheme Jesus Christ , and God himself , and yet to escape the hand of the Magistrate , as being no troubler of the State. This I gather from Mr. Williams himself in his bloudy Tenent , Chap. 6. where hee distinguisheth between the spirituall and the civill peace , and cleares in the instance of Ephesus : N●…w suppose ( saith he ) that God remove the candlestick from Ephesus : yea , though the whole worship of the city of Ephesus should be altered . Yet ( if men be true and honestly ingenuous to city Covenants , Combinations , and principles ) all this might be without the least impeachment or infringment of the peace of the city of Ephesus . So that by their principles , if the city of London were turning peaceably to Mahumetanisme , or Paganisme , the Parliament ought not to apply their power for reducing them . If this be not to care for mens own things , not for the things of Christ , what is ? And must the Magistrat purchase , or hold them quiet of the state at so dear a rate , as the lose of many soules ? What saith Mr. Williams himself Bloudy Tenent , chap. 33. It is a truth , the mischief of a blinde Pharisie , blinde guidance , is greater then if he acted treasons , murderers , &c. And the lose of one soule by his seduction , is a greater mischief , then if he blew up Parliaments , and cut the throats of Kings or Emperours , so precious is that invaluable Iewel of ●… Soule . I could wish this written in marble , or recorded upon the Parliament walls , as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat , to soule murthering Hereticks and deceavers . But if any Magistrates will not have respect to the honour of God , and salvation of soules , let them take heed to their own interest ▪ When the Church of Christ sinketh in a State , let not that State thinke to swimme : Religion and Righteousnesse must flourish or fade away , stand or fall together . They who are false to God , shall not be faithfull to men . It was a pious saying of Constantine , Quomodo fidem praestabunt Imperato●…i inviolatam , qui Deo sunt persidi ? 'T is more then paradoxall , and I fear no lesse then Atheisticall , which Mr. Williams chap. 70. of the Bloudy Tenent , holds , viz. that a false ▪ Religion and Worship will not hurt the civill State , incase the worshippers break no civill Law. 4. That Socinian principle , doth now passe for●… good among divers Sectaries , that a man is bound to believe no more then by his reason hee can comprehend . Mr. I : Goodwin , in his 38. Quaerees concerning the Ordinance , for the preventing of the growing and spreading of Heresies , quaest : 29. tells us , that if reason ought not to regulat , or limit men about the object , or matter of their believing , then are they bound to believe these things , concerning which there is no ground or reason at all , why they should be believed . As if this ( being understood of humane or naturall reason ) were an absurdity ▪ Divine Revelation in Scripture , or thus saith the Lord , is the ground or reason of believing , or as School men speak , the Objectum formale fidei . But wee are bound to believe , because of thus saith the Lord , some things which we are not able to comprehend by our reason ; for instance , The Trinity of persons in the God ▪ head , the incarnation of the Sonne of God , his conception of a Virgin , the union of two natures , of God and man in one person . It is therefore a question tending of it self to the subversion of the Christian faith , and so of piety , which that Quaerist there propoundeth , viz. Whether ought any man ( at least in sensu comsito ) to beleeve the deepest or highest mysterie in Religion , any further or any otherwise , then as , and as farre as , hee hath reason to judge it to be a truth ? The same writer in his Hagiomastix , sect . 90. tells us , that this is sound Divinitie , that reason ought to be every mans leader , guide and director in his faith , or about what he is , or ought to beleeve : and that no ma●… ought to leap wit●… his faith , till he hath looked with his reason , and discovered what is meet to be beleeved , what not . If this be good Divinity , then Pauls Divinity is not good , Rom. 8. 7. 1 Cor : 2. 14. 2 Cor ▪ 10. 5. 5. That the onely right Reformation under the Gospell , is the mortifying , destroying , and utter abolishing out of the faithfull and elect , all that sinne , corruption , lust , evill , that did flow in upon them , through the fall of Adam . This is true Gospel Reformation , saith Mr. Dell : Serm. on Heb. 9. 10. and besides this I know no other . And after , pag. 11 ▪ Christ dying for us , is our redemption , Christ dwelling and living in us , is our Reformation . Again , pag : 12. For the taking away transgression for us , and from us , which is the onlie Reformation of the new Testament , is a work agreeable to none , but the Son of God , as it is written , His Name shall be called JESUS , for he shall save his people from their sinnes ; whereupon all alongs he speaks much against Ecclesiasticall Reformation , and pag : 14. He adviseth the Parliament to lay aside their intentions ( how pious soever ) of the work of Church Reformation , because they are men of war , and the care of this work belongs onely to Christ , the Prince of peace . This Doctrine , 1. Is destructive to the solemn League and Covenant of the three Kingdomes , obligeing them to endeavour the Reformation of Religion in Doctrine , Worship , Discipline , and Government . 2. 'T is destructive to the Reformation begun by Luther , continued and prosecuted by all thereformed Churches , and by the Independent Churches as well as others . 3. 'T is contrary to the example of the Apostles themselves , and condemneth them as well as us , for they did not only teach and commend to the Churches , that Reformation which Mr. Dell calls the mortifying , or destroying of corruption and lust , or Christ dwelling and living in us , but likewise an externall Ecclesiasticall Reformation , and severall Canons concerning the Reformation of externall abuses ▪ and scandals in the Church : as for instance , that the Churches should abstaine from bloud , and things strangled ; that two or three at most should prophesie in the Church at one meeting ; that the men should pray with their heads uncovered , the women covered ; that young widows should be no longer admitted to serve the Church in attending the sick ▪ and that such widows must be at least 60. years old , and the like ▪ 4. This Doctrine puts Jesus Christ himself in the wrong , because he challenged the Churches of Pergamus ▪ and Thyatira , for suffering and having amongst them these that taught the Doctrine of B●…laam . ●…5 . Mr. Dell , his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries , Blasphemies , Abominations . I●… thousands in the Kingdome should set up the Masse , and bread Worship , or should worship the Sunne , or should publickly maintain that there is no God , nor any judgement to come , nor Heaven , nor Hell , the Parliament ought not , may not , ( by his doctrine ) endeavour the reducing and reforming of such people , or the suppressing of such abominations : these offenders must bee let alone till Christ reforme them , & mortify sin in them , which is to him the only Reformation now under the Gospell . 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh , hee doeth by necessary consequence hold , that there was no godly or mortifyed person in the old Testament , and that we must not take Abraham , Moses , David , Iob , &c. for examples of a personall Reformation , or of true holinesse and mortification . As this doth necessarily follow from this Doctrine , so it seems to have been not far from his meaning and intention . For pag : 3. 4. speaking of the time of the old Testament , he saith ▪ There was no true Reformation , but under all that outward Religion , men were inwardlie as corrupt and wicked as the very Heathen , and without any true Reformation before God , till Christ who was God in the flesh came with the ministration of the Spirit , and then indeed was the time of Reformation . Then hee comes to explaine what this true Reformation is , viz. The taking away and destroying of the body of sinne out of the faithfull , &c. Whence it cannot but follow , that there was no such thing before the comming of Christ , as the taking away and destroying the body of sinne out of the faithfull . 6. There are divers Arminian and Antinomian Tenents , which very much strengthen the hands of the wicked in his wickednesse , yet such Tenents are maintained by many of these , who call themselves the godly party , for instance that of universall atonement , and Christ dying for all men , mark but the title of Mr. Moores book : The universality of Gods free grace in Christ , to mankinde proclaimed and displayed , &c. that all might be comforted , incouraged , every one consirmed , and assured of the propitiation and death of Christ for the whole race of mankinde , and so for himself in particular . Hereby the same sweetnesse of Gospell comforts , and the same assurance of an interest in Jesus Christ and his death , is imparted and extended to the humbled , and the unhumbled , to the convinced , and to the unconvinced , to the wounded , and to the unwounded , to beleevers , and to the unbeleevers , to the converted , and to the unconverted ; as if all and every one were fit to be comforted and capable of an assurance , that Jesus Christ hath redeemed them , and made satisfaction to the Divine justice in their behalfe . If this bee not to sow pillows , which sinners may securely lye down and sleep upon , what is ? The like I say of that position which Mr. Sam : Lane in his Vindication of free grace hath oppugned , as an Arminian position , preached and asserted by Mr. J. Goodwin , Naturall men may doe such things , as whereunto God hath by way of promise annexed grace and acceptation . Which takes away the necessity of preventing grace , and the impotency of nature unto , yea , ' its aversnesse from any true spirituall good , which can be acceptable unto God : every such exalting of nature , is a depressing of grace , and Ministereth occasion to unregenerat persons to please themselves too much with their present naturall estate . 7. Other Tenents are current among many of that party , which are apt to weaken the hearts and hands of the godly in the exercises of humiliation , repentance , mortification , and fruits of sanctification , by holding that God doth not chastise his children for sinne ; that there is not so much as a fatherly displeasure , or anger in God against the faults of his children ▪ that God seeth no sinne in Israel , so much as to afflict them for it in this world ; that beleevers are not bound to live according to the rule of the morall law ; that beleevers are not to be terrified , or at all wrought upon by any threatnings , or by danger and punishment of sinne ; that beleevers ought not to trie their spirituall estate , or seek assurance of their interest in Jesus Christ , and the Covenant of grace , by any gratious signes or qualifications , or by any fruits of sanctification in themselves , but onely by the inward testimony of the Spirit and light of faith , which ( say they ) are of sufficient credit by themselves , without the help of any markes of grace . It is informed , that among some of the Sectaries of this time , are found these Tenents , that adultery is no sinne , and that drunkennesse is none neither , but a help to see Christ the better ; that there is no resurrection of the dead , nor no hell . See Mr. Edwards , in the third part of Gangraena , pag : 14. 107. CHAP. XIV . Another most usefull case of Conscience discussed and resolved , concerning Associations and Confederacies with Idolaters , Infidels , H●…reticks , or any other known Enemies of truth , and Godlinesse . WHile I have occasion to speak of humane Covenants , it shall not be unprofitable to speak somewhat to that question so much debated , as well among Divines , as among Polititians and Lawyers , whether a confederacy and association with wicked men , or such as are of another Religion , be lawfull , yea , or no. For answer whereunto shortly , let us distinguish , 1. Civill Covenants . 2. Ecclesiastical , Sacred or Religious Covenants . 3. Mixed Covenants , partly civill , partly Religious . The last two being made with wicked men , and such as differ in Religion from us , I hold to be unlawfull , and so do the best Writers . When the Israelites are forbidden a Covenant with the Canaanites , speciall mention is made of their gods , altars , images , Exod. 23. 32. and 34. 13. 14. Iud. 2. 2. that no such superstitious , unlawfull worship might beetolerated . As for civil Covenants , if they be for commerce or peace , which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are allowed according to the Scriptures , Gen. 14. 13. Gen. 31. 44. 1 Kings 5. 12. Ier. 29. 7. Rom. 12. 18. Such Covenants the Venetians have with the Turke , because of vicinity : Such Covenants also Christian Emperours of old , had sometimes with the Pagans . It was the breach of a civill Covenant of peace with the Turke , that God punished so exemplarly in Vladyslaus King of Hungary : But if the civill Covenant be such a Covenant as the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joine in military expeditions together , of this is the greatest debate and controversie among Writers ; for my part , I hold it unlawfull with divers good Writers ; And I conceive that Exod. 34. God forbiddeth not only Religious Covenants with the Canaanites , but even civill Covenants , vers . 12. and conjugall Covenants , vers . 16. Which is also Iunius his opinion in his Analysis upon that place . The reason for the unlawfulnesse of such confederacies are brought . 1. From the Law , Exod , 23. 32. and 34. 12. 15. Deut. 7. 2. Yea God maketh this a principall stipulation and condition upon their part , while he is making a Covenant with them , Exod. 34. 10. 12. Iud. 2. 1. 2. and lest it should be thought that this is meant only of these seven Nations enumerate , Deut. 7. the same Law is interpret of four other Nations , 1. Kings 11. 1 , 2. so that t is to be understood generally against confederacies with Idolaters and those of a false Religion : And the reason of the Law is Morall and perpetuall , viz. the danger of ensnaring the people of God : therefore they were forbidden to Covenant either with their gods , or with themselves , for a conjunction of Counsels , and familiar conversation ( which are consequents of a Covenant ) draweth in end to a fellowship in Religion . 2. From disallowed and condemned examples , as Asa his Covenant with Benhadad , 2. Chron. 16. to vers . 10. And Ahaz , his Covenant with the King of Assyria , 2 Kings 16. 7. 10. 2 Chro. 28. 16. to 23. And if it should be objected , these are but examples of Covenants with Idolatrous heathens , there is not the like reason to condemne confederacies , and associations with wicked men of the same Religion ; I answer . 1. It holds à fortiori against confederacies with such of the seed of Jacob as h●…d made defection from true Religion , for Grotius de jure belli & pocis lib. 2. Cap 15. Num. 9. noteth , God would have such to be more abominated then heathens , and to be destroyed from among their people , Deut. 13. 13. Besides this I adde . 2. We have in other Scriptures examples , which meet with that case also ; for Iehosaphats confederacy with Ahab , 2 Chron. 18. 3. with Chron. 19. 2 and after with Ahaziah 2. Chron. 20. 35. are condemned , which made Iehosaphat ( although once relapsing into that sin ) yet afterwards mend his fault , for he would not againe joyne with Ahaziah , when he sought that association the second time , 1 Kings . 22. 49. So Amaziah having associate himself in an expedition with the Israelites , when God was not with them , did upon the Prophets admonition disjoin himself from them , and take his hazard of their anger : 2 Chron. 25. 7 , 8 , 9 , 10. Lavater upon the place applying that example , noteth this as one of the causes why the Christian Wars with the Turke had so ill successe , why saith he , consider what Souldiers were imployed , this is the fruit of associations with the wicked . 3. These confederacies proceed from an evill heart of unbelief , as is manifest by the reasons which are brought against Ahaz his League with Benhadad , 2 Chron. 16. 7 , 8 , 9. and by that which is said against the confederacy with the King of Assyria , Isay 8. 12 , 13. for as Calvin upon the place noteth , the unbeleevers among the people considering their own inability for managing so great a War , thoght it necessary to have a confederacy with the Assyrians ; but this was from faithlesse feares , from want of faith to stay and rest upon God as all-sufficient 4. If we must avoid fellowship and conversation with the sons of Belial , ( except where naturall bonds or the necessity of a calling tyeth us ) Psal. 6. 8. Prov. 9. 6 and 24. 1. 2 Cor 6. 14 , 15. and if we should account Gods enemies ourenemies , Psa. 139. 21. then how can we joyne with them , as confederates and associates , for by this means we shall have fellowship with them , and looke on them as friends . Now as to the Arguments which use to be brought for the contrary opinion , First 't is objected that Abraham had a confederacy with Aner , Eschol , and Mamre , Genesis 14. 13. Abraham with Abimelech , Genesis 21. 27. 32 and Isaac with Abimelech , Gen. 26. Iacob with Laban , Gen , 31. 44. Solomon , with Hiram , 1 Kings 5. 11. Answ. 1 It cannot be proved that these confederates of Abraham , Isaac , and Solomon were either idolaters or wicked ; Laban indeed was an idolater : But there are good interpreters who conceive that Abrahams three confederates feared God ; and that Abimelech also feared God , because he speaketh reverently of God , and ascri●…eth to God the blessing and prosperity of those Patriarchs . 'T is presumed also that Hiram was a pious man , because of his Epistle to Solomon , 2 Chron. 2. 11 , 12. however , 2. Those confederacies were civill , either for commerce , or for peace and mutuall security that they should not wrong one another , as that with Laban , Gen. 31. 52. and with Abimelech . Gen. 26. 29. which kinde of confederacy is not controverted . 'T is objected also that the Maccabees had a Covenant with the Romans and Lac●…monians , 1 Macca . 8 , and 12. 1 , 2. Answ. 1. That Covenant is disallowed by many good Writers ; yet 't is observed from the Story that they had not the better , but the worse successe , nor the lesse but the more trouble following it . 2. The Story it selfe , 1 Macc. 1. 12. tells us that the first motion of a confederacy with the heathen in those times proceeded from the children of Belial in Israel . Lastly , it may be objected that persons discontented , and of broken fortunes were gathered to David ; and that he received them , and became a Captaine unto them , 1 Sam. 22. 2. Answ. 1. Some think ( and 't is probable ) they were such as were oppressed and wronged by Sauls tyranny , and were therefore in debt and discontented , and that David in receiving them was a type of Christ who is a refuge for the afflicted , and touched with the feeling of their infirmities . 2. Whoever they were , David took care that no prophane nor wicked person might be in his company , Psal. 101. yea , Psal. 34. 11. ( which was penned at that same time when he departed from Achish and became Captaine of those 400 men ) he saith to them , Come ye children harken unto me , I will teach you the fear of the Lord. 3. I shall bring a better Argument from Davids example against the joyning with such associates in Wa●… as are known to be malignant and wicked , Psal. 118. 7. The Lord taketh my part with them that help me , therefore I shall see my desire upon mine enemies , Psal. 54. 4. The Lord is with them that uphold my soul. Upon this last place , both Calvin and Gesnerus observe , that although Davids helpers were few and weak , yet God being in them , and with them , his confidence was that they should prove stronger then all the wicked ; hee intimateth also , that if he had not known that God was with his helpers , leading and inspireing them , he had looked for no helpe by them : 2 Chron 25. 7 , 8. That Davids helpers in the War were lookt upon as sincere , cordiall , and stirred up of God , may further appear from 1 Chron. 12. where David joyneth with himself fidos homines qui idem cum eo senti●…ent , saith Lavater on the place , faithfull men of his own minde : hee addeth , that they were such as hated Sauls impiety and in●…ustice , and loved Davids vertue . Vict. Strigelious calls them , fideles amicos , faithfull friends . The text it self tells us , that divers of them joyned themselves to David while he was yet in distresse and shut up in Zicklag : vers . 1. ( which was an Argument of sincerity ) also , that some of Benjamin ( Sauls own tribe ) adjoyned themselves to David , and the spirit came upon Amasai , who by a speciall Divine instinct spake to assure David of their sincerity , vers . 2. 16 , 18. They also who joyned themselves with David after Sauls death , vers . 23. were not of a double heart , but of a perfect heart , vers . 33. 38. and they all agreed that the first great businesse to be undertaken , should be Religion , the bringing back of the Arke : 1 Chron. 13. 3 , 4. This point of the unlawfulnesse of confederacies with men of a false Religion is strangely misapplyed by Lutherans , against confederacies with us , whom they call Calvinists : So argueth Tarnovius Tract . de Foederib . But we may make a very good use of it : for as we ought to pray and endeavour that all who are Christs may be made one in him , so we ought to pray against and by all means avoide fellowship , familiaritie , Marriages , and military confederacies with known wicked persons , and such as are of a false or hereticall Religion : I shall branch forth this matter in five particulars , which God forbade to his people in reference to the Canaanites and other heathens , which also ( partly by parity of reason , partly by concluding more strongly ) will militate against confederacies and conjunctions with such as under the profession of the Christian Religion do either maintain Heresies and dangerous Errors , or live a prophane and wicked life . First , God forbade all Religious Covenants with such , and would not have his people to tolerate the gods , images , altars or groves of idolaters : Exod. 23. 32. and 34. 13. Deut. 7. 5. Iudg. 2 : 2. And although the letter of the Law mention this in reference to the Canaanites , yet the best reforming Kings of Iudah applyed and executed this Law in taking away the groves and high places abused by the Iewes in their superstition : And what marvell ? If such things were not to be tollerated in the Canaanites , much lesse in the Iewes . Theodosius is comm●…nded for his suppressing and punishing Hereticks . 2. God forbade familiar conversation with these heathens , that they should not dwell together with his people , nay , not in the land with them , Exod 23. 33. lest one of them being familiar with an Israelite , might call him to a feast , and make him eat of things sacrificed to idols , Exod. 3. 15 , Compare this with Iud. 1. 21. Psal 106. 35. Now the Apostle layeth much more restraint upon us , from conversing , eating and drinking with a scandalous Christian , 1 Cor. 5. 11. then with a Pagan or unbeleever , 1 Cor. 1. 27. There is a conversing and companying with wicked persons , which is our affliction , not our fault , that is when we cannot be rid of them , do what we can , 1 Cor. 5. 10. which is an argument against separating and departing from a true Church , because of s●…andalous persons in it . The Apostle gives this check to such , go where they will , they shall finde scandalous persons all the world over . There is again a conversing and companying with wicked persons , which naturall and civill bonds , or near relations , or our calling tyeth us unto , as between husband and wife , Parent and Child , Pastor and People , Magistrate and those of his charge . But wittingly & willingly to converse & have fellowship either with hereticall or prophane persons , whether it be out of love to them and delight in them , or for our owne interest or some worldly benefite this is certainly sinfull and inexcusable . If we take care of our bodily safety , by flying the company of such as have the plague , yea if we take care of the safety of our beasts , and would not to our knowledge suffer a scabbed or rotten sheep to infect the rest , shall we not much more take care of our own and neighbours souls , by avoiding and warning others to avoide the fellowship of the ungodly , whereby spiritual infection comes . Remember it was but a kinde visite of Iehosaphat to Ahab which was the occasion of ingageing him into a confederacy with that wicked man , 2 Chron. 18. 2 ▪ 3. 3 God forbade conjugall Covenants or Marrying with them . Exod : 34 , 16. Deut : 7 , 3. The rule is the same against matching with other wicked persons , whether Idolaters or professing the same Religion with us . We read not of Idolatry or any professed doctrinall differences in Religion between the Posterity of Seth and the posterity of Cain , yet this was the great thing that corrupted the old world and brought on the flood , that the children of God joyned themselves in Marriage with the prophane , Gen : 6 , 1 , 2 , 3. Iehoram married not an heathen , but the daughter of Ahab ; but 't is marked , he did evill as did the house of Ahab ; And what is the reason given for this ? For the daughter of Ahab was his wife , 2 Kings 8 , 18 , and by and by , vers : 27. the like is marked of Ahaziah the son of Iehoram , who did evill in the sight of the Lord as did the house of Ahab , for he was the son in law of the house of Ahab . The Apostle Peter supposeth that Christians marrie such as are heirs together of the grace of life , 1 Peter 3 , 7. see also , Pro : 31. 30. 4. God forbade his people to make with the Canaanites foedus deditionis or subactionis , ( or as others speak ) pactum liberatorium , he would have his people shew no mercy to those whom hee had destinate to destruction , Deut. 7. 2. Herein Ahab sinned , making a brotherly Covenant of friendship with Benhadad , when God had delivered him into his hand , 1 Kings 20. 32 , 33 , 34. So in all Christian common-wealths , the Magistrate , Gods vicegerent ought to cut off such evill doers , as Gods Word appointeth to be cut off . Davids sparing of Ioab and Shimei , being partly necessitate thereto , partly induced by politicall reasons , ( whereof he repented when he was dying , nor could his conscience beat-ease , till he left a charge upon Solomon , for executing justice upon both Ioab and Shimei , 1 Kings 2. 5 , 6 , 7 , 8 , 9. ) are no good presidents or warrands to Christian Magistrates , to neglect the executing of justice . 'T is a better president which David resolveth , upon more deliberatly , Psal. 101. 8. I will early destroy all the wicked of the land , that I may cut off all wicked doers from the City of the Lord. Marke this all , of what degree or quality soever , without respect of persons , and that early , and without delay . Lastly , and even Ioab himself was so far punished by David , that hee was cast out of his place and command , 2 Sam. 19. 3. & 20. 4. 5. The Law is also to be applyed against civill Covenants , not of peace , or of commerce , but of warre ; that is , a League offensive and defensive , wherein we associate our selves with idolaters , infidels , hereticks , or any other knowne enemies of truth or godlines , so as to have the same friends or enemies . A covenant of Peace or commerce with such may happen to be unlawfull in respect of some circumstances as when Peace is given to those Rebells , Murderers , Incendiaries in the Kingdome , who by the law of God ought to be destroyed by the hand of Justice , or when commerce with idolaters is so abused , as to furn sh them with the things that they are known to make use of in their idolatry . But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a confederacy ingageing us into a Warre with such associats , t is absolutely and in its own nature unlawfull : And I finde it condemned by good Writers , of the Popish party , of the Lutheran party , and of the Orthodoxe party . Some of all these are before cited . What holynesse God required in the Armies of Israel , see Deut : 23. 9 , 11 , 12 , 13 , 14 : we may well argue as Isidorus P●…lusiota doth , lib. 3 Epist. 14. If the Law was so severe against such uncleannesses as were not voluntarie , how much lesse would God suffer such as did voluntarily and wickedly defile themselves . T is marked as a part of A●…imelechs sin , Iud : 9. 4. that he hired vain and light persons which followed him . God would have Amaziah to dismisse an hundred thousand men of Israel being already with him in a body , and told him he should fall before the enemy if these went with him , because God was not with them , 2 Chron. 25. 7. &c. If they had not yet been gathered into a body , it had been much to abstain from gathering them , upon the Prophets admonition , but this is much more , that he sends them away after they are in a body , and takes his hazard of all the hurt that so many inraged Souldiers could do to him or his people , and indeed they did much hurt in going back , vers : 13 , yet God rewarded Amaziahs obedience with a great Victory . In the last age shortly after the begun Reformation in Germany , this case of conscience concerning the unlawfulnesse of such confederacies was much looked at . The city of Strassburg , Anno , 1629. made a defensive League with Zurik , Berne , and Basil , Qui & vicini erant , & dogmate magis conveniebant , saith Sleidan , they were not onely neighbours , but of the same Faith and Religion , therefore they made a confederacy with them . About two yeares after the Elector of Saxony refused to take into confederacy those Eelvetians , because although they were powerfull , and might be very helpfull to him , yet they differing in Religion , concerning the Article of the Lords Supper , he said , he durst not joyne with them as confederats , lest such sad things might befal him , as the Scripture testifieth to have befallen those who for their help or defence took any assistance they could get . The rule was good in thesi . although in that particular case misapplyed . The very heathens had a notion of the unlawfulnesse of confederacies with wicked men , for as Victorinus Strigelius on 2 Chron : 25. noteth out of Aeschylus his tragedy , intituled , Seven to Thebe , Amphiaraus a wise vertuous man was therefore swallowed up in the earth with seven men , and seven horses , because he had associat himself with Tydeus ; Capaneus , and other impious Commanders marching to the siege of Thebe . Lastly , take this reason for further confirmation , as wee must doe all to the glory of God , so wee must not make Warres to our selves , but to the Lord ; hence the booke of the Warres of the Lord , Num : 21 , 14 , and , the battel is not ours , but the Lords . 1 Sam : 25 , 28 , 2 Chron : 20 , 15. Now how shall we imploy them that hate the Lord , to help the Lord ? or how shall the enemies of his glory do for his glory ? Shall rebels & traitors be taken to fight in the Kings Wars ? Offer it to thy Governour , as it is said , Mal. 1. see if he would take this wel . As for the Objections from Scripture , they are before answered . There are many other exceptions of mens corrupt reason , which yet may be easily taken off , if wee will receive Scripture light . That very case of Iehosophats confederacy with Ahab , taketh off many of them ; for although , 1. Iehosophat was a good man , and continued so after that association , not drawn away into Idolatry , nor infected with Ahabs Religion , but onely assisting him in a civil businesse ▪ 2. Ahab lived in the Church of Israel , which was still a Church , although greatly corrupted , and hee was no professed hater of God , ( only he had professed to hate Micajah the man of God , ) yea , lately besore this he appeared very penitent , and some think Iehosaphat now judged charitably of Ahab , because of that great humilation and repentance of his , which God did accept , so far , as to reward it with a temporall sparing mercy , 1 Kings 21. at the end : then followes immediatly , Chap : 22. Iehosaphats association with him . Although Iehosaphat was also joyned in affinity with Ahab , Ahabs daughter being married to his sonne . 3. The enemy was the King of Syria ; and Iehosaphat doth not joyne with a wicked Man against any of Gods people , but against the infidell Syrians ; even as Amaziah was beginning to joyne with those of the ten Tribes against the Edomites . 4. The cause seemes to have been good , as Carthusian on 1 Kings 22. 3. and Lavater upon 2 Chron : 19. 2. note . For Ramoth-Gilead was a city of refuge , pertaining to the Levites in the Tribe of Gad , and should have been restored by the King of Syria to Ahab , according to their Covenant , 1 Kings 20. 34. Daneus ▪ brings that same example of Ahabs going up against Ramoth-Gilead , to prove that 't is just to make warre against these who have broken Covenant with us . 5 , Iehosaphats manner of proceeding , was pious in this respect , that he said to Ahab , enquire I pray thee of the word of the Lord to day , and again , is there not here a Prophet of the Lord besides , he enquireth ultrà , and seeks all the light he could there have in point of conscience from Prophets of the Lord , which makes it probable , that those 400. Prophets did not professe , or were not known to Iehosaphat to be Prophets of Baal ; but were lookt upon as Prophets of the Lord , as Cajetan thinketh . Therefore they answer also in the name of the Lord , the Lord shall deliver it . 'T is not likely that Iehosaphat would desire the Prophets of Baal to be consulted , or that hee would hearken to them more , then to the Prophet of the Lord Micajah , yet in this he failed extremly , that he had too far engaged himself to Ahab , before the enquiring at the word of the Lord. How ever it seemes , he was by this enquiring , seeking a faire way to come off againe . 6. Iehosaphats end was good , Martyr on 1 Kings 22. thinkes Iehosaphat entered into this confederacy with Ahab , for the peace and safety of his Kingdome , and to prevent a new War between Iudah and Israel , such as had been between Asa his father , and Baasha King of Israel , for which end also Carthusian ibid. thinks that Iehosaphat took Ahabs daughter to his son . Yet notwithstanding of all this , the Prophet Iehu saith to him , 2 Chron. 19. 2. Shouldest thou help the ungodly , or love them that hate the Lord. The LXX : read , hated of the Lord , which comes all to one thing . And least it should be thought a veniall or light matter , headdeth , therefore is wrath upon thee from before the Lord. So that from this example we learn ; That let us keep our selves unspotted of the false Religion , or errors of those with whom we associate , let wicked men seem never so penitent , and our relations to them be never so near , let the common enemy be an Infidell , let the cause be never so good , let the manner of proceeding be never so pious , and the end also good ; yet all this cannot excuse , nor justifie confederacies and associations with wicked and ungodly men . And if God was so angry at Iehosaphat , when there were so many things concurring , as might seem to excuse or extenuate his fault , it being also in him a sin of infirmity only , and not without a reluctation of conscience , and a conflict of the spirit against the flesh ( which Pareus upon 1 Kings 22. doth well collect from his desire of enquiring at the word of the Lord , that hee might have occasion to come off ) how much more will God bee angry with such as go on with an high hand in this trespasse , casting his word behind them , and hating to bee reformed . If it be further objected , that we are not able without such confederacies , and help to prosecute a great war alone . This also the holy Ghost hath before hand answered , in the example of Ahaz his confederacy with the King of Assyria ; for he had a great warre to manage , both against the Syrians , and against the King of Israel , 2 Kings 16. 7. also against the Edomites and Philistims , 2 Chron : 28. 16 , 17 , 18. yet although he had so much to do , this could not excuse the confederacy with the Assyrian : he should have trusted to God , and not used unlawfull means . God can save by few , as well as by many ; yea , sometimes God thinks not fit to save by many , Iud. 7. It shall not be the strength of battell , to have unlawfull confederats , but rather to want them , Exod. 23. 22. If it be said , it is dangerous to provoke , and incense many wicked men by casting them off . This is plainly answered from the example of Amaziah , and the 100000. men of Israel with him , of which before . If furthermore objection bee made , that he must be gentle and patient towards all , and in meeknesse , instruct those that oppose themselves , 2 Tim. 2. 24 , 25. Answ : 1. Yet hee bids us turne away from the wicked , ibid : Chap : 3. 5. Wee ought in meeknesse to instruct , even him that is excommunicate , 2 Thess : 3. 15. yet wee are there warned , vers : 14. to have no company with him . 2. The Angel of the Church at Ephesus , is at on ecommended , both for his patience , and that he could not bear them which were evil . I shall adde five distinctions which will take off all other objections that I have yet met with . 1. Distinguish between a confederacy , which is more discretive , and discriminative and a confederacy which is more unitive . And here is the Reason why Covenants of peace and commerce , even with infidels and wicked persons are allowed , yet military associations with such , disallowed : for the former keeps them , and us still divided as two : the latter unites us and them , as one , and imbodieth us together with them : for Thucidides defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be such a Covenant , as makes us and our confederates to have the same friends and enemies , and 't is mentioned by writers , as a further degree of Uniou then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Covenants of peace . 2. Distinguish between endeavour of duty , and the perfection of the things , which answeres that exception . O then , we must have an army all of Saints ( it should be said , without any known wicked person in it ; ) Now even as 't is our duty to endeavour a purging of the Church , from wicked and scandalous persons , yet when we have done all we can , the Lords field shall not be perfectly purged from tares , til the end of the world , Matth. 13. So when wee have done all that ever we can , to avoid wicked persons in an expedition , yet we cannot be rid of them all ; but we must use our utmost endeavours , that we may be able to say , 't is our affliction , not our fault . 3. Distinguish between some particular wicked persons , here and there mixing themselves with us ; and between a wicked faction , and Malignant party : The former should be avoided as much as is possible , but much more a conjunction with a wicked faction . David would by no means meet and consult with the Kahal meregnim , the Assembly of Malignants ; neither did he onely shunne to meet and consult with vaine persons ; who openly shew and bewray themselves ; but even with dissemblers , or ( as the Chaldee ) with those that hide themselves , that they may do evill , Psal. 26. 4 , 5. We can know better how to doe with a whole field of tares , in which is no wheat , then we can do with tares growing here and there among the wheat . 4. Distinguish between such a fellowship with some wicked persons , as is necessary ( which is the case of those that are married , and of parents and children ) or unavoidable , which is the case of those , whose lot is to cohabite in one Town , or in one Family , in a case of necessity , travelling or sailing together ; Distinguish , I say , between these and an elective , or voluntary fellowship with wicked men , when love to them , or our owne benefite draweth us thereunto . We neither loose naturall bonds , nor require impossibilities , but that we keep our selves pure , by not choosing or consenting to such fellowship . 5. Distinguish between Infidels , Hereticks , wicked persons repenting , and those who go on in their trespasse : what ever men have been , yet as soone as the signes of repentance , and new fruits appeare in them , we are ready to receave them into favour and fellowship : Then indeed the Wolfe shall dwell with the Lambe , and the Cow and the Bear shall feed , their young ones shall lye down together , meaning , such as were Wolves , Leopards , Bears , and now begin to change their nature ▪ not so with the obstinate , contumacious , and impenitent , who still remaine Wolves , &c. Let us now , 1 : Examine our selves , whether there bee so much tendernesse of conscience in us , as to close with those Scripture Truths , or whether we are still in a way of consulting with flesh and blood . 2. Be humbled for former miscarriages , and failings in the particulars , and for not walking accuratly , according to these Scripture rules . 3. Beward for the future : remember and apply these rules , when we have to do with the practise of them : And that I may drive home this naile to the head : I adde , ( beside what was said before ) these Reasons and Motives . First , 't is a great judgement when God mingleth a perverse Spirit in the midst of a people , Isay 19. 14. shall we then make that a voluntary act of our own , which the Word mentioneth as a dreadfull judgement ? With this spirituall judgement , is oftentimes joyned a temporall judgement , as 2 Chren : 16. 9 : and 20. 37. and 28 ▪ 22. so Hos : 5. 13. 7 , 8. compared with Hos : 8. 8 , 9. Where their judgement , soundeth forth their sinne as by an Eccho : The Chaldee paraphrase in the place last cited , saith , The house of Israel is delivered into the hands of the people whom they loved . Secondly , remember what followed upon Gods peoples mingling themselves with the heathen , Psal. 106. 35. They were mingled among the heathen , and learned their works , Hos : 7. 8. Ephraim , he hath mixed himself among the people , that is , by making confe deracies with the heathen , ( as Luther exponds the place ) and by seeking their help and assistance , Hos : 5. 13. But what followes , Ephraim is a cake not turned , hote and overbaken in the nether side , but cold and raw in the upper side . This will prove the fruit of such confederacies and associations , to make us zealous for some earthly or humane thing , but remisse and cold in the things of Christ ; to be too hote on our nether side , and too raw on the upper side . Whereas , not mingling our selves with the wicked : we shall through Gods mercy be like a cake turned , that heat and zeal which was before downward , shall now be upward , Heavenward , Godward , let it also bee remembred , how both Ahaz , 2. Kings 16. 10. and Asa himself , 2 Chron : 16. 10. ( though a good man ) were drawn into other great sinnes , upon occasion of these associations , with the enemies of God and his people : this sinne will certainly ensnare men in other sinnes . 'T is well said by Calvin upon Ezek : 16. 26. That as we are too prone of our selves to wickednesse , so when wee enter into confederacies with wicked men , we are but seeking new temptations , and as it were a bellows to blow up our own corruptions , as wine being mixed with water loseth of its spirits , and white being mixed with black , loseth much of its whitenesse : so the people of God , if once mixed with wicked enemies , shall certainly losse of their purity and integrity . Thirdly , as these unlawfull confederacies draw us both into great judgements and great sins , so into a great security and stupidity under these great plagues and sins , which will make the estate of such to be yet worse , Hos : 7 , 9 , after Ephraims mixing himself among the people , t is added , Strangers have devoured his strength , and he knoweth it not , yea , gray hairs are here and there upon him , yet he knoweth it not : although his confederats have distressed him , and not strengthned him , and although there may be observed in him diverse signes of a decaying dying condition , yet he knowes it not , nor takes it to heart ; The same thing is insisted upon vers : 11. Ephraim also is like a silly Dove without heart ; They call to Egypt , they go up to Assyria . He is as voide of understanding as a silly Dove , whose nest being spoiled , and her young ones taken from her ( which the Chaldee paraphrase addeth for explications cause ) yet she still returneth to those places where , and among those people by whom she hath been so spoiled ; So Israel will still be medling with those that have done him great hurt . Fourthly , we finde that such confederacy or association either with idolaters or known impious persons , is seldome or never recorded in the booke of God , without a reproofe , or some greater mark of Gods displeasure put upon it . If it were like the Polygamie of the Patriarchs , often mentioned and not reproved , it were the lesse marvell to hear it so much debated . But now when God hath so purposely set so many Beacons upon those rocks , and Shelves that we may beware of them , O why shall we be so mad , as stil to run upon them ? It was reproved in the time of the Judges , Judg : 2 , 1 , 2 , 3. It was reproved in the time of the Kings ; Ahabs Covenant with Benhadad , Asa's Covenant with Benhadad , Ahaz his confederacy with the Assyrian ; Iehosophats association , first with Ahab , then with Ahaziah : Amaziahs association with those 100000. men of Ephraim , when God was not with them , all those are plainly disallowed and condemned . Moreover that reproofe , Ier : 2. 18 : And now , what hast thou to do in the way of Egypt , to drink the waters of Sihor ? Or what hast thou to do in the way of Assyria , to drink the waters of the River ? the Chaldee hath thus ; what have yee to do to associat with Pharaoh King of Egypt — And what have ye to do to make a Covenant with the Assyrian ? Again after the captivity , Ezra : 9. the Jewes mingling of themselves with the heathen is lamented . Fifthly , the great and precious promises of God , may encourage us so , as we shall never say to the wicked , a confederacy : for upon condition of our avoiding all such confederacies & conjunctions , God promiseth never to break his Covenant with us , Iudg : 2 : 1 , 2. and to receive us as his Sons and Daughters , 2 Cor : 6. 14 , 16 , 17 , 18. Sixthly , t is one of Gods great mercies which he hath Covenanted and promised , I will purge out from among you the Rebels , and them that transgresse against me , Ezek. 20 , 38. Why should we then forsake our own mercy , and despise the counsell of God against our own souls . Seventhly , as it was in Asa his experience , 2 Chron , 16 , 7 , 8 , so it hath been in our own , God hath done his greatest workes for us , when we were most unmixed with such men . There is another Objection , which at the writing hereof I have met with : T is Davids confederacy and association , both with Abner , 2 Sam. 3. 12 , 13. and with Amasa , 2 Sam : 19. 13. whom according to agreement he made Generall of his Hoste , 2 Sam : 20 , 4. although both of them had been Davids enemies , and born armes against him , Abner being also scandalous , both for his whoredome , 2 Sam. 3 , 7. and his treachery against Ishbosheth in aspyring to the Crown ( which is collected from his going in unto Sauls Concubine , as Absolom did unto Davids afterward ) yea for that he had born Arms against David , when he knew that God had sworne to make David King , and so against the light of his conscience , 2 Sam : 39 , 18. Answ : 1 Peter Martyr commenting upon those places , dissaloweth Davids practise in both these cases , especially his League with Abner . Should we follow these two examples , not being allowed or commended in Scripture ? or should we not rather avoid such confederacies , because of many examples thereof , plainly condemned in the word of God ? 2. What soever may ●…e conceived to be allowable or excusable in these examples of David , yet it cannot be applied , except in like cases . When David covenanted with Abner , he was but King of Judah , Abner undertakes to bring about all Israel to him , and that he should make him reigne over all the tribes , whereas otherwise there was no appearance of Davids subdueing of all the other tribes ; but by a long and bloody Warre . Again , when David covenanted and capitulated with Amasa , he was in a manner fled out of the land for Absalom , 2 Sam : 19. 9. and was forced to abide in the land of Gilead beyond Jordan , fearing also ( as interpreters observe ) that the men of Iudah having strengthned Ierusalem and kept it with a garison for Absalom , and having done so much in assisting Absalom against David , should grow desperat in holding out against him , hoping for no mercy , therefore he is content to make Amasa Generall of his Army , upon condition that he would cause the men of Iudah to bring him back to Ierusalem , which Amasa moves the men of Iudah to do , 2 Sam : 19 , 14 ; for it was done by his authority , as Iosephus also writeth , nor could it be done without his authority , for Absalom and Ahitophel being dead , Amasa had the whole power and sole headship of that Army and of all that faction that had followed Absalom . Now then let them that will plead for the lawfullnesse of confederacies with wicked persons from these examples of David , first make the case alike , that is , that the wicked one have power of an Army , and of a great body of the Kingdom , to make them either continue in Rebellion and enmity , or to come in and submit . Next let it be remembred that both Abner and Amasa did a great service , ( which was most meritorious at the hands of men ) for the good , peace , and safety of King and Kingdom , and they did it at that time also when David was but weak , & they had power enough to have continued a War against him . Which is a very rare case , and far different from the case of such as have done and are doing all that they can to pervert and mislead many thousands of the people of God , instead of reducing many thousands to obedience ; as Abner and Amasa did . 3. There are some other answers proper to the one case and the other . There is nothing in the Text to prove , that David made such a Covenant with Abner , as the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that he Covenanted to make him Generall of his Army , ( as afterwards he Covenanted with Amasa , ) for at that time he could have no colour of reason for casting Ioab out of his place , as afterwards he had ; Therefore I understand with Sanctius that the League which Abner sought from David , was Foedus pacis , a Covenant of Peace . Hierome readeth , fac mecum amicitias , make friendship with me , for before they had been enemies : So that this League is not of that kind which is chiefly controverted . As for Amasa , I shall not go about ( as some have done ) to excuse or extenuate his fault in joyning with Absalom , as not being from any malice or wicked intention against David his Uncle ; But there is some probability that Amasa was a penitent and hopefull man. Sure David had better hopes of him , then of Ioab : And if it be true which Iosephus writeth , that before David sent Zadock and Abiathar to the men of Iudah , and to Amasa , frequent messages came from them to the King , desiring to be received into his favour ; how ever Amasa being so willing and ready to do so much for David , when he might have done so much against him , David as he could not doe his businesse without him , so hee had some ground to hope well of him ; considering withall , that Amasa was not set upon this business by any offence or displeasure at the other party , as Abner was . 4. Even as this example , so far as concerneth the laying aside , and casting off of Ioab , and not preferring his brother Abishai in his room ( both of them being gui●…ty of Abners bloud , 2 Sam. 3. 30. and both of them being too hard for David ) helpeth to strengthen that which I have been pleading for . The point being now so fully cleared from Scripture , here is the lesse reason to argue contrariwise from human examples in Christian States and Common-wealths . The word of God must not stoupe to mens practises , but they to it . Yet even among those whose examples is alledged for the contrary opinion , there want not instances for cautiousnesse and conscientiousnesse , in choosing or refusing confederats . As namely among the Helvetians or Suitzers . They of Zurik and Berne , when once reformed , renounced their League made before with the French King , for assisting him in his Wars , and resolved onely to keep peace with him ; but would not continue the League of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or joyning with him in his Wars . And whatsoever were the old Leagues about 300. years agoe , mutually binding those Cantons each to other for aid and succour , and for the common defence of their country , and for preservation of their particular rights and liberties , and for a way of decideing controversies and pleas , between men of one Canton and of another ( which Leagues are recorded by those that write of that Common-wealth ) yet after the Reformation of Religion , there was so much zeal on both sides , that it grew to a war between the Popish and the Protestant Cantons , wherein as the Popish side strengthened themselves by a confederacy with ●…erdinand the Emperours brother , so the Protestant side , Zurik , Berne , and Basil entered into a confederacy , first with the city of Strasburgh , and shortly thereafter with the Lantgrave of Hesse , that thereby they might bee strengthened , and aided against the Popish Cantons . The differences of Religion put them to it , to choose other confederates . Neverthelesse , I can easily admit what Lavater judiciously observeth , upon Ezek. 16. 26 , 27 , 28 , 29. that Covenants made before true Religion did shine among a people , are not to be rashly broken ; even as the beleeving husband , ought not to put away the unbeleiving wife , whom he married when himself also was an unbeleever , if she be willing still to abide with him . Whatsoever may be said for such Covenants , yet confederacies with enemies of true Religion , made after the light of Reformation , are altogether unexcusable . Peradventure some have yet another Objection : this is an hard saying ( say divers Malignants ) we are looked upon as enemies , if we come not in and take the Covenant , and when we are come in and have taken the Covenant , wee are still esteemed enemies to the cause of God , and to his servants . Answ. This is just , as if those traitors , Covenant breakers , and other scandalous persons , from which the Apostle bids us turne away , 2 Tit. 3. 5. had objected , if we have no forme of Godlinesse , we are looked upon as aliens , and such as are not to be numbered among Gods people , yet now when wee have taken on a forme of godlinesse , we are in no better esteem with Paul , but still he will have Christians to turne away from us : Yea , 't is as if workers of iniquity living in the true Church , should object against Christ himself , if we pray not , if wee hear not the word , &c. we are not accepted , but rejected for the neglect of necessary duties , yet when wee have prayed , heard , &c : we are told for all that : Depart from me yee workers of iniquity , I never knew you . Men must bee judged according to their fruits , according to their words and works , and course of living ; and if any who have taken the Covenant , shew themselves in their words and actions , to be still wicked enemies , our eyes must not bee put out with their hand at the Covenant . If any disaffected shall still insist and say ; But why then are we receaved , both to the Covenant and to the Sacrament , nay , why are wee forced and compelled into the Covenant . Answ. 1. If any known Malignant , or complier with the Rebels , or with any enemy of this Cause hath been receaved , either to the Covenant or Sacrament , without signes of repentance for the former Malignancy , and scandale ( such signes of Repentance , I mean , as men in charity ought to be satisfied with , ) 't is more then Ministers and Elderships can answer , either to God , or the Acts and constitutions of this nationall Church . I trust all faithfull and conscientious Ministers have laboured to keep themselves pure in such things . Yea , the Generall Assembly hath ordained , that known compliers with the Rebels , and such as did procure protections from the enemy , or keep correspondence and intelligence with him , shall be suspended from the Lords-supper , till they manifest their repentance before the Congregation . Now if any after signes , and declaration of repentance , have turned again to their old wayes of Malignancy , their iniquity bee upon themselves , not upon us . 2. Men are no otherwise drawn or forced into the Covenant , then into other necessary duties . Nay it ought not to be called a forceing or compelling . Are men forced to spare their neighbours life , because murther is severly punished ? Or are men compelled to be loyall , because traitors are examplarily punished ? There may , and must be a willingnesse and freenesse in the doing of the contrary duty ; although great sinnes must not go away unpunished . Men are not compelled to vertue , because vice is punished , else vertue were not vertue . Those that refuse the Covenant , reproach it , or rail against it , ought to be looked upon as enemies to it , and dealt with accordingly : yet if any man were knowne to take the Covenant against his will , he were not to be receaved . 3. These two may well stand together , to censure the contempt or neglect of a duty , and withall to censure wickednesse in the person that hath taken up the practise of the dutie . If any Israelite would not worship the true God , hee was to be put to death , 2 Chron. 15. 13. but withall , if worshipping the true God , hee was found to bee a murtherer , an adulterer , &c. for this also hee was to bee put to death . The Generall Assembly of this Church hath appointed , that such as after admonition , continue in an usuall neglect of Prayer , and the Worship of God in their families , shall bee suspended from the Lords-Supper , till they ●…mend : Yet if any man shall be found to make Familie Worship a cloak to his swearing , drunkennesse ; adultery or the like , must these scandalous sinnes be uncensured , because hee hath taken upon him a forme of godlinesse ? God forbid . 'T is just so here , refusers of the Covenant , and railers against it , are justly censured : But withall , if wickednesse and Malignancie , be found in any that have taken the Covenant ; their offence and censure is not to be extenuated , but to be aggravated . I had been but very short in the handling of this question , if new objections coming to my eares , had not drawn me forth to this length . And now I finde one objection more . Some say , the arguments before brought from Scripture , prove not the unlawfulnesse of confederacies , and associations with Idolaters , Heretickes , or prophane persons of the same Kingdome , but onely with those of another Kingdome . Answ. 1. Then by the concession of those that make the objection , 't is at least unlawfull , to associate our selves with any of another Kingdome , who are of a false Religion , or wicked life . 2. If familiar fellowship , even with the wicked of the same Kingdome be unlawfull , then is a military association with them unlawfull ; for it cannot be without consulting , conferring , conversing frequently together . It were a prophane abusing , and mocking of Scripture to say , that we are forbidden to converse familiarly with the ungodly of another kingdome , but not with the ungodly of the same kingdome , or that we are forbidden to marry with the ungodly of another Kingdome , but not with the ungodly of the same Kingdom , for what is this , but to open a wide gate upon the one hand ; while wee seem to shut a narrow gate upon the other hand ? 3. Were not those military associations , 2 Chron ▪ 19. 2. and 25. 7 , 8. condemned upon this reason , because the associats were ungodly , haters of the Lord , and because God was not with them . Now then , à quatenus ad omne , the reason holds equally against associations with any , of whom it can be truly said , they are ungodly , haters of the Lord , and God is not with them . 4. God would have the Camp of Israel altogether holy and clean , Deut. 23. 9. to 14 ▪ clean from whom ? not so much from wicked heathens ( there was not so much fear of that ) as from wicked Israelites . 5. Saith not David , I will early destroy all the wicked of the land , Psal. 101. 8. and , Depart from me all ye workers of iniquity , Psal. 6. 9. How can it then be imagined , that he would make any of them his associats , and helpers in Warre . Amandus Polanus Comment , in Ezek : 16 ▪ 26 , 27 , 28. Qui Ecclesiae scortationem , hoc est idololatriam vel falsam doctrinam , & confederationes cum impiis reprehendit , non est Hereticus , non est Schismaticus , non est ingratus adversus matrem Eccelesiam : Alioqui●… etiam Ezekiel cum Jeremiâ , aliisque Prophetis , fuisset Hereticus , aut Schismaticus , aut ingratus . CHAP. XV. Of uniformity in Religion , worship of God , and Church Government . THe word Vniformity is become al 's odious to divers who plead for Liberty and Tolleration , as the word Conformity was in the Prelats times . Hence proceeded Mr Delles book against uniformity , and Mr Burtons book , intituled , Conformities deformity . I confesse my love and desire of uniformity hath not made mee any whit to depart from my former principles against the Prelaticall conformity , or the astricting of mens consciences ( at least in point of practise and observation ) to certain rites , whether unlawful or indifferent in their own nature , under pain of censure . Yet I must needs justifie ( as not only lawfull , but laudable ) what the solemne League and Covenant of the three Kingdoms , obligeth us unto , namely to endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in one Confession of Faith , one Directory of Worship , one forme of Church Government and Catechisme . It is alwayes to be remembred , that good things , yea the best things may be dangerously abused by the corruptions of Men , especially when the times are generally corrupted . Luther had reason in his time , and as the case stood then , to decline a generall Synod of Protestants for unity in ceremonies ( which some moved for ) before the doctrine of Faith , and the substance of the Gospell was setled . He said the name of Synods and Counsels was almost al 's much suspected with him , as the name of free will , and that he would have the Churches freely and voluntarly to comply and conforme in externall rites , by following the best examples in these things , but by no means to be compelled to it , or snares prepared for the consciences of the weak . See Melchior Adamus in vit : Lutheri pag : 128 , 129. But if Luther had found al 's good opportunity and al 's much possibility of attayning a right uniformity in Church government and Worship , as God vouchsafeth us in this age , I do not doubt , but he had been more zealous for it , then any of us now are , or if hee had been in Calvins stead , I make no question he had done in this businesse as Calvin did . So that we ought to impute it rather to their times and places in which they lived , then to the difference of their Spirits , that Luthers zeal was wholly spent upon the doctrine of Free grace . Calvins zeal did also extendit self to Discipline , about which Luther was unwilling to make any busines at all . But for further satisfaction to truly tender consciences , and that they may not fear we are leading them back again to Egypt , I desire that these particular differences between the Prelaticall Conformity , and the Presbyteriall uniformity according to the Covenant , may be well observed . First , they did after the Heathenish and Popish maner affectat ceremonies , and a Pompous externall splendor and spectability , and made the Kingdome of God come with observation . We desire to retain only the ancient Apostolicall simplicity and singlenesse , and we conceive the fewer ceremonies , the better , knowing that the minds of people are thereby inveagled and distracted from the spirituall and inward duties . 2. Much of the Prelaticall Conformity consisted in such things as were in themselves & in their own nature unlawful , and contrary to the word . Shew us the like in any part of our uniformity , then let that thing never more be heard of . Uniformity in any thing which is unlawfull is a great aggravation of the sin . 3 They conformed to the Papists , we to the example of the best reformed Churches , which differeth al 's much fr●…m their way , as she that is dressed like other honest women distereth from her that is dressed like a whore . 4. The Prelatical conformity was for the most part made up of sacred ceremonies , which had been grossely and notoriously abused either to Idolatry or Superstition , and therefore being things of no necessary use , ought not to have been continued , but abolished as the brazen serpent was by Hezekiah . But in our uniformity now excepted against , I know no such thing ( and I am confident no man can give instance of any such thing in it ) as a sacred Religious rite or thing which hath neither from Scripture nor nature any necessary use , and hath been notoriously abused to idolatry or superstition , if any such thing can be found , I shall confesse it ought not to be continued . 5. They imposed upon others and practised themselves ceremonies ( acknowledged by themselves to be in their own nature meerly indifferent , but looked upon by many thousands of godly people , as unlawfull and contrary to the word ) to the great scandall and offence of their brethren . Our principle is , that things indifferent ought not to be practised with the scandall and offence of the godly . 6. Their way was destructive to true Christian Liberty both of Conscience and practise , compelling the practise and conscience it self , by the meer will and authority of the Law-makers . Obedite praepositis was the great argument with them to satisfie consciences , Sic volo , sic jubeo , sit pro ratione voluntas . We say that no Canons nor constitutions of the Church can bind the conscience nisi per & propter verbum Dei , i.e. except in so far as they are grounded upon and warrantable by the word of God , at least by consequence , and by the Generall rules thereof . And that Canons concerning things indifferent bind not extra casum scandali & contemptus , i , e. when they may be omitted without giving scandall , or shewing any contempt of the Ecclesiasticall authority . 7. The Prelaticall ordinances were after the commandements and Doctrines of men , as the Apostle speaks , Col : 2 , 22. compare Mat : 15. 9. But in vain do they worship me , teaching for doctrines the commandements of men . Where doctrines may fitly expresse the nature of significant mysterious ceremonies ( such as was the Pharisaicall washing of hands , cups , tables , &c. to teach and signifie holines ) all sacred significant ceremonies of mans devysing , we condemne as an addition to the word of God , which is forbidden no lesse then a diminution from it . Let many of those who object against our uniformity , examine whether their own way hath not somewhat in it , which is a sacred significant ceremony of humane invention , and without the word ; for instance , the anointing of the sick in these dayes when the miracle is ceased , the Church Covenant , &c. For our part , except it be a circumstance , such as belongeth to the decency and order , which ought to appear in all humane societies and actions whether civill or sacred , we hold that the Church hath not power to determine or enjoyne any thing belonging to Religion : And even of these circumstances we say that although they be so numerous and so various , that all circumstances belonging to all times and places could not be particularly determined in Scripture , yet the Church ought to order them so , and hath no power to order them otherwise , then as may best agree with the generall rules of the Word . Now setting aside the circumstantials , there is not any substantiall part of the uniformity according to the Covenant , which is not either expresly grounded upon the word of God , or by necessary consequence drawn from it , and so no commandement of men , but of God. Other differences I might adde , but these may abundantly suffice to shew that the Prelaticall conformity and the Presbyterian uniformity are no lesse contrary one to another , then darknes and light , black and white , bitter and sweet , bad and good . And now having thus cleared the true nature and notion of Uniformity , that it s altogether another thing from that which its opposers apprehend it to be , the work of arguing for it may be the shorter and easier , M ● , Dell in his discourse against uniformity , argueth against it both from nature and from Scripture . I confesse if one will transire de genere in genus , as he doth , its easie to find a disconformity between one thing and another , either in the works of Creation , or in the things recorded in Scripture . But if one will look after uniformity in uno & eodem genere , in one and the same kind of things ( which is the uniformity we plead for ) then both nature & Scripture giveth us presidents not against uniformity , but for it . It is a maxime in naturall Philosophy , that motus Coeliest semper uniformis velocitate , the Heavens do not move sometime more slowly , sometime more swiftly , but ever uniformly . God himself tels us of the sweet influences of Pleiades , of the bands of Orion , of the bringing foorth of Mazaroth in his season , and of the other ordinances of Heaven , which all the power on earth cannot alter nor put out of course , Iob 38 , 31 , 32 , 33. of the sea which is shut up within the decreed place , & within the doors and barres which it cannot passe , vers : 10 , 11. And generally all the great works which God doeth there discourse of , each of them in its own kinde is uniforme to it self : So likewise , Psal : 104. Hath not God said , that while the earth remaineth , seed time and harvest , and cold and heat , and sommer and winter , day and night shall not cease , Gen ▪ 8 , 22. If there were not an uniformity in nature , how could fair weather be known by a red sky in the evening , or foul weather by a red and lou●…ing sky in the morning ? Mat : 16 , 2 , 3. If there be not an uniformity in nature , why saith Salomon , The thing that hath been , it is that which shall be , and there is no new thing under the Sun ? Eccl. 1. 9. is it not an uniformity in nature that the St●…rk in the heavens knoweth her appointed times , and the Turtle , and the Cran , and the Swallow observe the time of their comming , Ier. 8. 75. Is not that an uniformity in nature ? Io. 4. 35. There are yet foure mone hs and then cometh harvest ? As the Apostle saith of the members of the body which we think to be lesse honourable , upon these we bestow more abundant honour , 1 Cor. 12. 23 , so I may say of these things in nature which may perhaps seem to have least uniformity in them ( such as the waxing and weaning of the Moon , the ebbing and flowing of the Sea , and the like ) even in these a very great uniformity may be observed . As for Scripture presidents , There was in the old Testament a marvelous great uniformity both in the substantialls and rituals of the worship and service of God. For instance , Num. 9. 3. 't is said of the Passeover , ye shall keep it in his appointed season : according to all the rites of it , and according to all the ceremonies thereof shall ye keep it . Exod. 12 , 49. One Law shall be to him that is homeborn , & unto the stranger that sojurneth among you . Another instance see in the Sacrifices , Levit , first 7. chapters . Another instance Act. 15 , 21. For Moses of old time hath in every city them that preach him , being raed in the Synagogues every Sabboth day . A fourth instance in the courses and services of the Priests and Levits , 1 Chron , 23 , 24 , 25 , & 26. Luke 1. 8 , 9. The like in other instances . Of the Church of the new Testament , it was prophesied , that God would give them one way , aswell as one heart , Ier : 32. 39. that there shall not onely be one Lord , but his Name one , Zack : 14. 9. Wee are exhorted to walk by the same rule , so farre as we have attained , that is , to study uniformity , not diversity in those things which are agreed upon to bee good and right , Phil. 3. 16. Doeth not the Apostle plainly intimat and commend an uniformity in the Worship of God , 1 Cor. 14. 27. If any man speak in an unknown tongue , let it beby two , or , at the most , by three , and that by course , and let one interpret , vers 33. for God is not the author of confusion , but of peace , as in all the Churches of the Saints , vers . 40. Let all things bee done decently and in order . Hee limiteth the Prophets to that same number , of two or three ; even as he limiteth those that had the gift of tongues , vers , 29. And was it not a great uniformity , that he would have every man who prayed , or prophesied , to have his head uncovered , and every woman covered , 1 Cor. 11. Doeth not the same Apostle , besides the Doctrine of faith , and practicall duties of a Christian life , deliver severall Canons to bee observed in the Ordination and Admission of Elders and Deacons , concerning widows , concerning accusations , admonitions , censures , and other things belonging to Church policy , a , appeareth , especially from the Epistles to Timothy and Titus ? And 1 Cor : 16. 1 , 2. hee will have an uniformity between the Churches of Galatia , and of Corinth , in the very day of putting forth their charity . Now concerning the colection for the Saints , as I have given order to the Churches of Galatia , even so doe you , upon the first day of the week , let every one of you lay by him in store , &c. In the ancient Church , although there was not an uniformity in all particulars among all the Churches ; for instance in the point of fasting , some fasting on the Sabbath , some not , some taking the Lords-Supper fasting , some after meals , which differences in fasting , gave occasion to the old rule : dissonantia ●…ejunii non dissolvit consonantiam fidei . Although likewise , there was a great difference between the custome of one Church and another , in the time and manner of celebrating the Lords-Supper . And in other particulars , as Augustine , Socrates and the Author of the Tripartite History , record unto us . Yet the Centuryes and other ecclesiasticall Historians , shew us in every Century , a great uniformity in those ancient times , even in very many things belonging to Church government , and forme of Worship . Neither can any man doubt of the great uniformity in the ancient Church : Who is not a stranger to the Canons of the ancient Councells . And although Irenaeus and others justly blamed Victor Bishop of Rome , for excommunicating the Churches of Asia , and the Quartodecimans , because of their disconformity , in keeping of Easter , yet the endeavoring of the nearest uniformity in that particular , was so farre from being blamed , that it was one cause ( though neither the sole nor principall ) of the calling and conveening the Councell of Nice , which Councell did not leave it arbitary to every one , to follow their owne opinion concerning Easter , but by their Canon determined , that it should not be keept upon the same day with the Jews , that is , upon the 14. day of the moneth . CHAP. XVI . Whether it be lawfull , just , and expedient , that there be an ordinance of Parliament , for the taking of the solemne League and Covevenant , by all persons in the Kingdome , under a considerable penaltie . Or an answer returned to a Gentleman , who had consulted a friend concerning this question . FIrst of all , that I may rightly deduce and state the matter of fact , 't is to be remembred . That the solemne League and Covenant hath been the strongest band of Union in this common cause of Religion and Liberty , and that which the common enemies , have mainly endeavoured with all their might to overthrow . That the chief motive to engage Scotland , was professed to be the Reformation of Religion , and uniformity according to the Covenant . That the League and Treaty between the two Kingdomes , is in pursuance of the ends of the Covenant , especially the aforsaid ends of Religion . That the declaration of both Kindomes , emitted to other Nations , doeth hold forth to the world , that our war is for the ends of the Covenant , and that we should never lay down armes , till these were obtained . That by order of Parliament , the Covenant was turned in Latine , and sent abroad to the reformed Churches , with letters from the Assembly of Divines . That upon the former assurances , the Church and Kingdome of Scotland , the Parliaments of both Kingdomes , the Assembly of Divines , the city of London , and many thousands in England , have taken the Covenant , and have sworne most solemnly , that they shall constantly , really , and sincerly , during all the dayes of their lifetime , with their lives and fortunes , stand to the performance of it . And both Kingdomes have suffered the losse of their goods chearfully , laid out their means , and laid downe their lives resolutly in pursuance thereof . At the Treaty of Vxbridge , the propositions for Religion ( of which the confirming of the Covenant , is the first and chiefest ) were acknowledged to be of such excellency , and absolute necessity , as they were appointed to be treated of in the first place , and that no peace nor agreement should be , till they were first agreed unto . The same Propositions for Religion , are yet set down in the first place amongst the Propositions sent last to the King , as being agreed unto by the Parliaments of both Kingdomes . And that now the Kings answer to the Propositions is delayed , the house of Commons have thought fit , to turne the Propositions into Ordinances , to shew their constant resolution of adhering thereto , and that they may be of greater force , and receave the better obedience from the Subjects , have converted the Propositions for civill matters into Ordinances , and ( that their zeal and constancy may appear for Religion , which is of greatest moment , and wherein the glory of God , and the good of his Church is most concerned ) it is desired , that the Propositions concerning the Covenant , may be likewise turned into an ordinance , with a considerable penalty , that so we may give some reall evidence , that we do not s●…ek the things of this world in the first place , and the Kingdome of Heaven , and the righteousnesse of it in the last ; Much lesse , that Demas ▪ like we forsake it as lovers of this present world . Now the grounds and reasons for such an Ordinance may be these . 1. It were a great unthankfulnsse to God , if after sacred and solemne vowes made in time of our greatest dangers , and when after our vowes , God hath begun to deliver us , and hath dissipated our Enemies , we should now grow wearie of paying , and performing those vowes . We may say of the Covenant , as the Prophet said of the laying of the foundation of the second Temple . Consider whether from that very day God did not sensibly blesse us , and give a testimony from Heaven , to his own Cause and Covenant . And now shall the Covenant which was our glory and ornament before God and men , be laid aside as a worne or moth-eaten garment ? God forbid . 2. If the taking of the solemne League and Covenant , bee not enjoyned by authority of Parliaments , under a penalty , but left arbitrary , this were an opening in stead of shutting of the doore unto as many as are apt and inclinable ●…o refuse and oppose the Covenant , yea , to as many as write or speak against it , and maintaine opinions or practises contrary to it . The impiety and obstinacy of such persons , if not punished , but connived at , or tacitely permitted by the Parliaments , involveth them and the Nation as partakers of the sinne , and so consequently of the judgement . Although the oath which Ioshua and the Princes of Israel made to the Gibeonites , was made unadvisedly , and without asking counsell from the mouth of the Lord , yet some hundred yeares after being broken , that breach brought a nationall judgement , till justice was done upon the offenders . How much more may a Nationall judgement bee feared , if even in our dayes the contempt and violation of a most lawfull and sacred oath , bee winked at ? Surely God will not wink at their sinne , who wink at his dishonour . Better not to have vowed , then not to pay and performe . 3. When King Iosiah made a solemne Covenant ( the effect whereof was a through Reformation , the taking away of the ancient and long continued high places , the destroying of Baals Vessels , Altars , Priests , &c. 2 Kings 23. through out ) he did not leave this Covenant arbitrary : But he caused all that were present in Ierusalem , and Benjamine to stand to it , 2 Chron. 34. 32. In all which he is set forth as a president to Christian Reformers , that they may know their duety in like cases . 4. All who did take the solemne League and Covenant are thereby obleiged in their severall places and callings ( and so the houses of Parliament in their place and calling ) to endeavour the extirpation of Popery , Prelacy , Heresie , Schisme , Superstition , and Prophannesse . How is this part of the oath of God fulfilled , if the Covenant it selfe , made for the extirpation of all these , be left arbitrary ? 5. The Vow and Protestation was not left arbitrary . For by the vote , Iuly 30. 1641. it was resolved upon the question , that whosoever would not take that Protestation , are declared to be unfit to bear any office in the Church or State , which was accordingly published . But the solemne League and Covenant must be at least more effectuall then the Protestation , for the narrative , or preface of the Covenant , holdeth forth the necessity of the same , as a more effectuall means to be used , after other means of Supplication , Remonstrance , and Protestation . 6. This same solemne League and Covenant was not in the beginning left arbitrary , for some members were suspended from the house , for not taking it . And in the Ordinance , 2 Feb. 1643. it is ordained and enjoyned , that it be solemnly taken in all places throughout the Kingdome of England , and dominion of Wales . And withall , in the instructions and orders of Parliament , then sent into the Committees , it was appointed that the names of such as refuse it , should be returned to the Parliament , that they may take such further course with them , as they shall thinke fit . In the Ordinance of Parliament , for Ordination of Ministers , ( both the first and the last Ordinance ) the person to be ordained , is appointed and obleiged to addresse himself to the Presbyterie : and bring with him a testimony of his taking the Covenant of the three Kingdomes . Again , by the ordinance for election of Elders , dated the 19. of Aug : 1645. No member of any Congregation , may concurre or have voice in the choosing of Elders , but such as have taken the Nationall Covenant . 7. In the first Article of the Treaty between the Kingdomes , signed Novemb : 29. 1643. 'T is agreed and concluded , that the Covenant bee sworne and subscribed by both Kingdomes , not that it shall bee taken by as many as will in both Kingdomes , but that it shall bee taken by both Kingdomes . How shall this be performed , if it bee still left arbitrary ? 8. In the Propositions of peace , 't is plainly supposed and intimated , that the taking of the Covenant shall bee enjoyned under some penalty . Otherwise we have not delt faithfully , neither with God nor man , in tendering that second Proposition to the King , concerning his consent to an act of Parliament in both Kingdomes respectively , for the enjoyning the taking of the Covenant , by all the Subjects of the three Kingdomes with such penalties as by mutuall advice of both Kingdomes , shall be agreed upon . 9. If other Propositions of peace be turned into Ordinances , and this of the Covenant not so , it will strengthen the calumnies cast upon the Parliament by the Malignant party , that they have had no intention to setle Religion according to the Covenant , but that they entred into the Covenant for bringing in the Scots to their assistance , and for gaining the good opinion of the reformed Churches . 10. It will also be a dangerous president to separat between the legislative power , and the corrective or punitive power . For if after the ordinance of Parliament injoyning and ordaining that the Covenant be taken universally throughout the whole Kingdome , there be no sanction nor penalty upon these who shall refuse it , let wise men judge , whether this may not expose the authority of Parliament to contempt . 11 I shal conclud with this Syllogisme , That which is not only sinful in it self , but a great dishonour to God , a great scandall to the Church , & with all a disobedience to the lawfull Ordinance of authority , may and ought to be punished , by this Christian and reforming Parliament . But their offence which still refuse to take the Covenant , is not only sinfull in it self , but a great dishonour to God , a great scandall to the Church , and with all a disobedience to the lawful Ordinance of Authority . Therefore the offence of these who still refuse to take the Covenant , may and ought to be punished by this Christian and reforming Parliament . Objections answered . 1. Object . The Covenant ought not to be compulsory but free : Good things grow evill when mens consciences are thereunto forced ▪ Answ. 1. An Ordinance injoyning the taking of it under a certain penalty , were no other compulsion , then was used by King Iosiah and others , yea by this present Parliament upon their own Members , and upon Ministers to be ordained , as is evident by the passages above expressed . The Parliament hath also by their Ordinance dated the 23. of August 1645. imposed the Directory of Worship under certain mulcts and penalties to be inflicted upon such as do not observe it , or preach or write against it . 2. T is no tyranny overmens consciences , to punish a great and scandalous sin ( such as the refusing and opposing of the Covenant , or a divyding from it ) althogh the offender in his conscience believe it to be no sin , yea peradventur believe it to be a duety . Otherwise it had been tyranny over the Conscience to punish those who killed the Apostles , because they thought they were doing God good service , Ioh : 16 , 2. Thirdly , if they who make this Objection be so tender of mens consciences , why would they keep up an Army when there is no Enemy , and continue taxes and burthens upon the exhausted Counties , which are altogether against the consciences of the generality of people in the Kingdome . If in these things they will have the conscience of any to be forced , and in the Covenant the consciences of some left at liberty , this is not fair and equall , and it will be generally apprehended , that such men study their own interest more then the Publick . 2. Object : The Covenant was occasionall , and temporary , being made upon the occasion of the prevalency and growing power of the Enemy ( as is mentioned in the narrative ) which fundation being taken away , the superstructure cannot stand . Answ. 1. Ex malis moribus bonae nascuntur Leges . Shall wee therefore be no longer bound to obey and maintaine good lawes , because the evils which gave occasion to their making have ceased . 2. The Covenant doth in expresse words oblige us constantly , and all the dayes of our lives , to pursue the ends therein expressed . So that to hold it but a Temporary obligation is a breach of Covenant . 3. There is not any one of the ends of the Covenant which is yet fully attained . The very Directory of Worship is not observed in most places of the Kingdome . Neither is the abolitione of Prelacy , and of the Book of common prayer yet established by Act of Parliament . 4. If we had attained the ends of the Covenant ( which we have not ) yet non minor est virtus quam quaerere parta tueri , and the recidivation may prove worse then the first disease . 3. Object . Some things in the Covenant are disputable , for instance , good and learned men differ in their opinions about Prelacy . Answ : 1. The oath of Supremacy was much more disputable , and great disputs there were among good and learned men about it , yet it hath been imposed upon all Members of Parliament . 2. If the very materials of the Covenant be stuck at , whether they be good in themselves , there is the greater danger to leave all men to abound in their own sense , concerning things of the highest consequence . 4. Object : The Army which hath served us so faithfully and regained our Liberties , shall by this Ordinance loose their own greatest Liberty , which is the Liberty of their consciences ▪ Answ : 1. In the Ordinance and Instructions of Parliament dated the 2 Feb : 1643. It was ordained that the Covenant should be speedily sent to my Lord Generall , and the Lord Admirall , and all other Commanders in Cheiff , Governours of Towns , &c. to the end it may be taken by all Officers and Souldiers under their command . I hope the Parliament did not here take from their Army the Liberty of their consciences . 2. The Army must either take Lawes from the Parliament , or give Laws to the Parliament . If they will as the Parliaments servants , submit themselves to the Ordinances of the Parliament ( which hath ever been professed they would doe ) then the objection is taken away . But if they will be the Parliaments Masters or fellows , and Independent upon the Parliament it self , and at libertie to reject as they list so good or wholesome an Ordinance a●… the taking of the Covenant , then God have mercy upon us , if the Parliament doe not preserve their owne rights and priviledges , with which the Kingdome hath entrusted them . 3. If an Ordinance imposing the taking of the Covenant under a considerable penaltie , be to the Army scandalum acceptum . The not passing of such an Ordinance will be scandalum datum to the city of London , and to many thousands of the godly and well affected of the Kingdome , both Ministers and People , who have faithfully adhered to , and served the Parliament , and will still hazard their lives and fo●…tunes in pursuance of the ends of the Covenant ; yea , a horrible scandall to the reformed Churches abroad , whose hearts were once comforted and raised up to expect better things . 4. God forbid , there be any such in the houses of Parliament , as would admit of deformation instead of Reformation , and all maner of confusion in place of government . Would not this be the ready way to banish all Religion , and open a door for all sorts of Schisme and Haeresie ? And shal this be the fruits of the Labours , blood and expences of the three Kingdomes , in place of Reformation and Uniformity , to admit of such a Liberty and horrible confusion ? Let it not be told in Gath , nor published in Askelon , least the Philistims rejoice , least the daughters of the uncircumcised triumph . CHAP. XVII . Of Infant Baptisme . MAster Tombes in his Apology for the two Treatises , and appendix concerning Infant Baptisme , inserts a letter to Mr. Selden , pag. 90. in which he intimateth his opinion , that Paedobaptisme did not succeed into the roome of circumcision , wherein he saith , hee was the more confirmed , having read of Baptisme , used among the Jews before the time of Iohn Baptist , in their admitting of Proselytes , and that therefore Iohn was not accused for Baptizing , as if that had been a Novation or new rite introduced , but for Baptizing without authority . I do not marvell that Mr. Tombes is so cautious , that Baptisme should not be thought to succeed into the roome of circumcision , for so he should make baptisme more like to the circumcision of the Arabians , who are not circumcised , till they be 13. years old ( as Zonaras Annal. tom . 1. de rebus Iudaicis , pag : 13. tels us ) because their forefather Ishmael was circumcised about that age , then to the circumcision of the eight day , ordinarly used among the people of God under the old Testament . For my part , I think the Apostle , Col. 2. 11 , 12 , doth plainly hold forth , that baptisme hath succeeded into the roome of circumcision : which is also the common and receaved opinion of Divines . However , because Mr. Tombes doth rather think that the Christian baptisme , succeedeth to that baptisme used among the Jews in their admission of Proselytes , this hath Ministred occasion to mee , to apply my thoughts , to search a little into the Originall of Baptisme by ●…ater , and whether the Originall thereof , or that which God had respect unto in the institution thereof , maketh any thing against , or for Infant-baptisme . That Baptizing with water is a divine institution , is plaine from Iohn 1. 33. Hee that sent me to baptize with water , the same said unto me , upon whom thou shalt see the Spirit descending , &c. As for that which this institution had reference unto in the old Testament , or Jewish customs , first of all consider Ezech. 16. 4. As for thy nativity in the day thou wast borne , thy navell was not cut , neither was thou washed in water to supple thee , &c. Where the Chaldee saith , The Congregation of Israel was like unto a childe cast out into the open field , whose navell is not cut , and it is not washed in water , that it might be cleansed . The Septuagint whom Hierome followeth , and thou art not washed in water unto salvation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in salutem . Hierome applyeth it to Baptisme , as being necessary even to Infants who are in their bloud and siufull pollution , and have therefore need to bee washed in the Laver of regeneration , and baptized . Not onely the Hebrews , but the Heathens had a custome of washing Infants soon after their birth , in those hote countries . Hence that of Virgil. lib. 9. Aeneid . — Durum à stirpe genus , natos ad flumina primum Deferimus , saevoque geluduramus , & aestu . Pineda de rebus Solomonis , lib 1. cap : 13. noteth that from the Hebrews and Egyptians , this custome of washing new born babes was derived almost to all nations , for which purpose , he citeth many Testimonies . In the next place consider , that as the institution of Baptisme by water related to that in Ezech : 16. 4. So also to the Typicall Baptisme of all the Children of Israel , men , women , and children in the red sea , and in the cloud , 1 Cor : 10. 1. 2. Moreover brethren , I would not that ye should be ignorant , how that all our fathers were under the cloud , and all passed through the sea . And were all baptized unto Moses in the cloud and the sea . The Apostle speaking there of the Church which was brought out of Egypt ( whom he calls our fathers , because they were the people and Church of God long before us , and from them the law and service of God was transmitted and propagated to us ) sheweth that as their Sacraments could not profit them to salvation , they living in sinne and provoking God after they had receaved those Sacraments , no more can our Sacraments profit us , if wee sinne as they did . For their priviledges were the same with ours . The Manna and Water out of the Rocke was the same for substance and signification to them , which the Supper of the Lord is to us ; the same spirituall meat , the same spirituall drinke was given both to them and us . So likewise their passing through the Sea , and under the cloud was the very same for substance and signification with our Baptisme , and they were externally baptized with a true Sacrament of Baptisme , as well as wee . That Baptisme of theirs , did fitly resemble this Baptisme of ours in diverse respects . For instance . 1. They were first brought out of Egypt before they were brought through the sea , so we are first redeemed by Christ , and finde grace and favour in his eyes , before we receave the seals of the Covenant of grace . Baptisme is intended onely for the redeemed of the Lord. 2. They were baptized unto Moses , ( or as the Syriak , and Arabik , as likewise Augustine , by Moses ) that is , Moses was the leader and commander of the people , ( so Theophylact ) and hee the Captaine of their salvation , or rather Moses was a typicall Mediatour typifying Christ ; or they were baptized unto Moses , that is , they were by Baptisme dedicated and consecrated to that Doctrine , Covenant , promise of life , faith and obedience , which God revealed by the hand of Moses . So are we baptized unto Christ , or unto his death , and the benefits and fruits thereof . The same Covenant of grace for substance , was sealed by their Baptisme and ours . 3. That Baptisme of theirs did visibly separat between them and the Egyptians : for the cloud divided them from the Egyptians , and the Sea drowned the Egyptians . So our Baptisme , which is unto us a token of Salvation , is unto aliens and those without , a token of perdition , and distinguisheth between the Church and the rest of the world . 4. Their Baptisme was by water , both in the sea and cloud ( it being also probably conceaved that they were sprinkled with drops both of the sea and cloud ) so is ours by water . 5. The sea resembleth the water , the cloud resembleth the Spirit in our Baptisme . So Athanasius . that is beside the water in Baptisme , the Spirit is also powred out from on high , and there is an influence of grace from above , according to the good pleasure of Gods will , upon so many as are ordained to eternall life . That the cloud did typifie the Spirit was Damascens observation , who is herein followed by some interpreters . 6. They passed but once through the red sea ; but the cloud continued alwayes with them in the wildernesse . So the externall Baptisme is a transient action , and but once used to one person , not reiterated ; but the Spirit and gracious presence of God continueth ever with them in this world . 7. They passed through the sea , and were under the cloud , and so baptized , before they did eat of the Manna , or drink of water out of the Rocke , so must wee bee baptized , before we be fit to receave the Lords supper . 8. All that were baptized in the sea and cloud , were not acceptable to God , for with many of them God was not well pleased , and he sware in his wrath , that they should not enter into his rest ; so of those that are now baptized , many are excluded from the heavenly Canaan . For these and the like respects the Apostle compareth , paralelleth and equalleth their Sacramentall priviledge of Baptisme with ours . And as P. Martyr observeth upon the place , the Apostle doth not give instance in their circumcision , but in their Baptisme , that his paralell and comparison with our Baptisme might be the more evident . Now therefore if this paralell hold so fully , then adde two considerations more to make it yet more full ; they are both of them against the Anabaptists . First they were truly baptized with water , when but wet or besprinkled under the cloud , ( and therefore the Apostle saith , they were baptized in the cloud ) so are we and our children truly baptized with water , when sprinkled as well as dipped , which is not at all inconsistent , but most agreable to the signification of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For althogh it signifieth immergere , tingere in which sense Iulius Pollux , lib : 1. cap , 9. reckoneth among the passions of a ship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , submergi to be drownd or run under water ( and if any shall contend that the native significatiō of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is mergo , or tingo , I neither think it can be convincingly proved , nor that it maketh against sprinkling ●…hough it were proved ) this I hope cannot be denied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth also signifie abluo , lavo and so is used for any maner of washing by water , which whosoever will deny shall contradict Hesyclius , Budaeus , Stephanus , Scapula , Arias Montanus , Pasor in their Lexicons , and the Holy Ghost himself , 1 Cor : 10. 2. 2 Heb : 9. 10 Luke 11. 38. with Mark. 7. 3 , 4. Secondly I observe , that though the infants of the people of Israel were not fitt to eat of the Manna and drink of the water out of the Rock , as those of some age did , yet the youngest of their Infants were baptized and received a sacramentall seal of their interest in Christ and the covenant of Grace , which is a notable president to our Infant-baptisme , and it must needs hold , unlesse we weaken , yea subvert the Apostles argumentation in that place . For what more certain then that among so many hundreth thousand people , there were diverse Infants who had not yet the use of reason , nor were able to give an account of their Faith ? What more uncontravertable then that these Infants were with the rest of the congregation baptized in the Sea and under the cloud , being externally incorporated in the Common-wealth of Israel , and the seed of Abraham ? What more manifest then that the Apostle holds foorth to us that their baptisme was materially or substantially the same with ours , both for the grace signified and sealed , and for the very element of water ? So that this Infant-baptisme of theirs , is ( upon the matter and according to the Apostles doctrine ) a good warrant for Infant-baptisme among us , as well as if the new Testament had expresly told us that some Infants were baptized by Christ or his Apostles . This argument hath taken deep impression in my thoughts , and while I look after the suffrage of Divines , I finde some of very good note have had the same notion from this Text against the Anabaptists , shewing also that their objections against Infant-baptisme fall as heavy upon that baptisme of the children of Israel . My Reverent Brother Mr. Baillie , hath drawn an argument from the same Text for Infant-baptisme . See Anabaptisme . p. 149 , 150. But now thirdly whereas t is stood upon that the Originall of Baptisme was derived from the Baptisme used among the Jews in the admission of Proselytes , first it must be proved by these who are of this opinion , that the Jewish custome of baptizing with water the Proselytes whom they received , is older then Iohn Baptist , which I finde supposed , yet not proved . Mr. Ainsworth on Gen : 17. 12. is indeed of that opinion that the custome of baptizing Proselytes , is older then Iohn Baptist , but he ●…rings no Testimony for this , older then Moses Maimonides . Mr Marshall in his defence of Infant baptisme pag. 170. yeeldeth to Mr. Tombes , that Baptisme was a knowne rite among the Jews at their admitting of Proselytes , long before it begun to be a Sacrament of Divine Institution . And so from Mr. Tombes his own supposition , he argueth for Infant-baptisme , which he had reason to doe . Neverthelesse I have never yet read any proofor . Testimony brought to prove the Baptisme of Proselytes , which is not far short of Iohn Baptist or Christs dayes . The Scripture mentions no signe or seal or ceremony of the initiation of Proselytes , but circumcision , after profession of their faith and desire to worship the true God and to be of his people . The baptizing of Proselytes was one of the Jewish traditions and inventions in their later and declining times . When it began I have not yet found , neither have I yet seen any proof which can make that custome older then Iohn Baptist , or as old as Christs baptisme . Next let it be proved to be as old as it can , yet the greatest searchers of the Jewish Antiquities have observed that the Baptisme of Proselytes was administred not only to those who were grown up and of age , but to children also under age . So Dr Buxtorf . and Mr Selden . Such a Proselyte under age the Hebrew writers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ger katan : and they reckon a sonne to be minor & puer , from his nativity till he be thirteen years old ( for which see Buxtorf in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so that by their principles a child of one year or two years old might bee baptized as a Proselyt upon the consent of the Father or of the court . I conclude , that since the institution of Baptisme by water hath respect unto those baptizings or washings in the old Testament , which are mentioned Ezek : 16 , 4. 1 Cor , 10. 1. 2. whereof Infants as well as aged persons were partakers ; and since the very Talmudists admit the Infants of Proselytes al 's wel as themselves to Baptisme , surely Mr. Tombes hath gained nothing , but loosed much by starting this question . I adde another Text , Eph : 5. 26. where the Apostle ( having respect as I conceive to those passages in the old Testament ) saith , that Christ loved the Church and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it , &c. Are not the children of the faithful parts of this Church , which Christ loved , and for which he gave himself , that he might sanctifie and cleanse it , and that he might present it to himself a glorious Church , not having spot or wrinkle ? If so , then remember that whole Text is copulative ; and none that belong to the Church and bodie of Christ may be secluded from any part of the Text. We may al●… well hold that the Children of beleivers not yet grown up to knowledge and the use of reason , are incapable of the love of Christ , or of justification , sanctification and glorisication by Christ , as to hold that they are uncapable of the washing of water by the word , i.e. of Baptisme , which cannot be made void , but is efficacious to all the members of Christ , young and old , by vertue of the word of promise and Covenant of grace sealed in that Sacrament ; according to that of Augustine , Accedit verbum ad elementum & fit Sacramentum : The washing of water , by the word , can no more be restricted to the Church of aged or actuall beleevers , then Christs love and death with the ends and effects thereof , can be restricted to such . The complication of these benefites , is clearer in the Originall ; the the nearest rendering , whereof is thus , That cleansing it with the laver of water , by the word , he might sanctifie it . The Tigurine version thus , ut illam sanctificaret , mundatam lavacro aquae , &c. CHAP. XVIII . Of the use of a Table in the Lords Supper . And of the communicants their coming to , and receaving at the Table . THat a Table ought to be so farre used , as that the Elements of bread and wine ought to be set upon it , is not ( I think ) controverted ; but whether therebe so much light from Scripture , as that all the communicants ought to come to , and receave at the Table ; This I conceave to be the question . For resolution whereof , I humbly offer these following considerations . First of all it may easily appeare , that the first guests whom our Saviour intertained at this Sacrament of his body and bloud , receaved at the Table . Chrisostome de proditione Iudae , Serm. 30. Comparing the Eucharisticall supper with the passeover , saith , that both of them was celebrated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or on the very same Table . The common Supper , the Paschall and the Eucharisticall were all at the Table , Luke 22. 21. But behold , the hand of him that betrayeth me , is with mee on the table . John 13. 28. Now no man at the Table knew , &c. Which Texts I do not understand of the Lords Supper ( as some do ) but of the common Supper . But I suppose no man did ever imagine , that the Apostles being before set at the Table , did remove from it when they were to receave the Lords Table . Peradventure it will be replyed ( for so it hath been replyed by some ) that the first Communicants their sitting and receaving at the Table , was occasionall , in respect that they had been sitting before at the common and at the Paschal supper , so that in this particular , we are no more bound to follow Christs example , then in the other occasionall cicumstances , the upper chamber , unleavened bread , after supper , &c. Beside , Christ had but twelve communicants , unto whom he was to give the Sacrament , and so might conveniently make them all sit at the table , which now in many Churches cannot conveniently be done . Finally , that it is as great a deviation from Christs example to have divers successive tables , without which innumerous Congregations , all the communicants cannot receave at the table . I answer . 1. 'T is gratis dictum , that sitting at the Table was occasionall , or such as hath not a standing , but a temporary reason for it , and there is this reason to the contrary : occasionall circumstances in that action , which are not to be imitated by us , were such as Christ was limited unto by the law , or by the providence of God , so that therein he was not left at a liberty or latitude to choose to doe otherwise . For instance , it was not allowed by the Law to have any other bread in Ierusalem , during the feast of passeover , but unleavened bread onely . The upper room was the place assigned by the Master of the house , God so ordering . After supper it must be , because it must succeed to the passeover , being also the Testament , or latter will of Jesus Christ. There was also a providentiall limitation , to such and so many communicants , that is , not exceeding the number which was allowed to eat the passeover together . Let some such reason be brought to prove that sitting at table , was occasionall , else let it not be called so . Sure if Christ had not thought it fittest , and choosed it as the best way , that his Disciples should receave his last Supper at the table , it was free to him to have changed their posture without encroachment upon any law of Moses , or upon any providentiall limitation . Secondly , I am herein the more confirmed , because Christ himself , as it were on purpose to shew , that the sitting and receaving at Table was not occasionall , but such a thing as he meant to commend unto us for our imitation , he gives this standing and permanent reason for it , that it is a peice of honour that he will have put upon those whom he inviteth , calleth , and alloweth to eat and drink with him , Luke 22. 27. for whether is greater , he that sitteth at meat , or he that serveth ? Is not he that sitteth at meat ? This at meat is not in the Originall , where wee finde onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that sitteth , wee may aswell and better supply at table , from vers : 21. adde vers : 30. That yee may ( here I supply from vers : 27. and Matth. 8. 11. Sit downe and ) eat and drinke at my table in my Kingdome , and sit on thrones , judging the twelve Tribes of Israel . Here is an honour of Communion , and an honour of Iurisdiction : The honour of Communion , is to eat and drink at his Table in his Kingdome , and this honour ( signified by their sitting , eating and drinking at his table in his last Supper ) he puts upon them as beleeving communicants , so that it belongs to all such . There is another honour joyned with a speciall judiciall prerogative , to sit on Thrones , and judge the twelve Tribes of Israel , and herein there is somewhat meant peculiarly of the Apostles , which is notwithstanding mentioned else were in a different phrase , as a Prerogative of all the Saints , 1 Cor : 6. 2. Thirdly , it cannot be denyed , but that the first communicants who receaved from Christ , might with more ease and conveniency be placed at the table , then can bee now in many Churches , which have been accustomed to another way . But we must not bring down our rule to our conveniences , rather bring up our conveniencies to our rule . It is no hard matter to alter pewes and such like things in Churches , where the present posture is inconsistent with following the patterne : and a lesse alteration will serve then is apprehended . Fourthly , the flux and reflux ( so to speak ) of severall successive tables , where there is a great number to communicat , and the repeating , or pronouncing , and applying to those severall tables of receavers , the words , Take ye , eat ye , which Christ pronounced but once in one act of distribution , these things ( I say ) cannot be justly charged as deviations from the example of Christ , when the same providence which limited him to a fewer number , calls us to distribute to a great number : Neither can they who so charge us , ever make good what they alledge , unlesse they prove that although Christ had been distributing this Sacrament to all the 500. Disciples , to whom hee appeared after his resurrection ( suppose I say , there had been so many communicants ) yet he had given them all at once the elements , and had said but once , Take ye , eat yee , and that there had been no intermission at all , nor no partition into severall successive Companies . If this can be proved , then they say much against the use of successive Tables , otherwise not . Fifthly , our dissenting brethren of the Independent way , who dislike our severall and successive tables in one Congregation , as a dividing of those who ought to communicat all together , ( for they would have none of the Communicants receave the cup , before all of the Congregation who communicat , have receaved the bread ) these brethren , I say , may satisfie themselves from their owne principles ; For they hold , that although a Congregation encrease so much , as that they cannot , or be so persecuted , that they may not meet safely in one place , for the Word and Sacraments , and supposing the Church of Ierusalem before the dispersion , Acts 8. 1. to have been so numerous , and to have accressed to so many thousands , as could not receave the Sacrament of the Lords Supper , nor ordinarily assemble into one place for the Worship of God , ( that they receaved the Lords Supper in severall companies , and severall houses , is ordinarily collected from Acts 2. 46. and breaking bread from house to house , which the Syriak expoundeth expressely of the Eucharist . ) Yet all this ( say they ) breaks not the Church , but they are still one particular Church . Now if severall companies of the same Church assembled , and receaving the Lords Supper in severall places , be not a breaking or dividing of the Congregation , nor a deviation from the example of Christ , much lesse can they with any reason , charge our communicating by severall companies at successive tables , in the same meeting place or Assembly , to be a breaking of the Congregation , or a deviation from Christs example . If one of their Congregations may receave the Sacrament in severall houses , when ( by reason of numerousnesse ) they cannot all receave it together in one house , I cannot conceive why they may not much more allow us severall successive tables in the Assembly , when the whole cannot communicat at one table , so much for my first argument taken from Christs example . The second Argument , I shall take from the generall notion and nature of the Lords Supper , as it is epulum , a banquet or feast . As those things which are competent to every humane society , or lawfull Assembly , are also competent to the Church and people of God ; And that which every speaker which speaks in any publik audience ought to doe , the same ought a preacher who speaks to the Church , doe ( for instance the posture of his body , and the extension of his voice , ought to be such as he may be best seen and heard ) so likewise those things that are competent , and convenient to every feast or banquet , ought not to be wanting in the Lords Supper , which is the marriage feast of the Kings sonne , Matth : 22. 2 , 3. a great Supper , Luke 14. 16. the Feast , 1 Cor. 5. 8. Prov. 9. 2. Cant : 5. 1. whatsoever is more meant in these Texts , sure the Lords Supper is one thing , and a principall thing which is intended . The Lords Supper is not onely a feast , but a type , and representation of the Everlasting feast and communion with Christ in glory , Luke 14. 15. Rev. 19. 9. 'T is true the marrow and fatnesse , the substance and sweetnesse of this feast in the Lords-Supper , lies in the spirituall and invisible part , yet ( as Irenaeus said ) a Sacrament consists of two parts , one earthly and visible , another heavenly and invisible , so that in the very externall part , although there is that which may difference it from a carnall feast , yet there is that which hath a resemblance of a feast , viz. the eating and drinking of many together in a publick place , a table covered , comely vessels , &c. Otherwise if in the externall dispensation , there were no resemblance of a feast , then we should take away the Analogy betwixt the signe and the thing signified . Now among other things which are suteable to every feast or banquet , even ex more recepto apud omnes gentes , one is , that the guests come to , and sit at the Table ; which by the very light of nature , and generall consent of the Nations , is a token of respect , dignity , and honour put upon the guests . As likewise of friendship and commaradship , or sodalitium . Thence the Greek proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to violat the salt and table . i.e. friendship , whereof eating at one table was a symbole . Thence also that Plautin phrase , communicabo te semper mensa mea . It is aggravation of falshood , and treachery they shall speak lies at one Table , that is , under a profession and signe of friendship , Dan. 11. 27. When David said to Mephibosheth , thou shalt eat bread at my table continually , 2 Sam : 9. 7. doe wee think that David meant no more , but that Mephibosheth should eat of the Kings meat , and be maintained by his favour ? Nay Mephibosheths servant had so much . But there is an Emphasis put upon eating at the Kings table , more then upon eating of the Kings meat : So the King expoundeth himselfe , vers : 11. As for Mephibosheth said the King , he shall eat at my Table , as one of the Kings Sonnes , so also doth Mephibosheth interpret it , 2 Sam , 19. 28. Another example ( though perhaps it rise not so high ) see 1 Kings 2. 7. But shew kindnesse to the sons of Barzillai the Gileadite , and let them be of those that eat at thy Table . It was an argument of Iezebels favour to the Prophets of the groves , that they did eat at her Table , 1 Kings 18. 19. So did Nehemiah , expresse his friendship , to the 150 Jewes and Rulers who did eat at his Table , Neh. 5. 17. Peradventure in the two last examples , there were some successive ( at least severall Tables : ) However , eating at any mans Table was ever a Symbole of friendship with him . Wherefore looking upon the Lords Supper as a feast or a great Supper made by the great King , it ought not to be without this friendly respect , dignation , and honour , which hath been universally among the Nations signified and expressed by placeing the guests at the Table . And I can esteem it no lesse then an erring toto genere , when the order and decency , which is universally observed in all other feasts , ( as such , that is , not as lavish , excessive , disorderly , but as feasts ) is not observed in the Church-feast , the Lords Supper . When the old Prophet did invite the young Prophet to eat bread , and drink water with him , common civility made a table necessary in this single intertainment . 1 Kings 13. 20. And it came to passe as they sat at the Table , &c. If it were a disrespect to invite friends to eat & drink with us , & yet when they come , not to place them at a Table ( where a Table may be had ) I know no reason why it ought not also to be conceived a wronging of Christs guests , when they are not placed at his Table . Thirdly , I argue from the name Table , which the Apostle makes use of in this Ordinance . 1 Cor. 10. 21. ye cannot be partakers of the Lords Table , and of the Table of devills . The table of Divells was that which they did sit at , and eat at , in the Idols temple , 1 Cor. 8 10. The Lords Table was that which they did sit at , and eat at in the Church , and in those times ( to note that by the way ) they did eat their love feasts before the Lords Supper in imitation of Christ , who had the Sacrament after Supper , which doth to me put it the more out of doubt , that those primitive Christians received the Lords Supper at the Table . The name table is also used ( not without respect to the Lords Supper ) Prov. 9. 2. Wisedome hath killed her beasts ( or according to the Hebrew , her killing●… She hath mingled her wine , she hath also furnished her Table , where there is another distinct Emphasis upon the furnishing of her Table , beside the preparing of meat and drink . Again Cant : 1. 12. while the King sitteth at his Table , my Spiknard sendeth foorth the smell thereof . It appear●… by this smell that she was also at Table with the King : for the words intimat that , when the Church is nearest to Christ , even sitting at Table with him , then her graces send foorth the most pleasant smell , and then doth Christ sup with the Church upon her graces , al 's well as she with him upon his mercies and comforts , so that here is a mutuall intertainment and communion In that Evangelicall vision of Ezekiel concerning the second house , which is the Church of Christ , there is also mention of a Table and of comming to it , Ezek. 44. 16. & they shall come near to my Table . It hath been alledged by some , that the name table is but figurative when the Scriprure useth it in reference to the Sacrament , & that to partake of the Lords table is no more but to partake of the body and blood of the Lord. So Psalme 78. 19. Can GOD furnish a Table in the wildernesse i. e. give us flesh . To this I answere , when the Name Table is used for meat and drink , this very use of the word doth not exclude but plainly suppose a materiall Table , at which men use to eat and drink , and so a Table is used promensâ dapibus instructâ , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secundae mensae : Auferre mens as , or the like , though not meant of the wooden table , yet do suppose the wooden Table . I do not doubt , but they in the wildernesse lusted after a perfect furnisht Table , and not meerly after flesh , though that was the cheife thing they desired ▪ and I make al 's little question , but there were both Tables and beds in the wildernesse , such as might be had , and such as Armies use when they encampe and pitch their Tents . But I ask , ought there to be a materiall Table in the Lords Supper , or ought there not , or is it indifferent ? I never yet read it , or heard it doubted by any , but there ought to be a materiall Table . All that have been zealous for throwing down Altars , would yet have a Table . If so , by vertue of what warrant ought there to be a Table , and for what use ? First by vertue of what warrant ? Is it by vertue of Christs example , or any other Scripturall warrant ; or is it because of a naturall conveniency and decency ? If by a Scripturall warrant , I have what I desire . The same Scripturall warrant which will prove that there ought to be a Table , will also prove that the Communicants ought to come to it , and communicat together at it . For the Scripture alloweth not a greater honour to be put upon some Communicants , that they eat of the Kings meat , and at the Kings Table too , and a lesser honour to be put upon other communicants , that they eat of the Kings meat , but not at the Kings Table . If it be said , that a materiall Table hath not its rise from any scripturall warrant , but from naturall conveniency or decency , then it shall be no trespasse against the word of God , to have no materiall Table at all , otherwise then as a naturall indecency . And beside , I still urge the same argument which I was even now hinting , be it by vertue of a scripturall warrant , or be it by vertue of a naturall conveniency , the argument is the same , how ever ▪ all the communicants should come to it , or none at all , for if some come to the Table , and some come not , this is not agreeable to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or equall honour and dignation , which all the communicants ought to have . Naturall decency a's well as Scripturall warrants are of equall concernment to all the communicants . The second Quaere was , for what end and use ought there to be a materiall table ? Is it meerly to be a cupboard for holding the vessels and cups which containe the Elements , and that the Minister may cary them from the Table to those who are to receive ? Then it is no Table , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Table which we dine or sup at , no by-boord for holding things which servants are to present unto those who sit at the Table . What then ? Is the Table of the Lord in the new Testament intended for the same end and use as the Table of the Lord in the old Testament , Mal : 1. 7. The table of the Lord is centemptible ? If so , then we make the Table an Altar , and the Sacrament a sacrifice . For the Sacrifice was Gods meat eaten up by fire from Heaven , and the Altar Gods Table , because it contained his meat . But now the Table of the Lord must have another sense in the new Testament ; the Lords Supper being no sacrifice , but epulum ex oblatis , a feast upon the body and blood of Christ offered upon the crosse for us . Of this nature of the Lords Supper , Mr Cudworth hath learnedly discoursed in a Treatise printed Anno 1642. I conclude the Table which we speak of , is not for a sacrifice , but for a Sacrament , for a feast , for meat which God offers to us not wee to him . Therefore we ought to come unto the Table of the Lord to receive the mysticall food in the Sacrament , al 's well as we come to our ordinary Table for our ordinary food . Otherwise what ever use we may devise for a Table in the Sacrament , sure it serves not for the use of a table , at least not to all the Communicants . Fourthly , I offer also this argument . The comming to and receiving at the Table serveth to set foorth the communion of Saints with Christ and among themselves , which is a principall thing intended in this Sacrament , and without such a symbole as I now plead for , is not plainly and clearly set foorth in this Ordinance . To eat in the same house , and of the same meat , is nothing near such a signe of fellowship or communion , as to eat at the same Table . This difference is noted between Martha and Lazarus , Ioh. 12. 2. when they made a supper to Jesus in Bethany , Martha served , but Lazarus was one of them who sate at the Table with him . Lazarus therefore had more fellowship with Christ at that time . Peter Martyr on 1 Cor : 10. noteth out of Chrysostome that communicare doth imply sodalitium , and is more then participare , to communicat is more then to partake , for one may partake of the same bread , who doth not communicat in the same bread . Hee ha eateth of the same thing , but not at the same Table , cannot be altogether or properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you shame them that have not , ( or them that are poore ) saith the Apostle . What shall I say to you ? shall I praise you in this ? I praise you not . 1 Cor : 11 : 22. So say I those that receive the Sacrament in their Pewes , shame the poor that have no Pewes , wherein they are not to be praised . Sure it were more cōmunion like to sit & receive at one Table . It is the most suteable & significant setting foorth of the communion of Saints , when the children of God are like Olive plants round about his Table , Psal : 128. 3. Therefore the Apostle having mentioned our partaking of one bread , 1 Cor. 10. 17. addeth verse 21. our partaking of one Table , which is the Lords Table . When Communicants come not to the Table , but abide in their Pewes , some here , some there , this is indeed a dividing of the congregation in varias partes partiumque particulas : Neither can they be said to divide the cup amongst themselves , ( which by the institution they ought to doe in testimony of their communion ) when they are not within reach , yea oftentimes not within sight of one another . There is nothing like a dividing it amongst themselves , where they come not to the Table , and there give the cup each to other . I know some have scrupled whether our Saviours words , Luke 22. 17. Take this and divide it amongst your selves ; be meant of the Eucharisticall cup , or of the Paschall . But they goe upon surer reasons who put it out of question , that it is meant of the Eucharisticall cup ( which is there mentioned by Luke by way of Anticipation , I shall for the present give but this reason , which I know hath satisfied some who were of another opinion ( although much more might be said ) that which Luke recordeth to have been spoken by Christ concerning that cup , which he bade them divide amongst themselves , the very same doe Matthew and Mark record to have been spoken by him , concerning the Eucharisticall cup , which was drunk last of all , and after the Paschall supper , viz. That thencefoorth he would not drink of the fruit of the Vine untill he should drink it in the Kingdome of God , which doth not hold true if understood of the Paschall cup , therefore those other Evangelists plainly apply it to the Eucharisticall cup , and there withall they close the historie of the Sacrament , adding only that a hymne was sung , Math : 26. 27 , 28 , 29. Mark , 14. 23 , 24 , 25. with Luke 22. 17 , 18. And if notwithstanding some will not be perswaded that the words , divide it amongst your selves , were meant of the Eucharisticall cup , as I am confident they are in a mistake , so I hope they will at last yeeld this argument , a fortiori . If there was such a symbole of communion in the Pascall cup , that the receivers were to divide it amongst themselves , sure this ought to have place much more in the Eucharisticall cup , for the Lords supper doth more clearly and fully set forth the communion of Saints , then the Passeover did . The fifth Argument I shall draw from the words which Christ used in the distribution , Take ye , eat ye , this is my body which is broken for you , and of the cup , Drink ye all of it . The institution is our rule and patterne , and t is high presumption for any man to be wiser than the Sonne of God , or to speak to the communicants individually in the distribution , Take thou , eat thou , This is the Lords body broken for thee , &c. When Christ thought fit in the distribution to speak in the plurall , Take yee , eat ye , &c. 'T is no answer to say , that the words , Take ye , eat yee , &c. are used in the consecration , for then they are but related Historically . Here is the strength of the Argument , Christ spoke so in the act of distribution , and by way of application to the Communicants in a demonstrative enunciation , therefore so should we . But now this cannot be , where the communicants do not receave at the Table , but in their severall Pewes : This very thing hath occasioned the change of the words of the institution , from the plurall to the singular . Sixthly , we have some light from antiquity also in this particular , for which purpose there are some notable passages in Chrysostome , tom : 5. de Divers . Nov. Test. locis . Ser : 21. where opening these abuses in the matter of love-feasts , reproved in the Corinthians , who joyned together with these the Sacrament , 1 Cor : 11. this he much insists upon as a principall abuse , that they did eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by themselves , or severally : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the table is not made Common , for the rich did eat by themselves , not together with the poore . Christ did not so with his Disciples in his last Supper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For in that Supper , both the Master and all the servants sate together . Chrysostome sheweth further from the Churches custome and forme observed in the administration of the Lords Supper , how justly the Apostle challengeth that abuse in the love feasts . For in the Lords-Supper all approach unto , and receave at the same table For , saith he , that spirituall and holy Table is common to all , both rich and poore — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is the same honour , the same accesse and approach for all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And untill all doe partake of this spirituall and holy Table , the things which are set upon the Table , are not taken away , but all the Priests , ( or Ministers ) stand expecting even him who is the poorest , or smallest of all . So that according to this form and custome which he holdeth forth unto us , the Ministers did not goe about with the Elements unto the severall pewes of the Communicants , but they stood still at the table , and all the Communicants , both poore and rich come to the Table . CHAP. XIX . That there was among the Jewes a jurisdiction and government Ecclesiasticall , distinct from the civill . FIrst , they had Elders who were Spirituall or Ecclesiasticall ( not civill ) rulers . Whence it is that Salmasius de primatu papae , pag : 3. and long before Ambrose in 1 Tim : 5. doeth paralell the Jewish Elders not to the Christian Magistrate , but to the Elders of the Christian Church ordained by the Apostles . I do not say that they had no Elders who were civill Magistrates ; but they had some Elders who were Church Governours , or had an Ecclesiastical jurisdiction . Which I prove 1. By the arguments brought before , Book 1 chap : 3. pag : 26. 27. 2. The Jewes when they had lost their State , power , and civill Government , had still under the Romane Emperours their Presbyteri and Archisynagogi . Whereof Mr. Selden in Eutych : pag : 15. 16. brings cleare instances under Arcadius and Honorius . Now the Romane Emperours did not permit to the Jewes their owne civill Government , but onely an Autonomy in Religion . So ibid : pag : 34. he sheweth us that the Kings of England have permitted to the Jewes in England their Presbyteratus , which he doth not deny , but halfe yeeld , to have been the same with their Sacerdotium . 3. Although Mr. Selden , comment : in Eutych : Orig : pag. 17. &c. to 34. and in his Vxor Ebraica . lib. 1. chap. 15. holdeth that the Jewish Elders or Presbyters , were such as were created by impositione of hands , receaving thereby a judiciall facultie or degree , so that thence forth they were capable of membership in the Sanhedrim , either of 23. or 71. and were fit to preside in judging of civill causes : and so endeavoureth to shew that it was a civill , not a sacred or Ecclesiasticall dignity and preferment ; Yet he furnisheth me with some considerable arguments to confirme my opinion , beside that which was last mentioned . As 1. He tells us in Eutych . pag. 16. that nomina officiorum Sacrorum , ut patriarcha , Pr●…byter , Apostolus , Diaconus , Primas Et Episcopus , in Christianismum ex Iudaismi veteris usu , &c. manarunt . But if the Jewish Elders were not promoted to a sacred , but to a civill jurisdiction , that name should have been transferred to Magistrates , Judges , Parliament men , rather then to Church officers . 2. He tells of a divided , distinct , bounded & particular Ordniation of the Iewish Elders , some of them being ordained to a faculty or power of judging , but not to judge of lawfull or unlawfull rites , others of them being ordained to judge of rites , but not of pecuniary causes . The forme of words which he citeth , is this , Et sit tibi sacultas judicandi , sed ita ut minime sit tibi facultas decernendi quinam ritus illiciti , quinam liciti , aut sit tibi hujusmodi facultas decernendi , ita tamen ut causas pecuniarias non sit tibi facultas judicandi . Behold a sacred and a civill jurisdiction distinguished . Mr. Selden himself , uxor . Ebr. lib. 1 cap. 15. tells us that the word Presbyters or Elders , is by the Talmudicall writers used no only for those who were created by imposition of hands to a Magistraticall or judiciall facultie , such as the members of the Sanhedrim , or such as were candidats in that facultie , and as it were expectants of a place , and memberships in their Courts of justice , but also for other fit and idoneous persons , who might be called for counsell or advice . Therefore all their Elders were not civill Magistrates . My second Argument shall be taken from the Jewish Ordination of Elders , ( Ordination being an act of the power of jurisdiction , not of order ) with imposition of hands , from which Mr. Selden , Eutych . pag. 24. 25. tells us , the Christian Ordination and imposition of hands upon Presbyters , was bo rowed ( even as the Christian baptisme from the Jewish baptisme at the admission of Proselytes , and the Lords Supper from what was used in the passeover , ) whereunto hee saith , any man will assent , if he consider what is found in the Talmudicall writers of the number of three , ( which was the least number which could suffice to the ordaining of a Jewish Elder ; and the same was the least number which the ancient Church thought sufficient for Ordination : ) Also of the internall effect of that Jewish Ordination , with laying on of hands , which effect was the resting of the holy Ghost upon the Elder so ordained . And this was drawen from Num. 11. 26. Deut. 34. 9. See ibid. 21. 22. There is so much of the Christian Ordination borrowed from the Jewish , that D. Buxtorf : lex : Rabbin . pag : 1499. where he speaks of the Jewish Ordination , referrests to 1 Tim. 4. 14. I will adde other three cited by Mr. Selden , ibid : pag : 22. First , I. Scaliger , Elench ▪ Triher : cap : 20. When I turne to this place , I finde Scaliger moves the question , how it came to passe that Christ was permitted to sit , and to teach among the Doctors in the Temple , not being ordained . ( Marke here an Ordination which was for publick teaching , not for a power of civill judicature , which Christ never assumed ) and how it came that both hee and Iohn Baptist were called Rabbi : also he paralells one newly ordained among the Jewes , with a young Bishop in the ancient Canons . The next shall be , H. Grotius annot . in Evan. pag : 329. When I turne hither , I finde Grotius speaking thus , Manuum impositio apud Iudaeos indicabat invocationem divinae potentiae : ut alibi diximus . unde factum est ut munia publica eo ritu conferentur , etiam civilia ut Senatorum . Sed & in archisynagogis & senioribus synagogae , idem observatum , unde mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christianos transiit . Here is an Ecclesiasticall Ordination to offices in the Synagogue , which he distinguisheth from civill offices . Lastly I turne to Itiner Beni . pag : 73. 74. Where I read of one D. Daniel Filius Husday , called caput exulum , unto whom the dispersed Jewes in severall Provinces , have their recourse for Ordination of their Preachers or Teachers . Hi omnes Israelitarum caetus ab exulum capite potestatem accipiunt , sibi in singulis Congregationibus professorem & concionatorem praeficiendi . Nam ipsum conveniunt , ut manuum impositione potestatem accipiant . Was this Ordination now to a civil rule or judicature ? A Doctor or Professor in the Schoole , and a Preacher in the Synagogue , are here joyned as the common and ordinary rulers in the particular Assemblies of the Jews , as L' Empereur noteth , not . in Benjam : 148. 149. where he also cleareth , that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan mentioned there by Benjamin was not a civill ruler , but praelector & concionator , a reader & expounder of Scripture . See Buxtorf : lex : Rabbin . at the same word . Hic maxime oratione sive precibus & cantu Ecclesiae praeibat , praeerat lectioni legali , docens quod & quomodo legendum , & similibus quae ad sacra pertinebant . And after he sayeth of this word , pro Ministro Sacrorum passim usitatissimum . t is a rabbinicall word , sounding somewhat near chozim , seers , which was a name given to the Prophets , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit . Moreover observe this passage of Elias in Tisbite , at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuicunque manus imposita est ad Magisterium , sed non dum idoneus est ut doceat dogma , quo vocetur doctor noster Magister , eum Magistri socium seu familiarem dicunt . This is cited by Scaliger , Elench Triher . cap : 20. and by L' Empereur not . in Benjam : pag : 188. Where he illustrateth it by the fellowes in the English Universities , who though not yet Masters , yet are diverse times promoted to the degree of Batchellours ; yea , Doctors of Divinity . So then hands were laid on such a person as intended to be a Teacher , and if hee had not yet a dogmaticall facultie for Teaching , he was counted but a fellow . A third argument I take from the Synagoga magni , see Aarons Rod , pag. 4. 5. 137. 146. Adde Mr. Selden in Eutych ▪ pag : 42. where he tells us out of the Ierusalem Gemara , Centum & viginti Presbyteri , è quibus octoginta prophetae fuere aut instar Prophetarum , hanc precandi formulam institueruut . Marke they were Elders , and that an Assembly was an Eldership or Sanhedrim . But is it credible that Ezra Zerubbabell , Haggai , Zechariah and Malachia would consent that such an Assembly , for which there been neither institution nor president before , should assume that great power in Church affaires ? Salom. Glassius Phil. sacr : lib. 1. Tract . 1. pag : 26. 27. Rectius est originem ejus ( Masorae ) ad veros Synagogae seu consistorii magni ( cujus praeses Ezra sacerdos , legis divinae peritissimus , Ezra 7. 6. Symmistae & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Haggaeus , Zacharias , Malachias , Nehemias , Zorobabel , Sacerdos , Jehoshua , aliique primarii Sacerdotes & Levitae , ducis Zorobabelis ex Babylonia comites , numero centum viginti ) reducere , Ezra 7. 10. & haec communis Hebraeorum est sententia . Following the most receaved opinion of the Hebrews themselves , ascribes the making and composing of the Masora ( a most ingenious and laborious critical doctrine upon the Hebrew Text ) to the men of the great Synagogue . Fourthly , consider the triple Crowne which the Hebrewes speak of Pirke Aboth , cap. 4. sect : 13. Tres sunt coronae , corona legis , sacerdotii , & regni . Here is an Ecclesiasticall and civill Government , and jus divinum over both . Pirke Aboth . cap. 6. sect . 5. Major est lex sacerdotio aut regno . See Aarons rod , pag : 36. Philo saith , Moses divided the Civill and Ecclesiasticall administration . The fifth Argument I shall take from that Ecclesiasticall Government and discipline which the Jewes since their dispersion and the destruction of Ierusalem and of the Temple , have exercised , where they had at all liberty to exercise their Religion . I read much in Itinerarium Benjaminis of the Antistites , praepositi , praesides , praefecti , Moderatoris Synagoga , synedria & capita synedriorum , among the dispersed Iewes . pag. 70. decem in istâ civitate ( in Bagdado ) sunt concessus sive Synedria , Chrisost. lib. 1 , quod Christus sit Deus , makes mention of a Patriarch of the dispersed Iewes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he had a great power and rule among the Iews , as may be collected from that and other places of Chrysostome . This can be no civill Government or Magistraticall courts ( though Benjamine is too vain-glorious that way ) as Const. L' Empereur in his preface to the reader , proves from the Testimonies of Iewes themselves , Kimchi , Abrabaniel , Maimonides , and the Chaldee paraphrase on Hos. 3. all making it manifest , that after their second dispersion , they had no Magistraticall nor judiciall power : See also for this , L' Empereur his annotations in Benjam . pag : 196. 200. Which answereth that of Mr. Selden in prolegom . ante lib. de success : Nullo adeo in aevo fere non erat hoc nationi huic ( judaeorum ) singulare , suis fere legibus alieno in regno seu republica uti . Well , what then was the power of those rulers and courts of the Iewes in Benjamins observation , who wrote in the twelfth Century ? He tells pag : 30. of their excommunicating of Epicurean Iews , and pag : 73. 74. 115. of their ordaining of Rabbies , Readers and Preachers . From pag. 92 , he tells a story of one David Alroi , who being a witty sorcerer , rebelled against the King of the Persians , called himself the King of the Iewes , and got some followers . After he was in the hands of this King of the Persians , he escaped by his magicall Arts , and though pursued , could not be overtaken and catcht , whereupon this Persian King , writes to Caliphas a Machumetan Prince residing at Bagdadum , that he would deale witt D. Daniel filius Has dai caput exulum , and with the capita Synedriorum , there also residing , to forbid this David Al●…ci , and to restraine him , otherwise said the Persian King , I will kill all the Iewes whom I finde in my Kingdome , which put all the Iewes throughout Persia in great sea●…e , so that they wrote ad exulum principem & Synedriorum capita qui Bagdadi habitabant , to their Pope , as I may so sa●… , and heads of the Courts at Bagdadum , that they would by their authority prohibite that man , through whom they were in danger of their lives . After this , the heads of those Sanhedrims at Bagdadum by their auctority gave forth letters to this purpose . Scito redemptionis tempus nondum advenisse , necdum signa nostra à nobis conspecta : nam inflato suo animo nemo praevalebit . Itaque jubemus ut te cohibeas , quo minus talia in posterū moliaris : quod si non pareas , esto excommunicatus a toto Israele . Observe here when the Jewish Government and Discipline at that time , was driven to the height , even for preventing the destruction of many of their brethren , they had not a Magistraticall secular power ; but they did dogmatically declare against that man , and ordained him to be excommunicated in case of his obstinacy , which maketh manifest these two things , that they had not a Magistraticall power , and that they had an Ecclesiasticall power of Government and censures . But all this preveiled not with David Alroi , who still persisted in his course , till Zin Al-din a Turkish King sent against him some who killed him . And if we will learn from Chrysostome what the Patriarchs of the dispersed Jews were in those dayes , see him , Tom : 5. Orat : 4. adversus Iudaeos . Will thou that I rehearse unto thee Lawes concerning the Priesthood , that so thou mayest understand that they who are now among you called Patriarches , are not Priests , but hypocritically act the part of Priests ; &c. A litle after he concludes , because they had not sacrifices , nor sprinkling of blood , nor the anointing of oyle , &c. t is manifest that the Priest which is now among them ( meaning their Patriarch who pretended to be a Priest ) is impure unlawfull , and prophane . Whence it appears , that among the dispersed Iews there remained a shadow and footstep of Ecclesiasticall Governours and Government . CHAP. XX. That necessary consequences from the written word of God , do sufficiently and strongly prove the consequent or conclusion , if Theoreticall , to be a certain divine truth which ought to be beleived , and if practicall , to be a necessary duty , which we are obleidged unto , jure Divino . THis assertion must neither be so farre inlarged as to comprehend the erroneous reasonings and consequences from Scripture which this or that man , or this or that Church , apprehend and believe to be strong and necessary consequences . I speak of what is , not of what is thought to be a necessary consequence , neither yet must it be so far c●…arctat and straitned , as the Arminians would have it , who admit of no proofes from Scripture , but either plaine explicit Texts , or such consequences as are nulli non obviae , as neither are nor can be contraverted by any man who is rationis compos . See there praef ante exam : cens : and their examen . cap : 25. pag. 283. By which principle , if imbraced , we must renounce many necessary truths which the reformed Churches hold against the Arians , Antitrinitarians , Socinians , Papists , because the consequences and arguments from Scripture brought to prove them , are not admitted as good by the adversaries . This also I must in the second place premise , that the meaning of the assertion is not that humane reason drawing a consequence from Scripture can be the ground of our belief or conscience . For although the consequence or argumentation be drawn foorth by mens reasons , yet the consequent it self or conclusion is not believed nor embraced by the strength of reason , but because it is the truth and will of God , which Camero prael : tom : 1. p. 364. doth very well clear . Ante omnia hoc tenendum est , aliud esse consequentiae rationem deprehendere , aliud ipsum consequens ; nam ut monuimus supra saepenumero deprehenditur consequentiae ratio , cum nec comprehendatur antecedens nec deprehendatur consequens , tantum intelligitur hoc ex illo sequi . I am hoc constituto dicimus non esse sidei proprium sed rationis etiam despicere consequentiae rationem , dicimus tamen fidei esse proprium consequens credere Nec inde tamen sequitur sidem ( quia consequens creditur ) niti ratione , quia ratio non hic argumentum sed instrumentum est , quemadmodum 〈◊〉 sides dicitur esse ex auditu , auditus non est argumentum fidei , sed est instrumentum . Thirdly let us here observe with Gerhard , a distinction be-between corrupt reason , and renewed or rectified reason : or between naturall reason arguing in divine things from naturall and carnall principalls , sense , experience and the like : and reason captivated and subdued to the obedience of Christ , 2 Cor : 10. 4 , 5. judging of divine things not by humane but by divine rules , & standing to scriptural principals , how opposite so ever they may be to the wisedome of the flesh . T is the latter not the former reason which will be convinced & satisfied with consequences and conclusions drawn from Scripture , in things which concerne the glory of God , and matters spirituall or divine . Fourthly , there are two sorts of consequences which Aquìnas prima part : quaest . 32. art . 1. 2um . distinguisheth . 1. Such as make a sufficient and strong poof , or where the consequence is necessary and certaine , as for instance sayeth he , when reason is brought in naturall science to prove that the motion of the Heaven is ever of uniforme swiftnesse , not at one time slower and another time swifter . 2. By way of agreablenesse or conveniency ▪ as in Astrology ( saith hee ) thi reason is brought for the Excentricks or Epicycles , because by these being supposed ) the Phoenomena , or appa entia sensibila in the Coelestiall motions may be salved Which he thinks is no necessary proof , because their Phoenomena may be salved another way , and by making another supposition . Now the consequences from Scripture are likewise of two sorts , some necessary , strong , and certain , and of these I here speak in this assertion ; others which are good consequences to prove a sutablenesse or agreablenes of this or that to Scripture , though another thing may be also proved to be agreable unto the same Scripture in the same or another place . This latter sort are in diverse things of very use . But for the present I speak of necessary consequences . I have now explained the assertion , I will next prove it by these arguments . First , from the example of Christ and his Apostles , Christ proved against the Sadduces the Resurrection of the dead , from the Pentateuch , which was the only Scripture acknowledged by them , as many think , though some others hold there is no warrant for thinking so , Mat. 22 31 , 3. Luke 20. 37 , 38. Now that the dead are raised , even Moses shewed at the Bush , when he calleth the Lord the God of Abraham , and the God of Isaac , and the God of Jacob , for he is not a God of the dead but of the living : for all live unto him . Again , Ioh. 10. 34 , 35 , 36. Is it not written in your Law , I said ye are Gods. If hee called them gods unto whom the word of God came , and the Scripture cannot be broken ; Say ye of him whom the Father hath sanctified , and sent unto the world , thou plasphemest , because I said , I am the Sonne of God ? The Apostle Paul proved by consequence from Scripture Christs Resurrection , Act : 13. 33 , 34. He hath raised up Iesus again , as it is also written in the second Psalme , thou art my Sonne this day have I begotten thee . And as concerning that he raised him up from the dead , now no more to returne to corruption , he said on this wise , I will give you the sure mercies of David . His God head is proved , Heb : 1. 6. From these words , Let all the Angels of God worship him . Divine worship cannot be due , and may not be given to any that is not God. 2. Argum : Although Hooker in his Ecclesiasticall policy , and other Prelaticall writers did hold this difference between the old and new Testament , that Christ and his Apostles hath not descended into all particularities with us as Moses did with the Jews , yet upon examination it will be found that all the ordinances and holy things of the Christian Church are no lesse determined and contained in the new Testament , then the Ordinances in the Jewish Church were determined in the old , and that there were some necessary things left to be collected by necessary consequences , from the Law of Moses , as well as now from the new Testament , If we consult the Talmud , we find there that the Law , Num : 15. 31. concerning the soul to be cut off , for despysing the word of the Lord is applied to those who denied necessary consequences from the Law , and ( saith the Talmud ) if a man would acknowledge the whole Law to be from Heaven , praeter istam collectionem amajori aut minori , istamve , à pari , is notatur illâ sententiâ quia verbum Domini aspernatus est , Exc. Gem ar . Senhedrin . cap : 11. sect . 38. So that here are two sorts of necessary consequences from the Law , one is a majori aut minori or if ye will , a fortiori : another a pari either of which being refused , the Law it self was despised , yea t is further to be observed with Mr. Selden in his Vxor Haebraica lib : 1. cap : 3. that the Karaei or Iudaei scripturarii who reject the additaments or traditions of the Talmudicall Masters , and professe to adhere to the literall and simple sense of the Law , without adding to it , or diminishing from it , yet even they themselves do not require expresse words of Scripture for every Divine Institution ; but what they hold to be commanded or forbidden by the law of God , such commandment or prohibition they draw from the Law three wayes , either from the very words of the Scripture it self , or by argumentation from Scripture , or by the hereditary transmission of interpretations , which interpretations of Scripture formerly received , the following Generations were allowed after to correct and alter upon further discovery or better reason . The second way which was by argumentation , was by the principles of the Karaei themselves of two sorts , a pari or a fortiori . Which agreeth with the passage of the Talmud before cited . And herein our writers agree with the Karaei , that all kinds of unlawfull and forbidden mariages are not expresly mentioned in the law , but diverse of them to be collected by consequence , that is , either by parity of reason , or by greater strength of reason : for instance , Levit ▪ 18. 10. The nakednesse of thy Sons daughter , or of thy daughters daughter , even their nakednesse thou shalt not uncover : For theirs is thine own nakednesse . Hence the consequence is drawn a pari . Therefore a man may not uncover the nakednesse of his great grand-child , or of her who is the daughter of his Sonnes daughter . For that also is his own nakednesse , being a discent in linea recta from himself . From the same Text , 't is collected à fortiori , that much lesse a man may uncover the nakednesse of his own daughter , which yet is not expressely forbiden in the Law , but left to be thus collected by necessary consequence from the very same Text , 't is likewise a necessary consequence that a man may not uncover the nakednesse of her who is daughter to his wives sonne , or to his wives daughter . For here the reason holds , 't is his owne nakednesse , his wife and he being one flesh , which gives ground to that generall receaved rule , that a man may not marry any of his wives blood , nearer than he may of his own , neither may a wife marry any of her husbands blood , nearer then she may of her owne . Again , Levit : 18. 14. Thou shalt not uncover the nakednesse of thy fathers brother , &c. Hence it followeth à pari , that a man may not uncover the nakednesse of his mothers brother , and by parity of reason ( ever since that law was made , ) 't is also unlawfull for a woman to marry him who hath been husband to her father sister , or to her mothers sister , the nearnesse of blood being alike between Uncle and Neece , as between Ant and Nephew . Other instances may be given , but these may suffice to prove that what doeth by necessary consequence follow from the law , must be understood to be commanded , or forbidden by God , as well as that which is expressely commanded or forbidden in the Text of Scripture . 3. Argument , If we say that necessary consequences from Scripture prove not a jus divinum , we say that which is inconsistent with the infinite wisdome of God , for although necessary consequences may bee drawen from a mans word which do not agree with his minde and intention , and so men are oftentimes insnared by their words ; yet ( as Camero well noteth ) God being infinitly wise , it were a blasphemous opinion , to hold that any thing can bee drawne by a certaine and necessary consequence from his holy word , which is not his will. This were to make the onely wise God as foolish man , that cannot foresee all things which will follow from his words . Therefore wee must needs hold , 't is the minde of God which necessary followeth from the word of God. 4. Argument , diverse other great absurdities must follow , if this truth be not admitted . How can it be proved that women may partake of the Sacrament of the Lords supper , unlesse wee prove it by necessary consequence from Scripture ? How can it bee proved that this or that Church , is a true Church , and the Ministery thereof , a true Ministery , and the Baptisme Ministered therein true Baptisme ? Sure no expresse Scripture will prove it , but necessary consequence will. How shall this or that individuall beleever , collect from Scripture , that to him , even to him the Covenant of grace and the promises thereof belong ? Will Scripture prove this otherwise , than by necessary consequence ? How will it be proved from Scripture , that the late warre against the Popish and Prelaticall party , in desence of our Religion and Liberties , was lawfull , that the solemne League and Covenant was an acceptable service to God ? Necessary consequence from Scripture will prove all this ; but expresse Scriptures will not . The like I say of fastings and thansgiving now and then , upon this or that occasion , God calls us to these dueties , and it is his will that we performe them , yet this cannot bee proved from Scripture , but by necessary consequences . This fourth Argument will serve for the extension of the present assertion ( which I now prove ) to ' its just latitude , that is , that Arguments from Scripture by necessary consequence , will not onely help to prove and strengthen such things which may bee otherwise proved from expresse and plain Scriptures , but will be good and sufficient to prove such things to be by the will and appointment of God , or as we commonly say , Iure divino which cannot be proved to be such , from any expresse Text of Scripture . 5. Argument , I shall here take notice of the concession of Theophilus Nicolaides , the Socinian in his Tractat , de Ecclesia & missione ministrorum , cap. 10. pag : 121. Although hee professeth his dissent , both from the Reformed and Romane Churches thus far , that he doeth not beleeve things drawen by consequence from Scripture to be equally necessary to salvation , as those things contained expressely in Scripture , yet he yeelddeth the things drawne by consequence to be as certaine as the the other , quantumuis , saith he , aeque certa sint quae ex sacris literis de ducuntur atque ea quae in illis expresse & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habentur . And generally it may be observed , that even they who most cry downe consequences from Scripture , and call for expresse Scriptures , do notwithstanding , when themselves come to prove from Scripture their particular Tenents , bring no other but consequentiall prooffs . So farre is wisdome justified , not onely of her Children , but even of her Enemies . Neither is it possible that any Socinian , Erastian , &c. can disput from Scripture against a Christian , who receaveth and beleeveth the Scripture to be the word of God , but hee must needs take himself to consequentiall prooffs : for no Christian will deny what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and syllabically in Scripture , but all the controversies of Faith or Religion in the Christian world , were and are concerning the sense of Scripture , and consequences , drawne from Scripture . 6. Argument . If wee do not admit necessary consequences from Sripture to prove a jus divinum , wee shall deny to the great God that which is a priviledge of the little Gods or Magistrates . Take but one instance in our own age ; When the Earle of Strafford was impeached for high treason , one of his defences was , that no Law of the Land had determined any of those particulars , which were proved against him to be high treason . Which defence of his was not confuted by any Law , which literally and syllabically made many of those particulars to be high treason , but by comparing together of severall Lawes , and severall matters of fact , and by drawing of necessary consequences from one thing to another , which made up against him a constructive treason . If there be a constructive or consequentiall jus humanum , there must be much more ( for the considerations before mentioned ) a constructive or consequentiall jus divinum . CHAP. XXI . Of an assurance of an interest in Christ , by the marks and fruits of sanctification , and namely by love to the Brethren . Also how this agreeth with , or differeth from assurance by the Testimony of the Spirit ? and whether there can bee any well grounded assurance without marks of grace . T Is a right , a safe , a sure way to seek after , and to enjoy assurance of our interest in Christ , and in the Covenant of grace , by the marks and fruits of Sanctification . Which ( before I come to the proof of it ) that it may not be mistaken , but understood aright , take these three cautions ; first , our best marks can contribute nothing to our justification , but onely to our consolation , cannot availe to peace with God , but to peace with our selves ; gracious marks can prove our justification and peace with God , but cannot be instrumentall towards it , that is proper to faith . Faith cannot lodge in the soule alone , and without other graces , yet faith alone justifies before God. Secondly , beware that marks of grace doe not lead us from Christ , or make us looke upon our selves , as any thing at all out of Christ. Thou bearest not the root ; but the root beares thee . Christ is made unto us of God , sanctification as well as righteousnesse . Thy very inherent grace and sanctification is in Christ , as light in the sunne , as water in the fountaine , as sap in the roote , as money in the treasure . 'T is thine onely by irradiation , effluence , diffusion , and debursement from Jesus Christ. 'T is Christs by propriety , thine onely by participation . 'T is thy Union with Christ , which conveighs the habits of grace to thy soule . 'T is thy communion with Christ , which stirs up , actuateth , and putteth forth those habits into holy dueties and operations . 'T is no acceptable duetie , no good fruit , which flowes not from the inward acting and exerciseing of grace in the soule . 'T is no right acting of grace in the soule , which floweth not from habituall grace , and a new nature . 'T is no new nature which floweth not from Christ. Thirdly , all thy markes will leave thee in the darke , if the spirit of grace do not open thine eyes , that thou mayest know the things which are freely given thee of God. Hagar could not see the well , though she was beside it , till her eyes were opened . Markes of grace are uselesse , undiscernable , and unsatisfactory , to the deserted and overclouded soule . These cautions being in our eye , that we may not separat our markes , either from the free grace of God , or from Christ , or from the spirit : I proceed to the proof of that point , which I propounded in the beginning . First , It may bee aboundantly proved from these Texts , Psal : 17. 3. and 119. 6. 2 Cor : 1. 12. 1 John 1. 6 , 7. and 2. 3. and 3. 9 , 10 , 14. Secondly , our passing from the state of nature and wrath , into the state of grace , and to bee in Christ , is compared in Scripture to such things as are most decernable , and perceptible by their proper markes . 'T is called a passing from death to life , from darknesse to light , from being farre off , to be near , &c. all which things are known by manifest and certaine evidences . The spirit of grace is compared to fire , water , winde , which are known by sensible signes . Conversion is a returning of one who had turned away , and is not returning discernable by certaine tokens ? The new creature is a good tree , and is not a good tree known by good fruits , Matth. 7. 17 , 18. Thirdly , both in Philosophy and Divinity ; yea , in common sense 't is allowed to reason from the effects to the causes , here is burning , therefore here is fire ; here is the blossoming of trees and flowers , therefore it is spring , and the Sunne is turning again in his course ; here is perfect day light ▪ therefore the Sunne is risen ; here is good fruit growing , therefore here is a good tree . 'T is a consequence no lesse sure and infallible , here is unfeigned love to the brethen , therefore here is regeneration ; here are spirituall motions , affections , desires , acts and operations , therefore here is spirituall life . Fourthly , the markes of grace have so much evidence in them , as formeth in others of the Saints and servants of God , a well grounded judgement ; yea , perswasion of charity , that those in whom they behold these markes , are in the state of grace and regeneration . If they could see into the hearts of others , to bee sure of the sincerity and soundnesse of their graces , they could have a judgement of certainty concerning them . But this they cannot , for who knowes the things of a man , save the spirit of a man which is in him . Sure a Saint may know more of himselfe then another Saint can know of him , for hee is conscious to the sincerity of his owne heart in in those things , whereof another Saint sees but the outside . And unlesse one will say , that a Saint can know no more of himself by marks , then another Saint can know of him by the same markes , it must needs be yeelded that , a Saint may certainly and assuredly know himselfe by the marks of grace which are in him . Fifthly , without a tryall by markes , wee cannot distinguish between a well grounded and an ill grounded assurance , between a true and a false peace , between the consolation of the Spirit of God , and a delusion . How many times doth a soule take Sathan for Samuell ; and how shall the soul in such a case be undeceived without a tryall by markes ? But it may bee objected that this remedy may prove , and doth often prove no remedy ; for may not Sathan deceive the soule in the way of markes , as well as without it ? Can hee not deceive the soule syllogistically by false reasonings , as well as positively by false suggestions ? I answer , no doubt he can , and often doth , yet the mistaking of marks may be rectified in the Children of God : Wisdome is justified of her children ; but the rejecting and slighting of all markes cannot bee rectified , but is a certain and unavoidable snare to the soule . If marks of grace become snares to the Reprobate , that proves nothing against the use of markes . The word of God is a snare and a gin to the Reprobate , that they may goe and fall backward , and bee broken and snared and taken : yet the word is in it self the power of God to salvation . So , the way of markes is a sure and safe way in it selfe , and to every well informed conscience : When any conscience through errour or presumption mistakes the marke , that is the fault of the person , not of the way of markes , and the personall errour may be helped by personall light and Information , if the partie wil receave it . Whereas to make no tryall by markes , and to trust an inward testimony , under the notion of the holy Ghosts testimony , when it is without the least evidence of any true gracious marke , this way ( of its own nature , and intrinsecally , or in it self is ) a deluding and insnaring of the conscience . But it may be asked , and 't is a question worthie to bee looked into , ( though I must confesse I have not read it , nor heard it handled before ) how doth this assurance by marks agree with , or differ from assurance by the testimony of the holy Ghost ? May the soule have assurance either way , or must there be a concurrence of both ( for I suppose they are not one and the same thing ) to make up the assurance ? For answere whereunto , I shall first of all distinguish a twofold certainty , even in reference to the minde of man , or in his conscience , ( for I speak not heare de ●…ertitudine entis , but mentis ) the one may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the conscience is in tuto , may be secure ; needeth not feare and be troubled . The Graecians have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they were speaking of giving security and assurance by safe conducts , or by pledges , or by sureties , or the like . The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full perswasion , when the soule doth not onely stirre a right and safe course , and needeth not feare danger , but saile , before the winde , and with all it's sailes full . So there is answerably a double uncertainty , the one may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when a man is in himselfe perplexed and difficulted , and not without cause , having no grounds of assurance ; when a man doth doubt and hesitate concerning a conclusion , because hee hath no reasons or arguments to prove it , when a man is in a wildernesse where he can have no way , or shut up where hee can have no safe escaping . The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a doubting that ariseth not from want of arguments , or from the inextricable difficultie of the grounds , but from a disease of the minde , which makes it suspend or retaine it's assent , even when it hath sufficient grounds upon which it may be assured . Now 't is the evidence of signes or markes of grace , which giveth that first kinde of certainty , and removeth that first kinde of uncertainty : But 't is the testimony of the Spirit of the Lord , which giveth the second kinde of certainty , and removeth the second kinde of uncertainty . Take a simile two or three for illustration . The Scripture is known to bee indeed the word of God , by the beames of divine auctority which it hath in it selfe , and by certaine distinguishing Characters , which doe infallibly prove it to be the word of God , such as the heavenlynesse of the matter ; the Majesty of the style , the irresistible power over the conscience ; the generall scope , to a base man , and to exalt God , nothing driven at but Gods glory and mans salvation ; The extraordinary holinesse of the Penmen of the holy Ghost , without any respect to particular interests of their owne , or of others of their nearest relations , ( which is manifest by their writings ) the supernaturall mysteries revealed therein , which could never have entered inthe reason of men , the marvailous consent of all parts and passages ( though written by diverse and severall Penmen ) even where there is some appearance of difference ; the fulfilling of prophesies , the miracles wrought by Christ , by the Prophets and Apostles ; the conservation of the Scripture against the malice of Sathan , and fury of persecuters . These and the like are characters and markes , which evidence the Scriptures to be the word of God ; yet all these cannot beget in the soule a full perswasion of faith , that the Scriptures are the word ; this perswasion is from the holy Ghost in our hearts . And it hath been the common resolution of so●…nd Protestant writers ( though now called in question by the Scepticks of this age ) that these arguments and infallible characters in the Scripture it selfe , which most certainly prove it to be the word of God , cannot produce a certainty of perswasion in our hearts , but this is done by the Spirit of God within us , according to these Scriptures , 1 Cor : 2. 10 , 11 , 14 , 15. 1 Thes : 1. 5. 1 Iohn 2. 27. and 5. 6 , 7 , 8 , 10. Ioh : 6. 45. In like manner , a Scholler or a young disputant may argue and dispute ( be it in Philosophie or Divinity ) upon very right and sure principles , yet perdventure , not without great feare and doubting in his own thoughts , till he be put out of that feare , by the approbation and testimony of his learned Master who presideth in the dispute . The evidence of good markes while it is opened unto us , may make our hearts to burne within us , as those Disciples said , which were going to Emmaus , but yet our eyes are held ( as it was with them ) that wee doe not know Christ in us , or talking with us , untill our eyes be opened by the Spirit . No doubt they had much light breaking in upon their understandings , while Christ expounded unto them the Scriptures by the way , and this light was with life and heat in their hearts : But after they knew Christ in breaking of bread , then , and not till then , came the fulnesse of perswasion , and then they could say , The Lord is risen indeed . Luke 24. 15 , 16 , 30 , 31 , 32 , 34. Our inward evidence of graces or use of signes may bring the Children to the birth ( I mean in point of assurance ) but 't is the evidence of the Spirit of God , which giveth strength to come forth . Without this evidence of the Spirit of God , the soule doth but grope after a full assurance , as it were in the dark ; but when the holy Ghost commeth to do the office of a Comforter , then there is light and liberty . Our assurance of justification , adoption , grace and salvation , is virtually in a syllogisticall way : Whoever beleeves on the Sonne of God , shall not perish , but have life everlasting . But I beleeve on the Sonne of God. Therefore , &c. Whoever judge themselves shall not be judged of the Lord. But I judge my self . Therefore , &c. Whoever loveth the Brethren , hath passed from death to life . But I love the Brethren . Therefore , &c. In these or the like proofes , 't is the Spirit of grace which gives us the right understanding , and firme beliefe of the proposition . As for the assumption which hath in it the evidence of graces , 't is made good by a twofold testimony , the testimony of our consciences , 2 Cor : 1. 12. 1 Iohn . 3 19. 20 , 21. and the testimonie of the Spirit it selfe , bearing witnesse together with our consciences . And although both propositions be made good , yet we are so slow of heart to beleeve , that we cannot without the speciall help of the Comforter the holy Ghost , freely , boldly , joyfully , and with a firme perswasion , inferre the conclusion as a most certain truth . So that in the businesse of assurance and full perswasion , the evidence of graces , and the testimony of the Spirit are two concurrent couses or helps , both of them necessary without the evidence of graces , 't is not a safe nor a well grounded assurance , without the testimony of the Spirit , t is not a plerophory or full assurance . There were two evidences of purchase in use among the Jewes , one sealed , another open , Ier : 32. 11. Which custome Hierome saith , was continued till his time . The evidence of the Spirit is like that which was sealed ; the evidence of markes , like that which was open . Therefore let no man divide the things which God hath joyned together . See them joyned in three Texts of Scripture , Rom : 8. 16. neither our spirit alone , nor the spirit of the Lord alone beareth witnesse that we are the Children of God ; but both these together beare witnesse of this thing . The spirit it self beareth witnesse with our spirit , 1 Cor : 2. 10. 12. we read , that the spirit revealeth unto us , and makes us to know the things which are fre●…ly given to us of God. But withall vers : 13. there is a comparing spirituall things with spirituall , and so among other things compared together , there is a comparing of spirituall markes , with a spirituall state , of spirituall fruit , with a spirituall tree , &c. 1 Iohn 5. 6. the spirits witnessing , is joyned with the witnessing of the water and blood , that is with the evidence of grace , the evidence of justification , and a pacified conscience sprinkled with the blood of Christ : and purged from the guilt of sinne , also the evidence of sanctification and a pure conscience , purged from the inherent filth and staine of corruption ; the former of these is the testimony of the blood ; the latter is the testimony of the water , and both these not enough ( as to the point of assurance ) without the testimony of the spirit , nor it enough without them . In the next place let us take a tryall of this way of assurance , so far as concerneth the evidence of graces , so much opposed by the Antinomians . Let us take that notable evidence , 1 Iohn 3. 14. And now heare the Antinomian Objections against this assurance , from the evidence of love to the Brethren . 'T is objected , that a soule must be exceedingly puzled with this marke of love to the brethren , before it can clear the case that it belongs to Christ , for if you will try your selfe by this marke , you must know first what it is to love the brethren , secondly , that they are the brethren whom you love . The nature of love is described , 1 Cor : 13. 4 , 5 , 6 , 7. Charity , ( or love ) suffereth long , and is kinde : Charity envieth not ▪ Charity vaunteth not it selfe : is not puffed up , doeth not behave it selfe unseemly , seeketh not her own , is not easily provoked , thinketh no evill , rejoyceth not in iniquity , but rejoyceth in the truth : beareth all things , beleeveth all things , hopeth all things , endureth all things . Come now , and bring your hearts to these particulars in your examination .. Is there no envying in mee at all towards the Brethren ? Is there no thinking evill of any of the Brethren ? Is there no seeking my selfe , or my owne good in my love to them ? Is there a bearing all things for their sakes ? Is there no being puffed up , or vaunting above the brethren ? Is there no thinking better of my selfe , then of them ? — So that a soul must attaine to a mighty high measure of sanctification and victory over a mans self , before it can reach to this to say , I love the Brethren . But suppose you finde all this love in your selves , doe you know they are the brethren you love ; you know the brother-hood consi●…s in being united unto Christ , that is an invisible thing , none can know it but God onely ; no man can say , such a one is a brother . And if you say , though I am not certaine that he is a Brother , yet I love him under the notion of a brother : to this it is replyed : Take all the Sects in the world , they will love their owne Sects as Brethren : And after a description of the Antinomians , 't is added , These are the Brethren ; do you love these men ? Oh , there are many that goe by signes and markes , that cannot endure the Brethren , they goe with them under the name of Libertines . I have now the objection before me , as full and strong as one of the best gifted Antinomians of this age could make it . For answer whereunto I will demonstrate these three things . 1. That this objection destroyes as much and more , their own exposition of this Text in 1 Ioh. 3. 14 That the Antinomian way of removing scruples and doubts of conscience , and setling a soule in peace and assurance , is a most inextricable Labyrinth , and layeth knots faster upon the conscience , in stead of loosing them . 3. That this way of assurance by the marke of love to the brethren , is a sure and safe way , and hath no such inextricablenesse in it , as is here objected . First I say , their objection militateth as strongly , yea much more strongly against their own interpretation of my Text : For the same Antinomian in that same Sermon , and others of that way understand the scope of this Text to be for comforting the brethren against the difesteem the world had of them ; the world hates them , vers : 13. But we know ( saith he ) that we are translated from death to life , because we love the ●…rethren ; that is , whatever the world judgeth of us , we perceive and know one another by this mark , that we love the Brethren . In short , they say , this seemes rather to be a marke how my brother may know me , then that by which I should know my self . Which interpretation , how ill grounded it is , and how inconsistent with vers . 18 , 19 , 20 , 21. who seeth not ? Only I now observe that they cast down what themselves build : For if I cannot know my self by the inside of love , much lesse can my brother know me by the out side of love : and if I cannot have any solid or safe comfort from this , that I love the Brethren ; how much lesse can this comfort me that others judge me to be a lover of the brethren ? And how do I know them to be the brethren who judge so of me ? For ( by their rule ) no man can say such a one is a brother , so that they do but tye themselves with their own knots , and must therefore either quite their sense of the Text and take ours , or else hold that this text hath no comfort at all in it , which yet is most full of comfort , and sweet as the honey and the honey combe . But secondly will you see these men falling yet more foully in the ditch they have digged for others ? While they object so much against a believers examining or assuring his conscience by fruits of sanctification , sincerity of heart , hatred of sin , respect to all the commandements , love to the Brethren ; while they tell us that none of these can be sure evidences to the soule , and while they pretend to shew other soule satisfying evidences , which can resolve , quiet , comfort , and assure the conscience , they do but more and more lead the soule into a labyrinth , and make the spirits of men to wander from mountain to hill , and to forget their resting place . I might here take notice of the six remedies against doubting , which one of them offereth , as an antidote and preservative against all objections whatsoever , yet all the six put together cannot resolve nor clear the conscience in the point of a personall or particular interest in Christ ; I heare much ( will the perplexed soule say ) of the nature of faith , of free justification , of the things sealed in Baptisme , &c. But oh I cannot see that I have any interest for my part in these things . Not to insist upon these six remedies , which are indeed most insufficient as to this point , my present work shall be , to speak unto those personall and particular evidences of an interest in Christ , which are held foorth by their chief writers . Do but observe their way , and you shall see that either they fall in at last into our way of gracious marks and qualifications , or otherwise leave the Conscience much more perplexed and unsatisfied , then they found it . They tell us of two evidences , a revealing evidence , and a receiving evidence : that by the spirits testimony , this by faith . The revealing evidence of interest in the priviledges of Christ , which will put an end to all objections , is the voice of the Spirit of God to a mans own spirit . This is the great evidence indeed and the evidence which at last doth determine the question , and put an end to all objections . Well : But doth the Spirit of God give testimony to the soule , any otherwise then according to the word of God ? No , saith the same writer , by no means , for it is most certainly true , ( saith he ) that every voice in man speaking peace , being contrary to the word of grace , that voice is not the voice of the spirit of the Lord , — it is the voice of the spirit of delusion . Immediatly he moves this doubt , But how shall I know that this voice , though it be according to the word of grace , is indeed the voice of the spirit of the Lord , and be satisfied that it is so . He might have moved this doubt , which is greater , how shall I know that this voice or this testimony doth indeed speak according to the word , or whether it speak contrary to the word , & so be the voice of the spirit of delusion . Peradventure he had found it difficult , and even impossible to answer this doubt , without making use of and having recourse unto the way of signes or marks , such as the word holds foorth : And this agreeth to that twofold joint witnessing , Rom : 8. 16. the spirit of God is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a witnesse , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui simul testimonium dicit , he bears witness not only to , but with our spirit , that is , with our conscience , So that if the witnesse of our Conscience be blank and can testifie nothing of sincerity , hatred of sin , love to the Brethren , or the like , then the spirit of God witnesseth no peace nor comfort to that soul , and the voice which speaketh peace to a person who hath no gracious mark or qualification in him , doth not speak according to the word , but contrary to the word , and is therefore a spirit of Delusion . I shall not contend about the precedence or order between these two Testimonies in the soul , so that we hold them together , and do not separat them in our assuring or comforting of our hearts before God. And here I must take notice of another Passage , where he whose principles I now examine saith , I do not determine peremptorily , that a man cannot by way of evidence receive any comfort from his sanctification , which he thus cleareth . The spirit of the Lord must first reveal the gracious minde of the Lord to our spirits , and give to us Faith to receive that Testimony of the Spirit , and to sit down as satisfied with his Testimony before ever any work of Sanctification can possibly give any evidence ; But when the Testimony of the Spirit of the Lord is received by Faith , and the soule sits down satisfied with that Testimony of the Lord , then also all the gifts of Gods Spirit do bear witnesse together with the Spirit of the Lord , and the Faith of a Believer . Surely such a Testimony or voice in the soul , as the soul sits down satisfied with before ever any work of sanctification can possibly give any evidence , is not an evidence according to the word , but contrary to the word , and therefore not the revealing evidence of the spirit of God , so that in this I must needs dissent from him , for he casts the soule upon a most dangerous precipice , neither is the danger helped , but rather increased by that posteriour evidence , or after comfort of sanctification , which he speaks of , for the soule being before set down satisfied with the Testimony of the spirit of the Lord , and Faith receiving that Testimony ( so he supposeth ) it cannot now examin whether its sanctification be sound or not sound , whether its graces be common or speciall , seeming or real : It implyes a contradiction if I say that I am assured by the evidence of the spirit of God , and by the evidence of Faith that I am in Christ , and in Covenant with God , and that notwithstanding I sit down satisfied with this assurance , yet I am not sure of the soundnesse of my Sanctification . Therefore to put the soule upon a looking after the evidence of graces , and the comfort of sanctification , when the soule is before hand fully assured and satisfied against all objections and doubtings , is not onely to lay no weight at all upon these marks of Sanctification , in the point of resolving or clearing the Conscience , but it is much worse then so , it is a confirming or strengthning of the Soule in such a Testimony or assurance , as it hath setled upon contrary to the Scripture . And here is a great difference between these Antinomian principles and ours : We hold the assurance or evidence of marks to be privative , they yeeld no more but that it is at most cumulative to the evidence of the Spirit of God and of Faith. For my part I dare not think otherwise , but that person is deluded who thinks himlseffully assured of his interest in Christ by the voice of the Spirit of the Lord , and by the evidence of Faith , when in the mean time his Conscience cannot beare him witnesse of the least mark of true grace or Sanctification in him . And I must needs hold that whatsoever voice in man speaking peace to him , is antecedaneus unto , and separated or disjoyned from all or any evidence of the marks of true ( although very imperfect ) Sanctification , is not the voice of the Spirit of the Lord , neither speaketh according , but contrary to the written Word of God. I heartily yeeld that the Spirit of the Lord is a Spirit of Revelation , and it is by the Spirit of God , that we know the things which are freely given us of God , so that without the Comforter , the Holy Ghost himself bearing witnesse with our Spirit , all our marks cannot give us a plerophory or comfortable assurance . But this I say , that which we have seen described by the Antinomians as the Testimony of the Spirit of the Lord is a very unsafe and unsure evidence , and speaks beside , yea contrary to the written Word . The Word speaks no peace to the wicked , to the ungodly , to hypocrits , to morall Christians , to the presumptuous , to the self ▪ confident , to the unmortified carnall professours , to temporary believers . Christ and his benefits are indeed offered and held foorth unto all that are in the Church , and all cal'd upon to come unto Christ , that they may have life in him , and whoever cometh shall not be cast out , this is certain : but yet the Word speaks no peace nor assurance , save to the humble and contrite , to those that tremble at his word , to those that are convinced of sin , to those that do not regard iniquity in their hearts ; but hate sin with sincere hatred ; to those that believe on the Son of God , that love the Brethren , &c. Now therefore the Spirit of the Lord which speaks not to the soul , but according to the word of grace ( as is confessed ) doth not speak comfort or assurance to any others , but these only . And if a man would know certainly whether the voice or Testimony which speaks to his Spirit be a delusion or not , he must to the Law and to the Testimony , and search whether it speak according to this Word . T is granted to us that if the voice which speaks peace in man be not according to the written word of God , it is not the Spirit of the Lord. But withall t is cautiously declined by these men , that the voice which speaks in the soul be tryed by the written word . They tell us , it is not the Word that maks us believe the Spirit , But it is the Spirit that makes us give credit to the Word : That it is only the Spirit of God that can truely satisfie the spirit of a man , that it is his own testimony ; and not the spirit of Delusion . That as , in all Arts and Sciences there are some Principles — beyond which there must be no inquiry , so also in divine things . — Is there any thing in the world of better credit , or that may rather be believed with men then the Spirit himself ? Nay can any believe , but by this Spirit ? If not , then nothing else is able satisfyingly to bear witnesse to the Spirit , but it self . This is as if we should receive the Testimony of the Spirit upon the credit of some other thing . Whereunto I answer first , T is to be remembred , The question is not whether the Word of the Lord can satisfie or pacifie a sinners conscience without the Spirit ; for we say plainly that as the best marks of grace , so the richest and sweetest promises and comforts of the word cannot make the soule sit down satisfied , till the spirit of the Lord himself speak peace and comfort within us . Whence it was that after Nathan had said to David in the name of the Lord , The Lord hath put away thy sin , thou shalt not die , yet even then David prayed , Make me to hear joy and gladnesse , that the bones which thou hast broken may rejoice . Restore unto me the joy of thy Salvation and uphold me with thy free Spirit . Psal. 51 , 8 : 12. with 2 Sam. 12 : 13 : But t is another thing which is here in question , for clearing whereof , observe that the efficient cause , or revealing evidence which maks us believe and be assured is one thing : The objectum fomale fidei or that for which we believe and are assured , is another thing . In humane sciences a Teacher is necessary to a young Student , yet the Student doth not believe the conclusions because his Teacher teacheth him so , but because these conclusions follow necessarily from the known and received principles of the Sciences , and although he had never understood either the principles or the conclusions , without the help of a Teacher , yet he were an ill scholler who cannot give an accompt of his knowledge from demonstration , but only from this that he was taught so . In seeking a legall assurance or security we consult our Lawyers , who peradventure will give us light aud knowledge of that which we little imagined : yet a man cannot build a wel grounded assurance , nor be secure because of the Testimony of Lawyers , but because of the deeds themselves , Charters , Contracts or the like . So we cannot be assured of our interest in Christ , without the work of the holy Ghost , and his revealing evidence in our hearts ; yet the ground and reason of our assurance , or that for which we are assured , is not his act of revealing , but the truth of the thing it self which he doth reveal unto us from the word of God. Secondly , this is not to receive the Testimony of the Spirit upon the credit of some other thing , for the Spirit that speaketh in the Word , is not another thing from the Spirit that speaketh in our hearts , and saith , we are the Children of God , when we receive the Testimony or evidence in our hearts , upon the credit of the Word , we receive it upon the Holy Ghosts own credit , comparing spirituall things with spirituall , as the Apostle saith . The holy Scripture is called a more sure word then that voice of God which came from heaven concerning his welbeloved Sonne , 2 Pet. 1. 17 , 18 , 19. and so by parity of Reason , if not a fortiori , the written word of God , is surer then any voice which can speak in the soule of a man , and an inward Testimony may sooner deceive us , then the written word can , which being so , we may and ought to try the voice which speaks in the soule by the voice of the Lord which speaks in the Scripture . If it agree not , then we have not losed , but have made a right discovery and found out a depth of Sathan , and so gained by the tryall . If it do agree , so likewise we are gainers , being confirmed in the assurance , not upon the Testimony of another , but upon the surest and best known Testimony of the holy Ghost himself . Thirdly , if these things be not admitted , and if the Antinomian argument which now I speak to , stand good , then it shall be easie for any deluded person to repell the most searching convictions which can be offered to him from Scripture , for he shal still think with himself , ( though unhumbled and unregenerat ) it is the voice of the spirit of the Lord , which speaks peace to my soule , and this voice I know is according to the word , because I am assured by the same spirit that it is indeed according to the Word , and other evidence I will not look after , because I am to receive the Testimony of the Spirit upon his own credit , and not upon the credit of some other thing : The voice of the spirit which speaks in my soul is that , beyond which there must be no inquiry . I ask now , how shall the Antinomians convince such a one from Scriptur ? Nay how can they choose but ( according to their principles ) confirme him in his delusory , imaginary assurance ? Fourthly , the very same Antinomian Author , who speaks of the Testimony of the spirit of God in the soul , as that beyond which there must be no inquirie ; and which puts an end to all objections , even he himself doth by and by tell us of aliquid ultra , and puts the soul upon a further inquiry , ( which as I said before ) shal either resolve into our way of assurance by marks , or otherwise leave the soul overclouded , & more in the dark then at the beginning . And so I come to his secōd evidence , which he cals the receiving evidēce . Though the spirit of the Lord ( saith he ) doe reveal the minde of the Lord to men , yet they are not fully resolved concerning this mind of the Lord to their own spirits , till by Faith they do receive it — Now till men do receive this Testimony and believe it , they are never resolved ; but when men do receive it and believe it , that it is a true Testimony , then they sit down satisfied . Again , Faith is an evidence as it doth take possession of that which the spirit of the Lord reveals , and manifests and gives to a person . — The spirit indeed makes the title good , but faith maks good the entry and possession , and so clears the title to us , though good in it self before : — Is there a voice behind thee , or within thee , saying particularly to thee in thy self , thy sins are forgiven thee ? Doest thou see this voice agree with the word of Grace ? — If thou doest receive the Testimony of the Spirit according to that word . If thou doest indeed receive it , here is thy evidence . Thereafter he moves this objection . But you will say , if there be not fruits of faith following , that faith is a dead faith , and therefore there must be something to evidence with it . For answer whereunto , first he rejects this as a great indignity to Faith , If faith be not able of it self to give Testimony , or must not be credited , when it doth give Testimony , except something will come and testifie for it , to give credit unto it . Next he answereth thus , that which hath the whole essence of faith , is not a dead , but a living faith : Now the whole essence of faith is nothing else but the Eccho of the heart answering the foregoing voice of the spirit , and word of Grace , thy sins are forgiven thee saith the spirit and word of Grace , my sins are forgiven me , saith Faith. If therefore the Eccho to the voice of Spirit and word of Grace , be the essence , nay be the whole essence of believing , this is certain , where there is receiving or beleiving , there cannot be a dead faith . Now behold him at a losse , all resolves into this issue , no assurance by the Testimony of the spirit and word of grace , unlesse this testimony be received by faith , no entry and possession , no clearing of the title to the soule , no resolution or satisfaction to the conscience till it beleive . But then while the soule examines it self , whether it have a true lively faith , or only a dead faith , he dare not admit the tryall of faith by the fruits of it , as if it were an indignity to the tree to be knowen by the fruit , or to the fire to be knowen by the heat . Faith purifieth the h●…art , saith the Scripture . Faith workes by love . Faith shewes it self by works . This Antinomian durst not adventure upon this tryall by the Scripture markes of faith : yea , to avoid this , he runnes into a great and dangerous errour , that the whole essence of faith is nothing else , but the Eccho of the heart answering the voice of the spirit , and saying , my sinnes are forgiven me , as if there were no faith where there is no assurance of the forgivenesse of sinnes , and as if faith were quite lost , as often and as long as the soule cannot say with assurance , my sinnes are forgiven me . Again , may there not bee a false Eccho in the heart : may not a temporary beleever who receaves the word of grace with joy , say within himself , my sinnes are forgiven me ? Where is the clearing of the conscience now ? Is it in that last word , where there is receaving or beleeving , there cannot be a dead faith ? But how shall I know that there is indeed a receving and beleving ? The essence of faith is the receaving of Christ in the word of grace , and a ●…esting upon him for righteousnesse and life . Now another Antinomian tells us , that to receave Christ and his benefites truely , doth necessarily include in it these foure particular points . 1 , To know our lost state by the least sinne , our misery without Christ , and what need we have of him . 2. To see the excellency and worth of Christ and his benefites . 3. A taking and having of Christ and his benefites to ones owne self in particular . 4. To be filled with great joy and thankfull zeal . If these things be so , then I am sure , many doe imagine they have receaved Christ and his benefites by faith , who have not truely and really receaved him : so that the ( soul searching it self in this point , whether have I any more then a dead faith , or a counterfeit faith ? ) dare not acquiesce nor sit down satisfied with that resolution , where there is receaving or beleeving , there cannot be a dead faith . For the soule must still enquire , whether is my receaving or beleeving true , reall , sound , lively , and such as cannot agree to a dead faith ? The same Author whom I last cited , where he putteth a difference between a counterfeit faith , and a true faith , he saith , that the counterfeit faith neither reneweth nor changeth the heart , it maketh not a new man ; but leaveth him in the vanity of his former opinion and conversation . Whence I inf●…r that he who wil throughly & rightly examine himself in this particular , have I true faith , yea or no ? Must needs ( before he have a solid resolution ) be put upon this further inquiry , is there any heart-renewing or heart-changing work in me ? or am I still in the vanity of my former opinion and conversation , yea or no ? I shall now after all this , appeall to any tender conscience which is sadly and seriously searching it self , whether it be in the faith , whether Christ be in the soul and the soul in Christ , let any poor wearied soul which is longing and seeking after rest , refreshment , ease , peace comfort and assurance , judge and say whether it can possibly , or dare sit down satisfied with the Antinomian way of assurance , before largely declared , which yet hath been held foorth by those of that stamp , as the only way to satisfie and assure the conscience , and to put an end to all objections . I begin to hear as it were sounding in mine ears the sad lamentation of a poor soule which hath gone along with their way of comfort , and assurance , and hath followed it to the utmost , as far as it will go . Oh ( saith the soul ) I have applyed my self to search and find out , and to be clearly resolved in this great and tender point , whether I bee in Christ or not ? whether I have passed from death to life , from the state of nature into the state of grace , or not ? whether I be acquit from the curse and condemnation of the Law , and my sins pardoned , or not ? when , O when shall I be truly , clearly , and certainly resolved in this thing ? T is as darknesse and death to me , to be unresolved and unsatisfied in it . I refused to be comforted without this comfort . Is id , go to now and prove & see this Antinomian way , and when I had proved it , I communed with mine own heart , and my spirit made diligent search . Then said I of it , thou art madnesse and folly . Their doctrine pretendeth to drop as the honey comb , yet at the last it byteth like a serpent , and stingeth like an Adder , I find their words at first to be soft as oyle and butter , yet I find them at last as swords and spears to my perplexed heart . I am forbidden to try my spirituall condition , or to seek after assurance of my interest in Christ , by any mark or fruit of sanctification , be it sincerity of heart , hatred of sin , love to the Brethren , or be what it will be : I am told it is unsafe and dangerous for me to adventure upon any such marks ; I do not mean as causes , conditions , or any way instrumentall in my justification , ( for in that consideration I have ever disclaimed my graces ) nay I do not mean of any comfort or assurance by my sanctification , otherwise then as it flowes from Christ , who is made unto me of God sanctification al 's well as righteousnes . But I am told by these Antinomians , that even in the point of consolation and assurance , t is not safe for me to reason and conclud from the fruit to the tree , from the light to the sun , from the heat to the fire , from the effect to the cause , I love the brethren with true and unfeigned love , therefore I have passed from death to life . They say , I dare not , I cannot have any true comfort or assurance grounded upon this or any such mark . They promised me a shorter , an easier , a surer , a sweeter way to come by the assurance which I so much long after . They put me upon the revealing evidence or Testimony of the holy Ghost , which I know indeed to be so necessary , that without it , all my marks will leave me in the dark ▪ But as they open and explain it unto me , I must not try by the written word , whether the voice or Testimony that speaks in my heart , be indeed the voice of the Spirit of the Lord , yet they themselves tell me that every voice in man which speaketh peace to him , and speaketh not according to the word of grace , is a spirit of delusion . Again they tel me this Testimony of the Spirit of the Lord will put an end to all objections , and is that beyond which there must be no inquiry , yet by and by they tell mee there must there must be more then this , there must be a receiving evidence of faith , and till I believe , I do not possesse Christ or his benefits , neither can sit down satisfied and assured . Oh then said I , how shall I know that I have true faith ? Shall I try faith by the fruits of faith ? No , say they , by no means , but try it by the eccho in the heart which answers the voice of the spirit , as face answers to face in water . But what if there be no such Eccho in my heart ? What if I cannot say with assurance my sins are forgiven me ? must I then conclude I have no faith ? And what if there be such an Eccho in mine heart ? how shall I know whether it be the voice of a true faith , or whether it be a delusion ? Hath every one a true faith whose heart suggesteth and singeth , my sins are forgiven me ? But where there is a receiving and believing said they , there cannot be a dead faith . Alas , said I , they leave me where I was : How shall I know whether there be a believing or receiving ? Doe not themselves tell me , there is a great difference between a true faith , and a counterfeit faith ? are not these miserable comforte●…s who tell mee that true faith hath fruits , and yet will not give me leave to try it by its fruits ? They teach me that Iustification is like the fire , so that he that is not Zealous in holynes and righteousnes by Sanctification , t is to be feared that he never had the fire of Iustification . Another of them s●…ith , doth not love manifested as truly and infallibly kindle love again , a fire kindleth fire . Sure then if I doe not love God and his children , the Eccho in my heart which saith , my sinnes are forgiven me , is but a delusion . Oh how have these men been charming and cheating me out of the right way ? They have unsetled mee , and frighted me out of all my marks of grace , or fruits of faith , and when they have promised me a clear resolution , behold they leave me much more unsatisfied : They have deceived me and I was deceived . When all comes to all in their way , I must either conclude ( which I dare not ) that I have true faith , because my heart suggesteth , and saith my sins are forgiven mee , without any tryall of faith by the fruits thereof , or otherwise I am left in a labyrinth , believe I must , and they will allow me no markes to know whether I believe or not . Wherefore I will not come into their secret , I will come out of their paths which lead downe to the Chambers of death , I will return to the good old way , the Scripture way , Christs way , the Apostles way , in which I shall finde rest to my soule . The third point now remains , viz. that there is no such inextricable difficulty , darknesse or mist in this mark , the love of the brethren ; but that the children of God may , and sometimes do clearly and safely assure their hearts by this mark , that they have passed from death to life . Which that it may appeare , I shall speak first to the Object , the Brethren , then to the Act , which is love . Touching the Object , let foure things be observed . First . this we certainly know , that there are Saints on earth , we believe the holy universall Church : Now all who have passed from death to life , those and none but those have a true and sincere love to the saints in generall , praying heartily for them , sympathizing with their suffering , and rejoycing at their felicity . None but a Saint can say in truth , and with a sincere selfe-denying affection , If I forget thee O Ierusalem , let my right hand forget her cunning ; If : I do not remember thee , let my tongue cleave to theroof of my mouth ; If I preferre not Ierusalem above my chief joy . Ps. 137. 5. 6. The Apostle commends praying for all Saints , Eph : 6. 18. and love to all the Saints . Col : 1. 4. I conceive he means , not only all the Saints known to us , but the whole invisible Church of Saints on earth . That prayer and protestation , Psal. 122. 7 , 8. when uttered in Spirit and Truth , can proceed from no other , but a gracious renewed heart ; peace be within thy walls , and prosperity within thy Palaces . For my brethren and companions sake , I will now say ▪ peace be within thee . This very love to the Saints in generall as to the excellent and precious ones of the earth , is a fruit of Sanctification , and a mark of a renewed and gracious estate ; even as contrary wise they that have no love to the Saints in their species or kind , that love and esteem men only for some earthly respect and consideration , the Rich , the Honourable , the Mighty , &c. or for some particular humane relation , Parents , Wives , Children , Kindred Friends , Benefactors , &c. much more they that delight in the company and fellowship of the prophane and ungodly , prove themselves to be such as have not yet passed from death to life . Secondly , t is neither necessary nor possible that we have a a certain and infallible knowledge of the true Saintship and regeneration of these particular persons whom we love , under the notion of Brethren and Saints . The Apostles themselves did once look upon and love some as Saints , who were no Saints , Iudas , Simon Magus , Ananias , and Saphyra , and others of that kind . It is Gods own prerogative to know certainly the hearts of men . To require a certain knowledge of the Saintship of others , before we can say , we love the Brethren , doth not only strike at the mark of love , but at the duty of love , and makes the yoke of Christ heavy , yea unsupportable , and the very Evangelicall commandment of love to be most grievous , yea impossible : And if the Antinomian objection hold good , no man on earth can performe acceptably this duety of Love , except he know the hearts of those whom he loves under the notion of Saints . If it be replyed that the commandement of Christ is acceptably performed , when to my best knowledge and observation , and according to the best tryall which one Christian is allowed by Christ to take of another , they are Saints whom I love under that notion , and that ti●… not necessary to the acceptable p●…rformance of the duty of love , that I know infallibly such a one to be a true Saint : Then it will follow by the like rule and by parity of reason , that comfort and assurance may be had from this mark , I love the Brethren , although I cannot certainly and infallibly say , these whom I love are true Saints . For if I can be cleare in point of the duety , and that my obedience to the new commandement of Christ , love one another , is acceptable to God , then may I also be clear in point of the mark or signe , this proposition , I love the Brethren , being a necessary consequent from that proposition , I have , through the grace of Christ , so far performed the duty of Love , as that it is acceptable to God in point of new obedience , and this leads me to a third answer . 3. Particular or individuall Saints may be so farre known by their fruits , and are so farre discernable and visible , as that our love to them under that notion may be known to be an acceptable service to God , and so a comfortable mark or evidence to our selves . Which plainly appears from what Christ saith Math : 10. 41. 42. He that receiveth a Prophet in the name of a Prophet , shall receive a Prophets reward ; And he that receiveth a righteous man in the name of a righteous man , shall receive a righteous mans reward . And whoever shall give to drink unto one of these little ones , a cup of cold water onely , in the name of a Disciple , verily . I say unto you , he shall in no wise lose his reward Before verse 11. Into whatsoever City or Town ye shall enter , enquire who in it is worthy , and there abide till ye goe thence . Heb : 6. 20. For God is not unrighteous to forget your work and labour of Love which ye have shewed towards his name , in that ye have ministred to the Saints , and do minister . These believing Hebrews did not infallibly know that they were Saints to whom they ministred , yet the Apostle tels them , their worke was acceptable to God , and made himself to be perswaded of them things that accompany Salvation . They to whom he writes , being conscious to themselves of the truth and sincerity of their love , might much more be perswaded of themselves things that accompany Salvation from this mark of Love , although they could not know infallibly the hearts of those whom they loved , as Saints . We may without either revelation or infallibility of judgement , by the marks which the word gives us for judging and discerning of others , so farre be perswaded in a judgement of Charity , that this or that person is a Saint , a Brother , a Sister , one in Christ , as that our love to the person under that notion , is according to the rules of Christ , flowes from faith which worketh by love , and is acceptable to God as a part of our new obedience . If it were not so , this absurdity would also follow , there could be no communion of Saints one with another , at least no such thing done in faith . Do not Believers act in Faith , and not doubtingly , when they have communion one with another , when they exhort and comfort one another , when they pray one with another , when they sympathize one with another ? If they do not act these things in Faith , they sinne , for whatsoever is not of Faith , is sin . 4. It is to be observed that he who objects to others , they cannot know whether this or that man be a Brother , even he himself akes upon him to judge , who are the Brethren . He makes a description of the Antinomians , under fair and plausible expressions , and then concludes , These are the Brethren , do ye love these men ? It seems , if it had been condescended upon , that the Antinomians are the Brethren , there had been an end of his objection . But is not this Popish , Donatisticall , Pharisaicall , to appropriat to themselves the name of the Brethren , the godly partie , the true Church , excluding many thousands of those who are truly godly , and dear to Jesus Christ , although different in opinion from them ? And what if one should fancy that the Antinomians are only the Brethren , yet how should one know that this or that Antinomian is a Brother ? Doth not his own objection fall upon him , the Brother-hood consists in being united unto Christ , that is an invisible thing , none can know it , but God only , no man can say such a one is a Brother ? So much of the certainty of the Object , the Brethren . Now to the certainty of the Act , which is Love. The nature of Love was described out of 1 Cor. 13. 4 , 5 , 6 , 7. Then to fright the soul from examining it self by this mark , it was added , Is there no envying at all towards the Brethren ? Is there no thinking evill of any of the Brethren ? Is there no seeking my self or my own good , in my love to them ? &c. Who is the legal Preacher now ? Here is a racking of the conscience with necessity of egall perfection in our sanctification and Evangelicall graces ? Do not themselves say that our Iustification is perfect , but our Sanctification unperfect ; why then wil they not suffer the soul to take any comfort from the fruits of Sanctification , except they be perfect ? When Iohn saith , hereby we know that we have passed from death to Life , because we love the Brethren ; I ask , doth he mean , perfect Love which is every way what it ought to be ? If so , then they put a false sense upon the Text ; for there neither is now , nor was then any such Love in the world . Doth he mean of true unfeigned sound love , although imperfect ? Then there is no place for their objection . For a true Believer hath in himself a true love to the Brethren , which Love putteth forth and exerciseth it self in a sincere and conscionable indeavour of all those duties which are reckoned forth , 1 Cor : 13. as effects , or ( if you will ) acts of Love. This soundnesse and sincerity of Love may be a sure mark to the soule , although I confesse without this sincerity , the very work and labour of love is no sure mark to the conscience to examine it self by ; for as the Apostle there teacheth us , a man may give all his goods to the poore , and yet not have true love . O but how shall I know ( saith the doubting Christian ) that my love to the Brethren is a true , sincere , sound love ? To that I say , thou mayest know it by these tokens . First , if thou lovest the Saints as Saints , and because they are Saints , not for their excellent Gifts or parts so much as for their Graces , not for any relation to thy self so much as for relation to Christ. T is true repentance when we sorrow for sinne as sinne : T is true love when we love the Saints as Saints , that is , for this cause and consideration chiefly , because the Image of God appears in them . Papists pretend that with one act of adoration they worship Christ and his image . But we say with more truth and reason , with one affection and one act of love we love both Christ himself and those who bear his Image , both God and his Children . I mean , t is Christ himself whom we love in his Saints . Secondly , thy love , when thou lovest all Saints , Col : 1. 4. epist : to Philemon v. 5. And this followeth necessarily from the first mark . For a quatenus ad omne . If as Saints , then all saints . Lovest thou all the saints in general praying for them all ? Lovest thou all the Saints in particular whom thou knowest , that is , thou darest not confine or limit this love to those Saints only who are altogether of thy opinion ( which , it appears from the objection before mentioned , the Antinomians have dared to do ) or who have some intimacy of friendship with thee , nay nor to these who never wronged thee , never strov●…with thee , who never spake evill of thee ; but all whom thou hast reason to judge to be saints , thou lovest them , wishest well to them , art ready to do them good according to thy power , and if thou be at variance or difference with any of them , tho ●… prayest God to make them and thy self of one heart , and of one minde , and it is an affliction of spirit to thee to be at variance with any that are Christs : Canst thou thus clear thy self in thy conscience , and darest thou say these things before the searcher of hearts ? Then is thy love a true Love. Thirdly , thou art a sincere Lover of the Brethren , when thou lovest them in all their different estats and conditions , the Poor as well as the Rich , them of low degree , as well as them of high degree , the persecuted , as well as the prospering , the reproached as well as the commended . This is also a necessary consectary upon the first mark : For if thou lovest saints as saints , the variation or difference of their outward condition , will not make thy love towards them to cease . Obadiah was a sincere Lover of the Brethren , and he gave this good Testimony of it , he was a kinde friend to the Prophets of the Lord , when they were persecuted by Ahab and Iezabel . Foorthly , thy Love to the Brethren is true and sincere , when it puts forth it self in all thy relations , when a man desires to choose a wife that fears God , and a woman desires to marie none who is not godly ; when a Master seeks godly servants , and a servant seeks a godly master ; when a people choose godly Ministers , and godly Magistrats , godly Commanders and Officers of Armies , &c. And again , Magistrats , Commanders , Ministers , love , countenance , encourage and strengthen the hands of such under their Charge , as are godly : when a man if he be to choose a friend to consult with , yea if he were but to choose a Lodging where he is a sojourner , he desires and seeks after a godly Friend , a godly Family , &c. Fifthly Love is true and sincere , when the action of Love is not without the affection of Love , 1 Cor. 13. 3. and when the affection of Love is not without the action of Love , 1 Iohn . 3 17 when love openeth both the heart and the hand , both the Bowels and the bosome . I do not mean that all or any of these marks can be found in any saint on earth , without some mixture , of the contrary corruptions ; for we must not look that an imperfect grace ( such as love to the Brethren is in this world ) must needs be proved by such marks as have no imperfection in them . If the marks be true , then is the grace true , and that is enough to the point which I now assert . But as the grace is not perfect , no more are the marks of it perfect . And as there is no faith here without some unbelief , no repentance without some impenitency , no watchfulnesse without some security , no contrition without some hardnesse , no self-denyall without some self-seeking ; So no love to the Brethren without some want of Love to the Brethren , no marks of true Love without some imperfection and falling short , and no marvell , because no spirit without flesh , no grace without corruption . Feelest thou then those contrary corruptions , those roots of bitternesse in thy heart , if thou warrest against them through the strength of Jesus Christ , and endeavourest to have thy love every way such as hath been described , then God looks upon thee , and would have thee to look upon thy selfe as a lover of the Brethren . As long as thou art in this world , thou shalt have cause to walk humbly with thy God , because of the great imperfection of all thy graces , and of thy love to the Brethren among the rest , and still thou shall have flesh and corruption to war against all the powers , parts , & acts of thy inward man. Let there be but a reciprocall warring of the spirit against the flesh , Gal. 5. 17 , so shall thou passe in Christs account for a spiritual , not for a carnall person . Neither do I say , that thou must alwayes finde a perpetuall conflict or battell between the flesh and the spirit , or otherwise no ground of assurance . The Apostle speaks of warring , not of conflicting or fighting : there is alwaies bellū , though not alwaies praeliū , between the flesh & the spirit . The new man dare not make peace with the old man , nay nor agree to a cessation of Armes with him , dare not allow or approve corruption , nor allow the neglect of means and endeavours . Yet the new man is sometimes taken napping and sleeping , sometime assaulted and spoiled , and bound hand and foot , he may be carried away as a poor prisoner ; but Christ will again relieve his own prisoner , and set him in a fresh military posture against Sathan and sin . I hope I have now so far scattered those mists & clouds cast by Antinomians , and so farre extricated a poore soul out of those doubtings into which they would drive it , as that a Beleever may knowingly and confidently say , I love the Brethren sincerly and unfeignedly , and hereby I know that I have passed from death to life ; which is a good and sure argument , whether we consult scripture or the experience of Saints . CHAP. XXII . Of the true , reall and safe Grounds of en●…uragement to believe in Iesus Christ. OR , Vpon what warrants a sinner may adventure to rest and rely upon Christ for Salvation . THere are some Divines abroad who condemning Arminianisme ( and much more Pelagianisme ) yet have not adhered to the orthodox Doctrine asserted by the most approved Protestants writers and received by the best reformed Churches against the Arminians , in the article concerning the death of Christ. These have found out a midle and a singular way of their owne , that Christ died for all men conditionally , viz , if they shall believe in him , that he hath redeemed all upon condition of Faith. One of their arguments is because otherwise we cannot encourage sinners to believe nor satisfie a troubled conscience , nor keep it from desparing . Upon the like ground that all may be comforted ( every man being assured that Christ died for all men and so for himself ) Mr Moore hath written a tractat of the universalitie of Gods grace , and of Christ dying for all men as himself expresseth in the title of his Book . T is also one of Mr Saltma●…sh his encouragements which he gives to sinners , that Christ died for sinners as sinners , as hee speaks , whereupon it followeth ( according to the rule , à quatenus ad omne ) that he died for all sinners . Surely this is not the way ( as is pretended ) to ease and encourage the troubled and terrified conscience : Neither can they by their principles minister solid comfort to a sinner , tempted to despair of mércy . All the scrupulosity and unsatisfaction of conscience which they object against our Doctrine ( that Christ died not for all , but for the Elect only whom the Father gave him ) followeth as much yea more ( as I shall shew afterwards ) upon their own way . First of all when they give comfort and encouragement to sinners upon this ground , that Christ hath dyed for all upon condition of faith , t is to be remembred that conditio nihil ponit in re , the generality of men can draw no result from the death of Christ ( as it is set forth by their Doctrine ) but that Christ hath by his death made sure this proposition , that whoever believes on him shall be saved , or that all men shall be saved , if all men believe : Now a conditionall proposition is true in the connexion of one thing to another , ( if this be that shall be ) although neither the one nor the other shall ever have an actuall existence . If Sathan and wicked men get their will , Christ shall have no Church on earth , if the Elect fall away from faith and obedience they shall perish , If the damned in hell had place and grace to repent and to believe in Christ , they should be saved , or the like . So what solid comfort can the soul have from that conditionall proposition ( which is all the encouragement they do or dare give from the death of Christ , to all men ) all men shall be saved by Christ if they believe on him . Is it not as true and as certain , ( may a sinner think with himself ) that no man on earth shall be saved , if no man on earth believe , and for my part , if I believe not I shall be damned ? If all this hang upon the condition of my believing ( saith the troubled conscience ) why then , hath not Christ merited to m●…e , and will hee not give me the grace of believing ? That new Doctrine answereth that Christ hath merited faith and gives the grace of believing not to all , but to the Elect only , that God hath in his eternall decree , in●…ended to passe by in the dispensation of his grace the greatest part of mankinde , and to keep back from them that grace without which he knowes they cannot believe on Jesus Christ : That though Christ meant that all men should have some sort of call to believe on him , and should be saved upon condition of their believing ; yet he had no thought nor intention by his death to procure unto all men that grace without which they cannot believe . This doctrine of theirs while it undertaketh to comfort all men and to encourage all to believe , it tels them withall upon the matter that all cannot be saved because all cannot believe , that God will not give faith , and so not salvation either , unto millions of sinners . What comfort is it then to know that all shall be saved , if all believe , when men are told withall , that all shall not , cannot believe , and so shall not be saved ? This latter they hold as well as we , therefore their universall comfort taken from Christs dying for all men upon condition of Faith , amounts to as much as nothing . The true and safe grounds of encouragement to faith in Christ are these . First , Christs all-sufficiency , if he will he can , He is able to save to the uttermost , Heb : 7. 25. art thou a sinner to the uttermost , his plaister is broad enough to cover the broadest sore . As Gods mercy , so Christs merit is infinite , and the reason is , because the blood is the blood of God as well as of man , Act : 20. 28. This is a good strong foundation of comfort , if a soule convinced of its own sinfull estate , and of the vanity of creature comforts , doth so farre settle its thoughts upon Christ that as he is the only Saviour so an alsufficient Saviour . Then is the sinner so far encouraged ( which is no smal encouragement ) as to resolve there is vertue enough in the blood of Christ to cleanse my crimson sins , even mine . There is no help for me out of Christ , but in him there is help for all that come unto God by him . T is a great part of true faith to believe that Christ is able and all-sufficient . Therefore he himself said to the blind men , Mat. 9. 28 , 29. Believe ye that I am able to do this ? They said unto him , ye a Lord , then touched he their eyes saying according to your faith , be it unto you . He that said , Lord if thou wil●… thou canst make me clean , was not rejected by Christ as an unbeliever , but he got from him a good answer , I will , be thou clean , Mat : 8. 2 , 3. So every poor sinner that comes unto Christ alsufficient , and believing that Christ and Christ only can purge him from all sin and save his soul , hath a true , though imperfect faith , and is in a faire way for Salvation There is many a true believer , whose faith cannot as yet rise so high as to stay and rest upon the good will and love of Jesus Christ to him in particular : But the soul believes the alsufficiency of Christ , and that he only is the Saviour , and so cometh and draweth near unto God by and in Christ , as the summum bonum which he values above all things ; and this his faith , although it hath not yet attained to a particular recumbency on the love of Christ to him is a true faith , which Christ will not despise . Secondly , Christs intention to die for all men and for the whole world , that is for all sorts of sinners in the world , and so for sinners of my kind , may every poor sinner in particular think with himself . Here is an universall encouragement unto all from a true and real ground , and drawn from the will and intention , as well as from the power and alsufficiency of Christ , which I shall make good from Scripture , for he hath died for all sorts of persons , there is no condition excluded . For this I take the 1 Tim : 2. 6. Who gave himself a ransome for all ; so ver . 4. who will have all men to be saved . The meaning must needs be of all sorts , not of all persons . For besides that the Apostles all can be no more then Christs many . Mat. 20. 28. the Sonne of man came to give his life a ransome for many , this very Text hath aboundance of light to give it self , if we look to the context either before or behind ; before there is an exhortation to pray for all men , vers . 1. which although the Arminians make an argument that all men is meant of all persons and not only of all sorts , both in that verse and vers : 4. & 6. because say they we ought to pray for all men universally pro singulis generū , & not only for all sorts ; yet t is indeed an argument for the contrary . For to pray for all men without exception of any person is not commanded , but we find the contrarie commanded . Ieremiah was forbidden to pray or make intercession for the obstinat , incorrigible Jews , Ier : 7. 16. & 11. 14. & 14. 11. God would not have Samuel to mourn for Saul , after he was rejected of the Lord , 1 Sam : 16. 1. and we ought not to pray for such as sinne unto death , i. e. the sin of bl●…sphemy against the holy Ghost , 1 Io : 5. 16. Paul is so far from praying for Alexander the copper-smith , that he imprecats the vengeance of God upon him , 2 Tim : 4. 14. wee may not pray for the Pope who is the great Antichrist and sonne of perdition ; neither may we pray for , but against Babylon , especially after the people of God are out of her . We are bidden pray for our enemies , but not for the malicious incorrigible enemies of Christ. Wh●…refore when the Apostle bids us pray for all men . His meaning is , that we should exclud no degree nor kind of ●…en great o●… smal , Jew or Gentile , bound or free , &c. and so he doth upon the mater explain himself in the very next words , for Kings and for all that are in authority , he saith , not for all Kings , but he will not have us exclude Kings nor Queens as such from our prayers , nor any other subordinat Rulers : When he saith all that are in authority , he means any kind of lawfull authority ; for we may not pray for those who are in any unlawfull or usurped authority in the Church , Archbishops , Bishops , Deans , Archdeacons , &c. which prayer were an approbation of their unlawfull callings in the Church . I doe not say that we may not pray for the persons of any Archbishops , Bishops , &c. but we may not pray for them as clothed with such an office or authority , as we are there bid pray for Kings quatenus Kings , that we may live under them a quiet and peaceable life in all godlines and honesty : so that a King or Emperour as he is clothed with such authority may not be excluded from our prayers : But if we look upon all Kings and Emperours personally , individually or num●…cally , so it cannot hold true that we ought to pray for all that are in Authority , otherwise the ancient Church had been bound to pray for Iulian the apostate . Again , if we look to that which ( there ) followes after we find vers : 8. I will therefore that men pray every where ( or in every place ) lifting up holy hands . What means he by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? He means not in every individuall place without excepti●…n , for this were neither possible ( because there are many places in which there are not , neither can be any to pray ) nor fit , because we ought not to pray with lifted up hands in the streets or in the mercat places , there are fit places both for publick and privat prayer , and there are also unfit places either for privat or publick prayer . The meaning therefore is , that the worship of God is not restricted to Jerusalem , now under the new Testament . ●…o : 4. 21. 23. But that any place being otherwise convenient and fit for prayer , is sanctified for Prayer , and that Prayer made in any such place is no lesse acceptable to God then the prayer which was made in the ●…emple of Jerusalem . And now why should we not understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers : 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v : 6. even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers : 8. and the rather if we consider what is interlaced , for the Text runs thus , who gave himself a ransome for all to be testified in due time , whereunto I am ordained a Teacher of the Gentil●…s in ●…aith and verity . I will therefore that men may pray every where . Whereby it appears that the Apostles plain scope is to take away that difference between Jew & Gentile , and to intimate that we must pray for all sorts of persons , b●…ause Christ died for all sorts of persons , and will bee worshipped in every nation under the Heaven . So that Beza did fitly expresse the sense when he rendered vers : 1 , 2. 6. pro quibusvis , vers . 4. quosvis , and vers . 8. in quovis loco , to note an universality of kinds , not of individualls . Grotius also on Mark ▪ 9. 49. noteth the same thing , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used for quivis , not only in the new Testament , but by Aristophanes and Sophocles . Lastly , I know no reason but our Translatours should have rendered , 1 Tim : 2. 4. who will have all manner of men to be saved , and vers : 6 who gave himself a ransome for all manner of men , as well as Mat : 4. 23. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all manner of sickness , Mat 12 ▪ 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all maner of sin , and Acts 10. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all maner of foure-footed Beasts . In the same sense I understand Heb. 2. 19. that he by the grace of God should taste death for every man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which phrase the apostle rather useth to the Hebrews , to wear out that common opinion of the Jews , that the Messias was only to be a Saviour to them , as under the Law the Sacrifices were offered only for the sins of the congregation of Israel . Howbeit I may further adde for clearing this Text. 1. Seeing the Text hath no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ( as the Tigurine rightly rendereth the letter of the Text ) pro omni , we may well supply it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro omni filio , not for every man , ( which though it be the expres●…on of the English Translators cannot be necessarily drawn from the originall ) but for every son , whether Jew or Gentile , i. e. for every one predestinated to the adoption of children , which I confirme from the two next verses ( both of them having a manifest connexion with v : 9 ) ●…or these all for whom Christ tasted death are called many sons v : 10. and they who are sanctified , also Brethren , vers . 11 See the like phrase Mark 9. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for every one shall be salted with fire , i. e. every one who shall enter into life : for this sense is to be gathered from the v. 43 , 45. 47. and when it is said , 3 epist : Iohn v. 12. Demetrius hath good report of all men , we must either understand all the Brethren , or make some such restriction of that universall expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for most men in the world knew not Demetrius . So Luke 16. 16. from that time the kingdome of God is preached , and every man presseth unto it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now therefore there can be no further of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that Text to the Hebrews , then in these other texts here cited . 2. It may be also supplyed thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and t is in it self true that Christ tasted death for every Nation , or for every people , for in him are all the Nations and Kind●…eds of the earth blessed , Act : 3. 25. Gal. 3. 8. that is , the Elect of all the Nations , which upon the matter comes to one and the same thing with the ●…ormer sense , although the former expression suteth better to the context : yea although it had been said that Christ tasted death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for every man , ( which is not said ) yet every man could be here no more then all men , Rom. 5. 18. as by the offence of one , judgement came upon all men to condemnation ; ev●…n so by the righteousnesse of one , the free gift came upon all men unto Iustification of life . Wherein the second branch , all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is no more , and can be no more , but all who are in Christ , or all regenerat and justified persons . For 1. by these all men the Apostle understands ( as is manifest by comparing this with the precedent verse ) they which receive aboundance of grace and of the gift of righteousnesse , and he addeth concerning them , that they shall reigne in life by one Iesus Christ. 2. The comparison between Christ and Adam clears it , for they are both set forth as publick persons , all who are in Adam a●…e actually involved into the sentence of Condemnation , and all who are in Christ are actually translated from the state of condemnation into the state of Justification . But I proceed . Another Scripture which hath been understood for Christs dying for all men , being indeed meant of all sorts , is 1 Io. 2. 2. And he is the propitiation for our sins , and not for ours only , but also for the sins of the whole world : which is to be expounded by that promise made to Abraham , that in his seed all the families or kinreds of the earth should be blessed , Act. 3. 25. Gal : 3. 8. and by Rev. 5. 9. thou wast slain and hast redeemed us to God by by thy blood , out of every kindred , & tongue , and people , and nation . So Rev. 7. 9. after the sealing of a hundreth fourty and four thousand out of all the Tribs of Israel , 't is added , After this Ibeheld and lo , a great multitud which no man could number of all Nations , and kindreds , and people and tongues stood before the throne and before the Lamb , clothed in white robs , and palms in their hands . For which cause also the news of a Saviour are called good tydings to all people , or to every people , Luke 2. 10. So the Apostle Iohn who was of the Jews , tells us there that Christ is a propitiation , not only for the sinnes of himself , and of others of his Nation , who were then believers , but likewise for the Elect of all Nations and all the World over . To the same purpose t is said , Ioh. 3. 16 for God so loved the world that he gave his only begotten Son : that whosoever believeth in him should not perish , but have everlasting life . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of no larger extent then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Tigurine rendereth , omnis qui credit , not quisquis , that every one who believeth in him should not perish , so that every one who believeth is an exegesis or explanation of the word World. Howbeit if any like better the ordinary reading , that whosoever believeth , it comes in the issue to the same thing . For t is a great mistake to think that the world here is a genus , which is divided in believers and unbelievers , and that the word whosoever is added in reference not to the world before mentioned , but only to one kinde or sort of the world . Which ( by the way ) is also inconsistent with their principles who hold that Christ dyed for all , to purchase life to all , upon condition of believing ; for if so , there can be no partition here of the world but the latter branch as large as the first . But if there be any partition here of the world , ( I say if there be , for the Text may be understood , exegetice , not partitive , as I have shewed already , it is not partitio generis in species , but totius in partes , that is , the world which God loved is not divided into believers and unbelievers , but by the world is meant the elect of all nations , and this whole world is subdivided into its parts by the word whosoever , that is , whether Jew or Gentile , whether Barbarian or Scythian , whether bound or fre●… &c. For this , the Apostle explaineth the very same words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11 , 12. Whosoever believeth on him shall not be ashamed , for there is no difference between the Iew and the Greek : for the same Lord over a●…l is rich unto all that call upon him . So Gal. 3. 28. Col : 3. 11. Act. 10. 34 , 35. And though some have with much scorn set at nought that expression , The world of the Elect , i. e th●… Elect of all the world , yet it will puzle them to give any other sense to Io : 6. 33. where t is said , that Christ giveth life unto the world , or to Io. ●…6 . 8. where the Spirit is said to convince the world of sin , of righteousnes & judgement , or Io : 17. 21. where Christ prayeth , that the world may believe , and the Father hear●…th him alwayes as in other petitions , so in this . The third incouragement to believing is , that Jesus Christ hath died , as for persons of all sorts and conditions , so for the expiation of all so●…ts , and all manner of sins , and hath plainly assured us , that all manner of sin and blasphemy shall be forgiven unto men . Mat : 12. 13. he excepteth only one kinde , but the blasphemy against the holy Ghost shall not be forgiven unto men . Where exceptio firmat regulā in non exceptis ; this being the sole exception , maketh the general promise the surer , that not some sorts only , but all sort of sins , yea of blasphemies , not only may , but shal be forgiven unto men . Now to be clear concerning that one sin excepted . 1. T is not properly any sin of the second table , but of the first , & is therefore called blasphemy , 2. T is not every blasphemy , for any other blasphemie is declared in that text to be pardonable . 3. T is a wilfull blasphemy contrary to the illumination of the holy Ghost and knowledge of the truth once received , Heb : 6. 4. & 10. 26. Fo●… which reason Pauls sinne when he blasphemed the name of Christ and was exceedingly mad against it , was not the blasphemy against the holy Ghost , because he did it ignorantly . If P●…ter had at that time sinned Pauls sin , it had been the blasphemy against the holy Ghost and so unpardonable , for it wanted nothing , but knowledge and illumination to make it that unpardonable sin , which the Apostle himself , 1 Tim. 1. 13. doth intimat . 4. Neither is it every blasphemy against knowledge , but such as is joyned with a hatred of Christ , so farre that if they could they would pull him down from Heaven and crucifie him again . There was mercy for these who crucified Christ ignorantly , but no mercy to those who would do it knowingly . Moreover , although they cannot get Christ himself again crucified , yet they revile , reproach , disgrace and p●…rsecute him in his Members , Ministers , Ord●…nances , and all the wayes they can put him to shame and dishonour . Now there are two sorts of these who sin by blasphemy against the holy Ghost . Some do not professe Christ and the truth of the Gospell , yet maliciously and against their knowledge reproach or persecut it . So the Pharisees Mark : 3. 28 , 29 , 30. in saying that Christ had an unclean spirit , did blaspheme against the holy Ghost . Others do professe Christ and his Gospell , and truth , yet fall away to be malicious enemies thereunto , against their knowledge . Such a one was Iudas , neither is there any thing to move us to think that Iudas did not blaspheme the holy Ghost , except that he repented himself afterward : But there is nothing in Scripture against the possibility of a desperat repentance in these who blaspheme the holy Ghost , but only that they can never so r●…pent as to be renewed againe , H●…b : 6. 6. That all sin , 1 Ioh. 1. 7. i , e. all manner of sin is purged away by the blood of Christ , and atonement made for all sorts of sinners , was also signified , both by Christs healing all maner of diseases among the people , Mat : 4. 23. and by Peters vision of all manner of four footed beasts , and creeping things , and fowls of the Aire , let down as it were in a sheet from Heaven to be killed , and eaten , Act ▪ 10. 11 , 12. So that as the promise of Mercy and free Grace comes home not only to thy nation and to persons of thy condition , state and degree , yea and to thy kindred and Familie , but also to thy case in respect of sinne , it comes fully home to sinners of thy kind or case , it tendereth Christ even to such a sinner as thou art . Fourthly Christ receiveth all who come unto him , and excludeth none but such as by their unbelief exclude themselves . Joh : 6. 37. Fifthly it is an incouragement to believing , that we are commanded to believe ▪ 1 John. 3. 23. and this is his commandement , that we should believe in the name of his Son Iesus Christ , and love one another as he gave us commandement Observe the sa●…e authoritie that commands us to love one another , injoynes also that we believe on Christ. But if any shall say , I cannot believe , I have no strength nor Grace to believe , I answer , ( and let this be the sixt incouragement to believing ) That God sets foorth himself to be the giver of faith Eph. 2. 8. Phil. 1. 29. and his Son to be the author and finisher of our faith . Heb. 12. 2. If it be objected , I know it is so indeed . But God works faith only in the Elect , and I know not whether I be Elected or not . I answer , thou art discharged ( in this case ) to run back to Election ( which is Gods secret ) and art commanded to obey the revea●…ed command , according to that of Deut : 29. 29. The secret things belong un●…o the Lord our God , but these things which are revealed , belong unto us and to our Children , that we may d●…e all the words of this Law. And therefore seeing ye are commanded to believe in God , and hears that he is the Author and finisher of Faith ; Say with Augustine , Da domine quod jubes & jube quod vis . And with the Disciples , Lord increase our faith , Luk : 17. 5. or with that man in the Gospell , I believe , Lord help my unbelief , Mark 9. 24. and request him who hath promised to give the spirit of Grace and supplication , that yee may look on him whom you have pierced , Zech ▪ 12. 10. to lighten your eyes , lest yee sleep unto death , Psal. 13. 3. For this looking on Christ ( promised in Zecharie ) is nothing else then believing on him . As the looking on the brazen serpent which was the tipe of Christ , is accomplished when we believe in Christ who was typified thereby , as is to be gathered by comparing Iohn 3. 14. 15. with Numb : 21. 8. Errata . Page , 19. for Spegmen , read Specimen . Pag. 28. for autoris , read aut oris . Pag. 29. for is ever blinde , read is not ever blinde . P. 31. for Object . 8. read Object . 7. P. 32. for Ecclesiae and Canonca , read Ecclesia and Canonica . P. 67. for improblable , read improbable . P. 40. for but a Preacher , read but by a Preacher . P. 46 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P 79. ●…or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 162. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 169. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes, typically marginal, from the original text Notes for div A42771-e100 Isa. 35. ●… . Mich. 4. 1●… 1 Cor. 18 19. Zech. 14. 7. Notes for div A42771-e13620 Refut . ract . de ●…issione sinistroum , cap. 0. non um eiam sen. 〈◊〉 esse ●…emini liere , do . 〈◊〉 nisi ●…ittatur , 〈◊〉 Nemiem ulla 〈◊〉 〈◊〉 prae●…care , hoc 〈◊〉 , rem ●…vam an●…ntiare 〈◊〉 mitta●…r , hoc 〈◊〉 , nisi à 〈◊〉 dei unus im●…natur . Notes for div A42771-e19170 Loc. com . class . 4. Cap. 1. Sed in primitiva Ecclesia cum Prophetia vigeret , quid discriminis erat inter Prophetam & Doctorem ? Respondeo , quamvis idem fuerit utriusque munus , tamen Doctores instituebantur a Praeceptoribus : Prophetae verò , ●…ine omni ope humana , repente afflatu Spiritus sancti concitatiloquebantur , Probl : theol : loc : 61. Prophetae ampliora habebant dona ideo Scripturae obstrusiora loca illustrabant eodem Spititu , quo scripta fuerunt — ideo de Scripturis rectius praedicabant . So Calvin . Instit : loc : 4. cap. 3. § 4. opening that Text , Ephes. 4. 11. understands by Prophets , such as had extraorinarie Revelations . Justin Martyr , dial . cum . Tryph. Iud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For even to this present time , there are propheticall gifts , so that we ought to understand that the gifts which were of old in your nation are transferred unto us . Notes for div A42771-e28250 Tertull. de praescript . advers : haeret . Cum ideo credidisse se dicat ( Apostolus ) de Schismalibus & dissensionibus quia scilicet etiam haereses op●…orteret esse . Ostendit enim gravioris mali respectu , de levioribus se facile credidisse . Tertul de praescrip : advers : haeret . Haereses dictae graeca voce ex interpretatione electionis , quia quis sive ad instituendas siv ad suscip●…endas ●…as utitur . Ideo & sibi ●…amnatum dixit Haereticum : quia & in quo damnatu●… sibi elegit August . Tom. 1. lib de vera relig . cap. 8. sunt enim innumerabiles in Ecclesia sancta , Deo probati vi●…i , sed ma nifesti non fiunt inter nos , quam diu imperitiae nostrae tenebris delectatidormire malumus , quam lucē veritatis ●…ntueri . Vin. Lirin . advers . haer . cap. 6 tunc quisquis verus Christi amator & cultor exstitit antiquam fidem novellae perfidiae praeferendo , nulla contagii ipsius peste maculatus est . Notes for div A42771-e33200 De verbis Apost . Ser. 24. ●…rat . de ●…ompon . ●…elig : dissilio . Vide ora●… ▪ in au Abrah : Calov●…i . Anno. 1643. Mr. J. Goodwi●… Hagioma stix sect : 634. 65 ▪ Notes for div A42771-e37250 Zeperus . de pol. Mos. lib ▪ 6. cap. 4 ▪ Pelargus in Deut. 7. 1 , 2 , Par●…us i●… Gen. 14. ●…ivetus in Exod. 23. 32. Tarnovi us tract . de foede●… bus . See Vict●… Srigel . in 7 paralip ●…5 . 2 ▪ Also Zep●…erus , 〈◊〉 , Tarnovi●… , ubi su●… . Lava●… in 2 Paralip . ▪ ●…5 . & in Ezek. 16. 26. P ▪ Martyr Loc. Com. Clas . 4. cap 16. Num. 23. & comment . in 1 Reg. 15. ●…7 . &c. The same ●…hing is ●…olden by Tostatus in 3. Reg. 15. Quest 14. Corn. 〈◊〉 Lat pide in 3. Pag. 22. 3. Socrat. hist : lib. 5 Cap. 10. Sleid. com . lib. 7. pag. 106. Ibid : lib : 8 pag. 127 , de Helvetiis infoedus recipiendis ▪ quod civitates valde cupiebant , Sáxo per Legatos respondet , quoniam de coena Dom. diversum sequantur dogma non sibi licere societatem cum ipsis ullam coire : quanti sit ipsorum conjunctio , propter vires atque potentiam , non se quidem latere , sed eo sibi minime respiciendum esse , ne tristis inde sequatur exitus , quod iis accidisse Scriptura testetur , qui muniendi sui causa , cujusque modi praesidiis usi fuissent . Vide etiam pag. 1 3. Quod si Zuingliani faterentur errorem atque desisterent , comprehendi etiam in hac pace sin minus , tum deserendos , nec auxilii quicquam cis communicandum , neque foedus ullum cum ipsis faciendum esse . Et infra lib. 9. pag. 156. Et recipiendos esse placet in hoc foedus ( Smalcaldicum ) qui velint atque cupiant modo , Doctrina Augustae propositam in Comitiis profiteantur , & sortem communem subeant . Polit. Christ. lib 7. Cap. 1. Keckermde Repub. Spart . disp . 4. lib. 2. Cap. 20. Sanctius & Corn. a Lapide in 2 Sam. 19. Antiq. Jud. lib. 7. Cap. 10. ●… See Mr. Fox . acts and monuments , vol. 2 pag. 86. 9. 870. edit . 1489. See the Estates Principalities and Empires of the world , translated by Grimston , pag : 364. to 370. Acts and moun . ments , ubi supra pag. 872. Sleid. Com. lib. 7. pag. 106 110 ▪ 120. Notes for div A42771-e42740 Mentes humanae mirifice c piuntur & fascinātur ceremo nialium splendore & p●…mpa Hospin : epist : ante lib de orig : monacho . Notes for div A42771-e44530 Hier. in Ezech. 16. & in aqua non es lota in salutem . Cruenta infantium corpora , statim ut emittuntur ex utero lavari solent . Ita ut generatio spiritualis , lavacro indiget salutari . Nullus enim mundus à sorde nec si unius quidem diei fuerit vita ejus , & in Psalmis legitur : In iniquitatibus conceptus sum , & in delictis concepit me mater mea . Secunda nativitas solvit primam nativitatem . Scriptum est enim . Nisi quis renatus fuerit ex aqua & Spiritu Sancto , non potest intrare in regnum dei . Multaque sunt lavacra quae Ethnici in Mysteriis suis , & Haeretici pollicentur , qui omnes lavant , sed non lavant in salutem . Propterea additum est , & aqua non es lota in salutem . Quod quidem non solum de Haereticis , sed de Ecclesiasticis intelligi potest ; qui non plena fide accipiunt Baptismum salutare . Synops. purior . Theol. Disp. 44. Thes. 48. Item exempla infantium Israeliticorum , qui non minus quam Israelitae adulti , sub nube & in mari rubro fuerunt Baptizati , teste Apostolo 1 Cor. 10. Gualther . Archetyp . in 1 Cor. 10. 1 , 2. Confutantur Anabaptistarum errores . Negant infantibus baptismum , quia nuspiā legatur esse baptizatos , & quia mysterium non intelligant . At Baptizati sunt omnes qui mare transierunt , inter quos infantes quoque fuerunt . Exod. 20. Deinde neque isti intellexer unt mysteria , nec ideo Symbola prophanata sunt . Buzt . Lex . Chald. Rabb . & Talumd . pag. 407. proselyto minorem ; conferunt Baptisrum ex decreto domus judicii , hoc est , Senatus . M. Selden de jure nat . & gent. lib. 2. cap. 2. ut Gentiles majores ad hunc modum exanimi sui sententia proselyti fiebant , ita minores ( masculi ante annum decimum tertium praeter diem unicum , foeminae ante annum duodecimum & diem insuper expletum ) ex sententia sive patris sive fori cui suberant in Judaismum pariter cooptati . Atque actus tam forensis quam paternus assensum eorum tum in circumcisione & Baptismo , tum in sacrificio offerendo quod sequebatur , supplebat . Si verò minor , simulac aetatem compieverat , Judaismo renunciasser , nec eum omnino postquam major erat , fuisset amplexus , ita dem evanuit , quicquid per initiamenta quibus ex assensu sive paterno , sive forensi cooptatus est , ut in Gentilis plane conditionem rediret . Filius ex quo natus est , dum fuerit tredecim annorum vocatur minor et puer . Notes for div A42771-e45870 Vide. H. Grotii annot . in Matth. 26. 25. Notes for div A42771-e49390 Loc. Thè : de Eccl. num . 252. distinguēdum igitur est inter rationem sibirelictā ac solutam quae sine froeno discurrit , ac suis fertur logismis , quae judicat ac statuit ex suis principiis , quae sunt communes notiones , sensus , experientia , &c. & inter rationem per verbum Dei refrenatam & sub obseqnium Christi redactam , quae judicat an statuit ex proprio Theologiae principio , viz. ex verbo Dei in Scripturis sacris proposito . Notes for div A42771-e50390 Isi. d. Hispal . de differ . spirit . diff . 32. Dilectio in Deum origo est dilectionis in proximum ; & dilectio in proximū , cognitio est dilectionis in deum . Quest. Answ. H. Steph. in thes . ling. Gr. tom . 3. pag. 1173. Mr. I. Goodwi●…l in his Haglomastix . Dr. Crispes Sermons , the 23. volum , Serm : 15. Iohn Eaton his honey combe of free ▪ justification . cap. 9. Dr. Crisp. in the 2. volume of his Sermons . Ser. 16. Ibid. pag 483. 48●… Ibid. Se●… . 17. pag. 497. Dr. Crisps ibid. serm . 16. pag. 492. 483. 485. 486. Dt. Crisp. ibid. serm . 17. pag. 504. ibid. pag. 514. 515 ▪ 516. Ibid. pag 518. 519 520. I. Eaton in the hony combe , Chap. 9. Honey combe . chap. 16. p ▪ 481 , 482 ▪ Honey ●…ombe chap. 16. p. 475. Rob. Lansaster praef ●…efore Dr. Crisp. sermons . Honey combe , chap 6. pag. 45 6 Notes for div A42771-e52580 This Chapter was left by the Author not perfected . Yet so much as is in the copie is printed for the readers aedification , and to stirre up others to pros●…cnte the like purpose , and in the meantime to make the best use of these . 
A42789	----	Tentamen novum continuatum. Or, An answer to Mr Owen's Plea and defense. Wherein Bishop Pearson's chronology about the time of St. Paul's constituting Timothy Bishop of Ephesus, and Titus of Crete, is confirm'd; the second epistle to Timothy demonstrated to have been written in the apostle's latter imprisonment at Rome; and all Mr. Owen's arguments drawn from antiquity for Presbyterian parity and ordination by presbyters, are overthrown. Herein is more particularly prov'd, that the Church of England, ever since the Reformation, believ'd the divine right of bishops. By Thomas Gipps, rector of Bury in Lancashire. Gipps, Thomas, d. 1709. 1699 Approx. 810 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A42789 Wing G782 ESTC R213800 99826073 99826073 30465 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42789) Transcribed from: (Early English Books Online ; image set 30465) Images scanned from microfilm: (Early English books, 1641-1700 ; 1760:2) Tentamen novum continuatum. Or, An answer to Mr Owen's Plea and defense. Wherein Bishop Pearson's chronology about the time of St. Paul's constituting Timothy Bishop of Ephesus, and Titus of Crete, is confirm'd; the second epistle to Timothy demonstrated to have been written in the apostle's latter imprisonment at Rome; and all Mr. Owen's arguments drawn from antiquity for Presbyterian parity and ordination by presbyters, are overthrown. Herein is more particularly prov'd, that the Church of England, ever since the Reformation, believ'd the divine right of bishops. By Thomas Gipps, rector of Bury in Lancashire. Gipps, Thomas, d. 1709. Pearson, John, 1613-1686. [8], 84, 127, [1] p. printed by Tho. Warren, for Ephraim Johnson bookseller in Manchester, London : 1699. "The second part: wherein all Mr Owen's authorities for Presbyterian parity, and ordination by presbyters are overthrown" has separate dated title page and pagination; register is continuous. Errata on verso of final leaf. Reproduction of the original in the Bodleian Library. 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Church history -- Primitive and early church, ca. 30-600 -- Early works to 1800. Ordination -- Biblical teaching -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-08 Apex CoVantage Keyed and coded from ProQuest page images 2001-10 TCP Staff (Oxford) Sampled and proofread 2001-11 Apex CoVantage Rekeyed and resubmitted 2002-04 TCP Staff (Oxford) Sampled and proofread 2002-04 Judith Siefring Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion Tentamen Novum Continuatum . OR , AN ANSWER TO M r OWEN's Plea and Defence . WHEREIN Bishop Pearson's Chronology about the time of St. Paul's Constituting Timothy Bishop of Ephesus , and Titus of Crete , is confirm'd ; the second Epistle to Timothy Demonstrated to have been written in the Apostle's latter Imprisonment at Rome ; and all Mr. Owen's Arguments drawn from Antiquity for Presbyterian Parity and Ordination by Presbyters , are overthrown . Herein is more particularly prov'd , THAT The Church of England , ever since the Reformation , believ'd the Divine Right of Bishops . By THOMAS GIPPS , Rector of Bury in Lancashire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Con. Gang. Can. 5. & 6. LONDON , Printed by Tho. Warren , for Ephraim Johnson Bookseller in Manchester , 1699. THE PREFACE TO THE READER . THere has been Two Books publish'd by Mr. James Owen Minister of a separate Congregation at Oswestry , 〈◊〉 I am under an Obligation and Promise of Replying unto . The Plea for Scripture Ordination , and the Tutamen Evangelicum alias Defence of the Plea. And though the time of their Publication might justly Require me to consider the Plea in the first Place , yet the Nature of the Argument forces me to Invert that Order , and to begin with the Defence . The Reason whereof is this . I had set out a small Book Entituled Tentamen Novum , or a new Essay proving the Divine Right of Episcopacy , the which engaged me to Answer some few things in the Plea , which concern that part of the Controversy between the Dissenters , and us of the Establish'd Church , viz. The Scripture Evidence . Hereupon Mr. O. Printed his Defence , endeavouring 〈◊〉 〈◊〉 to overthrow my Hypothesis in the Tentamen Novum , and to Vindicate the 〈◊〉 one by the Word of God. It is therefore necessary I should first of all Reply 〈◊〉 the Defence , that is , clear my Point about the Divine Right of Episcopacy . 〈◊〉 also manifest the Inconsistency of the old Hypothesis with the Scripture ; and 〈◊〉 descend to his numerous Testimonies drawn out of the Ecclesiastical 〈◊〉 , in behalf of Presbyterian Parity which will be a full and proper Answer to 〈◊〉 〈◊〉 . Accordingly I have cast this Book into two Parts : The first contains a 〈◊〉 to the Defence , except a few Testimonies of Antiquity , which are more 〈◊〉 reserv'd to the second Part , wherein I answer his Plea. In the management of this work the Reader must not expect that I should follow my Adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 step by step , in all the Sallies he has made into points nothing at all 〈◊〉 to the Present Controversy , and involve my self into new Disputes before the Old one be done with . My purpose is to keep close to the Game , and not to run after every fresh Hare , Mr. O. is pleased to start . This would be an edless piece of Work , and swell this Book unto an Intolerable Bulk , which I design to draw into as narrow Compass as I possibly can , and as the unreasonable Cavils of my Adversary will permit . Nor will I trouble my self or my Reader to take notice of all those snarling and ill-natured Reflections which the Defence abounds with , without any Occasion given by me , that I am sensible of . 'T is much better to neglect them , than weary my self and others with Impertinent and Abusive Railery , which betrays the weakness of the Writer or his Cause , and hurts no Body , but the man from whom it proceeds . 〈◊〉 . 15. 18. Nevertheless it will be necessary to remove some little of the Rubbish of both kinds out of the way , lest haply the World may be tempted to suspect me as Ignorant , and my Performances as 〈◊〉 as my Adversary has all along represented ' em . But when I have Vindicated my self in a few of the most material things of that Nature ( if there be any such ) the Ingenious Reader will I hope 〈◊〉 perswaded that I am able , if I were as willing , to discharge my self of the most trivial matters that are to be met with in the Defence . Only let it be noted that I intend not to mix these By. Disputes with the main Argument , which would be perplext thereby , and become more obscure ; but to cast them into an Appendix by themselves at the end of every Chapter , as a separated Entertainment unto those , who shall have the Curiosity and Leisure to consult 'em , and which may be easily laid aside by such as have no Mind to trouble themselves with unnecessary Squabbles . In my Reply to the Defence and Vindication of my Hypothesis as also to the Plea , I will not 〈◊〉 my self with the Opinions of 〈◊〉 Authors , how Eminent soever they were or still are in the Church ; that is I will not be sway'd or governed by them farther than my own reason conducted by the Word of God shall convince me , I am sensible that most ( if not all ) of the former writers engaged in this Controversy about Episcopal Government , even many of the Episcopal party as well as the Dissenters for want of duly examining , and understanding the Time of Paul's beseeching Timothy to abide at Ephesus , have run themselves into such Labyrinths and Absurdities , that a Man might justly wonder they could ever sit down quietly and content themselves with their own Sentiments and Explications . I am verily perswaded there is not one Man in the World , that will allow himself the freedom of thinking , but would subscribe unto that Learned Prelate Dr. Pearson's Judgment in this cause , after 't is once fully and fairly represented to him , except only such as are captivated by some powerful Interest , secret Pride , 〈◊〉 prejudice , or the Design of upholding a party . Where these evil Affections Rule and 〈◊〉 , Truth will not be able to prevail Non suaseris etiam si persuaseris . Of this we 〈◊〉 had a Notorious Instance of another kind in the present Age , when Dr. Harvey had 〈◊〉 and learnedly Demonstrated the Circulation of the Blood , almost all the Naturalists and 〈◊〉 in the World , even those of the first Form with open Mouth decry'd both the Author 〈◊〉 〈◊〉 Doctrine : And when the truth had by Degrees forc'd its 〈◊〉 , and gained Ground upon 〈◊〉 〈◊〉 part of them , then Envy stept in and would have snatch'd the Laurels from the Brow 〈◊〉 〈◊〉 Immortal Philosopher and Physitian . How many of the Ancients were alledged to have 〈◊〉 the Circulation of the Blood ? And Solomon besure was not ignorant of it , as some have 〈◊〉 to prove from the 12th Chap. of his 〈◊〉 . So 〈◊〉 a thing it is to bring Men off their old Mumpsimus and reconcile 'em to the Truth , when it appears in the Shape of 〈◊〉 , or to do Justice unto those who have had the good hap to find her out . But to return to my business . Mr. O. in his Plea cited some Hundreds of Authorities in favour of Pres byterian Parity and Ordination . My design is not ( as I said ) to meddle with those , which are adduc'd out of Private and Modern Writers . All that is needful for me to do , is to consider the Primitive the Councils , especially the General ones , the Fathers and other Antient Ecclesiastical Writers , and the practice of the most Flourishing Catholick Churches of old unto the 5th Century or thereabouts , and to examine whether my Adversary has 〈◊〉 any one good Testimony for himself and Brethren , out of these Monuments of Antiquity . If he has not ( as I hope will be made appear ) there is an end of his Plea ( I suppose ) especially , when such a Cloud of Witnesses which of necessity fall in our way as we Travel through the History of those times , will rise up against him within the Compass of the 4 or 5 , first Ages aforesaid . Before I make an end of this Preface I thought it needful to prepare the Reader with a short account of my whole Hypothesis , which if kept in Memory as he goes will be some ease and advantage to him . He must remember then , that all Authors I know of ( except haply the Rhemists who so far as I see spoke but at Random ) writing upon the Present Subject or commenting upon the first Epistle to Timothy , have asserted or at least taken for granted ( till very lately ) that the time of St. Paul's beseeching Timothy to abide at Ephesus , when he went into Macedonia , is somewhere to be search'd for in the Acts of the Apostles , before St. Paul had the Ephesian Elders Farewel in Acts 20. v. 17. from whence our Dissenters conclude , that the supreme Government of the Church of Ephesus , was not in that Epistle committed unto Timothy : For that the Apostle could not have so wholly overlook'd their Bishop in that Farewel Sermon , and applied himself only to the Elders , to whom he commended the care and oversight of that Church . On the other hand I have shew'd that the first Epistle to Timothy was wrote long after Paul's said Farewel Sermon , even after his enlargement out of his former Imprisonment at Rome , and by consequence , that he besought Timothy to abide at Ephesus , when he went unto Macedonia , at another time , than what has hitherto been believ'd and assigned . And so that Objection just now mentioned quite vanishes . Thus then my Hypothesis lies . After that Schism at Corinth had been in some measure though not intirely allay'd by St. Paul , he with all hast made towards Jerusalem taking Miletus in his way , where he bad the Ephesian Elders Farewel . At Jerusalem he was Imprisoned and thence sent to Rome in Bonds . Here he continued two years and upwards writing Epistles to the several Churches , of Ephesus , of Philippi , of Coloss , of Judea , and to Philemon . Being at length set at Liberty , and in his way as he went back Eastward to visit the foresaid Churches , he laid the Foundation of a Church in Crete , leaving Titus behind to finish and to govern it . Thence as I suppose he prosecuted his Journey to Judea , Heb. 13. 23. and thence as it were , back again through Syria to As●a . Being at Troas ( 2. Tim. 4. 13. ) about to sail unto Macedonia , he besought Timothy to abide at Ephesus . shortly after , when in Macedonia haply or Greece or somewhere thereabouts , he wrote this first Epistle to Timothy giving him the necessary Orders , how he was to behave himself in the Charge lately committed , to him , and not long after from Nicopolis , that Epistle to Titus upon the same Subject . Hence forward we hear no more of him in Scripture saving that being once again got to Rome , he thence wrote his second Epistle to Timothy as is undeniably evinc'd in these Papers . The Corinthian Schism , like the Leprosy , seemed incurable , and spread its self unto other Churches also , particularly Ephesus , as may be gathered from the Epistle to the Ephesians , and the first to Timothy : And the like I reckon to have happened in other places also . Wherefore Paul in his Visitation of the Eastern Churches before spoken of , his Principal design ( I presume ) was to compose the Contentions already risen , and to prevent them for the future . To which end he committed the Government of the Churches to single Persons , of Crete to Titus , of Ephesus to Timothy : The like being to be believed of the Rest of the Apostles , and Churches throughout the World : For how else could there have been Bishops every ●where , as Ignatius writes to the Ephesians , and not one Church at that time governed by a Presbytery of Elders only without an Apostle , or Bishop presiding over them , that we can find in Ecclesiastical History ? Nor are we to imagin this a perfectly new device taken up by Paul , and the other Apostles meerly upon the Occasion of the Schisms at Corinth and elsewhere . For as I make account they came to this Resolution among themselves even at the beginning , viz. to commit the Government of the Churches unto 〈◊〉 Persons : Not that they immediately did so assoon as they had made the Decree : For every Apostle ( 't is likely ) kept the Government , and Care of the Churches by him founded in his own Hands , so long as he thought fit and was able to manage them himself : So that every Church was 〈◊〉 cast into this Platform , nor furnish'd with a Bishop distinct from the Apostles at the same instant ; but 't was done paulatim , as Jerom speaks in his Commentary on Titus . James was Bishop of Jerusalem , before the Corinthian Schism , Titus of Crete , at that Church's first Plantation , though Timothy was not so of Ephesus , till many Years after the Ephesian Church had been formed . But at length because Schisms began now to increase , and prevail , the Apostles taking the Alarm 〈◊〉 to put their former Decree into Execution , and more especially because at this time believers were multiplyed , Churches were increased , business grew on their Hands , and they forced to be long Absent and unable to inspect all Churches : As also because the time of their Departure now drew on apace , 't was therefore high time , and necessary to provide for the Peace and future Government of the Church , as they had in the beginning contrived . Whereas then I have frequently express'd my self as if the Church Government had been alter'd from what it was in the Infancy of Christianity , and lest this should be taken for a rash and dangerous Concession to the Adversaries in prejudice of Episcopacy , I thus explain my self . 1. This was not a Change of the first Principle and Rule of Government , but only a bringing it by Degrees to that Model and Frame , which the Apostles ( as I said ) first pitched upon , and afterward , as Occasion required , by degrees brought to perfection . So that with respect to the Original design and Scheme of Government there was indeed no change or Innovation at all . But then , 2. If we consider matter of Fact , there was an Alteration of Government , in as much as the Apostles having left it for a while unto the Presbyters , to discharge the Ordinary affairs of the Churches in their Absence , but still reserving to themselves the Power of Ordination , and other matters of greatest Moment , at length constituted Bishops over them , pursuant to their Prime Resolution and in Conformity to their own way of Government , which was Prelatical . In this latter Sense I would always be understood ; and this Change was nothing else but an improvement and completing the Church Government , as it had been from the beginning projected by themselves or rather suggested to them by the Holy-Ghost . I must also here take notice of one thing more , which is not sufficiently explained in its proper place . It being acknowledg'd that Presbyters were subject and accountable unto the Apostles , and by 〈◊〉 ( as I argu'd ) not Supreme Governours of the Churches , Mr. O. retorts that Timothy and Titus , and all Bishops also in the Apostles Days were so , and by the same consequence not Supreme Governours . But I answer . 1. 'T is true Timothy and Titus ( Paul being alive ) were subject and accountable to him , and so not absolutely Supreme Rulers , if we look up towards the Apostles , but if we look downward to the Presbyters they were Supreme , or which is the same to my purpose Superiour to the Presbyters , who were subject to the Bishops . 2. Timothy and. Titus were not ( in Paul's life time ) actually Supreme Governours , as if they had no Superiour ; for Paul was over them : True ! Yet they were Supreme intentionally even whilst the Apostle was alive and actually after his decease . For so they must needs of course be . 3. There is a great difference between Timothy and Titus subjection , and accountableness unto the Apostles , and that of the Presbyters . The Presbyters ( as I have shew'd and as far as we know ) did nothing without the express command and special direction of the Apostles , I mean in the higher and most important business of the Churches : But Timothy and Titus ( and so the rest ) had general Rules only prescrib'd 'em , and were Ordinarily left to their own Discretionary Power in the Execution of them , as is evident from the Epistles to Timothy and Titus , except the Apostle in an extraordinary manner interposed sometimes , as we may reasonably admit . But there is nec vola nec vestigium , no footsteps in the whole Scripture of any such general Rules and discretionary Power committed to the Presbyters as is evinc'd in T. N. and these Papers . Jan. 1. 1697 / 8. THE CONTENTS . PART I. Chap. I. SEveral Cavils against the Church of England considered Page 1 Chap. II. Id. p. 6 Chap. III. Id. p. 19 Chap. IV. The Old Chronology about the time of St. Paul ' s settling Timothy Ruler of the Church of Ephesus overthrown , the Pearsonian Hypothesis more firmly established , and the second Epistle to Timothy demonstrated , to have been written in the Apostles 〈◊〉 〈◊〉 at Rome p. 29 Chap. V. Sundry Objections are Answered , and particularly 't is here proved , that the Convocation is and ought to be allow'd as a just Representative of the Church of England p. 57 Chap. VI. Being an Answer to Mr. O's 6th Chap. p. 72 PART II. Chap. I. OF Clemens Romanus p. 3 Chap. II. Of Ignatius ' s Epistles p. 10 Chap. III. Of Mark and the Church of Alexandria p. 20 Chap. IV. Of the Syriac Version p. 30 Chap. V. Of the beginning of Christianity in the most remote North-West parts of Scotland p. 32 Chap. VI. Of some passages in St. Cyprian p. 43 Chap. VII . Of the Scythian Church p. 47 Chap. VIII . Of the Chorepiscopi p. 50 Chap. IX . Of the first 〈◊〉 of Nice . p. 55 Chap. X. Of Aerius p. 69 Chap. XI . Of Hilary the Deacon p. 70 Chap. XII . Of Jerom p. 74 Chap. XIII . Of the Carthaginian Councils p. 84 Chap. XIV . Of Paphnutius and Daniel p. 89 Chap. XV. Of Pope Leo. p. 91 Chap. XVI . Of the Church in the Island Taprobane p. 93 Chap. XVII . Of Pelagius his Ordination p. 95 Chap. XVIII . Of the Waldenses , Boiarians , &c. p. 98 Chap. XIX . Of the Church of England at and since the 〈◊〉 p. 108 PART I. CHAP. I. In Answer to Mr. O' s 1 st Chap. THE Rector in his Preface to the T. N. complained of the unfair way which the Dissenters have taken up in managing Controversies , that is , of their bringing in other matter , nothing at all belonging to the Point in debate ; which is as when a Lawyer , when he is pleading the Cause of his Client , and setting forth his Title unto the 〈◊〉 in Question , should fall foul upon his Clients Adversary , exposing his Person and upbraiding him with his private , perhaps , but suppos'd Faults and Infirmities . I instanc'd in three things , which are the common Topicks of the Dissenters railing against the Episcopal Clergy , and which they will be sure to hook in , whatever the Matter in Controversy be . But if recrimination be but cavilling ( as one of their own Authors speaks ) much more 〈◊〉 Accusing . My Instances were , That the Episcopal Divines are Arminians , That the Church of England Symbolizes with the 〈◊〉 ; That the Bishops are proud Lords , and Lordly Prelates . And if all this were true , what does it signify in the Question about Church-Government ? Mr. O. In the Contents of his first Chap. at the beginning , Advertises his Reader , that , The Dissenters are justified in their way of mannaging Controversies . Indeed he should have edeavour'd it , if he would have answer'd to the purpose , and his way of Vindicating the Dissenters , should have been ( I conceive ) either to deny the charge laid against 'em , or else to justify the fitness and reasonableness of that way of controverting . But instead of this , he falls upon the old strain of accusing us ( the Rector ) of Arminianism , of Symbolizing with 〈◊〉 , and the Bishops for being Lords , which is nothing to the Question between him and me here , viz. Whether it be fair to charge ones Adversary with supposed faults , which have no relation to the Question in hand , unless he is so vain as to imagin , that his own repeated practice , is a sufficient justification of the Dissenters managing Controversies . In giving an Account of the Nature of our Church-Government , I observ'd in general , That our Episcopal Government is establish'd upon certain Canons and Laws , made and consented unto by the Convocation , consisting of Bishops and Presbyters , and by the multitude of Believers ; That is , by their Representatives in Parliament , and that , thus it was in the Council of Jerusalem , Acts 15. This is plain matter of Fact , and one would have thought incapable of being cavill'd at ; and yet Mr. Owen who is a Master at that knack , has many things to oppose me in it , and has found many disparities in the Resemblance . As , 1. He affirms that , The Apostles , &c. 〈◊〉 Jerusalem enjoined the Def. P. 24. necessary for bearance of 〈◊〉 few things : but the Convocation has made canons enjoining the practice of unnecessary things , to create offence . Ans. These last words are as Malicious , as false , and without ground . How can Mr O. at this distance tell , or how could the Dissenters of those times know , that the Design of the Convocation was to 〈◊〉 offence ? Has he , or had they the gift of 〈◊〉 Spirits ? Or dare they presume to lay claim to one of the Transcendent Attributes of God ; his Omniscience and knowing the Secrets of Mens Hearts ? The things enjoyn'd by the Apostles ( excepting Fornication ) were not necessary before they were enjoyn'd , but only Charitably and Prudentially necessary : And so our few Ceremonies too were and still are , Charitably and Prudentially necessary , which was the Reason of their being enjoin'd at first , and still continu'd amongst us . The Council of Jerusalem did not widen the door of Church-Fellowship ( as Mr. O. asserts ) but made it straighter , if the matters here spoken of , can be said to belong unto Church-Fellowship . The Gentile Believers had a Natural right to eat bloud , things strangled , and things offer'd unto Idols , when sold in the Market : But the Apostles depriv'd 'em of this Liberty , commanding them to Symbolize with the Jews in the forbearance of ' em . And I would know a Reason , why in a few matters of Indifference , Decency and Solemnity , it is not Lawful for the Church-Governours , now to restrain the Liberty of Believers . I say in some few things out of Charity to many Foreign Protestants , who have Ceremonies , and to the Primitive Christians , which were not without 'em , even as the Apostles restrain'd the Liberty of the Gentile Believers in Charity to the Jews ? And why is it not as Lawful for us to Symbolize with the Primitive Christians , and our Foreign Brethren-Protestants , as the Apostles with the Jews . 2. Mr. O. goes on , The Council of Jerusalem freed the Christians from the Yoke of Circumcision . Ans. But it put on them those three Yokes aforesaid . Besides as the Apostles freed the Christians from Circumcision , or rather declar'd them free from it : for they were never under that bondage : so did the Convocation free us from all Superstition and Idolatry . 3. The Apostles ( he adds ) asserted that Christian Liberty , which Jesus Christ purchased and obliged us to maintain , Gal. 5. 1. Ans. And yet the Apostles took away the Gentiles Liberty in the things aforemention'd . The Text of Scripture here cited , has a false construction put upon it . The Liberty there spoken of , is not a Liberty not to do any thing , which is in its own Nature indifferent , no not a Liberty from all the smaller Observations of the Law ; for then the Apostles could not have enjoin'd the forbearance of the three things , nor could Paul have Preach'd and Urg'd , the observation of those Decrees , as he did , Acts 16. 4. But 't is the Liberty from the bondage of Circumcision , which made Men Debtors to the whole Law , and to every Ceremony thereof . 4. He complains of the number of our Canons , whereas ( says he ) the Apostles at Jerusalem made none new , and continued but a few which were obliging before . Ans. That these three Canons made by the Apostles at Jerusalem , were new to the Gentile Believers , is out of all question , tho' Mr. O. affirms the contrary ; not new ; as if they had never been known or heard of before ; but they were , I say , new to the Gentile Believers , who were not before oblig'd to the observation of 'em , tho' Mr. O. says they were . But whereas the Apostles at Jerusalem continued ( made ) but a few Canons ; 't is true : nevertheless at other times , and at other places , they might have made more than threescore for any thing we know . The code of the Universal Church , consists of two Hundred and seven Canons : yet they were made at several times , and in several Places : Even so , though the Apostles at this time and at Jerusalem , made but three Canons , yet at other times , and in other places they might have made more , and did so , as we may Learn from 1 Cor. 7. wherein ( I think ) we meet with several Canons , as from those words of St. Paul , The rest will I set in order when I come , 1 Cor. 11. 14. And again , Hold the Traditions which ye have been taught , whether by word or our Epistle . 2 Thes. 2. 15. That thou shouldest set in order the things that are wanting , Tit. 1. 5. But 5. The Apostles ( says Mr. O. ) Annexed no 〈◊〉 nor Excommunications against the breaker of their Canons , they only concluded 'em with these gentle words , from which if you keep your selves , ye shall do well . Ans. Well! and the Gentile Believers readily obey'd the Apostles Decrees without more ado , not stubbornly clamouring for 〈◊〉 Liberty wherewith Christ had made 'em free . For Christ had made the Gentile Christians free from the three Canons of the Apostles , as well as from Circumcision . But doing well was an effectual motive in those days unto Obedience , though not in these Licentious Times of ours . If the punishment annext unto Canons be now more severe than ordinary , it is because some Men are more Stiff and Refractory , more Disobedient and Unpeaceable than the Gentile Believers were of old . 6. Mr. O. adds , The Canons of Jerusalem were made by the Apostles , Elders and the whole Church : But ours by the Bishops and Presbyters in Convocation , which are the true Church of England by representation , by which he thinks to destroy the parallel , because the Multitude of Believers were not present at the making our Canons , as they were at the making of those at Jerusalem . To obviate this Exception , I observ'd that our Canons were consented unto , or confirmed and receiv'd , by the Multitude of Believers , that is , by their representatives in Parliament . But Mr. O. having nothing else to cavil at , or wherewith he might invalidate the Parallel , which is so much to the advantage of our Church , and fatal to the Dissenters , corrupts my words , and by way of gloss adds , To the Multitude of Believers , that is ( says he ) the Church . I say , and say it again , that the Parliament represents the Multitude of Believers , but I never said , That is the Church , nor any thing like it . This Invention was hammer'd out at Mr. O's own Forge , whence an abundance of the same kind have been uttered . All the colour he has for thus misrepresenting me , is , that I make the Bishops to answer the Apostles , the Presbyters , the Elders ; therefore I must make the Parliament to answer the whole Church . And so I do : yet this will do Mr. O. no service . For that expression , The whole Church , in the 15 th of Act. 22. is not so exact , but will need a little explanation on this Occasion . These words then the Whole Church cannot be understood strictly : for the whole Church here must be distinguish'd from the Apostles and Elders : but surely these also were part of the whole Church properly speaking . The words then are meant of the Multitude of Believers ( they are call'd the Multitude , v. 12. ) and in contradistinction to the Apostles and Elders , and therefore I avoided saying , The whole Church , and chose to express my self thus . The Multitude of Believers , I am , then I flatter my self pretty safe from Mr. O. and my Diocesan too , were he ( what he is far from being ) the most severe and haughty Prelate in Christendom . Because it is a common Objection against the Church of England's Constitution , that Parish Priests have no power of Discipline , I asserted that , They have power to rebuke and admonish , and to suspend for a while from the Lord's Supper . And so ( says Mr. O. ) have private Persons power to rebuke and admonish , Lev. 19. 17. Col. 3. 16. As if Mr. O. never heard of that common and receiv'd distinction between fraternal , private , or charitable Admonition , and that which is publick and Ministerial , and Authoritative . Well! but as for our power of suspending , he alledges 't is but for fourteen days , and after that the Sinner is left to the Ordinary . Ay! Here we have the bottom of the Dissenting Ministers Design out . They would be all so many little Popes , from whom there lies no appeal . The very Men who decry Tyranny , are setting up for Arbitrary Government , and will not endure that in another , which they aspire to themselves . All I shall reply unto him is , to present him with the judgment of Calvin , and Beza ; and I hope Mr. O. will lend both his Ears unto these two Presbyterian Oracles . The former affirms — That to trust Excommunication in the hands of every Parochial Minister , and his particular Congregation , is contrary to the Apostolick practice : the latter declares what the Discipline at Geneva was , viz. That the Parochiat Ministers proceed no further than Admonition : but in case of contumacy , they certify the Presbytery of the City . It is certain the power of excommunication is in the hands of the Magistrates of that City . But Mr. O. further objects , That we have no power to judge whom to Baptize , but must Baptize all that are offer'd , though Children of Jews , Infidels , Deists , &c. Ans. This is nothing to the present Question between us , which is whether our Parish Priests have any Power of Discipline . They may have some power , tho' not this . And that they have some power , to wit of Ministerial Admonition , and Suspension from the Lords Supper , has been already asserted and prov'd , I presume , yea , and granted also . This then is a new and impertinent Subject , thrust in here meerly to make a noise and dust with , and to avoid the thorough discussion of the Point in hand . 2. The Dissenting Ministers , have a greater power than we have , or pretend to , 't is confest , &c. to refuse whomsoever they please , even the Children of the most upright Believers . They are responsible to no Law , nor to any Superiour that I know of , in case of refusal , nor to any punishment . Only perhaps the parties aggriev'd will withdraw their Contributions . But upon these terms we also have a power to Judge whom we will , and whom we will not Baptize : ' tis-but venturing the loss of our Livings , as they must of their Contributions . 3. Mr. O. Supposes here , what cannot easily be believ'd ever did , or will happen , viz. that Jewish ; or Gentile , or Theistical Parents , will offer their Children unto Christian Baptism , or suffer others to bring 'em to that Holy 〈◊〉 . 4. Perhaps the Children of very wicked Christians are brought to be 〈◊〉 . These we acknowledge we have not power to refuse : for so we know , that the Children of wicked Jews were to be admitted unto Circumcision , in the room whereof our Lord introduc'd Baptism : and we are perswaded the former is the Rule and Pattern of the latter . 5. If it should so happen that the Child of a Jew , or Turk , or Infidel , or Heretick Excommunicated , or Theift , or Atheift should be put into our Hands to be Baptized , 't is confest we take our selves oblig'd to Baptize 'em : but 't is with this Proviso , that there be sufficient Susceptors , or Persons who will undertake to bring 'em up in the Christian Religion . And of the sufficiency of these Sureties we are the judges , except an Appeal be made from us unto our Diocesian , who may over-rule us if he sees just cause for it . 6. and Lastly , How the Apostles and Presbyters , in the Apostles days manag'd themselves in the Point of Infant-Baptism ; Mr. O. should have done well , first to have stated it out of the New Testament , before he brought this exception upon the Stage . Mr. O. further objects — That we have no power to forbear giving the 〈◊〉 a Notorious Offender , unless we prosecute him in the Bishops Court. Ans. 1. The Reader may apply the Two first Answers , to the former Objection unto this , whereby he 'll see how Frivolous and Impertinent it is . 2. Mr. O. Should have excepted thus , save for fourteen days . 3. It is a most false and wicked saying , that of Mr. O's — That if he be absolv'd in the Court , we must give him the Eucharist , though we know him never so Impenitent . We cannot know a Mans impenitency except himself declares it , either by his Words or Actions , and continuing in his Sins . In either case I can forbear giving him the Lords Supper , and in fourteen days certify as before . Nay , by Canon 109 , I am not to admit him to the Lord's Supper , till he is reform'd , and of this I am the Judge . I cannot 〈◊〉 but this method is troublesome , &c. but it is not odious 〈◊〉 the Eyes of good Men , nor is it possible to be fruitless , if the Parish-Priest is resolute . The Ordinary cannot relieve the Impenitent Sinner , nor compel the Priest to admit him . This course is indeed rarely undertaken , and that because ( as I have experienc'd ) if one warn a Wicked Person , one that is scandalously so , he 'll besure not to offer himself , left he be turn'd back and publickly disgrac'd in the Face of the Congregation . The method is as I have said troublesom : but better a mischief than an inconvenience . Better many Sinners be admited , than one good Man rejected . If the Parish Priest should have it in his own Power and Breast to abstain , whom he pleas'd , and for as long time as he thought fit without Liberty to appeal , his private Revenge , or the influence of the Parties Enemies , might engage him to deprive a good Man , of the comfort of that Holy Ordinance . I have an Instance of this kind ready at hand , a late one , and in my Neighbourhood . A Member of the Congregation , had given Evidence in behalf of a Church-Man against a Dissenter . No Body objected against his Testimony as false , 'T was thought rather favourable to the Dissenter . At his return from the Assizes , a Message was brought him by some of the Congregation , that he was to forbear coming to the Communion , he was also reprimanded by the Minister , for giving Evidence against a Brother , the Sub-poena being not actually , though ready be to serv'd upon him , in case he refus'd to go without it . This was not Commutation , I acknowledge , which we hear of so oft , but it was base Corruption , and 〈◊〉 to be punish'd by the Judge . Yet Mr. O. goes on , and tells me — We have no power to call persons to Repentance openly before the Church . Ans. As much as Mr. O. has . He or I may call 'em to Publick Penance : but 't is at their choice , whether they will obey us . Such Penitents are but like Mr. Baxter's Christians , meer Volunteers . Lastly , he urges that , we have no power to judge any Man to be Excommunicated , nor to absolve ' em . Ans. Mr. O. is so fond of the Power of judging , that 't is a Thousand pities he was not bred a Lawyer , that so in good time he might have been My Lord Judge : for I suppose he has no exception against a Temporal Lordship . But it falls out to his great mortification , that in the Post he is in , though he pretends to be a Judge , yet he is but a Cryer , the Mouth of his Congregation , and ecchos their Sentence of Excommunication , and that of Absolution also . How can he do less , since he eats their Bread , wears their Livery , and is their Stipendiary . I produc'd him an Example of this kind just now . But that we have power to judge and absolve , is manifest in the case of Dying Persons , confessing their Sins and desiring Absolution . In a word , we are not asham'd of the name Priest , though we are sensible the Dissenters , oft call us so out of contempt : and we are asham'd of their folly in upbraiding us with a Title , which the holy Scripture has given us . CHAP. II. Being an Answer to Mr. O' s 2 d Chap. IN thè first Chapter of the Tentamen N. my design was to consider in their Order , all those Passages of Scripture which seem any way to concern Ordination , or any other Act of Ecclesiastical Government , excepting what belongs to the Church of Ephesus in particular ; which is Treated of by it self afterward . Here I take notice of Matthias constituted an Apostle in the place of Judas , Act. 1. of the Deacons being appointed and ordain'd unto their Office , Chap. 6. of Peter and John's laying on of hands upon some of the New Converts of Samaria , Chap. 8. of Ananias imposing hands upon Saul . Chap. 9. of Barnabas and Saul's Separation unto the Ministry of the Gentiles . Chap. 13. of the Ordinations mention'd . Chap. 14. of St. Paul's laying hands on twelve at Eph. Chap. 19. of Timothy's Ordination spoken of , 1 Tim. 4. 14. 2 Tim. 1. 6. Epis. 21. 6. and not known when nor in what place given him : of the delivering the Incestuous Person unto Satan . 1 Cor. 5. and of the Council of Jerusalem , Ast. 15. Now 't is all one to me , and to my design in this Chapter , what becomes of the four first Instances , and of that other in the 19 th of Acts , whether they were Ordinations or not . If not , let Mr. Prinn look to it , or Mr. O. in his behalf . As they will do me no good , so they can do me no harm . Though if they should prove Ordinations , the advantage I made of ' emis of some moment in the Question before us , they being perform'd either by Apostles , or Prophets , no other inferior and ordinary Church Officer joining with 'em , which was what I level'd at against Mr. Prinn . But the first uncontroverted Ordination unto the Ministry of the Word and Sacraments , is that of Barnabas and Saul , Act. 13 th . This Ordination was had by Prophets and Teachers , who receiv'd an express and extraordinary Commission from God , to separate these two unto the work whereunto ( says the Holy Ghost ) I have called them . Seeing then Prophets , as Superiour , and extraordinary Species of Church Officers , influenc'd by the immediate and express Command of the Holy Ghost ; presided over this work of Separating Barnabas and Saul , it can be no sufficient warrant nor Precedent unto meer Presbyters , to Ordain by Virtue of their Ordinary Power and Office. Herein lies the force of my Observation , which ought to have been fairly answered . But Mr. O. instead of this falls a cavilling , at my expounding Prophets and Teachers , the same Persons that is , ordinary Ministers ( or Presbyters ) endu'd at that time with the Gift of Prophesy , or receiving a Special Commission from Heaven . Whereas He will needs have 'em distinct Persons and Officers : Prophets and Teachers in Sensu Diviso . Ans. I will not here deny but Mr. O's interpretation may be true , yet neither can I see any thing hinders but mine may be so . For Caiaphas was but an ordinary ( though the supreme ) Officer in the Church of the Jews , and yet he prophesy'd , and by Consequence pro hâc vice was a Prophet . If a Man would have describ'd him , it had not been improper to have said , he was a Prophet and the High 〈◊〉 . Now , how to compromise this small difference between us , I know not . I 'll therefore suppose what Mr. O. takes for granted , ( though at the same time I think the contrary is most evident , Saul and Barnabas , at least being both Prophets and Teachers ; ) the Prophets there spoken of , were Persons different from the Teachers . Yet if it be so , my Argument is not alter'd , nor ever the worse : still the Teachers were presided over by the Prophets , and still the Ordainers acted by Special and extraordinary Commission from Heaven , which cannot warrant ordinary Presbyters and Teachers , to Ordain by Virtue of their ordinary Power . If Mr. O. himself , or any Layman , should ordain some Person by Special Command from God appointed thereunto , no body could with Reason call his Ordination into Question . But then this could not rationally be drawn into example , nor justify every private Believer in England , to ordain at his own Pleasure . It is not Material , whether the Revelation was immediately given to the Teachers , or to the Prophets only , and by them unto the Teachers : nevertheless I think Mr. O. ought not to deny the former . The words run thus — And they ( the Prophets and Teachers ) Ministred unto the Lord and fasted , and the Holy Ghost said , Separate me Barnabas and Saul , &c. and when they had fasted , and prayed , and laid their 〈◊〉 on them , they sent 'em away . They who sent Barnabas and Saul away , were the same that separated them by imposition of hands , and they who separated Barnabas and Saul , were the Persons to whom the Holy Ghost spake , and they to whom the Holy Ghost spake , were the Persons , that Ministred unto the Lord and fasted ; and they who Ministred unto the Lord and fasted , were the Teachers as well as the Prophets . Therefore the Revelation was communicated immediately to the Teachers , therefore the Teachers were Prophets also : therefore this is no Precedent unto common Presbyters , to ordain by virtue of their ordinary power ; by consequence my Argument holds good . Concerning the Ordinations spoken of Act. 14. 23. I noted that Paul and Barnabas acted not therein , by any Special Revelation , but by their Apostolical Power , being not assisted therein by any Presbyters ; that therefore these cannot be good Presidents for Presbyterian Ordination . Mr. O. Replies that , this Instance makes little for me . Ans. It makes thus much for me , that it makes nothing for the Dissenters , nor against me , which is what I design'd by it : though I might say it is a plain Instance of Ordination , by Church Officers , Superiour to Presbyters . As for Mr. O's reason why Philip did not lay hands on with Peter and John , viz. because it was no Ordination , but conferring the extraordinary Gift of the Spirit , which Philip could not do , Mr. O. forgot to take notice of the whole Argument , but Answers it by halves . I urg'd , that Philip had the extraordinary and Miraculous Gift of the Spirit , which was usually conferred by Imposition of hands . that though he had this Gift , yet he could not give it : that therefore they who have a Gift , yet may not have power to conferr that Gift ; and by consequence , that those Persons who are ordain'd to the Ministry of the Word and Sacraments , it does not follow that they can Ordain , which was the thing to be prov'd . There is nothing that I perceive meriting any Reply until we come to that piece of Discipline , 1 Cor. 5. where we read of the Incestuous Corinthian Excommunicated ( as I contend ) by the Authority and Command of St. Paul. But Mr. O. insinuates , that the Apostle reproves the Corinthians for not excommunicating the Sinner themselves , 1 Cor. 5. 2. Ans. This verse proves it not . The expression is in the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — That the Offender might be taken away . By whom ? Why not by the Apostle ? He may as well be thought to chide 'em , for not informing him of the misdemeanour , to the end , the Offender might be delivered unto Satan by St. Paul himself . The whole Story as we shall shew Countenances this Interpretation . Ay , but ( says the Minister ) the Apostle enjoins the Corinthians to avoid disorderly walkers , v. 13. Ans. But this is by the Apostles express commandment still . Besides to put away from among themselves that wicked Person , is not to deliver him to Satan , or to expel him the Church , but Not to eat with him , v. 11. that is , not to have any Familiarity with him , in civil Conversation . In this the Apostle does indeed declare , v. 12. that the Corinthians had power to Judge , with whom they might be Familiar , and with whom not ; But it does not hence follow they had power to Excommunicate . Now that it was St. Paul who judged and decreed , and gave theSentence of Excommuncation against the Offender , will appear plainly , if we read the first part of the 3 d verse , with the 5 th v. ( for all the rest is a Parenthesis ) Thus then let us put 'em close together , v. 3. For I verily , as absent in Body , but present in Spirit , have determined already ( then v. 5. ) to deliver such an one unto Satan . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so the Excommunication most certainly proceeded from the Apostle . It is also worthy consideration , that the Corinthians did not receive again into their Communion , this Excommunicated Person , until the Apostle had absolved him , and then besought them to confirm their Love towards him . 2 C. 28. 10. In the next place I am accused of altering and perverting the Text. 〈◊〉 heavy charge , which ought not to be passed over lightly . The Accusation is , that v. 4. I have put the Words thus , Of my Spirit , whereas the Translators leaving out of , render the place thus , My Spirit , not Of my Spirit . Ans. Since the Grammatical construction will bear it , there is no reason of accusing me of perverting the Text. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be coupled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being put absolute and into a Parenthesis . Upon this supposition , then , thus the Words , may be laid — In the name of our Lord Jesus Christ , and my Spirit ( or of my Spirit ) which is the same thing ) when ye are gathered together , &c. So that Mr. O. could not have any just pretense for his Accusation , whatever becomes of my Interpretation of the Text. This , perhaps he may call into Question : and my purpose now is to vindicate it . I cannot reconcile my self unto that Opinion , which Couples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus more plainly in English — When ye and my Spirit are gathered together . Paul was now at Ephesus , both Body and Spirit . I can form no Idea of his Spirit assembling with the Corinthians , at so great a distance . True , he tells 'em , that he is present ( with 'em ) in Spirit , but Corrects himself immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As though I were present . So that the Sense is , St. Paul was present with 'em , in Heart and Affections , studying their welfare , wishing them well , and praying that their Souls might be Saved , and their Church Edified , in Peace and Purity . Or , why not present among 'em by his Authority ? As we say , the King is every where present in his Dominions , by his Influence and Providence . But that the Spirit of Paul should be gathered , or assembled with the Corinthian Congregation , is a too harsh and improper Expression , at least in my Fancy and Opinion , especially , since so Commodious and agreeable Sense may be given of the Words . Nor let any one suspect me to have advanced this Interpretation to serve a cause which stands in no need of it . For if it shall still be thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be coupled , then the latter Words must import the Apostles Authority , ( as I formerly expounded it ) : And least the Apostle should seem too assuming , in thus insisting on his own ' Authority , with great caution he adds — With the Power of our Lord Jesus Christ. As if he had said , my Authority , but in Conjunction with , and subordination to the Power of Christ. For so the Apostle was wont oftimes carefully to prevent mistakes , left he should be thought to haveUsurpt his Power . Thus he , 2 Cor. 10. 8. speaking of his Authority , adds , Which the Lord hath given us , &c. And Chap. 2. 10. ( which comes nearer to our purpose ) when he had granted the Absolution of the Excommunicated Person , I forgave it ( says he ) in the Person of Christ. Upon the whole matter , thus much , at least , may be said of this Instance of Ecclesiastical Discipline , that St. Paul directed and commanded it , which is all I need to be concerned for . For then it can be no president for a College of Presbyters , much less for a particular Minister of one single Congregation , to Excommunicate , which was the thing I intended to Evince . I proceed now to the Story of 〈◊〉 's Ordination briefly related , 1 Tim. 4. 14. 2 Tim. 1. 6. of which in the first place , I delivered this as my own settled Opinion , That Timothy underwent two Ordinations , the one for Presbyter , the other for 〈◊〉 ( or Supreme Ruler ) of the Church of 〈◊〉 . One of my Reasons for this , was , because Paul himself seemed to me to have been twice Ordained , once Act. 9. 15 , 〈◊〉 , 17. and again Chap. 13. the first , unto the Ordinary Ministry of the Word , the second , unto the Apostle of the Gentiles . Against this Mr. O. Argues . 1. That Paul , was more than an Ordinary Minister of the Word ( Gal. 1. 1. ) meaning before he received that Imposition of hands , Act. 13. that is , from the time of his Conversion . Ans. He might as well say , that Paul was an Apostle from his Birth or from his Mother's Womb , Gal. 1. 15. For then ( as we there read ) God separated him . Besides this Testimony of Scripture , Gal. 1. 1. proves not what 't is alledged for ; because Paul wrote this Epistle to the Galatians , after he had been Ordained , ( Acts 13. ) then confessedly on all sides , an Apostle . 2. He argues from , 2 Cor. 12. 2. Act. 9. 17. that Paul was honoured with Visions and Revelations , and received extraordinary Gifts of the Holy Ghost . Ans. Neither will this prove Mr. O's point : for Philip had extraordinary Gifts of the Spirit , and was Honoured with Revelations , Acts 8. Cornelius a Roman Centurion , not yet a Christian , only a Jewish Proselite , had a Vision , Act. 10. 13. and the Gentiles before they were Baptized , received the Holy Ghost , and spake with Tongues , v. 44. 46. why not Paul then , even when he was but a meer Minister , or Presbyter ? He still pleads , that Paul was more than an Ordinary Presbyter , at Ananias's laying on of hands upon him , 1 Cor. 15. 8 ; 9. where ( says Mr. O. ) Paul reckons himself one of the Apostles , from the time of his Miraculous Conversion . Ans. This I deny . Paul does not there reckon himself an Apostle from his Conversion . He tells the Corinthians that he had seen Christ , which qualified him for being an Apostle and Witness of Christ's Resurrection , but conferred not the Gift , or Office. And he tells 'em he was born out of due time , and was ; as it were , a 〈◊〉 in comparision with the twelve ( who were Apostles before him ) , and therefore 〈◊〉 least of the Apostles , which words do not imply , that he was an actual Apostle , so soon as he was converted , but , that when he wrote that Epistle , he was then an Apostle , though the least , and the last of ' em . Mr. O. Yet alledges . Gal. 1. 15 , 16 ; 17. Neither went I ( says Paul ) up to Jerusalem , to them which were Apostles before me , which ( says the Minister ) implies , he was an Apostle himself at that time . Ans. At what time ? The natural sense is , that at the time of St. Paul's writing this Epistle to the Galatians , he was then an Apostle , that 's undeniable . But was it not true , and might not Paul appositely say , that the twelve were Apostles before he was , meaning before he was called by the Holy Ghost , and Solemnly separated thereunto by the Prophets and Teachers , at 〈◊〉 , Act. 13. 1 , 2 , 3 ? Moreover , to confirm my Point , I offer to consideration , that if Paul was an Actual Apostle , in foro Ecclesiae , from his Conversion , why then was he separated 〈◊〉 , by the Prophets and Teachers , Act. 13. If it be askt what then is the meaning of that Text , Gal. 1. 1 ? And was not Paul called to the Apostleship of the Gentiles by Christ , 〈◊〉 . 9. 15 ? Ans. I said enough of this in the 〈◊〉 . Nov. In short , then in Acts 9. Paul is only designed for the Apostleship , not actually admitted to it . In 〈◊〉 . 13. Paul is actually , effectually and solemnly 〈◊〉 into the Apostleship , and there expresly called thereunto by God. v. 2. Separate me Barnabas and Saul , for the work , whereunto I have called them , that is , to the Apostleship of the Gentiles . Hereunto Paul ( I conceive ) alludes , Gal. 1. 1. and in other places , where he speaks of his being called to the Apostleship by God. For the further confirmation , therefore , of my own Opinion , I offer unto consideration , that there is little recorded of his success in Preaching the Gospel , from the time of his Conversion , to that of his Separation ( which was about Eleven Years ) that his old name of Saul was all that while continu'd unto him , and he is never once called Apostle . That after his separation , Act. 13. all his Labours are Remembred exactly , and his wonderful success recorded , his name was immediately changed into Paul Act. 13. 9. and the Title of Apostle given him . Act. 14. 4. 14. Yet I am prest with that Passage , Act. 22. 18. 21. where our Lord appeared unto him in the Temple at Jerusalem , saying — Make haste , get thee quickly out of Jerusalem , v. 18. for I will send thee far hence unto the Gentiles : and this was before his Ordination , mentioned , Act. 13. Ans. But this was long after his Conversion , and therefore shews , that he was not the Apostle of the Gentiles from the beginning , God having not as yet sent him . This interview between Jesus Christ and Paul , was at his being at Jerusalem , spoken of , Act. 9. 26. Gal. 1. 18. as I conceive , and happened ( I do acknowledge ) before his Separation , Act. 13. But let us mind the Words — I will send thee : The Lord did not then actually send him , but promised that he would hereafter send him to the Gentiles . And the performance of this promise Paul doubtless waited for , as the other Apostles did , another promise of the like Nature , Act. 1. 4. 8. As this latter promise was afterward made good to the Twelve , on the Day of Pentecost , so was the former unto Paul , Act. 13. It remains then very probable , that Paul was a Minister of the Word , before he was an Apostle , that he was twice Ordained , first to the ordinary Office of a Presbyter , secondly to the Apostleship of the Gentiles , which is a good reason therefore to believe Timothy twice Ordained , first to the Office of a Presbyter , 1 Tim. 4. 14. secondly , to the Prefecture ( or Bishoprick ) of Ephesus . 2 Tim. 1. 6. So Jerom himself expounds that , 2 Tim. 1. 6 — ad Episcopa●um scilicet . Before I dismiss this , I will for once take notice of a most disingenuous and deceitful Remark of my Adversaries , when he thus informs his Reader — The Rector ( says he ) allows that Timothy was made a Presbyter by Presbyters , which Mr. O. cannot but know , is false ; By Presbyters . ( when I say so ) 't is manifest , and I oft enough declared , that I understood such Presbyters as Ordained Timothy , but had Special , Divine and Extraordinary Commission from God thereunto , or else in Conjunction with , and Subordination to some extraordinary Prophet presiding over them : but not by Virtue of their own single ordinary Power : That , therefore this Instance cannot be drawn into Consequence ; I observe this for once ( as I said ) to shew what an Adversary I have to do with , and to give the Reader a Taste of the way of his Controverting . I have pretermitted , and will pass over some hundreds of this kind . In the Explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observed , that by Prophecy might be understood Prophets , the Abstract for the Concrete , as Presbytery is put for Presbyters : that , if Timothy was Ordained but once , then must he have been Ordained by Paul ( 2 Tim. 1. 6. ) , who also was specially determined thereto by Revelation , and so acted therein as an Apostle and Prophet , that is , Ordained Timothy by Prophecy , the Presbyters joining with him : that if there were more Prophets than one concerned in this Ordination , Silas might have been another , who is stiled a Prophet , Act. 15. 32. he having been Paul's Companion before , Timothy v. 40. and after also Chap. 16. 25 , 17 , 15 , 18 , 5. Lastly , that if nothing of this will be allowed , then it must be said , that the Presbyters by Special Revelation , and Prophecy appointed thereunto , Ordained Timothy . And I give Mr. O. his choice of any of these Expositions : If he accepts the last ( as most likely he will ) it is however no precedent or warrant for Ordinary Presbyters , by Virtue of their Ordinary Power and Office , to Impose hands and Conferr Orders . Mr. O. in reply to this , 〈◊〉 not offer'd one Syllable : but he has interposed some ( as he thinks ) witty descants upon the Rector's words and notions , merely to evade the Argument , and to perplex it ; which I account not worth my particular Notice . But whereas he thus Paraphrases on my Words , Neglect not the Gift that is in thee , which was given by Prophets , with the laying on of the Hands of Prophets , intimating it to be Nonsense , observe me once more , and Remember that the Rector proposed two ways of Interpreting this Passage in Timothy . First , That by Prophecy may be meant Prophets in the Concrete , distinct from the Presbyters , spoken of in the same Period ; and then the sense must be , Neglect not the Gift which was given thee by Prophets , ( directed and determined unto that Action , by some Extraordinary and Express Command of God ) with the laying on of the Hands of the Presbyters , as assistants in the Solemnity . Either this is sense , or I have none , and being admitted , confirms my Point , That Ordinary meer Presbyters Ordained not Timothy by their ownsole Power . Secondly , Or else the Passage may thus be understood , That Prophecy is to be taken in the Abstract , as it lies in the Text , and the Presbyters were the Persons , unto whom the Prophecy came , appointing them to Ordain Timothy , who therefore were Prophets , and not Ordinary Presbyters in that particular Action . On this supposition the Words must run , Neglect not the Gift , which was given thee by Prophecy , with the laying on of the Hands of the Presbyters , unto whom the Prophecy came . And this ought to pass with Mr. O. for sense , if he is Master of any , and shews , that meer Ordinary Presbyters , did not Ordain Timothy , by Virtue of their Ordinary Power , but by Special Commission from God. But Mr. O. confounds these two different Interpretations , putting them together ( which ought to be considered separately ) contrary to all Laws of Disputation , and then pretends to have found out some Absurdity , or Nonsense in the Rector's Gloss. Moreover , the Gloss is not absurd , even as Mr. O. has laid it . For supposing that by Prophecy is meant Prophets , and that the Presbyters were those Prophets , 't is proper enough to say , That Timothy was ordained by Prophets , with the laying on of the Hands of the Prophets , the former Clause donoting who ordained him , the latter by what Ceremony or Solemnity , it was performed . Nor is it a degrading Paul , when we make him a Prophet , which is an order inferior to Apostle , as Mr. O. weakly enough argues . It s not unusual to give Persons an Inferior Title . St. John and St. Peter are called Presbyters , Saul and David Prophets , Balaam a Prince , was a Prophet , so was Daniel , and so was Caiaphas the High-Priest , and so was Paul sometimes , who had Visions and Revelations . I say 〈◊〉 . For sometimes also he spake and wrote with the Spirit of a Reasonable Man , only , though at the same time with Apostolical Authority . For the Power of an Apostle was permanent and 〈◊〉 , his Character indelible , though that of a Prophet was not so : See concerning this Jerom's Comment on Malachy , and his Prooem to Comment , on the Epistle to Philemon . But Mr. O. questions whether the Apostles were the Heads of the Presbyteries , in the Churches by them planted , because then the Churches by them planted must have had two or more Heads . Ans. If ever any Man lov'd to Trifle , and Embroil matters with Trivial , and Sensless Difficulties , the Minister is He. For what if 〈◊〉 was inferior to Paul , and ( as I may say ) a Subaltern Apostle ? then the Objection is gone . And what if several Persons in equal Power , mav make up ( not Heads , but ) one Political Head in a Society ? Then the Wonder is over . In Dioclesian's Days , there were several Emperours Socii Imperii . There were lately two Czars in Moscovy , and two Princes in England . 'T is indeed Monstrous , when a Natural Body has two or more Heads : But that a Political Body or Society , should be governed by two or more Persons jointly in a Parity , nothing is more Ordinary : Casar indeed was of another Mind , and his Maxim was , Imperium non capit duos : but 't was his Pride and Ambition , which Prompted him to say so . For matter of Fact , and his Successors Practice , has abundantly confuted him . But if Mr. O. will not allow two or more Governours of a Body Politick , to be called the Head of that Society , then are the Presbyterian Churches , and the Independent Congregations , so many Bodies without an Head. And I think , a Body without any Head , is altogether as Monstrous , as a Body with two or more . Mr. O. adds , The Presbyters at Jerusalem had many Apostles to govern them , besides Prophets and Evangelists , unto whom they were Subject , and not to any one in particular . Ans. 1. All the Twelve Apostles were Instrumental , in planting this Church , which therefore was Subject to all , for a good while , as to one Head. Secondly , James afterwards was made the Ordinary Resident Church-Governour , as is very probable . Thirdly , The Elders spoken of , Acts 15. were not those of Jerusalem only ( as I conceive ) but such also as came thither from others parts , Judea , Syria , &c. and were Members of the Council , and on that score , not so much Subject but Assistants to the Apostles . 〈◊〉 , The Apostles and Elders now Assembled , intermedled not in the Government of this Church at this time , but met here ( it might have been in any other place , if they had so pleased ) to determin a Question which concerned all Churches , wherein there were any Jewish Converts , as may be gathered from , Acts 16. 4. But Paul the Apostle ( says the Minister ) had Power over all Churches , why is he then made the Governour of Ephesus in particular , though he planted it ? Ans. Why not ? I require a Reason . It was his particular care for the Reason assigned . A Colonel has Power over the whole Regiment , but ' specially over his own Troop . Every Apostle had a Transcendent Power over every Presbytery ( grant it , ) yet he was the Ordinary Governour of those Churches , which he had formed . Camerarius Comments upon the 2 Cor. 10. 15. thus , Disignat 〈◊〉 , &c. Paul means in this place , that a District , as it were a Plat of ground , was given him , whereon he might build a Church . Still the care of all the Churches lay upon the Apostles , as to right and Power , although for the better Government of them , they divided the 〈◊〉 , as the 〈◊〉 of Propagating the Gospel required . Mr. O. If the Apostle joined the Presbytery with him , in the Ordination of Timothy , it proves that Presbyters have an Inherent Power of Ordaining . Ans. True , it may safely be granted , in Conjunction with the Apostle , and with Bishops , but not without them . The House of Commons has an inherent Power to make a Vote of Parliament , but not without the Lords ; and both Houses have an inherent Power to make a Law , but not without the King. 'T is he that inspires Life and Breath into it , after the two Houses have formed the Carcass . Lastly , Mr. O. adds — The Apostles are Distinguished from the Presbytery , Act. 15. 23. Ans. This is not appositely observed : for it was a Council not a Presbytery , though the Presbyters of Jerusalem were in it : haply other Presbyters also , besides an Apostle ( or Apostles ) though he be the Head ( or Governour ) of a Presbytery , may be aptly distinguished from that Presbytery , whereof he is Head : and yet at the same time he is a Member of that Presbytery . Jesus Christ is by St. Paul called the Head of the Body , ( the Church ) Eph. 22. 23. c 4 , 15 , 16. Col. 1. 18. and so is distinguished from the Body , though we cannot properly call any thing a Body , except we comprehend the Head also : for a body is not a Body without the Head ; and the Head is a Member of the Body . And yet St. Paul distinguishes between the Body , that is the Church , and Christ the Head of it ; when at the same time , Christ the Head , must be believed a Member of his own Body . I expect then Mr. O. will in good time rally npon St. Paul , and expose his Expression , as he has mine . Moreover though the Apostles are distinguished from the Elders , yet it follows not that they are distinguished from the Council ( or Presbytery ) when the Members of a Body are distinguished from one another , they are not to be understood as distinguished from the Body , but from one another only . St. Paul speaking of the Natural body , 1 Cor. 12. tells us , that though the Members of that Body are many , yet'tis but one Body : and he distinguishes also the Members from one another , as the Hands from the Feet , and both from the Eyes , and all these from the Ears , and the Hand from the rest of the Body , but yet he affirms , they are all of the Body , and together make up the Body . So St. Luke reckons the two Principal and Constituent Parts of the Council at Jerusalem , and distinguishes between the Apostles and the Elders , between the Head and the lower Members , but not between the Head and the Body , between the Apostles and Council : for no one can think but the Apostles were a part of the Council , or , if you please , call it a Presbytery . I beg the Readers patience , when I say , a Body is not a Body without an Head. Our late Presbyteries were such Bodies without visible Heads . The Classical Body moved to the place of meeting , I say moved without an Head. A frightful Spectacle ! When it had sat a few moments without an Head , it then made it self an Head , a President or Moderator , protempore , who was before but an inferior Member , but now mounted up for an hour or two , to be the Head. But it may be ask'd who was the Head , when this 〈◊〉 was set up ? Herein the Body acted without an Head. However the Business of the day being over , the Artificial Head drops off from the Shoulders , and thence 〈◊〉 is an Hand or a Foot , as before . So every Member of the Body in its turn , becomes the Head ; and the Head dwindling again into a small Member . The Body then continues for some Days or Weeks without an Head. And would it not scare one to see a Body once more without an Head ? Hereby Mr. O. may see , 't is possible to ridicule the Presbyteries , if one will take the Liberty to confine Words to their Natural Signification , when they are used Metaphorically . As to my Exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am not sensible Mr. O. has advanced any thing considerable against me . Only , after his usual and Sophistical manner he draws in what is admitted in one place ; and opposes it to what is supposed in another , which can with no Justice be done . When ex . gr . I explain this Passage , 1 Tim. 4. 14. supposing that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the concrete . It is a miserable shift to make use of , what I here assert against what afterward I propose , when I have admitted the phrase to be understood in the Abstract , and then assert Paul to be at least one , and the Head or Governour of the Presbytery . I had laid down several ways of Expounding the Text , and had permited Mr. O. to chuse which he pleased , that the Argument might be brought to a certain head . But instead hereof he jumbles 'em all 〈◊〉 , contrary to allLaws of Disputation . And whereas I laid this clearly before the Reader , p. 33. by summing up briefly what had been said , he 〈◊〉 us off with calling it a Recapitulation of my long perplexed 〈◊〉 upon 〈◊〉 〈◊〉 Text. Mr. O. has indeed perplex'd it : but it has been judged pretty clear by others . I wish Mr. O. would have furnished us with a better . Carpere vel noli 〈◊〉 , vel ede 〈◊〉 . But the Minister is better at pulling down than building up : and indeed it is in a great measure the true Character of the whole Party . In the Conclusion of my Discourse upon the General History of the Apostolical Churches and their Government , I examined that passage of St. Peter , 1 Eph. 5. but do not find my Adversary to have said any thing to that purpose , or which in the least affects the account I gave of it . Some Cavils are to be met with , but such , as if any one suspects of Moment , let him but compare 'em with what I said in the 〈◊〉 . Nov. p. 37. to p. 42. and he will easily discern the shifts Mr. O. 〈◊〉 put to , in framing but a Colourable Reply . Among many other things ; I will only in short produce one , and the rather because Mr. O. has repeated it , I 〈◊〉 above 20 times , and yet 't is nothing but what I granted more than once . ' 〈◊〉 this , 〈◊〉 and Titus ( says he ) are no where expresly called Bishops ( in the Scripture ) nor Constituted Diocesan Bishops . Now I had oft enough 〈◊〉 in T. N. and cautioned against all mistake and 〈◊〉 cavil , that 〈◊〉 . and 〈◊〉 . are never called Bishops , only contended they were the Supreme Rulers of the Churches of 〈◊〉 and Crete , that is , in the Language afterwards prevailing in the Church , they were Bishops . And yet for all this we are at every turn told , they are never in Scripture expresly called Bishops , nor constituted Diocesan Bishops , as if I , or any other ever asserted it . Nevertheless that which I affirm ( and which is sufficient to my purpose ) , is that they had express Commission from St. Paul to govern those Chuches , and the particular Acts of Supreme Power , are expresly committed to them , which is enough ( I think ) to prove 'em the Supreme Rulers of those Churches , and is all I contend for . Besides Mr. O. should Remember , that he himself acknowledges 'em Evangelists , which where Officers in the Church , Superiour unto Ordinary Presbyters , according to the supposition agreed upon between him and me : but on the other hand , whether the Presbyter spoken of , 1 Pet. 5. and Act. 20. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 's not to be disputed , but whether they had the Supreme Power committed to them , is the Question , and is ( I hope ) resolved in the Negative , to Satisfaction in the formentioned Pages of T. N. viz. that it does not appear so from those Expressions — Feed the Flock of Christ , taking the oversight thereof : Take heed unto the Flock over which the Holy Ghost has made you Overseers , to feed the Church of God. For it can not be denied but that these Exhortations might be properly given to the Rectors and Vicars of the Church of England , though subject to a Diocesian Bishop . Yea , might be given to every ordained Presbyter , though but a Curate . APPENDIX . MR O. excepts many things against my Instance of the Jews Ecclesiastical Government by an High-Priest , inferiour Priests and Levites : concerning whom I noted , That the Fathers , and particularly Clem. Roman . seems to make this a President for the Government of Christian 〈◊〉 , &c. To the Authority of Clemens , I added in the Margin Jerom's Epistle to Euag. That which deserves to be consider'd is , that he observes the Jewish High-Priest to have been a Type of Jesus Christ , the High-Priest of our Profession , and says he , We follow the Jewish Typical precedent , that is , we acknowledge Jesus Christ to be our High-Priest . Ans. For all this , the Jewish Oeconomy was a Type of the Christian , at least the Pathers , though they make not the Jewish High-Priest a Type of the Christian Bishop . Yet they make him a Precedent , or Pattern of him : and Clemens does so in particular , as also many others , as I shall shew in its proper place , viz. my Answer to his Plea : But why has not Mr. O. after so much pains taken in Vindicating Clemens from what is imputed to him , endeavoured to take off the force of my other Testimony out of Jerom ? There was something in the wind , that he who undertakes to reply so fully to the Authority of Clemens , leaves poor Jerom in the lurch , and has not one Syllable to plead in his behalf . But the 〈◊〉 of this is plain , 't was too hard a Knot for the Minister at 〈◊〉 to Unty , or so much as to cut . Blundel promised to account for it , but was not as good as his Word . Walo put us in hopes of it from Salmafius : But he deceived the World of their expectation : and honest Ludovicus Capella , was afraid to take the least notice of it . I know nothing that can excuse Mr. O. and the other Gentlemen 〈◊〉 a Parting-blow upon this Argument , Mr. O. entertains us with a piece of Drollery . The Rector ( says he ) calls the 〈◊〉 Ordinary Ministers , and at the same time , saith they , were Prophets , that is extraordinary Ministers . One would think if they were Ordinary Ministers , they were not extraordinary , If Extraordinary , not Ordinary . Now the Rector undertakes to reconcile this Contradiction , and to expose Mr. O. as a meer Trifler . The same Man may be an Ordinary and an Extraordinary Person , on several Accounts , not Secundum idem . I 'll give him one single Instance , and so 〈◊〉 this Point . Mr. O. is ( as I reckon ) but an Ordinary Minister , and yet I account him an Extraordinary Wrangler . I had said in T. N. according to my present apprehensions , that James was not the Apostle , but Mr. O. will needs have him the Apostle , that is , one of the Twelve , for that was my meaning . Ans , This I am sensible , has of old , and is still , a Controversy among the Learned : and Bishop Pearson , whom the Minister gets on his side , as ost as he can , is not very Positive in it , though he 〈◊〉 that Way . However , I 'll comply with Mr. O. for once , and let James pass for one of the Twelve Apostles : but then I must accquaint him , that one of the Twelve Apostles , was the fixt and constant Prefect or Ruler , that is , Bishop of the Church of Jerusalem . We read of him being at Jerusalem , Act. 12. 17. Gal. 1. 19. Act. 15. 13. Gal. 2. 9 , 12. Act. 21. 18. All which time to his Death , takes up near Thirty Years , as is computed . It seems then that he was fixt and resident at Jerusalem . Salmasius thinks that he never was absent from Jerusalem , nor mov'd a foot once from thence to his Dying Day . Now that he was Prefect or Bishop there , is proved from Clem. Alexandrinus , from the Council of Constantinople , from Hegesippus , and from Jerom , besides a Cloud of Witnesses more ( and among them Calvin ) that might be adduced in confirmation of this . Whoever pleases to be so curious , may be directed to 'em in the fourth Chapter of the Learned Mr. Burscough's Treatise of Church-Government , from whom I have borrowed all this , and several other things in these Papers . APPENDIX . IN this Chapter Mr. O. has mov'd two Controversies in Philology his Master-Piece , on which he seems to value himself ; the first whereof is , that I call the Government of the Church by the Apostles an Oligarchy , which he says is a mistake . I had prepared a pretty large and exact Account of this Word , but have thought good to contract it : and 't is in short this , that tho' Plato * disparages Oligarchy in comparison with Monarchy , and Aristotle † calls it not Oligarchy ( for with him that 's the Corruption of the Government ) but Aristocracy : yet that the word . Originally signifies a lawful and honest kind of Government , and sets forth the true and distinct Nature of it , as is manifest from its Etymology , which Aristocracy doth not ; for this word , according to the Philosopher , denotes any of the Three sorts of Government well managed : that 〈◊〉 in Herodotus * commends this form of Government , by the very name of Oligarchy : that Plutarch † speaks of it , under the same name , describing it also by two Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and calling its Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 : that Hesychius * reckons up Three kinds of Government , one of which is Oligarchy : and Lastly , that Aristotle himself confesses † when a few govern well , and for the Common good , it is a right and just Government , plainly implying there was no harm in the Word Oligarchy , or in the Government , though in his time and Country custom had disparaged it . The next thing he quarrels about is my writing Sanedrin , and that I seem to make it an Hebrew word . Ans. The Rector neither makes nor seems to make Sanedrin an Hebrew word : but if Mr. O , had any good Nature , or Observation in him , he would rather have concluded that the Rector seems to derive the Word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as himself also believes . For my writing Sanedrin without the Aspirate h in the middle , might reasonably have been judged , done , in Conformity to the Greek Language , which frequently casts away the Aspirat h in the middle of Compound words , the Conjugates at least of many derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this especially Synedrium . Wherefore since Mr. O. will needs have 〈◊〉 borrowed from the Greeks , 't is more conformable to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to writ it Sanedrin , not Sanhedrin with the Aspirat . And to speak the very Truth in writing that Word , my thoughts were ever upon the Greek Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without 〈◊〉 into the Orthography . But when all is said concerning this Word Sanhedrin , I must acknowledge , I have some scruple , and suspition about it . 'T is very odd in my Thoughts , that the Name of this great Council , which began with Moses , should descend from the Greek Tongue , a long while unknown to the Jews : And that it should have no other Title in the Hebrew Language , that I ever heard of . But 〈◊〉 , or too much , of this Trivial matter . CHAP. III. Being an Answer to Mr. O' s 3 d Chap. MR O. in this Chapter , undertakes , first to 〈◊〉 his own Hypothesis , scil . that Paul at his taking final leave of the Ephesian Elders ( Act. 20. ) appointed them the sole Governours of that Church , in a Parity , and that this Constitution was , and was intended to be unchangeable . I will briefly run through his Arguments , and as I go along , make my Answer to every one of 'em singly . Mr. O. The Apostle did not appoint one Presbyter Supreme , to preside over the rest : For Timothy ( and Titus ) were not Ordinary Presbyters , but extraordinary Officers , that is , Evangelists : There is no hint in the Epistles to Tim. and Tit. that they were Ordained to be the Apostles Successors , in Ephesus , and Crete . Ans. I shall consider in the following Fifth Chapter , this pretence of their being extraordinary Officers , and Evangelists , whereby Mr. O. would evade our Argument , for Timothy's being made the Prefect or Ruler , of Ephesus , in the Apostles stead , mean while , granting there is no hint in the Epistle to Tim. that he was Ordained to be the Apostle's Successor in Ephesus ( though the second Epistle 1. 6. is a shrewd Intimation of it , according to Jerom ) yet it follows not hence , that he was not the Apostle's Successor . The Reverend Dr. Stratford was not Ordained Presbyter , with 〈◊〉 design to be afterward Bishop of Chester , and yet for all that , he is Bishop of this See. Mr. O. The Apostle did , and it was the proper Season , and his Duty , at his taking final leave , to settle the Government of that Church : But he then committed it to the Presbytery , in a Parity , and not to any single Person , Act. 20. 28. Ans. 1. For any thing to be found in that , Act. 20. 28. St. 〈◊〉 might have before this time , appointed a single Person , over the Ephesian Elders , and so have left it . These words — Take heed therefore unto your selves , and to all the Flock , over which the Holy Ghost has made you Overseers , to feed the 〈◊〉 of God , might , and may properly enough at this day , be spoken unto Presbyters , subject to a President ( or Bishop ) set over them . But 2. If the Supreme Power was here committed to the Elders , however , it s not proved , nor can be , that it was in a Parity : the words might have been spoken to 'em , divisim , severally , which divests one part of the Dissenters , of their Presbyteries . 3. However it was , suppose the Government lodged in the Presbytery , St. Paul might afterwards , by Divine Authority , intrust it with a single Person . As to the matter of fact , whether he did so , is the present controversy ; the Issue whereof will depend on what follows . Mr. O. We may with better reason affirm , that Timothy's Power at Ephesus was temporary , than that of the Elders . Ans. Not so . If Timothy's Supreme Power followed that of the Elders , ( as shall be proved ) and if it cannot be proved , that the 〈◊〉 of Government committed to Timothy was ever changed , afterwards by any subsequent Act of the Apostles , the Objection vanishes . Mr. O. Paul gives not the least hint , Act. 20. of any Ruler set ; or to be set over them : That he must needs know what Government God would have setled in the Church , &c. Ans. What hint is there to be observed , in the 1st Epistle to lim . concerning Presbyterian Parity ? Or indeed of the Presbyters having the least share in the Church Government ? It was as necessary he should mention the Presbytery in his first Epistle to Timothy ( supposed by Mr. O. written before the farewel Sermon ) as to make mention of their Prelatical Bishop , in his Farewel Sermon . Nor did the Apostle know beforehand , all the mind and Intentions of God concerning his Church . He knew not so much as what would befal himself , save , what other Prophets told him ( v. 23. ) and yet still he was left in the dark as to many things ( v. 22. ) . I see no reason for believing , Paul must needs know at that time , God's Intention of altering the Church Government afterwards . If so , 't is not to be wondred , he did not acquaint the Presbyters with it . Besides , there 's good reason to think , that Paul , though he knew it , would not acquaint 'em with it , at that time . Happy he saw they would not then brook , nor endure to hear of the alteration , and of being subject to any other single Person , except the Apostle himself : especially when no Occasion was , as yet , given for it . But in process of time , after some of themselves were risen , and had spoke perverse things , and turning Schismaticks , 〈◊〉 drawn away Disciples after them . v. 30. then was the time for changing the Government , and charging Timothy to silence those that taught false Doctrine , 1 Tim. 1. 3. and then it was , that at least the Humble , and Peaceable , and Obedient , and Holy Presbyters , would readily submit to the Change. Mr. O. Asks , whether there were no Prophecy of Timothy's being the suture ( Bishop ) Ruler of Ephesus : If there was , why did Paul suppress it , in Act. 20. Ans. I have given a reason of this already : But further note , that there was such a Prophecy , as I believe , 1 Tim. 1. 18. though it might not have been . given , till after Paul's farewel Sermon . I add , it is very probable also , that he was Ordained unto it , 2. Epist. 1. 6. So St. Jerom thought , as I have already observ'd . Mr. O. to overthrow the common reason given of the change of Church Government , asserts , That the establishment of the Presbytery at Ephesus , was for a remedy against Schism , therefore the Elders were admonished , to Oversee the Flock , v. 28. Ans. The Minister here , is not at all fair in his reasoning ; for the Remedy , which the Apostles prescribes against the Wolves , or Interlopers , that would thrust themselves in among 'em , and against the Vipers , which would arise , out of their own Bowels , was , to take heed to themselves , and to the Flock , to feed the Church of God , the other words , over which the Holy Ghost has made you Overseers , being only a reminding them , by the way , of their Power and Duty . All Government , of what kind soever it be , 't is confest , is in general a Remedy against Schism : But these Elders , are not said , to have been Ordained Overseers by the Apostle , as if that particular Government of Presbyterian Parity , was especially intended for a Remedy against future Schism . The proper and parcular Remedy here prescribed , by St. Paul , is , To take heed , &c. and as it follows v. 31. To watch , &c. without which 't was impossible to provide Effectually against a surprize from their Enemies , the Wolves , and the Vipers , there spoken of . Being Overseers , or Governours of the Church , would not do the Work , ( whether they acted in a Parity or in Subordination to some single Person , was the same thing as to the Apostles Argument here , and whether it were the one or the other still ) it was their taking heed and watching , must secure 'em against Schisms and against Heresies . But if afterward this Presbyterian Parity , was by experience found inconvenient , rather a Nursery , and Occasion of Schism , and therefore for that very reason , altered into Prelatical form of Government , for the security of the Church in Peace and Order , as Jerom owns , it is most proper , to say , that Prelacy was introduced into the Church , as a designed Remedy against Schism , and not Presbyterian Parity , which was indeed the Occasion of it , at least , was not sufficient to prevent it . Mr. O. further argues , that God did not , could not change the first instituted Church Government , because , he foresees all events , and knows how to prevent Schisms , by apt and effectual Remedies , and with him is no variableness nor shadow of turning . Ans. Such general Harangues ( though grounded on true Principles , if rightly understood , and explained ) prove nothing . For on the other side , we know that God oftimes Repents , and takes new measures for the accomplishing his own great and good designs . God imployed Noah , a Preacher of Righteousness , to perswade the then wicked World to Repentance and Reformation ; when this succeeded not , it repented him that he had made Man , and so he drowned all the World , except eight Persons . God , who himself in a Peculiar manner , governed Israel ; appointing what Prophets and Rulers should succeed at a vacancy ( the Government of Israel , is hence called a Theocracy ) yielded to the importunity of the People , and gave them a King , Saul to govern them , after the manner of the Nations . But presently after , it repented God that he had set up Saul to be King , because he turned back from following God. 1 Sam 15. 11. Where then is the absurdity in saying , God upon the Occasion of Schisms , directed the Apostles to alter the Government among the Christians ? Or rather ( as Bishop Pearson * speaks ) to perfect and compleat it . For the Apostles , so long as it seemed good unto 'em , retained in their own hands the Government of all the Churches by them founded , as appears from , Act. 14. 21 , 22 , 23. and Chap. 15. 36. but when the time of their departure drew on , or when business encreasing on their hand , by reason of their many conversions , they were forced , to be absent , or distant from those Churches a long time , they substituted in their Rooms , Successors and single Persons to preside over the Churches : Which indeed in exact speaking was not a Change , but a continuance rather of the former Government , all the difference being , that whereas the Apostles were Governours of many Churches , these their Successors were Rules but of one haply , of which difference I speak afterwards . Mr. O. after he had endeavoured to confirm his own Opinion , by such weak Arguments , as we have here mentioned , proceeds in the next place to attack mine . Many things are here repeated , which have been answered already , and many things offered , which depend on the proof of the main Point , and which to make a particular reply unto , here , were superfluous . Mr. O. The 1 Tim. 1. 3. does not say , that Paul constituted Timothy Bishop of Ephesus , that is Ruler . Ans. Let the Text with the other Passages of this Epistle , relating unto the Powers committed unto Timothy speak for it self . I put 'em together in T. N. and Mr. O. has no other way to evade the force of the Evidence , but pleading that Timothy , was an Evangelist , and extraordinary Officer , as before is noted . Mr. O St. John resided long at Ephesus , after Paul's departure thence , he returned thither after his Release from his Banishment at Paimos , and lived there , and among the other Asian Churches until Trajan's days : By consequence St. John was the Supreme Ruler of Ephesus , and not Timothy Ans. Let us see what the Authors , he quotes , say in this matter , Euseb. l. 3. c. 18. writes . That in the Persecution rais'd by Domitian , John was banished into the Island Patmos . And out of 〈◊〉 , that he received his Revelation at the latter end of Domitian ' s Reign . No more than this is to be found in that Chapter , of Euseb. Cited by the Minister : and yet Mr. O. affirms — Euseb. here writes that John returned to Ephesus , after he was released , &c. There is here not a Syllable of returning , nor of Ephesus , nor of Released , nor of living at Ephesus , or among the other Asian Churches until Trajan ' s day . This notwithstanding , I do acknowledge that Euseb. in other places asserts these things . But this signifies nothing . Euseb. says not that John in particular governed Ephesus , but the Asian Churches ( after the manner it may seem of a Metropolitan . ) To the same purpose speaks Jerom , C. S. E. Sub Nerva Principe redit Ephesum 〈◊〉 usque ad Trajanum perseverans totas Asiae fundavit rexitque Ecclesias . They affirm not that John governed these Asian Churches , Immediately after St. Paul's departure into Macedonia , but in the days of Trajan , and after his release out of Patmos . Nor do they tell us , who governed Ephesus , and the other Asian Churches , from the time of Paul's going into Macedonia , 1 Tim. 1. 3. unto the Reign of Nerva , or Trajan : And therefore Timothy might in that Interval of time ( notwithstanding any thing here produced to the Contrary ) have been the Ruler ( or Bishop ) of Ephesus . I do further grant that 〈◊〉 , l. 3. c. 3. writes that John remained among the Asian Christians , or Churches until Trajan : but he says not that the Apostle remained there , from the time of Paul's last departing from Ephesus into Macedonia , when he constituted Timothy Ruler ( or Bishop ) there . One thing must not be omitted , that whereas Eusebius , and Irenaeus confess ( what is indeed manifest in Scripture ) that Paul founded these Asian Churches , yet Jerom makes John the 〈◊〉 and Ruler of them . ( Totas Asiae fundavit & rexit Ecclesias ) which how to reconcile may deserve a few words . That Paul founded the Asians Churches , cannot be deny'd , and settled their Government , ought not to be Questioned : That these Asian Churches were to decay , by the time of John's Banishment into Patmos , is manifest from the Epistles unto the Seven Churches in the Revelations . That John after his Release , returning into 〈◊〉 new form'd , regulated and reformed 〈◊〉 Churches , is most probable , and therefore is said by Jerom , to have founded and governed them . Perhaps he removed some of the Angels or Bishops of those Churches , who had misbehaved themselves , in their Offices , whether for a while he personally govern'd 'em all himself , without continuing or placing over them Bishops : or whether as a Metropolitan having a subordinate Bishop in every Church under him , cannot with certainty be determined , but 't is out of Question , that he appointed Bishops in them , before he dyed , as appears from 〈◊〉 Epistles , and from those remarkable words , in Tertullian , * Ordo Episcoporum ad Originem recensus in Joannem stabit Authorem . Mr. O. that he may shake off the Argument , for Bishops drawn from the Angels in the Revelations Argues . 1. That Angels Minister to the Heirs of Salvation , Heb. 1. 14. which imports a Ministery not Superiority . Ans. He abuses the Text : 't is Ministring for not to the Heirs of Salvation . They Minister to God for us . So the King is the Minister of ( or to God ) Rom. 13. 4. for us : Nevertheless he is our Superior , even as the Angels are . Briefly by this Argument neither Jesus Christ , nor the Apostles , nor Bishops , nor Presbyters , nor Dissenting Ministers , have any Authority : for all these Minister for our Salvation , or pretend it . 2. That Angel singular is often taken Collectively for Angels plural , as are Stars also . Ans. Mr. O. has not produced one example hereof . If any one is at leisure , to examine the Text cited by him , he 'll find this true : For of Mal. 2. 7. I treat by and by . 3. That the Epistles were directed to all the believers of the Asiatick Churches ( so I understand him ) and not to the Angels only . Ans. Not so : But to the Angles only for the use of the Believers . 4. That 't is uncertain whether there is an Hierarchy among the Angels , that the Pseudo-Dionysius makes them the lowest Order : that therefore they cannot represent the highest Order in the Church . Ans. 'T is meer jangling to alledge the Opinion , of an Author confessedly spurious . But 't is manifest that there is an Angelical Hierarchy from * Scripture , and that Angels are the Superior Order may be gathered from , Rom. 3. 38. where they reckoned in the first place before Principalities and Powers . Lastly , the Superlative Excellency of Angels , supposing them the lowest Order makes them a fit Representation of the Highest degree among Men. We may say of the meanest Angel , He that is least in the Kingdom of Heaven , is greater than the mightyest Potentate of the Earth . Even Jesus Christ himself is called an Angel , Mal. 3. 1. 5. That the Holy Ghost in the Epistles alludes to the Minister , of the Synagogue , in Conformity to the Language of the Old Testament , Job . 33. 23. Hag. 1. 13. Mal. 2. 1 , 7. ch . 3. 1. Ans. In these Texts there is no mention of Synagogues , nor any where else in the Old Testament . Nor do we meet with Angels of the Synagogue , but Ruler in the New : nor any where else but in the late Rabbins . Job's Messenger was either a real Angel , or extraordinary Prophet , Interpreter and one of a Thousand , v. 23. Hagga was a Prophet , so was the Baptist , not Ministers of Synagogues . When Mr. O. appeals unto Malachy , he is gone from the Synagogue , to the Temple , and so quitted his Argument . Nor doth Priests , Mal. 2. 1. signify all , even the Secondary Priests in the Temple , but the High Priests only in Succession , who are therefore , v. 7. exprest in the singular and indefinitely , or if Mr. O. will have it so , Priests here signfies Collectively , all High Priests . For it must be confest , when the Subject of a Proposition is put indefinitely , in the singular number , and the Predicate belongs to the whole Species , then the Subject may be taken Collectively , and is equivalent to an Vniversal Proposition , as when we say , Man is a rational Creature , we mean all Men are so . But it will be said that the Predicate , viz. his Lips should keep knowledge , &c. appertains to the whole Species of Priests , even the Secondary . I reply , 1. Supposing this , yet still there was an High Priest in the Temple : And therefore agreeably hereunto , though all the Elders were called Angels ( admitting this ) yet there was an Arch-Angel in every Church , unto whom the Epistles were directed , who was , The Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 2 Angel in the Epistles , is not described by a Specifical , but an individual Character , ex . gr . the Angel of the Church of Ephesus . If it be said this is a Specifical Character , because all the Elders were Angels of that Church , I return that cannot be . For no body ever directed a Letter , thus indefinitely to all , and to every one , or any one of the same Denomination . The Title may haply belong to many Persons , for different Reasons , and yet the Letter is intended for some one more Eminently called so . As if a Letter were directed , To the Speaker of the House of Commons , though every Member is Speaker , if he pleases , and though of the Topping and forward Commoners , we usually say , They are Speakers , because they often Speak to matters in Debate , yet every Foot-Boy will apprehend the Letter is sent , to a particular determinate Person commonly called , The Speaker . Wherefore if all the Elders of Ephesus were in some sense Angels , yet The Angel must mean some single Person , known in Special manner stiled Angel , who could be no other than the Prelatical Ruler of that Church . A great deal is argued in defense of the Hebrew Reading of Deut. 32. 8. against that of the Seventy . But besides what has been elsewhere offered in the Vindication of the latter , I here add , That Clemens Romanus * , that Origen * , and Jerom * , himself the fierce Stickler for the Hebrew , reads the place according to the Seventy . It may then with Reason be suspected , that the proud conceited Jews , corrupted this Scripture , to magnify themselves and their Nation , as if God in dividing the Nations , had his Eye ' specially on the Sons of Israel , modelling the World according to the number of them , that went down with Jacob into Aegypt , as the Rabbins imagine . As for the precise number of Provinces , and their Guardian Angels , though the Rabbins , and the Hebrew Reading of Deut. 32. 8. seem to determine them by the number of Jacob's Children , who went with him into Aegypt , yet neither the Seventy , nor I have adventured so punctually to define it , but have left that point uncertain and indefinite . It is not known into how many Provinces God cast the World at first , nor can we tell into how many more he might afterwards multiply , or into how few reduce it : For even the Romans were wont sometimes to increase , and sometimes to diminish their Provinces . As therefore God might ( for any thing we know ) in the beginning , have divided the Nations into Seventy times seven Provinces , and constituted so many Guardian Angels over them , and afterward altered the number of both , by adding or diminishing , as he saw good : So might he have appointed , and varied the Number of Bishops , as the Condition of the Church requir'd , into sometimes more , and sometimes less . I will conclude the whole Argument , with two or three Observations , which will confirm what is before pleaded ; That there is an Hierarchy among the Celestial Spirits , and Angels ( as I said according to the current Opinion in former times ) presiding as Guardians over Kingdoms and Provinces , is Witnessed by * Jerom , who thus delivers himself , Angeli , qui Regnis & Nationibus praesidebant . That Angels in the Revelations is an Allusion to these Guardian Angels , is countenanc'd by that noted Passage in Clemens Alexandrinus † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Progressions of Bishops , Presbyters , and Deacons , are ( I think ) imitations of the Angelical Glory , and of that Ordination : As also by that other of Origen * Per singulas Ecclesias , &c. There are two Bishops in every Church , one visible ( the Man Bishop ) the other invisible ( the Angel Bishop . ) I think there may be found both an Angel and a Man , good Bishops of the Church , and as it were Partners in the Work. Lastly , Optatus Milevitanus † Stiles Bishops , Angels , and plainly alludes unto the Apocalyptical Angels . Nor have I met with that Conceit about the Angel of the Synagogue ( the Charan or Bishop ) in the Primitive Fathers , who make no use of that Notion to explain the Order of Bishops : For indeed it is the Invention of the later Rabbins . But sometimes ( as I have just proved ) they allude unto the Angels , and frequently unto the High Priests in the Temple . Mr. O. whereas I argu'd , that the Synagogue-Rulers were subject to the 〈◊〉 High Priests , Ch ( says he ) so are Presbyters to Jesus Christ our High Priest. Ans. But we are inquiring about subjection unto visible Rulers , and if Mr. O. will needs have the Synagogue a Pattern of the Christian Congregations , then the Presbyters must be subject unto some visible Superiour , ( as were the Rulers of the Synagogues ) which he is obliged to Name . Till then my Observation is of Moment , but his Reply meerly Delusory , and Evasive . Mr. O. Let the Bishops produce as clear a Charter for their Order , as the High-Priests did for theirs , and we 'll submit . Ans. First , It is sufficient , I suppose , that the Bishops Charter is a clear one , as to the Power they Claim and exercise , tho' not as to the Title of Bishop . It makes no great matter what becomes of that . Secondly , Let Mr. O. bring as clear a Proof of Presbyterian Parity , or Independency , or of Presbyters exercising the Supreme Acts of Ecclesiastical Jurisdiction , as are to be produced from the Epistles to Tim. and Tit. in behalf of Prelacy , that is , for a single Persons presiding over Churches and governing them , and there 's an end of the present Controversy . Thirdly , I ask Mr. 〈◊〉 . between him and me , whether he does not submit to some Religious usages , for which there is not so clear a Charter in the New Testament , as there is in the Old , for some of the Jewish Rites . Whether he has as clear and express Commandments for Infant Baptism , for the Observation and Divine Institution of the Lord's-Day , for days of Publick and general Fasts or Humiliation , for Singing David's Psalms , in Metre , as the Jews had for Circumcision , for Saturday-Sabbath , for their Fasting-Days , and for their Singing the Book of Psalms , in their way ? It is not then for want of a clear Charter ( as I fear ) that he refuses to submit to Bishops , but for want of a clear Understanding , and a peaceable and humble mind . He that can sit down with reasonable Deductions , and be prevailed with , to make no scruple of doing what is thereby recommended unto him , if he were steady to his own Principle , ought to be satisfyed with the like Reasonable Conclusions , in all other matters of Religion . I said in the T. N. that a great deal of the Temple-Worship , being Moral Religion , it was as much the Pattern of the Christian , as the Synagogue Worship was . And on that account , the Jewish Priesthood might be the Pattern of the Christian Hierarchy . Mr. O. says no , because the Jewish Priesthood was appropriated to the Ceremonial worship of the Temple , though they performed the moral parts there also . Ans. Though the Jewish Priesthood , and the Temple worship , were incumbred with Ceremonies , yet they might be the Pattern of the Christian Priesthood and Worship . An embroidered Garment may be the Pattern of a plain one ; They may both be like in shape , and in substance , though not in Ornament , and their Trimming . Besides , though the Levitical Ceremonies were abolished , yet some others were substituted by Jesus Christ , in their room , as Baptism , and the Lord's-Supper . But how could the Synagogue ( which had no Ceremony at all , only the Moral parts of Religion performed in it ) according to Mr. O's reasoning , be a pattern of the Christian Churches , which have Ceremonies ? There is as much disagreement between a Synagogue , which has no Ceremonies , only Natural Religion exercised in it , and a Christian Church which has Ceremonies , besides the natural Religion , as there is between the Temple which had Levitical Ceremonies , and the Christian which has not . Mr. O. argues , that the Legal Priests , and Altar , and Priesthood were changed . Ans. True , as to the Levitical Ceremonies : But not as to any thing which was Moral : And Government , I conceive , is a part of Moral Religion : though therefore a Levitical Ceremonial High-Priest was not ordained for the Christian Church , yet in Imitation of the Jewish Ecclesiastical Government , a Christian High Priest , might be appointed , the Ceremonies of the Law being laid aside . Mr. O. The Moral Worship in the Synagogues might be performed by such as were no Priests . Ans. And will Mr. O. therefore assert , that any Man may in a Christian Publick Congregation , perform the Moral parts of Worship ? This very Observation of Mr. O's , shews that the Synagogues were not the Pattern of Christian Churches or Congregations ; because I take it for granted , that none among us can perform , even Moral Worship , in Publick , except Deacons , Presbyters , and Bishops . It rather , therefore , imports that the Temple Worship is the Pattern of the Christian : Because , as none but the Priests and Levites , could perform the Moral Worship in the Temple ( 2 Chron. 30. 27. Nehem. 9. 5. Joel 2. 17. ) Even so among us , none can , except Bishops , Priests , and Deacons . I shall 〈◊〉 my Answer to Mr. O's Discourses about 〈◊〉 's Epistles , to the Reply , which I intend unto his Plea , Judging that the most proper place . We are then now to Treat of Titus , and enquire whether he was the Supreme Ruler of the Church in Crete , by the appointment of Paul. I had affirmed in T. N. and ( I think ) prov'd it . But , Mr. O. tells us , 〈◊〉 no where said that Paul made Titus Bishop of Crete . Ans. It is sufficient to me , that Paul committed to him , the Supreme Governing Powers over that Church . I 〈◊〉 not about the word Bishop . On the other side , I retort , that 't is no where said , that Paul ordained or constituted any one Presbyter in Crete : will it follow that he made none at all . Mr. O. Titus was left in Crete , but for a Season , perhaps not above half a Year , Paul charging him to come to him unto Nicopolis , &c. Tit. 3. 12. Ans. According to my Hypothesis , it might be some Years after Paul's leaving Crete , that he sent for him unto Nicopolis . The Apostle , as I suppose , left him at Crete , as he sailed from Italy to Judaea , after his release from his first Imprisonment at Rome : and long after , as he was returning to Italy , he sent for him to Nicopolis . If this be once proved ( as I promise ) then Titus was not left in Crete for a Season . But according to Mr. O's Hypothesis , I cannot imagine that Titus could have been left in Crete half a Month , far enough short of half a Year , and too short a time to set in Order the things that were lacking , To ordain Elders in every City , To stop the Mouths of false Teachers , To rebuke 'em , and that with all Authority : In a Word , To reject 〈◊〉 , after a second Admonition . This surely was above a Months Work , or indeed half a Years . It implies a permanent and continued Employment . I said , according to Mr. O's Hypothesis , Titus had not sufficient time for the Work whereunto he was appointed . For he attended Paul from Achaia unto Macedonia , and so into Asia , till they arrived at Jerusalem ; of all which I shall have occasion to treat more punctually in the Fourth Chapter . However it cannot ( I own ) be denied , that Paul called Titus from Crete , and , by consequence , it will be said , he was not the fixt Ruler ( or Bishop ) there . Ans. The resident Governors of Churches , in the Apostles days , were not so tyed to their Posts , that they might not , on any account whatever , stir thence . It is not to be doubted , but that they removed for a while , at the Apostle's call , and for the furtherance of the Gospel , unto other places , and afterwards returned to their Residence again . I do suppose , Titus went to St. Paul at Nicopolis , and thence with him unto Rome : That as he returned back unto Crete , by the Apostle's direction , he took Dalmatia in his way to plant the Gospel there , or to confirm the Churches : What became of him afterward , cannot be known from Scripture , the Divine History of the Church of Crete reaching no further . But if we will hearken ( as in Reason we ought ) unto what is delivered in the Church-History , we must acknowledge that Titus returned into Crete : For there he died and was buried . And I hope Mr. O. who seems to have a due Regard unto the Fathers , and so frequently quotes 'em , for the support of his own Opinions , will take notice of this Evidence . Mr. O. here tells us , That , the Elders in Crete were chosen by the 〈◊〉 , before they were ordained by Titus , grounding himself upon , Act. 14. 23. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word used , and is rendered Ordained , but implies choosing . Ans. Although this is not to the Point here debated , yet , lest I should be thought to over-slip a Difficulty , I answer , That there is not in the Epistle to Titus , the least intimation of the Multitudes chusing the Elders , but the contrary rather , the Qualifications and fitness of the Candidates ; unto that good Office , being left unto the judgment of Titus . Nor does it appear , in Acts 14. 23. that the Multitude chose those Elders , there spoken of . 〈◊〉 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifies Ordaining ; then here 's not one word of choosing 'em ; but if it signifies choosing , then were the Two Apostles , Paul and Barnabas , the Electors , as well as the Ordainers . Why not ? So God first without the suffrage of the People , chose the Twelve Apostles ( Act. 10. 41. ) where the same word is used , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and then Ordained 'em , Act. 2. by anointing 'em with the Spirit . Nor is Mr. O. mistaken , when he imagines me Dreaming , that after Ordination , Titus assigned those Elders some new Powers , which I think is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which does not properly signify to Ordain , but pre-supposes Ordination , and imports the placing of those Elders in their particular Stations . And this , I believe , is distinct from their Ordination . Mr. O. after a tedious Discourse about Evangelists ( of which number he reckons 〈◊〉 and Titus ) having contended that were unfixt Officers of the Church ( of which more hereafter ) believes it a degrading them , who had a general Power over all the Churches , to tie 'em to Residence in one particular Church , making Ordinary Officers of ' em . Ans. I do not apprehend this to be a degrading them . For whilst they continued the Companions and Fellow Labourers of the Apostles , and unfixt Officers of the Church , they cannot properly be said to have had a general power over all Churches , but were continually at the beck and Command of the Apostles , to dispatch such Orders , as were from time to time given them . As they had no certain place of Residence , so neither had they any certain work , but were like Reformades in an Army , who have nothing to do , but what the General by a special Order employs 'em in upon sudden Occasions . If it be allowable , magnis componere parva , to explain the Condition of the unfixt Evangelists , by an Instance well known in this County Palatine of Lancaster , they were like to our Itinerant Preachers , founded by Q. Elizabeth of Famous Memory . These have a Power from the Bishop of the Diocess , to Preach , &c. in any Church , or Chappel within the said County , as his Lordship shall direct them , or they know is necessary and convenient to the Service of the Reformation . They have a general Power to Preach in the Churches in Lancashire . Now if the Bishop fixes them in some Rectory or Vicarage , no Man will say they are degraded , though the Exercise of their Ministery is brought into a narrower Compass than before . But I have spent more Words on this slight Objection , than it deserves . APPENDIX . MR O. Whereas I affirm'd , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought properly to have been rendered , appoint , or constitute , and settle , or place them , pre-supposing at the same time their Ordination , he hence concludes , I give up one of Titus ' s main Powers , adding , if this Text proves not Titus his Ordaining Power , no one in that Epistle doth . Ans. But Mr. O. forgets that himself , as well as the Rector , have all along taken it for granted , that whatever Powers were committed to 〈◊〉 , were also given unto Titus , and reciprocally , what to Titus , were committed to Timothy . Besides , I take it to be out of Controversy , that he , to whom any one Part of Supreme Power is given , is to be understood as invested with all : Consequently if Titus was to appoint where every Presbyter was to officiate , he then had the Power of Ordination also . As in like manner , though Timothy had no express Commission to reject Hereticks after the second Admonition , yet because Titus had that Power , so had 〈◊〉 likewise . In short , Titus had Authority to receive Accusations , and to rebuke openly , as well as Timothy , had 1 Epist. to Tim. 5. and Timothy to excommunicate the Contumacious , as well as Titus had , Ch. 3. 10. and both had power to ordain , because one had . CHAP. IV. Being An Answer to Mr. O's 4 th Chap. THE Question here is , whereas St. Paul gave Timothy those ample Commissions and Instructions , that we read of in his first Epistle , concerning the Government of the Ephesian Church , some time after he had besought him to abide still at Ephesus , when he went into Macedonia , 1 Epist. 1. 3. What was that precise time of Paul's going into Macedonia , and beseeching Timothy to abide at Ephesus ? In the Tent. Nov. following Bishop Pearson , I resolved this Question thus , That Paul's Journey , here spoken of , could not be meant of any of those mentioned in the Acts of the Apostles ; that therefore it must be some other , after his bidding the Elders of Ephesus Farewel : That coming to Jerusalem , he was there made Prisoner , and thence carried to Rome , where he continued about 2 Years in Bonds : That being at length released , he returned into the Eastern Parts again , visiting the Churches ; and then as he passed out of Asia , into Macedonia , besought Timothy to abide at Ephesus , as the fixt Ruler , or Bishop of that Church ; And shortly , after dispatched the 1st Epistle to him . That Paul himself , some while after , went back into Italy , and unto the utmost parts of the West , Preaching the Gospel , and being at length once more got unto Rome , was there Imprisoned a second time , when he wrote the second Epistle to Tim. a little before he was Beheaded . We are now to consider Mr. O's Objections against all this . Mr. O. To abide still , doth not imply a continued Residence : But may signify a short stay , Act. 17. 14 , 15. by Consequence he was not the fixt Bishop ( Ruler ) of Ephesus . Ans. There is a great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 14 , 15. The former implies a continued stay at Ephesus , the latter only signifies Silas and Timothy's halting , that is , tarrying behind Paul at Beraea . Besides , we have no account of Timothy's sudden remove from Ephesus : But we have of Timothy's leaving Beraea soon after , Act. 18. 5. 1 Thes. 3. 2. Lastly , the Orders given unto Timothy , at Ephesus , were many and Important , which also required time to be executed , which does not appear to have been the Case of Timothy at Beraea . Mr. O. Timothy's stay there ( at Ephesus ) was but short , that is , until the Apostle came to him , 1 Tim. 3. 14. ch . 4. 13. Ans. There is no Colour of Argument in this . It is not said , he must tarry no longer there , than till Paul came to him ; Nor can that be the meaning ; For then it would follow , that Timothy was to give attendance to Reading , to Exhortation , and to Doctrine , but till the Apostle came to him : Which ( I hope ) Mr. O. will not affirm . Besides , Paul was not certain of his going to Ephesus shortly ; Therefore he adds , 1 Tim. 3. 15 — If I tarry long , &c. from which Passages I gather , That Paul , at his first beseeching of Timothy , to abide at Ephesus , thought his Instructions not full enough , and therefore intended to see Timothy , shortly at Ephesus , and to furnish him with further Orders , how he ought to behave himself in the House of God , the Church of Ephesus committed to him : But because he suspected he might tarry long , he therefore in the mean while sent him this Epistle : All which shews , that Timothy was designed for the fixt Ruler of Ephesus . Although the Apostle resolved to visit him there shortly : Not to remove him thence , but to give him fuller Directions about the management of the Government of the Church . Mr. O. He was not fixt as Resident at Ephesus , because , the Apostle afterward called him to Rome , 2 Tim. 4. 9. 21. Ans. I will take an Opportunity by and by , to Discourse about Residence , where the weakness of this Objection will fully appear . In the Interim I 'll only acquaint the Reader , that according to Mr. O's own Hypothesis , it could not be less than between three and four Years , after the writing of the first Epistle , that Paul sent for 〈◊〉 unto Rome , and according unto mine , about six Years . which is a considerable stay , or Residence in one Place . I say , further that Paul's sending for Timothy to Rome , is no Argument that Timothy for ever quitted that Post : That he returned back to Ephesus , must be made appear from Ecclefiastical History , the Scripture going no further , in the Account of Paul and Timothy , than that , in the second Epistle Sophronlus , or Jerom * Witness that he was Martyr'd at Ephesus , and Photius † acquaints us , with the time and Occasion , viz. At the detestable Festival called the Catagogium , which Timothy would have had abrogated . Lastly , supposing Timothy never returned back to Ephesus , it 's no consequence , that he was not by Paul constituted resident Bishop ( Ruler ) of Ephesus , as will afterwards , in these Papers , appear . Mr. O. Objects against the time assign'd ( in T. N. ) of Paul's going into 〈◊〉 , after his Release from his first Imprisonment at Rome , that is , after the History of the Acts of the Apostles , wherein no mention is made of this Voyage , as I assert ; against this ( I say ) Mr. O. Objects , That nothing can be concluded from Luke's silence in this Point : For 't is certain that he doth not mention all the Journies of Paul and Timothy . Ans. I readily grant that bare silence is no good Proof , without some other considerations to support it ; and I also grant , that Luke mentions not all Paul and Timothy's Journeys : But I contend that he Omits none of Paul's from the 13 th Chapter unto the end of the Acts of the Apostles , as any impartial Man will believe , if he carefully reads that part of the History . And for proof of this , I shall at present content my self with the acknowledgement and. Testimony of Beza himself , who thus writes particularly as to Paul's Journeys into Macedonia — Ter omnino vidit Macedoniam Paulus , ut ex historiae filo apparet . Quamvis enim non omnia perscripserit Lucas , ita tamen contextam historiam esse apparet , ut non plures profectiones in Macedoniam possint constitui . Paul saw Macedonia , but thrice , as is manifest from the History , as 't is closely laid together by Luke . For though he remembers not all things , and every little movement of the Apostle , yet his History appears so contrived , that more Journies of his into Macedonia cannot be assigned or allow'd . I do not indeed believe that St. Luke has set down within the time mention'd , every Step the Apostle made by the by , unto Towns , and Villages near at hand . While Paul was at Corinth , 't is to me out of Controversy , that he went into the Neighouring places , Preaching the Gospel , though Luke has not told us so . There were Christians , and a Church at Cenchrea , Rom. 16. 1. where doubtless the Apostle had taught the Word of God : but Luke omitted this . Nevertheless , 't is senseless to think , the Historian should forget so considerable a Voyage , as this of Paul's going from Ephesus , unto Macedonia , and leaving Timothy behind him . But that which I further add , is , That I do not rely barely on St. Luke's silence , but observe , that in his History , he has left no room for St. Paul's placing Timothy at Ephesus , at any of those three times , when he went into Macedonia . And if this be well prov'd , as has been , and shall be once more , then another Journey of Paul's into Macedonia must be searched for , and I do believe may be , and has been found out . In order to make out all this , let us first examine the Ministers Hypothesis . Mr. O's Hypothesis is this , That St. Paul at Ephesus , sent Timothy to Macedonia , and Corinth . Act. 19. 21 , 22. expecting him back at Ephesus , 1 Cor. 16. 10 , 11. that 't is most likely , Timothy went back to Paul , at Ephesus , where the Apostle left him , when he went into Macedonia , Act. 20. v. 1. which ( as Mr. O. thinks ) is the meaning of that , 1 Tim. 1. 3. My business then is to prove , That this could not be . In order whereunto I must give here an exact Narrative of Paul from the time of his two Years stay at Ephesus , unto his bidding the Elders farewell , at Miletus , in his Passage towards Jerusalem ; from whence it will appear plainly , that Paul could not leave Timothy at Ephesus , at that time , when he went into Macedonia , mentioned , Act. 20. 1. Paul having Resided at Ephesus two Years ( Act. 19. 10. ) ( and perhaps more ) purposed in Spirit to pass 〈◊〉 Macedonia , to 〈◊〉 , thence to Jerusalem , and so to Rome ( v. 21. ) . Some while 〈◊〉 he departed from Ephesus , news came to him of the Schism at Corinth , which occasioned his first Epistle to the Corinthians . That the Apostle sent this Letter from Ephesus , is manifest from 1 Cor. 16. 8 , 19. That Timothy carried this Letter , appears from Chapter 4. 17. Ch. 16. 10. and that Timothy at the same time , had received Orders from the Apostle , to go into Macedonia , may be seen Act. 19. 22. St. Paul resolving to 〈◊〉 at Ephesus , or in Asia , for a Season , that is , till Pentecost , 1 Cor. 16. 8. Now because Paul designed to tarry in Asia but for a Season , that is , till 〈◊〉 , and because in his Letter to the Corinthians , he promises to come to them shortly , Ch. 4. 19. it cannot be doubted , but Timothy set forth on this Journey from Ephesus to Macedonia , and so to 〈◊〉 in the Spring about Easter , in the Month of March. Paul's stay therefore at Ephesus , after Timothy's Departure , was about six Weeks . The Apostle 〈◊〉 leaving Ephesus at Whitsontide , came to Troas ( 2 Cor. 2. 12. ) thence unto Macedonia ( ch . 7. 5. ) where the long expected Titus met him , ch . 7. 6. Timothy also came to him in Macedonia , and joined with him in the second Epistle to the Corinthians ( ch . 1. 1. ) Paul and Timothy , having spent some Month , in Macedonia , gathering the Contributions , and exhorting the Brethren ( Act. 20. 2. ) unto Liberality , as I suppose , set forward for Greece , where they tarried all the three Winter Months , Act. 20. 2 , 3. that is Wintered at Corinth , as the Apostle had promised , 1 Cor. 16. 6. During his stay here , Paul wrote his Epistle to the Romans , ch . 15. 25 , 26. Timothy being then with him , ch . 16. 21. Early in the Spring , as the Apostle was about to 〈◊〉 from 〈◊〉 to Syria , and so to pass forward unto Jerusalem , as he had before laid his Journey , he suddenly altered his Purpose ; the Occasion whereof was the Jews lying in Wait for Him. So he returned into Macedonia , sending Timothy before him , whom nevertheless he overtook at Troas . Hence Paul and his Company hasted unto Miletus , where the Apostle calling to him the Elders of Ephesus , bid em Farewel . Act. 20. 3 , 5 , 6 , 15 , 17. The Arguments I raise hence against Mr. O's 〈◊〉 are as follow . 1. Here is not sufficient time for Timothy's Journey from Ephesus to Macedonia , so to Corinth , and back again to Paul at Ephesus , before the Apostle departed thence . According to Mr. Berry's Maps , Corinth is distant from Ephesus , above 500 * Italian , or English Miles , if one travel by Troas , and through Macedonia : So that backward and forward , Timothy must have gone more than a Thousand Miles in six weeks time , besides crossing the Sea , that 's to say , 30 † Miles a day , which is incredible , especially if it be considered , that he had much Business to dispatch , both in 〈◊〉 and at Corinth : And Mr. O. will not , I suppose , allow that he travelled on the Lord's-Days . Against this it will be objected , That Paul looked for Timothy back at Ephesus , 1 Cor. 16. 11. and that the length of the Journey ought 〈◊〉 to be pleaded against so good an Evidence of the Matter of Fact. Ans. I deny that St. Paul expected Timothy back at Ephesus , but in Macedonia rather : The Words are — That he may come unto me , for I look for him . But whether at Ephesus where he then was , or in Macedonia , where he hoped shortly to be , is not said . Now Paul had just before advertised the 〈◊〉 , I do pass through Macedonia , v. 5. and doubtless he had told Timothy as much before : He departed from Ephesus , Acts 19. Besides when Paul at Ephesus wrote his first Epistle to the Cor. he at that very time resolved to tarry in Asia but for a Season . Acts 19. 22. and to go unto Corinth shortly , 1 Ep. 4. 19. 'T is then most probable that Timothy was to meet Paul , in Macedonia , and that the Apostle expected him there , and there we find 'em together at the writing of the second Epistle to the Corinthians . 2. There was no occasion for Timothy's going back unto Paul at Ephesus , and tarrying there after the Apostle was departed unto Macedonia . St. Paul had himself settled that Church of Ephesus , and left it in good Order . He had furnished it with Presbyters and able Ministers . There were among them as yet no Wolves , no Vipers , no false Teachers , who deserved to be brought before Timothy , and Rebuked openly for their disorderly walking . Thus it was at Paul's departure , and thus it continued some time after : Even when the Apostle the next year called together the Elders at Miletus , all was still well among ' em . The Apostle makes no complaint to the contrary , nor had he any reason for it . Why then 〈◊〉 Timothy be put unto such an unreasonable Fatigue , when there was nothing for him to do , at Ephesus ? And yet , 3. ( As we read in the first Epistle to Tim. ) there was much Business , and more than he could dispatch , in that little time allowed for his stay there by Mr. O. There is the more force in this Argument , because the Apostle at his Writing the first Epistle to Timothy , soon after from Macedonia , hopes to be with him at Ephesus shortly , ( 1 Ep. 3. 14. ) Was Timothy left at Ephesus , in the Apostle's room to discharge so many important Matters , as are reckoned up in that Epistle , and yet the Apostle intend to return unto Ephesus shortly ; and serve him with a Writ of Ease ? It is incredible . 4. Paul's hopes of returning shortly , from Macedonia unto Timothy at Ephesus , 1 Tim. 3. 14. according to Mr. O's Hypothesis , are wholly Inconsistent with his former Purposes of going from Ephesus to Macedonia , so to Achaia , and thence to Syria by Sea , and so to Jerusalem : For we read that he still continued in that mind after Winter , Act. 20. 3. which shews plainly that the Apostle after his leaving Ephesus , neither intended nor hoped to see it any more at this time . He did not then write his 1st . Epistle to Tim. whilst he was now in Macedonia , newly come from Ephesus , because he could not then think of returning to Ephesus shortly , his Journey to Jerusalem being then laid quite another way , and by Consequence he did not leave nor beseech Timothy to abide at Ephesus , at this his departure thence into Macedonia . 5. Paul was in great hast to gather the Collections in Macedonia and Achaia , that he might bring them to Jerusalem , by the next Pentecost , if it were possible , Act. 20. 16. In so great hast , that being at Troas in his way to Macedonia , though a Door was opened unto him , that is , though he had a Prospect of Converting many Souls unto God , yet he refused to 〈◊〉 ; But set forward immediately unto Macedonia , 2 〈◊〉 . 2. 12 , 13. How then can it be imagined that he designed or hoped to return shortly unto Timothy at Ephesus , when he would not tarry a while at Troas , no not though he saw his Preaching would have effect among those People ? and at the same time aimed to pass unto Jerusalem , through syria by Sea , as before is noted . 6. It Timothy ( as Mr. O. Imagines ) returned unto Paul at Ephesus , before his Departure thence for Macedonia , about Pentecost , the Apostle had had no Occasion of being restless at Troas , 2 Cor. 2. 13. Nor in Macedonia , Ch. 7. 5 , 6. because of Titus coming not to him from Corinth . Was St. Paul troubled about Titus , whether he was Well and in Health ? or earnest to know how the Contributions at Corinth went on ? or curious to hear what Effect his First Chiding Letter had on the Corinthians ? Timothy if he had reached Paul at Ephesus , had certainly satisfy'd his Curiosity , in all these things . But seeing he was restless and uneasy , both at Troas and in Macedonia , upon some or all the foresaid Accounts , after he had left Ephesus , 't is certain Timothy came not to him at Ephesus , and by consequence he left not Timothy at Ephesus , when he went to Macedonia at that time , nor then besought him to abide there . 7. If Paul left Timothy at Ephesus now , at his departure thence unto Macedonia , 't is Plain , Timothy abode there but a very small while : For he was presently with Paul in Macedonia again , which is not at all agreeable to the Business , St. Paul afterward in his Letter committed to Timothy's Charge . The Case between them stood thus . Paul desired Timothy to abide at Ephesus , hoping doubtless and designing to be back with him in a little time . But because the Apostle had not yet given Timothy all the necessary Orders , nor sufficient Instructions , how he should behave himself in the Administration of the Ecclesiastical Government at Ephesus , and because he foresaw it might however happen to be long e'er he came to Timothy there , he therefore sends unto him this Epistle full of Directions , how he should behave himself in the House of God , the Church . These things manifestly shew that Timothy was intended to tarry a good while at Ephesus , and till Paul came to him , 1 Epist. 4. 13. although it should happen to be long : And likewise to continue there , though Paul had come to him shortly . If Paul had been certain of his returning shortly to Timothy at Ephesus : He had not sent him this Epistle : For so 't is intimated , 1 Tim. 3. 14 , 15. These things write I unto thee hoping to come unto thee shortly : But because they had been needless , or might have been thought so , if Paul had been certain of his going unto him shortly . He therefore adds 〈◊〉 way of excuse ; But if I tarry long ( as perhaps I may ) I therefore write these things unto th e , that thou may'st know how thou oughtest to behave thy self in the 〈◊〉 , which I have committed unto thee . This is not at all consistent with Timothy's being suddenly after with Paul in Macedonia , 2 Cor. 1. 1. If so , why should the Apostle talk of coming to him at 〈◊〉 shortly ; and , if it happen'd otherwise , write to him concerning his Behaviour in the Government of the Church ? But let us descend unto 〈◊〉 . In the first of Tim. and 5 th Chapter , the Apostle instructs him to reward the Elders that Rule well with double honour , especially if they 〈◊〉 labour'd in the Word and Doctrine , v. 17. to hear Complaints made against Elders and examine Witnesses , v. 19. to rebuke offending Blders openly , as he found Cause , or to acquit 'em , if the Accusation was not sufficiently proved against 'em , v. 20. and to Ordain Elders , as need required , v. 22. All which implies that Timothy was designed to continue at Ephesus some considerable time : whereas according to Mr. O's Hypothesis Timothy tarryed not at Ephesus till Paul came to him , but went to Paul in Macedouia , soon after the receipt of this Epistle , which is incredible , and ( as I said ) inconsistent with the Instructions aforesaid contained in the Epistle . 8 Timothy accordingly did abide at Ephesus a considerable time , as appears from the Apostles second Epistle , which is very agreeable to my Hypothesis , but not at all to Mr. O's . Nay but , Mr. O. will say the second Epistle was sent to Timothy from Rome , in the time of Paul's first Imprisonment . The Apostle 〈◊〉 from Miletus to Jerusalem , had left him there , or thereabouts in Asia ; and therefore this second Epistle proves not that Timothy continued at Ephesus , a good while after Paul left him there , Paul sending for him to Rome . Ans. It shall e'er I make an end , once more be Demonstrated ( under Mr. O's favour , I say , Demonstrated ) that the second Epistle was wrote in Paul's second Bonds at Rome . Mean-while Mr. O's Assertion , that Timothy went not with Paul to Jerusalem , but tarryed behind in Asia , is supported by no probable Circumstance in Scripture . It must be confest , that St. Luke no where expresly tells us , that Timothy accompanied Paul thither . But there is no force in this ; because Luke mentions none of the Apostle's other Companions , who went along with Him , with the Contributions unto Jerusalem , except Trophimus . Nevertherless it cannot be doubted but many accompanied him , not only to Jerusalem , but to Rome also , who nevertheless are omitted by Luke . To say nothing of Luke himself , Colos. 4. 14. Philem. 24. Tychicus was one , Eph. 6. 21. Colos. 4. 7. and Titus another , who is never once named by St. Luke in the whole Book of the Acts , and yet doubtless went with Paul from Corinth , and so to Jerusalem , and thence to Rome : in proof whereof , see 2 Cor. 8. 19. And not that only , but who was also chosen of the Churches , to travel with us with this Grace or Gift , the Corinthians Charity : which Words of St. Paul are to be understood of Titus , not of Luke mentioned in the precedent Verse . The precedent Verse being cast out , or put into a Parenthesis , thus the 17th and 19th Verses will run — For indeed He ( Titus ) accepted the Exhortation , but being more forward of his own accord He went in to you , and that only ( that is , he did not only accept my Exhortation , and went willing of himself , but over and above ) He was also Chosen of the Churches to travel with us , with this Grace . For the Apostle is here professedly writing in the Commendation of Titus , and mentions Luke but by the bye : and Titus was the Person , who took most Pains in forwarding the Collections at 〈◊〉 , for which Reason , 't is most Rational to believe , he was Chosen for one to carry them . Nor am I singular in this exposition , Sir Norton Knatchbul , in the Synopsis , differs but very little 〈◊〉 me , correcting the Parenthesis thus — Misimus cum eo fratrem ( 〈◊〉 laus , &c. ) cum hoc ministerio sive dono , implying , that both Titus and Luke , were sent with the Corinthians Liberality unto Jerusalem . I will not take upon me to Vindicate this Gentleman's Correction of the Text , but he plainly shews , that he thought Titus went along-with the Contributions to Jerusalem , which is all I contend . for . There are the same 〈◊〉 to believe Timothy attended Paul to Jerusalem , and then to Rome . 1. Because Timathy was employ'd by St. Paul , to promote the Collections in Macedonia , as Titus in Achaia ( For that was his Errand , I make account when Paul sent him into Macedonia , Act. 19. 22. ) And we ought in Reason to believe 〈◊〉 was join'd in the Commission , for carrying the Relief unto Jerusalem ; since he had been imploy'd in forwarding and Collecting them . This the rather 〈◊〉 . 2. We read He was with Paul at Rome in the Apostle's first Imprisonment , doubtless accompanying Paul thither from Miletus , and Jerusalem , Heb. 13. 2 , 3. Philip. 〈◊〉 . 1. Colof . 1. 1. Now then if Timothy went along with Paul , to Jerusalem , and to Rome , then he could not continue at Ephesus , or in Asia , a considerable time , neither was the second Epistle written to him , in the Apostles first Imprisonment , as Mr. O. supposes . Having ( as I hope ) given irrefragable Arguments , that Paul at his going into Macedonia mentioned , Acts the 20. 1. did not then leave Timothy behind at Ephesus , beseeching Him to abide there , I will now consider , when it was , that the Apostle left Titus in Crete to set in order the things that were wanting . My Opinion is ( as I have declared at large in T. N. ) that Paul being Released from his first Imprisonment at Rome , and returning into the East , as he promised or hinted in several of his Epistles , writ to 'em from Rome , touched at Crete , and having laid a Foundation of a Christian Church in that Island , prosecuted his Journey Eastward , leaving Titus behind to perfect it : whom therefore he afterwards furnished with Instructions about the Government of that Church , in his Epistle to Titus . Instead of this Mr. O. Proposes the Opinion of Dr. Lightfoot , which is , that when Paul returned from Macedonia to Greece , Act. 20. 2. then he left Titus there ( in Crete ) Tit. 1. 5. thinking that he should presently , after a little stay in Greece , have 〈◊〉 forwards towards Jerusalem . As he was about to Sail into Syria , the Jews laid wait for him , which made him return through Macedonia , Acts 20. 3. About that time ( as Dr. Lightfoot conceives ) he writ the Epistle to Titus , in which he calls him to Nicopolis , where 〈◊〉 intended to Winter , Tit. 3. 12. He had some thoughts of Wintering in Corinth , 1 Cor. 16. 6. but it seems , 〈◊〉 his Resolution , he determined to Winter in Nicopolis a City of Epirus , not very far distant from Corinth . Titus according to appointment came to him , and was thence sent by him to Corinth to hasten the Collections for the Saints in Judea , 2 Cor. 8. 16 , 17. Ans. Before I come to the main Business , I must take notice of several mistakes and Inconsistences in this Account . 1. That Paul cannot be said to have returned from Macedonia to Greece , whereas yet in this Peregrination he had not been . For Paul first came from Ephesus into Macedonia , then went into Greece , Acts 20. 2. He returned indeed afterward out of Greece into Macedonia again , v. 3. but he did not return out of Macedonia into Greece . But the meaning is , I presume , 〈◊〉 must be , as far as I am able to comprehend him , that Paul when ( or as ) he went from Macedonia into Greece left Titus in Crete , Tit. 1. 5. which is absurd , as any one will confess , that knows the Geographical Situation of these Places . 2. Mr. O. thinks that Paul intended to Winter at Nicopolis : but 't is evident , he intended to Winter at Corinth , 1 Cor. 16. 6. and 't is as evident , that he did Winter there , Act. 20. 3. for he 〈◊〉 there three Months . 3. Mr. O. says , Paul returned through Macedonia , Act. 20. 3. about the time as he writ the Epistle to Titus , in which He calls him to Nicopolis . But Paul's Return through Macedonia , was in the Spring , and He was got to Philippi by Easter , Act. 20. 6. How then could he about this time write to Titus , and in his Letter call Titus to him at Nicopolis , where he was determined to Winter , and yet Winter was already past . 4. Nicopolis ( says Mr. O. ) a City of Epirus not far distant from Corinth . Only about 170. Miles : that 's nothing with Mr. O. But I have shewn that 't is unlikely Paul should at this time determine to Winter at Nicopolis , where He had never as yet been , and where there was no Christian Church , that we known of : and 't is yet more unlikely that the Apostle's hast , whereof we have spoken , should permit him to go so far directly another way from Jerusalem . Lastly , says the Minister , Titus came to Paul at Nicopolis , and was thence sent by the Apostle to Corinth to hasten the Collections . But the mischief is , Paul wrote the second Epistle to the Corinthians by Titus from Macedonia before Winter , before the three Months mentioned , Acts 20. 3. and then sent him to hasten the Collections . Whether Mr. O. has done Dr. Lightfoot right in this confused Account I am not concerned to examine . He has made this his own Hypothesis , and 〈◊〉 I all along ascribe it to him . Well! letting these things pass , Mr. O's meaning is ( I guess ) that Paul going from Macedonia into Greece , visited Crete in his way , and there left Titus . Ans. I do not yet understand how it can be properly said , that Paul as he went from Macedonia into Greece visited Crete in his way . Greece is in the way from Macedonia to Crete , how then did he visit Crete in the way as he went from Macedonia to Greece ? However , sometime hereabouts — ( Mr. O. will say ) between his leaving Macedonia , and settling in Greece , Paul visited Crete , and left Titus there , which is the thing I now undertake to disprove : but will first as my Foundation , tell the Story of Iitus , as exactly as I can gather it from Scripture . Paul at Ephesus , dispatched Titus away to Corinth about the Collections , as I conceive , a Year or more before he sent Timothy unto Macedonia ; as may be gathered , from 2 Cor. 8. 6 , 10. chap. 9. 2. where the Apostles testifies of the Corinthians , that they were ready a Year ago . For this Reason it was that Paul looked and longed for Titus's return , after above a Years absence . But Titus at last came to Paul in Macedonia , and gave him an Account what effect his first Epistle had upon the Corinthians , 2 Cor. 7. 6 , 7 , &c. as also of their willingness to Contribute towards the Relief of the Poor Saints at Jerusalem , chap. 8 , 10 , 11. chap. 9. 2. Hereupon Paul ( and T mothy ) writ the second Epistle to the Corinthians , Titus carrying it , 2 Cor. 8. 6 , 18. I must add , here another short account of Paul He left Ephesus soon after Pentecost , and arrived ( let us imagine ) in June at Philippi in Macedonia . There he gave much Exhortation , Acts 20. 2. which implies ( as I gather ) that he spent much time in Macedonia : let us suppose he tarry'd there , till about November . Then He set forward for Greece where he abode three Months , v. 3. that is till February , thence he returned early in the Spring into Macedonia , and was got as far back as Philippi by Easter , v. 6 and so crost the Sea into Asia , Act. 20. This premised , my Arguments against Mr. O's Hypothesis are as follow . 1. Here is no time that can be assigned for Paul's sailing unto Crete , and there Founding a Church . If it be thought , that during the 〈◊〉 which is allowed for his stay in Macedonia , he might go to Crete , that cannot be granted : because Luke would doubtless have taken notice of so considerable an Enterprize : and besides , I do suppose , Paul was too busy in forwarding the Collections , and giving much Exhortation , to undertake such a long Voyage : Lastly , Luke plainly says , that Paul came from Macedonia ( not from Crete ) into Greece . If then within the time assigned to his stay in Macedonia , he went to Crete , he must have returned back again , first into Macedonia , and then have gone into Greece , which is absurd to suppose . Nor did he sail out of Grecce into Crete . For then Luke could not have writ , that he abode three Months , in Greece , one half of which time must at least have been spent in that Voyage to and again , and in tarrying there . 2. Nor could Titus accompany the Apostle thither at this time . Titus was sent alone from Macedonia to Corinth : His business at Corinth , was to encourage and promote the Contributions , as abundantly appears in the second Epistle to the Corinthians . 3. If Titus went along with Paul unto Jerusalem with the Contributions ( as cannot in reason be deny'd ) : how then could he be left in Crete to perfect that Church , and set in Order the things that were wanting ? I Surely this required more than two or three Months . Paul was two whole Years at least in planting the Church of Ephesus : but Titus could finish that in Crete ( it seems ) in as few Months . 4. The great hast Paul was in , and the Multiplicity of business in Macedonia , and Achaia that lay on his hands , and the Application wherewith he pursued it , will not suffer us to believe , that at this time he undertook such a great , and a new Work , that of the Conversion of the Island of Crete . At this time all other Concernments of the Church were laid aside , and gave place unto that of forwarding the Collections , and carrying them to Judea . 5. That Passage ( Titus 3. 12. ) when I shall send unto thee Artemas or Tychicus , make hast to come unto me at Nicopolis : for I have determined there to Winter , quite overthrows Mr. O's ( O Dr. Lightfoot's ) Hypothesis : For Paul at that time , fix'd by Mr. O. neither intended , nor did Winter at Nicopolis but at 〈◊〉 , as has been proved . Paul as yet had never been so far Westward as Nicopolis in Epirus , to Preach the Gospel as may be collected , from 2 Cor. 10. 14 , 16 — We are come ( says the Apostle ) as far as to you in Preaching the Gospel : but we hope to Preach the Gospel in the Regions beyond you , that is in Epirus , which as yet it seems he had not done . How then could he intend to Winter at Nicopolis ? which implies that there were Christians there already , among whom he would Winter : but we know of none as yet in those parts . 6. Paul ( as has been noted already ) was in so great hast to go unto Jerusalem , that he would not lose any time , no not tarry to Preach the Gospel at Troas , 〈◊〉 a Door was open 〈◊〉 him : how then shall we believe that he made a Voyage by 〈◊〉 into Crete , to Plant a Church there , when it does not appear he had the least encouragment beforehand , to expect any considerable Success , as he had at Troas ? 7. I in general before noted , what great business St. Paul had both in Macedonia and at 〈◊〉 , which would not dispense with his Absence from them . He could not at this time take so long a Journey as to Crete , about the Conversion of that Island , which would require a longer stay than he could dispense with : particularly , let it be observed , that his work at Corinth was more than Ordinary , viz. to reduce 'em unto Peace , and Unity , and Order . So he promised , 1 Cor. 11. 34. The rest will I set in order when I come . Whoever shall duly weigh these things with a 〈◊〉 mind , will be convinced , that St. Paul at this time of his going from Ephesus into Macedonia , and 〈◊〉 , and tarrying there did not , could not beseech 〈◊〉 to abide at 〈◊〉 , nor yet sail unto Crete to Plant a Church there leaving Titus to finish it . Mr. O. Here is no express Proof that Paul ( after his Release ) from his Imprisonment at Rome ) visited Ephesus . Ans. The Rector's 〈◊〉 as laid in T. N. does not require that Paul visited Ephesus . I took notice of Mr. Bain's Mistake , in saying or supposing that Paul left Timothy at Ephesus , as if Paul had then been there : but no such thing is to be found , in 1 Tim. 1. 3. Besides I exprest my Thoughts thus , That Paul being at 〈◊〉 , going unto Macedonia ( as he had signified Philipp . 1. 25 , 26. ) then besought Timothy to abide at Ephesus . Not that Paul was , at the time 〈◊〉 his beseeching Timothy , at Ephesus , but at Troas : Neither is it necessary to suppose that Timothy was then at Ephesus : for St. Paul might , by Letter beseech Timothy to abide at Ephesus , though he had at that present been at Troas with Paul , or Timothy in some other place . These are unnecessary Repetitions . Mr. O. Whereas in proof of Paul's return into the East , after his Enlargement from Prison , I alledged ( 2 Tim. 4. 20. ) Trophimus's being left at 〈◊〉 sick , &c. the Minister replies , It is most likely that Paul touched at 〈◊〉 , when he returned from Jerusalem in Bonds to Rome : 't is evident he intended to sail by the Coasts of Asia , Act. 27. 2. Ans. 〈◊〉 to Sail ? Surely Mr. O. forgets himself . Paul was now a Prisoner in Bonds , How then could the Apostle intend ? or determine which way the Ship must Sail ? Our Translation haply , which is not very exact here , betray'd 〈◊〉 〈◊〉 foul Mistake — Meaning to Sail , &c. but in the Original , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being about to Sail by the Coasts of Asia we ( all in the Ship ) Lanched . 〈◊〉 〈◊〉 〈◊〉 Paul and his 〈◊〉 ; that meant or designed which way they would Sail ; but the Centurion and Master of the Ship , who determined that Point . But for the Ships Sailing by the Coasts of Asia , the Reason is plain : for thither the Ship was bound , no further in the way to Rome : and therefore they changed their Ship at Myra , v. 5. a City of Lycia , part of the Southern Coasts of Asia ; and took another belonging to Alexandria , so Sailing directly into Italy , v. 6. It was then neither Paul's 〈◊〉 , no nor the Centurions Commands , which brought the Ship by the Coasts of Asia 〈◊〉 Myra , but the Merchants Business , which indeed lay so far in the direct Road unto Italy . For every one knows the Ancient way of Sailing , before the Compass and Loadstone were 〈◊〉 they chose 〈◊〉 Legere littus to Sail by the Coasts , as much as they safely could , and they were generally , all what we now call Coasters . For they had no certain way to Steer directly , from Place to Place , in the open broad Sea , except by the Sun or Stars , which did not always appear : so that they were wont to keep within sight of Land , if possible . But I pass this , and further say to Mr. O. that 't is a very absurd Conjecture to think , that Paul in his Voyage touch'd at 〈◊〉 . As if Miletus lay in the way from Myra to Italy , or as if the 〈◊〉 nturion , or the Master of the Ship would go out of their way , I know not how many days Sail to accompany Paul in visiting the Churches at and near Miletus , when as Paul was a Prisoner sent to Rome . The Centurion could never have answered it to his Superiours . As for the other two Suppositions , that Miletus might be a Town in Crete , of that name , or the Island Malta , it cannot be deny'd , that then Paul might in his Voyage from Judea to Italy , have left Trophimus in one , or in either of those two places : but what then will become of Paul's having been at Troas , 2 Tim. 4. 13. and at Corinth , v. 20 ? If then he touch'd not at Troas , and at Corinth in his Passage from Jerusalem to Rome , ( as for the foresaid reasons is clear ) there is good ground to believe he visited Miletus in Asia , Philippi , and other Churches at the time by me assigned . This will further be disputed by and by . After all this Mr. O. undertakes directly , to Vindicate the Ancient Chronology , and to prove that the first Epistle to Timothy was written before Paul's meeting , and taking leave of the Elders of Ephesus , Act. 20. Ans. If this were substantially proved , yet still it will not follow , that Timothy was not the Supreme Ruler ( Bishop ) of Ephesus . For first nothing in Paul's Farewell-Sermon , proves the Elders to be the Supreme Governours of that Church , as has already been made out . And as for Paul's taking no notice of 〈◊〉 in that Farewel Sermon , I must retort , that neither did Paul mention the Elders , in the Commission given to Timothy , in the first Epistle , which Mr. O. supposes written before that farewel Sermon . There are several Epistles to the Churches , wherein the Presbyters are not mention'd : but it will not thence be concluded that they had no Presbyters atall : much less ought it to be gathered , that Timothy was not the Supreme Ruler ( Bishop ) of Ephesus , because he is not spoken of in so short a 〈◊〉 - Speech . But these things have been oft enough spoken of : let us then hear Mr. O's Arguments proving the first of Timothy was writ before the Farewell-Sermon . Mr. O. Argues from Paul's excommunicating Alexander the Copper-Smith , 1 〈◊〉 . 1. 20. who is the Person mentioned , Act. 19. 33. He adds , that this Excommunication was not long after his Apostacy , and so is mentioned as a late thing . Ans. I 'll not create Mr. O. any unnecessary trouble : but grant that the same Person is mentioned in both places . But I must say , it does not appear that this Alexander was a Christian , at the uproar in Ephesus mentioned , Act 19. The contrary is most probable . He is called a Jew ( not a Christian Believer ) v. 34. If so , then he , who never yet Believed , could not yet be an Apostate and Consequently could not be Excommunicated . But say he were a Christian-Jew , it does not appear that he had any hand in raising the Tumult against Paul , or that he Apostatized from the Faith at that time . That his Excommunication was not long after his Apostacy I easily admit : but when he Apostatized , I do desire to be informed , as also where or to what Church he belonged , when he Apostatized , and was Excommunicated . The most likely was the Ephesian . Let that be supposed . The Question then is still , when he 〈◊〉 , and was Excommunicated ? But , the Truth is , we are in the Dark both where and when he Apostatized , and by Consequence know not when Paul Excommunicated him . And therefore nothing can be drawn hence in proof of the time of the Apostles writing the first Epistle to Timothy . Mr. O. Puts the Objection against himself , How came Timothy to leave Ephesus , and 〈◊〉 with Paul in Macedonia , Act. 20. 4. seeing the Apostle desired him to stay till he came ? 1 Tim. 4. 13. His Resolution of this Difficulty is out of Dr. Lightfoot , as follows — Paul designing to have Sailed for Syria , Acts 20. 3. came near to Timothy , and there discovering the Danger laid in his way by the Jews ( which also might have involved Timothy ) he brought him away back with him , and so both returned again into Macedonia , and when Winter was over , they set Sail for Asia again . Ans. I 'll venture to call this a senseless Story , though Mr. O. has Fathered it upon the Learned Dr. Lightfoot , truly or falsly is no matter to me . For , 1. Timothy was not at Ephesus when Paul was about to go for Jerusalem . He was with Paul in Macedonia , 2 Cor. 1. 1. Act. 20. 4. Except Mr. O. will affirm , as indeed in the Account He gives of this Matter , he must suppose , that Timothy went back from Corinth , to Paul at Ephesus , thence following him to Macedonia , then returned to Ephesus again , and lastly , was thence fetched back by the Apostle unto Macedonia once more , and Wintered with him in Greece , and then returned with Paul through Macedonia to Miletus , all which has already been disproved . 2. It is here implyed by Mr. O. that Paul attempted to sail for Syria , and Judea before Winter , which is inconsistent with Act. 20. 3. and 1 Cor. 16. 6. 3. It is here supposed that Paul designed to sail for Syria from Macedonia ; whereas 't is plain , it was from Corinth or Greece , Act. 20. 3. And there ( in Greece ) He abode three Months , and when the Jews laid wait for Him , as he was about to sail into Syria , 〈◊〉 purposed to return through Macedonia . 4. It is supposed that Paul was actually sailing towards Syria , and was come near to Timothy at 〈◊〉 , where He discovered the Jews , lying in wait for him . Whereas He had discovered the Jews Plot in Greece , when He was about to sail or just before he took Ship , and therefore alter'd his purpose , and returned 't is not said into Macedonia ( though that 's true ) but through Macedonia into Asia , v. 4. 5. 'T is supposed that Paul designed to take Ship for Syria before Winter , or before it was over : which cannot be : because He Winter'd at Corinth , Act. 20. 3. compared with 1 Cor. 16. 6. or at Nicopolis , as Mr. O. mistakes . 6. 'T is supposed the Jews lying in wait came to his knowledge , when he was near Timothy at Ephesus , and that Timothy ( then supposed at Ephesus ) might be involv'd in the danger : but the wait laid for Paul , by the Jews was designed in Greece , and there made known unto Paul , which prevented him from going by Sea , and determined his Journey through Macedonia . There are but two Reasons , that I can Imagine , why the Jews laid wait for Paul ; both which will argue it was in Greece , and not at or about Ephesus . 1. Because He had in Greece of late Zealously preach'd the Gospel . 2. Because He had now a considerable quantity of Money to carry thence to Jerusalem . Now if the Jews Plot was laid against Paul in Greece , and Paul not know it there , how came He to know it at or near Ephesus ? And how could 〈◊〉 at Ephesus be involved in the danger , which threatened the Apostle in Greece ? In short , there are so many wild and unaccountable Suppositions in this conceit , and so contrary to the plain and obvious meaning of the Text , that nothing but a stiff and resolute adherence to a Cause , could have brought it into the head of any Man , and engaged others to defend it . Before I make an end of this , let us take a view of the Ramble , which Mr. O. has cut out for Timothy this Year . Timothy went from Ephesus , about Easter , to Macedonia , and so to Corinth : he came back from Corinth to Ephesus again , where he arrived by Whitsontide : He followed Paul shortly , after into Macedonia , thence some way or other was got to Ephesus once more . St. Paul fetches him back unto Maceaonia again , carries him with him unto Corinth , so to Nicopolis , back to Corinth , thence once more unto Macedonia , and so to Miletus , where he took up his Quarters of Refreshment , as Mr. O. believes : and indeed 〈◊〉 high time , after such a Fatigue which he underwent , in about 14 Months , amounting to about 4000. Miles . Mr. O. The first Epistle to Timothy must be written before , because the second Epistle was written in Paul's first Imprisonment , for which he offers several Reasons , which I am now to examine . 1. Mr. O. Argues hence , because Timothy was a Young Man , at Paul's writing the second Epistle , the which he proves from the Apostle's Exhortation to him — Flee Youthful Lusts , 2 Tim. 2. 22. Ans. Not to trouble my self , or the Reader , about Mr. O's Calculations , I will admit that Timothy was three or four and forty years Old , when Paul according to my Hypothesis , in his second Imprisonment , wrote the second Epistle . and advised him to flee Youthful Lusts. It might not be improper to Caution him , at that Age , against Youthful Lusts , such as Young Men are chiefly inclined to . Who is there , that has not known Men of 40. of 50. of 60. Years of Age , overcome with these Lusts ? Well! but says Mr. O. Timothy was also a 〈◊〉 man , 1 Tim. 5. 23. and therefore 't is not likely , that Paul should warn a sickly Man above 40. Years Old , against Youthful Lusts , 2 Tim. 2. 22. Ans. At Paul's writing the first Epistle , Timothy was Valetudinary . True , but at his writing the second , he might be recovered and confirmed in his Health : it does not appear he was still sickly . Mr. O. For the same Reason ( sc. because he was a Young Man ) Paul calls Timothy Son , 1 Tim. 2. 18. 2 Tim. 2. 1. Ans. Mr. O. I am perswaded does not believe himself , when he urges this as an Argument , for Timothy's being a Young Man. Was Onesimus a Young Man , when Paul called him his Son , Phil. v. 10 ? Was Mark a Young Man , whom St. Peter calls his Son , 1 Peter 5. 13 ? Were all those Believers Young Men , of whom St. John speaks , 3 Epi. 4. ? Or were all the Christians at Corinth Young Men ? And yet Paul calls 'em his Sons , 1 Cor. 4. 14. But , he calls 'em so for a quite different Reason than is assigned by Mr. O. viz. Because in Christ Jesus he had begotten them through the Gospel , 1. Cor. 4. 14. And on the same account he Challenged Onesimus for his Son ( v. 10. Philem. ) Whom 〈◊〉 〈◊〉 begotten in his Bonds . There are Sundry Reasons , why Men are wont to call others their Sons ; which I will not insift on . One among the rest is , when there is a great difference in Age : Then the Older will call the Younger Son , though the Younger has past his Juvenile Years . But in T. N. I gave another different Reason of Paul's calling Timothy Son , which I hope will satisfy every Body , but one who will be pleased with nothing , but his own Phansies . 2. Mr. O. In his next Reason for the Second Epistle to Timothy , being writ in Paul's first Imprisonment , many things are affirmed , but nothing proved , He asserts , that that Second Epistle was written before those to the Philippians , Colossians and Philemon , Timothy's Name being prefixt to them ; which therefore supposes , Timothy now got to Rome , according to Paul's Order , 2 Tim. 4. 9. Ans. The Proper Answer hereunto is , that Paul's Writing unto Timothy , 2 Tim. 4. 9. to come to him at Rome , agrees every whit as well with Mine as Mr. O's Hypothesis . The Question then between us , is not to be decided hereby , but by other Circumstances , which are to be spoken of anon . And to cut off all unnecessary jangle , the same I reply to his third Argument , taken from Mark' s being with Paul in his first Bonds : The same Circumstances may agree to the same Persons at different times . 4. Mr. O. Phansies that Paul's sufferings mentioned , 2 Tim. 3. 11. which happen'd at Iconium , Lystra and Antioch , Twenty Years before the Apostle's Second Imprisonment at Rome , imply , that that Second Epistle was written sooner , than his second Imprisonment : for the Apostle would not ( 't is likely ) mention Events so long since past , when there were other later Sufferings of his , that were much fresher in his Memory . Ans. First , if there be any force in such kind of weak Reasonings as these , then I ask , supposing with Mr. O. this second Epistle written in the Apostle's first Bonds , why , did he not rather mention his latter Sufferings at Jerusalem , which Timothy ( being then in Asia according to Mr. O. ) knew little of , and were the the last that had happen'd unto the Apostle , except those inconsiderable ones at Rome ? But the plain account of this Passage is , that St. Paul is now animating Timothy to undergo Afflictions , as became a Minister of Jesus Christ : To this end the Apostle lays before him , his own Example , v. 10 , 11. and instances in his own Sufferings at Iconium , &c. But 't was indifferent which of his Sufferings . He offered unto Timothy's consideration : one as well as another , a former as well as a latter would set forth Paul's Faith , Long-suffering , Charity , Patience , and Demonstrate God's Goodness and Protection of such as endure Persecution for his name's sake : because God had delivered Paul out of them all . And might not Paul say all this unto Timothy in his second as well as in his first Imprisonment ? If Mr. O. has no better Arguments than such as these , to prove the second Epistle written in the Apostle's first Imprisonment , he had better keep 'em to himself : they betray the want of good Evidence , and the weakness of his Hypothesis , rather than Establish it . 5. Mr. O. advances another Argument , viz. " from Tychicus being at Rome in Paul's first Bonds carrying thence the Epistles to the Ephesians and to the Colossians : and ( says Mr. O. ) that second to Timothy Ch. 4. 12. speaks of Tychicus's Journey to Ephesus : therefore this second Epistle must be written about the same time , as that to the Ephesians was , sc. in his 〈◊〉 Bonds . Ans. But what absurdity is it to believe , and assert that Tychicus carry'd those Epistles to the Ephesians and Colossians , from Paul a Prisoner at Rome the first time ? and then in the Apostles second Bonds , afterward to have once more been sent to Ephesus , as is exprest 2 Tim. 4. 12. As if Tychicus might not have been with Paul at Rome in both Imprisonments . These things were noted in T. N. but the Minister urges 'em afresh without pretending to reply unto the Solution , I there offered of this small Difficulty . Here let it be observed how Mr. 〈◊〉 . proves that Tychicus went along with Paul to Rome in his 〈◊〉 Bonds , viz. from Acts 20. 4. where he is reckoned among those that accompany'd Paul from Macedonia into Asia , and then carrying Letters from Rome to the 〈◊〉 and Colossians : This is plain beyond Contradiction , Tychicus certainly went with Paul to Rome , at the Apostles first Imprisonment . Mr. O. has demonstrated it . But is it not every whit as plain that Timothy also was one of those who accompany'd Paul from Macedonia into Asia , Act. 20. 4. and do we not find that he was with Paul at Rome , Philip 1. 1. Colos. 1. 1. Heb. 13. 23 ? And does it not then follow according to Mr. O's own Argument ( when the Interest of his Cause is forgot or not concerned ) that Timothy went with Paul to Rome , at his first Imprisonment ? If this be a good proof of Tychicus going along with Paul to Rome , 't is as good for Timothy's . Thus all Mr. O's petty Arguments and Sophisms , for Paul's writing the second Epistle to Timothy , in his first Bonds are overthrown by himself . Great is Truth , and sometimes breaks forth , and shines through the thickest Mists of Prejudice and Prepossession . The Conceit then of Timothy's being left behind Paul in Asia , invented merely to support a Cause ( that of Paul's writing the second Epistle in his first Bonds ) is now out of Doors , and henceforth forever to be laid aside . 6. Mr. O. The second Epistle was written in his first Bonds , because it mentions his being delivered from his Confinement , which he was not delivered from in his second Bonds . In the second Epistle 4. 17. He was delivered out of the Mouth of the Lion , that all the Gentiles might hear the Gospel , that is , that he might go about , and Preach the Gospel to many Nations . Ans. Mr. O. has unworthily inverted the Order of the Words , and so drawn 'em to a wrong sense . Thus the Apostle writes — The Lord stood with me , and Strengthen'd me , that by me , the Preaching might be fully known , and that all the Gentiles might hear : and I was delivered out of the Mouth of the Lion. The sense of which Words is plainly this , that Paul by some Special Assistance from God , so well pleaded his own , and the Cause of the Gospel at the Tribunal of Caesar ( where all the Gentiles , a great number of the Principal Courtiers , and others being Present ) heard him , That he escaped Condemnation at that time : He was delivered out of the Mouth of the Lion ; his deliverance was the Effect of the good management of this Cause or vindicating the Truth of the Gospel , before the Roman Gentiles . But as for the Gentiles in other Nations , hearing the Gospel it was not the effect of his Deliverance at this time as Mr. O. by misplacing the parts of the Text would have it understood . Besides , when 't is said , I was delivered , it is not said , from his Confinement , as if he had been immediately set at Liberty ( for then he would not have sent for Timothy ) but rather have gone to him according to his Intentions ( as is supposed by Mr. O. ) But because he sent for Timothy after the deliverance here spoken of it follows , that he was still a Prisoner , though he had for once escaped with Life . Lastly , if this was his Deliverance from his first Imprisonment , then he could not write to Timothy to come unto him : because Timothy was with him already , * That is before his Enlargement from his first Bonds . Philip. 1. 1. Colos. 1. 1. Heb. 13. 23. Upon the whole Matter this Passage shews the Epistle was writ not in the Apostle's first , but second Bonds . 7. Mr. O's next proof taken from Luke , is of the same Nature with his 5th Argument speaking of Tychicus : The same Reply therefore , that I made to the 5th will serve here , 〈◊〉 mutandis . 8. Mr. O. Argues from the Apostle's Cloak left at Troas 2 Tim. 4. 13. which hap'ned ( says the Minister ) at his going to Jerusalem , just before his being sent Prisoner to Rome . This Cloak was a Roman Habit , which might have prejudiced the Jews against him : therefore he left it at Troas : but being arrived at Rome , he sent for his Cloak , his Roman Habit. Ans. Though some believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mention'd , was Paul's Cloak , his Penula , a Latin word made into Greek , by the Transposition and Alteration of some Letters : Yet 't is but very uncertain whether they are in the right . For why may not Penula be made out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Penula ? Whatever it was , suppose a Roman Habit , which Paul had brought with him from Rome , after his Enlargement from his first Bonds , according to my Hypothesis , why might he not leave it at Troas , at that time that he sailed thence into Macedonia ? For soon after he wrote his first Epistle to Timothy ( as I contend ) wherein he shews that his Intentions were to return into 〈◊〉 parts once more , 1 Ep. 3. 14. which was the Reason of his leaving his Cloak there behind him , intending afterwards to call for it , but haply being prevented , and so making forward for Rome , when there be sent for his Cloak . This is a fair account of this Passage about the Apostle's Cloak , without straining it to a Sense which no body ever thought of before , and which has no Foundátion in Scripture . But after all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Cloak is a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and never to be met with again , either in Scripture or in the Ancient Classical Greek Authors ; And therefore its signification is very uncertain : it may denote a Cloak , and it may denote any thing else , an Hat , ex . gr . or a Shirt : it may signify some sort of Writings , or Cover to carry Writings in , 〈◊〉 to this last , the best Criticks incline . E. in the Synopsis Criticorum , thinks it was a little Cheft , Box , or portable Cover to carry Books and papers in , grounding himself on the Syriac Translation ; where 't is rendered domus Scriptorum . Dr. Ham. gathers from Phavorinus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Parchments rolled up , and was the very same , which the Apostle 〈◊〉 calls the Parchments , as is imply'd in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Bring with thee the Parchments rolled up , and the Books which I left at Troas , but especially the former the Parchments ; fail not to bring 'em , Others understand thereby an Hebrew Volume of the Old Testament , deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Liber or inward Rind of a Tree , on which the Ancients used to write , from whence they suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived . Lastly , I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the outward Cover of Books * . In this uncertainty about the signification of this Word , and the variety of Opinions concerning it , how is it possible to form any Argumenr thence ? Or of what force can the Reasoning be , which is grounded on it ? See more of this Word in Suicerus Lexic . 9. Mr. O. argues to this purpose , That such as were more severely dealt with , were wont to be bound with two Chains , Act. 12. 6. But Paul 2 Tim. 1. 16. was bound but with one ; that all agree Paul's first Imprisonment was more favourable than his second : therefore he must have written this second Epistle in his first Imprisonment ( which was most favourable ) because he was then bound but with one Chain , 2 Tim. 1. 16. Ans. Whether Peter was more severely dealt with than ordinary , cannot be determined , from Act. 12. 6. except we had an account of some other milder Treatment of him on some other Occasion . Besides , it may happen that one Chain may be as long , and as heavy as two other Chains . I have known one Rope as long as two other Ropes : and a Prisoner may be as roughly handled , and as securely preserv'd from escaping with one long Chain , as with two short ones . In the Apostle's first Imprisonment , which was indeed favourable , although St. Luke describes his sufferings in the singular , Act. 28. 20. even as St. Paul himself does , Eph. 6. 20. Yet elsewhere we have 'em exprest in the Plural , Philip. 1. 7. Insomuch as in my Bonds , v. 13. my Bonds in Christ. v. 14. By my Bonds , v. 16. To my Bonds . Colos. 4. 18. My Bonds , Philem. 10. My Bonds , and v. 13. In the Bonds of the Gospel . So that Paul in his first Imprisonment was ty'd with many Bonds or Chains : as also he was in his second ( as I reckon it ) 2 Tim. 2. 9. For which ( Gospel ) I suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Bonds . The difference then between his first and second Imprisonment , was not as to the number of his Bonds and Chains , but other hardships which he endured in his latter Imprisonment . If any one will consider the difference , between his Imprisonment as 't is described in the Acts ; and again , as 't is very plainly set forth by several Intimations in the second Epistle to Timothy , whereof I spoke particularly in the T. N. He will be forced to confess , that that in the Acts was his first Imprisonment , and that other referred to , in the second Epistle to Timothy , to have been his latter Imprisonment , and that the singularity or plurality of his Bonds mentioned in both , will not decide this Controversy . Mr. O. Demas was with Paul at Rome , in his first Imprisonment , Colos. 4. 14. we read nothing of his being there in his second Imprisonment . Ans. There is a manifest difference between Paul's Imprisonment , described in the Acts , and in the second Epistle to Timothy , which clearly proves the second Epistle written in Paul's latter Imprisonment , ex . gr . In the first Demas was with him , and because there was then little or no Danger , Demas stuck close to him : but in the latter , when all turned away from him , Demas among the rest ( then also with the Apostle at Rome ) forsook him in the Extremity . This account is very Natural . Is it not possible , Yea probable that Demas was with him in both Imprisonments ? Besides 't is an unsufferable Impertinence to urge such kind of Arguments , as are reconcilable with both sides of the Question ; such is Demas's attendance upon Paul in his Bonds . But whereas he adds , that we read 〈◊〉 of Demas being with Paul at Rome in his second Imprisonment , 't is so absurd an Observation upon his Principles , that nothing could have been said more absurdly . For on his Supposition , that the second Epistle to Timothy , was written in Paul's first Imprisonment , where should we read in Scripture of Demas , being with Paul in his second Imprisonment , which on this Hypothesis is not mentioned any where in Scripture ? But because a second Imprisonment is on all hands acknowledg'd , any unprejudiced Person will own , that we have the Circumstances of it plainly enough intimated , in the second Epistle to Timothy , which cannot agree with his first Imprisonment , as I noted in T. N. There is a Passage , in this second Epistle to Timothy , which my Adversary confesses stands in his way : 't is this ch . 4. 6. I am now ready to be offered , and the time of my departure is at hand . I have fought the good fight , I have finished my Course , I have kept the Faith. Hencefore there is laid up for me a Crown of Righteousness . Every Parcel of this Period argues , that the Apostle had no hopes or expectation of being set at Liberty , and escaping the present Danger . I am now ready to be offered , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am now offered already , or as good as actually Sacrificed . When a thing in Futurition is exprest in the present Tense , it denotes the certainty of the Event . And the time of my departure is at hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is very near me , and has been a good while hovering over my Head. I have fought the good Fight : My work in this World is at an end , and the Fight is over . I have finished my Course : Nothing more remains for me to do , but to wait the time of my approaching Death . I have kept the Faith : I have persevered stedfastly in the Truth now to the very last . Hencesorth there is laid up for me a Crown , &c. Therefore nothing now remains but comforting my self with the hopes , and Expectations of the Future Reward . Hence we gather that this second Epistle was wrote in the Apostle's latter Imprisonment , which ended in his Martyrdom . Mr. O. Paul speaks not here of his approaching Martyrdom , but intimates that being now old and worn with Travels , and hard Labour , and now in Bonds , he could not last long . Ans. Paul , it must be confest , even in his first Imprisonment , stiles himself the Aged , Philem. v. 9. But let us enquire into his Age. At Stephen's Martyrdom , he was a Young Man ( I 'll suppose as Mr. O. has of Timothy ) about Twenty Five Years old , Act. 7. 58. and this was in the Thirty Fourth Year of Christ. In the Sixty Second Year of Christ , he was first Prisoner at Rome . So that at his writing the second Epistle to Timothy , which Mr. O. will have to be in his first Imprisonment ( as that to Philemon was ) the Apostle was but about Fifty Three or Fifty Four Years old . He was but in his viridi Senectute in his first , and Green old Age. It was not then his extream old Age , which put him in mind of his sudden dissolution now at hand , as it were in the course of Nature . Neither was it any decay of Health , and Strength occasioned by his Labours , and the hardships which he had met with . We read not that he ever was Sick or Weak , or under any disorder as to his bodily Health . That he continued vigorous , and healthful after his first Imprisonment must be acknowledged , when we remember that after his Release ( as is not denied by Mr. O. himself ) he went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unto the utmost limits of the West , preaching the Gospel , which he could never have undertaken , had he been wasted with Pains and Travels . Nor did his Bonds in the first Imprisonment , intimate that his Death was then at hand . For he had all along great hopes of enlargement , as has been oft noted out of his Epistles . But it was a violent Death he then foresaw , and that he was to be offered up as a Sacrifice , by the shedding of his Bloud ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes ) , to be made a Martyr or Witness of Jesus Christ. Nothing is more plain than this , if we would lay aside our Prejudices . Mr. O. Objects , Philip. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and this was certainly in his first Bonds . Ans. But who sees not a vast difference ? In that to the Philippians , he puts the Case , If I be offered ; I joy and rejoice , and will undergo it Gladly : this is not an expectation , but a meer supposition of Death or Martyrdom , as is plain from verse 24 — But I trust in the Lord , that I also my self shall come shortly . So that Paul looked not for Death at this time : as he did at the Writing of the second to Timothy . Mr. O. Objects , Act. 21. 13. I am ready to die at Jerusalem . Ans. St. Paul did not here fore-see or expect to die at Jerusalem : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am ready or prepared and resolved ( if it so please God ) to lay down my Life for the sake of Christ. Mr. O. Objects , 1 Cor. 4. 9. ch . 15. 31. second Epistle 4. 11. The first of these Passages shews only that God had counted the Apostles worthy to suffer Death for his names sake , and had appointed them unto it . But as to the time when , or place where 〈◊〉 not said : whether at Jerusalem or at Rome , whether in the first or in the second Imprisonment , whether when the Apostle was Fifty , or Sixty , or Seventy Years Old , cannot hence be gathered . As for Paul's dying daily , I suppose none will allow it as pertinently urged . Lastly , when the Apostle says , we are always delivered unto Death , he has an Eye in General unto the Hazards they were constantly exposed unto , but not to any particular designed time of his own Death . But here in 2 Tim. 4. 6. St. Paul speaks positively in the present Tense , without any Reserve or Limitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am now already as it were offered , which is more than the Conditional phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be offered . Again it 's one thing to say , I am at the point to die , and another , I am prepared for it . It is one thing to be appointed at a distance unto Death , as all Men are , or unto Martyrdom as the Apostles were , and another 〈◊〉 say , I am even now ready to be offered . To Conclude Mr. O's Reasoning here is very lame and imperfect . Mr. O. Adduces those other passages following , 2 Tim. 4. 17 , 18. I was delivered , and the Lord shall deliver me , parallel to that , 2 Cor. 1. 10. Ans. 'T is true Paul was this once delivered out of the Mouth of the Lion : but it does not follow that he shall be again delivered : Yes says Mr. O. it follows — And the Lord shall deliver me . It is an Elegancy to apply a former word or expression unto a different matter . He had said , I was delivered from the Sentence of Death ; and then passes off quite to another thing , and says He — The Lord shall deliver me , From what ? From every evil work , from doing any thing in the present pressures , and dangers unworthy of a Christian or Apostle and thereby will preserve me to his everlasting Kingdom . Mr. O. Paul did not expect to die very suddenly , because he sent for Timothy to come to him before Winter . Ans. This is truly observed and very obvious , and therefore we do not affirm that Paul certainly expected to die , so very suddenly , but that he might send for 〈◊〉 . It sufficeth to say , that he expected not to be loosed from these Bonds , but by Martyrdom at last . That He judged at the writing of this Epistle , his Death might be deferred for some time , haply till Timothy came . Still Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hovered over him , and he plainly saw his Enemies , would first or last by one means or other take away his Life . Nor do we 〈◊〉 that Paul was now already under a Sentence of Death ; and that for the same reason , because he had sent for Timothy . We rather affirm that his deliverance , out of the Mouth of the Lion , was only his escaping the Sentence of Condemnation at that time : That he was remanded unto Prison , and reserved for another Trial , when ever it pleased the Emperor to appoint it . Or else to be Sacrificed unto the Fury of that Bloudy Prince , Nero , by a sudden and Arbitrary or extrajudicial Decree , as I rather believe . One great Argument with Mr. O. is , that St. Paul at his Farewel committed unto the Ephesian Elders , the Supreme Government of that Church , as the perpetual and unalterable Method of Government , is because , he knew he should never see there Faces more , Act. 20. 25. Or rather that , They should never see his Face any more . I offered at a small Criticism on the Explication of this Passage , but laid no stress on it . The Minister takes a great deal of pains in 〈◊〉 this : how well let others judge . I am not concerned , 〈◊〉 does my-Argument require me to Justify that Gloss. Only it may be worth the while to remember that though Paul says , They should not all see his Face any more ; Yet Timothy did according to Mr. O's own Hypothesis , and so did Trophimus the 〈◊〉 , who went with him to Jerusalem . Besides , 't is hard to believe that St. Paul should so peremptorily affert without exception , that not one of 'em should see his Face any more . But as I said , I insist not on this . Mr. O. who busies himself in 〈◊〉 what I made no account of would have better employ'd himself , if he had more solidly replied to what I laid most weight on , that is , that the Apostle's saying , I know was only Conjectural : Paul thought so ; but he was not absolutely assured of it . But Mr. O. is of Opinion that this is sufficient to his purpose , that Paul thought they should see his Face no more . That therefore he was not wanting in his Duty of settling the Government , but gave his final Orders on that Point , constituting the Elders , the Governours of that Church , because he had no hopes of seeing them any more . Ans. I have had occasion more than once in this Book to acquaint the Reader , that Paul did not now ( so far as we find in Scripture ) commit the Supreme Government unto the Ephesian Elders . That the 28. Verse in the 20 th of Acts reaches not that sense , as is before made out , and shall be once more before I conclude this Chapter . Mean while supposing he had delivered the Supreme Power into their hands , yet the Government might be altered , or perfected afterwards upon occasion by the same Divine Power , which first constituted it . But after all this , Mr. O. not content with this Argument of his , urges , That Paul doth not use to express himself to positively — I know , when he speaks Conjecturally . Ans. 1. In all Reason the Apostle ought to be his own Interpreter . And he tells the Ephesian Elders , Acts 20. 22. that he knew not the things that should be fall him there , ( at Jerusalem . ) How then could Paul say absolutely , and without any reserve or condition , that they should see his Face no more ? If Festus had sent Paul to Rome by Land , through Syria , and Asia , through Ephesus , and Troas , as he might , if he had pleased , and Paul knew not the Contrary , then the Ephesian Elders must have seen his Face once more . Ans. 2. I do undertake to produce an Instance of Paul's speaking as peremptorily or positively , as he does here in the 20 th of Acts , and yet Mr. O. shall and has confest it , spoken conjecturally or uncertainly , as of a future contingent . I send him then to Philip. 1. 25. The Apostle had said , that he desired to be disolved : but that to abide in the flesh was more necessary for them — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And having this confidence I know I shall abide and continue with you all . The Case here is this ( that I may accommodate my self to the ordinary , and less observant Reader ) Paul wrote this Epistle from Rome in his first Imprisonment , he tells the Philippians that he knew he should abide and continue with them , which implies his return unto the Eastern-Churches , and particularly into Macedonia , whereof Philippi was a principal City : and yet Mr. O. all along disputes , and denies the certainty of Paul's going back into the Eastern parts , though Paul assured the Philippians with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same word which he used when he spake thus to the Ephesian Elders , I know that ye shall see my Face no more . If then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know , is but Conjectural in the Epistle to the Philippians ( as Mr. O. must grant ) why not in the 20 th of Acts ? Why then does Mr. O. deny Paul returned into the East , after his enlargement out of Prison , grounding himself on Acts 20. 25. If he was positive in the Philippians , and in the Acts , Mr. O. has lost one half of his Argument , and besides is obliged to reconcile Paul in the Acts , with Paul in the Epistle to the Philippians . But I , who allow both spoken conjecturally , that is , with a Possibility of failing , am no further concerned than to prove that de facto , he went back into the East , which ( I suppose ) is sufficiently demonstrated already . From what has been said in this Chapter , it is manifest that Mr. O. has in no tolerable degree vindicated the Old Chronology , which fixt upon the 20 th of the Acts , as the time of Paul's beseeching Timothy to abide at Ephesus , when the Apostle was going to Macedonia : neither has he produced any one good Argument , that the second Epistle to Timothy was wrote in the Apostle's first Imprisonment at Rome . Once more I observe if he had evinced both these ( as is also noted in T. N. ) it would not be a sufficient proof of the Presbyterian Parity . For I once again repeat it , that I did not avoid that older Opinion , which allows the second Epistle to Timothy , to have been written in Paul's first Imprisonment at Rome , consequently , that the first Epistle was written before the Apostle's taking leave of the Ephesian Elders , and by Consequence , that he besought Timothy to abide at Ephesus , when He was going to Macedonia , Acts 20. 1. I did not , I say , lay aside this old Hypothesis , as if Episcopacy was not defensible on that supposition , but rather to bring the Controversy into as narrow a compass as might be . I did therefore in the latter end of the Third Chapter , in T. N. shew that though Paul had before the Congress at Miletus , constituted Timothy the Ruler ( Bishop ) of Ephesus , yet was he not obliged to take notice of Timothy in that , his Farewel-Sermon . Because Paul in his Epistle to the Galatians , and that other to the Ephesians , and that First and Second Epistle to Timothy , takes no Notice of the Elders , neither does John , Peter , or Jude in their Epistles , nor lastly , does Ignatius in his Epistle to the Romans make mention of either Bishop , Presbyter or Deacon : but shall we thence conclude , that those Churches had none of those Officers in them ? Is it not as reasonable to believe that Timothy the then supposed Ruler ( Bishop ) of Ephesus , might be omitted by the Apostle in his Farewel-Sermon , as the Presbyters in his first Epistle to Timothy , wherein he professedly Treats of Church-Government , and one would think could not have forgot'em , when he was discoursing on such an Argument . Particularly let it be remembred that Ignatius himself , whose other Epistles so often , and so fully remember Bishops , Presbyters and Deacons , in that to the Romans , had not oneSyllable of any of 'em ; and yet he knew very well that Bishops ( as well as Presbyters ) were then established throughout the World , as he Witnesses in that to the Ephesians . 'T is then no Proof that Timothy , was not even at that time the established Ruler ( Bishop ) of Ephesus , because the Apostle thought not fit to mention him in his Farewel Sermon . These things Mr. O. was pleased to pass by unanswered : and why , let any one judge . I am sure they overthrow the best Argument the Dissenters have against Bishop Timothy . Now whether ( as Mr. O. pleads ) Paul Acts 20. Commits the Government of Ephesus to the Presbyters only , not by a Prudential or Temporary Constitution , but Divine , by the Power of the Holy Ghost , v. 28. enough has been said of this already . Nevertheless it may be proper to repeat a little for the satisfaction of those , who haply have not read the T. N. I do then acknowledge , that the Ephesian Elders were made Overseers of the Church by the Holy Ghost , having Power to feed the Flock committed to their Charge . But this is no Argument against Timothy's Bishoprick there , or his Prelatical Power over them . For it is not inconsistent to say , that Timothy was appointed their Ruler ( Bishop ) ; and at the same time , that the Presbyters were made Overseers of the Flock under Timothy . We Presbyters of the Church of England , do believe our ourselves to be Overseers of the Flock , and that by Divine Authority too ; and yet at the same time we acknowledge our Diocesans to preside over us , by the same Divine Authority . Our Bishops themselves declare as much in their Atlmonition at the Ordering of Priests , viz. That we are Messengers , Watchmen and Stewards of the Lord , to teach , premonish , feed , and provide for the Lord's Family , and to seek for Christ's Sheep , that are dispersed abroad . And at our Ordination , the first Question is — Do ye think in your Hearts , that ye be truly called according to the will of our Lord Jesus Christ ? What is all this less than that spoken to the Ephesian Elders — Over which the Holy Ghost has made you Overseers to feed the Church of God ? It follows not then from these words , that St. Paul put into the Presbyters hands the sole , intire ; and supreme Government of that Church . They might even then be , and be left subject unto Bishop Timothy ( for any thing that can be rightly inferred from thence ) as we are to our Diocesan Bishops . If our Provincial Archbishop , should at his Metropolitical Visitation at the same rate , exhort as ordinary Presbyters — To take heed to our selves , and to the Flock over which the Holy Ghost has made us overseers , to feed the Church of God , not mentioning our Diocesan Bishops at all , shall it thence be concluded that Dr. Stratford our Reverend Diocesan is not the Bishop of Chester ? These things I think ought not to have been shuffled off by Mr. O. as unworthy , but perhaps it may be said more truly above his Answering . Before I conlude this Chapter , there are two Arguments which the unreasonable Opposition Mr. O. has made unto my Hypothesis , has suggested to me , proving , I am bold to say , demonstrating , that the second Epistle to Timothy , was wrote in St. Paul's Second Imprisonment at Rome . I will lay 'em as briefly , and as plainly as I can before the Reader , and so make an end . 1. If the second 〈◊〉 to Timothy , was written in St. Paul's first Imprisonment ( as Mr. O. affirms ) it must then have been written either before , or at the same time , or after the Epistles to the Colossians and 〈◊〉 . 1. Not before the Epistles to the Colossians and Philemon were written , as Mr. Owen himself acknowledges . Def. page 133. For Paul at the writing of the second Epistle to Timothy , had sent Tychicus to Ephesus , ( Chap. 4. 12 ) . How then could Tychicus be the Bearer of the Epistle to the Colossians , if he was already gone to Ephesus , before the writing of that Epistle to the Colossians ? The second Epistle to Timothy , therefore could not be written before that unto the Colossians . 2. Not at the same time , as the Epistles to the Colossians and Philemon were written . For Timothy , who in the second Epistle to 〈◊〉 , was sent for by Paul to Rome ( Chap. 4. 9. ) was even then with Paul at Rome , and joined with him in the Epistles to the Colossians and Philemon ( Chap. 1. 1. ) Therefore the second Epistle to Timothy , could not 〈◊〉 written at the same time , as that to the Colossians was . 3. Not after the Epistle to the Colossians was written . For then Timothy , who joined in the Epistle to the 〈◊〉 , must have been gone back into Asia before St Paul , which 't is certain he did not , Heb. 13. 23. or else he must have returned again to Paul at Rome , and once more gone back into Asia with him . In like manner 〈◊〉 , who carry'd the Epistle to the Colossians , from Paul and Timothy , must have returned unto the Apostle at Rome , and thence been sent back unto Ephesus . 2 Tim. 4. 12. And all this during the Apostle's first Imprisonment , which is not in the least Probable . 'T is such a Wild-Goose-Chase , as no rational Man can admit . Therefore the second Epistle to Timothy , was not written after that to the Colossians . If then it was written neither before , nor at the same time , nor after those to the Colossians , and Philemon , it was not written at all during the Apostle's first Imprisonment , therefore it must needs have been written in his Second . 2. The other Argument is grounded upon the Story of Demas , as 't is related in the second Epistle to Timothy , and in the Epistle to the Colossians , and that other to Philemon , I shall represent it first according to Mr. O's Hypothesis , and secondly according to my own . According to Mr. O's Hypothesis , Demas had forsaken Paul , loving this present World , and was departed to Thessalonica , before the Apostle wrote that second Epistle to Timothy . Paul in the same second Epistle , after Demas had forsaken him , sent for Timothy from Asia unto Rome , ( v. 9. ) . Timothy being come to Rome , joined with Paul in the Epistles to the Colossians ( Chap. 1. 1. ) and to Philemon ( v. 1. ) and yet Demas was still with Paul at Rome , even though he had forsaken Paul , and he is by the Apostle and Timothy , mentioned with Honour in both Epistles , Colos. 4. 14. Philem. 24. after he had forsaken the Apostle . This is absurd enough . For here are several Inconsistences , yea , Contradictions in the Story . as 't is laid by Mr. O. 1. Demas had forsaken Paul ( 2 Tim. 4. 〈◊〉 . ) and yet had not forsaken him , Colos. 4. 14. Philem. 24. 2. Demas had forsaken Paul , and was departed to Thessalonica , and yet was still with Paul at Rome . 3. Demas was at Thessalonica and at Rome , at the same time . 4. Demas at once was an Apostate , and yet a 〈◊〉 Labourer with Paul , 〈◊〉 Tim. 4. 10. Philem. 24. Mr. O. may try ( if he please ) whether he can surmouut these Difficulties . But according to my Hypothesis , Demas continued with Paul at Rome , all his first Imprisonment there being little or no danger : at this time Paul wrote the Epistles to the Colossians , and that to Philemon , and therein Commends Demas , there being then no reason to the Contrary . But in the Apostle's second Imprisonment , when the Christian Religion ( and the Apostle in particular ) was more violently persecuted , then the Apostle wrote the second Epistle to Timothy , and then Demas had deserted Paul , and withdrawn himself into Macedonia , as indeed all Men then forsook him , 2 Tim. 4. 16. Let the Reader judge , whether this is not a plain and coherent Account : but Mr. O's confused , false , and utterly irreconcilable with it self . In a word , here is an end ( I suppose ) unto that part of the Controversy , about the time of Paul's writing the second Epistle to Timothy . It must need be in his second Imprisonment . And thus Mr. O's main Bulwark , raised for the defence of the Old Chronology 〈◊〉 ; Paul's writing the first Epistle to Timothy , before his leaving Miletus , Act. 20. is demolished , and levelled with the Ground . THE APPENDIX . I Must not deny , as I once before acknowledged , that I borrowed my Hypothesis , about the time of Paul's beseeching Timothy to abide at Ephesus , from Bishop P. and that I believed him , to have been the first publick Author of it . I am very sure he cited none . And that passage out of the Rhemists produced by Mr. O. 't is confest , I was not aware of . And what then ? They stumbled upon , and had a suspicion of something , which they were not able to make out distinctly . But the Bishop of Chester has done it , with the approbation of the most Learned Men , except such as are led aside with the 〈◊〉 of Interest , and have espoused a cause which will not allow it . And yet I hope I may say without Breach of modesty , that I did add some further proofs and Confirmations of this NewChronology ; though they 〈◊〉 absolutely necessary , those of Bishop Pearson's being sufficient without 'em , as I freely own . Mr O. is not mistaken when he say , Miracles are grown very common in this last Age. But he has not proved his Proposition by a proper Argument . He should have alledged those Miracles of this Age , who cast out the Devil at Surey : and that Miracle of this Age , who undertook the Defence of the pretended Exorcists , and yet acknowledged the Imposture at the same time . It is indeed a surprizing Miracle that the Devil should be cast out , where he never entered : and much more , that two Confident Ministers should assume to themselves the Glory of Dispossessing Dicky , when 't is well know that several other good Men pray'd for that unhappy Wretch . If Mr. O's displeased , that I called Bishop Pearson the Miracle of his time , I cannot help it : but would be glad he would shew me his equal from among the Dissenters . Of all others , I would advise him not to instance in that great Man Mr. Baxter , I cannot believe his own Testimony of himself sc. That he and 〈◊〉 Amanuensis understood Ninteen Languages . All the World knows Mr. Baxter , did not understand Latin very well . Haply he understood English : and that 's all I verily believe he was Master off . But this Boast of his , puts me in Mind of a certain Bishop's Chaplain , Who told his Lord , that they two had been during the Civil Wars , in all the Prisons in England . The Bishop Modestly reply'd ( being unwilling to load his Enemies with an untruth ) I was never in more than one ( and there indeed he had been near upon twenty Years ) Ay but ( the Chaplain answered ) I have been in all the rest . Thus perhaps Mr. Baxter , and his Amanuensis understood Ninteen Languages : Mr. Baxter understood English , and his Scribe the remaining Eighteen , and here we have two other Miracles of this Age. A Man of no Learning , making as great a Figure , at least Noise , as any other even in this Learned Age : And his Amanuensis who understood Eighteen Languages , much more than Solomon did , as I believe , or any Man will ever do again . But the greatest Miracle of all is that Mr. Baxter and his Scribe understood Ninteen Languages , yet no use is made of any of 'em to any purpose , except the English , in all the Voluminous works of that Great Man. Mr. O. informs us , that St. Paul had Preached the Gospel in 〈◊〉 at that time , when being 〈◊〉 〈◊〉 he wrote his Epistle to the Romans . I will convict him of a great mistake ( to say no worse ) by laying the Testimony before the Reader — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So that from Jerusalem , and round about unto Illyricum , I have fully 〈◊〉 the Gospel of Christ. Not in but unto Illyricum , which spoils the Ministers Argument in that place . Concerning Paul's Preaching the Gospel in Spain and the Western parts of Europe , I chanced to express my self thus — All the 〈◊〉 say , 〈◊〉 〈◊〉 went to Spain , and to the remotest parts of the West , &c. And at this he takes occasion to reproach me in general for my crude and 〈◊〉 〈◊〉 , because I said All , &c. 〈◊〉 , I must needs own that every Father has not affirmed this . But I have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self , that 't is ordinary to express a Notion thus Universally , 〈◊〉 nevertheless there are many restrictions , and exceptions unto the Universal 〈◊〉 . 〈◊〉 〈◊〉 Mr. O. with some Instances out of Scripture , Rom. 5. 18. By the Righteousness of one , the free Gift came upon all Men unto Justification of Life . John 12. 32. And I , if I be lifted up from the Earth , will draw all Men unto me . Titus 2. 11. For the Grace of God that bringeth Salvation , 〈◊〉 appeared unto all Men. Mr. O. I do suppose in the explanation of these , and many other the like Passages in Scripture , thinks himself oblig'd to qualify them with some Limitations . To speak of that only which was last named . I ask Mr. O. Whether the Grace of God had then ( when Paul wrote to Titus ) appeared to all Men ? Yea , had it then appeared to one Thousandth part of Mankind ? Or if he will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was it saving Grace unto all Men without exception ? Or to the greatest Number of Men ? Or only , to some few ? Let Mr. O. deal with me , as he is forced to deal with the Holy Scripture , and then an end will soon be put unto this squabble . I did not then intend to be understood so strictly , as if not one individual Father had omitted to record that piece of History concerning Paul : No nor that the Major part of 'em had mentioned it . But that a great many of the best reputed among 'em , who had occasion to speak of this matter have attested it . Some Instances I will here annex out of the late Learned Bishop of Worcester . The first is that of Eusebius , that some ( Apostles ) passed over the Ocean to those which are called the British Islands : And as the Bishop argues , of all others , Paul was most likely , seeing we read of him alone in Scripture , designing to go Westward into Spain . Rom. 15. 28. Theodoret , That St. Paul brought Salvation to the Islands that lie in the Ocean , Having just before mentioned Spain . Jerom , That Paul having been in Spain went from one Ocean to another , imitating the motion of the Sun of Righteousness ; of whom t is said , His going forth , &c. And that Jerom meant our Western Ocean cannot be doubted : for he elsewhere says , That St. Paul after his Imprisonment Preached the Gospel in the Western Parts . Clemens Romanus , That St. Paul Preached Righteousness through the whole World , and in so doing , went to the utmost bounds of the West . Venantius Fortunatus describes Paul's labours thus . Transit ad Oceanum , vel qua facit insula Portum Quasque Britannus-habet terras , quasque ultima 〈◊〉 . Hereunto I add , an Authority of my own Collection , 't is of Cyril , who writes thus — No one doubts but that St. Peter , and Paul himself Preached Jesus Christ unto the Western Parts , which they went unto . I shall conclude this with the Words of the Learned Mr. Baxter , who Learnedly expresseth himself thus , in that Learned Book of his intitul'd Methodus 〈◊〉 , and in one of the Ninteen Languages , which he , and his Amanuensis understood , Et reverd 〈◊〉 scripta 〈◊〉 & seipsa , & me 〈◊〉 〈◊〉 bac 〈◊〉 ; ego me 〈◊〉 〈◊〉 non possum justificare . I proceed now to Mr. O's Challenging me with making Paul to provide the Remedy ( of Schism ) about 14 Years after the Disease ; which he reckons to be absurd . Ans. I read of a certain Man , Jo. 5. 5. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tears , and that Jesus Christ knew , that 〈◊〉 〈◊〉 been now a long time in 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 never been made whole all that while . God's time for every thing is the best , at least we ought to wait his leasure , and not prescribe how soon he shall heal our Infirmities , of what kind soever they be . But let us examine these Fourteen Years , which he Challengeth me with . Dr. Lightfoot perhaps computes the time so as will reach Fourteen Years : but he 's none of my Oracle . I am of Opinion , he has scarce spoken one true word , in matters relating unto this Controversy , and this happen'd by the first false step he made , about the time of Paul's beseeching 〈◊〉 , &c. But I can reduce these Fourteen Years into Seven , all which time Paul had not an opportunity of applying the Remedy ; and thus I do it . With Bishop Pearson , I reckon the Corinthian Schism to have happen'd in the Year of Christ 57. A Year he tarry'd in Macedonia and Achaia , about two Years I allow for his stay at Jerusalem , and Voyage to Rome . He remained two Years a Prisonér there , and two Years may be allotted for his Return into the East , visiting and settling the Government of those Churches ; in all about Seven , which at least in the Gross agree with Bishop Pearson's Chronology . But whereas Mr. O. makes me say , the first 〈◊〉 to Timothy was writ Anno 69. It is a Palpable Mistake ( to say no 〈◊〉 . ) He hereby imputes unto me at least Four or five Years more than I ever reckon'd upon . Well! but how came Paul to defer changing the Government , so long as Seven or Eight Years ? This doubtless Mr. O. will think strange , and not to be granted . Ans. The Reason is obvious from the History of Paul. The Corinthian Schism broke out : Paul endeavour'd to heal it by Argument , and proceeded no further with them at that time . He therefore receives their Contributions , hastes to Judea , is there Imprisoned , sent to Rome , and there held in Durance two Years . After he returns into the East : by this time the like Schism had burst out at Ephesus , and haply in other Churches : and now was the time , and the first fair opportunity he had to alter or perfect the Government , and to place Timothy , in his stead over the Church of Ephesus , and others over the rest . Mr. O. All this is confidently affirmed after the Rectors usual way . Ans. It is so natural to Mr. O. to Challenge me with Confidence , that he cannot forbear even when I least deserve it . I am therefore obliged for once , to set the Saddle on the right Horse : for I 'll not resemble him to blind Bayard , as he very rudely doth me . In that Paragraph , to which Mr. O. refers , in the T. N. I gave a Summary of Paul's Travels in the East , after his Enlargement from his first Imprisonment at Rome : wherein I am far from confidently affirming , all his particular movements from place to place , tho' I guess at them . I over and over , and yet more than once over again delivered my Opinion with so much Precaution , that no Man of the least Modesty would have Tax'd me with Confidence on that score . If any one is at leisure to inform himself in the Truth , let him but turn to the 87th page of T. N. and he 'll presently see what care I took , and what modesty I us'd in proposing my own Thoughts , what frequent Interruptions and Parentheses I all along inserted , varying and repeating them meerly , that I might not seem too positive in such minute Circumstances . Ex. gr . As may reasonably be supposed . Again , 't is likely . And again , This may be allow'd . And once more , very probably . Then I conclude Hitherto we have built upon Conjecture . Let then any Man of sense Judge , whether Mr. O. deserves not once more to be Corrected 〈◊〉 a more than Ordinary sharpness . CHAP. V. Being an Answer to Mr. O's 5 th Chap. THIS Chapter is intirely spent about Evangelists . In T. N. I suppos'd with my Adversary , 1. That they were an Order of Church Officers distinct from Apostles , Prophets , Pastors , or Teachers . 2. That in degree they were next under Prophets , and above Pastors or Teachers : I added my own Opinion , 3. That they were not only Companions of the Apostles , ready to serve in the Work of the Gospel , where-ever & whensoever they should be sent upon any special and Emergent business : but sometimes likewise fix'd in some certain places as Resident Governours of those Churches , in the Room of the absent or dying Apostles , of which number I reckon'd Philip , Timothy and Titus , to have been . Mr. O. Because Titus was to Ordain Elders in every City , and every City must have a Bishop ( as Mr. O. phansies ) Titus therefore must have been the Archbishop of Crete ; and because the Power of Ordination was lodg'd in him alone , as the Rector contends , it will follow ( says he ) that Archbishops only have power to Ordain , and the Diocesan Bishops are excluded . Ans. There is no necessity that every City must needs have a Bishop . At least in the Infancy of the Church , and whilst Titus alone presided over it . It was not so in Crete , nor was there any occasion for it . Admitting that in the next Age , Christians and Churches multiplying , and all the Apostles dead then , haply there might be Bishops in many 〈◊〉 , and some Person constituted the Archbishop of that Island . I say admitting this , it will not hence follow , that the Power of Ordination was in him solely , and not in the other Bishops also . An Archbishop is not of a different species from a Bishop , but was appointed , and agreed unto by the Bishops among themselves for Peace and Orders sake ; although there might be plausible Reasons given out of Scripture it self , for the Institution of Archbishops . But that 's 〈◊〉 of my concernment . This is certain among our selves , when a Bishop is made an Archbishop , he receives no new Ordination , consequently no new Divine Power , more than he had before ; that therefore as to the Office of Ordaining and Governing their Dioceses , a Bishop and an Archbishop are the same thing , and that the Archbishop cannot supersede the Episcopal Power , of his Provincial Bishops . Mr. O. will not allow that Philip was the fixt , and settled Evangelist at Caesarea . Ans. Nor am I positive it was so . I gave my Reasons for it out of Scripture , such as do I confess perswade me to believe it . But the Minister is of another Mind . I cannot help that , nor do I wonder at it . Where almost is there a Man to be found , who is willing to renounce his former Sentiments or Errours ? Mr. O. requires it to be proved , that Philip was settled and resided at Caesarea , and that he was no where else , &c. Ans. 'T is hard Mr. O. should require me to prove a Negative ; all I can say is , I read not of his being any where-else . After an account given of his Labours in Preaching the Gospel , whilst he was yet but a Deacon , for any thing that appears , I find him , as it were sitting down at Caesarea . Acts 8. 40. He preached in all the Cities , till he came to Caesarea , which words seem to Intimate that there he rested . The next news we hear of him is , that near upon Twenty Years after we find him still at Caesarea , and then stiled an Evangelist , a Title plainly there distinguished from Deacon ( who was or had been one of the seven Deacons , but was now it seems an Evangelist ) : and further 't is said of him , that at 〈◊〉 he had an House and Family there , and in Condition to entertain Paul and his Companions many days , Acts 21. 8 , 9 , 10. I think that here is a tolerable proof that he dwelt , and was the fixt Evangelist of Caesarea . Mr. O. May not an unsettled Officer have a settled Family ? Caesarea might be his Birth place , or he might Marry there , because he had four Daughters there Prophetesses . Ans. These are bare Possibilities at most , which cannot countervail those Circumstances and matters of 〈◊〉 , whereon I build my Conjecture . Herein I appeal to the Reader . Besides , tho' 't is possible an unsettled Officer , may have a settled Family : Yet a settled Officer , must have a settled Family ( one would think ) if he has 〈◊〉 at all . Caesarea might be his Birth place . This is possible : and it might not be , which is most Probable . 'T is great odds on my side . I have all the Cities in Judea ( to say nothing of all the other in the Empire , and elsewhere , where Jews liv'd ) to set against Caesarea . His name would make one think he was an Hellenist , and born somewhere among the Greeks . His being chosen a Deacon , in favour of the Grecians , argues something this way : as also that , at that time his Habitation was at Jerusalem : for why else should he be chosen a Deacon there ? He removed thence meerly upon occasion of the Persecution . After all , imagine he was born at Caesarea , this is no reason against his being an Evangelist there . Once more , He might Marry there . True , that 's possible : but 't is as possible that he Marry'd at Jerusalem , or any other of the Cities , where he had preached the Word . But Mr. O's Reason why he might Marry there , is a very pleasant one , sc. because he had Daughters there Prophetesses : as if he might not have Marry'd in another place , and yet his Daughters live with him at Caesarea . Children are no evidence , where a Man was Marry'd . But what if he was Marryed there ? Might he not also have been the settled Evangelist there ? His Marrying at Caesarea could be no hindrance , nor is an Argument against it . Lastly , 't is most absurd to suppose from Acts the 8. 40. That he Marry'd at Caesarea . For 't was now about 20 Years since he arriv'd first at Caesarea . There Mr. O. thinks he might Marry , and so settle his Family . I deny it . He must in all likelyhood have been Marry'd before he ever came to Caesarea ; and that because he had four Daughters Prophetesses . For if he was there , and then Marry'd , the oldest of these Prophetesses must have been but Nineteen Years old , and the youngest but Sixteen . It is not credible , that at this Age they should be Prophetesses . Lastly , the most probable conjecture is , that he Marry'd before he was converted , or became a Minister of the Word . Mr. O. He was an Evangelist before he came to Caesarea , which the Minister confirms by Bishop Pearson's Testimony . Ans. It is no wonder that Bp. Pearson should be of this Opinion , who esteem'd an Evangelist to be , not a distinct Species of Officer in the Church , but to denote a bare Preacher of the Gospel . But Mr. O. who believes it otherwise , and I who have supposed it , must seek for other proofs of Philip's being an Evangelist before he settled at Samaria . Mr. O. Philip Preached up and down , by virtue of an Extraordinary call , Act. 8. 6 , 7 , 26 , 39. Ans. The places cited prove that Philip had extraordinary Gifts , and Abilities , and sometimes an Extraordinary call unto some certain place to Preach the Word . But Philip had no extraordinary call unto the office of an Evangelist that I can meet with , though he had Extraordinary Gifts in Preaching the Gospel . For any thing I read Philip was yet but a Deacon . 'T is then reasonable to believe that he was afterward appointed the Resident 〈◊〉 of Caesarea . Mr. O. observes very truly , and I freely acknowledge that I have no Testimony at hand , out of the Father's proving Philip to have been the fixt Evangelist of Caesarea . But whereas the Minister pretends that this Philip died at Hierapolis , and by consequence was not the fixt Evangelist of Caesarea , citing for this Eusebius , E. H. l. 3. I am forc'd again to expose his unfaithful representing Authors , making 'em write what is not to be found in them . The Historian in l. 3. c. 31. first speaks of Philip the Apostle — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One of the twelve , who died at Hierapolis . But he affirms it not of Philip the Deacon , or Evangelist . To the same purpose 〈◊〉 — Philippus Apostolus , in Phrygia praedicat Evangelium Domini Jesu . Sepelitur Hierapoli cum 〈◊〉 bonorifice . 'T is true Euseb. at the latter end of that Chapter , speaks also of Philip , the Evangelist and his Daughters ( says he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who lived with their Father Philip in Caesarea . But not a Syllable of Hierapolis . Nay , here is a tolerable proof that Eusebius thought Philip lived , and resided in 〈◊〉 . Here then we have another Instance of Mr. O's false dealing with Authors . Mr. O. still contends that Timothy and Titus , were not resident ( Bishops ) Evangelists , the Apostle calling 'em both away , Tit. 3. 12. To the Apostle Titus came at Nicopolis , and after was sent by Paul to 〈◊〉 , 2 Tim 4. 20. and we hear no further of him . It cannot be made appear that ever he returned more to Crete . Ans. From Scripture it cannot , because the Holy History there ends , sc. at Titus going into Dalmatia . But the Ecclesiastical History , which Mr. O. rightly appeals to in the like cases , tells us , that Titus died in Crete . What would any Man expect more ? The Question is , whether Eusebius asserts the 〈◊〉 to have been Resident , or unfixt Ministers in l. 3. c. 37 , 38 , 39. Mr. O. maintains this latter Opinion , 〈◊〉 testifying — That they Preach'd Christ to Infidels , Ordained Pastors , and passed into other Countries and Nations : That they went far 〈◊〉 their own Houses , did the work of Evangelists , and diligently Preached Christ to such as had not yet heard the Word of Faith , delivered to them the Scriptures of the Holy Gospels , Ordained other Pastors , and went into other Countries and Nations . Ans. True , all this Eusebius Witnesseth : but it proves not Mr. O's Point . This many Evangelists did for some time , but were afterwards fixt in some certain place to govern particular Churches , as appears from the Examples , Eusebius produces , sc. 〈◊〉 , Clemens Romanus , Polycarp and Papias , all which ( he assures us ) were the constant residing Bishops of particular Churches ( Euseb. l. 3. c. 39. ) though they had been sometime before unfixt Evangelists , attending the Apostles uncertain Orders , as the necessities of Religion occasionally required . And this is what I insisted on in T. N. that Evangelists were both fixt and unfixt , according as the Apostles Ordered them , that therefore fixedness , or unfixedness is not a proper Note , nor distinguishing Character of an Evangelist ; he may be one , or the other , or both at different times , as is manifest from Eusebius . Though I delivered my self in T. N. to this effect , Mr. O. takes no notice of it , but urges again the old Argument , avoiding what I observed out of Eusebius , in proof that his unfixt Evangelists , became afterwards the fixt Bishops of Churches . It remains then that Evangelists , many of 'em were according to Eusebius , fixt Ministers , which is all I am concerned for ; and by Consequence so might Timothy and Titus be . Another Controversy is moved about St. Mark , whether he being an Evangelist was the settled Governour of the Church of Alexandria . Ans. I do readily grant , that Mark was a great while an unsettled Minister , waiting on the Apostle Peter , and by him dispatched up and down , upon the Service of the Church , though afterward he went , or was sent unto Alexandria , where he planted a Church , and Govern'd it . After whom Annianus undertook the Administration , and is by Eusebius called the first Bishop thereof : which implies , that Mark was the Evangelist of it , the Administrator of that Church , having not as yet perhaps received the Title of Bishop as particularly belonging to him . But Mr. O. shakes me off by objecting — I may as well make Peter a Resident Apostle , because Eusebius saith , that Linus succeeded him in the Government of the Church of Rome . Ans. Supposing Peter was there , so long as 't is reported of him , I must profess I think he was the Resident Apostle of Rome , for there are Men of Learning and Observation , who will tell Mr. O. that Peter was the first Bishop of Rome ; that Apostles were wont to have the special care and oversight over some particular Church or Churches , besides their general Power , which extended unto all Places . Of Peter , Jerom testifies — ibique ( Romae ) viginti quinque annos Cathedram Sacerdotalem tenuit ( Petrus ) : And I hope this Father is of some credit , and in esteem with the Minister . They will tell him , that the removing from place to place , and from one City or Country to another , was not of the Essence of an Apostle : that they might , if they thought fit , remove , or else continue and fix . That if an Apostle upon some Emergent Occasion 〈◊〉 to another place , this proves not that he was not before his removal , the settled Minister of the former Church ; no more than when a Non-con Minister leaves his former Congregation , and running into a remote Country adheres to a new one . Will Mr. O. in this case deny that he was ever the settled Minister of the former ? They will tell him , that an Apostle when he removed , did still hold ( even in his Absence ) the Government of the Church which he left , until he thought fit to fix his Successour , or was by Death prevented taking any further care of it . There want not Examples of this kind . Thus 't is believed , Euodius succeeded Peter at Antioch , in the Apostles Life time , and Linus at Rome after his Death . And by the same Reason it 's Probable that Annianus succeeded Mark , tho' not with the same Title and Character . But Mr. O. has St. Chrysostom on his side — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Who went not about every where but ( only ) " Preached the Gospel , as Priscilla and Aquila , &c. He grants that the Evangelists did not go about Preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where as the Apostles did : but yet they Travell'd up and down into divers places , as the Apostles appointed them , distinguishing forsooth , between every where , which belong'd to Apostles , and divers places , which was proper to Evangelists . Ans. I don't find that Chrysostom speaks one Word here of Evangelists , as if they Travell'd into divers places , though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where , as Mr. O. Glosses upon the passage . The Instance of Priscilla and Aquila , will not evince this . For though we read of some removals of these two Persons , yet it was not in Order to Preach the Gospel , but on some other Account . Their first movement was from Rome to Corinth 〈◊〉 being by the Emperors Edict Banished thence . This then was not moving up and down into divers places , by the Apostles Direction , to Preach the Gospel : but in Obedience to the Civil Magistrates , and for their own security . The other motion was in Company with Paul from Corinth to Ephesus , where Paul proceeding in his Journey towards Jerusalem , left Aquila and Priscilla , Act. 18. 19 , 21. Whereas then Mr. O. says , that Aquila and Priscilla , removed from Corinth to Ephesus , doubtless by Paul ' s appointment , as other Evangelists did , I see no such thing in the Text. I rather think it was because they were all of the same Craft or Trade , Tent-Makers , v. 3. and as we shall see anon , not such Evangelists as Mr. O. and I am now disputing about . Mr. O. The Apostles went up and down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where , whither the Spirit Guided them , and at their own pleasure : but Evangelists not every where at their own pleasure , but up and down as the Apostles appointed . And this forsooth , must be Chrysostom's Meaning , that Evangelists did not go up and down every where as they pleased : but that 't is imply'd they Travell'd whithersoever the Apostles were pleased to direct them . Ans. There is no Substance at all in this slight Gloss. For the Apostles themselves strictly speaking , did not go up and down at their own pleasure , every where , but were under as great restraint , and determination as the Evangelists were . As the Evangelists were under the Conduct and Command of the Apostles , so were the Apostles under the Conduct and Determination of the Spirit , as Mr. O. confesses . The Apostles then travell'd not up and down at their own pleasure , no more than the Evangelists did : and the Evangelists went up and down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and into as many Cities , and Nations as the Apostles did , and perhaps more . But to pass over abundance of Trivial Observations made by the Minister , I will here endeavour to explain the meaning of this dark Passage of St. Chrysostom , which I suspect Mr. O. either does not , or will not understand , or has not duly considered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In which Words his meaning is ( as I conceive ) that there were a sort of Evangelists , who went not up and down to Preach the Gospel Publickly , but only taught and instructed some People that came to them , privately at home , and such were Priscilla and Aquila , so we read of 'em , Acts 18. 26. Aquila and Priscilla , took Apollos unto them , and Expounded unto him the way of God more perfectly . Unto this passage , I am apt to believe Chrysostom alludes . For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imports their not going up and down to preach Publickly , will be easily granted me , I hope : and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies private instructing , may be inferr'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In which sense 't is taken , Mat. 18. 15. Tell him his fault between him , and thee alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chapter 14. 23. When he had sent the Multitude away , he went up into the Mountain apart ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privately ) to pray : And when the Evening was come , he was there alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or private by himself : see Luke 9. 18. He was praying alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus Aquila and Priscilla instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privately , and alone , not in publick Assemblies , or in the Face of the Church ; not every where , but in private , and at home . If this be the Sense of St. Chrysostom , the place nothing belongs to the Controversy between Mr. O. and me . St. Chrysostom goes on , and having in the fourth and last Place named Pastors and Teachers , he puts the Question to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; are Pastors and Teachers less ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Yes , he answers they are less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Less than those , who travel abroad and preach publickly , as being invested with the Evangelical Office : But not less than Aquila and Priscilla , who were only private Evangelists . Thus far St. Chrysostom has informed us of two sorts of Evangelists . 1. The private , who went not up and down to Propagate the Gospel in Publick , but at home only and privately . 2. Such as did travel up and down , and were publick Evangelists . Here there ought to be a full Point . Then he proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The meaning whereof is more fully — There are Evangelists , who reside , and continue in one place , as Timothy and Titus . He had spoken before of private Evangelists , viz. Such as Aquila and Priscilla , and of Publick Evangelists , who travelled abroad and preached the Gospel , and now Thirdly , he mentions another sort of Evangelists , who were fixt and resided in a certain place as Timothy , and Titus . Which how far it favours Mr. O's . Opinion I leave to the Judgment of the Reader . If any one else offers me a better explication of this obscure passage in Chrysostom , I shall thankfully embrace it . In the mean time , I believe , it makes nothing for my Adversary , nor does it in the least distress me . Yea , it agrees with my notion and Eusebius , as I have Expounded him , and I presume agreeably to his meaning . St. Chrysostom , Lastly , mentions a fourth sort of Evangelists , sc. who wrote the Gospels , but they come not under the present Subject . Lastly , Mr. O. pleads that Chrysostom , doth not 〈◊〉 Timothy and Titus , among Evangelists , but among Pastors and Teachers . Ans. How then is Chrysostom of Mr. O's side , as he boasted before ? How will he thence prove that Evangelists travelled up and down as Timothy and Titus did ? And what becomes of Mr. O's constant affirming , they were Evangelists , and extraordinary Officers ? But if my Exposition holds good , as I hope it will , then Timothy and Titus , are reckon'd among fixt Evangelists , and not among Pastors and Teachers . Besides , I am not concerned among whom Chrysostom reckons 'em : they were fixt according to Chrysostom , and the sole and the Supreme Power was committed to 'em by Paul , as is plain in the Epistles . Whatever then their Title was , they were the settled Rulers of those Churches . Finally Mr. O. cites Eusebius for saying , It was only reported , that Timothy was the first Bishop of Ephesus , but that there was no certainty , who succeeded the Apostles in the Government of the Churches , &c. for which he 〈◊〉 , Euseb. H. E. l. 3. c. 4. Ans. If Eusebius had written to this purpose , the Words however imply that some single Persons succeeded the Apostles , though it was not known of a certainty who they were , nor what their Names were . But setting aside this , the Principal thing here to be remark'd , is , that Mr. O. according to his usual Custom , has misrepresented Eusebius . The Historians Words are as follows . How many , and who of the true Followers ( of the Apostles ) were reckoned sufficient to feed the Churches founded by them it is not easy to say , Those only excepted which any one may gather out of Paul ' s Epistles . For this ( Paul ) had innumerable Fellow Labourers and ( as he calls 'em ) Fellow-Soldiers , very many of whom were by him thought worthy of immortal Fame , he having in his Epistles given an everlasting Testimony of them , and Luke also in the Acts reckoning them by their Names . Among these Timothy ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is reported to have receiv'd the Episcopacy of the Ephesian Diocess , even as Titus also of the Churches in Crete . But Mr. O. craftily transposes the Historians Words . He begins at the latter end — It was ( says he ) only reported that Timothy was the first Bishop of Ephesus . Then he adds , from the beginning of this long Period ; That there was no certainty who succeeded the Apostles , &c. As if it were but a Report , and not a certainty , that Timothy and Titus were Bishops of their respective Churches . Whereas Eusebius first says , 't was uncertain how many , and who governed the Churches , that vast number of 〈◊〉 planted by the Apostles : only he excepts those mentioned by name in the Acts , and Paul's Epistles , who certainly ruled the Churches planted by the Apostles : and among them ( says he ) 't is reported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : where is this reported ? Why in St. Paul's Epistles , 't is Witnessed , that Timothy received the Bishoprick of Ephesns , and Titus of Crete . And I hope the Testimony drawn from the Historical part of the Apostles Epistles , is not an uncertain Report . With the help of that common distinction , between Ordinary and Extraordinary Church-Officers , the Dissenters 〈◊〉 off , whatever is brought against them out of Scripture . They will tell you that the Apostles , and the Evangelists were Extraordinary Officers , and cannot be drawn into Consequence , nor made a President for Bishops , these being but Ordinary Church-Officers . Mr. O. I do believe , serves himself of this subterfuge , near an hundred times in this Defence of his , and the Plea. My design then here is to examine this Distinction , that this short Chapter may rise to some degree of Proportion with the rest . The Question then is , what is an extraordinary-Officer : And my Answer is , 't is of two kinds . 1. An Extraordinary Officer properly speaking is one , whose very Office is Extraordinary and Temporary . Such were the Dictators among the Romans , so long as that People preserv'd their Liberty . These Dictators were Created upon some occasion of extream danger threatning the Common-Wealth , which being over , there was an end of the Officer , and Office both . The Dictator returned back to the Plough , and the Consuls again reassumed the Administration of the publick Affairs . Of this kind is the High-Steward in England , who is constituted the chief Manager at the Coronation of the King , or Trial of a Peer . But so soon as these Solemnities are over , there 's an end of the High-Steward . He breaks his Staff , the Ensign of his Honour and Office , and becomes a private Man , as he was before . Such I reckon Prophets in the Church to have been , God raising them up by an extraordinary Commission for the necessary Service of Religion : but it was not necessary , that a Prophet should have a Successor , or that the Office of a Prophet should be continued : For in the Jewish Church Prophets ceas'd , as well as in the Christian , which every one knows and acknowledges . 2. An Extraordinary Officer is one , whose Office generally speaking , at least several parts of his Office are Ordinary , necessary and of perpetual use : But who is endued with many Singular , Personal , and extraordinary qualifications , and advantages for the Discharge of his Office. Such was Aaron the High-Priest of the Jews . Such were the Seventy taken in by Moses , to bear with him part of the burden of the Government . Such were the Apostles , and Evangelists , the Pastors and Teachers ( many of 'em ) in the Apostles days as I make account , and am now about to explain . The Ordinary necessary , and permanent parts of the Apostolical , and Evangelistical Offices were Preaching the Word , Administring the Sacraments , Ordaining Elders and managing the Government , and Discipline of the Church . With respect hereunto the Apostles , and Evangelists were Ordinary Church Officers ; Though having received from God , many extraordinary personal Gifts enabling them to discharge their Office more effectually ; on which Account they may be called extraordinary Officers also . For so we are wont to call even Persons of very Eminent Natural Parts , and mighty Improvements in knowledge , extraordinary Men : Much more then those , who receive their divine Abilities immediately from God. But still for all that , their Office was but Ordinary , and it was necessary , and God appointed that there should be a Succession unto the Ordinary Apostolical , and Evangelistical Offices , ( though he did not continue the extraordinary Gifts . So it appears from those Words of our Lord — And lo , I am with you alway , to the end of the World. [ Matt. 28. 20. This promise of Christ cannot be thought to belong to the Apostles personally : for they were mortal , how then could Jesus Christ be with them alway , and to the end of the World ? Nor is the Promise to be understood of extraordinary Gifts and Assistances , such as were given to the Apostles and Evangelists : For we know that those ceased in the Church , in an Age or two . It remains therefore , that in the fore-mentioned Passage , Christ promised to be with his Church alway unto the end of the World , in the Ordinary work of the Ministery , Preaching the Word , Discipling Nations , Administring the Sacrament , exercising Discipline , and Governing the Church . And from hence it follows , that they in whose hands is lodged the Power of Preaching the Word , and Administring the Sacraments , of Ordaining , and Governing the Church at this day , are Successors unto the Apostles and Evangelists , and invested with the same Powers , that the Apostles and Evangelists were , though not with such Extraordinary Gifts ; and by Consequence are the same Species of Church-Officers . ex . gr . Was not Caiaphas , as truly the High-Priest as Aaron , and the Sanhedrim in the Apostles days , the same that it was in Moses's ? only excepting the Eminent Gifts , which were bestowed on the one , and not on the other . I conclude then , that the Apostolical and Evangelistical Offices , were ( if we will speak exactly ) Ordinary ; tho' the Apostles and Evangelists Abilities were Extraordinary . And that the Apostles and Evangelists had , and to this day have , and will , and ought to have unto the end of the World , Successors in all the Ordinary parts of their Office. But it will be Objected , if the Apostolical , or Evangelistical Office was succeeded to , why was the name of the Office altered ? The discontinuance of the Title seems to argue the discontinuance of the Office. Ans. 1. It is held not without Reason , that the name Apostle descended at least upon their next , and immediate Successors , which some call Secondary Apostles , the Inseriour Ministers being indifferently called Bishops or Presbyters . But in a little time the Apostles Successor , laid aside that Title of Apostle , out of modesty contenting themselves with that of Bishop , and the inferiour Ministers with that of Presbyter . To this purpose Theodoret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is evidence sufficient in the Scripture of these Secondary Apostles , such perhaps was James the Just , and 〈◊〉 the Apostle of the Philippians . Titus , and others are called Apostles , 2 Cor. 8. 23. Therefore it may be further observed , that the Ancient Fathers 〈◊〉 'em indifferently , both Apostles and Bishops * , as may be seen in Jerom , 〈◊〉 and Salvian , as Mr. B. informs me . It may not here be passed over , that in after Ages , the Learned Writers often called the Apostles themselves by the Name of Bishop † , as may be seen in in Cyprian and Hilary : and in Eusebius , Peter is reckoned the Bishop of Rome , in conformity to the Language of their own time , when Bishop signify'd the Supreme Officer of a Church . This Observation shews clearly that the Apostolical , and the Episcopal Office is the same in reality . But I answer , 2. That the changing of the Title of the Office cannot import the ceasing of the Office. Caesar was Emperor by the Title of Perpetual Dictator , Augustus his Successor by that of Caesar : and the following Emperors by those of Caesar and Augustus , ( though Caesar at length was appropriated to one as yet only designed , and named the Emperor's Successor ) : whatever were their Titles , they were all Emperors . But to come nearer home , and to Instance in a Matter more directly to our purpose . At the Reformation in Scoltand , the Prelatical Rulers of the Churches were stiled Superintendents ; yet the Office of Bishop was not therefore changed , because the Title was . The Superintendents had the same Power to inspect the Churches in their own Districts , as the Bishops had . To conclude , the change of the name Apostle into Bishop , is no prejudice against the Episcopal Power , being the same as the Apostolical was , and succeeding into its place . It will again be Objected , that since Ordinary Presbyters are confest on all hands , to succeed the Apostles in the Ministry of the Word and Sacraments , why not then in the other parts of the Apostolical Office , sc. the Ordaining and Governing Power ? Ans. The Solution of this Difficulty ( such as it is ) depends upon Matter of Fact , sc. how God was pleased by the Apostles to determine this Point . This is not the place to dispute the Question , whether the Apostles convey'd their whole Power and Office unto every , or to all Presbyters ; it has , I am in hopes , been cleared in the Negative , both in these and my former Papers : but to the Objection I reply , that when an Office is attended with Variety of Work , it does not follow of necessity , that he who succeeds in one part of the Office , must be reckoned to succeed in all . It cannot be doubted , but the Apostles had it in their Power to divide , and put the several parts of their Office into several hands : and we have an Instance that they did so . They made seven Deacons unto whom they committed the care of the poor , and distribution of the publick Alms , which was before in the Apostles themselves . But then no one will say , that because the Apostles conferred upon these Seven one part of their Office , that therefore they must be understood to have committed to 'em all the rest , sc. the Powers of Ordination , of Government , and of Discipline . By parity of Reason , though Presbyters succeeded the Apostles , and were by them Ordained unto that part of the Apostolical Office , viz. Ministring in the Word and Sacraments , it will not follow , that they also received the whole Apostolical Power , that of Ordination , Government , and Discipline . 'T is further Objected , That the Apostolical Power extended it self every where , the Evangelistical reached to divers places and Countries , but it cannot be pretended that the Episcopal Power , and Jurisdiction is so large , and as it were unlimited . 'T is rather confined unto a certain Compass or District , as we plainly see ; for which reason the Bishops are not the Apostles , nor the Evangelists Successors . Ans. 'T is no hard matter to get over this small Rub. This unlimited Power of the Apostles , may be reckoned among their Extraordinary , and personal Privileges , and so does us no prejudice . The Office may be the same , though the extent of Power may be more in one than in another . The Bishop of Eugubium , was as truly a Bishop , as the Pope of Rome . And Ptolemy was as really , and to all intents and purposes , King of Aegypt , as Alexander had been of that , and many other vast Kingdoms and Provinces : and as he was really a King , so he was really Alexander's Successor also . For who will say , that William 〈◊〉 , was not Will. the Conqueror's Successor , because he succeeded him not in the Dukedom of Normandy , as well as the Kingdom of England ? We see by these Examples , that one may have several Successors , into several parts of their Jurisdiction . How large soever the Diocess of the Apostles or Evangelists was , yet the Bishops may be their Successors , unto some parts of their Jurisdiction . Among the Romans , they who inherited any part of the Decedent's Estate ( were they few , or were they many ) were all called Haeredes , and distinguished according to the Proportion allotted them . Hence we read of Haeredes ex deunce , ex quadrante , ex semuncia , ex semisse ; as well as Haeres ex asse , who inherited all . But what if after all this , every Bishops Power extends it self through the whole World , being not in its own nature limited and fixt to any one single District ? Some have thought so , and upon good ground too . After many other Reasons , and Evidences of the Universal Power of Bishops given by Mr. B. p. 56. It seems to 〈◊〉 a strong Argument for it , that Bishops in Synods have ever exercised their Power in other Diocesses , as well as in their own . I do not see by what Authority Bishops in Councils could take upon 'em , to correct the Miscarriages of particular Bishops within their own Diocesses , to remove the Heretical , or Schismatical , to restore the unjustly deprived , to confirm the Customs and Polity of single Churches , except on this one Principle , That every Bishop is a Bishop of the Church Universal , and has an inherent Power over all the World , and every where . 'T is true , it must at the same time be 〈◊〉 , that for Peace and Order's sake , and to the end the Churches may be certainly taken care of , Bishops are limited to some particular Diocess , as to the constant and Ordinary Administration of Church Affairs ; and one Bishop is not suffered to interlope in anothers District without necessity : Nevertheless on extraordinary Occasions , such as Apostacy , Heresy , and Schism , the other Bishops made use of their general Power , to rectify Disorders even in those Churches , where Ordinarily they had no Jurisdiction . Every Bishop then is a Bishop every where , besides the constant care of some particular Church committed unto him . But it will lastly be Objected — That Apostles and Evangelists were not 〈◊〉 , but Itinerant Officers , shifting from place to place , as the exigences of the Church and Interest of the Gospel required . This the Bishops do not pretended to , neither can . Ans. 1. Some of the Apostles were fixt , or at least fixt themselves . Thus James the Apostle ( or at least an Apostle ) was the constant residing Prefect or Bishop of Jerusalem . So was Simeon after him . So was Peter at Rome for 25 years , according to Jerom. So was John in Asia for a long time . So was Timothy at Ephesus , and Titus in Crete . But 2. Bishops are no otherwise fixt than were the Apostles . I have shewed before that upon necessary occasions they interposed any where . Besides , a Bishop may in unconverted Nations pass from one City and Country to another , and plant Churches , as the Apostles did . Thus Frumentius played the Apostle in India , being Ordained Bishop at Alexandria in Egypt , by Athanasius . So did Aidan in Northumberland among the Angles and Mercians . 3. It is so difficult a matter to define exactly what Residence is , and when a Man may be said to be fixt : how oft , how long , and on what Occasions he may be allowed to be Absent , and yet at the same time be the settled Minister of a Church , that I think no Man alive can , with any tolerable certainty prononuce a Person not to have been the Resident Ruler , or Bishop of a Church , because he finds him employ'd in some other place upon some extraordinary Service of the Church . I make no difficulty to affirm , that when , and as oft as any Emergent necessity requires it , and his Superior Commands him , a fixt Resident Officer may leave his Flock for some time , and attend the Business , which he is thus ' specially called to : and yet still he is their fixt and settled Minister . If Paul called Timothy to him at Rome from Ephesus , and Titus from Crete , it will not follow they were not the fixt and Resident Rulers ( Bishops ) of those Churches , which the Apostle had before committed to 'em ; no more than that the British Bishops , who by Order of the Emperor Constantius assisted at the Council of Ariminum , were not the fixt Resident Bishops of the British Churches ; Or that the Members of the Assembly of Divines , were not the settled Rectors , Vicars , or Lecturers , of their respective Congregations , though they were a good while absent from 'em , and sitting at Westminster . 4. One may be the fixt Minister of a Church , and yet afterward remove to another place and settle there . I suppose my Neighbour Mr. B. had been the fixt Minister of some Congregation in the West of England , before he settled here among us . So that if for some important Reasons , Paul had quite removed Timothy from Ephesus , and Titus from Crete , appointing Tichycus in the Room of the former , 2 Tim. 4. 12. And Artemas to succeed the latter , Tit. 3. 12. This will not evince , That Timothy was never the fixt Ruler ( Bishop ) of Ephesus , or Titus of Crete . To draw toward a Conclusion all alterable Circumstances , such as Extraordinary divine Gifts , different Titles , Largeness , or extent of Power over all or very many Cities and Countries , and unfixedness as to any one City or Province , or whatever else of this kind may be alledg'd , make no difference between the Apostolical , or Evangelistical and the Episcopal Power . It is the Ordination which conferrs the Office , and the Power , not the fixedness or unfixedness of the Ordainer . 'T is the Power of Ordination given unto Apostles , Evangelists and Bishops , which enables 'em to Ordain others , not any alterable Circumstance , which is observed in any of ' em . In a word , that Ordinary Officers , may succeed Extraordinary Officers ( understand Extraordinary in the second signification before laid down ) must needs be confest by our Adversaries themselves , I mean the Presbyterians . They affirm , and believe that they succeed the Apostles in the Office of Ministring in the Word and Sacraments of Ordaining , Governing , and exercising the Discipline of the Church . With what Front then can any of 'em deny , that Ordinary Officers ( and such at this day are they at the best ) may succeed Extraordinary ones , in the exercise of an Ordinary Office ? Or with what Colour can they pretend , that fixt Officers ( such are they themselves now , as they believe ) cannot succeed those who were unfixt , that is the Apostles ? So that these Quirks of Extraordinary , and unsettled Officers are devis'd merely to disguise the Truth , and gull the simple Part of Mankind into Schism and Errour . The APPENDIX . MR. O. thinks he presses very hard upon me , when upon my supposing Evangelists to be a Species of Church-Officers distinct from Pastors , and Teachers , in Eph. 4. 11. I must be forc'd to deny the Diocesan Bishops , to be the Pastors of their 〈◊〉 Churches , contrary to the Prayer in the Ember-Weeks . Ans. The Good Man has ( I fear wilfully ) forgot what I discoursed about Pastors in T. N. to this effect , that in Scripture Pastor is a common Name given to Superior , and to Inferior Officers in the Church , as Minister also is . Here in the Epistle to the Ephesians , it can mean none but the Ordinary Teachers : Pastors and Teachers by the Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Importing the Ordinary Pres-byters , for which reason Pastors is twice together left out , 1 Cor. 12. 28 , 29. In after Ages it by degrees came to signify Bishops , at least principally them , and so ( as I reckon ) it is taken in this Sense , in the Ember-Weeks Prayer , Bishops and Pastors , there signifying the same Church-Officers . I say perhaps : for tho' I will not assuredly affirm , that by Pastors in that Collect , is meant the Presbyters , who assist at Ordinations , and examine the Candidates for Orders , and lay on hands with the Bishop : yet the Prayer is capable of that Sense ; The Bishops and Pastors , that is , The Bishops and the Assisting Presbyters . But Mr. O. adds , If the Rector says , they are both Pastors and Evangelists , he confounds those Officers , which the Apostle distinguisheth . Ans. If what I said just now be not — a sufficient Reply hereunto , I add , that one and the same Person may have distinct Offices , and the distinct Titles belonging to those Offices . John was an Apostle and an Evangelist . Every Apostle was a Prophet , was an Evangelist , was a Pastor and Teacher . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Apostles had all the Ministerial Powers . And so had Evangelists all the Powers , which their Inferior Officers had : They were Pastors and Teachers . Nor is this a Confounding the Officers , because the Proposition is not convertible . Though every Bishop or Evangelist , is a Pastor also and Teacher ; yet every Pastor or Teacher is not an Evangelift , or a Bishop . Mr. O. engages me once more to enter the Lists with him in Philology , a part of knowledge he values himself upon , but without reason , as will now appear , as it has also before . He Corrects me for writing Mark' s Successor at Alexandria , Annianus , which he says , ought to be Anianus , with a single ( n ) at the beginning . Ans. I have the Paris Edition of Eusebius , the best extant in the World , as all agree . I in my writing Annianus conformed my self to that Copy , wherein I find him not once called Anianus . And Valesius a Critick of the first Form , vindicates himself for writing it with a double ( n ) from the Authority of the Mazarine , and Medicean MSS. unto whom ( he adds ) Ruffinus and Jerom Subscribe † . For Annianus is a Latin Word , deduced from Annius , as Valerianus from Valerius ; and many other of the same Nature are obvious , to any who read the Roman 〈◊〉 . Particularly there was a Poet of good esteem , in the Reign of Adrian the Emperor , named Titus Annianus , as I observed in Helvicus's Chronology accidentally , when I was looking for another thing . 'T is true , other MSS. write him Anianus , as Mr. O. does , and 〈◊〉 has Hananias . But what then ? When a Word is differently written , may not one chuse to write it , as he pleases ? Haply , if I had chanced to have followed those , who believe the right name to be Anianus , Mr. O. could have amended it into Annianus . But I do him too much credit , by supposing he knew any thing of this different way of writing Annianus . Mr. O. hopes the Rector will not make a settled Church Officer , a Bishop , of Priscilla a Woman . This I suppose he intends for a little piece of Wit , or a Jeer. Ans. Why not a Bishop as well as an Evangelist ? And why not a settled Church-Officer , as well or rather than an 〈◊〉 one ? I am sure a 〈◊〉 and virtuous Woman , is not very forward to gad abroad : 't is her Character that she Loves home , and not often appears in publick . St. Chrysostom makes her an Evangelist . Let Mr. O. look how well that suits with his professed Opinion of Evangelists being Extraordinary unfixt Officers . Let Mr. O. acquit St. Chrysostom , and his own dear self in the first place , and the Rector will be safe I am confident . But surely Mr. O. knows an Ancient Father ( of good credit with him , tho' with no body else ) I mean Dorothaeus — who among other of his Fables makes Priscilla a Bishop . If his Authority be so good , Mr. O. has the Mystery proved to him . Mr. O. It is well observed by the late Learned Bishop of Worcester , that the first that called Timothy Bishop of Ephesus , was Leontius Bishop of Magnesia in the Council of Chalcedon , Four Hundred Years after . Ans. By the Ministers good leave , I must Question the Truth of what he here asserts , though he backs it with never so good Authority . Whoever shall tell me that , The first , who called Timothy Bishop of Ephesus , was Leontius Bishop of Magnesia , in the Council of Chalcedon , must excuse me if I say , he is grosly mistaken . Eusebius , who lived , and Flourished above an Hundred Years before that Council , says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which must at least be understood of the Ecclesiastical History before Eusebius's Time ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is recorded in History , That Timothy first received the Episcopacy of the Diocess of Ephesus . Jerom calls him Bishop of Ephesus : and he was 60 Years before the said Council of Chalcedon * . Thus much I have adventured to say , before I consult Mr. O's Testimony , borrowed from the Irenicum . But I am now going to consult the Learned Bishop of Worcester , and examine whether he was guilty of this Oversight , imputed to him by the Minister — Well! I have deliberately , as well as I can , read the 〈◊〉 and 303 d pages of the Irenicum , and I find Mr. O. has served that Reverend Author , as he has done many a good one besides , in downright Terms belying him . Mr. 〈◊〉 ( so I will make bold to call him , that Book being wrote in his Youth , and before he had received the Honours which were afterward deservedly bestowed on him ) speaking there of the Succession of Bishops , tells us , That the Succession at Ephesus is pleaded for with greatest Confidence by Leontius Bishop of 〈◊〉 , in the Council of Chalcedon . Mr. 〈◊〉 ( 't is confest ) afterward has these Words — No wonder then if Leontius makes Timothy Bishop of Ephesus , and derives the Succession down from him . He does not affirm , that Leontius first called Timothy Bishop of Ephesus . But that 't is no wonder , if he made Timothy Bishop of Ephesus , and thence proved the Succession of Bishops , by the Succession of the Ephesian Bishops , down from Timothy . He made Timothy Bishop of Ephesus ; but he was not the first that did so : for many had done it before him . I will not deny , perhaps this Learned Author at that time Questioned , whether Timothy was so or no. However he did not assert , that Leontius was the first that called him Bishop of Ephesus . Mr. O. then , who seems to value himself , for the Hundreds of his quotations would do well , if he more carefully examined his Authors , and more sincerely represented their Opinions . But 't is no hard matter for any one ( if he will make it his business for some little time ) to Collect an innumerable number of Authorities upon this Subject of Episcopacy . 'T is but taking into his hand , Blondel and 〈◊〉 , Forbes and Stillingfleet , Saravia and some others , particularly Mr. Baxter ( from whom Mr. O. has borrowed at least two of his Arguments in his Plea , almost verbatim , and many of the Testimonies , wherewith he has confirmed 'em ) and he shall be thought by Ignorant Readers Helluo Librorum , a Devourer of Books , a Man of infinite Reading , and intimate acquaintance with the Fathers , and Ancient Writers , when perhaps he never read one of 'em , no nor so much as consulted the particular Testimonies , which he cites out of ' em . But 't is one thing to dabble in Authors , and another throughly to understand , and truly to represent ' em . CHAP. VI. Being an Answer to Mr. O' s 6 th Chap. THE Principal Matter whereof may be reduced unto Four Heads . 1. What has already been argued between us in the former Chapters , which I quite lay aside . 2. What will fall in my way , when I Reply farther unto the Plea , which I reserve to a more convenient Place , the second part of this Book . 3. What is here de novo started against the Rector , which I make the Subject of this last Chapter . And , 4. The Cavils , wherewith he has furnished out this last part of his Defence , which are considered apart in the Appendix . In Vindicating the Politie of the Church of England , I asserted in T. N. That the Parish Priests have a share of Power in the Ecclesiastical Government ; for as much as all the Canons , or Laws of the Church are made by them , with their knowledge and consent in Convocation . Mr. O. The Acts of Convocation are no Laws , till they be confirmed in Parliameut . Ans. They are , though not Civil , yet Ecclesiastical Laws , and formerly at east obliged in Conscience , as the late Bishop of Worcester informs me , Ecclesiastical Cases p. 336. 372 , 373. 'T is nothing to me , whether in Convocation they be made Laws of the Land ; I was speaking of the Laws of the Church . Besides , Mr. O's Charge against us was , that all the Power in the Church is in the Bishop's Hands . But this Argument of his Excludes not only the Presbyters , but the Bishops also from having any Power in the Ecclesiastical Legislative . For 't is likewise true that the Decrees of Convocation , tho' they were made by the Bishops only , as Mr. O. would insinuate , yet would not be Laws of the Land till confirmed by Parliament . Thus the Minister by denying or questioning too much has destroyed the Subject of the Question , the Bishops also being hereby strip'd of their Power , as well as the Presbyters . 'T is then to no purpose for us to dispute whether the Bishops have all the Ecclesiastical Power in their hands , or whether the Presbyters have some , since according to Mr. O. neither of 'em have any . Mr. O. Has every Parish Priest a Power of making Church Laws ? If not , &c. He thinks — they have not , and argues , That if the Parish Priests make Laws by their Representatives , and shall therefore be thought to have Power of Discipline , it will follow , that Free-holders have Power of Government , their Representatives in Parliament , being concerned in the making Laws . Ans. The Rector asserts not that Every Parish Priest has a Power of making Church Laws . It were an unreasonable thing . But every Parish Priest has a share in the Power of making Ecclesiastical Laws , which he executes by his Representative in Convocation : and I add , Every Free-holder has a share of Power in making the Political-Laws . But all this is Trifling . Nothing is more evident than this , what is done by a Representative is the Act and Deed of the Persons represented . And nothing is more Ordinary , than to tell discontented People , when the Laws are executed upon them , that they are of their own making , that is made by their Representatives . Mr. O. The Convocation is not a just Representative of the Clergy . Ans. There are two things only ( that I know of ) necessary to make a just Representative . 1. That the Representers be sufficient as to Number . 2. That they be freely chosen by the Represented . On both accounts I will prove that the Convocation is a just Representative of the Clergy . 1. One cannot from the reason of the thing gather with any certainty , what number of Representers is necessary to make a just Representative , and 't would be in vain to all edge the private Sentiments of Men , among whom it will haply be found quot homines tot sententiae , so many Men , so many Minds . The surest way then to determine this Point is ( I think ) to compare the Convocation with the House of Commons , which is the Representative of People . My Argument lies thus — If the House of Commons be a just Representative of the People , as to the number of the Representers , which no Body , I presume , will dare to deny , then the Convocation is a just Representative of the Clergy . Let us then compare the number of the Representers and the Represented in the House of Commons with the number of the Representers , and Represented in the House of Convocation . The People of England represented in Parliament , are according to Dr. Chamberlain's computation in 〈◊〉 Angliae , between five and six Millions : Their Representers in the House of Commons about five hundred . The Clergy of England , are , I reckon , about fifteen Thousand ( allowing ten Thousand for the Parsons , Rectors , and Vicars of so many Parishes , and adding to these the Masters and Fellows of the Colledges in both Universities , Chaplains , Lecturers , and Curates , which will in all amount to five Thousand more ) as I will grant , because I will not favour a side ; tho' it may be they 'll not reach above one Third part of that Number . The Representers of these fifteen Thousand in Convocation , are an hundred Sixty and Six , which make up the two lower Houses of Convocation in both 〈◊〉 . Any Man may hence discern at first sight , the disproportion between five hundred Members of the House of Commons , Representing above five Millions of People . And one Hundred Sixty and Six Members of Convocation representing only fifteen Thousand Clergy . Every Parliament Man ( let us now consider them 〈◊〉 ) represents about ten Thousand Persons : But every Member of Convocation represents not much above Ninety . The difference then is as Ninety to ten Thousand . If then the Members of the House of Commons are in respect of number , a just Representative of the People ( as we all believe ) much more are the Members of Convocation , a just Representative of the Clergy . Now because the Wisdom and Integrity of Representers is to be regarded also , as well as their Number , and because their Wisdom and Integrity , cannot be better judged of , than by considering the freedom of their choice , we are in the next place to enquire whether the Members of Convocation are not as freely chosen by the Clergy , as the Members of Parliament are by the People . Let it then be remembred that a great part of the Nation , have not any Voice at all in the Election of Members of Parliament : For ( we know ) a vast number of Servants , Labourers , Mechanicks , Shop-keepers , Merchants , Artists of all sorts . Scholars , Attorneys , Lawyers , Physicians , Divines ( not having Freehold Estates ) Copy-holders , Minors also , and single Women have no Voice in the Election of any Parliament Man : That is ( as I reckon ) four parts of five of the People are not at all admitted to chuse Parliament Men. But all the Parsons , Rectors and Vicars , have Suffrages in the Election of Members of Convocation , and these Electors are two Thirds of the Clergy , viz. Parsons , Rectors and Vicars , being ten Thousand by my former Calculation . It appears hence , that if the House of Commons is a just Representative of the People with respect to their Election , much more is the Convocation a just Representative of the Clergy : four fifths of the People , as I reckon , being intirely excluded from choosing Members of Parliament , and but one Third part of the Clergy from choosing Members of Convocation . But to evince this , and make it yet more plain , we must go another way to work , because of the various methods , whereby Persons by Ancient Custom , or Constitution become Members of Parliament , and of Convocation without any due Election . Of the five hundred Members of the House of Commons , one hundred are Knights , chosen only by Free-holders , who are not haply an eighth part of the People of England ; and the other four hundred are Citizens , Burgesses and Barons of the Cinque Ports , Elected by an handful of Men , who are not ( I believe ) a fiftyeth part of the People of England . And these latter , in respect of the Body of the Nation , I can scarce admit to be elected ; they may more fitly be said to come in by Privilege . Of the one hundred Sixty and Six Members of Convocation , about fifty two , or a third part are chosen Proctors , by the Parsons , Vicars and Rectors , who are two thirds of the Clergy ; about an hundred and fourteen , come in by vertue of their Dignities ( as Deans and Arch-Deacons ) or by the Election of the Chapters only . Let any one then judge whether the lower Houses of Convocation , are near so much cramp'd with Members by Privilege , as the House of Commons is : four parts of the House of Commons , being chosen by not a fiftieth part of the Pople , and the fifth part of 'em , by about an eighth part of the People ; But a third part of the Convocation is chosen by two thirds of the Clergy , and the rest by privilege . If then the House of Commons , notwithstanding what has been observed , are by all Wise Men look'd upon as a just Representative of the People , with respect unto their choice , as well as their number , I would know a Reason , why the Convocation is not a just Representative of the Clergy . Now least what has been said shall not be thought clear enough , and sufficient to evince what it is intended for , there being a great uncertainty in such Calculations , I shall compare the Convocation with the Assembly of Divines at Westminster , who ( if I am not much mistaken ) will be found on both the forementioned Accounts , that is of Number , and of Choice to have been not so just a Representative of the Clergy , as the Convocation is . This will be dispatched in a very few Words . In the Year 1643. the Parliament called that Assembly , consisting of one hundred twenty and two Persons : Of whom let it be noted , 1. That they fell short of the two Houses of Convocation , forty four in number , besides , that there were some Scots among 'em . 2. That not one of 'em was chosen by the Clergy , but all Nominated by the Parliament . Either then let Mr. O. give over taxing the Convocation , as if it were not a just Representative of the Clergy , or confess the Westminster Assembly , to have been packed to serve a Turn , contrary to all Law and Justice . In short , and to retort Mr. O's Reflections , the Assemby of Divines , were all of 'em ( except a few Nominated for a Colour ) the Parliaments Creatures , chosen by them alone . The rest , if they had joined in the Westminster Deliberations , had been meer 〈◊〉 : there were enough to out-vote 'em , besides , those Lords and Commoners , who were taken into the Assembly , like so many Lay-Elders to Influence their Counsels , and prevent any Decree that might be offered contrary to that Parliaments Inclinations or Designs . Mr. O. If the Rector can find no proof in Scripture , that Ordinary Presbyters did suspend at all , how dare they ( the Episcopal-Clergy ) do it for a Fortnight ? If Presbyters may by Scripture suspend , how dares the Rector condemn the Dissenting Ministers for suspending ? Ans. We suspend not by virtue of our own sole inherent Power , but in conjunction with our Diocesan , with his knowledge and consent . There is a great Difference between an Inherent Power for Presbyters to suspend ( a precedent for which I require out of Scripture ) and to suspend for a time , according to the Constitutions of the Church , and in Subordination to the Bishop , unto whom the Party Suspended may appeal . Mr. O. Whereas I affirmed , that the Ordinary Elders had not Supreme Authority in the Churches , at least not after Paul's return from Italy in the East , the Minister inferrs , that , herein is imply'd , that Ordinary Presbyters had the Supreme Authority before that time , and Challenges the Rector to prove they were ever deprived of it afterward . Ans. There is no such thing imply'd by the Rector , but only supposed at most , to avoid all unnecessary Disputes with his Adversaries . But if it were out of question , that the Ordinary Elders had once the Supreme Authority , yet the Apostle committing afterward the Supreme Authority , unto single Persons , ex . gr . unto Timothy and 〈◊〉 , and making no mention at all of the Ordinary Presbyters , must be understood to supersede the Power , that was before in the Presbyters , and to subject them unto those single Persons for the future . But this is the Point in Controversy throughout these Papers , and needs not here to be insisted on . Mr. O. Here the Rector fairly confesses there were no Bishops , when the Epistle to the Ephesians was written in Paul's first Bonds . Ans. The Rector supposes it only , as is said before , but does not grant it . Nay , he is quite of another mind . But it sufficeth to his Hypothesis , that single Persons were ( afterward at least ) Constituted Rulers ( Bishops ) in the Churches . Mr. O. 〈◊〉 could not receive the sole Power of Ordination , because Paul took in the Presbyters , 1 Tim. 4. 14. Ans. Here Mr. O. ( if I take him right ) grants that 〈◊〉 was Ordained by 〈◊〉 , taking the 〈◊〉 into his Assistance . This is as much , as I desire , and the exact Pattern of our Ordinations . Presbyters therefore did not by their own sole Power Ordain , but in Conjunction with the Apostle . On the other hand , if the Revelation concerning Timothy's Ordination , came to the Presbyters , as well as to St. Paul , they then acted not as Ordinary 〈◊〉 , but as Prophets , and so cannot warrant Ordinary Presbyters , Ordaining by Virtue of their Ordinary Power . 〈◊〉 , it no where appears that Paul joined the Presbyters in Commission with Timothy , it may then be reasonable to conclude , that Timothy received the sole Power , though 't is sufficient for me to say , He had the Supreme . Mr. O. But Paul joined 〈◊〉 with him in the Ordinations , Acts. 14. 23. Ans. Be it so : yet still if Barnabas was an Apostle as well as Paul ( as is manifest from Acts 14. 4 , 14. Gal. 29. ) And if Barnabas was equal to Paul , as many believe , and Mr. O. will not deny , then we are but where we were before . This is nothing to Ordinary Elders Ordaining . That Barnabas was tho' not equal to Paul , yet independent on him , may be probably hence gathered that in the sharp Contest between 'em , Barnabas submitted not to Paul but separated from him , Acts 15. 39. Besides , Barnabas received the same Commission that St. Paul did , and at the same time , Acts 13. 1 , 2. However , admitting Barnabas was but a Secondary Apostle , which I rather believe , or 〈◊〉 , yet Mr. O. will not ( I hope ) deny he was more than an Ordinary Elder , what then is this to Ordinary Elders Ordaining , by their own sole Power , and inherent Authority ? And how will it hence 〈◊〉 , that because Paul admitted Barnabas , an Apostle , at least a Secondary Apostle , to join in the Ordinations , ( Acts 14. 23. ) that therefore Timothy joined the Ordinary Presbyters with him ? All this notwithstanding , I give Mr. O. what he cannot prove , sc. That Timothy did not Ordain alone . 'T is enough to my purpose , that he was constitued the Principal Judge and Director in Ordinations , as in all other Acts of Jurisdiction . Mr. O. The Rector having argued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Timothy , was intended the Resident Governour of the Church of 〈◊〉 , the Minister denies it , upon the Authority of Mat. 15. 32. Mark. 8. 2. Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these places produced against me is Limited by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes a great difference . A Man may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reside or abide in a place one , two or three Days , or Months , or Years , and yet we know what 't is to reside , when 't is spoken undeterminately . As for those Words — Till I come , 1 Tim. 4. 13. 't is no Limitation of Timothy's Residence at 〈◊〉 , nor does it imply , that his Authority there must then cease . If it were so , then after Paul was come to 〈◊〉 , 〈◊〉 must have left off , Giving attendance unto Reading , to Exhortation , to 〈◊〉 , which yet I suppose were Duties perpetually incumbent upon him , let the Apostle be at 〈◊〉 or not . In a word , St. Paul's going shortly to Timothy at Ephesus , was not with intent to remove him thence , but to Instruct him throughly , how to behave himself in the House of God , the Church committed to his Charge , as is before observed and proved . Nevertheless , least the Apostle should be prevented of his intended Visit , and should tarry long ( as he suspected might happen ) he sent him for the present this Epistle containing the sum of what afterward , when he came to Ephesus , he would more at large communicate unto him . But these are Repetitions . Mr. O. to prove that 〈◊〉 had been furnished with the same Powers at Corinth , Philippi and Thessalonica , as he was afterwards at Ephesus , " Alledges the Rectors granting that unfixt Evangelists " governed the Churches , and Ordained Elders under the Apostles . Ans. This Concession proves not that Timothy was furnished with the same powers in Greece and Macedonia , as at Ephesus . For 1. It does not appear that Timothy was an Evangelist , when sent to Corinth , &c. This is no where to be found in Scripture . But in St. Paul's second Epistle to Timothy , which was a great while after he had been sent to 〈◊〉 , Philippi and Thessalonica ; then indeed 't is intimated he was an Evangelist , and not before . 2. It seems Evident unto me , that Timothy was sent unto Greece and Macedonia , for quite other purposes , than to govern those Churches , and Ordain 'em Elders : His business at 〈◊〉 was To Establish and comfort the Christians there , concerning their Faith ( 1 Thes. 3. 2. ) And afterward , he went thither again to hasten their Contributions , as I conceive . His Business to 〈◊〉 , was to carry the Apostles Letter , concerning the 〈◊〉 Schisms and Contentions . We read of no Commission given him to receive Accusations , to reprove Offenders openly , to examine the Qualification of the Candidates for Holy Orders , or to Ordain Elders , either at Corinth , 〈◊〉 or Thessalonica , as He had at Ephesus . 3. Eusebius ( on whose Authority the Hypothesis of unfixt Evangelists depends ) describes them thus , They went from place to place , among those who had not yet heard the Word of Faith , Or where no Churches were as yet established . But Paul had already planted Churches at Corinth , Philippi and Thessalonica . These then were not places proper for an unfixed Evangelist to be imploy'd in , and therefore Timothy did not the work of an Evangelist in those Cities , that is , he had not the same Powers there , as at Ephesus . So that I still call upon Mr. O. to prove Timothy was furnished with the same Powers in Greece and Macedonia , as he was after at Ephesus . 4. If Timothy had been furnished with the same Powers , at his going to Greece and Macedonia , as at Ephesus , why should Paul resolve for 〈◊〉 〈◊〉 , there to instruct 〈◊〉 in his Office ? And because he foresaw , that Journey might possibly be put off for a longer time , why did he dispatch a Letter to 〈◊〉 , wherein in the mean while , he gives him the necessary Orders for the better Ruling of the Church ? 〈◊〉 , I suppose was not so forgetful as to need these Instructions , if he had before been furnished with 'em , when he was sent to 〈◊〉 , 〈◊〉 and 〈◊〉 . Mr. O. A great part of T. N. is to prove , That Presbyters were not Supreme Governours , because the Apostles were above'em : And yet that Timothy and Titus were Supreme Governours , though the Apostles were above them also . Either the Elders were Supreme Governours , or Timothy and Titus were not . Ans. I shew'd by Induction of Particulars , that the Presbyters were subject unto the Apostles in every single Act of Government : That either an Apostle or a Prophet , was constantly at the Helm to guide and direct ' em . The Elders had not a discretionary Power in any Case , that we read of . But Timothy and Titus ( though they also were subject to St. Paul , whenever he thought fit to interpose , yet ) generally speaking were left unto the Judgment of their own private Discretion , as appears from the Rules of Government prescribed 'em by the Apostle . There is a manifest difference between Timothy and Titus , their subjection to the Apostle , and that of the Ordinary Elders : See the Preface . Mr. O. Whereas in proof of many Congregations in the Church of Ephesus , I cited Acts 19. 10. All they which dwelt in Asia heard the Word of the Lord Jesus . And backed this with Ignatius's calling himself the Bishop of Syria , not of Antioch only , but of some considerable part of the adjacent Country . The Minister Replies , This is little to the purpose , and that Men will talk any thing . But Ans. Do not these Observations render it highly probable , that the Ephesian Church was also composed of several Assembles in City and Country ? And is not this a good account why a Bishop , and many Presbyters , and Deacons were employ'd in the Church of Ephesus , not serving one Congregation alone in the City , but others also in the Country round about called Asia ? If there had been but one Congregation at Ephesus , one Bishop , or Presbyter might have sufficed . The Christians at that time of day were not so wealthy , as to multiply Church-Officers more than needed . This is not ( I confess ) to Mr. O's Purpose , but I hope 't will be thought to mine . Mr. O. further pleads That the Rector ( understand in Order to prove there were many Congregations in that Church ) May as well say , that the Church of Jerusalem took in the Parthians , and dwellers in Mesopotamia , Cappadocia , &c. for all these heard the Word of the Lord Jesus . Acts 2. 9 , 11. as well as those of Asia did . Ans. That 's the thing which I do affirm . The Parthians , and Dwellers in Mesopotamia here mentioned , belonged unto the Church of Jerusalem , so many of 'em , as were converted . For the Dwellers in Mesopotamia , v. 9. are said to be Dwellers at Jerusalem , v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word in both places . Now if they Dwelt at Jerusalem , can it be doubted , whether they belong'd to that Church ? The Difficulty is , how the same Persons should be called Dwellers at Jerusalem , and in Mesopotamia at the same time . To this I answer , Mr. O. is as much concerned as I am to give an account of the Difficulty . Nevertheless I 'll venture to shoot my Bolt for once , leaving every Man Liberty to judge of it , as he sees cause . I am not satisfy'd with their Opinion , who say that these Dwellers in Mesopotamia , &c. came up to Jerusalem only for a time , to observe the Feast of Pentecost . How then could they be called Dwellers at Jerusalem ? Mr. Mede B. 1. Disc. 20th being of this Opinion expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. a short stay , and v. 9th a durable Mansion , supporting his Exposition by Gen. 27. 44. 1 Kings 17. 20. But 't is not likely , Luke would use the same Word , in the same Period , in so different Senses , and so perplex his Reader . I reckon then that many Jews , who formerly dwelt in Mesopotamia , and were born there , v. 8. had now shifted their Dwellings , and resided at Jerusalem . They who had before dwelt in Mesopotamia , did now dwell at Jerusalem , in expectation as some think of the Messiah , and by consequence the Church of Jerusalem , might take in the Dwellers in Mesopotamia . And what is said here of the Dwellers in Mesopotamia , must be apply'd unto the Medes , and Parthians , and Cappadocians , &c. More particularly , I thus explain it . There were at Jerusalem , many Schools or Colleges , for the Education and Instruction of Youth in Religion . These Colleges were built at the Charge of such Jews as lived in Foreign Countries , and sent their Youth to Jerusalem to be brought up in the knowledge of their Law. Their Tutors or Instructors , were probably Natives of the same Countries . All these being born in Foreign Nations , and therefore called Dwellers in them , are nevertheless reckoned as at this time Dwellers in Jerusalem , where they now resided , and so being Converted , might become Members of the new Christian Church at Jerusalem . But this is a Matter of little moment in the present Controversy . Mr. O. If the Power of conferring other Powers , is greater than those other Powers , then Bishops , who make an Archbishop are greater than he is : and so are Bishops than Kings who they Crown , as also Recorders or Town-Clerks , than Majors , whom they Swear . Ans. I know very well that my Proposition is liable to several exceptions , which it is not worth while to trouble the Reader with . It s certain , that when a free People , Superior to the Candidate , elect themselves a King , they are become subject to him , not greater than he is : And that because they divest themselves of the Power , which they put into the hands of another . The Case is the same , when Bishops make an Archbishop . They subject themselves to him , and thence-forward , he is their Superior . But this is not the Case before us . He who is possest of a Power , and is able also to conferr the same Power upon another , not diminishing nor destroying his own Power , must needs be greater than he who receives that Power , but is not able to give it to another . A Bishop ( as my supposition is ) having Power to Minister in the Word and Sacraments , is also enabled to confer this Ministry upon others , that is to Ordain Presbyters , and yet deprives not himself of it . He still Ministers in the Word and Sacraments himself . But he is greater thàn a Presbyter , because the Presbyter , though he has received the Power of Ministring in the Word and Sacraments , yet he 〈◊〉 Ordain another unto that Office , as the Bishop can . Nothing needs be plainer . But I will illustrate it by a known Instance . There are twenty four Knights of the Garter , the King is one of them . Every Knight of the Garter , cannot create a Fellow of the Order , but the Sovereign only . For which Reason He is called the Sovereign , and is greater than the other Companions of the Order are , I mean quatenus the Sovereign Knight . And therefore he is greater than the rest ; because he is not only a Knight of the Garter , but can make one , I need not apply it . As to Mr. O's other Instances , they are but so many 〈◊〉 Mistakes . It 's the Hereditary Title or Election , which makes the King , and not he who is appointed to manage the publick Ceremony , of setting the Crown on the King's Head , and giving him the Oath . And Mayors , are made by the Election of the FreeMen of the Corporation , and not by the Town-Clerks or Recorders , who Swear them . THE APPENDIX . MR O. whose manner it is to 〈◊〉 off Arguments which pinch him , by diverting his Reader , with Reflections on some casual Corruptions , in the Administration of our Church-Government , takes Occasion here to rally upon our Chancellors Commutings , or Dispensing with penace for Money . Ans. This is nothing to the Argument before us : this is no Scripture proof , that Presbyters ever Excommunicated , or suspended . And though I will not take upon me to defend or palliate any unwarrantable Practice ; yet I am of Opinion that some Corrupt Administrations , are not a sufficient reason for destroying Governments , either Civil , or Ecclesiastical : for then an end must be put unto all Government whatever . Nor do I believe one 〈◊〉 - Administration can excuse another : I mean Recrimination is no just Defence . Nevertheless against my Inclination , yea , and my Resolution too , I 'll for once walk a little out of my way , and tell Mr. O. a story , by the bye , to the end he may not be too much conceited of the Integrity and Innocence of his own Party ; but may thence see the Corruption of Humane Nature , and be convinced that Presbyterians are not so sweet as some would have 'em thought to be ; but when 't is in their Power , they also can be willing to Commute , as well as other People . The second Presbyterian Class , in the Province of Lancaster ( as 't was called ) began at Bury , March 25. 1647. And continued there by Adjournments till February 13th . 1650. In which space of time they met often , as they declared , By virtue of an Ordinance of Parliament , not at all pretending to Divine Commission , that I find in the Records of that Class , which I have by me . The Presbyterian Ministers , and Lay-Elders , thus meeting were entertain'd , or rather entertain'd themselves , at the House of one John Redfern , an Inn-Keeper in the said Town of Bury . I say entertained themselves , for like true Members of a Church Militant , and as if they had been real Soldiers , for the setting up the Kingdom of Jesus Church , they lived upon Free Quarter , or at least , run into their Landlord's Debt , above twenty Pounds . To give 'em their due , they had some Design to pay him off , and to that end , were devising to raise the Money out of the Purses of such as were Obnoxious to their Spiritual Discipline , that 's to say , they intended to commute , and Punish the Offenders Purses , instead of bringing them to the Stool of Repentance . But Oliver it seems , 〈◊〉 in their way and forbade the Bans , and so the honest Men adjourned to fresh Quarters at Bolton . Thus poor John Redfern was wronged , and no satisfaction could be had by fair means . But being ask'd why would he not sue 'em , he reply'd — No : the Remedy is worse than the Disease , and Justice is not to be had . Here then we have an Example of , at least , designed Commutation , or which is worse , of as Errant a piece of Roguery , as can Ordinarily be met with in History . Here we have a Bevy of Presbyterian Saints of the first Rate . Painful Preachers , and Zealous Lay-Elders gathered together in the fear of God ( so doubtless they were willing it should be believed ) to Reform the Country hereabouts , and yet giving an Example of the most scandalous Knavery , such as a good Heathen , or Turk would have been ashamed of . I hope there is no Precedent in the Gospel for this kind of Discipline . 〈◊〉 any questions the matter of Fact , as 't is here related . I am able to prove it , when reasonably required thereunto . Mr. O. The Rector supposes that some in the Church may Rule well , who don't labour in the Word and Doctrine . Ans. I do so . But then at the same time I suppose 'em Ordained , not Lay-Elders . Mr. O. When I alledged , Heb. 12. 15. in proof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an Artificial Word , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , and observed that Believers are there exhorted , To look diligently , &c. Mr. O. asks , Are all Believers bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look diligently to the Flock , as the Pastors of it ? Ans. No. But because it hence appears that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in a common sense applicable to any Man , therefore I conclude , that nothing of certainty can be argued from it , concerning the Power of Government . And I further say , that as Believers are not directed to play the Bishops , or to look diligently unto the Flock , as Pastors of it , so neither can it be proved , by this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Elders were to look diligently unto the Flock , as the Supreme Pastors of it , or as Timothy and Titus , who were Commissioned to do so . Mr. O. Who so bold as blind Bayard . Ans. Whether Mr. O. exposes the Rector , or his own Wit and good Breeding , by such a rude and trivial Diverb , I leave to the Reader , to decide , Such a Clownish expression , shews him to have convers'd rather among rude Carters and Dray-Men , than Men of Polite Learning , or Celebrated Authors that 〈◊〉 boasts so much of , and pretends to be so wonderfully 〈◊〉 in . Now the occasion of this Elegant and spruce Questionis this . The Rector in T. N. represented his Hypothesis borrowed from Bishop Pearson , as an Argument , which no Papist had ever thought on before . But Mr. O. belike has chop'd upon something to that purpose , as he thought in the Rhemish Testament , for which cause I am here compared to a Blind Tit. 'T is confest ( though there 's no need to confess it , as will appear presently ) I was not aware of that Passage of the Rhemists , and I am certain 〈◊〉 Pearson makes no mention of 'em , or of any other Author , which drew me into this mistake , if it will prove one at last ; but what if it should ? It does not in the least affect me , that Mr. O. is able to find me once in an Errour . I pretend not to be infallible or Omniscient . I have somewhat a better Proverb to excuse my self with , than Mr. O. had to revile me . Aliquando bonus dormitat Homerus . The good Old Man Homer himself , was not only blind , but asleep too sometimes . Nor would I trouble my self to make more Words on this slight Occasion , were it not that I think my self obliged to vindicate Bishop Pearson , least any one should surmise , that he was beholden to the Rhemists for his New Chronology , about the time when Paul besought Timothy to abide at Ephesus , and yet had not the Ingenuity to acknowledge it . Let us then in the first place produce the Rhemists Words , which are as follows . This Epistle was written , as it seems after Paul's first Imprisonment in Rome , when he was dismissed and set at Liberty , and thereupon it is , that he might say here , I hope to come to thee quickly ( 1 Tim. 3. 14 ) That 's to say at Ephesus , where he had desired him to remain . Ans. But though the Rhemists here stumbled upon a small part of the Truth , they offer'd nothing in Confirmation of it , neither in the Argument , nor in their Observations upon the Epistle it self . Nor ( which is to be noted ) did they in the least make use of their Opinion in proof of Episcopacy : But Bishop Pearson did both , without being beholden to the Rhemists , for one Syllable towards the Establishment of this New Chronology . Moreover the Rhemists , speak only of the Time of Paul's writing this Epistle , not of his Beseeching Timothy to abide at Ephesus , at his going into Macedonia : concerning which they have not given the least intimation , but left that part of the Old Chronology as they found it . Only they seem to think that Paul , having long before his Imprisonment besought Timothy to abide at Ephesus , did now , after he was Dismissed and set at Liberty , viz. about the time that he wrote to the Hebrews , and immediately after his Enlargement , send this Letter unto Timothy , which is an Hypothesis quite different from that of Bishop Pearson's , as any one that understands , and remembers what has already been offered upon the Argument , will readily confess . So that the Learned Prelate was not in the least beholden unto the Seminary at Rhemes , for the Discovery and proof of this New Chronology , the Time of Paul ' s beseeching Timothy to abide at Ephesus . There was then little Occasion for Mr. O's challenging me with Boldness , and giving me that undeserv'd Character — That when I am remotest from Truth I am then most consident . I leave it to my Adversaries themselves , the Dissenters , to determine , which of the two is in the point of Time now debated , guilty of most Confidence . Well , but Mr. O. Thought of this Argument before the Rector published it . Ans. Haply so , but the Question is , whether he ever thought of it before Bishop Pearson brought it to Light. And if he has been so long acquainted with it , as he would have us think , or has prepared a Dissertation to vindicate the Old Chronology , as he boasts , I hope 't will be better put together than his Defence , and that one time or other , we shall be blest with a sight of so Elaborate a piece of Work : in the mean while , I am of Opinion , that if Mr. O. had been so long acquainted with this New Chronology , and had prepared a Dissertation to vindicate the Old one , his Defence would have been more tight and correct , than I find it ; His Plea , would have had something in it surely , relating to this New Chronology . In fine , that Mr. O. thought of the Bishop's Argument , before the Rector's Book came forth , is not material ; but that He thought of it before the Rector proposed it to him , we have only his own Word for it , which is not much worth in this case of Self-Testimony ; Yea , granting this also , I have good reason to believe he derived this part of his knowledge from Bishop Pearson , for a Reason best known to my self . Mr. O. has wonderfully demonstrated , from 2 Tim. 4. 9. 21. That Paul sent for Timothy to him at Rome , what no Body ever deny'd ; and yet he has not hereby proved , that Timothy was ever in the Apostle's Company , after he was besought to abide at Ephesus , 'T is not out of doubt to me that Timothy saw Paul at Rome , though he sent for him . For not to speak of other Obstacles , Paul might have been Martyred by the Emperor 's Special and sudden Command , before Timothy reached Rome . This is very likely , if we consider the State of Affairs at Rome about that time , as we read 'em set forth in the Annals of Paul. What I excepted against in Dr. Whitaker , was not that which Mr. O. pretends to make Answer to , but that he asserted Equals could receive Accusations as Timothy did . This the Dr. proved ( if Mr Prinn wrongs him not ) from a Synod of Bishops , who received an Accusation against one of their own Number , and then Censured him for his Fault . Now how far this is from a proof of what it was alledged for , I shewed at large , and Mr. O. who Taxes me for so doing overlooks it , nor makes any Reply to it . Indeed it is not to be Answered if it 〈◊〉 true , as I think none will deny , that one Bishop is not equal , but Inferior and Subject to a Synod of Bishops . Therefore a Synod's receiving an Accusation against a Bishop , is no proof of the Doctor 's Assertion , but an Instance of the contrary . As for Mr. O's own examples out of St. Cyprian , were they never so convincing ( which shall in its place be considered ) they will not however Vindicate Dr. Whitaker , nor are a proper Answer to my Exceptions against him . The proportion of Dioceses , how large at most they ought to be , is not my business to determine , as I undertake not to define how big a Parish or Congregation ought to be . I suppose the ultimum quod sic , and the Limits quos ultra citraque nequit consistere Rectum , are in both uncertain : and are only to be adjusted prout viri prudentes definiverint , as Superiors shall think fit to Order , and not by the Caprice and humoursome phancy of every overweening Opinionanist , and self conceited Reformer . Mr. O. hears the Rectors Parish has four or five Chappels in it . Ans. The Rectors Parish has neither five nor four Chappels in it . Tho' the Ministers Ears be never so long , yet is he mistaken herein . If it had twenty , 't is nothing to the purpose . Mr. O. Because the Rector affirm'd it no more impossible for Timothy ( supposed then the Angel of the Chruch of Ephesus , mentioned Rev. 2. ) To leave his first Love , than for Judas to betray his Master , is mightily disturbed , and to confute it musters up many Commendations given of Timothy in Scripture . Ans. In T. N. I declared my Opinion plainly , that Timothy was not that Angel there spoken of : yet supposing it , 't was not impossible for Timothy to be guilty of some Defection . The Commendations alone render it not impossible . Abstracting from Matter of Fact then , that Judas an Apostle , who had the Power of Casting out Devils , should turn Apostate , is as strange , as that Timothy should leave his first Love. Lastly , when 't is for his turn , Mr. O. can admit , that Timothy might be overtaken with Youthful Lusts , but when he wants an Occasion of Cavilling , then 't is monstrous horrid to suppose it possible for Timothy to be guilty of some Defection from the Truth . If the one was possible , why not the other ? But especially if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of 2 Tim. 2. 22. Signifie the Lusts of the Mind , its proneness to Paradoxes , to New up-start Opinions , curious Conceipts , and Innovations in Religion , of which kind we reckon Presbytery and Independency , which are but of Yesterday , and the product of Minds addicted unto Novelties . I do not find Commentators Ordinarily Expounding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Youthful , i. e. Fleshly Lusts , but to the Sense I have now given them . In a Word , whoever attentively reads Rev. 2. 2 , 3 , 6. will find considerable Commendations of the Angel of Ephesus , perhaps not much Inferior to those of Timothy in other places of Scripture ; And yet this Angel left his first Love. 'T was not impossible then , but Timothy might do so likewise . I have now done with Mr. O's Defence . If I have left any thing of Moment unanswered ; Or if I have failed giving full satisfaction to any Material Difficulty Objected against me , I do promise either to supply these Defects , or fairly to confess my self unable . Only I could wish all personal Reflections , and unnecessary Digressions might be laid aside , that Arguments be plainly proposed , and 〈◊〉 as few words as may be , that no trickish and evasive Answers be made , when we have nothing else to reply . And finally , that we would not take to task a piece of an Argument , and the weakest part of it too , and then make the Reader believe we have fully accounted for the Difficulty , when in Truth we kept our selves all the while at a distance , and never came near the Merits of the Cause . THE SECOND PART : Wherein All Mr Owen's Authorities for Presbyterian Parity , and Ordination by Presbyters are overthrown ; and particularly is prov'd , THAT The Church of ENGLAND , Ever since the Reformation , HELD The Divine Apostolical Right of EPISCOPACY . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. One ought to endure to the utmost rather than divide the Church of God : and dying rather than rend it in pieces , is a no less glorious Martyrdom , and in my Opinion greater than being a Martyr for not Sacrificing unto Idols . In this latter Case a Man suffers for his own sake only , in the former for the whole Church . Dionys. Alexand. apud Euseb. Eccl. Hist. l. 6. c. 45. LONDON : Printed in the Year 1699. THE INTRODUCTION . HAving spoken of the Government of the Christian Church in General , and as far as the Holy Scriptures afford us any Light : Having thence shewn that meer Presbyters alone did never exercise any Supreme Act of Jurisdiction of any kind that can be there discovered , except in Conjunction with , and subordination to some extraordinary Officers as Apostles or Prophets : Having in particular traced the manner of Government at Ephesus , unto the Death of St. John the Apostle ; and the Martyrdom of St. Ignatius , and found it cast by St. Paul into the same Form , as the Church of England is at this Day , viz. consisting of three distinct Orders of Ministers ( the Title only of the Supreme Governours haply excepted ) and so continued after him , as I said unto the time of Ignatius : And Lastly , having answered all the Objections raised against our Episcopal Government , by Mr. O. in his Book Entituled A Plea , &c. ( So many of 'em , I mean , as seemed to carry any weight in them , and concerned the times , within the Compass of which I have confin'd my self hitherto , that 's to say , the Apostolical Age. ) After all this , it remains that I consider the Arguments , which to the same purpose he was drawn from Ecclesiastical History , beginning where the Scripture ends , and so descending unto these last Ages , before which time Episcopacy was never brought into Question for Fifteen Hundred Years , save by one Arch-Heretick Aërius , of whom more hereafter . My Adversary indeed thinks he has found in Old Authors many Instances , favouring the Presbyterian Identity and Parity , and Ordination by Presbyters : This is now to be Examined . If my Answers shall be thought Old , I have this excuse for my self , that the Objections are old also : and in such a Case it is pardonable if not necessary , especially when an Adversary demands , and even duns ; yea , and reproaches one for not having already undertaken it . I pretend not then to make new discoveries never heard of before , in the Controversy now before us , ( though haply some few things not observed before , may be , here offered to the Reader ) but to apply the proper Answers unto the Old Objections , wherewith Mr. O. has endeavoured to embroil and perplex the Truth . I will not tie my self unto his Method , which is not so well fitted to my design , it being my purpose to Manage the Dispute only 〈◊〉 Matters of Fact , which being once cleared from countenancing the Presbyterian or Congregational Polities , Mr. O's . Syllogisms will and must fall to the Ground . I will then digest and dispose all his Authorities , and my Replies to 'em , though not exactly ( for the controversy 〈◊〉 not on the Niceties of Chronology ) yet pretty near to the Order of Time , to which they belong ; I begin with the Epistle of Clemens Romanus unto the Church of Corinth , which is the best Colourable Argument the Dissenters do or can bring for themselves . CHAP. I. Of the Testimony of Clemens Romanus . THE substance of what Mr. O. argues from this Epistle against Prelatical Episcopacy , and in favour of Presbyterian Parity is , whereas I affirm in T. N. Clement seems to make the Jewish High-Priest , the Inferior Priests and Levites a Precedent for the Government of Christian Churches by a Bishop , Presbyters and Deacons — That Clement no where saith there were those three distinct Officers in the Christian Church ; Or that the Jewish Government was a Pattern of the Christian : That Clement mentions but two Orders , viz. Bishops and Deacons ; That He calls these Bishops Presbyters : That they governed the Church of Corinth in common ; That He mentions no chief Bishop there ; That he exhorts the Corinthians to be subject unto their Elders ; That Clement , ought to be expounded by Scripture , Philip. 1. 1. and 1 Tim. 3. In both which places two only Orders are to be met with ; That Clement does not intend to affirm there were three kinds of Officers in the Christian Church as in the Mosaical ; but only that both the one , and the other Church , ( that is the Mosaical with three Orders , and the Christian with two ) were both established by the same Divine Authority . Unto all which it 's reply'd ; 1. I readily grant Clement no where expresly affirms there were three distinct Orders in the Christian Church : or that the High-Priests , Priests and Levites in the Jewish Church , were the Pattern of Bishops , Presbyters and Deacons in the Christian. Thus much is granted : Nevertheless , what I cited him for may be true , and is so , sc. That He seems to make the Jewish Government the Pattern of the Christian , as we are wont to argue from him , comparing the one with the other . One would think this joined with Jerom's Testimony , cited with it in T. N. pag. 1. were sufficient to warrant me thus modestly to 〈◊〉 , that Clement seems to 〈◊〉 the Jewish Government a Pattern of the Christian , which others before me have done : as Dr. H. in his Dissertations , and Dr. 〈◊〉 , Cod. Can. &c. l. 2. e. 11. But Mr. Mede deserves particularly to be taken notice of , who has more than once declared his Judgment in this matter . Let us hear him teaching us that , In things for which we find no rule given in the New Testament , there we are referred , and left to the Analogy of the Old. He instances in St. Paul arguing , for the maintenance of the Ministers of the Gospel ( 1 Cor. 9. 13 , 14 ) in Infant Baptism , in hallowing the first Day of the Week , in the three Orders , Bishops , Priests and Deacons , asserted by Jerom to be derived from 〈◊〉 , his Sons , and the Levites ; and Lastly , in this Passage of St. Clement to the same purpose . Once more He Expounds those Words , in Clemens Romanus to the Corinthians — We ought to do all things in Order , as the Lord has commanded , putting the Question to himself thus , Where has the Lord commanded this ? and answering himself thus , In the Analogy of the Old Testament . Now Clement in the next following parts of his Epistle , treats in general of the time when the Christian Ministrations were to be performed , the place where , and the Persons by whom . If then the Analogy of the Law was a Divine Commission unto the Christians , if the Temple of the Jews , a Precedent of the Christian Churches , if the Jewish Sabbath , of the Christian Lord's-Day , why not the Levitical three Orders of the Christian 〈◊〉 , Priests and Deacons ? But that which is of most moment is , that many other Fathers following Clement ( as Jerom , Synesius , Cyprian and Firmilianus , of whom I have spoken elsewhere ) did not forget to allude or appeal to the Law of Moses , in confirmation of the three Orders of Church-Officers among the Christians . St. Cyprian said , He had a Divine Law to punish his rebellious Deacon , Quoting Deut. 17. 12. Numb . 16. 1. Here He thinks himself invested with the same Authority as Aaron was , and through Aaron to have received it from God. The like we meet with in several other Epistles . And indeed the names Sacerdos , Sacerdotium , Altare , Sacrificium , Oblationes , &c. so familiarly used by the Ancients ( and by our Clement himself ) to express the Christian Officers , and Offices , imply as much . It may then with Reason be supposed that Clement intended the same . 2. As I acknowledge Clement did not totidem verbis assert the Orders , so I observe that though He expresly mentions two only , yet he affirms no where , that there were two only kinds of Officers in the Church of 〈◊〉 , and no more . Or thus , though he mentions two only , yet he denies not expresly , but that there might be a third . 3. I join issue with Mr. O. that Clement ought to be expounded by the Scripture ; but surely not by the two places only which he has alledged , all the rest being laid aside . The Epistle then of Clement must be Expounded by the Whole Scripture , and what Intimations of three Orders are any where therein to be found . This has been done already , and needs not be drawn in here again , to lengthen and confound the Argument . Only thus briefly to the two Passages adduced by Mr. O. Though St. Paul , Philip. 1. 1. mentions Bishops and Deacons only , and no third Superior Officer in that Church : yet Chap. 2. 25. 〈◊〉 calls Epaphroditus ( by whom he sent this Epistle ) the Apostle of the Philippians : and though 1 Tim. 3. ch . He names Bishops and Deacons only , and no third Officer , yet ( as I hope has been sufficiently made out ) he had constituted Timothy Ruler of the Church of Ephesus , and particularly of the Elders there . So that there were at Philippi three Orders , an Apostle , Bishops ( or Presbyters ) and Deacons . Likewise at Ephesus , Timothy the Ruler of that Church , and Bishops ( or Presbyters ) and Deacons : and the same is to be believed of the Church of Corinth , when Clement wrote to 'em , if we will suffer our selves to be guided by Scripture and Reason . 4. That Clement exhorted the Corinthians to be subject unto the Presbyters , is certain . But so did Ignatius require , that the Churches should be subject to their Presbyters , tho' at the same time he urged the Christians , and specially the Presbyters themselves to be subject to the Bishop . The Flock may be subject to the Presbyters , and at the same time they and the Presbyters ought to be subject to the Bishop . Again , that the Presbyters governed the Church in common , is not questioned , but that they did so without a Bishop , is no where expresly said . Lastly , that Clement expresly mentions no Chief Bishop at 〈◊〉 , I own ; especially , not by the name Bishop : but still He seems to speak of an Order of Church-Officers , Superior to , and distinct from Presbyters . Page the second commending , the peaceable Behaviour of the Corinthians , in time 〈◊〉 , He writes , that they had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Subject to 〈◊〉 Rulers , and giving convenient honour unto the Presbyters . And again p. 〈◊〉 . Let us worship the Lord Jesus Christ , let us reverence our Governours ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Let us honour our Presbyters . One would think here is sufficient Intimation of an Order of Church Officers Superior unto Presbyters , and distinct from them . 5. Clement was himself Bishop , or Supreme Ruler of the Church of God at Rome , being ( as 't is thought ) the same Person that we read of Philip. 4. 3. Now 't is not at all likely , that Clement a Person of unquestionable Piety and Integrity , being a Prelatical Bishop himself at Rome , should approve or countenance the Presbyterian Parity at 〈◊〉 ; and that those two Apostolical Churches , should thus widely differ in their Form of Government . 6. It may deserve our Observation , what Clement writes towards the Conclusion of his Epistle , p. 69. thus — Whoever among you is Generous and Charitable let him resolve thus , If the Sedition , Contention , and Schisms are risen on my account , I 'll be gone where-ever ye will , and whatever the People require , that I 'll do : only let the Flock of Christ , and the Presbyters set over them , live in Peace . Methinks the Author in these Words , plainly enough distinguishes between that Generous Person first spoken of , and a considerable part of the Presbyters immediately after mentioned separately from him . This Generous Person was it seems settled in some Post or Office , by one Party of the 〈◊〉 , or atleast continued in it , against the Mind and Inclination of the Rest. From hence sprang the Quarrels and Schisms among ' em . Now what Office could this be , but that of the Prelatical Bishop ? He could not be a meer Presbyter , for he 's plainly distinguished from them . And besides , 't is not to be imagined that one common Presbyter , equal with the Rest , should have been the occasion of such a dangerous Schism , or that his Absence should immediately put an end to it , as 't is here imply'd . Nor will any one ( I believe ) say , that He was a Deacon , much less an Ordinary Believer . He was then ( as I conceive ) the Prelate of that Church : but not acceptable to one party of the 〈◊〉 , and on this Occasion the Peace of the Church was disturbed . Clement not intermeddling among 'em as to the Merits of the Cause , advises this Generous Person out of Charity , and for the Peace of the Church , to abdicate and depart from his Office , to the end , some other succeeding with the Universal Consent of the Corinthians , by this means a Period might be put unto their Divisions . In further proof of this , I offer unto Consideration , what I long since wrote in my Clement upon the Margin , but was not so happy as to refer to the Author whence I had taken that Note ; 'T is this , That from the Passage of Clement's Epistle just before set down at length 〈◊〉 and others , after him conjecture , that Clement was named by Peter to be Bishop of Rome , and the Apostles immediate Successor , but refused it for a like Reason , that he here exhorts the Generous Person at Corinth , to lay down his Office. Now 't was very proper for Clement , to urge his own reason and example , and especially since his Modesty , and Condescension gained him afterward the Affections of that Church , and at length advanced him unto the Bishoprick of Rome . The like he hints unto this Generous Person , as a Motive to him to resign , in the next Period . He ( says Clement ) who shall do thus , shall procure to himself great Glory in the Lord , and every place ( every Church ) will receive him . The Passage in Epiphanius whereof I speak , is in English as follows — Peter and Paul , were both the first Apostles and Bishops of Rome , then Linus , afterward Cletus , and next him Clement , Contemporary of Peter and Paul. Nor let any one wonder , that others before Clement received the Episcopacy from the Apostles , seeing Clement was their Contemporary . Whether He received Ordination to the Episcopacy , and declined it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whilst they ( the Apostles Peter and Paul ) surviv'd , for He says in one of his Epistles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I depart , I am gone , let the People of God abide in Peace , designing this for others Good and advantage : or whether , &c. It may perhaps be objected , that Clement ascribes not the Corinthian Schisms to that one Generous Person only , but to some misunderstandings between the People , and the Presbyters , some of the latter being not suffered to continue in the exercise of their Ministry any longer at Corinth . So 't is intimated , pag. 58. in these Words — It would be no little Sin in us , to cast off those ( Presbyters or Bishops ) who have discharged the Office of their Ministry , 〈◊〉 and without blame : for we see that they have removed some ( Presbyters ) whose Conversation was laudable , and who exercised their Ministry among you blamelesly . Brethren , &c. All that needs be answered hereunto is , 1. Clement manifestly teaches elsewhere , that the Schism arose on the account of one ( or two Persons ) p. 62. 'T is ( says He ) a shame , an arrant shame , and unworthy a Christians Conversation , that the ancient and most firmly established Church ( of Corinth ) should raise Sedition against the Presbyters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for one or two Persons : that there being a Difference among them about their Bishop ( that Generous Person ) it must needs follow , that the Presbyters were involved in the Controversy , and by Consequence , that some of 'em were deserted , and laid aside by those of the People , who had an aversion to the Bishop ( that Generous Person so oft mentioned ) as well as to some of the Presbyters , who stuck close to him . 2. It may reasonably be thought that the two Persons here spoken of , were the Bishop in Possession , and the other whom the Corinthians would have advanced into his 〈◊〉 . In short , if 〈◊〉 if what on this Head has been offered for the clearing the 〈◊〉 of the 〈◊〉 〈◊〉 , and the meaning of the Epistle ( which to us at this distance is dark enough ) be of any moment , it may then be allowed , that Clement has intimated , that there was at Corinth a Prelatical Bishop , and that the Reason why he makes no plainer mention of him , but was forced himself to interpose , in procuring the Peace of the Church of Corinth , was the Prejudices a great part of the Presbyters , and People had conceived against their Bishop , who was 〈◊〉 unable by his own Authority , to allay the Heats and 〈◊〉 〈◊〉 'em , and for that cause was advised by Clement Voluntarily to surrender his Office and depart . It is not an uncommon thing for Authors to comprehend three Orders of Church-Officers in two Words , or at least to mention two Orders only , when yet they acknowledge a Third . This Dichotomy is to be met with in the Scripture it self . The three Officers of the Jewish Church , are frequently expressed by Priests and 〈◊〉 , wherein 〈◊〉 High-Priest , who without controversy was a Third , is included . 〈◊〉 himself in this Epistle takes notice — That the Priests and Levites , came out of Abraham's 〈◊〉 ; meaning the High-Priest also , as I presume will not be denyed : For he also came out of the Loins of Abraham . Clemens Alexand . in his 〈◊〉 , cited by Mr. O. speaks there only of the two Orders , Presbyters and Deacons , in the Christian Church , and yet elsewhere , he reckons up expresly the Bishops also with the other two . In the former place , 〈◊〉 Presbyters must comprehend Bishops ; at least they ought not to be excluded , though the Author there omits them . So 〈◊〉 in his Apologetick comprehends Bishops , and Presbyters under one common Name Seniores , yet he 〈◊〉 distinguishes the Three Orders , in Lib. de Baptismo c. 17. Optatus Milevit . an hundred times o'er acknowledges the three Orders , yet once he contents himself , to express 'em in two Words only , Bishops and Deacons . There are ( says he in the place cited ) on the Margin ) quatuor genera 〈◊〉 , Four Orders of Men in the Church ; but he sums 'em up in three Words , viz. Bishops , Deacons , and the Faithful . It may deserve observation , that at this time of the Day , and with Optatus , ordinarily Bishop signify'd the Prelate of a Church ; shall I then be allowed hence to infer there were either no Presbyters , or no Prelatical Bishops according to this Fathers Judgment , because forsooth , He here mentions 'em not distinctly ? It cannot be fairly Collected hence , as every one 〈◊〉 . This is manifest that Optatus , in those two Words , Bishops and Deacons , must understand the three Orders , Bishops , Presbyters and Deacons , else He loses one of his four Orders of Men in the Church . Besides saying here ( sicut supra dixi ) he refers us backward to p. 16. and p. 51. in both which places he mentions 〈◊〉 Bishops , Presbyters and Deacons . Wherefore the Premisses considered , 't is reasonable to believe , that Clemens Romanus likewise did , in the same manner express the three Offices of the 〈◊〉 Church in two Words , comprehending the Prelate in Bishops and Deacons . It ought not here to be forgot , what St. Chrysostom has observed , 〈◊〉 of old were called Bishops also and 〈◊〉 : for in deed Presbyters in some things resemble both . They Minister ( like Deacons ) unto the Bishop-whilst he Officiates , and are subject unto him as the other are : But they Minister in the Word and Sacraments , as well as the Bishop does , and have under him the over-sight of some part of the Flock : for which reason they may not incongruously be called Bishops . But , Blundel ( and his Followers , I remember ) to reconcile unto their own Hypothesis , the different way of the Fathers reckoning up the Ministerial Orders of the Christian Church , asserts , that sometimes they conform their Language to the Scripture and Apostolical Age : At other times to their own Customs , and the Ecclesiastical Constitutions . In the former case they use the Dichotomy mentioning only Presbyters ( or Bishops ) and Deacons : in the latter they divide 'em into three Ranks , Bishops , and Priests , and Deacons . But this device will not do their Work , and must be laid aside , for the following Reasons . 1. St. Cyprian , against whose Testimony for Episopacy this Distinction was principally levelled and framed , though He often falls into the Dichotomy , yet asserts , the Divine Right of Bishops . Cum hoc igitur ( sicut omnis Actus Ecclesiae per eosdem praepositos gubernetur ) divina lege fundatum sit — The Government of the Church by Bishops is ( says He ) founded upon a Divine Law. That the Praepositi here are meant Bishops is not to be doubted of , if we look backward unto the foregoing parts of this Epistle . He begins it thus — Our Lord , whose precepts we ought to Reverence , and Observe , establishing the Honour of the Bishop and the Churches affairs , says , &c. And again he adds — Hence the Ordination of Bishops and the Affairs of the Church , pass through the course of 〈◊〉 and Successions , so that the Church is established on Bishops , and every Act of the Church is governed , per eosdem Praepositos , by the same Praepositi , that is , Bishops . If then Bishops were by Divine Right in the Judgment of Cyprian , he must speak in the Language of the Apostolical Age , where the Divine Right ends , as well as his own , when he reckons up the three distinct Orders of Bishops , Presbyters and Deacons . But of this see more in Mr. Dodwell's 10th Cypr. Dissertation . Nor can these Praepositi and Episcopi , be understood of Presbyters : for Cyp. ( whatever any may fancy of Praepositi ) never calls Presbyters , Bishops ; Nor could he conformably to his own Writings . He professes thus of himself and other Bishops — Neq , enim quisquam nostrum Episcopum se Episcoporum constituit . None of us makes himself a Bishop of Bishops . But if the Presbyters were Bishops , then Cyprian was a Bishop of Bishops . 2. Optatus in the same Breath , in one short Period expresses himself both ways , as well in the Bipartite , as in the Tripartite Form. Therefore he must surely be understood to respect one and the same Age in the same Sentence . If he had therein an Eye unto the Apostolical Age , Blundel's Distinction is of no Advantage to our Adversaries . Still upon that supposition , there were three Orders in the Apostles time : If He referred to his own Age , then although He comprehends 'em in two Words , yet was there three Orders of Ministers in the Church . 3. Ignatius can with no Colour of reason be supposed to look to any other than the Apostolical Age , wherein he lived a great while , and was Martyr'd but about ten Years after the Apostle St. John. His three Orders therefore Bishops , Presbyters and Deacons , were not , strictly speaking , of Ecclesiastical , but Apostolical Constitution . By consequence Blundel's device makes nothing for the Identity of Bishops and Presbyters . 4. It no manner of way relieves our Adversaries , from our Argument grounded on the Scriptures , which use the Dichotomy , and in it comprehend the three Jewish Orders , the High-Priests , the second Priests and the Levites . In conformity whereunto the Fathers , may be thought to have summed up the Christian Ministers in two Words also . If it be asked , with what Congruity could the Fathers so often fall into this Dichotomy , and yet at the same time believe the three Orders to be by Apostolical Constitution ? The Answer is easy . Except the Ruling part , that 's to say , the Administration of the Church Government , and Discipline , otherwise the Presbyters were and still are among us , as it were equal to Bishops , sc. in the Ministry of the Word and Sacraments , wherein they Officiate as effectually as the Bishops themselves : for which Reason they may be accounted the Bishops Peers , and both not unfitly called by one common name . Even as I before observed from St. Chrysoftom , Presbyters are comprehended in Deacons , as agreeing in some things common to both . 8. And in the last place that which I insist , and chiefly rely upon , as a just Answer unto the Argument grounded on St. Clement's Epistle to the Corinthians is this , that 't is drawn only from a Negative , Clement's not expresly mentioning the three distinct Orders , which I contend is unconcluding . I have oft enough produced Instances out of Scripture , of the Apostle's not constantly remembring all the Church-Officers in their Epistles , and frequently mentioning none at all . To keep my self within the Compass of my present Province , the Ecclesiastical History , Ignatius , whose great Design in all his other Epistles was to assert , and vindicate the three Orders of Bishops , Presbyters and Deacons , passes 'em all over in his Epistle to the Romans . But 't is no good Consequence that therefore the Church of Rome , had not in it so much as a Presbyter or a Deacon . It may farther be considered , that much more an Argument deduced from an Author's silence can be of no force , when there are other positive , and express Witnesses attesting the Truth brought into Question . If a Witness deposes , that John and Richard , were engaged in the Murder of Robert , this shall not quit Thomas , if another Witness swears he also had an hand in the Assassination . Clement mentions Bishops ( or Presbyters ) and Deacons , not so much as intimating , that there was a Prelate at Corinth ( let that now be supposed : ) But his Contemporary Ignatius , has again and again testify'd that there were Bishops , Priests and Deacons in several Churches , to which he wrote , and particularly in his Epistle to the Ephesians , that there were these three distinct-Officers , throughout the World as far as he knew , and by consequence at Corinth ; Though Clement , for Reasons best known unto himself , thought not fit to mention the Prelate . Nor can it with Reason be pleaded , that Ignatius was ignorant of the Government of this Apostolical Church of Corinth , as I suppose it will be granted . From the whole then I gather that Clement's Silence is no good proof , that there was no Prelatical Bishop at Corinth , because his Contemporary is positive there was ; which now brings me to the Testimony of Ignatim in this Controversy . CHAP. II. Ignatius his Testimony . IGnatius , Clement's Contemporary , the Disciple and Friend of St. John , the Apostle , and Martyr of Jesus Christ , has so plainly , so fully , and so often in his Epistles , given in his Testimony unto the three distinct Orders of Church-Officers , Bishops , Priests and Deacons : and I have so exactly , and at length cited his Words in T. N. p. 59. 60 , 67 , 68 , 69 , 70 , 71 , 72 and 73. that one might justly wonder , this Truth should any longer be called into Question , after so clear Evidence produced . Mr. O. has sundry things to throw in our way , which I must consider in their Order , and remove , if it be possible . 1. Mr. O. would bring the credit of these Epistles into suspicion , as if it were not agreed among the Learned , whether they are Genuine , That Daille endeavoured to prove 'em Spurious , and La Roque with great Judgment , reply'd unto the Learned Bp. of Chester , Dr. Pearson , who had endeavoured to confute Monsieur Daille , in his Vindiciae Epist . S. Ignatii . Ans. The Genuineness of these Epistles was never questioned by any Learned Man , that I know of , since Dr. Pearson published his vindication of 'em , save by Monsieur La Roque , who attempted to support Monsieur Daille but without success . I never heard he gained any one Proselyte . 'T is confessed , I have not read that French Gentleman's Book , the Reason whereof is , that when Dr. Pearson was by his Friends dealt with to make a Reply to La Roque , the Wise Man answered , There was no need of it , that La Roque had advanced nothing of Moment against his Vindiciae , and that the Authority of St. Ignatius's Epistles remained still unquestionable . This I remember very well was the common Discourse among us many Years ago , in the University of Cambridge , and the Event confirms it : no Body now daring to deny them , not the Dissenters themselves , though sometimes in general they would have 'em pass for uncertain . It 's not intended hereby to disparage Monsieur La Roque in the least . His Misfortune was , that , He undertook the Defence of an ill Cause against a Potent Adversary , in such a Case the Learned'st Man in the World , must be forced to retire with dishonour and disappointment . But for Mr. O. to say that , 'T was not agreed among the Learned , &c. when one only Learned Man is to be found that stands out , is too much ( I think ) to offer unto the World , as if the Balance were even , and the Learned equally divided about the Genuineness of Ignatius's Epistles . I am perswaded Mr. O. himself believes , what Bishop Pearson has proved 'em to be , though he would 〈◊〉 that they are yet doubtful : But enough of this . 2. Mr. O. further contends , There are strong presumptions , that the Church of Ephesus consisted of no more Members than could Ordinarily meet in one place , and had but one Altar , at which the Congregation Ordinarily received the Lord's-Supper . And again , that Ignatius's Bishop was but the Chief Pastor of a Church , which Ordinarily assembled together for Personal Communion : that the Bishop's Diocess in Ignatius's time , and long after , exceeded not the Bounds of a Modern Parish . Finally ( up and down in the Defence ) that as the Presbyters could do nothing without the Bishops , so neither could the Bishops without their Presbytery , which is an Argument of their Parity , and that ( as elsewhere he , and generally all other Dissenters make Ignatius's Bishops ) they were but the Moderators in the Presbyteries , and those not for Life neither but temporary only , as many of them have affirmed . Ans. The Presumptions Mr. O. means are those He speaks of in his Plea and Defence , as I suppose , grounded upon some slight Passages in the Epistles , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such like , of which enough has already been said , unless their sense could be more certainly determined . For He and I may talk and dispute till Dooms-Days , that thus , or thus those Phrases may or ought to signifie , and at last leave the Matter as we found it , undecided , and every Man to choose what sense he pleases , as his Interest sways him , or as his Affections and adherence to a Cause shall Byass him . Letting then these things pass ; the Answer which I make , shall be to lay before the Reader some Reasons , as will I hope evince the Truth , and prevail with him , to embrace the sense of this Father , which we have already given , and to believe that Ignatius his Bishops were truly Prelatical and Diocesan . And , 1. Were it as Mr. O. affirms , yet the Dissenters are Universally departed even from this Form of Church Government . What one Congregation among 'em has its Bishops , Presbyters and Deacons , and the Bishop the Supreme Manager without whom nothing ought to be done ? But 2. Whereas he tells us , that Ignatius his Bishop was but the chief Pastor of a Church , that is the Moderator of the Presbytery , this cannot be , if we will allow Ignatius to have been a Man of common Sense and Understanding . For what more absurd and impertinent , could have been written than all along in these seven Epistles , to distinguish so carefully between the Bishop , and his Presbyters , and yet all the while the Bishop , was but one of the Presbyters , set up only to Moderate in their Presbyteries , and debates for Orders sake ? Or how could Ignatius direct , ( as Mr. O. pleads ) that the Presbyters , should do nothing without the Bishop , nor the Bishop without the Presbyters , except he thought the Bishop a distinct Species of Officer from the Presbyters , and the Presbyters from the Bishop ? The Bishop then , and the Presbyter must needs be two different Orders , in Ignatius's Opinion . It is objected , that since the Obligation was reciprocal , i. e. the Bishop could do nothing without the Presbyters , as the Presbyters could not Act without the Bishop , the Bishop therefore had no preheminence above the Presbyters . I answer , 1. That however the Bishop must be allowed to have been more than an Ordinary Presbyter , yea at least equal to the whole Presbytery , and to have himself made a distinct Order from it , ( the very Reciprocal Obligation here objected of necessity implies as much ) . 2. Not only so , but as the King is the Supreme Monarch of this Nation , and more than the Lords or Commons , though He can enact no Law without the Parliament , as the Parliament cannot without him ; as the King , I say , makes a distinct State of the Realm ( this I think Mr. O. will grant ) so was Ignatius his Bishop , an Officer different from the Presbyters ( if the Father spake Sense in his Epistle ) and Superior to them . If it be enquired , wherein could his Supremacy consist ? I reply , that after any Laws and Constitutions were resolved on , between the Bishop and the Presbytery , or whatever was known to have been ordained by the Apostles , he had the care and oversight to see 'em executed , and in matters of greatest moment , he generally was the executor of 'em himself in Person , as the King is in the Secular Affairs of this Nation . For as the King does nothing , that is , makes no New Laws without the Parliament , yet he sees to the Execution of 'em after they are once made , and of all other the ancient Laws of the Realm , and that without the Parliament : so the Bishop though he did nothing , that is made no New Constitutions without the Presbytery , yet 't was he who had the care of their Execution , and of the more Ancient , and Apostolical Decrees and Traditions . It must necessarily have been so , if Ignatius his Epistles carry any Sense in them . But perhaps a positive proof of all this will be demanded from me out of the Epistles . To this purpose , then observe , 1. What Ignatius writes to the Ephesians — Whom the Master ( Jesus Christ ) sends unto the Administration of his own Houshold ( the Church ) we ought so to receive him as we would receive the Master that sent him . 'T is then manifest we ought to look upon the Bishop , as we ought to look upon the Lord ( Jesus Christ ) . Here it appears , that Ignatius accounted the Bishop to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Administrator of the Church or Houshold . 2. That though Ignatius exhorts the Churches to be subject to , and obey the Bishop and the Presbyters also , ( And so He does to the Deacons too , in the Epistles to the Trallians , Philadelphians , and Smyrneans ) : yet he never thus prescribes Obedience to the Presbyters , or the Presbyteries only , or without mentioning the Bishop with and before ' em . But he frequently admonishes the Church to obey the Bishop without express mention of the Presbyters . 3. That though He advises the Church to be subject unto the Bishop and Presbytery ( and to the Deacons also ) , yet he never advises them expresly to do nothing without the Presbyters , or Presbytery . Besides , Mr. O's saying that the Bishop could do nothing without the Presbyters , is without ground in these Epistles , it being never said , Do nothing without the Bishop and the Presbytery , much less simply , Do nothing without the Presbyters . 4. 'T is not to be forgotten , what Ignatius takes special notice of in his Epistle to the Magnesians — You must not abuse or despise the Youth of our Bishop ( Demas ) , but pay him all Reverence , as I know the Holy Presbyters do , who look on the Ordinance ( the Bishop as I take it , or the Episcopacy ) not as a new Device ; but as Wise Men they submit unto him in the Lord , or as the Institution of Jesus Christ. So then the Presbyters were subject and obedient to the Bishop . But where will it be found , that the Bishop is admonished or advised to obey the Presbyters ? 5. When Ignatius was in Bonds ravished from his People , or Church , H thus writes to the Romans — Which ( the Church in Syria ) in my stead now 〈◊〉 the Lord only for its Shepherd . But though the Church of Syria had lost its Bishop , and was then at present without one , yet surely they had not lost all their Presbyters . And if the Church of Syria retained yet her Presbyters , as by the quiet that Church even then had must be thought , they might easily have made to themselves a Chief Pastor or Moderator , out of their remaining Number , and not been destitute of a Shepherd ( as Ignatius bewails ) whole loss or absence at present , could only be supply'd by the chief Shepherd and Bishop of their Souls . Here by the way , the conceit of a temporary Moderator , must be thrown out of Doors . Ignatius was Bishop of , Syria for life : nor could they have another whilst He was living , tho' absent in Bonds . This was the Reason , he so Passionately resented the unhappiness of that Church of Syria , that they were forced to be without a Bishop , which they needed not to have been , if another 〈◊〉 Pastor and Moderator might have been constituted in his absence and Life-time , which by the Presbyterian Principles might easily have been done . 6. Ignatius over and over prescribes , that the Churches should do nothing without the Bishop , and not only so in these General Terms , ( which haply will be understood of his presiding in Presbyteries , and moderating in their Debates for Order's sake ) , but also in particular , that Marriages should not be Celebrated , the Lord's-Supper should not be administred , nor Baptism given unto . Believers without him , without his appointment and approbation . This shews that Ignatius his Bishop , was not only the President in their Synods and Deliberations , but the Supreme Director of the Execution of the Laws , and Rules of the Church , without whose leave the 〈◊〉 could not Marry , nor Administer the Sacraments . 'T is all we desire of the Dissenters , if we might prevail with 'em , that they would not presume to do any thing without the Bishop , and particularly not to Ordain Presbyters . Lastly , Although he often calls the Presbytery the Council of God , and College of the Apostles , yet to keep up the Authority of the Bishop , He then at the same time resembles him unto God himself , or to the Lord Jesus Christ. If then God the Father was Superior to the Apostles , and if Jesus Christ must be confest greater than the Council of the Apostles , so was the Bishop , than the Presbyters or Presbytery , in the Opinion of this Father : and according to the Analogy , and Resemblance in this Author . From the whole 't is ( I hope ) clear to a Demonstration , that Ignatius his Bishops , were more than what Mr. O. means by chief Pastor : or Moderator in their Assembles pro tempore . They were Prelatical , and in the nature of their Office Superior to Presbyters . It remains that we shew , they were Diocesan Bishops , that is , had the oversight of more than one Congregation ; for this is another Objection Mr. O. has raised against our established Diocesan Episcopacy . For Proof hereof let it be remembred . 1. That if there were not in Ignatius his time , de facto Diocesan Bishops , they were at least formed and designed for such , when ever the multitude of Believers should be encreased . It has already been observed , that Titus left by St. Paul in Crete , to Govern that Church , was particularly directed by the Apostle to Ordain Elders in every City , in all , or as many Cities as should afterward receive the Faith , or in Order to convert more of ' em . I gather hence that Titus was intended to be the Ruler of all these Congregations . Let Mr. O. make him a Bishop , or an Archbishop , 't is all one to me ; he was constituted to be Ruler over many Cities and Congregations . Thus at least it was ( I conceive ) in these Asiatick Churches to whom Ignatius wrote , as will hence appear , viz. that every of these Churches was furnished with a Prelatical Bishop , with Presbyters and Deacons under him . To what purpose else so many Presbyters , and such distinct kinds of Orders ? One or two at most might have sufficed 'em at present , especially if it be considered , that the Christians at that time were not in so flourishing a condition , as to be able to maintain so many Church-Officers for one Congregation ; nor was there business enough to employ 'em all in the service of that one Congregation . 'T is then most rational to believe , that so many Presbyters and Deacons , were provided at least for carrying on the Conversion of the Infidels , and multiplying them into several Congregations . But if every Congregation , must have had or was , intended to have a Bishop , we should doubtléss have read of Bishops , ex . gr . at Ephesus , as well as Presbyters in the Plural . Let us then suppose what is most reasonable to admit , that some at least of these Churches had been in Ignatius's time , multiply'd into several Congregations , yet still there was but one Bishop . I do not remember that ever we read of two Bishops , of any one City in all Antiquity , excepting when the Christians of that City were harrassed and disturbed , with Schisms and Divisions . Now who can imagin , that no one City in the World , even in Ignatius's time , ever had more Believers in and near it , than did Assemble for Divine Worship in one place ? Especially in those times of Persecution , when the Christians skulked , and could not with safety meet in great numbers , nor had Rooms capacious enough , and therefore cantoned themselves into several Meetings . Let any one put all these things together , and impartially weigh them , and he will not easily grant that Paradox , that there was no more than one single Congregation in any City ; nor will he make any scruple to believe that Ignatius's Bishop , was at least designed to preside over several Presbyters and Congregations . Lastly , the Negative that there was but one Congregation in any of 'em has not been proved , neither can by any express Testimony . I conćeive it behoves our Dissenters , to make this out before they can throughly justifie their Congregational Churches . But let us now come to particulars , and therefore . 2. Note , that Ignatius stiles himself Bishop of Syria , in his Epistle to the Romans . Now how large a tract Syria contained , I need not say , neither will I affirm he was Bishop of all Syria , taken in its utmost Latitude . But seeing he calls himself , and was Bishop of Syria , 't was more than of the bare City Antioch , as any one will confess . His Episcopal Power must have extended unto some considerable compass of Ground , in the adjacent parts of the Country , else it had been foolish to have pretended himself , to be the Bishop of Syria , when he was only Bishop of Antioch , and of one Congregation there . Will any one then suffer himself to believe 〈◊〉 was Bishop but of one Congregation only ? It cannot enter into my head so much as to think it possible : because it must be supposed there were Congregations in Syria as well as at Antioch : in Country as 〈◊〉 as City . 3. I reckon also that the Church of Ephesus , consisted of more than one Congregation , and my Reasons are 1. As I argued in T. N. p. 145. from Act. 19. 10. That the Church of Ephesus took in all Asia — All they of Asia heard the Word of the Lord Jesus , from the mouth of Paul , who then resided at Ephesus , and there Preached the Gospel first in the Synagogue ( v. 8. ) then in the School of Tyrannus ( v. 9. ) . Asia , I expounded Asia the Proper : but I would crave leave a little to mend that Gloss , understanding it only of some of the nearer parts of it , adjoining unto Ephesus , which belonged ùnto Asia the Proper . And wheras the Historian expresses Himself thus largely all Asia , and yet intends ( as I suppose only the Neigbhouring parts of it , we need not much admire at this , since it is so said to aggrandize and Magnify the success , and Increase of the Gospel . We have an Instance of this kind of expression in the Chapter before us , Act. 19. 27. where the mad and superstitious People of Ephesus Glory of their Goddess Diana , that all Asia , and the World Worshippeth Her : and yet , v. 34. she is called Diana of the Ephesians : at least she was not Worshipped all the World over strictly speaking . So I read Jo. 12. 19. Behold the World is gone after him ; and yet only some Numbers of the Jews followed Christ. In short , by all Asia , is to be understood the Ephesian Asia , or that part which adjoined pretty close unto Ephesus , whither their secular business oft drew the Country People : Their Curiosity first lead them unto the Synagogue and School of Tyrannus , and so they became Acquainted with the Word of the Lord Jesus and embraced it , of these Country Converts we read in this Chapter , v. 31. — And certain of the chief of Asia , which were his Friends sent unto him , &c. Nor is it an unusual thing to call the parts of a Country , near unto the Principal City by the general Name of the Province , whereof it is but a little Member . Thus ( as is before observed ) Ignatius stiles Himself Bishop of Syria ; not of all Syria , properly so called , as will I hope be granted me , but of the Country round about Antioch , which was within the limits of Syria . So then if all they which dwelt in Asia , in the Adjacent parts of Ephesus , as well as in the City its self , heard the Word of the Lord Jesus , both Jews and Greeks , v. 10. and this within the space of those two Years , the Apostle remained at Ephesus , it must be allowed that the Church of Ephesus was too numerous to be contained within one Single Congregation ; and it is reasonable to believe , that there were some Congregations in the 〈◊〉 ( especially in Ignatius's time ) which the Presbyters of Ephesus , in Ordinary , attended under the Bishop . If it be doubted whether these Country Proselytes , or these Country Congregations , were Members of the Church of Ephesus , some Reasons or Evidences to the contrary must be assigned . We read no where of any Prelatical Church ( which must be confessed , the Form of Church Government thereabouts in Ignatius's Time ) nearer Ephesus , than that at Magnesia , distant from Ephesus about fourscore Miles . But that the Country Presbyters and Congregations within the foresaid Tract , did belong unto Ephesus is most probable hence , that the Scripture all along speaks of the Church of Ephesus and of Asia , as one and the same Church : Acts 20. 18. Ye know ( says He to the Ephesian Elders ) after what manner I have been with you from the first day , that I came into Asia . Acts 19. 31. Certain of the chief of Asia . 2 Cor. 1. 8. We would not ( Brethren ) have you ignorant of our trouble , which came to us in Asia . Acts 20. 16. Paul determined to sail by Ephesus , because He would not spend the time in Asia . These expressions could never have dropt from the Holy Pen-Men , except the Church of Ephesus had extended its self , round about in the Country of Asia . We read 〈◊〉 times that when St. Paul speaks of the Affairs of Corinth , He uses the Word Achaia ( whereof Corinth was the Principal City . Rom. 15. 26 , 16. 6. 〈◊〉 Cor. 16. 15. 2 Cor. 9. 2. 1 Thes. 1. 7. ) Which is an Evidence , that the Church of Corinth comprehended a good part of Achaia . From the whole I gather there must needs have been several Congregations , belonging to the Church of Ephesus , even in St. Paul's days , much more in the days of Ignatius , and if so , then Onesimus was a Diocesan Bishop of Ephesus . But Secondly . I also pretended to evince by an Heap of Arguments collected from the Form of Church Government , drawn up by the Assembly of Divines , and Vindicated by the London Ministers after in their Jus Divinum Ministerii Anglicani , that in St. Paul's Time , there were several Congregations in the Church of Ephesus : Mr. O. who tells his Reader somewhere in his Defence , that He has followed and Answered me Paragraph by Paragraph , has made a shift to skip over these Proofs : They come too near the Quick. I shall be forced therefore for that Reason , and the more strongly to Establish my Position to repeat them once more , and so dismiss the Epistles of Ignatius . The Assembly , and the London Divines , undertook to evince by Scripture , that even in the Days of St. Paul , there were several Congregations in the Church of Ephesus , and argued as follows — The Number of Prophets and Teachers at Ephesus were many , Paul continued there two Years and three Months , settled thereabout twelve Disciples , who Prophesied Act. 19. 1. 6 , 7. How should these thirteen Ministers be employ'd , if there were not many Congregations ? compare also Act. 20. 17 , 18 , 36 , 37. where 't is said of the Bishops ( or Presbyters ) of Ephesus , that Paul 〈◊〉 down and prayed with them all , and they all wept sore . Here is a good number imply'd . The gift of Tongues , also was given unto all these twelve Prophets , Act. 19. 6 , 7. To what end , if they had not several Congregations to speak unto in these several Tongues ? The multitude of believers must needs be great at Ephesus . For first , why should Paul , who had Universal Commission to plant Churches in all the World , stay about two Years at Ephesus , if no more had been converted there , than to make up one single Congregation ? Act. 19. 8 , 10. During this space ( secondly ) all that dwelt in Asia ( usually Meeting at Ephesus for Worship ) heard the Word of the Lord Jesus , both Jews and Greeks . Act. 19. 10. At the knowledge of Paul's Miracles ( thirdly ) Fear fell upon all the Jews and Greeks , dwelling at Ephesus , and the Name of the Lord Jesus was magnified , Act. 19. 17. Many of the believes ( fourthly ) came , and confessed and shewed their deeds , v. 18. whereby is intimated , that more did believe than did thus , ( fifthly ) Many also of them that used curious Arts , brought their Books together and burnt them before all Men , and they counted the price of them , and found it fifty thousand pieces of Silver , ( This they would never have done publickly , if the Major part , or atleast a very great and considerable part of the City , had not embraced the Faith , that City being so furiously zealous in their Superstition and Idolatry ) . So mightily grew the Word of God and prevailed , Act. 19. 19 , 20. Paul testifies ( sixthly ) that at Ephesus a great Door , and Effectual was opened unto Him , viz. a most advantagious opportunity of bringing in a mighty Harvest of Souls to Christ. 1 Cor. 16. 8 , 9. Put all these together , how is it possible to imagine upon any solid 〈◊〉 , that there were no more than one single Congregation in the Church of Ephesus ? These are the Assemblies , and London Ministers Arguments , which Mr. O. may do well at his leisure to confute if He can . If He can't , and as I am apt to suspect will not endeavour , then my point is gained . For if even in Paul's days , there were many Congregations in the Church of Ephesus , then much more in the times of Ignatius , the Christian Religion doubtless getting ground continually in those parts upon the Gentile Superstition , as is manifest afterwards from the Churches hereabouts planted , and mentioned in the Revelations ; to which may be added Magnesia and Trallis out of Ignatius's Epistles , none of which are to be found in the story of St. Paul , except Laodicea , that I can remember . Now I will not contend that , every of the Churches spoken of in Ignatius was 〈◊〉 Diocesan , not knowing how early they were planted . But thus much I repeat again , they were intended to be cast into the same Model as Ephefus was , as many be gathered from the Bishops , Presbyters and Deacons fixt in them , which was , as I may say , the Foundation of larger Churches to consist of many Congregations , after more believers , should by the Grace of God , be added unto the Churches . By this time ( I am in some Hopes ) 't is undeniably proved , 1. That the Bishops of those Churches , to whom Ignatius wrote , were Prelatical , that is , were of a Distinct species of Church-Officers , and Superior to the Presbyters , who were subject to them . 2. That they were likewise Diocesan , that is , Rulers over several Congregations , and over the Presbyters and Deacons , who Ordinarily Ministred in them , from whence it must be concluded that the several Passages , of whose Sense Mr. O. and I have disputed , must be so expounded as to be made agreeable to Prelatical and Diocesan Episcopacy . Whether I have done it , is left to the Judgment of the Reader , if He please to consult the T. N. To speak only of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Altar , very briefly , because He alledges the Testimony , of no less a Man , than the Famous Mr. Mede , for one Numerical Altar , and not a Specifical one , as I expounded it . Those Words in Ignatius's Epistle , ad Magnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thought to favour one Numerical Altar , which Mr. O. contends for , of which thus Mr. Mede delivers Himself — Here is a Temple with an Altar in it : For in these Primitive Times they had but one Altar in a Church . Ans. No more have we at this day . Though we have many Churches in a Diocess , yet every Church has an Altar , and but one : and so it might be at Magnesia , for any thing that is yet said to the contrary . But Mr. Mede goes on — It should seem they had but one Altar to a Church , taking Church for the Company or Corporation , of the Faithful United under one Bishop , in the City or place where the Bishop had his See or Residence ; as the Jews had one Temple , and one Altar for the Whole Nation , United under one High-Priest . The Author endeavours to confirm this ( as Mr. O. truly says ) out of Justin Martyr , and St. Cyprian . Ans. But still Mr. O. misrepresents Mr. Mede , as if He were positive herein , which is not so . For 1. Mr. Mede lays down his position very cautiously — it should seem : intimating , it was not very clear from those Words of Ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for these Words many imply only , that every Temple had but one Altar , as it is with us , and yet there might be more Temples than one in the Bishop's Churches , and therefore more Altars . 2. Mr. Mede at the same time , thinketh the Bishop's Churches to have been Diocesan : For though they had not several Altars , yet they had several Oratories or lesser Temples ( says He ) as the Jews had their Synagogues . So that the one Numerical Altar in the Bishop's Church , does not prove his Church to consist of one Congregation only in this Learned Gentleman's Opinion ; no more than the one Altar in the Temple of the Jews , proves there were no Synagogues . 3. Mr. Mede to back his Conjecture , grounded on Ignatius , produces two Testimonies , the one out of Justin , the other out of Cyprian ; and because he is not positive or certain of the Conclusion he draws from them , it will be no breach of Modesty , if I examine whether Mr. Mede has well grounded his Conjecture on those two Fathers . Justin Martyr in his second Apology thus writes — All that live in Cities or Countries , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plural ) meet togeher ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in one place ( so Mr. Mede ) to Celebrate the Holy Eucharist . This Passage does not evince that the Bishop's Church taken for the whole Company of Believers united under him had but one Altar , for which I offer the following Reasons , First , Because Justin here intends not to give the Gentiles an Account of the Politie , and Government of the Christian Churches ; nor how many sort of Church-Officers there were among them , nor how many Congregations under one Bishop , but of the manner of their Divine Worship , and that not in one single Congregation , but in all ; His meaning is that in all Towns and Countries throughout the World , the Christians belonging to any one Congregation , or certain district met together , &c. For all this there might be several Congregations under One Bishop . If I for example should write to a Foreigner , concerning the manner of our Worship here in England , not intermedling with the Nature of our Government , might I not , ought I not to say ? All that live in Towns or Countries ( or where-ever there is a Congregation ) meet together in one place , though at the same time there be many Churches , and many Congregations , united under one Bishop of the Diocess , which thus meet together for Divine Worship ? Secondly , Whereas Justin mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President , who Celebrates the Divine Worship in these single Congregations , there is no necessity of Understanding Him , speaking of the Bishop only . He may using one common Title for both , speak of the Presbyters , who preside over the Divine Worship in their particular Congregations . So Mr. Mede expounds Antistes afterward ; not the Bishop only , but the Bishop or Presbyter , that is , He who Ministers in the Congregation at that time . Thirdly , Supposing He means the Bishop , He does but instance in , and exemplify the Christian Worship , by the most Honourable Assembly , sc. that , wherein the Bishop himself Ordinarily Presided in Person , not excluding others , wherein the Presbyters Ministred . Fourthly , Justin , because he writes in the Plural Towns and Countries , and of Christian Worship in General , or indefinitely must here intend all Christian Assembles in the World : And therefore it may as well hence be concluded , that there was but one Numerical Congregation or Altar in the World , as that there was but one in the Bishop's Church . Upon the whole matter , the Point is no manner of way proved from Justin Martyr . As for St. Cyprian , who condemns the setting up Altar against Altar , it can't thence be gathered , that a Diocesan Bishop had but one Numerical Altar . What this Father blames , is setting up an Altar against the Bishop's Altar , in opposition to it , not in Subordination to and Communion with it . It is true here what our Lord spake on another occasion , He that is not against the Bishop , is for him , and He that is not with the Bishop , is against Him. In St. Cyprian's Time there were several , not Oratories only , but 〈◊〉 stately , and magnificent Churches in the same Cities , and within the limits of one Bishop's Jurisdiction . So Optatus Milevita●us relates — post Persecuit onem apud Cirtam , quia Basilica necdum sueram restituta in DOmum Urbani Carisi consederunt , &c. Many TRaditors ( afterward turning Donatist Bishops ) met the House of Urbanus 〈◊〉 , after the Persecution 〈◊〉 Cirta , because the Temples were not yet restored , &c. Now Cirta was an Episcopal See in Cyprians'ss Time , and Crescens was Bishop of it † , and the Persecution here spoken of was that of Dioclesian , wherein these Temples were taken away from the Christians . They must then have been built before that Emperor's time . It follows hence , that at Cirta the Christians had several Churches before Dioclesian Reigned , that is not long after Cyprian , even in the Third Age ; therefore there were in the Cyprianic Age , several Congregat●●●●●in in the same City , and Episcopal Church , and consequently several 〈◊〉 . For no man can think that among these Basilicae these Magnificent Churches , that one only had an Altar . And so from the whole it may be gathered , that the erecting Altar against Altar , condemned by Cyprian , was not the erecting more Numerical Altars , than one in an Episcopal Church , but erecting them , or any one of them in Opposition to the Bishop . This Father then does not favour Mr. Mede's Conjecture at all . The Premises duly considered , I think Igantius's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Altar was rightly interpreted by me ; since it is made so manifest , that his Bishop was both Prelatical and Diocesan . I need not then trouble my self any further , about the meaning of the other slight Passages objected 〈◊〉 me out of that Father , since they must all some way or other be reconciled with this Hypothesis , and I hope I was not very wide of the Truth in the Tentamen Novum . CHAP. III. Of St. Mark the Evangelist , Founder of the Church of Alexandria . I Having produced the testimony of Eusebius ( Hist. lib. 2. ch . 16 , 17. ) in proof of a multitude of Christians at Alexandria , about the time that Philo the Jew wrote his Treatise , de vita Contemplativa , which was in the Days of Claudius the Emperor , or beginning of Nero's Reign , near fifty Years after Christ , Mr. O. excepts against the Testimony as follows — That this Passage of Eusebius , overthrows the notion of the Learned Assertors of Episcopacy , that a Diocess is the lowest species of a Church : that Eusebius speaks of Churches in the plural : that therefore there must be Bishops of Alexandria , and not one Bishop only : that Mark was an Evangelist , that is , an extraordinary Officer in that Church : that Annianus , Mark' s Successor was not a Bishop of a Superiour Order , but an Honourable President in their Assemblies , and a Moderator in their Synods , without Power of Jurisdiction over his Collegues . Ans. I am not concerned in the private Opinions of Modern Authors , who assert a Diocess to be the lowest species of a Church : nor will I trouble my self to shew how they limit their Notion , and explain themselves in that point , nor whether Mr. O. fairly deduces his consequence from that Passage of Eusebius , 〈◊〉 therefore there must be Bishops , not one Bishop only of Alexandria . Let the Assertors of this Notion see to it , Mr. O's Reasoning , such as it is , affects not me nor my Hypothesis , it being my firm perswasion , that a single Congregation as well as Diocess , is even in Scripture called a Church . Only let it be observed , Mr. O. grants , that there were according to Eusebius , several Churches or Congregations in Alexandria , but how He will Evince there were several Bishops there , I am yet to seek . 'T is moreover supposed , that Mark was an Evangelist ( or an Extraordinary Officer ) : And what then , still Annianus an Ordinary one might succeed him , in the Ordinary Office of Governing a Diocesan Church . See Part the first , Chapter the fifth . And tho' Mark was an Evangelist ( an Extraordinary Officer ) which Mr. O. must confess , and had Power over all the Presbyters there , yet ( says Mr. O. ) Annianus was not a Bishop of a Superior Order , with Power of Jurisdiction over his Collegues , but an Honourable President or Moderator in the Synods . But this is only Mr. O.'s singular conceit ; we are in the present Controversy to be guided by what Eusebius tells us , that Annianus succeeded Mark , in the Administration of the Church of Alexandria . Can any one understand less thereby , than that Annianus received the same , and all the Power of Jurisdiction , that Mark had ? In short , I cannot discern Mr. O. has advanc'd any thing against me , or laid his own sentiments so close together , as to be consistent with themselves . from the Acts. Fourthly , The Therapeutae composed Hymns of divers kinds in Metre , which the Christians did not till afterwards in the Days of the Antanini . Fifthly , The Therapeutae spread themselves throughout the World , and were many in Aegypt , but the Cristians few ; Whereunto it may be replyed . First , the Christians expounded the Law Allegorically , as is manifest from the Epistle to the Hebrews , and some Passages in St. Paul's other Epistles : and besides , though the Jews did endeavour to improve the Law by some Allegorical deductions from it , yet they held Primarily unto the Literal sense , and accordingly observed the Law ; whereas the Christians rejected it in the Literal Sense , and adhered only to the Allegorical . This then proves the Therapeutae to be Christians , rather than Jews . Secondly , it must be confess'd , that the Christian Religion was then New , and the Writings of the Apostles and Evangelists of a later date ; they could not in any reason be called Ancient . Nevertheless Philo , here meant the Writings of the Old Testament , which were out of controversy Ancient , and which the Christians even the Apostles and Evangelists made frequent use of . They may properly enough be called the Christians Ancient Authors . Besides , tho' Philo ( this must be owned ) believed the Therapeutae to be a Sect of the Jews , and because they were conversant in the Writings of the Old Testament , thence Collected , that they were of the Jewish Religion , yet this is no good Consequence . It would not pass ( I think ) if one should say Timothy was no Christian , but a Jew , because the Apostle saith , He knew the Holy Scriptures ( of the Old Testament ) which were able to make him wise unto Salvation . Thirdly , Philo does not affirm the Therapeutae pray'd twice a Day only , but intimates the quite contrary . His Words are , they passed the whole day in exercising themselves , understand , in Prayers , Praises , and other Offices of Piety and Devotion . Hence rather it may be gathered that the Therapeutae , pray'd three times a Day , as did the Ancient , and more devout part of the Jews , Psal. 55. 17. Dan. 6. 10. Acts. 3. 1. as well as the Christians . Fourthly , It is no doubt with me , but the Christians composed Hymns from the beginning , and 't is not unlikely in Metre too , if singing be a good proof of Metrical Praises , Act. 16. 25. Lastly the Christians were spread throughout the World , as the Therapeutae were : for if ( as Ignatius teaches ) Bishops were throughout the World , it follows of necessity that so were the Christians also , in as large a Sense as the Therapeutae . Upon the whole 〈◊〉 here is no proof , that I can see of the Therapeutae being Jews , not Cristians . On the contrary , that they were Christians may be gathered hence , because their Religious Exercises , their Lives and Manners , and their Discipline were conformable to the Christians , even in things peculiar to the Christians . They divided their Substance among their Friends , as the Christians are said to have done in the Acts : The Women among them ingaged into a State of Celibacy , which the Jewish Women would not no ; they observed Lent , or the Fast about Good Friday more strictly , than at other times ; for indeed otherwise their whole Life was Abstinence . In a Word , they had three Orders of Church-Officers : First , they that performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is Presbyters ) , Secondly , they that were employ'd about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is Deacons ) and Thirdly , those that obtained the highest degree of Office amongst them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is Bishops . On these and other accounts ( which I pass by ) Eusebius roundly affirms — I judge that Philo ' s Words are plainly , and without controversy to be understood of Christians . Besides , I cannot easily perswade my self , that Scaliger and Valesius at this distance of time should see further into the matter , than Eusebius , Jerom and Epiphanius , who flourish'd much nearer those Days , whereof Philo wrote . Nor do we ever read of the Therape●●ae , before Philo brought them to Light , for any thing I have found ; and as for Josephus ( who doubtless had read Philo ) he takes no Notice at all of them , 't is probable , because they were Christians . So that I conceive them , to be as New as the Christians , yea Christians , though Philo did not or would not own it , being desirous ( it should seem ) to commend his own Nation and Religion , by representing , the strict Holiness and Devotion of these Therapeu●ae , as of a Sect of the Jews . Nevertheless , we ought here to Remember what Eusebius , almost in the beginning of the Seventh Chapter , has expresly delivered of these Therapeutae , viz. that they were Apostolical Men , 〈◊〉 of the race of the Hebrews ( or Jews ) and for that Reason in a great measure observed the Jewish rites , and institutions , as the Jewish Christians at Jerusalem , and in Judea generally did , even unto the Subversion of the City by Titus . They were then Christian-Jews , or Jewish-Christians , who both believed in Christ , and yet were 〈◊〉 of the Jew , of which kind we meet with many in the Acts of the Apostles . Whoever will impartially consider what has been said , will ( I hope ) be induced to believe they were Christians . I am pretty sure 't is the only way to reconcile the Arguments brought on both sides . The Christians then , ( as I designed to prove ) must have been many at Alexandria , and in AEgypt , whilst Mark presided there or soon after : they had many Churches , and Annianus succeeded Mark in the Government of them , we reading of no other Bishops , then at or near Alexandria , but Annianus ; Mr. O. has not told us of one . Yet Mr. O. pleads — Mark was no resident Evangelist at Alexandria , but a Companion of Peter's , and Paul's in their Travels up and down , with Paul , Acts. 12. 25. ch . 13. 13. 2 Tim. 4. 11. Philemon . 24. Col. 4. 10. with Barnabas , Acts 15. 39. and at Cyprus : with Peter at Babylon , ● Ep. 5. 13. And since he was thus employ'd in divers Countries one after another by these three Apostles , he could not be the Resident Evangelist at Alexandria . Ans. First , all this is nothing to the Argument drawn from Annianus his succeeding Mark , and having the Administration of the Church of Alexandria committed to him ; for he might succeed in the Administration , when the Evangelist left it , and betook himself to another Work. Secondly , I conceive there were three several Persons Named Mark , all to be found in the Scriptures before cited ; for 't is in no wise probable , that Paul , and Barnabas , and Peter , should all have the same Person to be their Disciple and Companion , since they all took a different Course , and Travelled into distant Provinces to propagate the Gospel . Thirdly , Paul fell out with , and separated from Barnabas , who took Mark along with him , Paul refusing it , Acts 15. 28. we never read that they pieced again . 'T is not likely then , that the same Mark should accompany Paul afterwards ; and yet we read of one Mark with Paul , all along in the Texts alledged ; Nor can it be thought that Paul would receive this Mark again , who had deserted him , and for that reason been rejected by him . Fourthly , There was not a right understanding between Peter and Paul , as appears from the Epistles to the Galatians and Corinthians . 'T is not then probable , that the same Mark attended them both . Fifthly , The several Characters and Descriptions , given unto Mark in the places adduced by Mr. O. do 〈◊〉 that there were three of that Name . First , In Acts 12. 12. Ch. 13. 13. Ch. 15. 37 , 39. the Mark in all these Texts spoken of , is either called John only , or John sirnamed Mark : but he quite forsook Paul , and adhered to Barnabas in the last quoted place , Act. 15. 39. This note of distinction imports , that there were other Marks , besides this John. For Secondly , I read of Mark the Nephew of Barnabas , or Barnabas's Sister's Son , Col. 4. 10. He doubtless was the Man , who was Paul's Disciple and Companion , after his separation from Barnabas , and continued with him to the end of Paul's Life . Col. 4. 10. Philem. 24. 2 Tim. 4. 11. But lastly there was a Mark , Peter's Son , and with Peter , when he wrote his first Epistle at Babylon , 1 Pet. 5. 13. For the several Reasons before alledged , he could be neither of the two former Marks , and moreover Eusebius constantly makes him the Disciple , Interpreter , and Follower of Peter . 'T is then incredible , he should have been the Companion of Paul or of Barnabas . This last also is the Evangelist , of whom the dispute is betwixt Mr. O. and me , who is but once mentioned in Scripture , and that at Babylon , which being in Aegypt ( as many with reason hold ) he might be a Resident Evangelist at Alexandria , though occasionally with Peter at the writing that Epistle at Babylon . But 〈◊〉 any will contend St. Peter's Babylon was Rome , be it so what absurdity is it to affirm with Eusebius , that Peter sent him from Rome to Alexandria , where he planted that Church , and departing this life bequeathed the Government of it to Annianus . Yet once more admitting Mark , after he had formed and regulated that Church of Alexandria , to have removed unto some other Cities and Countries ( for I am by no means obliged to maintain that he dy'd there , nor does Eusebius expresly say so , that I know of ) 't is enough for me to affirm with Eusebius , that Annianus took the Administration of that Church of Alexandria , after Mark left it . To conclude , if there was but one Mark , who sometimes was with Peter , at other times with Paul and Barnabas , then with Barnabas alone , after that with Paul again , and lastly with Peter , yet this hinders not , but at last he settled at Alexandria . Neither will his occasional removals thence at the Apostle's call , destroy his Residence , See part the First , Chapter the Fifth , whither I refer the Reader for Satisfaction : 'T is high time now to consider Mr. O's Plea , on this Argument . I am referred to Page . 126. St. Jerom is the only Ancient Author , that has any thing of the particular manner of Church Government established , by Mark 〈◊〉 Alexandria , and on whose Authority the Presbyterians very much rely . What he says is — The Alexandrian Presbyters , from Mark to Heraclas , and Dionys. call'd one chosen from among themselves , and placed in a higher degree , I say , called him Bishop . But he tells us not , who chose him , nor who Ordained him , so that we are yet at a loss , as to one main part of the Controversy , for any thing Jerom has discovered to us . Only one would have expected , that if the Presbyters at any time had Ordained their Bishop , this Father would not have failed to let us know it , for the Honour of himself , and those of his own Order . He also informs us in the same Epistle that — One Presbyter was set over the rest for a remedy against 〈◊〉 and this was done Postea , that is , after John's two last Epistles , those of Paul to Timothy and Titus , and the first of Peter were written : for Bishop and Presbyter , were all one till then , as He supposes , and we must be made to believe . But 't is very hard to believe all this upon the credit of Jerom : Nay , Jerom himself did not believe it , if we may believe him : for he confesses , that Paul made Timothy Bishop of Ephesus . How then comes in this Postea , after he had quoted St. Paul's first Epistle to Timothy ? For if ever 〈◊〉 was made Bishop of Ephesus by Paul , 't was before St. Paul wrote that Epistle . And if so , how comes Jerom to say , that the devise was formed — Postea , &c. that is , after the Writing of that Epistle , that is , after Timothy was made Bishop of Ephesus . All that can be said , the good Father writes somewhat confusedly , and is inconsistent with himself . But to let this pass at present . One thing only is very observable , that if St. Paul constituted Timothy Bishop of Ephesus , if James was Bishop of Jerusalem , statim 〈◊〉 Apostolos , and if Mark appointed a Bishop to be chosen , and set over 〈◊〉 of the 〈◊〉 at Alexandria , then this Remedy against Schism was found out , and establish'd in the Apostle's Days , it being certain , that Mark dy'd before Peter and Paul , or 〈◊〉 I might argue to the same purpose , from another Passage in Jerom , who affirms , that Mark himself was the first Bishop of Alexandria . Therefore this Remedy against Schism was prescribed in the Apostle's Days , and by the Apostles also , and therefore Bishops must needs be of Divine Institution , even in the Opinion of Jerom himself . But still the difficulty remains , who chose and Ordained the Bishop , after Mark was gone . Here Mr. O. thinks He has caught us , having found an unquestionable Testimony , that the Presbyters at Alexandria , both chose their Bishop , and Ordained him , yea , and Ordained one another : So 't is testified by 〈◊〉 in his Origines 〈◊〉 , set forth by Mr. Selden many Years ago . His Words are , Mark appointed Hananias ( or Annianus ) first Patriarch ( or Bishop ) of Alexandria , and Twelve Presbyters his constant Assistants , to the end , that when the Patriarchship was vacant , they should chuse one of their own Number , should lay hands on his Head , and bless him , and create him their Patriarch : then after that they should elect some Eminent Person , and make him 〈◊〉 in the Room of him , who was made Patriarch , that so there should be always Twelve 〈◊〉 , &c. This Mr. O. calls a full proof of Presbyters , chusing and creating their Bishop , and that by Imposition of Hands , and Benediction or Prayer , also of Presbyters making Presbyters . Before I give a direct reply , I will try what can he gathered from this Narrative of Eutychius , in favour of Episcopal Government . First , 'T is Natural , hence to gather that Mark , not so much as dreamed of a Parity between the Bishop and his Presbyters . His conceit was there should be Twelve Presbyters , answerable to the Apostles , and a Bishop , 〈◊〉 them like Christ over his 〈◊〉 . Secondly , By this Constitution of Mark' s at Alexandria , Episcopacy must be acknowledged , the first Government set up in that Church , and because Mark was an inspired Evangelist , it was Divine also . Thirdly , Note , that according to Eutychius , the Presbyters were to chuse their Bishop , and not the People , which the Dissenters will not very well like of , Fourthly , That the Presbyters Ordained new Presbyters , which will scarce go down with the Dissenting Congregations now a Days . Fifthly , That excepting accidents the Patriarch or ( as Mr. O. ) the Moderator of the Class was chosen for Life , which the Presbyterians will not allow of . Sixthly , That the Dissenters are every whit , as much departed from the Observance of St. Mark' s model , as they can pretend we are , yea , and much more too . Thus much being premised ; that which I would reply to 〈◊〉 his story is , that he is the first that told it , that he is an Author of no Credit , and that there are considerable exceptions to be made against him , and his Tale. They are as follows — First , He is acknowledged by Selden himself , to have lived but in the Tenth Century , about 900 Years after the pretended constitution of St. Mark. He alledges no Writer or Records known unto us , from whence he received this account , nor is it known that there were any such . Besides , Jerom who was several times in Egypt , knew nothing of this , which is very strange , 〈◊〉 should 500 Years after , and when their Records had been destroyed by the Saracens . It must then rest upon the credit of 〈◊〉 himself alone , and what that is will appear by and by . In the mean time this Tale of 〈◊〉 must not pass , being wrote by one , who lived at so great a distance of time from the matter of Fact , delivered by Him without any other known Ancienter Author to support him , besides , He is an Obscure Writer Pop't up into the World to serve a cause , and therefore cannot Merit belief . Secondly , 〈◊〉 differs from many Authors of more Unquestionable Authority than himself . He differs from Ignatius , who affirms that Presbyters ought to do nothing without the Bishop , not Baptize , not Marry , not Celebrate the Eucharist without the Bishop : but according to 〈◊〉 , they Ordained without him . He differs from Eusebius , so far at least as to relate , what Eusebius knew nothing of . It is very strange that Eusebius so diligent , and so exact an Historian , so curious , and inquisitive a Searcher , into the Antiquities of the most Eminent Churches , from their first Plantation , particularly this of Alexandria , should not have discovered any thing , of the Presbyters Ordaining their Bishop and one another : that , he that has acquainted us with the Names of all the Patriarchs from Mark to Alexander , the precise Order of their Succession , the Year when every Bishop succeeded , in what Emperor's Reign it was , and sundry , other remarkable things which happened in that Church , should be wholly silent , and ignorant of this Constitution , of St. Mark. More over 〈◊〉 says , that Mark wrote the Gospel which bears his Name , in the first Year of Nero's Reign : but Eusebius affirms , it was done in the Days of Claudius , Nero's Predecessor . Eutychius tells us , that Mark was slain in the first Year of Nero , Eusebius not till the Eighth at soonest . He differs from St. Jerom too who reports , that all the New Testament was wrote in Greek , except the Gospel of Matthew ; but Eutychius will have it , that Mark wrote his in the Latin Tongue . Briefly , then he differs from some Authors ( quoted by Selden himself ) in whom he read of three Presbyters , Seven Deacons , and Eleven other 〈◊〉 Officers , of what Character is not said ; whereas Eutychius mentions Twelve only , and all those Presbyters : on these accounts , then he is of very little credit . Thirdly , He relates many things in his Annals ( whereof these Origines are a part ) against the Faith of all approved History . He makes the Council of Nice , to have consisted of 2048. Bishops , which is not credible : He says , Peter was crucified in the Twenty Second Year after Christ : and he reckons Origen a Bishop . Fouthly , Even in these Origines , he is not at one with himself . He writes , that Mark went unto Barca to preach the Gospel , that then Claudius Caesar dy'd , and Nero succeeded him : that in the Reign of Nero , Peter the Prince of the Apostles , wrote the Gospel of Mark , with Mark in the Roman Tongue , and in the City of Rome , and yet that Mark was slain at Alexandria , in the first Year of Nero. But if Mark was Martyr'd at Alexandria , in the first Year of Nero , it cannot be , that he was at Rome with Peter in Nero's Reign , and joyned with him in Writing the Gospel . Fifthly , Eutychius's story seems most improbable , and in my Judgment overthrows its self . For if the Presbyters had the Power , first of chusing , and then Ordaining one from among themselves to be Patriarch , and after that , Ordained the new Presbyter also , to what purpose was a Bishop created ? was he to be a Bishop of Clouts , to sit in his Chair and gravely to look on , whilst the Eleven Presbyters Chose and Ordained the Twelveth , and he have no Hand in it ? Sixthly , The Origines consists of so many Childish , Ridiculous , and Absurd Relations , that no wise Man can given any credit to so trifling an Author . That story of Mark' s going to a Shoe-Maker or Cobler , to have his Shoe-Latchet mended ; of Hananias pricking his Finger with the Awl , and thereupon growing Angry : of Mark' s 〈◊〉 him with a Promise to heal his Finger , if He would belive in Christ : of Hananias believing and being cured ; and Lastly , of Mark' s Baptizing him thereupon , and making him Patriarch of Alexandria , is to me incredible . Another of the like Nature , is that of Alexander's desiring that the Patriarch of Alexandria , should not be called Papa , whereas it had been decreed before in the Days of Heracles ( I suppose for distinctions sake ) Bishops being stiled Fathers , therefore it was judged fit , that the Patriarch should be Honoured with the Title of Grand-Father . But-why Alexander should be so Self-denying , as to refuse an Honourable Title , which several of his Predecessors had had beforehim , is to me a Mystery . Again , that wonderful design of Mark ( as 〈◊〉 reports it , to have always the exact Number of Twelve Presbyters in Alexandria , appears to me not very Solid . Lastly , of the same stamp is , that request of Peter to be crucify'd with his Head downward , that he might not have the Honour to die , in the same manner as Jesus Christ did . I fancy , that Peter never requested such a thing , or if He did , that Nero never granted it . Seventhly , Whereas Eutychius would make us believe , that Mark' s Rule about the Presbyters of Alexandria ( not the Neighbouring Bishops of Egypt ) chusing and Ordaining the Patriarchs , and Presbyters continued unto the Days of Alexander , ( who must therefore be the last that was Ordained by the Presbyters , about the Year 310. ) : Yet St. Cyprian , who flourish'd above 60 Years before Alexander , has something that makes me suspect the contrary , and that Mark establish'd no such Order at Alexandria , St. Cyprians's Words are these — Propter quod diligenter de Traditione divina , & Apostolica observatione servandum est , & tenendum , quod apud nos quoque , & fere per Provincias Universas tenetur , ut ad Ordinationes rite Celebrandas , ad eam plebem Cui Praepositus Ordinatur , Episcopi ejusdem Provinciae proximi quique conveniant , & Episcopus delegatur plebe presente , &c. This is part of a Letter , written by the Bishop of Carthage , to the Churches of Leon , Asturica , and Emerita in Spain : from whence 't is manifest , that this was a Divine Tradition , an Apostolical Practice , that the Bishops of the Province should Assemble , Chuse and Ordain a new Bishop , and that it universally obtained , apud nos ( says the Father ) among us in Africa , and almost in all the Provinces in the World , in the Roman Empire besure . And I take Cyprian to be a much trustier Author , than Eutychius , or Jerom either . To support this Testimony of St. Cyprian , I produce the First , of the Apostolical Canons , which were collected before St. Cyprian , at least a good while before the Nicene Council ( as Dr. Beverigde has shewn ) wherein , as is by Selden pretended , the Custom of Alexandria was alter'd ; but 〈◊〉 cannot be , as may be gathered from the first Canon aforesaid , which runs thus — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If then this Apostolical Canon was in force before the Council of Nice , then it was not the Nieene Council , which altered the Alexandrian Custom , as Eutychius and Selden suppose , it having been a much more Ancient practise , it seems for the Provincial Bishops , to Ordain Bishops . And so Eutychius is mistaken in this point also . If ever there was such a Rule establish'd by Mark at Alexandria , of Presbyters Ordaining Bishops , or Presbyters , it was changed before Alexander or the Nicene Council , yea , before St. Cyprian's time . Eighthly , Whereas Eutychius asserts , there were no Bishops in Egypt till Demetrius , it is proved to the contrary by that most Learned Prelate Bishop Pearson , from several good Testimonies , and particularly from the Vetus Vita Marci , and Rabanus Maurus Abbot of Fulda , of both which Mr. Selden likewise takes Notice . The former writes thus — Pentapolim pergit ( Marcus ) & Ordinans Episcopos , per Regiones illas , & Clericos ; iterum Alexandriam venit . The latter thus — Ordinaverat ( Marcus ) pro se Episcopum Annianum , 〈◊〉 quoque longe lateque 〈◊〉 Episcopos . Mr. Selden to avoid the force of these Testimonies has invented this Shift , sc. that Mark made these Bishops in Pentapolis only , and not in Egpyt . If one ask'd why Mark should make Bishops in Pentapolis , and not in 〈◊〉 also , it would be hard for Mr. O. to give a satisfactory answer to it . Besides 't is said , that Mark made Bishops , per Regiones illas , doubtless the meaning is through all the Countries , that he travelled between Alexandria and Pentapolis ; and surely Egypt was one of them . And why should one Patriarch or Bishop , suffice for Alexandria and all Egypt , but not for Pentapolis ? Except Mr. O. would be so kind as to furnish us , with so early an instance , of a vast City and Province , under the Government of one single Bishop . It cannot then be questioned , but that there were from the beginning Bishops in the Province of Egypt , as well as one in the City of Alexandria . Ninthly , Whereas Eutychius says , that Mark appointed the Twelve Presbyters to chuse their Patriarch , and by Imposition of Hands , and Prayers to Ordain him , yet Bishop Pearson has produc'd several good Authorities to the contrary , shewing they were not Ordained by the Presbyters ; as first the Apostolical Constitutions attest . Of Abilius who succeeded Hananias — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Jerom's Chronicle , we read that Abilius was chosen ex Presbyteris , & 〈◊〉 Graecorum Traditionem a Sancto Luca Ordinatus est , that is , Abilius was chosen out of the Presbyters ( or from among them , as Jerom has it , not by 〈◊〉 ) and according to the Tradition of the Greek Church , was Ordained by St. Luke . Furthermore 〈◊〉 , who wrote the Lives of the Alexandrian Patriarchs , informs us , that Cerdon who succeeded Abilius , and Cerdon's Successors unto Demetrius , were Ordained by the Bishops out of that Region , that is , Egypt , I suppose . By all which it appears , that there were Bishops in Egypt before Demetrius , who Ordained the Patriarch , or Bishop of Alexandria . Tenthly , It is not like , that 〈◊〉 had any Authentick Records , belonging to the Churches of Alexandria and Egypt , the Saracens having destroy'd and burnt 'em all , long before Eutychius was born ; so that where he wanders from the Truth , or when he 〈◊〉 , we must conclude , he fram'd his Annals , and Origines out of his own Brains , or some uncertain Monkish Traditions and Legends , then currant among them . To conclude , supposing the Alexandrian Presbyters , by St. Mark' s appointment , did Elect the Patriarch or Bishop , yea , and Ordain him too , yet it must be confess'd , that Bishops ) however chosen and Ordained ) are as early as he , and by Divine Right , St. Mark being a Person inspired , and consequently having Authority from God , at least from the Apostles , to establish the Government of the Chuches , which he founded , with what Face then could Selden produce these Origines , to justifie the Presbyterian design in the late Troubles ( I do not now say for altering the way of choosing , and Ordaining them ) but for quite extirpating Episcopacy ? Or with what Colour of Reason can Mr. O. argue against Episcopacy , and blame us for not observing the supposed Method of chusing and Ordaining our Bishops , 〈◊〉 himself and his Partizans are undermining the Fabrick , which St. Mark is confest to have built , and levelling it to the very Foundation ? Let our Adversaries first conform themselves to this Rule of St. Mark , let them in every City chuse , and Ordain a Bishop for Life , unto whom themselves , and all the Faithful in the City and Country adjacent must be Subject , and unto whose care and conduct , the Administration of the Ecclesiastical Affairs may chiefly be committed , and when they have done this , then let them lay before us this special Author Eutychius : It will be time enough then to consider farther of him : Mean while it seems not fair nor honest , to bring this Fabulous instance on the Stage against us , which they themselves will not be guided by . The 〈◊〉 is Eutychius , of whom we have been speaking , liv'd about 900 Years distance from the 〈◊〉 by him related , without any intermediate Testimony to confirm his story : He differs in many things , from several good Authors of much more credit than himself : He relates things against the Faith of all History ; he contradicts himself , 〈◊〉 own story 〈◊〉 its self , he intermixes many little Foolish and very improbable Remarks , he is contradicted by more Ancient Writers , yea , and more unquestionable than himself ; Jerom , whose design and Argument needed it , makes no mention of that Constitution of St. Mark , and lastly , the Dissenters themselves observe it not . By this instance therefore ; 〈◊〉 they do us harm they do themselves no good , yea , rather hereby they condemn themselves . But Lastly , against the Testimony of 〈◊〉 , I lay that of 〈◊〉 . Echellensis de Orig. Alexand. Ecl. which I borrow from the Bishop of Worcester . Echellensis tells us out of Severns Alex. Bishop of the Asmonaeans , and of the Sect of the 〈◊〉 or 〈◊〉 , that after the Death of the Patriarch , the Presbyters met together and prayed , and proceeded to Election : The first Presbyter declared it belonged to them to chuse their Bishop , and to the other Bishops ( in Egypt ) to consecrate him . To which the Bishops then present assented , only saying , if he were worthy they would consecrate him , whom they chose , but not otherwise : So then they had it seems , a Negative Voice in the Election . And Elmachinus makes this a Constitution of St. Mark in the first Foundation of that Church , and saith it continued to the Nicene Council , about which time it was ordered , that the Bishop might be chosen from any place or Church whatever , and this was all the Alteration in the Constitution of the Alexandrian Church at the Council of Nice , whatever Selden or Eutycbius say to the contrary . CHAP IV. Of the Syriac Translation of the New Testament . MR. O. argues , that the the Syriac 〈◊〉 , which is so very Ancient , that is comes nearest in time to the Original , useth not two Words , one for Bishop , another for Presbyter , as our Translation and the Greek do ; but it hath only Kashishaa : The Word in Chaldee , and in Syriac , signifies Presbyters . From whence we are to conclude , that in the Opinion of the Syriac Translators , Bishops and Priests ( though two Words in the Greek ) are nevertheless but one , and the same Species of Church-Officers , and therefore express'd but by one Word in the Syriac Translation , which properly signifies , 〈◊〉 , or Elders . First , Supposing all this true , viz. that Bishop and Presbyter in Scripture denote , one and the same kind of Church-Officer , in the Judgment of the Syriac . Translators , who therefore described them by one Word only in their own Language : Yet this hinders not but that there was another Order of 〈◊〉 Rulers , Superiour to Bishops and Presbyters . Thus much ( I take it ) has been abundantly proved already in the Tentamen Novum , 〈◊〉 and Titus , being such Church Governours , Superior to the Bishops and Presbyters , though not distinguish'd by any Special and appropriate Title . So that , if all Mr. O. has here said , and his Deduction from it were true , 't will do him no Service , nor us any disadvantage in the present Cause . But. are commonly invested with all those Powers , which Inferiors have ; but Inferiors cannot pretend to all the Power , that Superiors have . 'T is no wonder therefore to me , if Bishops are sometimes stil'd Presbyters , since the Apostles themselves in Scripture , and Bishops oftentimes in 〈◊〉 are so called . Therefore . Thirdly , Mr. O. has not got the least advantage of us , by starting this Criticism about the Syriac Translation : But rather has lost ground , so far as these Translator's Authority will go . For because he thought it a good Argument on his side , that the Syriac Translators of the New Testament ( as He imagined ) used not two Words for Bishop and Presbyter , but one only , sc. Kashishaa : it follows , that because 't is found to the contrary , that they used several other Words , none of which are employ'd to express Presbyter by , this ought to be taken as a good proof on our side , that even in the New Testament there is a distinction , between the Order of a Bishop , and that of a Presbyter , if Mr. O's own way of reasoning has any force in it . Finally , if the Syriac Version be so very Ancient as Mr. O. thinks , one might believe Ignatius to have had an hand in the Translation : For he was a Bishop of Syria . And who then can imagine the Translators to have so-much as Dream'd of the Identity of Bishops and Presbyters ? CHAP. V. Concerning the Church-Government , in the North-West parts of Scotland . THere is an Argument for the Government of Churches and Ordination by Presbyters drawn from the Scots , who being converted to Christianity about the Year 200. ( as is thought upon the Authority of Tertullian ) had no Bishops among them , but were Ruled by meer Presbyters only , and that for 〈◊〉 Centuries after . The Dissenters argument grounded on this Tradition , is more at large thus , according as it is urged by Mr. Baxter their Oracle , as I find in the History called an Account of Church-Government , &c. by My late Lord Bishop of Worcester . First , Mr. Baxter tells us of a sort of Men called Culdees , that first guided the Affairs of Religion in Scotland long before the coming of Palladius , and yet were not Bishops , but Monks and Presbyters . Secondly , That these Culdees chose some few among themselves to be as Governours to the Rest , whom Writers called Scotorum Episcopos , Bishops of the Scots . Thirdly , That these New found Bishops of the Scots , had only the Name of Bishops , about which he ( Mr. Baxter ) will not contend with the Episcopal Party . By the way , nor will I contend about the Name Bishop , but Mr. Baxter acknowledges , that they were as 〈◊〉 to the Rest. And here is the thing which is more than the Name only of Bishops . Fourthly , That afterwards 〈◊〉 began a Higher sort of Bishops , but the Culdees still kept up the greatest part against him . Fifthly , That Columbanus his Monastery , in the Isle of Hy restored the Culdees strength ; and the Monks out of that Island , were the most prevailing Clergy of Scotland , who had no proper Episcopal Ordination , but bare Election and Ordination of Presbyters . This piece of History is just 〈◊〉 all over ; one would guess 't was Eutychius his Mark , who first converted these Northern - Britains , and setled the Government like unto that at 〈◊〉 . But against all this , I have in the first place to ask , who in good earnest , converted these Northern - Britains ? Mr. O. thinks it was the Southern - Britains . I will take him at his Word , and then demand , whether it be not most reasonable to believe that the Northern - Britains did , with the Faith receive the same Church-Government , as the Southern had , who converted'em : And that the Southern - Britains has Bishops among them from the beginning , is out of doubt , and confess'd by the Elders , and Messengers of the Congregational Churches , met at the 〈◊〉 , October the 12th 1658. In the Preface of their Declaration ; that its true in respect of the Publick , and open Profession of Presbytery or 〈◊〉 , this Nation had been a stranger to each way , it is possible ever since it had been Christian i. e. till about 1640. It is without all doubt to me , that the Southern - Britains , very early received the Christian Faith , and perhaps in the Apostle's Days , and by St. Paul too , as My 〈◊〉 Lord of Worcester has made very probable , both from the Testimony of many Fathers , and some considerable Conjectures of 〈◊〉 own . But the Question is , whether the Inhabitants of the North , and North-West parts of Britain beyond Edenburgh , received the Faith before Columbanus , settled in the Island of Hy or Jona . Our 〈◊〉 will have it , that these North People became Christians , at least about the Year of Christ 200. and from that time ( until 〈◊〉 came among them ) were governed by Monks and Culdees , who were Presbyters only . This Opinion is grounded chiefly on a known Testimony out of 〈◊〉 , who writes that the Faith of Christ had then 〈◊〉 unto 〈◊〉 loca Romanis 〈◊〉 , and these places must needsbe the North-West parts of 〈◊〉 beyond Edenburgh , which the Romans had 〈◊〉 subdued . Now Tertullian flourished about the end of the second Century , or beginning of the Third . Ans. This Passage of 〈◊〉 reaches not the point ; it can't be hence deduced what was the Government of that Church , supposing those Northern parts , were thus soon converted . 〈◊〉 might have been 〈◊〉 up there for any thing we know or find proved : And it is likely , it was so , if ( as Mr. O. 〈◊〉 ) they received Christianity from the Southern - 〈◊〉 , as I observed before . But let us look more narrowly into 〈◊〉 〈◊〉 , that some parts belonging to the 〈◊〉 , were then become 〈◊〉 , 〈◊〉 . those who had not yet submitted their 〈◊〉 unto the 〈◊〉 〈◊〉 . But who 〈◊〉 were is the Question . Some think they were the Britains next beyond the Picts Wall. who were not Conquered by the Romans , and besides were small , and inconsiderable Conversions , no Church being formed or established among them : For so 〈◊〉 in the place cited mentions many other Countries , where happly some few scattered Christians lived , though no Church was regularly established . Now though this is sufficient to convince me , that the People of the remote North and North-West of Scotland ( now so called ) beyond Edenburgh , were not meant by 〈◊〉 ; yet foreseeing it will not satisfie others , whose Interest and Cause will not suffer them easily to be perswaded , I will therefore take the Liberty to offer my own Thoughts unto the Readers Consideration , My Conjecture then is , that the Loca Britannorum Romanis inaccessa referred unto by 〈◊〉 , were no other than Ireland . Ptolomy reckons the Islands of the World thus . First , Taprobane the Greatest : The next was ( GREAT ) Britain , otherwise 〈◊〉 Albion , and the Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Island of the Britains called Ireland . And Pliny says , Albion was named Britany , yet all the Neighbouring Island were called Britannies , and that Ireland of Old time was inhabited by Britains . Aristotle ( or whoever was the Author of that Book de mundo ) Witnesses , that there were in the Ocean two the greatest Islands in the World , called 〈◊〉 ' ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Albion and Ireland . Thus much I have gathered from Mr. Cambden . I shall add one of my own Collection from Dionysius de situ Orbis , who speaking of our Western Ocean says . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who then can doubt , but that Ireland was meant by 〈◊〉 's Britannorum loca , as well as any other places of the Britains , since 't is well known the Romans never carried their Arms , nor extended their Conquests , so far as unto that Island , although they were not ignorant of the place , be sure in Tertullian's Days , no nor in Augustus's time , when Dionysius the African wrote ? 〈◊〉 himself in the same Period adds , and Multarum Insularum 〈◊〉 〈◊〉 , many Islands unknown to us , where the Gospel had got footing . But least the unwary Reader should think these very Words overthrow my Opinion , and that the Island , Ireland , being unknown to 〈◊〉 , cannot be meant by the Loca 〈◊〉 〈◊〉 inaccessa , it must be noted that by 〈◊〉 , he intends such Islands with whom they had no Commerce in Ordinary , nor an exact account of . 〈◊〉 that they were wholly ignorant of them cannot be ; for then 〈◊〉 must talk at Random and Nonsense . How could He say , that Christianity was propagated in these Islands , if they were altogether 〈◊〉 . There is a passage in Archbishop 〈◊〉 , I must not 〈◊〉 over . Neither did Celestine employ less care about freeing the Britains from the Pelagian Heresies — a Bishop being Ordained 〈◊〉 the Scots ; while be studies to preserve the Roman Island Catholick , 〈◊〉 also made the Barbarous Island Christian , the former whereof was Great-Britain , the latter Ireland . The forecited Words are 〈◊〉 's which Vitus Basinstochius † thus expounds , and thereby illustrates Tertullian . When Prosper said Britannies , doubtless 〈◊〉 called the Roman Island , Britain , and the other Island called Barbarous , he understood to be Ireland , whither the Power of the Roman 〈◊〉 't is believed never came . It will be Objected hence , that therefore because the Pope is here said to have sent a Bishop ( 〈◊〉 is meant ) and by him made Ireland Christian , Ireland embraced not the Faith till that time , 〈◊〉 about 430. by consequence 〈◊〉 is not to be understood of Ireland . But I reply , First , That Prosper and 〈◊〉 , must be supposed to speak a 〈◊〉 de Rome , as believing none were good Christians , but who depended on the Pope . Besides , Ireland was Christian long before this , as the story of 〈◊〉 proves . But Secondly , It may with Reason 〈◊〉 supposed , that a great part of Ireland was yet unconverted . Or Thirdly , The Scots a Foreign People , 〈◊〉 , and Barbarous had more 〈◊〉 invaded , and Conquered them , and withal very much impaired the Christian Religion , ( as the 〈◊〉 once did here in England ) nevertheless , that about the Year 430. the Christian Religion , by the Preaching of 〈◊〉 , or rather St. Patrick was restored again . If it be demanded of me , how I prove , that Ireland became Christian before 〈◊〉 , I reply , 't is proved by the same 〈◊〉 , others would prove that the North and North West of the now Scotland , was so early converted , that is , by 〈◊〉 's Testimony ; and which 〈◊〉 the must likely conjecture , must now be left to the Reader . The summ is , if 〈◊〉 may as well speak of Ireland , as of any other place , here is then no proof of so early a Conversion in the utmost North of Great Britain . But let us hear what Mr. O. has advanc'd in this Controversy : For indeed my business is with him . He begins then and Acquaints us . The Histories of Scotland tell 〈◊〉 their Churches were Governed by 〈◊〉 without Bishops , for above 200 Years , and therefore had 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 . In confirmation hereof , Mr. O. cites Hector 〈◊〉 , John Major , and 〈◊〉 〈◊〉 , and indeed these are the best and the most Ancient and only Witnesses , that can be produced in that Cause , except the invisible 〈◊〉 , who at best was but in the Eleventh Century . But these were the most Errand 〈◊〉 of Legends as ever appeared in publick , having no Author , no Records before them , to support what they affirm concerning their Country and its affairs . Thus much my Lord of St. 〈◊〉 in his Historical Account has objected against these , and other such Fabulous Historians : And Mr. O. who has read this Learned . Bishop , ought not to have urged these 〈◊〉 , unless 〈◊〉 had taken off the Bishops Exceptions against them . True , he tells us , Archbishop 〈◊〉 〈◊〉 〈◊〉 with Approbation , 〈◊〉 〈◊〉 E. 〈◊〉 . p. 〈◊〉 . 799. 800. But when I consult Archbishop 〈◊〉 , I find him indeed citing these Authors , page 800. but not , no not 〈◊〉 Himself , with Approbation , unless his very citing them must 〈◊〉 taken as an Approbation of them , which I must 〈◊〉 Mr. O. is his 〈◊〉 . For the said Archbishop in his Preface to that Book 〈◊〉 , the Reader would object against him , the Obscurity and little Credit of many of his Authors ingenuously Confesses , that he had gathered together a 〈◊〉 of all manner of Authors , good and bad , new and old , to the end 〈◊〉 〈◊〉 Historian might from thence pick , what seemed to his purpose and probable : But that otherwise ( he 〈◊〉 ) 〈◊〉 was not so void of sense , 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 of Monmouth , or Hector Boethius , or any other of the lower Form , as 〈◊〉 of 〈◊〉 thing of 〈◊〉 〈◊〉 . Hence it follows , that Archbishop 〈◊〉 cites them not with Approbation , especially not 〈◊〉 , and therefore not 〈◊〉 〈◊〉 , who is the vir gregis , the 〈◊〉 and Leader , in all the Romantick Stories of the Antiquity of the Scotch Nation and Church . It is to be observed Hector Boethius , the last of the three takes upon him to mend the former , Fordon , and Major , saying ( what Mr. O. leaves out ) Palladius was the first , that was made Bishop , by the Pope among the Scots ; whereas in former times , Bishops were taken out of the Culdees and Monks , the People chusing them . Here then the Witnesses do not agree among themselves : For Fordon says without Bishops , and Major Presbyters only , but Boethius plainly intimates the Scots had Bishops in former times , though not of the Roman Stamp , nor thence sent unto the Scots . Palladius was the first of the Roman Bishops , not the first Bishop . Whoever chose'em is nothing to our purpose : The Scots had Bishops before Palladius , according to Boethius , who were pickt out of the Monks and Culdees : But he says , not Ordained by them . It may as well be affirmed , that because our Bishops at this Day are taken out of the Presbyters , that therefore they are Ordained by them . Lastly , The said Archbishop Usher , there produces another Testimony out of John Baly , who Writes — Palladius was sent among the Scots , that he might establish the Episcopal Order among them , after the Roman Fashion , for ( He adds ) the Scots had before that time their Bishops , and ( other ) . Ministers , as it was among the Britains after the Asiatick Manner . But it pleased not the Romans ( the Popes ) who affected Ceremonies , and hated the Asiaticks . But though the Scots were Anciently the Inhabitans of Ireland , yet says Mr. O. these Authors call the Ancient Inhabitants of ( the now ) Scotland , by the Name they were known in their own days , and to them Palladius is thought to have been sent . True ! But 't was their ignorance or worse , nothing being more clear , than that the Ancient Inhabitants of the now Scotland , were Britains and Picts , not Scots . This is fully made out in the Historical Account of the Church-Government , &c. as well as by Archbishop Usher's Authorities , to whom I refer the Reader . Whereas Bede l. 5. c. 10. relates , how that Columba was the first Teacher of the Christian Faith , among the Tramontane Picts , to the North , Mr. O. thus glosses on that Passage — He was the first Bede knew of , implying there were others before , that Bede knew not of . Ans. At this rate all Authorities may be eluded : And all the Testimonies produced by Mr. O. in favour of his Cause , may easily be laid aside . Bede 〈◊〉 no other , yet the contrary is true ; thus , I may say , Fordon and Major talk of Presbyters and Monks , among the Scots without Bishops : That is , that they knew of ; but however there were Bishops among them Bede himself gives not the 〈◊〉 occasion for this gloss , but is as positive herein , as any Writer can be . And he is a better Witness in these Matters , than Fordon , Major , and Boethius . These talk of matter before their time a 1000 Years , without any Authority to back their Relations : Bede , of things which happened but about 140 Years , only before his time . For 〈◊〉 flourished Anno 560. and Bede was born Anno 707. and flourish'd 735. In short then Bede might well understand what happened at 〈◊〉 , and among the Northern Picts , the English Saxons , having so lately received Christianity from the Bishops , sent hither by Columba , and his Successors . Mr. O. goes on to acquaint us , Christianity was much more Ancient in the North of the now Scotland , and that 't is proved by Bishop Cowper . Ans. Bishop Cowper , laboured under the common Disease of easily believing , and advancing the Antiquity and Honour ( as he thought ) of his own Nation . He brought no Testimony of Credit , but that out of Theodoret , which belongs unto the Southern Britains ( for of Tertullian's we have before Treated ) . But Mr. O. would be resolved in some Queries . First , When the Fathers mention Joseph of Arimathea , Simon Zelotes , &c. to have Preached the Gospel in Britain , what reason have we to exclude North Britain ? The zeal of those Apostles and Apostolical Men , and their Charity would Prompt them , to endeavour the Propagation of the Gospel throughout Britain ; and part of the now Scotland , belonged then to the British Kings . Ans. I know no Father that mentions Joseph of Arimathea , and Simon Zelotes , except haply Dorotheus , who is the Father of a Thousand Lyes , or Fordon , Major , Boethius , Fleming , Balaeus , and such other later and Legendary Writers . I can give several good reasons against the North - Britains being so early converted , and good ones too , as I think Britain Anciently was divided into very many petty Kingdoms : None of the Princes received the Faith very early ( that we know of ) save Lucius perhaps : The Romans never penetrated into the now Scotland , till a good while after , and it was by their means in part , that Christianity spread its self . The Picts in North - Scotland never stoop't to their Yoke , which rendred their Conversion more difficult . And something ( I hope ) in this point may be ascribed unto the Secret Will and Providence of God. Can Mr. O. give me any other Reasons than such as these , that the Saxons and Angli in Germany , who over-run Britain , were no sooner converted , tho' Tertullian reckons the Germans in General , to have been Christians in his time ? Nor were the Apostles themselves , nor the Apostolical Men always Successful in their endeavours . St. Paul was forbid to Preach in Asia , Acts , 16. 6. 'T is a wretched way of proving a matter of Fact in Question , from such slender Probabilities . By the like Arguments one might prove , that all Europe , Asia and Africa , embraced the Gospel a Thousand Years since , even the most Northern Scythians , the most Eastern Indians and Seres , and the Africans about the Cape of Good-Hope . In short , though Paul plants , and Apollos Waters , yet 't is God , who gives the Increase . 'T is certain the Apostles themselves did not always take Fish , where-ever they cast their Net. Our Lord foretold them as much , directing them therefore to shake off the dust of their Feet , as a Testimony against them , that rejected their Doctrine . But enough of Mr. O's first Query . Secondly , He asks if the North - Britains received their first Conversion by Men sent from Rome ( as seems from Bede , E. H. l. 3. c. 4 ) How came they to keep their Easter , after the Eastern Manner . Ans. This is accounted for by the Bishop of St. Asaph , and Mr. O. ought to have acquiess'd , or else refuted the Bishop , and not thus frivolously repeated the bare Objection about Easter , without Vindicating it against the Bishop . But he seems to read Books on purpose to furnish himself with little Objections ; not with a disposition to hearken unto Reason , but to Spin out , and continue disputes , for Ever . Besides , the North Britain ( here so called by Mr. O. ) is by Bede in his History described , to be the most Southern part of the now Scotland , adjoyning vnto England , and called Galloway or Annandale , on this side Edenburgh . But what is this , to the Northern Tramontaene 〈◊〉 , beyond Edenburgh , whither we say the Romans , neither Gentiles nor Christians , nor the Christian Religion , ever reached before Columba settled at Hy , who also came thither not from Rome , but Ireland . Mr. O. farther pleads these words of Bede . I. 1. ch . 13. That by the Pope Palladius was sent primus Episcopus ad Scotos Creden tes . therefore the Scots were Christians before Palladius . Ans. If this Testimony be adduced to any purpose , 't is to prove , that the Tramontane Picts received Palladius , their first Bishop from 〈◊〉 , the Roman 〈◊〉 , that before that time they believed , and had Presbytery only , but no Bishops , because Palladius was the first . Now to shew the Disingenuity of this Suggestion , it must be noted very briefly out of the Historical Account , that by Scots , are here meant the Scots in Ireland , that Bede has not a word of their form of Government ; that some Copies read ad Scotos convertendos , which would imply , that they were not yet Christians ; that primus ( in Prosper , whence Bede is thought to have taken his Narrative ) in some Copies is read primitus , that is , formerly ; that Palladius and Patricius , were designed for the Primates only , or the first Bishops in rank ; and finally , that 't is true , Palladius was the first Bishop , sent into Ireland by the Pope ; Yet there were Bishops before that Time , of which Number Archbishop Usher produces Four. This was the first attempt of reducing Ireland to the Obedience of the Pope . I 'll say nothing of Mr. O's confessing Palladius was sent into Ireland . Plea 148. Mr. O. now promises us an Instance of Presbyters Ordaining in Scotland : 't is that of Segenius a 〈◊〉 , and the Abbot of Hy , who with other Presbyters Ordained Bishop Aidan and Finan . Bede H. E. l. 3. 5 , 15 Ans. But Mr. O. acknowledges that there were Bishops at Hy , and in that Province from Bede , lib. 3. ch . 4. and the Ulster Annals agree hereunto . What need we say any more to resolve this difficulty ? Some Bishop with the Abbot and his Presbyters , laying hands on ( as our Custom is at this Day ) Ordained Aidan , For to what purpose were these Bishops among them , if not to Ordain ? The Government was in the Abbots Hands : the Presbyters were able to Minister in the Word and Sacraments : The Bishops bufiness then was certainly to Ordain . Mr. O. excepts against the Ulster Annals , as not being attested by any Author of that Age : And yet they agree in most things with Adamnanus , and with 〈◊〉 , and are a little relied on by Archbishop Usher . Mr. O. urges ( a Bishop being supposed in the Monastery at Hy ) He was subject to the Abbot , and thinks he has here sufficiently reply'd , to My Lord of St. Asaph's Solution of that difficulty ; I do therefore add thereto . Ans. Nothing is more certain than that Bishops were wont to be in Monasteries . I read in Theodoret , of eleven residing in those of Egypt , from their Youth up to their Extreame Old Age , and when they were Bishops too . Theod. E. H. l. 4. ch . 22. Now though the Bishops of the Province were subject to the Abbot of Hy , yet it must remembred also , that the Abbots Jurisdiction extended it self throughout the Province . No wonder then , if the Provincial Bishops were 〈◊〉 to the Abbots : Rule and Order required thus much . If one of our English Bishops should 〈◊〉 into a College of Oxford , and readmit himself a Member of the University , He becomes thereby subject unto the Head of that College , and to the Chancellor within the Precincts of the University . And that I may not fain a case , some of our Bishops have held a Prebendary of a Collegiate Church in Commendam : He is thereby subject to the Dean therein , all matters belonging to that Church , even as 〈◊〉 says , the Provincial Bishops were to the Abbots of Hy , viz. within the Abbot's Jurisdiction . But we know for all this the Chancellor of Oxford , and the Dean of a Cathedral cannot Ordain . Besides , the Abbots of Hy , though they retained an External Government over all in the Province , the Bishops not excepted : Yet as to the Episcopal and Ministerial Acts of Religion , in that Age belonging to Bishops , the Abbots gave place to Bishops , as 〈◊〉 appear from the following story , in My Lord of St. Asaph , It was it seems the Custom at that time , for the Priests being all equals to break the Lord's Bread in the 〈◊〉 together . A certain Bishop being then at Hy , and not discovering his Character , was by Columba invited to break the Lord's Bread with him : But Columba at length discerning him to be a Bishop , would have the Bishop break the Bread alone , as Bishops then used to do : which shews that notwithstanding the Abbots Temporal Jurisdiction ( as I may call it ) Columba acknowledged the Episcopal Order , to be Superior to that of a Presbyter . Lastly , Bede's inusitato more ( for the right understanding whereof , I refer to the Historical Account ) implies , that this was but one singular , and unprecedented example . One Swallow , and such a one as was never seen before , does not make a Summer . One might then here justly cry out with 〈◊〉 , Quid mibi profers 〈◊〉 Ecclesiae consuetudinem ? Cum 〈◊〉 Turba 〈◊〉 , and the Whole World was Episcopal . The first person sent into Northumberland , from Hy was one described only , but without a Name in Bede . Returning back to Hy without 〈◊〉 , Aidan is appointed and Ordained unto the Episcopacy : in whose Ordination it is probable his Predecessor , a Bishop was concerned : for he was then present among them . Mr. O. alledges , he is called only 〈◊〉 a Priest ; but this is disputing a small point by Halves : for if Aidan was a Bishop so was his 〈◊〉 : And of Aidan 't is said — Ipsum esse dignum Episcopatu : and then in the next Chapter , 〈◊〉 〈◊〉 Aidan at his Ordination , 〈◊〉 Antistes . So then in Bede's Language Antistes is a Bishop , and the nameless Person we speak of is called so a little 〈◊〉 : He was therefore a Bishop , if Aidan was . Lastly , Aidan belike was a Presbyter before he was Ordained Bishop of Northumbria : if so , to what purpose was he Ordained , if not to a distinct Office ? I do suppose all Mr. 〈◊〉 Material Objections are accounted for by this time , and his Proofs of Presbyterian Ordination invalidated . I will conclude this Chapter with two Observations . First , It cannot with any reason be imagined , but that there were Bishops in the Province of Hy , because Columba , the first Abbot thereof came out of Ireland ; there we read of Bishops among whom he was educated , convers't freely with them , and was Ordained by them . He was Ordained Deacon by Finian Bishop of Meath , and was an Intimate Friend of Columbanus Bishop of Laghlin , and Ordained Presbyter by one of them , most probably by Columbanus , from whom also he might take his Name , as Eusebius Bishop of Caesarea , did that of Pamphilus , Hist. Account c. 5. After he was Abbot of Hy , he propagated Bishops among the Northumbrians , from whom our English Saxons derived . On this account it was my Lord of St. Asaph argued , that the Scotch Ordinations must needs be Episcopal , meaning those at Hy : which he confirmed by this Consideration , because the Romans ( Austin the Monk , and his Associates ) did not dislike the Orders , that they found in the British Church , as being Episcopal , though derived from the Monastery of Hy. To this Mr. O. excepts , that if by British Bishops be meant the Church of South Britain , 't is not to the purpose as we observed before . Ans. Nothing is more plain than that my Lord Bishop meant the Church of South Britain . Whatever Mr. O. observed before is not Material , but my Lord Bishop's Observation is manifestly to the purpose . For if the Romans did not dislike the Orders of the Church of South Britain , they could not dislike the Orders of Hy , because the South Britains derived their Orders from Hy , and doubtless were the same : and the reason they disliked neither was because they were Episcopal , as were the Romans and all the World beside . Mr. O. adds , if the Orders 〈◊〉 at Hy , be intended as not disliked by the Romans , yet ( says he ) the Romans were not so ignorant of the Privileges of Abbots as to dislike their Ordinations , which are allowed by that Church . Decret . Greg. Abbas , si sit Presbyter , conferre potest Ordinem Clericalem . Ans. Ordo Clericalis may possibly here 〈◊〉 neither the Episcopal nor Presbyterial , nor the Diaconal Order , but the Inferior Orders only , such as the Sub-Deacons , Acoluthists , Exorcists , Psalmists , Lectors and Door-keepers . But that the Episcopal Order is not meant , is to me past dispute : For the Romans never allowed an Abbot Presbyter to Ordain a Bishop that I heard of . Secondly , If this Privilege was allowed by the Roman Pontifs to the Presbyter , Abbots . It was allowed to such of them only , who 't is likely owned the Jurisdiction of the Roman See. But not unto those , who refused subjection to it , as did the Abbots of Hy , Mr. O. knows very Well . This Privilege then , whatever it was , could not be the reason of the Romans not dislkeing the foresaid Orders . Thirdly , The Decretals mentioned were made or put together , by Gregory the Nineth Pope of Rome , in the Thirteenth Century , about 709 Years after these Abbots of Hy , almost as many after Austin the Monk , and therefore not appositely here alledged . Fourthly , Mr. O. seems here to countenance Presbyterian Orders , by Popish 〈◊〉 , and Canonsframed in the Dregs of Time , when the Romish Corruptions were at their Height . But I like them never the better for that . The Romans are more excusable in this then our Dissenters , 'T was their Principle , that all Church-Officers derive from , and depend meerly upon the Pope's Will. He may then communicate the Priviledge to whom he will , even to a Deacon . But that a Presbyterian Dissenter should justify his Orders by a Pope's decree is something extraordinary and Extravagant , as I fancy . But Secondly , I would observe that Columba a Presbyter himself usurp't ( or received from the Prince of the Province of Delried ) a Dominion over a great Province in the North-West of the now Scotland , over the Monks and Culdees ( if any such were ) , yea even over his Fellow Presbyters themselves : for all or many of them at least were Presbyters , and lastly , over the Bishop also , if it will be acknowledged there were such in the Province of Hy. Besides , he yet retained a Jurisdiction over the Monastery of Dearmuch in Ireland , which himself had formerly erected , and his Successors over many more Monasteries of lesser Note , which sprang out of these two , both in 〈◊〉 and in 〈◊〉 . Now this is a wonderful piece of Antiquity to justifie the Priciples , and Practices of the United Brethren at present amongst us . If it proves Presbyterian Ordination it destroys Presbyterian Parity , unless Mr. O. will assert , that the Monks of Hy were equal to the Abbots , and that every Monk was the Abbot in his Turn , pro Tempore . What Room then has Mr. O. to talk of Bishops receiving their Power from Kings , ruling over many Churches and Congregations , exercising Jurisdiction over their Fellow Presbyters ( as he thinks ) and that for life too ? All this did Columba and his Successors , who are pretended by Mr. Baxter , to have restored the Culdees ( or Presbyters ) strength against the incroachments of Palladius . But all this while the Tyrants only were changed , not the Tyranny , the name altered not the thing . Instead of Palladius , the Culdees and Monks were in the Hands of Columba : and in the place of a Bishop was set up an Archpresbyter . Moreover , I would ask whether in the supposed Ordinations at Hy by Presbyters , the Monk-Presbyters could or did Ordain without the Abbot-Presbyters . If not ( as I believe all will and must grant ) our United Bretheren will find little relief from this rare Instance of Presbyterian Parity and Ordination . I should here have concluded this Chapter , but Mr. O. in the midst of this Controversie , has interwoven an invidious Reflection upon Episcopacy , and asserted , that the Hierarchy in the Churches of the Roman Empire , had their Platform from the Heathen , who had their Flamens and Arch-Flamens , and I know not what . Ans. 1. If the Heathens had Sundry Officers in the Administrations of their Idolatrous Religion , subordinate to one another , it will not follow the Christians took it from them ? Why not from the Jewish Hierarchy ? His beloved Hilarius Sardus is of this Opinion : or why may it not not be thought a piece of Natural Religion , wherein the Patriarch , Jews , Gentiles , all agree ? But let us see how he attempts to make good this Reflection of the Christians , deriving their Hierarchy 〈◊〉 the Heathen . He grounds it on the Epistle of Julian to Arsacius , the Gentiles Chief-Priest in Galatia , and after the Citation of a scrap out of Eusebius , which I do not find in the places directed to , cries out , Here is a Precedent for Bishops intermedling with state affairs . Whereas any one may know that will but read , or understand that Epistle ( which Mr. O. never did I preceive ) that 't is intirely spent about Religious matters , and directs how Arsacius the Chief Priest should behave himself , in Governing the affairs of the Gentile Religion . Thus we are wont to be teazed by a sort of Men , that do not or will not understand what they say ; who , so they may cast dirt upon us , care not how ignorantly and falsly they do it . But to let this pass . The Question here is , whether the Christians derived their form of Church Government by Bishops from the Gentiles , or the Gentiles from them . This latter I undertake to make out . First , From the Ancient Writers of the Primitive Church , who argue for the Divine Authority of Bishops , as being borrowed from the Levitical High Priests , Priests and Levites . All the World knows this ; I need not bring forth 〈◊〉 Testimonies , even Mr. O's so oft mentioned Hilary is one : but of this I have spoke before . Secondly , Although the Druids according to Caesar , had such a sort of Government among them yet in the East , where Episcopacy was first established , the Gentiles had no such Government , as appears from what Eusebius has noted , of Maximinus the Heathen Emperor , who observing the way of Church Government among the Christians , and believing it conduced to the furtherance of their Religion , for the same reason appointed the same among the Gentiles . He then drew his Pattern from the Christians . Which is moreover confirmed by Lactantius , to have been then newly taken up by the Heathens — Maximinus novo more Sacerdotes Maximos per singulas Civitates singulos ex Primoribus fecit — parumque hoc fuit , nisi etiam Provinciis ex alticre Dignitatis gradu singulosquasi Pontifices superponeret — Maximinus then first ( Novo more ) created Chief Priests in every City , and as if this had been too little , he Ordained as it were High-Priests over Whole Provinces : It was then a new device among the Gentiles , first set up by Maxinisnus in conformity to the Christians . Thirdly , The same is proved out of that very Epistle of Julian , to Arsacius the chief-Priest of Galatia , though quoted by Mr. O. himself , as if it were on his side . I am ashamed any Man , that pretends to Religion and Learning , should thus foully misrepresent Authors , and make as if they had written , what is manifest they never so much as dreamed of . To shew this , I 'll first sum up what Sozomen himself relates concerning this matter , and then give you an abridgment of Julian's Epistle , that follows in the same Chapter . He says — The Emperor ( Julian ) desiring that the Gentile Religion should prevail , but observing that it was far surmounted by the Christian , was exceedingly troubled . When he thought with himself , that Christianity was chiefly commended by the lives and manners of those , who profess'd it , he determined with himself , to 〈◊〉 the Temples of the Gentiles with the same Rule and Order , which was in use among the Christians : also with the same degrees and Prerogatives of Supremacy . And sundry other things are mentioned , wherein Julian was resolved to imitate the Christians : He adds in general — The Emperor endeavoured to conform the Gentile unto the Christian Institutions . Then follows Julian's Letter to Arsacius , the Chief Priest of Galatia , wherein there is not a Syllable of State-Affairs ( as Mr. O. has falsly suggested ) , not a word that intimates , as if the Christian derived their Government from the Gentiles . He only admonishes Arsacius to take care about Sundry , particular things belonging unto Morality , such as Hospitality to Strangers , care about burying the dead , that the Flamines should not frequent the Theater , nor Drink in Taverns , nor profess any Trade . He advises him to build Hospitals for the Poor , and promises to furnish him with Moneys to do it : He warns him not to pay visits often to Great Men , but to write to 'em only , and live retiredly : that the Inferior Flamines should not meet secular Officers , when they entred the Cities in Pomp , 〈◊〉 they came to the Temples of the Gods ; who when they are entred , are then but private Persons . In a Word , he Orders Arsacius to endeavour to make the Flamines good Men , by shaming them unto their Duty or perswading them , or removing them from the Priestly Ministry : to bestow Honour on them who obey'd , but the the stubborn and contumacious to expel . First , From the Whole it appears that all this Policy of Julian was taken from the Christians , whose Rules and Government he knew very well , having himself once been a Christian , and a Reader in the Church . True ! many Writers of latter Ages have taught , that the Christians followed the Gentiles in their Church-Government . But 't is not my business to account for the dreams and fancies of School-Men , and other Authors that follow them : Although at the same time I am of Opinion , that the Primitive Church regulated their Parishes , Diocesses and Provinces , according to the Divisions , which they found ready made to their Hands , by the Civil Magistrate , and perhaps to the districts formerly appointed by the Druids in these Western parts , which might occasion those Authors to affirm , that the Episcopal Government it self , was borrowed from them , which is ( we see ) a great mistake . To conclude ; seeing we have found the Government of the Gentile Religion ( in the East at least ) was taken from the Christian , being before more like unto the Presbyterian or Congregational , the Reflection may be retorted upon our Adversaries , and it may with more Truth be said , that they had their Pattern from the Gentile Priests . If any one desire a more full and Learned account of this , let him consult the late Bishop of Worcester . CHAP. VI. Concerning Fortunatianus Bishop of Assurae , Basilides and Martialis two Spanish Bishops . MR O. endeavours to prove that Presbyters , and People may receive an accusation against their own Bishop : which is as 〈◊〉 as to say , the Bishop is not Superior to his Prebyters , who are his Judges . This he pretends to evince from the 65 th Epistle of St. Cyprian , which is thus directed — Epicteto fratri & plebi . The case was this : Fortunatianus Bishop of Assurae , had Sacrificed unto Idols in the late time of Persecution , under Decius the Emperor , by Consequence he had abandoned his Bishoprick , and even Christianity its self . When affairs were afterwards somewhat settled , and Peace restored unto the Church , Fortunatianus claim'd his Bishoprick again , and 't is not unlikely , but he had some interest among some of the People of Assurae , who were willing to accept him ; for so it was I find , in the following Case of Basilides and Martialis . Cyprian acquainted herewith , in that Letter exhorts Epictetus , and the People not to receive him , 〈◊〉 to acknowledge him any more for their Bishop . How this story establishes Mr. O's Proposition , I am not able to discern . For 1st , By this Argument the Bps were subject unto the People , as well as to their Presbyters , which Mr. O. would do well to consider of . 2 ly , It does not appear that Fortunatianus , was ever accused or cited to Answer unto the Charge laid against him : by consequence no Judiciary Sentence was pronounc't upon him . The Fact was Notorious . He had of his own accord abdicated and turned to the Gentiles . Thirdly , If Fortunatianus was formally cited , accused and condemned , it follows not that Epictetus the supposed Presbyter , and the People were his Judges . One may with more reason imagine that the Cause was brought , if at all , before the the Provincial Bishops and by them decided . Fourthly , It s not certain that Epictetus was was a meer Presbyter 〈◊〉 for ought any one knows or can say to the contrary , Epictetus filled the Episcopal Chair at Assurae , when Cyprian wrote that Epistle . Fifthly , Supposing Epictetus was only a Presbyter , yet here is no mention of a formal Process or Judgment given against Fortunatianus : but only a caution given to that Church , not to receive him again . For the matter of Fact ( I suppose ) was plain . The unfortunate Man had Sacrificed , and thereby abandon'd his Bishoprick . But Peace being restored , he will needs intrude into it again , having as is to be presumed ) some Friends at Assurae favouring his pretences . This is certain the design of St. Cyprian in this Epistle , was not to advise them , to call Fortunatianus before them to try , and to condemn or depose him , but only to warn the Church of Assurae , to think no more of their former Bishop , who had 〈◊〉 into Idolatry , and was therefore no Bishop at all . And this was agreeable to the Rule , which the Churches of Rome and of Africa , and of the Whole World had formerly made , as the Learned 〈◊〉 has observed — That such as had Sacrificed should be deprived of their Ordination and Sacerdotal Honour , and upon their Repentance should be admitted unto Lay Communion only . The Observation is taken out of the 67 th Epistle ( of which I am to speak by and by ) in these Words — Jam pridem nobiscum & cum omnibus omnino Episcopis in toto mundo constitutis , etiam Collega noster Cornelius Sacerdos pacisicus ac justus , ac martyrio honoratus decreverit ejusmodi homines ad poenitentiam quidem agendam posse admitti , ab Ordinatione autem 〈◊〉 atque sacerdotali honore prohiberi . It is not then to be denyed , but that as the Presbyters and the People of a Diocess ( when 't is Notorious that their Bishop has Apostatized , and fallen into Idolatry , and for some time deserted them , and another is substituted in his place ( which was I presume the Case before us ) have a Power by the Law of Reason , and of Scripture too to refuse him , when he offers to obtrude himself again upon 'em ; so more especially since there is a solemn 〈◊〉 Ecclesiastical Law provided in the Case . But I demand of Mr. O. to give me an instance , when ever the Presbyters and People called their Bishop into Judgment before them , censured and rebuk't , acquitted or condemned him , either when the Fact was in Question , or the matter objected against him , was in Controversy about its lawfulness . Until Mr. O. produces an Instance of one of these kinds , he is far short of proving that Presbyters , and People may receive an accusation against their Bishop , as Timothy had Power to do against Elders . For Timothy had Power to receive an Accusation upon information of Witnesses , and to rebuke the offender accordingly , and if need were to reject him , Titus 3. 10. We are then safe as yet , notwithstanding any thing St. Cyprian has written in this Epistle . The Case of Basilides and Martialis , is much what the same , as that of Fortunatianus , and is to be found in the 67 th Epistle of St. Cyprian . 'T was wrote by St. Cyprian in his own name , and in the name of 36 other African Bishops to Felix Presbyter , and the People of Leon and Asturia , also unto Lelius Deacon , and the People of Emerita , all in Spain , in answer to a Letter of Sabinus , Successor to Basilides , and of another Felix Successor of Martialis , whom the Bishop calls Coepiscopos Nostros , our fellow Bishops . What may fairly be Collected from this Epistle follows : As First , It may from this Epistle be gathered , that Basilides and Martialis , after they had been proved guilty of Idolatry were deposed from their Bishopricks . Secondly , That Sabinus and Felix , were substituted in their Rooms . Thirdly , That the Idolatrous Bishops were deprived , and the new ones Chosen and Ordained , by the Provincial Bishops in the Presence , and with the Concurrence or consent of the People : For thus Cyprian speaks — The People have Power either of chusing good Bishops or refusing unworthy ones : Again , the People ought to separate from a Wicked Bishop : that Episcopal Ordinations ought to be Celebrated sub populi assistentis Conscientia , with the knowledge and assent of the People present , to the end that by the People the Crimes of bad Men may be detected , the Merits of good Men may be testified , and so a right and regular Ordination may be made , which shall have been examined by the judgment and suffrage of all . St. Cyprian goes on — That is to be observed , which is held among us in Africa , and almost in all Provinces , that to the end Ordinations be rightly made , all the next Bishops of the same Province meet together with the People , for whom the Bishop is design'd ; and let the Bishop be chosen in the presence of the People , which knows and has been acquainted with the Lives and Conversations of the Candidates . This we understand has been done among you , in the Ordination of Sabinus our Collegue , how that the Bishoprick was given him , and hands laid on him with the Suffrage of the whole Fraternity , and by the Judgment ( or decree ) of the Bishops , who were present at the Meeting , and who had sent their Letters ( of Consent ) concerning the Bishop to be chosen . That which I would deduce from all this is , that because the Power of chusing and Ordaining a Bishop , was lodg'd in the Provincial Bishops together with the People of the Diocess , it must follow that the Power of depriving , consequently of receiving Accusations against the Bishop , was 〈◊〉 in the same Provincial Bishops , and and the People of the Diocess . And if this be so , then Basilides and Martialis were deposed by the Provincial Bishops , in the presence and with the Consent of the People , and so Mr. O's inference from this story will not hold , sc : that the Presbyters and People may receive an accusation against their Bishop , that 's to say in a Judiciary way . Moreover it seems to me very probable by some passages in this Epistle , that the People's Power in chusing or rejecting their Bishop consisted only in the Testimony , which they gave to the Provincial Bishops , concerning the Lives and Conversations of the Bishop propounded by the Provincial Bishops to succeed . I gather this from those words — 〈◊〉 ipsa 〈◊〉 〈◊〉 vel eligendi dignos sacerdotes , vel indignos recusandi , the which is more clearly explained in the same Paragraph , where Cyprian adds , Ordinationes Sacerdotales non nisi sub populi assistentis Conscientia fieri oportere , ut plebe presente , vel detegantur malorum crimina vel bonorum merita predicentur . Ordinations ought to be with the knowledge of the People , that the Crimes of bad Men might be discovered , and that the deserts of good Men , might be made known unto 〈◊〉 Provincial Bishops , who were indeed the proper Electors . The same is shortly after again explained — Episcopus deligatur Plebe Presente , quae singulorum vitam , plenissime novit , & 〈◊〉 . actum de ejus Conversatione perspexit — — Let the Bishop he chosen ( by the next Bishop of the Province ) the People being present , who knew the lives of each ( Candidate ) and saw every Man's Works and Conversation . So that the Peoples business seems but to have been only to give testimony for or against the Candidate for the Bishoprick , whilst the Synod of the Provincial Bishops chose and Ordained him . However this be , it is manifest from the whole — that the Presbyters and the People did not ( without the Provincial Bishops ) by virtue of their own sole and proper Power hear , or receive Accusations in a Judiciary way , much less take upon 'em to give Sentence upon their own Bishops , which is the thing affirmed by Mr. O. without any ground or Reason produced out of these Epistles . Whoever will impartially read St. Cyprian , must confess he is intirely Ours . Among all others , he is the most hearty and Zealous Assertor of Episcopacy , tho' he used and exerted his Power with exemplary Humility and Moderation . The Rector in T. N. observed , that in the Epistles to Timothy and 〈◊〉 , no share in the Government of these Churches was given to the Presbytery , whereby is signified at least , that these two were the Supreme or Principal Rulers of those Churches committed to their Charge . After this the Rector granted , nevertheless , that the Presbyters were not , ought not to be utterly precluded from all interest in the Government of the Church , as appears from the Council of Jerusalem , Acts 15. Hereunto after some Cavils , and charging me with contradicting my self ( I leave that to the Judgment of the Reader ) the Minister gravely admonishes us — — , that Cyprian did nothing without the Council of his Presbyters , and without the Consent of the People Epistle 6. Erasm. Ans. 1. This Passage proves not that the Presbyters were equal unto St. Cyprian : it may as well be said the People were equal both to the Presbyters and to St. Cyprian . All that can hence be gathered is , what I intimated and granted before , that the Presbyters have a subordinate 〈◊〉 in the Government , and are as a standing Council to the Bishop : but the Bishop is the Supreme and Principal . 'T is so in our Civil Government , especially when we have a Wise and Good King. He does nothing of moment without the advice of his Peers , and Consent of his People in Parliament . 2. It may be questioned , whether St. Cyprian thought himself in strictness obliged to this , or whether it was his own Voluntary and prudent Resolution , and Condescention unto his Presbytery and People . The whole passage runs thus — Solus rescribere nihil potui , quando à primordio Episcopatus mei statuerim nihil sine consilio vestro ( Presbyterorum ) & sine consensu plebis 〈◊〉 privatâ sententiâ gerere . Wherein is intimated , that he took this Course not as obliged thereunto by any Law , but by a Rule he had of his own accord laid down to himself , and so would not without necessity depart from it . For 3. St. Cyprian did take upon himself sometimes on extraordinary Occasions , to dispatch some Ecclesiastical Affairs without the Consent of his Presbyters , and People , ( as in the Ordination of Aurelius the Lector ) which notwithstanding were valid . 4. The Council and Consent of the Presbyters , and People were only required , and admitted in Testimony of the Manners , Age , Merits , and Qualifications of such as were to be Ordained ( of which we just now spoke ) , the Power of Ordination still remaining 〈◊〉 the Hands of the Bishop , as may be seen in the Epistles cited in the Margin . CHAP. VII . Of the Scythians . MR O. very positively after Blundel asserts that — The Power of Ordination and Government , was in the Hands of Captive Presbyters under the Scythians beyond Ister , for about 70 Years from the Year 260 to the Year 327. Now if this were as certainly true as Blundel , and Mr. O. have confidently reported out of the Historian , it would do them no Service at all : forasmuch as it is not deny'd but that Christians in Captivity , and under other necessities also may govern themselves , and Worship God without Bishops , yea , without Presbyters and without Deacons ; so our Lord has determined in general , God will have Mercy and not Sacrifice . But not to insist on this ; let us see , with what Artifice these two Gentlemen have misrepresented and corrupted Philostorgius , on whom they Father the foresaid Story . To this end I will make him speak English. Philostorgius saith , that Ulphilas one of the Transistrian Scythians , who by the Ancients are called Getae , but now Goths , brought over into the Roman soil a very great multitude of Men , who had been thrust out of their Native Country for the sake of Religion : that the Nation of the Scythians , formerly embraced the Christian Faith , on the following Occasion . When Valerianus and Gallienus , were Emperors , a vast multitude of Scythians living beyond Ister , Cross'd that River into the Roman Empire , and by their Excursions infested a great part of Europe . After that having sailed over ( the Hellespont ) into Asia , they invaded Galatia and Cappadocia . And having made very many Captives , among whom were some of the Clergy , they returned into their own Country with much prey . Wherefore those Captives and Holy Men , thus mixt with the Barbarians , brought over not a few of them , unto true Piety and Godliness , and perswaded them , that instead of the Gentile Superstition they would embrace the Christian Religion . Of the number of those Cap. tives were the Ancestors of Ulphilas . This Ulphilas , therefore was the Leader of those Holy Men , who lately came out of Gothia ( or Scythia ) and was their first Bishop constituted after this manner . When by the King of the Goths , he was sent Embassador with some others , unto the Emperor Constantine , he was Ordained by Eusebius , and other Bishops with him , Bishop of those , who became Christians in Gothia , and were now past over the River Danube into the Empire this multitude of Refugees , the Emperor plac'd in Maesia , that is , on the Roman side and Bank of Ister . There is nothing more Material in this story , as 't is delivered by Philostorgius . Upon this passage then , I observe as follows . First , That Philostorgius was by the Ancients noted for an Impudent , Lying , and Impious Historian : and therefore his Relations not easily to be credited , especially in the matter now before us . Philostorgius's business was , to advance the Name and reputation of Ulphilas ( being a profess'd Arian , as well as himself was ) and therefore he remembers that Constantine , called him Moses , and caused him to be Ordained the first Bishop of the Christian Scythians or Goths . The latter of which , I shall by and by shew is not true , not in the sense Blondel would have it . Secondly , That Philostorgius in the foresaid Relation , is singular and by himself , none of the Ecclesiastical Historians before or after him , making any mention of the things related concerning Ulphilas : and this is enough to bring him into suspicion , when he commends Ulphilas , as the first Bishop of the Goths or Scythian Christians . Thirdly , Not to insist on either of the former Observations , but allowing Philostorgius , to be a faithful Historian , and taking the matter of Fact as granted , I farther note , that Philostorgius speaks of Clergy-Men in General carried , into Captivity , not mentioning the particular Species . So that among the Captivated Clergy-Men , there might be Bishops , and there might not be Presbyters , for any thing Philostorgius has said , or Mr. O. can tell . It is not to be gathered from him , that Ulphilas himself was so much as a Presbyter , when he first went unto Constantine . Jeroms Adversaries therefore might with as much Truth , and for the Honour of Deacons have hence concluded , that the Power of Government , and Ordination was in the Hands of Deacons in Scythia , for these 70 Years , as Blundel could make his Inference for Presbyters . The most probable Conjecture is , that there were some of all sorts , sc. Bishops Priest and Deacons . Fourthly , I might demand of Mr. O. to prove that there was any one Presbyter among those Christian Captives , which haply , he will be put hard to do , but in the mean while I 'll undertake to demonstrate , that there was at least one Bishop in Scythia , before Ulphilas , viz. Theophilus , who was one of the Nicene Fathers , and subscribed the Canons of that Council , so Eusebius Witnesseth — also the Bishop of Persis was present at the Synod , nor was there wanting a Scythian Bishop . Socrates names him — Theophilus who being Bishop of the Goths , 〈◊〉 there present subscribed the Nicene - Council . Theophilus therefore was Bishop of the Goths before the Nicene Synod , and was present at the Council and subscribed it . Therefore the power of Ordination , and the Government of the Scythian Church was not in the Hands of Presbyters among the Christian Goths ( or Scythians ) for about 70 Years , as Mr. O. and Blondel have affirmed , but in the Hands of Bishops , or of a Bishop at least . I add , that seeing we find a Bishop among the Goths before the Nicene Synod , 't is but reasonable to think that Bishops , or a Bishop at first went along with the Captive Christians into Scythia , or that one soon followed them thither . I will confirm this Con - jecture from that passage in Sozomen , who informs 〈◊〉 that — it was an Ancient Custom ( speaking of the Scythians ) that one Bishop only govern the Churches of that Province . Sozomen is now writing of the Church-affairs , in the Reign of Valentinian and Valens , that is about the Year 370. 43 Years after Ulphilas had been first Ordained Bishop . Now Ulphilas was not long before this time alive according to Socrates , and invented the Gothick Letters , 〈◊〉 the Reign of Valens . Without all Peradventure , therefore the Goths had Bishops long before Ulphilas . For if there had been but two in all , that is Ulphilas , and after him Vetranio , then Bishop , it had been a foolish remark of Sozomen , to tell his Reader , that it was an Ancient Custom among the Scythian Christians , that one Bishop only governed their Province , when as this Ancient Custom , forsooth , had been but of 40 Years continuance from the first , and there had been but Two , and the former of them dead but about four Years before . For both Ulphilas and Vetranio were Bishops in the Reign of Valens * . The sum is there were Bishops in Scythia , during some part at least of the 70 Years mentioned by Mr. O. and in all likelihood all the while . I defy Mr. O , to shew the contrary out of Philostorgius , or any other Historian extant . There does remain indeed a small Difficulty to be accounted for , viz. How then comes it to pass , that Philostorgius calls him the first Bishop of the Goths , if the Goths had Bishops before him ? The answer hereunto is easy and 〈◊〉 . Fifthly , Theophilus , who was present at the Nicene Synod , was Bishop of the Goths beyond the Danube ( or Ister ) : for they came not over the River into the Roman Empire , till after the said Synod . Upon their Arrival or at their request , Constantine allotted Maesia for 'em to inhabit , that is to say , that part of the Roman Empire , which lay to the Banks of the Danube , on this side the River , and named Ulphilas to be Bishop , and he was the first Bishop of the Cisistrian Scythians within the Roman Empire , and Ordained by Eusebius Bishop of Caesarea , tho' Theophilus before him had been Bishop of the Transistrian . So Socrates , Moreover to this Faith even Ulphilas himself , Bishop of the Goths then first consented . For before that time , he had imbraced the 〈◊〉 Faith , following Theophilus Bishop of the Goths , who being present had subscribed the Nicene Council . So that after all this , it can't be questioned , but that the Gothick Christians were long before Ulphilas governed by Bishops , although Blondel and Mr. O. have so roundly denyed it without , yea , against plain Evidence to the contrary . Upon a farther Search into Blondel , I find him acknowledging , what I have before spoken of Theophilus Bishop of the 〈◊〉 ; but Mr. O. who pretends to improve Arguments , has left this lamer and more imperfect then he found it . Let us then see what answer Blundel has framed against Theophilus the Scythian Bishop : It is as follows . If we grant Theophilus was Bishop of the Gothick Metropolis before 〈◊〉 , we will being hereby furnished with a stronger Weapon justifie our Cause : For they who make to themselves a Bishop their Superior , who dare deny them a Power of Ordaining Presbyters , which are but their equals . Ans. This Argument is grounded upon a Supposition , which is not to be allowed of nor can be proved . Blondel takes it here for granted , the Scythian Presbyters Ordained their Bishops , Theophilus for instance . But one may surmize several other things with equal probabilty , any of which will overthrow this wonderful Demonstration . As 1. It may be supposed that a Bishop , or Bishops were by the Scythians , at their irruption into Galatia and Cappadocia , carryed Captives into Scythia , as was before observed ; or 2. That some Bishop might follow the Captive Christians into that Barbarous Country , being first Ordained in the Empire . Theophilus ( which is a Greek Name ) haply was so made and Ordained their Bishop , or 3. the Scythian Church might send one of their own Presbyters to be Ordained by the Imperial Bishops , as Ulphilas after was . For that there was a Correspondence between the Scythian and Imperial Churches is past doubt , when we consider that Theophilus Bishop of the Scythians , assisted at the Council of Nice . There is nothing in Philostorgius the only Author of this Tale , that thwarts any one of thesethree suppositions , or that Countenances Blondel's surmises of the Scythian Presbyters Ordaining their own Bishop . That of Ulphilas being the first Bishop , I have already accounted for . 2. If the Scythian Presbyters Ordained a Bishop to preside over them ( supposing this ) it hence follows they thought it necessary to have one : and rather then have none chosen in their necessity , to constitute and Ordain him themselves contrary to the Ordinary and established Method , of which they could not be ignorant . But this is said upon a bare supposition of the Scythian Presbyters Ordaining their Bishops , which is not proved nor at all probable , as I have shewed before . That which appears above board is , that the Scythians had a Bishop , which , setting apart meer Conjectures on both sides , is sufficient to my purpose . CHAP. VIII . Of the Chorepiscopi . THE Occasion of their Institution , as I conjecture , was either 1. To promote and quicken Conversions in the Countries and Villages subject to the City Bishops : or 2. After believers and Congregations were there multiplyed to be as Suffragans , and Assistants for the better Government of the Churches . And because it was a Fundamental Law in the Church , that there ought not to be two Bishops in one Diocess , with plentitude of Power ( it being impossible to serve two Masters ) therefore these 〈◊〉 , were intirely under , the Jurisdiction of the City Bishops , who were indeed the 〈◊〉 . There is not any Monument of Antiquity , that I am aware of , from whence we may better understand the Nature of these Chorepiscopi , than the Canon of the Council of Antioch , which I will therefore transcribe at length into English . They who reside in Villages and in the Country , or are called Chorepiscopi , although Ordained by Bishops , it pleaseth the Holy Synod that they know their own Measures , and govern the Churches subjected to them , and rest content with that care and Administration ; that they constitute Readers Subdeacons and Exorcists , and be satisfy'd with this Power , not daring to Ordain a Presbyter or Deacon , without the express consent of the Bishop of the City , unto which both he ( the Chorepiscopus ) and the Country belong . But let the Country Bishop be under the Bishop of the City , to which he is Subject . Now the main Question is , whether these Chorepiscopi were real Bishops Superior to and distinguished from Presbyters , and in whom was lodged the Episcopal Character and Power . The Affirmative is proved by the following Arguments . 1. I consider , that the Title of Bishop and the Power of Ordaining Presbyters , was then acknowledged to be in 'em , which I can never be induced to believe , would have been granted them at that time of Day , if they were meer Presbyters . They were under the same Bishop as the City Presbyters were ; How came they to have that Honourable Title bestowed on them , which the City Presbyters had not ? Were the Country Presbyters ( such the Chorepiscopi were according to Mr. O. ) far more Honourable and better deserving the Title of Bishop then the City Presbyters were ? I can imagine no other reason of this , but because they had received the true stamp and Character of Bishops , had an inherent habitual Power to do whatever any Diocesan could , and more than any meer Presbyter was able to do : Only as yet they were not Diocesan Bishops , having no Independent Diocesses of their own to Govern , and by consequence were under some limitations , which Diocesans were not . 2. I remember that by the same Conncil of Antioch , they were allowed to give Pacifick Letters to the Clergy to go into other Diocesses , which in those Days the Bishops only could do , and which was one of the Episcopal Prerogatives . 3. Again the 10th Canon of Antioch decrees , that the Chorepiscopi although they had received imposition of Hands by Bishops , may not dare to Ordain a Presbyter or Deacon : the obvious meaning whereof is , that although the Chorepiscopi were Ordained Bishops ; 〈◊〉 , they might not Ordain Presbyters or Deacons without leave from the Diocesan . If a Chorepiscopus received the real Character or Power of a Bishop , he might be apt to think and conclude with himself , that he might Ordain Presbyters and Deacons , as well as the Diocesan being of the same Order with him . No says the Canon : And the Reason of this Prohibition is manifest , because at present he acted only as a Comminister and Assistant in anothers Diocess , where he might not exert his Episcopal Power without Licence from the Diocesan , nor could do it without Breach of the Peace and Order of the Church : We have something of this kind even among our selves at this day . A Diocesan Bishop out of his own Diocess , and whilst he abides in another Mans , can't Ordain Presbyters and Deacons without 〈◊〉 from the proper Bishop : and something of this Nature I find in the 18th Canon of Ancyra , where a Presbyter being supposed to be Ordained Bishop for another Diocess , but rejected is permitted to return to his former Post , but still to as be a Presbyter though retaining his Episcopal Honour and Character : One may then be a real Bishop , and have the habitual Power and Intrinsick Character of a Bishop , and yet can't put forth the Act and Ordain in anothers Diocess . There is no reason he should ; it would breed Confusion . 4. Chorepiscopi were real Bishops , because they had an equal Right and Authority , to assist , vote , decree , and confirm Canons at Councils as Diocesan Bishops had . Divers of them subscribed the Council of Nice . It must be confess'd that meer Presbyters did so likewise , but it was in the Name and stead of their Principals , as their very subscriptions shew . Thus Vito ( or Victor ) and Vincentius Presbyters , and Pope Sylvester's Legates , subscribed the Nicene Synod , yet added to their common Names , Romanus or Roma missus : So in the Council of Carthage , Anno 419. two Roman Presbyters and Legates of the Pope did — Philippus Presbyter , Legatus Ecclesiae Romanae , Asellus Presbyter , Legatus Ecclesiae Romanae . But the Chorepiscopi subscribed in their own Names , without mentioning any Delegation at all , and therefore acted by their own proper inherent Authority , and by consequence were real Bishops . Having ( I presume ) proved , that the Chorepiscopi had the True Episcopal Character impress'd on them , I come to consider what advantage Mr. O. would make of ' em . In the first place from the 10th Canon of Ant. A. D. 344 ( or 341 ) he lays it down that — the Chorepiscopi or Country Bishops Ordained Presbyters , until they were restrained by that Canon . I agree with Mr. O. so far , that 't is very likely , the Chorepiscopi presumed to Ordain Presbyters in another Bishop's Diocess , until they were prohibted by this Canon . It was necessary , they should be restrained for the peace and good Order of the Church , from having an uncontroulable Liberty of Ordaining in another Bishops Diocess , and without his consent . The rule is highly reasonable and observed to this Day . However this be , the Canon will do Mr. O. no service , if the Chorepiscopi were real Bishops , and more than Presbyters , of which I have already produced sufficient proof . Again Mr. O. gathers , that if these Chorepiscopi were Bishops , then it appears that Bishops were made not only in Cities , but in Country villages . This I grant also unto Mr. O. but it nothing concerns the Matter in Hand . We must Distinguish between Diocesan Bishops , whose seat and Principal Church was oft-times in Villages , and the Chorepiscopi , who were not Diocesans , but the Comministri and Vicarii of the City Bishops . Now how far the Delegated Power of a Chorepiscopus extended , no one alive can tell at this Day . 'T is nothing likely , that it was confined to one Village only , as Mr. O. contends , though haply his Ordinary Residence , and particular care might be in some Country-Town , where he discharged the Ordinary Duty of a Presbyter , and on that score may be accounted as a Country Presbyter under the City Bishop ; such at this day is even a Diocesan Bishop , who is by Commendam possest of a Rectory in anothers Diocess . He can Act there but as a Presbyter , except he has leave from the proper Bishop . For ought any thing then that Mr. O. says or pretends to prove , the delegated Power of a Chorepiscopus reach'd to more than one or half a dozen Villages . Well! Mr. O. goes on and tells us , that — The Country Villages , where the Chorepiscopi were fixt , were but thinly Peopled with Christians , the Majority or at least great Numbers of the People being Heathens , by which , ( he adds ) we may guess at the bigness of Primitive Diocesses , which were scarce as large as our lesser Parishes . Here are divers things supposed and asserted , but none proved . 1. 'T is supposed that the Chorepiscopus's Power , was confined to one Village or Country Parish only ; this ought to be made out by Mr. O. 2. 'T is asserted , that these Country Villages were thinly Peopled with Christians , but that is more then Mr. O. knows ; and the contrary is more probable , so . that they abounded with Christians now in the Reign of Constantius , Son of Constantine , the Great , when that Council of Antioch was held , and from whence Mr. O. makes the Deduction . Besides 't is likely , that a Chorepiscopus was never made , but where the Christians were Numerous . In short , how , thin soever particular Villages were of Christians , yet there being many , very many Villages , all of them having some Christians , and a Power over them being committed to the Chorepiscopi , this note of Mr. O's is not very much to the purpose . But however from the Premises he Collects 4. That we may thence guess at the bigness of Primitive Diocesses , which were scarce as large as our lesser Parishes . Something of this Nature might perhaps be conjectured , if all Mr. O. has asserted without proof , and overlook'd without Examination were true . But I ask whether this be not an intolerable piece of Confidence to intimate at this rate , that these Country Villages were seperate , and independent Diocesses , when as 't is manifest from the very Canon , that they were Appendages of the City Diocess , and subject to the City Bishop . Here then instead of a small Parish Bishoprick , we have found as large a Diocess , haply as ours are at this Day . Mr. O. proceeds and affirms , That the Chorepiscopi are an instance of Bishops , without subject Presbyters ; they were but Parish Bishops , under City Bishops . Say then a Chorepiscopus had the charge of one only single Village or particular Congregation , specially allotted to him , which at this day , we call a Parish ( admitting this ) : yet it follows not , that he was a Bishop without subject Presbyters : probably he had some district of the Diocess committed to his particular care and inspection . The Canon of Antioch seems to intimate thus much — It seemed good to the Synod , that the Chorepiscopi govern the Churches ( in the plural ) subject to them , and to content themselves with this care and sollicitude of constituting Readers . But granting they had no subject Presbyters , but acted Ordinarily as Parish Presbyters : yet they were real Bishops , and ready upon occasion to discharge the Diocesans Office , when required , which Prebyters could not . Morever if these Chorepiscopi , were only Presbyters and Bishops of a small Congregation ( as Mr. O. has before concluded ) why was the caution given them against Ordaining Presbyters and Deacons , except it was for other Parishes or Churches ? For surely they did not Ordain Presbyters and Deacons for themselves . If they did , even so they must have had Presbyters subject to them . In short , they had doubtless a delegated Power from the City or Diocesan Bishop , to Ordain Presbyters and Deacons . 〈◊〉 〈◊〉 where and when ever occasion required . But in the last place Mr. O. urges , the second Council of 〈◊〉 〈◊〉 〈◊〉 . Can. 7th which makes the Chorepiscopi , to be one and the same with 〈◊〉 . This Council was Provincial aud held in Spain , Anno 620. which is therefore , of no great Authority with me : especially since the Argument it insists on , is chiefly drawn from the Ecclesiastical Laws of the Roman Church : For so the Canon concludes — quoe 〈◊〉 eis a sede Apostolica prohibita esse noscuntur . Nevertheless , that I may not be thought to decline any thing said on this subject , that has the appearance of an Argument against me , I answer , that although by the first design and institution of the Chorepiscopi , they were real Bishops ( so it was before and after the Councils of Ancyra and Antioch , for sometime ) yet not long afterwards an end was put to these Chorepiscopi . So I read in the Council of Laodicea Can. 57. held Anno 364. There , and then it was decreed that — Bishops were not to be made any more in Villages , and in the Countries ( understand within anothers Diocess ) but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their steads : which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but Presbyters intrufted with the Administration of some part of the Episcopal Power . But 't is observable what is after added , as for those ( Chorepiscopi ) who have been already made , the former Canons of Ancyra and Antioch must be observed by them , that they do nothing without the Consent of the City Bishop . Where we see plainly a Supersedeas is given unto that Order of the Chorepiscopi , for the future . Nor is this alteration to be wondered at . For the making the Chorepiscopi , or Vicarious Bishops in the Country , belonging to anothers Diocess was meerly an Ecclesiastical Constitution , and by the same Power that it was introduced it might again be annulled . I observe moreover , that the 2d clause above mentioned , which still reserves to the former Chorepiscopi their Power , which had been committed to them by the City Bishops , shews that they had received some Character , which a Council could not deprive them of . For otherwise the Power of the former Chorepiscopi , might have been Abrogated as well as the Order its self , intirely dissolved for the future . The occasion of this change made by the Laodicean Fathers doubtless was , that they had by experience found some inconveniences and disorders , happening through these Chorepiscopi , who it may be could never be hindred from Ordaining Presbyters and Deacons , in other Bishops Diocefses contrary to all Order and good Rule . Therefore an end was put to them , and in their place were substituted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who I imagaine were like our Archdeacons at this Day , and were instituted for the Diocesan's ease in matters of less moment : but upon no account were to have the Episcopal Character impress'd on them with Power to Ordain , no not with the Bishops Licence . Accordingly the late Learned Bishop of Worcester observes , That Lanfranc 〈◊〉 made an Archdeacon with Jurisdiction in his See , that Thomas Archbishop of York , first divided his Diocess into Archdeaconries , and Remigius Bishop of Lincoln , his into seven Archdeaconries , says Harry of Huntingdon . One occasion hereof was the laying aside the Chorepiscopi , as too much assuming unto themselves . The sum of what has been said is , that the 〈◊〉 were at first real Bishops , but in anothers Diocess , where they might put forth such Episcopal Acts as were permitted them within some certain limited district , and even Ordain Presbyters and Deacons , when expresly delegated thereto by the Diocesan : that they refided in some Country Villages , where their Ordinary and constant Work was no other than of Presbyters , and so were look'd on as the Diocesans Presbyters , which can by no means prejudice their Episcopal Character . One may be a Bishop yet without a Diocess , as one may be a Presbyter without a Title or Parish . The Council of Laodicea , thought fit to put an end unto this Order , so did the Romans and Spanish Churches , as also the English. Haply the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Archdeacons might have the Title of Chorepiscopi , for some while continued to them being substituted in their room : but this is no proof , that they were Presbyters at their first Institution , when the real Episcopal Character was 〈◊〉 on them , though no Diocess was yet actually allotted them . This is what I thought needful , and enough to be offered in Answer to the Difficulties started about the Chorepiscopi . As for that Epistle to 〈◊〉 it shall suffice to note that 't is one of those , which are accounted Spurious , as may be Collected from Bellarmin himself , whose Judgment is — ejus scripta non extant , exceptis paucis Epistolis , 〈◊〉 〈◊〉 suns inter Epistolds S. Hieronymi , aliique in Hiftorid 〈◊〉 . l. 2. c. 22. l. 5. c. 10. 11. The rest therefore and this in particular are Apocryphal . It was possibly counterfeited by some , that lived after the Council of Hispalis , there being a very great Agreement between this Epistle , and that 7th Canon of the Council , as who ever will read them must confess . We shall not need therefore to be concerned at any thing brought against us out of this connterfeit Epistle . CHAP. IX . Of the Council of Nice . MRO. as if all Antiquity were on his side , omits not to argue even from the Council of Nice its self , in favour of the Power of Presbyters Ordaining , which is a discovery so new and surprizing , that one would 〈◊〉 the Whole Chriftian Church had been blind above these 1300. Years last paft , till he with the help of Mr. Baxter , has been pleas'd to open all our Eyes at last and to assure us — that the Council of Nice , decree'd concerning the Presbyters Ordained by Melitius at 〈◊〉 , as follows — Hi autem Qui Dei Gratia , & nostris ( lege vestris ) precibus adjuti ad 〈◊〉 Scbisma deflexisse compersi sunt , sed se intra Catholica & Apostolicae 〈◊〉 fines ab erroris Labe vacuos continuerint , Authoritatem 〈◊〉 tum Ministros 〈◊〉 . &c , Mr. O. has taken this Passage out of Mr. Baxter , and he out of some Translator , that did not or would not understand the Historian aright . The Words are part of a Letter wrote by the Nicene Fathers , to the Church of Alexandria , wherein they gave an Account to that Church , of what had been propounded and examined in the Synod , and what had been decreed , and confirmed therein , as first , That the Impiety of Arrius , and his Accomplices had been brought into Question and condemned , &c. — that as for Melitius , it pleased the Synod to deal more gently with him ( than with Arrius ) viz. that he should remain in his own City , but that he should have no Power to Ordain or to propose the names ( of the Candidates to the holy Function ) ; only he might retain the bare Title of his Honour ( that is of Bishop ) ; that those who had been constituted ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by him being first confirmed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by a more solemn and Religious Imposition of the Hands of the Bishop of Alexandria , might be allowed to joyn in matters properly belonging to them , but that until they had obtained their Honour and Ministry again , they should be second unto all those , who in every Diocess and Church , have been before proposed under the Authority of our most beloved Collegue Alexander : And moreover , should have no Power to propound the Names of those who are subject to Alexander , nor in short to do any thing without the Consent of the Bishop of the Catholick Church of Alexandria This is all the Nicene Synod wrote concerning the Melitians or those , who had been constituted ( and Ordained ) by Melitius . Here 's not a Syllable ( of Presbyters or ) of Ordaining Ministers ; the passage may as well , and is to be 〈◊〉 of Bishops , and of Ordaining Bishops . But for the more thorough understanding it , we must remember that Melitius , whilst Peter was Patriarch of Alexandria , had been Bishop of Lycus , a City in Egypt subject to the said Patriarch : — that during the Persecution under Maximinus , Peter absconding , Melitius had taken upon him to constitute ( or Ordain ) Bishops , which belonged unto the Patriarch to do . 'T is not indeed doubted , but that he Ordained Presbyters and Deacons also : nevertheless , his first and Principal Crime ( as I believe ) was his Constituting ( or Ordaining ) Bishops , which was a manifest invasion of the Patriarch's Right . And that 〈◊〉 constituted and Ordained Bishops is proved by Valesius , out of Epiphanius . Nay , the said Learned Annotator Evinces , that Melitius constituted ( or Ordained ) Twenty Eight Bishops , besides Five Presbyters and Three Deacons , as he gathers from the second Apology , of Athanasius against the Arrians : from whence he makes no scruple to affirm , that Socrates in this place speaks chiefly of Bishops , constituted or Ordained by 〈◊〉 , yet so , as that Presbyters and Deacons also were 〈◊〉 by him . 〈◊〉 ( says he ) if the Nicene Fathers hid herein decreed nothing against the Melitian 〈◊〉 , they had left their work very lame and imperfect . Besides , 〈◊〉 became Schismatical not by Ordaining Presbyters , but by Ordaining Bishops . Hence Sozomen observes , that Melitius — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had usurp'd the Power of Ordaining , which did not all belong unto him . The Power of Ordaining whom ? Why not Bishops ? For till by this means he was fallen into 〈◊〉 , he had certainly ( as Bishop ) Power to 〈◊〉 Priests and Deacons , but not of Ordaining or 〈◊〉 Bishops without the 〈◊〉 leave . And this was I suppose , if not his only fault , yet his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore , when the Nicene Fathers decreed , that the 〈◊〉 , who had been constituted and Ordained by 〈◊〉 , might not intermeddle in the constituting ( or Ordaining ) others , until themselves had been confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a more Solemn imposition of Hands , they must thereby mean , that the Melitian Bishops being Ordained Schismatically , were suspended from Ordaining until they had been confirmed by the Patriarch , and some of the Egyptian Bishops subject to him . And this is all that the Synod declar'd concerning the Melitians . But neither Mr. O. nor Mr. Baxter , for any thing I can see in the Plea , have taken any Notice of this Passage , 〈◊〉 whereof we are amus'd with something less Pertinent to the matter in Hand , as I am now about to shew . For the Nicene Fathers go on in that Epistle to speak of the Alexandrians , that is , such as had not withdrawn themselves from Alexander the Patriarch , nor had ever adhered to Melitius . They thus then farther write to the Church of Alexandria , concerning these latter and Regular Clergy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. But as for those , who by the Grace of God , and through your Prayers have been found in no Schism , but have ever stood firm , and unmoveable in the Catholick Church , it pleased the Holy Synod , that they should have Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to point out , and to give up the Names of 〈◊〉 as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be of the Clergy , and in short , to do all things according to the Ecclesiastical Law and Constitution : which is the passage misrepresented by Mr. O. and Mr. Baxter , wherein the Synod confirms to 'em , their Ancient Rights and Privileges . Having given I hope , an exact account of this latter part of that Epistle , let us now see whether Mr. Baxter or Mr. O. have done so . To which end I observe , that here is not one Word of Presbyters , at least not of Presbyters Ordaining , and 〈◊〉 of all of Presbyters , who had been Ordained by Melitius , nor lastly ( which was the thing Mr. O. aimed at ) of Presbyters Ordaining Ministers . 1. They speak not of Presbyters , that is , not in particular , and expresly of them alone , as is manifeft to any one , that has his Eyes in his Head : but only in General of such as had not been engaged in the Melitian Schism . These surely must be Bishops , as well as Presbyters or Deacons . The truth is , they include all the Three Orders , and that 's the reason in this whole Epistle , they Name no one of them expresly , meaning to confirm them all ( as well Bishops as Presbyters , that had stuck close to Alexander ) in their Ancient Respective Powers and 〈◊〉 . 2. Much more they speak not of the Ordaining Power of Presbyters . Mr. O. at least ought not to say so ; for what then will become of the Authority of Father 〈◊〉 , who asserts , that Alexander or the Nicene Council first deprived them of it ? what did this Synod or Alexander both deprive 'em of it , and confirm it to them ? that cannot be . Either then Eutychius is out in his story , or Mr. O. is a little mistaken about the Letter of the Nicene Fathers . Besides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not 〈◊〉 to Ordain , but the 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Word to put up the Names of the Candidates for Holy Orders , and Sozomen in his account of this Fact uses that single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse , Socrates expressing it in two Words ( as Valesius has observed ) Exegetical of one another ; it being usual for Authors to embellish their writings , and give them a grateful Emphasis by a Variety , and redundancy of Expression . No body at this diftance of time can tell all the Customs of this Church , and what Honorary 〈◊〉 the Presbyters might have at the publick 〈◊〉 . However this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be expounded Ordaining . And yet admitting that it signifies so , 't is not necessary to understand the passage of Presbyters Ordaining ; it may as well be presumed to be intended of Bishops Ordaining , there being no circumstance that limits the sense unto Presbyters : and as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Words are spoken of those , that were to be Ordained , and not of the Ordainers , and may as well be taken to mean such as were thought worthy to be Bishops , as those who were 〈◊〉 worthy to 〈◊〉 made Presbyters . For in the Ancient Ecclesiastical Writers , we read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But least of all . Thirdly do the Nicene Fathers speak here of the Melitian Presbyters , because the Melitians , had not , according to the Character here given of these Persons , stood firm and unmoveable in the Catholick 〈◊〉 , but had been engaged in the Melitian Schism . Nor 4. does the Synod speak of Ordaining Ministers , if by Ministers our Adversaries understand Presbyters ( which Title they seem at this day to affect , and usurp to themselves , though it generally denotes all the Three Orders . ) These four mistakes has Mr. O. committed at the beginning of his Account of the Nicene Synod . Before I proceed to consider what He farther advances on this Occasion , I will only Note , that the Patriarchs of Alexandria had power over the Bishops , and Whole Church of Egypt , with its Appendages long before the Synod of Nice . That they had then power over these Churches appears plainly from this Epistle , which in several places speaks of them as Subject to the Bishop of Alexandria : that the Alexandrian Patriarchs had Power over them before the Patriarch Alexander is evident from the Melitian Schism , which had not been a Sinful Schism , if Peter and 〈◊〉 , Alexander's Predecessors had not had Jurisdiction over them : That this Power of the Patriarchs was very Ancient , is also manifest from the 6th Canon of the Nicene Council , which begins thus — Let the Ancient Customs obtain which are in Egypt , Libya and Pentapolis , that the Bishop of Alexandria have power over all these Provinces : which shews lastly , the extent of their Power through 〈◊〉 , Libya , and 〈◊〉 , and that it had been an Ancient Custom , that is , long before Alexander , and the Synod of Nice , yea , before Peter and Achillas . Thus much being said for the right understanding of that Letter of the Nicence Fathers , let us now proceed to examine what Mr. O. has inferred from the last mentioned passage , according to Mr. Baxter's Lamentable Translation of it . Mr. O. argues — If any say the meaning is , that these Presbyters shall Ordain and govern with Bishops , but not with out them , it is granted . For the decree refers to the Ecclesiastica Instituta ; but this sheweth , that Ordination belongeth to the Presbyters Office , and consequently is no nullity , tho' an irregularity as to the Canons , when 't is done by them alone . His meaning is ( as I take him ) that Presbyters have an Inherent and Intrinsick power to Ordain , but that the Nicene Fathers had by their Ecclesiastical Constitution restrained that power , so that it should not be exerted , but with the Bishops : that when the Presbyter did Ordain without Bishops , 't was only an irregularity 〈◊〉 breach of the Ecclesiastical Constitution , not a Nullity . But to this I reply . 1. That the Nicence Fathers ( as has already been observed ) speak not of Presbyter only , but of all the Three Orders Bishops , Priests and Deacons , who are hereby every one of them , allowed to do what properly belong to their own Order , according to the Ancient Custom and Constitution of that Church . 2. That therefore supposing their meaning to be ( what Mr. O. would have it ) that Presbyters in particular , according to the Ecclesiastical Constitution , shall Ordain with the Bishops , and not without them , it will not follow , that Ordination by Presbyters alone without Bishops is vallid , and only an irregularity : Because it may with as good Reason be hence concluded , that the Presbyters power to Ordain with the Bishops belonged to them , but by Ecclesiastical Constitution only , and not by any inherent Right . There is nothing in this Letter , that argues any thing for their Intrinisick power to Ordain . The most that can be said is , that they had an Ancient Right by Ecclesiastical Constitution , and Custom to Ordain with Bishops , and if so , then their Ordaining without Bishops was a Nullity , as well as an Irregularity ; because they transgress'd that very Law which alone gave them their Power . 3. It is a great mistake , to think every thing established , or rather reinforc'd by Ecclesiastical Constitution , has no better Foundation than that very Ecclesiastical Constitution or Reinforcement . A Divine and Scriptural Law may , and has been oftentimes confirmed and renewed by a Synodical Decree , and subjected to Ecclesiastical Penalties . The Lord's-Day , which Mr. O. will not deny to be Holy by Divine Institution , has been made so by Humane appointment also , and punishments decreed against those that prophaned it . This is manifest among out selves here in England , and Constantine Ordained the first Day of the Week for Divine Worship : Shall we say , the Lord's-Day was not Holy and Appropriate to Divine Worship before that Emperor's Constitution ? Of the same Nature , are the 38. 41. 42 , 49. 50 , 51. &c. Can. Apostol . The Decree then of the Synod of Nice hinders not , but that it might have been a Divine Institution , that Presbyters Ordain and Govern , only with and under Bishops . And if this be so , as I have formerly ( t is hoped ) made good , then Presbyters Ordaining without Bishops will prove a Nullity , and contrary to the Divine and Scripture Rule , as well as an Irregularity or contrary to the Ecclesiastical Laws . But how does the Ecclesiastical Constitution shew , that Ordination belongs to the Presbyters Office ? His meaning ( I suppose ) is that the Nicene Synod , could not appoint Presbyters to Ordain with Bishops , except the Presbyters had a Prior , and an intrinsick power to Ordain . But I ask , why may not the Synod shew thereby , that the Presbyters intrinsick power ( what ever it was ) belonged to them only in Conjunction with Bishops ? And not separately from ' em . If a Prince Commands the General of his Army to do nothing of Moment , without the advice of the Principal Field-Officers , this shews that the Field-Officers have a Power to Act with the General and under him , but not that they have a power to Act seperately and without Him : And if the General or other the Kings Ministers declare this part of the Commission to the Field-Officers , they may and ought to Act in Conjunction with their General ( for the Commission so appoints ) ; but it would be presumption and Mutiny to Act without the General , which if they presumed to do their Orders would of them selves be Null and invalid . Briefly Mr. O. must first prove , that the Nicene Fathers supposed the Presbyters to have an Intrinsick power to Ordain alone , before he can make out that their separate Ordinations are irregular only , and not invalid in themselves . But Mr. O. again argues that — If it be said these ( Nicene Constitutions ) condemn Schismatical Ordinations ( which he grants , yet answers ) that Schism as such cannot make Ordinations Null , though it implys an Irregularity . Hereunto I return , that Schism as such does make the Ordination Null . It is Null as to the Exercise of the Office so conferred , though not as to the habitual Power or intrinsick Character given . This seems to have been the very Sense of the Nicene Fathers , in this their Epistle to the Church of Alexandria . The Melitian Bishops , because they had been Schismatically Ordained , were suspended from the Exercise of their Office , yet their Character was not declared utterly void and annull'd . There was Room left for their exercising it again upon some certain Conditions , and the Title of Bishop was still continued unto 'em , which could not be , if the Character had been intirely lost or Null . Hitherto belongs the Case of Colluthus and Ischyras , which some Episcopal Divines have urged against the Validity of Ordination by Presbyters ; for , say they , Ischyras Ordained by Colluthus a Presbyter , is in Athanasius constantly called and declared no Presbyter , but a meer Laic , and not suffered so much as to have the Honor and Title of Presbyter , as all others of the Melitian Schism , Episcopally though Schismatically Ordained were allowed : So the Nicene Fathers had decreed . The reason why Ischyras was rejected is this , he had been Ordained by a Presbyter only , viz. Colluthus , Blondel has taken much pains to perplex this Fact with sundry difficulties , and Objections thrown in our way on purpose to render it useless unto us in the present Controversie : and Mr. O. also has made his observations on it . I shall consider them both , and to that end shall in the first place produce the Principal passages , that occur in Athanasius's second Apology relating to the said Colluthus and 〈◊〉 . There I read of . Ischyras , who neither was Ordained by the Church , nor , when Alexander received the Presbyters , Ordained by Melitius , was reckoned among them ( that 's to say in Melitius his 〈◊〉 ) : so that he was no Presbyter . How then or by whom was he created a Presbyter ? By Colluthus ? For that alone remains to be pretended . But 't is granted on all hands , that Colluthus died Presbyter , all his Ordinations were void , and all Ordained by him , in the Schism reduced into the Order of Laicks — But they ( the Eusebians and Melitians ) called a private Fellow Presbyter — Ischyras was not acknowledged a Presbyter by Athanasius . Ischyras was not so much as a Presbyter , he never was a Presbyter of Melitius ( not Ordained by him ) Ischyras was in no wise a Cleric , though the Eusebians , and Melitians gave it out , that he was a Presbyter . 'T is remarkable , that Ischyras in his submissive Letter , unto Athanasius disowned not his being a Presbyter Ordained by 〈◊〉 , which I note here by the by . Ischyras our accuser is no manner of way a Presbyter , because he is not mentioned in the 〈◊〉 or Register of those , who had been Ordained by Melitius . Ischyras never was a Minister of the Church , but boasted himself to be a Presbvter of Colluthus , though no Body believed him — so that He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was deposed by the Alexandrian Synod , and number'd among the Laics . Ischyras a Fellow , that called himself a Presbyter , but was no Presbyter : for he was Ordained by a Catholick Presbyter ( Colluthus ) , who himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was but an Imaginary or Counterfeit Bishop , and was Commanded in the General Council ( of Alexandria ) by Hosius , and the other Bishops to be a Presbyter , as he had been before : So that by consequence all Ordained by him , went back into their former place , and Ischyras appeared a Laic . The Eusebians and Melitians called this Fellow Bishop , who was not at all a Presbyter : but they made the Emperor to write unto Colluthus ( for nothing 〈◊〉 amiss to them ) that a Church be provided for Ischyras , and immediatly caused him to be called a Bishop , when he was not so much as a Presbyter : From all which we think the case as before stated is clear . But Blondel contends , " That Colluthus was a real Bishop Ordained by Melitius , though Shismatically , which is only a Canonical Irregularity ; but however he was Episcopally Ordained , and a real though Schismatical Bishop : That if he had out-lived this storm raised against him , by the Alexandrian Synod , he must have been a partaker of the favour granted to such by the Nicene Fathers , and by consequence would have been a Bishop , though created Schismatically : and therefore that Ischyras , if at all Ordained by Colluthus , was Episcopally Ordained , and so could not be deposed for being Ordained by a Presbyter , but as Schismatically Ordained by a Bishop in Schism . The design of all which is to wrest out of our Hands this Weapon , and to make it believed , that the case reaches not Ordination by Presbyters : For Blundel is very positive , and thus expresses himself — It is false and frivolous to assert , that Ischyras was no Presbyter , simply for this one reason , that he was Ordained by Colluthus a Presbyter : Because Colluthus was a real Bishop , after what manner created is little to the Point . In Answer hereunto , and to evince that this is a Clever Instance in Antiquity against Ordinations by Presbyters , I will reduce the Whole case into three Questions . 1. Whether Colluthus was ever Ordained Bishop by Melitius . 2. Whether Ischyras was ever Ordained Presbyter by Colluthus 3. Supposing he was not , whether Ischyras became a Laic for want of any Ordination , or because Schismatically Ordained by a Schismatical Bishop , or lastly , because Ordained by a Presbyter only . Qu. 1. 〈◊〉 . Whether Colluthus was ever Ordained Bishop by Melitius . Ans. Never . For he is all along called Presbyter , never Bishop , nor Schismatical Bishop : He is described as one , that took upon him the Episcopacy , personated and pretended to be what he was not , a Bishop . If he had been a real , though Schismatically Ordained Bishop , he could not have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have Acted the part of a Bishop , which implys , he was not really one . No body ever called 〈◊〉 Bishop , though Schismatical a counterfeit or Phantastical one , there being a vast difference 〈◊〉 these two . Lastly , if Colluthus had been a real Bishop though Schismatical , then Ischyras Ordained by him , ought to have been partaker of the Nicene Indulgence , as other 〈◊〉 Schismaticks were ; but Ischyras was not in the number of those recieved by Alexander ; and therefore Colluthus was not a Real Bishop . Against all this is it will haply be replyed , as Blundel has endeavoured to prove , that Melitius in his Breviculum , presented unto Alexander , owned Colluthus as one of those Bishops which He had Ordained . Ans. 1. Here lies the Knavery : For 't is not Colluthus , but Caluthus , who is mentioned in the Breviculum . And least this should be thought a mistake in Writing or in Printing , I undertake to prove beyond all Contradiction , that they were different Persons however , if not different in Name also . For 't is granted by Blundel , and in its self manifest , that our Colluthus died before the Synod of Nice broke up , or Alexander returned into Egypt , and demanded of Melitius this Breviculum . But the Caluthus named in the Breviculum , when Melitius brought it to Alexander , now returned from Nice into Egypt was then alive : So it follows in Athanasius , immediately after the Breviculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These Persons then present , Melitius brought unto Alexander the Bishop . So that , as the Accusers of Athanasius , pretended he had Killed Arsenius , though Arsenius was then alive : Even so by a contrary Artifice , Blundel will have our Colluthus alive : Though he was already Dead , whosoever then were Ordained by our Colluthus , were Ordained by a meer Presbyter . Qu. 2. 2. Whether Ischyras was ever Ordained Presbyter by Colluthus . Ans. That he was no Presbyter is so often affirmed , that we need not trouble our selves to enquire farther into that matter . However , that he was Ordained by Colluthus ( because Blundel is inclined to believe not ) will require a little proof . And 1. I note that though Athanasius plainly enough denies , he was at all a Presbyter , yet still with respect to Melitius , who 't is certain did not Ordain him . Ischyras ( lays He ) is no manner of way a Presbyter , because he was not mentioned in the Breviculum , or Register of those whom Meltitus Ordained . This Argument , which he brings here , shews Ischyras was not Ordained a Presbyter by Melitius : But 't is no proof against Colluthus his Ordaining of him , neither did or could Athanasius mean so . Thus the Sardick Fathers , He never was a Presbyter of Melitius . 2. Ischyras gave out himself , that he was a Presbyter of Colluthus his Ordainnig : The Arrians and Melitians , called him Presbyter on that account . 3. Though none but himself , the Eusebians and Melitians , and a few of his Relations , called Ischyras a Presbyter , yet the Orthodox affirm , he was Ordained by Colluthus . The Council of Alexandria , admitting that he had been Ordained by Colluthus conclude , he was no Presbyter , but deny not that he was Ordained by Collutbus the Presbyter , and for that reason Ischyras , though Ordained was indeed no Presbyter . The Mareotic Presbyters and 〈◊〉 , say plainly — He was Ordained by the Catholick Presbyter Colluthus , who counterfeited Himself a Bishop , and moreover add , that all Ordained by Colluthus , and among the rest , Ischyras became and were mere Laics . 'T is evident then , that Ischyras was Ordained by Colluthus , and yet was not a Presbyter , because Colluthus himself was but a Presbyter . 4. Supposing Ischyras was not really Ordained by Colluthus , the point will come to the same Issue : For the Alexandrian Synod not troubling themselves to enquire into the matter of Fact , but taking it for granted , that he was Ordained ( it was the same thing with them ) they pronounced the Sentence against Him , that he was not a Presbyter , because he was Ordained by the Catholick Presbyter Colluthus , and so he - appeared a meer Laic . Qu. 3. 3. Whether Ischycas was declared a meer Laic , either because not Ordained at all , or because Schismatically Ordained , or else because he was Ordained by a Presbyter only , viz. Colluthus . Ans. It having been proved , that Colluthus was no Bishop , that Ischyras was Ordained by him , at least supposed by the Synod of Alexandria , to have been Ordained by him , the first part of the Question is at an end , it was not because he had not been Ordained at all ; and then I affirm he became a Laic , not simply because he was Schismatically Ordained , but because he was Ordained by a Presbyter , who had no competent power to Ordain at all . For 1. Colluthus is ever called Presbyter ( not once Bishop or Schismatical Bishop that I find ) or barely 〈◊〉 or Catholick Presbyter , or one that counterfeited himself a Bishop , as in the Synodical Letter of the Alexandrian Fathers , and by the Presbyters and Deacons at Mareota . They all then looked upon Ischyras as Ordained by a Presbyter , and for that reason his Ordination Null . For so 2. It is expresly recorded , Colluthus died a Prebyter , therefore all his Ordinations were void , and all Ordained by him in the Schism were reduced into the Order of Laics , says the Synodical Letter of the Alexandrian Fathers . Ischyras was no Presbyter , for he was Ordained by the Catholick Presbyter Colluthus ; so that by consequence all Ordained by him went back into their former place , and Ischyras appeared a Laic , say the Presbyters , and Deacons at Mareota . But it will be objected , that the Words in the Alexandrian Synod are — all Ordained by Colluthus in Schism became Laics , implying by those Words 〈◊〉 Schism , that therefore his Ordinations were void , not because Colluthus was a Presbyter , but because his Ordinations were Schismatical . Ans. 1. It is very true in Fact , that all Colluthus his Ordinations were Schismatical , yet this was not the proper and immediate reason of their Nullity ; but only mentioned as a Circumstance which aggravated his Crime , the True Reaon , being assigned in the former Clause of that Period — Colluthus being a Presbyter died , therefore all his Ordinations were void , viz. because he died a Presbyter , and for the same reason those Ordained by him were meer Laicks . 2. Schism , if it was one reason of the Nullity of Colluthus his Ordinations , yet it was not the only one : For another was , because Colluthus died a Presbyter . 3. I do confess the Alexandrian Fathers , prosecuted the Melitians with the utmost Rigor , declaring all their Ordinations without exception utterly void ; so that such as were Schismatically Ordained , were Universally Commanded to be what they were before . But the Nicene Fathers came to a better Temper , and in some Degree confirmed the Schismatical Ordinations , that is , such as were meerly Schismatical : And yet Ischyras was not permitted to tast of this favour ? Why so ? Why , because there was another fatal blot in his Escocheon , which could never be wiped out , viz. He had been Ordained by a Presbyter only . 4. It is a great mistake to think that Schism must needs be understood of the breach of the Ecclesiastical Laws only . There is Schism in departing from some Scripture or Divine Rules , which not immediatly appertaining to the Fundamentals and Essence of Religion , denominates the Persons not Apostates or Hereticks , but Erroneous and 〈◊〉 only . If any of the believers at Antioch , had presumed to eat Blood contrary to the Apostolical Decree concluded on at Jerusalem , he had been doubtless a Schismatick . Thus we reckon the Dissenters Schismaticks , as departing from the Divine Apostolical Constitution of Episcopacy . Colluthus a Presbyter Ordaining Ischyras did it in Schism , true ! but 't was such a Schism as contravened a Divine Law , and so the Alexandrian Fathers thought for any thing I see to the contrary , when they condemned his Schismatical Ordinations as Null in themselves . For surely that which is done against a Divine Law , ( and such is Schismatical Ordination , Schism being a Work of the Flesh ) is in its self Null and of no Effect . 5. We ought to distinguish between the Law its self , and the Censures of the Church declared against the breach of that Law. The Law may be of Divine Appointment , though the Censure is meerly Ecclesiastical . St. Paul has given us a Canon , that a Bishop ought not to be a striker : But Deposition for this fault is purely Ecclesiastical , not an Apostolical Penalty . In like manner a Presbyter ( as Colluthus ) Ordaining without the Bishop , and for that cause being deposed , the fault was committed against a Divine Law , though the punishment was Ecclesiastical . 'T were foolish and absurd to conclude , that Ordination by a 〈◊〉 was only a Canonical Irregularity , because a Synod declares it Null : Or that Ischyras his Ordination was only irregular & uncanonical not unscriptural , because his Deposition was decreed by the Alexandrian Synod . As it is not the verdict of the Jury , nor the Sentence of the Judge , nor the Execution of the Criminal , which properly and in intrinsick Justice makes him a Murtherer , but the Murther its self committed ; so 't is not a Synod's Solemn Declaration , which is purely Ecclesiastical , but the Schism its self or a Violation of some Scripture . Law that makes him a Schismatick , and subjects him to Ecclesiastical Punishment . Blundel himself suspecting ( as I believe ) that the Whole Fabrick ; which he had with so much Artifice , and Subtlety here raised in Opposition to us , would not stand , is therefore content at least to grant that — Ischyras was for this one reason accounted a Laic , because he was Ordained by a Presbyter , by Colluthus a Presbyter : But says it does not hence follow that Bishops alone had power given them by the Apostles to Ordain , or that Presbyters werenot Originally invested with that Power : And he adds , that nevertheless , Ordination by Presbyters was only a Violation of the Ecclesiastical Constitution , which he endeavours to confirm from numerous Instances of Ecclesiastical Canons , by Vertue whereof Bishops , Presbyters and Deacons , were sometimes deposed for Canonical Irregularities . Ans. This is a sorry shift and unworthy so Learned a Man ; for on the other side , I am able to produce several Canons , and have already produced enough , the matter of which Canons is grounded on Scripture , though reinforced by Ecclesiastical Penalties . It will not follow then , that because the Ecclesiastical Canons forbid Presbyters to Ordain ( reserving that Power to Bishops ) upon pain of Deposition or Deprivation , &c. therefore this was not a Divine Appointment , but Ecclesiastical only . For at this rate Blondel might pretend the 27th Canon Apostolical , the matter of which is , that a Bishop must not be a striker , is a meer Ecclesiastical Constitution , which yet we know is one of St. Paul's Canons , 1 Tim. 3. 3. Though at the same time we must confess that the Deposition , which is the Penalty annex'd is purely Ecclesiastical . The matter of some Church Canons is often purely Ecclesiastical as well as the Penalty ; but it will not follow that all are so . For as the Prince frequently causes old Laws to be observed , reinforceing them by Proclamation , so have Synods done with Ancient Scripture Laws and Rules . In this Case the King makes not new Laws , nor the Synods new Ecclesiastical Canons . The Primitive Christians were wont to explain , and propound unto the Church the belief of the great Fundamental and Essential Articles of Christianity , as that of the Trinity against the Arrians , and that of Grace against the Pelagians , upon pain of Deposition or Excommunication ; We must not hence infer that these were only Canonical not Scripture Truths , because others of their Definitions were so . In short the Tryal of the Subject matter of Church Canons , whether Divine or purely Ecclesiastial will depend on the Scripture chiefly . Thither we are to resort for satisfaction , and not fancy whatever has been reinforced by Canon is meerly Canonical . We have 't is hoped already thence clear'd that point about Episcopal Ordination : That which properly belongs to us here , is to prove it to have been the Principle and Practice of the Church in the beginning of the Fourth Century , when the Alexandrian and Nicene Synods were Assembled , which we think also is hitherto made good . But Blondel goes on : Ischyras was deposed by the Alexandrian Bishops ; whence it appears , he was taken for a Presbyter , not a meer Laic : For else 't is absurd to affirm he was deposed . A Man cannot be said to be knock'd down , except he stood on his Feet before . Ans. This is what we utterly deny , and is indeed a Meer quirk , no better than fooling . Ischyras and many others were not properly deposed , but only declared no Presbyters , as being Ordained by a Presbyter , which may reasonably be gathered from the Expressions used in the foresaid Synodical Epistles . concerning such as Colluthus had Ordained , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ischyras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote no more . And therefore , when the Synod of Jerusalem complained , how the Eusebians caused Ischyras to be called Bishop , they aggravated the Insolence in these Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas he was not so much as a Presbyter , viz. at that very time ; that 's to say , When 〈◊〉 was alive and in some Credit , and when the Eusebians gave him out for a Bishop , before the Alexandrian Synod was assembled , or had declared him a Laic , even then he was not so much as a Presbyter . So that he was a meer Laic in the Nature of the thing , and before the Alexandrian Fathers had so pronounced him . Nor do I see any impropriety in saying Ischyras ( tho' no Presbyter ) was deposed . For though he was really no Presbyter as being Ordained by a Presbyter only , yet he took upon him the Office and Title of Presbyter , supported and upheld himself by Stilts , by Confidence and Hypocrisy : He was believed a Presbyter by many , and by many countenanced and kept up as such . Now though a Man lying prostrate on the floor can't be Knock'd down , qui jacet in terrâ non habet unde cadat ; yet he who stands on Crutches or is held up by others , 't is not absurd to say , He may be Knock'd down , which is sufficient to shew the Weakness of Blondel's fancy , And the false Colours put on this Argument . But Blundel gives it yet a siner Turn thus — It was usual in that Age ( says he ) to reduce real Bishops and Presbyters , transgressing the Canons of the Church , ad Laicam Communionem : and yet it cannot be deny'd , but they had been real Bishops . Ans. This is very true : But is just such another piece of Sophistry as before , and reaches not the Merits of the Cause . For 1. this will not evince that ever 〈◊〉 was a Presbyter , though some real Presbyters for Crimes proved upon them were allowed only Lay-Communion . He has not 〈◊〉 us that they were declared meer Laics : They were only suspended from performing the Office of Presbyters , and admitted to Lay-Communion , their Character still ( as I may say ) lying dormant in them . If any such Instance were to be found , it can't thence be gathered , that Ischyras also was so dealt with . 'T is absurd to argue from one or a few particular Instances , unto all others or to any other single Case , especially which differs from them . For 't is one thing to misdemean ones self in an Office , another to counterfeit it . The former is deprived from performing , what he is orherwise rightly qualify'd for , the latter is not what he pretends to be . The instance of the former kind is of a pure Ecclesiastical Punishment , whereas the latter labours under a defect and Error of the first Concoction which in the Nature of the thing annuls all his following Ministerial Acts , he having never received the Power , which he pretends to . Though therefore a Real Presbyter is for his misbehaviour sometimes condemn'd to Lay-Communion , yet the suspension taken of , as he once was , so he again becomes a real Presbyter to all intents and purposes . 'T is no good Consequence hence drawn that a Counterfeit Presbyter ( such was Ischyras ) who is declared a meer Laic , must needs have been a Presbyter : Neither will it follow that he , who has usurp'd the Seat of a Presbyter , from whence he is thrust down and deposed , was ever a real Presbyter . For a Man may well enough be said to be deposed from an Office which he usurps and discharges for a while , but never had a Right and Title to . A Real King , though deposed was once a real King ; that 's undeniable ; but one that personates and is called a King , and Acts all the parts of the Royal Character for a time , must be acknowledged never to have been a real King. 'T was Ischyras his Case , He Acted the part of a Presbyter , and was afterwards Kick'd off the Stage , shall it hence be concluded He was once a real Presbyter ? Under Blondel's favour I think not . But Let us see now what Mr. O. ( who has a Knack at improving Arguments ) 〈◊〉 offered about the Case of Ischyras . He acknowledges Colluthus was but a pretended Bishop , and therefore was Commanded by the Alexandrian Council to be a Presbyter . I am of this Mind , and 't is all I demand should be grantedme . The Reader of himself will discern hereby , that he has given up the Whole Cause . But perhaps Mr. O. means , that Colluthus pretending to be a Bishop , though he was not one , and under that false Colour to Ordain , therefore not his Power of Ordaining as a Presbyter was called in Question , but his Dissimulation in taking upon him to be what he was not , was condemned , and so he was publickly declared to be a Presbyter , that is a pretended Bishop only . Ans. But I ask then , why was Ischyras laid aside as a meer Laic ? Surely , not because his Ordainer falsly assumed the Character of Bishop , which belonged not to him . But then ( say I ) is it not hard my Ordainers Dissimulation ( supposing him otherwise to have the Power ) should annul my Orders . But Colluthus his Ordinations were vacated , not because he pretended to be a Bishop and was not , but because he was a Presbyter without Power to Ordain . Well! But Mr. O. tells us , Ischyras's Ordination was declared void as being not acknowledged by the Authors , Colluthus belike not owning he had Ordained Ischyras : So that it not appearing , 't was taken for granted , He was never Ordained , and so He became a Laic , no Presbyter ; not because he was Ordained by a Presbyter , but for want of any Ordination , that appeared . The meaning of all which ( as I apprehend ) is that the instance makes nothing against Ordination by Presbyters , seeing here was no Ordination at all , Ischyras's Ordainers not owning , that they had imposed hands on him . For answer hereunto I referr the Reader to what is above replyed unto something of this kind : The sum whereof is that Ischyras was either really Ordained by Colluthus the Presbyter , or at least by his Judges taken for such , which is the same thing . As for Dr. Field's Argument ( his Authority I meddle not with ) cited by Mr. O. in these Words , Presbyters Ordinations were accounted void by the Rigor of the Canons in use then , because Ordinations sine Titulo were Null , Concil . Chalced. Can. 6. it belongs not to the time we are now speaking of , the Council of Chalcedon being Held an Hundred and twenty Years after that of Nice : Nor was the Qualification of a Title required till long after that Council of Chalcedon , wherein also I meet not with a Syllable of annulling Ordinations for want of a Title . That 6th Can. makes void Clancular Ordinations not given visibly in the Face of the Church , the Rule , which required the Candidate to be offered unto the suffrage of the Clergy , and People in the Churches and Congregation , being neglected , as Justellus has observed from the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The method of Requiring Titles indeed grew up afterwards , which the Canonists in the following Ages gathered from this sixth Canon of Chalcedon , as fancying some Analogy or Agreement between them in Reason as Calvin teaches me . However let us take the Argument as 't is propounded . Ordinations by Presbyters were accounted void not in themselves , but by the Rigor of the Canons in use then : How does this appear ? Why , because Ordinations sine Titulo were null by the sixth Canon of Chalcedon , which is just as if one should pretend to prove the Lord's-Day not Holy by Divine appointment but by the Ecclesiastical Constitution , because the other Holy-Days are not . Is it not possible the Lord's-Day may be Holy by Divine Institution , though Good Friday is not ? Or that Ordinations by Presbyters may be Null in themselves and by Scripture , though Ordinations sine Titulo be uncanonical only ? But , if Mr. O. intended this only as the Judgment of so Learned a Person as Dr. Field , I let it pass as such , being no ways obliged to account for the Opinions of private Doctors . The Reverend Author of the Naked Truth ( if I rightly apprehend Mr. O. for I lift not to look after the Book its self ) intends to prove by the Nicene Canon ( which forbids Bishops to Ordain in one anothers Diocesses ) that the Irregular Ordinations by Bishops are as Null , as the irregular Ordinations by Presbyters . Now there is no strength in this Reasoning . I can scarce allow it to be sense . He ought first to make out , that Presbyters have power to Ordain , and then indeed the irregular Ordinations of the one would be Null as well as of the other and both alike : But we deny Presbyters to have Power to Ordain ( be sure That Nicene Canon gives them none ) and therefore the Comparison here is foolish and frivolous . 'T is as if one should lay down this grave Maxim — the Irregular Sentence of a Judge is as Null , as that of a private Man , whereas a private Man can give no decretory Sentence at all . I own Bishops in their Ordinations were under many Canonical Restraints , and some of their irregular Ordinations were decreed Null , at least so as that the Ordained , were not allowed to exercise their Function . But to talk of the Irregularities of Ordinations by Presbyters is to suppose it proved they have Power to Ordain , which is to beg the Question . I am sure their power is not intimated in the Nicene Canons ( as that of Bishops is ) nor in any other that I am yet acquainted with . If a Canon were any where to be found restraining Ordinations made by Presbyters , and limiting the manner and circumstances of 'em , 't were reasonable thence to gather that Presbyters had Power to Ordain : But the Canonical Restraints laid upon Bishops will not convince me that Presbyters had that Power . Finally one may by the same Reasoning conclude that Deacons , yea , that every Ordinary believer had power to Ordain , as well as Bishops . Thus I proceed in the Argument — By the Nicene Canons , Bishops Ordinations in others Diocesses without consent are forbid , and hence we see , the irregular Ordinations of Bishops are as Null as the irregular Ordinations of Ordinary believers and Deacons : But this is no better than beating the Air , out of nothing to gather something . For all this while neither Deacons nor Believers have power at all to Ordain . Haply Mr. O. has left the Reverend Authors Argument short : So I dismiss it . CHAP. X. Of Aerius . THis was a Turbulent and Heretical Presbyterian the only one to be met with in all Antiquity . It may not be amiss in few Words to present the Reader with his Character , as 't is transmitted to us by St. Austin and Epiphanius . The former tells us , that being a Presbyter he is reported to have been troubled , because he could not be Ordained a Bishop ; that he fell into the Arrian Heresie , adding to it some of his own Conceits , as that stated Fasts ought not to be observed , and that a Presbyter ought no ways to be distinguished from a Bishop ; that the Aerians his followers admitted to their Communion only the Continent , or such as embraced a Celibate Life , and who had so far renounced the World , as to account nothing their own : And did not abstain from Flesh in the appointed times , as Epiphanius writes . This Epiphanius , among many other Errors , and some of the aforesaid particularly remembers that he sought to be a Bishop but could not obtain it . He calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hairbrained and mad Doctrine , sc. that of the Identity of Bishops and Presbyters . When Epiphanius had reckoned up a great many of his Errors and Heresies , he proceeds to refute 'em , and in the first place takes him to task for that about the Identity of Bishops and Presbyters , In short , he sets him forth as a very Wicked and Impious Fellow . It is not material in the Dispute , whether Aerius was an Heretick , or is called so by Epiphanius and St. Austin on the account of his teaching Bishops and Presbyters to be equal . I am sure St. Austin places this Error of his in the front and before that of Arrianism : And both condemn him for his Opinion about Bishops and Presbyters , which is sufficient to my Purpose , For I am not concerned about private Persons Opinions , such as Bishop Jewel though an excellent Man , and one of the greatest Ornaments of our Church and of the Reformation , or others mentioned by Mr. O. * — Whatever their Sentiments were , I shall hereafter shew , that it was ever the publick Judgment of the Reformed Church of England , that Bishops were Jure Divino , and I hope 't is no breach of Modesty to confront theirs with the Churches Authority . CHAP. XI . Of Hilary the Deacon . IT is not agreed among the Criticks , who was the Author of the Commentaries on St. Paul's Epistles , which are in the Works of St. Ambrose , Vol. 5. and 't is as uncertain unto whom belong the Quaestiones veter is & novi Testamenti in St. Austin , Tom. 4. There are some excellent passages found in them , and cited by Austin in his Tracts against the Pelagians under the Titles of 〈◊〉 & Sanctus Hilarius , whence some conclude they cannot be ascribed to so ill a Man as the Deacon : But that either Hilary Bishop of Poictiers , or Hilary of Arles must have them . Yet Vossius * contends that those Titles of Beatus & Sanctus , were by Custom and in Civility given to all Clergy-Men , whether they deserved them or not , as at this Day , Reverendus & Venerabilis are : That the Commentaries were written when Damasus was Rector Ecclesiae , Pope of Rome , and that Hilary of Poictiers , dying in the second Year of Damasus , was too Old , to have either time or strength to perform such a Work , whilst that Pope was living : And lastly , that Hilary of Arles , came too late to write in Damasus his Pontificate , or to be quoted by St. Austin . And thus the Commentaries and Questions will fall to the Deacon's share . Ans. 1. 'T is certain to me , Hilary of Poictiers was not the Author of the Questions and Commentaries , as we now have them : But not for the reason assigned . Those words 〈◊〉 bodie Rector est Damasus are on 1 Tim. 3. from whence to the end of the Commentaries are but 52 leaves in Folio , which he might have time and strength to finish in that Popes first Year . The Commentaries moreover break off abruptly at the 10th Ch. of the Hebrews , and the work is left unfinished , whence it may be thought that there his Life or his strength might fail him . But still it is confessed Hilary of Poictiers was not the Author of them : They are too mean to be Fathered upon so great a Man. 2. The Particular Testimonies spoken of before cannot be attributed unto Hilary of Arles : For he flourished Twenty Years after Austin . 3. Neither can they belong to the Deacon a Reason of no credit or Authority , as I shall shew . Wherefore 4. They were cited out of some Work of Hilary of Poictiers not now extant , which may be confirmed by another Testimony in Austin ( not yet observed by any that I know of ) writing still against the Pelagians — Ecclesiae Catholicae adversus Haereticos acerrimum Defensorem Venerandum quis ignorat Hilarium Episcopum Gallum ? Which can be understood of no other Hilary then the Bishop of Poictiers , as is manifest from what has been said . 5. Neither 〈◊〉 nor 〈◊〉 , allowed this Deacon so much as a place in their Catalogues of Ecclesiastical Writers , being it seems unworthy that Honour . Bellarmine indeed incidentally mentions him in his Observations on Ambroses's Works , yet makes no reckoning of him . But Jerom falls foul on him calling him in derision Orbis Deucalionem , and adds — libellos adversus nos de Haereticis rebaptizandis edidit . It can't then be thought St. Austin would build upon this Deacons Authority . Thus much I thought fit to say concerning the Passages of St. Austin borrowed out of Hilary , supposed by some to be the Deacon , and Author of the Commentaries and Questions , of which I will now say something considering them in the Lump . 1. I do suppose the same Person or Persons ( whosoever they were ) wrote these Commentaries and Questions . Blondel Himself is of this Opinion , and so is Bellarmine in his Observations on Ambrose's Works . 2. I also Judge they were written long after Hilary of Poictiers , yea , after Jerom and Austin , by some ignorant , idle and knavlsh Fellow , who mixed truth and falshood , good and bad together , Collecting some Notions out of the Fathers , and adding many of his own silly conceits . The Testimonies which I have spoken of were its likely collected out of Austin : The Discourse , about the Ambition of the Roman Deacons , exalting themselves above Presbyters was borrowed from Jerom's Epistle to Evagrius . But to make short Work on it . Let us hear Erasmus's Censure of the Questions . The Author ( says he ) repeats many the same things in several places , propounds the same Questions , and treats of 'em over and over again ; is not constant in his Opinions : Some scraps out of other Mens Works are often inserted : He repeats what he had said 〈◊〉 , but in a quite different stile . He is very idle in starting Questions , which he ought not . There is a perfect confusion in the Work. Sometimes he writes Commentaries , sometimes Controversie : Sometimes he Preaches , and sometimes disputes very Foolishly and Meerly Prates . He is often Scurrilous and Abusive , and yet has said many things worthy to be read and known , but gathered out of others . He cites not his Authors , he cheats the Reader with counterfeit Titles . By the repetitions and the disorder in his matter he writes of , by his Tumultuous and Womanish Talkativeness he even kills his Reader . The first part seems to be the Work of some Greek affecting to speak Latin , &c. Erasmus is more favourable to the Commentaries , yet confesses the Prefaces are not St. Ambroses's , but some busy and illiterate Fellow tack'd 'em to the Commentaries . I make account then these Commentaries and Questions are of no Credit or Authority in any Controversy whatever . 2. The compiler of them has intermixt several things favouring Episcopacy , and so is Jack O' both-sides . 1. He expounds the Angels ( spoken of 1 Cor. 11. 10. ) Bishops grounding himself on the Revelations : And gives the Reason why Women ought to be covered in the Church because of the Angels , that is , Bishops , quia Episcopus personam habet Christi & vicarius est Domini , sustains the Person of Christ and is the Vicar of the Lord. The which must be understood of the Days of Paul : Else the Explanation is altogether fruitless and impertinent . 2. He resembles the Deacons to the Levites , Presbyters to the Priests , whereof one was the High-Priest unto whom the Bishop answers see Question 101. 3. He grants Timothy had the Power ofOrdaining committed to him by Paul in these . Words , unde Quemadmodum Episcopum ordinet Timotheus , ostendit Paulus . But he no where expresly allows this to the Presbyters . Many other Observations , if it were worth while , might be Collected out of this Author tending to the same purpose . 3. He contradicts himself the Holy Scripture , and the most Ancient Writers in the Church . He affirms that at first all might Preach , Baptize and explain Scripture , but after , Churches were Establish'd and Distinct Offices were appointed , and the Church began to be govern'd another way , so that no Man should presume to Officiate in Holy things , except he were Ordained . Whereas nothing is more manifest than that there were at the Council of Jerusalem * , besides , Deacons two Species of Officers at least , Apostles and Elders , to say nothing of Prophets , of whom also we read , Act. 15 , That when St. Paul wrote his Epistle to the Corinthians , there were set in the Church by God himself , Apostles , Prophets , Evangelists , Pastors , Teachers , &c. The same are to be met with in his Epistle to the Ephesians . In that to the Philippians we read of their Apostle , of their Bishops ( or Presbyters , ) and their Deacons . Timothy and Titus had their Elders and Deacons under them . To omit sundry , other examples hereof in Scripture , Clemens Romanus tells us , that the Lord appointed who were to Minister in Divine Offices among the Christians , and Ignatius needs not here to be brought in for Evidence . But let us consider the several Instances Mr. O. gives in Confirmation of this Paradox , that there were no Ministers in the Church at the beginning . The first is of Philip. But Philip had been Ordained by Imposition of Hands , and besides was a Person endued with extraordinary and supernatural Gifts , that is was a Prophet , and of such I readily grant it true , that they were not strictly and indispensably ty'd to common Rules of Order , but might do what the Spirit moved 'em to . But 't is remarkable what Hilary himself says of Philip , Evangelistae Diaconi sunt sicut Philippus . So then here were Ministers thus Early besides the Apostles . As for Apollos Act. 18. 24. to pass by other Observations that might be useful , I much question whether , when he preach'd at Ephesus , he was yet a Christian , or rather am positive he was none : For he knew only the Baptism of John , v. 25. unto whom therefore Aquila and Priscilla , expounded the way of God more perfectly , v. 26. And tho' after this he still Preach'd at Corinth , v. 28. it may be said that by this time he had been Ordained to it , for any thing appears to the contrary : And we must not think none were Ordained , but such of whom 't is expresly testify'd in Scripture : We ought rather to conclude all were Ordain'd because many were . Of Aquila and Priscilla , their instructing Apollos , I have shewed elsewhere , that it was private not Ministerial Instruction . In short , I know not one Example of a Person unordained , and of ordinary Gifts only , that took upon him to Preach in any Christian Assemblies , much more to administer the Holy Sacraments ; nor can I fancy , when that time was of which Hilary speaks , when every Man that would , did Administer in the Word and Sacraments . But the story of Vrigen is urg'd , who was made Catechist in the School of Alexandria , and taught the Catechumens in the Rudiments of Christianty , as Dr. Cave relates it , and what is yet more , Theoctistus Bishop of Cesarea , and Alexander Bishop of Jerusalem invited him to Preach before them . As Africa has always been noted for a Country abounding with strange and Monstrous Creatures ; so are we continually pester'd with some surprizing and extraordinary fact in the Egyptian Church , as if that differed from all the World besides . But to this Example of Origen , I first say , that Mr. O. is as much obliged to reconcile it with the Presbyterian Principles , as I am with the Episcopal : That Origen , though he instructed the Catechumens at Alexandria in the principles of Christianty ( so do our School-Masters though not Ordained : ) Haply once or so he preach'd at Cesarea before he had been Ordained , ( so do our Fellows of Colleges at the University ) : Yet this is nothing to the Sacraments , which he did not presume to Administer ; and lastly though Theoctistus and Alexander of Jerusalem , out of Curiosity desirous to hear the great Origen Discourse upon some profound point in Christianty invited him into the Pulpit , yet Demetrius Bishop of Alexandria condemn'd it , and it became a Scandal and occasion of offence among them . Mr. O. speaking of Evangelists would prove them to have been unfixt Officers from this observation out of Hilary , that Evangelists , that is Deacons ( as Hilary thinks ) did Preach sine Cathedra , which he expounds without a fixt Residence . Ans. This is more absurd then any thing I have met with in my Adversary . Sine Cathedra , without a fixt Residence ? He might as well have rendred it without fear or Wit. The meaning doubtless is , that whereas Presbyters had their Stalls , as well as the Bishop , and sate in his Presence , and perhaps according to Hilary Preach'd out of them , the Deacons always stood , nor had their Stalls , so that when permitted they Preach'd sine Cathedra . Stantibus Diaconis , we often meet with in St. Cyprian ; and Hilary himself took Notice — that the Roman Deacons did not assume the Privilege of sitting in the Church , had 〈◊〉 Cathedra , no seat in it . Jerom has also observ'd the same : Sedent Presbyteri , stant Diaconi . So that Hilary's meaning was hereby to distinguish the one from the other , and intimated that Deacons were inferior to Presbyters , being not suffer'd to sit or to have a Stall in the Church , as the other had . In short , no one surely will dare to say , that Deacons were unfixt Officers in the Church , either in the Apostles or in Hilary's Days . Mr. O. and before him Blondel , in Order to prove that Bishops were meerly the first Presbyters , and had only precedency , but no Power or Jurisdiction over the rest , argue from Hilary , that in the beginning the oldest Presbyter in Years succeeded into the Episcopacy , and so became the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the President of the Presbytery , and that this Apostolical Custom or 〈◊〉 , continued till it was by experience found , that undeserving or disabled Old Men were advanced to the prejudice of Ecclesiastical Affairs , and the dishonour of the Church : 'T was therefore chang'd into Election to the end , not Order , but Merit might take place . Ans. 1. The Controversy is not about the manner of succeeding into the 〈◊〉 . The Method is either prescrib'd in Scripture or not . If it be , let the Presbyterians shew where , and we promise to observe it for the future : If not 'tis left to the Church , to Order this Circumstance as shall be thought fit . In the mean time we may not lay aside Bishops , because we have not a Divine Rule about their Succession . Many things are appointed in the Word of God , the particular Circumstances being left at large unto Humane Prudence . We are commanded to read the Scriptures , but not how much at a time , whether one or more Sections , whether one or more Chapters , nor in what Order : Shall we therefore abolish the Command it self , because these Circumstances are not expresly delivered to us in Scripture ? God forbid ! Supposing then that there have been different Customs taken up about the way of Succeeding into the Episcopacy , this is no prejudice against Episcopacy its self . 2. It is some matter of wonder to me how the Affairs of the Church could be prejudiced by the Oldest Presbyters , succeeding as of right to the first Chair or Presidency , if he received thereby no Power or Jurisdiction as our Adverrsaries pretend . 3. It is false , and nothing can be falser then this conceit of the Oldest Presbyter succeeding into the Episcopacy . Timothy was a Young Man and promoted by St. Paul , and that not for his Age , but his Merit : For surely none can believe he was the Oldest among the Ephesian Elders . What occasion then for the Apostles Admonition — let no Man despise thy Youth , if all the Presbyters were Younger than himself ? And Jerom , who affirms that Paul Ordained Timothy Bishop of Ephesus , his Maxim was , Presbyter aetatis Nomen est , Episcopus Officii : It had then been more Congruous according to our Adversaries Argument to have named all of 'em Bishops , except the President , who should have been called Presbyter as being the Eldest among them . Afterwards Ignatius exhorts the Magnesians , not to despise Demas their Bishop for his Youth . Lastly , 〈◊〉 assures us , that the Presbyters of Alexandria by Mark' s Institution , chose their Patriarch , so that Merit and Election not Age determined the Competition . By the way they also according to this Author Eutychius Ordained their Patriarch by Prayer and Imposition of Hands : With what Truth then could Hilary assert . Episcopi & Presbyteri 〈◊〉 est Ordinatio ? But I have done this Fictitious Hilary his Questions and Commentaries , too great an Honour in wasting thus much Paper about Him and Them. CHAP. XII . Of St. Jerom ' s Testimony . BEfore I examine the Testimonies of this Father alledg'd by Mr. O. in favour of the Identity of Bishops and Presbyters , I will lay down my own Hypothesis , such , I am perswaded , as is agreeable to the Word of God. And I am of Opinion also will go a great way to reconcile Jerom with himself . As for my own Opinion I make account with Bp. Pearson , that the Christian Church strictly speaking , began upon the Day of Pentecost , when the Spirit descended upon the Holy Apostles , and , as I may say , anointed them unto the Office of Preaching the Gospel , and establishing the Christian Church throughout the World beginning at Jerusalem . That they were for some small time the only Ecclesiastical Officers in the Church : That when the Church increased and believers were multiply'd , and by consequence the Apostles unable to manage the Whole Work by themselves , they took in seaven Deacons to their Assistance , devolving on them intirely one branch of their Power , viz. dispensing the Publick Alms among the Poor , as also admitting them to Preach the Word and Baptize , when Occasion offered , or necessity required , or their Leisure from their own proper business would allow : That not very long after ( the Church still encreasing more and more , and believers multiplying not only at Jerusalem but at Samaria , and in other parts of Judea ) the Apostles added another sort of Church Officers , that is Presbyters , Acts. 11. 30. ch . 15. That to these Presbyters were committed by the Apostles , the Principal Care and Trust of Ministring in the Word and Sacraments , and in their Absence of Ruling the Flock in Matters of less Moment , the Apostles still reserving to themselves the Supreme Power , in the Highest and Important affairs of the Church , which they discharged either by Messengers or by Letters , or else visiting them , and lastly that these Presbyters were indifferently called , either Elders or Bishops , and governed the aforesaid Churches in a Parity among themselves . Of this Interval of time , I reckon Jerom might speak , when he contends for the Parity and Identity of Bishops and Presbyters . The Churches then hitherto were governed Communi Presbyterorum Consilio , by the Colleges of Presbyters , no other presiding over them in the Apostles Absence . In process of time , when the Apostles had determined among themselves to disperse , in Order to the Preaching of the Gospel unto all the World , they resolv'd , that one being chosen from among the Presbyters should be set over the rest , unto whom all the care of the Church should belong , the seeds of Schism might be taken away , and that this should be established and observed , toto Orbe throughout the World. The period of time , when this Course was Taken by the Apostles , I have spoken of in the Preface . But Jerom in this Circumstance seems not at one with himself . For whereas in his Commentaries on the Epistle to Titus , he supposes the Apostles to have taken up this Resolution after the Corinthian Schism , yet making James Bishop of Jerusalem , He must of Necessity suppose it done before or at the Council of Jerusalem , at which time there was not any Church , or so much as one Christian at Corinth . By what name or Title the Persons thus chosen out of the Presbyters , and intrusted with the Supreme Government of Churches were called , is of little Moment to be enquired into . Nevertheless if Theodoret is to be Credited ( as I know no reason to the contrary ) they also were at first stiled Apostles , and it is with reason thought that Epaphroditus is therefore reckon'd or rather declared the Apostle of the Philippians * . Blondel himself acknowledges there were a Secondary sort of Apostles among the Churches , Persons of the Highest Rank and most Eminent Gifts . I take these things in some measure proved sufficiently before , and in what follows , and most reasonable in themselves to be supposed . Nevertherless if the Adversaries shall reject them , as 't is most likely they will , I shall only say that I am not much concerned about them , that is , whether it be possible to make Jerom write consistently with himself . If not , his Testimony in the Controversy before us , is not worth a Rush , he having contradicted himself , and overthrown in one place , what he is made to have affirmed in another . The Question then upon Jerom's Authority is not about the precise time , when this Remedy against Schism was applyed by the Apostles ; that 's to say , whether before or immediately after the Corinthian Divisions ( let Jerom look to that ) : But more generally , whether he believed or ever asserted , or could consistently with himself assert , that this Provision against Schism was devised and made not till after the Apostles decease . The Presbyterians are oblig'd to hold the Affirmative , or else give up the Cause . My business then is to prove that Jerom did not believe nor ever asserted , nor could intend to assert , that the Decree about chusing one from among the Presbyters , and setting him above the rest , to preside and Govern the affairs of the Church was made after the Apostles days , by some Ecclesiastical Constitution ; but that it was the Ordination and Appointment of the Apostles themselves : This I pretend to make appear by the following Observations out of Jerom. 1. These Words of Jerom , toto Orbe decretum est , must denote it to have been an Apostolick Constitution . For an Ecclesiastical Decree obliging all Christendom to its Observation could never have been made for above 200 Years after the Apostles decease ; and nothing less then an Oecumenical Synod had competent Power to prescribe this Remedy against Schism . But there never was any such Universal Council before that of Nice ( too late to Father the Decree in the Judgment even of our Adversaries themselves . ) Moreover this Apostles Canons ( as they are commonly called ) which are a Collection of the most Ancient Decrees of the Church , take it for granted , that the Government of the Church was lodg'd in the Hands of Bishops , and only regulate some Circumstances about their Ordinations and the Methods of their Government . If Bishops had been meerly by Ecclesiastical Constitution , we should certainly have found them established in these Apostolical Canons . It is not to be imagin'd the Collectors of them would have omitted so important a Decree as this , whereon so many of their other Canons are built as on a Foundation . Jerom's toto Orbe decretum est , must then imply that Episcopacy was an Apostolical Constitution . 2. The same may be 〈◊〉 from those Words , Remedium Schismatis & Episcopum nominabant , in Jerom's Epistle to Evagrius . The Remedy then against Schism , must be as Ancient as the Presidents , who according to Jerom were called Bishops . Now they were stil'd Bishops before Ignatius was Martyred , as abundantly appears in his Epistles ; therefore this Remedy against Schism was divised in the Apostolick Age , except any one will affirm that Ignatius , and all the other Followers , Disciples , Fellow-Labourers , and Fellow-Soldiers of the Apostles , who gave Testimony to the Gospel of Christ even unto Bloud , prepared this new Remedy against Schism , so soon as the Apostle St. John's Eyes were Shut ; and took upon them to set up a Government in the Church , which the Apostles were altogether strangers to , as our Adversaries suppose . 3. Jerom. Witnesseth over and over again , that Bishops were established in the Churches , whilst the Apostles lived and flourished . Upon those Words — Quae est in to per impositionem manuum mearum , he thus glosses scilicet ad Episcopatum . Upon those other Words — cum Episcopis & Diaconis , he thus comments — hic Episcopos Presbyteros intelligimus , non enim in una Urbe plures Episcopi esse potuissent , intimating that though Bishops and Presbyters were the same in that place , yet there was then an Higher Degree of Bishops , of whom there could be but one in a City . Now Jerom here must of necessity speak of the Apostles days , else his Comment had been altogether vain and absurd . For to expound St. Paul's 〈◊〉 by an usage , which sprang up in the Church long after , were sensless . Besides , he thinks Epaphroditus was at that time Bishop of Philippi , as is plainly implyed when he glosses on the other passage in this Epistle — Epaphroditum Commilitonem meum — Commilito propter honorem : Quia & ipse acceperat in illis Apostolatus Officium . Epaphroditus then was the Apostle of the Philippians according to Jerom , that is in the Ecclesiastical Language he was their Bishop . Again whereas Jerom questions Archippus to have been a Deacon of the Church of Coloss. ch . 4. 17. yet elsewhere , he puts the question to Himself — Quid est ministerium quod Archippus accepit a Domino ? And Answers — Legimus , & Archippo Commilitoni Nostro , exquo puto aut Episcopum eum fuisse Colossensis Ecclesiae , aut si ita non est , &c. hereby though not positively asserting him the Bishop of Coloss , yet implying plainly by the Disjunctive there were Bishops in those days . Moreover Jerom in his Catalogue of Ecclesiastical Writers reckons up , James made Bishop of Jerusalem by the Apostles , and Simeon after him , Timothy of Ephesus , Titus of Crete by Paul , and Polycarp of Smyrna by John. On the 45 Psalm . he thus speaks — Constituit Christus in omnibus finibus Mundi Principes Ecclesiae i. e. Episcopos : And that by Princes he here meant single Supreme Governours of Churches , appears from his Comment on the 1 st of Titus , where he has this Observation , that Paul was then forming a Prince of the Church of Crete . This Institution then being by Jerom attributed unto Christ himself , must be understood as done at least by the Apostles of Christ. Lastly , Jerom Notes † , that all who saw the Lord , and Preached the Gospel were called Apostles , paulatim vero tempore procedente , others also were Ordained Apostles by them , whom the Lord had chosen , as Epaphroditus . We can understand no less by Ordained Apostles here , than those who were set over Churches to Rule them called afterwards Bishops : And the paulatim here being to be understood of the Apostles time , will let us in to the understanding Jerom's paulatim and his postquam , in his Commentaries on 〈◊〉 , and that the Decree there spoken of was put in Execution by the Apostles themselves but by Degrees . If then Epaphroditus was Bishop of Philippi , Archippus of Coloss , James of Jerusalem , Timothy of Ephesus , and Titus Bishop and Prince of Crete , Polycarp of Smyrna , and in a Word , if there were Bishops and Princes appointed by Christ in all Quarters of the World , and all whilst Paul was alive in the Opinion of Jerom , then Jerom's toto Orbe 〈◊〉 est , is to be understood of an Apostolical Constitution . 4. The occasion of setting up one above the 〈◊〉 to take the care and charge of the Churches , of necessity implies that the Apostles themselves instituted Episcopacy . It was according to Jerom the Corinthian Schisiu : And yet more particularly ( because our 〈◊〉 contend that Jerom only alluded to the Corinthian Schism , not that that Schism in particular was the occasion of the Decree : Which is but mere 〈◊〉 at best : ) I farther note the Schism , which gave occasion to the Decree , was according to Jerom founded on such a Principle and pretence , as is not to be met with in any other Church than that of Corimh , nor in any other Age than that of the Apostles . The pretence ( as Jerom believ'd ) was — posiquam unusquisq , eos quos baptizaverat suos esse putabat non Christi , &c. alluding to the 1 Cor. 1. 13 , 14. 15. If then the toto Orbe decretum was occasioned by the Corinthian Schism , which in Jerom's Judgment sprang from that false and foolish Principle , that every Minister might challenge to himself all those Christians , whom he had Baptized , to be Members of his own separate Congregation , the Remedy against this disease must of necessity be confess'd to have commenced soon after this Corinthian Schism , and by consequence in the Apostles days . 5. Jerom's instancing in the Church of Alexandria confirms , what I am proving , viz. that Bishops were appointed in the Apostles Days . * A Marco Evangelista usque ad Heraclam Presbyteri unum ex se electum & excelsiori gradu collocatum , Episcopum nominabant . Here we have a Bishop of Alexandria name and thing acknowledg'd by Jerom , from Mark the Evangelist . Therefore Jerom must have believed the 〈◊〉 Orbe decretum est , happened in the Apostles days , since many of them survived St. Mark. 6. The Character and Commendation Jerom gives of this Institution of Bishops , I observed before what he has written on the 45 Psal. constituit Christus in omnibus mundi finibus Principes 〈◊〉 . If then it was an Institution of Christ , it must needs be at least Apostolical , so he calls it ; Ut sciamus Traditiones Apostolicas sumptas de veteri Testamento . The Apostolical Traditions ( or Institutions ) were borrowed from the Old Testament . And that Episcopacy and the three Distinct Orders of Church Officers , Bishops , Presbyters , and Deacons 〈◊〉 included , yea , principally meant here by the Apostolical Traditions is evident from what follows — Quod Aaron & filii ejus atque Levitae in Templo fuerunt 〈◊〉 sibi Episcopi Presbyteri & Diaconi vindicent in Ecclesia Christiana . Quod Aaron & filios ejus hoc Episcopum & Presbyterum noverimus . 7. Jerom not 〈◊〉 and more than once insinuates that Bishops succeeded the Apostles . Apostolorum locum tenent Episcopi * , Bishops hold the place of the Apostles . Habes pro Apostolis Episcopos filios Apostolorum , you have instead of the Apostles , Bishops the Sons of the Apostles , Episcopi & Presbyteri 〈◊〉 in Exemplum Apostolos & Apostolicos viros , quorum honorem possidentes habere nitantur & Meritum , and let Bishops and Presbyters take for their Pattern , the Apostles and Apostolical Men , whose honour they possess , and therefore should endeavour to have their Merit . Non est facile stare loco Pauli , tenere gradum Petri † . 'T is no easy matter to stand in the place of Paul to possess the degree of Peter . Omnes ( so . Episcopi ) sive Romae , sive Eugubii , sive Constantinopoli Rhegii , sive Alexandriae , sive Tanais ( I may add from Jerom sive Divites , sive Pauperes , sive Sublimes , 〈◊〉 Inferiores ) Apostolorum sunt Successores . * All Bishops whatever , are the Apostles Successors . And whereas in this very Epistle , He is exalting his fellow Presbyters as high as with any colour of Pretence he was able , yet no such thing as this drops from him , sc. that the Presbyters are the Apostles Successors . — If then Bishops are the Apostles Successors , as if Jerom may be Judge , they were , then also the Office of a Bishop must needs be by Apostolical Institution : For none could appoint Successors unto the Apostles but the Apostles themselves . 8. The early establishment of Bishops in the very days of the Apostles , or at least , immediately after them , will force any Ingenious Man to confess Episcopacy was of Apostolical Institution . This also Jerom has witnessed , * telling us that Clement , ( of whom we read , Phil. 4. ) was the 4th ( some said the 2d ) Bishop of Rome after Peter : That Ignatius † was the 3d Bishop of 〈◊〉 after Peter : That Papias , a Disciple of St. John the Apostle , was Bishop of Hierapolis , and Quadratus , a Disciple of the Apostles , Bishop of Athens . To these add the Asiatick Bishops , of whom we read in Ignatius's Epistles . For because Jerom believed the Epistles genuine , and approves of the subject Matter of them , he has hereby given in his Testimony , that there were Bishops in all those Churches . Is it then possible to imagine Jerom beleived that Decree to be any other than Apostolical , or that Episcopacy received its Date from a meer Ecclesiastical Canon sometime after ? It can never enter into my Head that the Church Government ( which some say was Presbyterian , that is , Administred by a College of Presbyters acting in a Parity , when the Apostles were living ) should be thus quickly altered by a meer Humane , or Ecclesiastical Decree , upon a pretence of preventing Schisms ; whereas the Apostles themselves did not ( as the Presbyterians believe ) think this Reason sufficient to change the Church-Government in their time ; that is , 't is most improbable and absurd to say so many Holy Men and Martyrs of Christ , familiar with , and Disciples of the Apostles , sc. St. Clement , Ignatius , Papias , Quadratus , and an innumerable Company , ( whose Names and whose particular Diocesses are not Transmitted unto us , says Eusebius ) should dare not only to decree , and consent to the Alteration of Church-Government , but themselves to Usurp and Exercise an Authority over their Equals contrary to the Apostolical Rule and Practice . From the whole then that has been said , I may reasonably conclude . 1. That Episcopacy , which is by Jerom called The Remedy against Schism , was Set up and Decreed 〈◊〉 the Apostles in their own days . 2. That though he terms it an Ecclesiastical Custom and Constitution , he is to be taken to mean in opposition to 〈◊〉 Veritati , our Lord 's own Personal Appointment , and not unto Apostolical Tradition , or Institution . 3. That what I have offer'd in this Chapter towards the reconciling Jerom with himself , is most reasonable to be admitted . And lastly , That the Power and Authority allowed by Jerom unto Bishops , particularly that of Ordination , and the other of Confirmation , belong'd to them by virtue of the Apostles Commission , and were not Restraints laid upon the Presbyters by Ecclesiastical Canons , That of Confirmation he deduces from Scripture in his Dialogue against the Luciferians . But Mr. O. will , perhaps say , that all this is nothing to him , and to the Objections he has laid in our way . I am then obliged now to consider in particular what Observations he has mustred up out of Jerom , and levelled against Episcopacy in favour of the Presbyterians Claim . Mr. O. then Pleads , that Jerom has shew'd the Presbyters of Alexandria 〈◊〉 their Bishops for almost 200 Years , and that he would leave nothing out that was Material in Constituting them . Ans. Jerom has not shew'd , nor so much as directly asserted that the Presbyters of Alexandria made their Bishops : But he has omitted several Circumstances not only Material , but Advantagious to his main Design , if they had been true . Jerom , both in his Commentaries on Titus , and in his Epistle to Evagrius , speaks constantly in the Passive Voice , how that one was chosen , and set over the rest ; but by whom he says not . Why not by the Neighbouring Bishops ? Why not by the Predecessor as well as by the Presbyters ? Jerom has not expresly told us that the Bishop of Alexandria chosen out of the Presbyters , received another , and a new Consecration , nor that the Presbyters Ordained him , all which would have tended much to the Honour of himself , and his Fellow-Presbyters . True , he expresly says , the Presbyters nam'd him Bishop at his Instalment , bnt this does not necessarily imply either that they Chose , or Ordained him . He ought , and doubtless would have spoken out , if either , or both these things had been true . Whereas then Mr. O. adds , Jerom mentions no other way of Constituting them but by Presbyters , it is certain he mentions no way at all . This is manifest ' beyond all exception . Jerom has assur'd us of it , that the Apostles , not the Presbyters , Made and Ordain'd Bishops in most parts of the Christian World ; at Ephesus , at Coloss , at Philippi , at Athens , in Crete , at Jerusalem , and if Mark did not so at Alexandria , it were very strange . However Orbis Major est Urbe . It should indeed seem by the Allusions wherewith Jerom explains himself , that the Presbyters chose one of their own Number , and set him over the rest . So ( says he ) the Army chooses their General , the Deacons their Arch-Deacons . Admitting then this at present , I reply . 1. 'T is no where so much as hinted in Jerom , that the Alexandrian Presbyters Ordain'd their Patriarchs : But rather the contrary , that the neighbouring Bishops impos'd Hands on him . Quid facit excepta Ordinatione Episcopus quod non faciat Presbyter ? In which words he must have an Eye unto the Custom of the Alexandrian Church , from Mark to Heraclas , and Dionysius , implying that Bishops , not Presbyters Ordain'd all that while . Well! But I have admitted that the Presbyters of Alexandria chose their Patriarch , and then Mr. O. argues * That Jerom makes this an Argument of the Identity of Bishops and Presbyters . Ans. Whatever may be inferred from Jerom , I am very sure this is no good Argument for the Identity and Equality of Bishops and Presbyters . For it is plain that Ordinary Deacons were not the same , nor equal to Arch-deacons , nor the Army to the Emperor , ( as I have occasionally observ'd elsewhere ) although the Deacons chose their Arch-deacons , and the Army set up the Emperor . For to what purpose is an Arch-Deacon chosen , or a General , if they be but still equal to the Army , and to the Deacons , if they have no power over them ? There is a memorable Story to our purpose , of the Emperor Valentinian . He had been chosen Emperor by the Army . The Soldiers afterwards demanded of him to chuse and receive a Partner in the Government ; to which he reply'd — It was in your choice ( fellow Soldiers ) whether you would chuse me Emperor or not ; but since you have chosen me , what you require is in my power , not yours , and ye ought to rest contented as good Subjects . But to return unto Jerom. I have shew'd before out of him , that the Apostles made Bishops ; what then is become of this Argument for Parity in all the Churches of the World , except Alexandria ? But if Jerom contradicts himself past all relief , I cannot help it . Yet again . Why may not one imagine that Jerom's principal aim being to maintain the Honour of Presbyters above Deacons , he noted that at Alexandria , the Bishop was chosen not out of the Deacons , but unum ex se , viz. out of the Presbyters ? Ay , but 't will be reply'd , that Jerom in this Epistle design'd to prove that Bishops and Presbyters , were at first the same , and that to other Arguments for their Identity , he subjoyns this Story of the Church of Alexandria . I reply , not so , if Mr. O. will allow me to reconcile Jerom with himself . I am not indeed able to account for Jerom , when he proves the Identity of Bishops and Presbyters , from sundry places of Scripture , the Epistles of Peter and Paul , and St. John ; and yet gives us a Catalogue of several Bishops in that time . But this I say , Jerom after he had advanc'd the Honour of Presbyters above Deacons , in that Epistle to Evagrius , telling us there was a time when Bishops and Presbyters were the same . He proceeds to argue from the Church of Alexandria , that there , even to Heraclas and Dionysius , for 200 Years , the Bishops were chosen out of the Presbyters , not out of the Deacons , which Observation was not designed to prove the Presbyterian Identity , nor the Parity , but the Honour given to the Presbyters above Deacons , because the Patriarch was for a long while chosen out of their Number only . Lastly , Let what will become of Jerom and his Arguments , this is sure , and confessed on all Hands , there were always Bishops of Alexandria from the beginning of their Conversion by Mark. It no manner of way belongs to the present Controversy how , or by whom chosen and set up . If the Scripture shall be thought not to have determin'd this point , I mean what way , and bywhom the Bishops shall be Constituted , it is then in the Church to determine , but not utterly to lay them aside . But Mr. O. goes on † We read not of any other Consecration of the Bishops of Alexandria , than the Presbyters Election , and their placing him in an higher Degree , and naming him Bishop . No , has Mr. O. forgot , or did he not know till aster he had thus shot his Bolt , that according to Eutychius , cited this very 128th p. that by the Institution of Mark , The Presbyters when the Patriarchship was vacant , chose one of their Number , on whose Head they laid their Hands , and blessed him , and created him Patriarch . And if this be true , Jerom forgot a very material thing that would have made for the Honour of Presbyters and their Identity with Bishops ; and Mr. O. forgot another , that of the Presbyters imposing Hands on their new Patriarch , which I take to be somewhat more than Electing , Placing and Naming him Bishop . Mr. O. proves * there was anciently no other Consecration but Electing , Placing and Naming him Bishop , from the Testimony of Polydor Virgil , who in his Book de Invent. rerum , l. 4. c. 6. 〈◊〉 , ( says Mr. O. ) that anciently in making Bishops there were no Ceremonies used , &c. Ans. Mr. O. has a Knack above all other Men to misrepresent Authors : And though I resolved not to concern my self with late Writers : Yet being Polydor was in his time a Learned Man , and of no small Reputation in the Roman Church of Engl. I will with Mr. O. pay some deference to his Testimony and Character . Let us then hear , what Polydor has delivered in the place cited . He tells , That Jesus Christ created twelve Pontiffs , whom he called Apostles , also Seventy Disciples , whom he made ( Sacerdotes ) Priests ; that from these latter the Order of Presbyters arose , that the Apostles and Disciples were not admitted into their Office by any other Rites save only the Election or Institution of Christ. Which Polydor proves immediately after from the practice of the Apostles in taking Matthias into their Number , and instituting the Seven Deacons . Let us run through Polydor's Argument backward , and see what it says . The Apostles imposed Hands on the Seven Deacons , therefore on Matthias , and by consequence according to Virgil , so did Christ lay Hands on the Apostles , and Seventy Disciples . So that this Authority out of Polydor recoils upon himself . Indeed Mr. O. owns as much : But then thereby he destroys his own propositition , which is , We know no other Ceremony but Election , &c. But is not Impositiof Hands a Ceremony , and more than Electing , placing and nominating him Bishop ? I am perswaded it is a Ceremony . Thus Mr. O. confutes himself , when he pretends to confirm his Opinion . I cannot pass by one thing , which Polydor very falsly tacks to his Discourse here concerning the Original of Imposition of Hands , which he derives from our Lord and his Apostles , but adds , atque hinc olim factum , &c. hence it came about that 〈◊〉 , ( it was an Old Ecclesiastical Practice ) in Consecrating a Bishop , the Presbyters imposed Hands , and for this cites Cyprian's fourth Epistle to Felix ( in the Oxford Ed. the 67. 'T is pity Mr. O. stumbled not upon this Hint of Virgils . In appearance 't is better then any He has produced in his Plea. But the comfort is there is nothing like this to be found in that Epistle ; and this I thought proper to Note to the End , no new trouble should be created me upon Virgil's Authority . Mr. O. Jerom saith the Custom was changed , from the time of Heraclas and Dionysius . What Custom ? Not the Election of a Bishop by Presbyters and People : For that continued long after ; therefore it must be be the 〈◊〉 of Bishops ( which afterwards was done ) by Neighbouring Bishops in the way of Consecration , that is laying on of Hands , as I apprehend Mr. O. Hence we must learn , that before Heraclas and Dionysius , the Bishops were not consecrated by Imposition of Hands , but barely elected , &c. that after 〈◊〉 and Dionysius the Custom was altered , and then they were Consecrated by Neighbouring Bishops with Imposition of Hands . Ans. Jerom teaches us no such thing . He is here only falling upon a new Argument , as I said before , to advance the Honour of Presbyters above Deacons , sc. that at Alexandria , the Bishops were always chosen ( ex se ) out of the Presbyters , says Eutychius , not out of the Deacons ( though the Custom was afterwards changed about the time of Heraclas and Dionysius , or not until Alexander as 〈◊〉 ) : Nevertheless were Bishops from the beginning Consecrated by laying on of Hands , for any thing Jerom intimates , and which Eutychius has affirmed , as may also be reasonably presumed and gathered from the practice of the Apostles recorded in the Epistles to Timothy , yea , and from Jerom himself in the following Period , excepta Ordinatione , Eutychius his Words are , the Eleven Presbyters laid their Hands on the Bishop ( Elect ) and Blessed and Created him Patriarch . This Rule was made by Mark himself . Mr. O. after a long Quotation out of Eutychius thus Triumphs , Here is a full proof of Presbyters chusing and creating their Bishop , and that by Imposition of Hands , and Benediction or Prayer . Ans. 1. And here is a full proof that Bishops were from the beginning , and were Created also by Imposition of Hands , which Mr. O. just before denyed upon the Authority of Jerom , and was now to have proved , if he had stuck close to his Argument . But it must be confess'd , Eutychius does assert the Alexandrian Presbyters chose , and created their own Bishops by Imposition of Hands and Benediction , Wherefore 2. not to insift any more on the incompetency of Eutychius his Authority , a late obscure and false Historian , I ask how Mr. O. will be able to reconcile Jerom with Eutychius , the former affirming ( as Mr. O. understands him ) that the Presbyters chose , and set up their Bishops unto Heraclas and Dionysius ( then it seems this Custom ceas'd ) the latter unto Alexander : That is to say , Eutychius will have this Custom to have continued 90 Years longer then Jerom assigned it . Eutychius says , the Presbyters all that while Ordained their Patriarchs by imposition of Hands ; Jerom no such matter , but rather the Contrary : They only ( as Mr. O. will have it ) chose placed and named him Bishop . We must then dismiss them both as the Evangelist did the Witnesses against our Lord , their Witness does not agree together . I only add , that the 6th Canon of the Nicene Council seems to overturn at least Eutychius his Testimony : Let the Ancient Customs continue , which I understand of all things established by this Synod , and among the rest that of the Neighbouring Bishops in Egypt , Ordaining the Patriarchs of Alexandria . For if this Synod ( as Eutychius believed ) at the motion of Alexander the Patriarch had altered the Old Custom , with what Face could they have laid down this Rule , Let the Ancient Customs continue ? Or was it Wisdom to exasperate the Alexandrians with a New decree , when they were already engaged in Schisms and Contentions about the Melitian Ordinations ? To shut up this Chapter , whatever Jerom shall be made to say concerning the Alexandrian Presbyters , chusing placing and nominating their Bishop , he no where affirms they Ordained him by imposition of Hands and Prayer : He acquaints us that the Apostles Ordained Bishops in their Time , not the College of Presbyters . If afterwards the Presbyters of Alexandria chose , and created their Bishop by Imposition of Hands , it was at best but an Ecclesiastical Indulgence , for which there is no Rule or Precedent to be found in Scripture or in the Apostles Days . But I am well satisfy'd , that in truth there could be no such Liberty allowed them . Neque 〈◊〉 aliquid cuiquam largiri potest Humana 〈◊〉 , ubi intercedit & Legem tribuit divina proescriptio . This Principle of St. Cyprians ( who flourished about 250 ) shews also , that in the Days of Heraclas and Dionysius , that is Anno 222 the Bishops had not yet taken upon them to dispense with any Divine Precept , and therefore could not have given or decreed unto Bishops , the sole Inherent Power of Ordination , or restrain'd the Presbyters , if they had any Title to it from the Apostles . CHAP. XIII . Of the Carthaginian Councils . IT were to be wish'd that , when Men built an Argument upon the Testimony of an Author , they would 〈◊〉 read and weigh him , and be sure to understand him too before they pretend to bring him forth as a Witness unto the matter in Controversy : And also that they would let him speak the Whole Truth . But in the next instance Mr. O. seems to have overlook'd both these necessary Precautions , and has at Adventures produc'd a Scrap of a Testimony in favour of himself , as he thinks , but which in the end will prove fatal to his Cause , and will confirm the World in the Belief , that he is either very rash and ignorant in his own Quotations , or that he will stick at nothing , so he may seem to support his own Opinion . The Fathers ( says He * ) in the second Council of Carthage , Anno 428 † did observe , That until that time some Diocesses never had any Bishops at all , and thereupon Ordained , they should have none for the future . They would never have made such a Canon , had they concluded the Government by Bishops to be Jure Divino . I agree with Mr. O. in the Deduction he has made , provided the Premises were true . To make these good , therefore he quotes that Canon aforesaid thus — placet ut Dioceses , quae 〈◊〉 Episcopos acceperunt , non habeant . Whoever first formed this Argument against Episcopacy , has grosly abused his Reader and the the Council too . Mr. O. perhaps borrowed it of Mr. Baxter or some such kind of Author , whose Interest and Partiality will not suffer them to let the Reader see the whole Period , least at the same time he should discern the Truth , and themselves be found Guilty of Falsification , which I doubt not to make out in a few Words . To which end I will take the Liberty to lay the Canon before the Reader in its own Language . For though the African Fathers used the Latin Tongue , yet all the Latin Copies among us at this Day were derived from the Greek Version , as Justellus tells us , which is therefore the most Authentick , and ought to be accounted of greatest Authority . The said Canon therefore runs thus — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In English thus — It was determined that the People in the Diocesses ( not the Diocesses ) having formerly belong'd to Bishops , but never having had a proper Bishop of their own , should not have ( now for the Future ) their own proper Rectors , that 's to say Bishops , except by the Consent of that Bishop under whose Jurisdiction ( at present ) they are . From whence it appears 1. That the People here spoken of were aforetime Subject to Bishops , which Mr. O. has miserably perverted by saying , that — till that time the Diocesses never had any Bishops at all , contrary to the apparent sense of that Canon , which affirms it , and describes those People thus — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the People here spoken of were even in the possession , and under the Jurisdiction of Bishops : Ex. gra . To make the matter plainer to Mr. O. The People of Lancashire cannot be said never to have had any Bishops at all , it being well known that the Bishop of Chester is their Diocesan . 2. The People mentioned in the Canon had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper Bishop peculiar to themselves . Thus it is true , that the County of Lancaster never had to this Day a proper Bishop of their own . 3. The African Fathers did not Peremptorily resolve that those People should have no Bishop for the future , though Mr. O. has very falsly affirmed it . But two things they define , either first that they should continue in subjection to their former Bishop , that is to keep to my Example , that the County of Lancaster should continue as a Member of the Diocess of Chester : Or else secondly , that they should be erected into a Distinct Bishoprick , and have their own proper Bishop , provided nevertheless that it be with the Consent of their former Bishop , or thus in the Example , that the County of Lancaster should be made a Bishoprick by its self , and have a proper Bishop of its own , provided my Lord of Chester would consent thereunto . There is another Canon , in the African Code which is more full to my purpose — It pleased the Synod that the People , who never had proper Bishops of their own , should not have them , Except it be so decreed in a full Provincial Synod , and ( particularly ) by the Primate , and with the Consent of that Bishop , unto whose Government that Church ( or the aforesaid People ) formerly belonged . Mr. O. then , 〈◊〉 he had dealt honestly and faithfully with the African Fathers and with us , should have cited the whole Period at length , and not abused them , and endeavoured to cozen the present Age with such Counterfeit Stuff . I have this only farther to remark upon these Canons of the Carthaginian Councils ( and so shall conclude ) , that the Occasion of making the former ( and of the latter too as is probable ) was the Ambitious and Haughty , and Aspiring , Stubborn and Foolish ( for all these Epithets are there bestowed on them ) Disposition of some Presbyters , who raising their Crests against their own Bishops , and Wheedling the People by some indirect means , would needs in a Disorderly manner make themselves their Rectors i. e. Bishops . This immediately follows in the aforesaid Canon as any one that pleases may see at his Leisure . To prove that Presbyters have power to impose Hands in Ordination Mr. O. alledges * the 4th Council of Carthage † Can. 3. — Omnes Presbyteri qui Praesentes sunt , Manus suas juxta manum Episcopi super caput illius ( Ordinandi Presbyteri ) teneant . Ans. 1. He has not given us the Canon intire having left out something , which perhaps will go a great way to the overthrowing his Argument , as will be seen anon . Thus the Canon runs — Episcopo eum ( sc. Presbyterum ) benedicente Omnes , &c. But it is not unusual for Mr. O. to quote his Authors by Halves , and to suppress , what seems to make against him . At this rate he may soon get the Christian World on his side , so many of 'em at least as will not be at the pains or are unable to examine his Authorities . 2. This Canon , though Caranza and other Authors mention it , is not to be found in the African Code set forth by Justellus , which makes me suspect , that the Fathers , who in the Council of Trull , took the African into the Code of the Universal Church , look'd upon it either as Spurious , or rejected it as to the matter therein decreed . But I will not insist on this . 3. It is most reasonable to interpret one Canon by another . The said Council decreed . — Vt Episcopus sine Concilio Clericorum suorum Clericos non Ordinet . From 〈◊〉 one would guess that the Imposition of the Presbyters Hands was designed only 〈◊〉 a Testimony , that the Bishop Ordained with the advice and consent of the Presbyters , at least not without them . 4. If Presbyters laid on Hands as proper Ordainers , how comes it to pass that in other Councils and Canons of the Church it s declared that the Bishop only Ordains and not the Presbyters ? In the 2. Council of Hisp. Can. 6. — Episcopus enim sacerdotibus & Ministris solus Honorem dare potest . Can. 7. Nam quamvis cum Episcopis plurima illis ( Presbyteris ) Mysteriorum Communis sit Dispensatio ; quaedam tamen sibi prohibita noverint , sicut Presbyterorum & Diaconorum Consecratio . But the fifth Canon is remarkable . The Occasion of it was this . A certain Bishop being Blind , laid on his Hands at the Ordination of some Presbyters and Deacons with the rest of his Presbyters ; & Presbyter quidam illis contra Ecclesiasticum Ordinem benedictionem dedisse fertur . For which ( 't is added that ) the Presbyter deserved to be condemned , but that he was in the mean time dead . From whence I think 't is plain , 1. That Ordination was not effectually given by Imposition of Hands , but by Benediction the Charge or Commission ( wherein properly consifted the Ordination ) which was given to the Ordained . 2. All the Irregularity here committed was , that the Presbyter presum'd Benedicere , and there with it may be to give the Commission , that is to Ordain , which if Imposition of Hands was Ordination , had been no Irregularity at least no Essential defect , as it is declared to be . 3. For if Imposition of Hands be the Ordination , then there was no Irregularity in these Ordinations , the Bishop having laid his Hands on the Ordained , as 't is testifyed in the Canon , as well as that Presbyter , who blest him . 4. The Orders thus conferred were declared Null by the Council — Hi ( Presbyteri & Diaconi ) gradum sacerdotii & Levitici Ordinis quem perverse adepti sunt , amittant . So that 〈◊〉 the whole it appears , that in the Judgment of these Fathers and of the Church at that Time , laying on of Hands was not properly Ordination , and by 〈◊〉 , though Presbyters impose Hands , yet they do not Ordain , which 〈◊〉 overthrows Mr. O's Major Proposition . But let us see how Mr. O. confirms his Major , He endeavours it by this Medium — That which is an Ordaining Act bespeaks an Ordaining Power : But Imposition of Hands is an Ordaining Act. Therefore , &c. To the Minor I answer by denying Imposition of Hands to be an Ordaining Act , 't is only an outward and Solemn Concomitant of it , as is before Evinc'd though Warranted by Holy Scripture . By the Imposition of the Bishops and Presbyters Hands is signifyed to the Congregation present , that the Bishop Ordains the Person with the advice Consent and Council of his Presbyters . But Mr. O. adds , I should be glad to see one Instance given in the Apostles days , of Persons laying on of Hands in Ordination , that had no Ordaining Power . If I should affirm that those mentioned 1 Tim. 4. 14. imposed Hands , but had no Ordaining Power , I am very sure he can't disprove me : And if I should demand one Instance in the Apostles times of meer Presbyters laying on of hands , or Ordaining without a Bishop ; I am sure Mr. O. cannot produce it . But Mr. O. pleads * How then comes the Bishops to urge the Scripture ? ( 1 Tim. 5. 22. ) Lay hands suddenly on no Man , in favour of Timothy's Ordaining Power , and thence to infer that he was Bishop of Ephesus , since he might lay on Hands , and yet have no Ordaining Power , nor be Bishop . This difficulty is easily resolved . If there were no other Argument for Timothy's Episcopal Power in the Church of Ephesus ; but that Text only , it might thence be fairly inferred , that Timothy was Bishop of Ephesus , and had the Power of Ordaining , because no other are joyn'd in Commission with him ; nevertheless , though this prov'd it not , it may be evinc'd from other pregnant Passages in those Epistles to Timothy , which I need not repeat . Nor do we acknowledge Presbyters may perform all the outward Acts of Ordination : That of Benediction belongs not to them at all . But ( says he ) What does the Presbyters imposing of Hands signifie , if not an Ordaining Power ? I have told him already , it denotes their Approbation , and that the Bishop 〈◊〉 with their Advice and Consent : No , ( he replys * ) they could signifie their Approbation some other way without imposition of Hands , as by saying Amen to the Ordination Prayers . But this is to be wiser than God and his Apostles , who have ( as I often have supposed , though I need not grant it ) recommended this way , which adds an agreeable Solemnity unto the Action ; at least the Church has thought fit to admit the Presbyters to lay on Hands , and thereby to signify their Approbation ( of such as are taken into their own proper Ministry ) in a particular way and different from the Peoples testifying their Assent . And this is the reason why at the Ordination of a Deacon , Presbyters were not to impose Hands , sc. Quia non ad Sacerdotium sed ad Ministerium Consecratur , * as the African Fathers declared . In short , this Canon 〈◊〉 with others , which appropriate the Power of Ordaining Presbyters unto Bishops only , ( as is above observ'd ) seems to me to shew , that in the judgment of the Ancients , Presbyters had no Inherent Original Power of laying on Hands , but that 't was granted to them by Ecclesiastical Constitution only . Otherwise , probably they would have had Power of Imposition of Hands at the Ordination of Deacons also . Briefly , because in the Prosecution of this Argument Mr. O. appeals to the Scripture so oft for proof of certain things that fell in his way whilst he was managing this Point ; I do once more here desire , what I have often call'd for , one single probable proof , or Example from Scripture of bare ordinary Presbyters Ordaining , or laying on of Hands without some Superior presiding in the Action , 5. And to conclude this Discourse about the Councils of Carthage , I that am not much concern'd about Men's Opinions , nor whether the Presbyters impose Hands tanquam Ordinantes , or tanquam Approbantes only , am very well content every one should abound in his own sense , provided there be an Agreement in Practice , and an occasion be not thereby taken to raise Schisms and Emulations in the Church . Let this matter be bang'd in the Schools so long as Criticks shall please , yet seeing there is no colour for asserting Presbyters to be Ordainers without the Bishop , whatever they be with him , I make no difficulty to affirm that their Ordinations without the Bishop , are without Precedent , either in Scripture or Antiquity , and by consequence , in themselves Null and Invalid . A partial Cause can never produce the 〈◊〉 Effect . Mr. O. being about to establish the Ordaining Power of the Presbyters , instances in the 22d Canon of the fourth Council of Carthage , wherein it is Decreed : That Bishops must not Ordain without their Presbyters , as Presbyters not without Bishops , that therefore he may as well say Bishops have no Power to Ordain , because they could not Ordinarily do it without their Presbyters : As we affirm Presbyters have no Power to Ordain , because they can't Ordain without Bishops . Ans. Let us see the Canon at length * — Ut Episcopus sine Concilio Clericorum suorum Clericos non Ordinet , ita ut &c. It is hence apparent that the Bishop Ordain'd , and not the Presbyters , though he was to take along with him the Counsel and Advice of his Prebyters . Let Mr. O. produce me a Canon to this Effect , Presbyteri sine Concilio Episcopi sui Clericos non Ordinent , and then it will be time for us to think of a further Answer unto this Cavil . Mr. O. urges * farther the following Canon ; † The Bishop may hear no Man's Cause without the Presence of his Clergy : Otherwise the Bishop's Sentence shall be void , unless it be confirm'd in their Presence . This we can assent unto without Prejudice to our main Cause . But I read no where that the Presbyter's Sentence shall be void without the Presence of the Bishop : The reason is , because the Presbyters gave no Sentence at all . Mr. O. to confirm his Maxim that Lay-Men were allow'd to Preach , at the Request of the Clergy cites * the Carthaginian Canon . — A Lay-Man may not dare to Preach , whilst the Clergy are present , unless they ask him . Ans. I have given my Opinion of this Matter before . It affects the Presbyters as well as the Bishops , and is of as much force against Mr. O. ( unless he 'll turn Quaker ) as against the Rector . But over and above I note this Canon is not taken into the universal Code , and therefore was rejected in the Council of Trull . CHAP. XIV . Of Paphnutius and Daniel . THE next thing Mr. O. urges in behalf of Presbyters Ordaining is the Story , which Joannes Cassianus tells of one Paphnutius , a Presbyter Abbot , who made Daniel his design'd Successor , a Deacon first , and then Goaequare sibi etiam Sacerdotis honore festinavit — Optansque sibi Successionem dignissimam providere eum Presbyterii honore provexit . He adds , That Theophilus then Bishop of Alexandria , did not pronounce the Ordination null that we read of , nor any other in that time . Had it been either irregular , or unusual , doubtless it had been Censur'd . Ans. It must not be deny'd but that this Instance of Presbyters Ordaining appears the fairest of all others that Mr. O. has muster'd up in his Plea. Nevertheless , what I have to reply , is as follows . 1. It is but a single Instance of a ( for ought I know ) Humoursome Abbot , who took upon him to do this contrary to the known and establish'd Order of the Catholick Church , and particularly , of the Alexandrian , whereof he is supposed to have been a part : The Desert of Scetis , where he usually resided , adjoining to the Lake Maria , or Maeris , which borders on Egypt . 2. Whereas 't is urged , that Theophilus , Bishop of Alexandria , did not pronounce this Ordination void and null that we read of , there is no great matter in this . For it may with as great reason be argued , that Theophilus would have Censured it , if it had come to his knowledge , there being no probability that Theophilus would have past by such a Disorder and Affront done to the Ecclesiastical Constitutions , seeing Peter and Alexander of Alexandria , his Predecessors , would not bear with the Melitians . 3. 'T is wonderful that Mr. O. should Insinuate that it was neither irregular , nor unusual , which in former Cases he has granted over and over again . 4. Valesius tells me , * that Paphnutius was engaged in the Melitian Schism , as Ephiphanius testisies , de Haeresi Melitianorum . He also observes , that the Schism was then improv'd unto Heresie . 'T is no wonder then that an Heretical Schismatick should presume to break through the Rules and Orders of that Church , from which he divided , and usurp a Power that nothing belonged to him . And hence also may be drawn the reason why Theophilus took no notice of what Paphnutius did , he being a Schismatick , ( if not an Heretick ) and out of the Communion of the Church ; and what had the Patriarch to do to judge them that were without already ? As St. Paul speaks in somewhat a like Case . But 5. I will not content my self with these Answers , though I reckon them sufficient : But add , 't is no where affirmed by Cassianus that Paphnutius Ordained Daniel a Deacon , or Presbyter ; but only Cum Daniel multis junior esset aetate ad Diaconii praelatus est Officium , and then Festinavit coaequare , made baste to equal Daniel with himself in the Honour of the Priest-hood . And Lastly , desiring to provide a most worthy Successor to himself whilst he was alive , Provexit promoted him to the Honour of the Presbytership . The Question is whether these Words signifie that Paphnutius Ordained Daniel . That he did so , can no ways be concluded from this Testimony of Cassianus . For , 1. It has been ordinary to attribute that unto a Person , which indeed he only commanded , or directed , devised , or procured to be done . Thus Parents are commonly said to make their Sons Ministers , but Ordain them not themselves . Thus Patrons among us make and prefer Vicars and Rectors of Churches ( and the King Bishops ) though Bishops Ordain and Institute them . Thus Joshua made him sharp Knives , and Circumcised the Children of Israel . Joshua 5. 3. Now I hope Mr. O. will not affirm that Joshua himself made the sharp Knives , or Circumcised all these Israelites with his own hands . But to come yet nearer to our purpose , I read in St. Cyprian * Novatus Felicissimum nec permittente me nec sciente sua factione & ambitione Diaconum constituit . The enquiry is , whether Novatus , a Presbyter , imposed hands and Ordained Felicissimus , a Deacon , and whether St. Cyprian is thus to be understood . This doubt is to be 〈◊〉 from another passage of St. Cyprian in the same 〈◊〉 . Qui ( Novatus ) isthic ( Carthagine ) Diaconum fecerat sc. Felicissimum , illic ( Romae ) Episcopum fecit , sc. Novatianum . Novatus made Felicissimus a Deacon at 〈◊〉 , and Novatianus a Bishop at Rome . But how ? Not Ordaining him himself , but procuring , or encouraging him to be Ordained by Bishops , as we read in Eusebius * — Novatianus , a Presbyter of Rome , ( by Eus. called Novatus also ) having from some remote parts of Italy invited three Bishops unto Rome , forced them to Ordain him ( Novatianus ) Bishop . This was the Contrivance of the African Novatus , as we learn from Cyprian . As then Novatus did not Ordain Novatianus , but three Bishops procured for the purpose ; so neither can it be thought he Ordained Foelicissimus Deacon , but by his Policy and Interest got him to be Ordained : And yet Cyprian witnesseth that he made ( fecit & constituit ) the one a Deacon , and made ( fecit ) the other a Bishop . In like manner 〈◊〉 made Daniel a Deacon and a Presbyter , that is appointed and commanded him to take Orders . For being the Abbot , he had the Authority to determine his own Monk unto the Orders of Deacon and Presbyter . But It may not be amiss to consider what Blondel has from this Testimony of Cassianus advanced * for the establishment of Presbyterian Ordination . He places this fact in the Year 390. when the Egyptian Church enjoyed a profound Peace , and Theophilus was Bishop of Alexandria , and the Government of this Church was improved in a manner into a Secular Dominion . If in these Circumstances ( He argues ) a Presbyter might Ordain Presbyters , how much more before the ancient simplicity of the Gospel was shackled with Novel Constitutions . Ans. It is is some prejudice against this Story of Cassianus , that neither 〈◊〉 , Sozomen , Theodoret , nor any of those Ecclesiastical Historians , though they mention Paphnutius , should have one Syllable of this Action , nor so much as mention Daniel . Besides the Egytian Churches were not in so perfect Tranquility , as Mr. Blondel imagines , and represents them . The Melitian Schism still remained among them , and this Paphnutius was one of them , as I have before observ'd ; so that it is not be wondered at , that Paphnutius presumed to Ordain , and Theophilus overlook'd , and neglected it . For what had he to do with them that were already out of the Church and Excommunicated , as the Melitians must needs be supposed . This premised I frame an Argument against Blondel , and ( as I conceit ) every whit as good as his . 'T is this . If in the most Turbulent State of the Egyptian Church , when Alexander was Bishop of Alexandria , the Ordinations of Melitius and Colluthus were declared invalid , it is Morally impossible that the Ordination of Daniel by Paphnutius , should be approved or connived at , when Theophilus being Bishop of Alexandria , the Episcopacy was raised to a higher degree of Grandeur , and the Peace of the Church better established . To conclude this Chapter , let it be remembred , what I have already noted out of Theodoret , how that Bishops were wont to reside among the Monks in the Wilderness of Egypt , and that seven of them are said to have done so from their Youth up , to their extreme Old Age , even when they were Bishops ; and a little Sense will perswade one to believe , that Daniel was Ordained by a Bishop , Paphnutius the Abbot commanding and directing his Monk to receive Holy Orders . CHAP. XV. Of Pope Leo ' s Decree . THE case was this . There were was in the Diocess of Rusticus Bishop of Narbona ( as may be conjectured from Pope Leo's Epistle ) some Persons , who toook upon 'em to Ordain , and who are called by that Pope Pseudo Episcopi . Rusticus complains thereof in a Letter to Leo , which is not extant that I know of . Leo's Answer is — There is no reason they should be accounted Bishops , who were neither chosen by the Clergy , nor desired by the People , nor Consecrated by the Provincial Bishops at the appointment of the Metropolitan . Whence , when the Question often arises concerning the Honour ( he means Episcopacy , and the Power of Ordaining ) who can doubt that , what does not appear to have been truly Conferred , is in no wise to be given by those Pseudo Episcopi . But if any Clergy-Man in those Churches , which belong unto their own proper Bishop , have been Ordained by those Pseudo Episcopi , and the Ordination was performed with the Consent and appointment of the Presidents ( or proper Bishops ) it may be ratify'd ; provided they remain in those Churches . This Pope Leo flourished about the Year 442. Now Mr. O. who alledges , this Decree of Pope Leo against us , is upon the Proof of Presbyters Ordaining , which I do not see is in the least favoured by these Words , except he will 〈◊〉 these Pseudo Episcopi were Presbyters only . When Mr. O. shall have proved this , I shall think my self oblig'd to return an Answer to it , and not before . In the mean while I observe Mr. O. leaving his Argument adduces this Passage to throw dirt upon our Establish'd Bishops , and prove 'em to be uncanonically Ordained , instead of Confirming his own dear Presbyterian Ordination : But let us see what He says . Two things are remarkable in the decision of Leo the Great . 1. That our English Bishops wanting two of the requisites mentioned in the Popes Decree , sc. The Election of the Clergy , and the demand of the People , their Ordinations therefore have a Canonical Nullity in them , and our English Bishops would have been reckoned Pseudo Episcopi in Leo's time . Upon which remark I make the following Reflexions . 1. We are beholden to Mr. O. for making his simple Friends believe that we are departed from the decrees of the Popes . From henceforth then let them not reproach our Bishops for Popish . 2. Mr. O. is in the right . Pope Leo perhaps would have called our Bishops Pseudo Episcopi : I am sure at this Day the Popes do not fail to condemn 'em as such . 3. The uncanonical Ordination of Bishops among us , will not excuse that of the Presbyterians , much less justify their Anti-Scriptural Ordinations . No one can defend himself by Recrimination : But a greater fault can never be excused by a lesser . 4. We are so far from tying up our selves to the strict observation of Papal or Provincial Canons , that we think not our selves absolutely oblig'd to the Observation of the Decrees of the Oecumenical Synods , but take Libery to vary from them , when ever necessity or great convenience invites us to it : Otherwise we endeavour to conform our selves to them , as much as is possible . 5. I have more than once in the Preface to I. N. and in the former part of this Treatise ( I hope ) sufficiently evinc'd , that our Bishops want neither the Election of the Clergy , nor the Consent of the People , and therefore their Ordinations on that score have no Canonical Nullity in them . But. 2. Mr. O. remarks from the foresaid Decree of Pope Leo , That the consent of the true Bishops ex post facto made the Ordination of meer Presbyters lawful , which could not be unless Presbyters had an intrinsick Power of Ordination . Hereunto I return . 1. Mr. O. ought first to prove that these Pseudo Episcopi were meer Presbyters . I am otherwise perswaded and think I can evince it out of Leo's Decree . 2. The consent of the true Bishops was not required ex post facto ( that 's the disingenuous and false Gloss of an Adversary ) but antecedent to the Ordination , as appears from these Words , & ( si ) Ordinatio Clericorum consensu & judicio Praesidentium facta est , if the Ordination of the Ministers was made with the Consent and appointment of the Bishops . Let any Man of understanding judge whether this Consent and appointment of the Provincial Bishops , was to be Antecedent to the Ordinations or to follow them . 3. Whereas Mr. O. renders Pseudo Episcopi false Bishops as it were in opposition to true Bishops ( so he renders proprios Episcopos ) 't is I think a mistake . The proper Bishops being the Bishops of the Diocesses within the Provinces , and by consequence the Pseudo Episcopi , such as had no Diocess there , and therefore could not Ordain regularly without the consent and appointment of the proper Bishops of the Diocesses : Of which I have spoken before . Upon the Whole matter , how Mr. O. will be able to infer hence , that Ordination by meer Presbyters can be lawful , or that they have an intrinsick Power to Ordain , I am yet to learn. If these Pseudo Episcopi were real Bishops , as they must have been , if their Ordinations were valid when the proper Bishops consent was first obtained , what is this to the Advantage of Presbyterian Ordination ? 〈◊〉 who will believe the Pope of Rome at this time of Day , viz. in the middle of the 5th Century would decree any thing that might Countenance the Ordinations of meer Presbyters ? This is plain , that though the Pope called 'em Pseudo Episcopi , yet they reckon themselves real Bishops , and not meer Presbyters : Which is a strong presumption that in those times , meer Presbyters were not allowed to Ordain . For to what purpose else should they assume the Title and Character of Bishops ? Our Presbyterians do not think there is any need for them to usurp the Title of Bishops , and that because they believe themselves to have Power of Ordination , as Presbyters . All the Difficulty is why Leo calls 'em Pseudo Episcopi , if they were real Bishops . Ans. The reason hereof I conceivé is , because they had been Ordained Bishops , but were not possessed of any Diocesses in those Provinces , and yet took upon them to Act there , which they ought not to have done , it being contrary to the peace and establish'd Order of the Church , This appears from the first Words of the Decree . There is no reason they should be accounted Bishops ( that is have Liberty to Act as Bishops in those Diocesses and Provinces ) who were neither chosen by the Clergy , nor desired by the People , nor Consecrated by the Provincial Bishops at the appointment of the Metropolitan . From these Words 't is plain that he speaks not of meer Presbyters : For it was never required by any Ecclesiastical Canon , that meer Presbyters were to be Ordained by the Provincial Bishops with the Consent of the Metropolitan . This Ecclesiastical Rule and Constitution concerned Bishops only . So that I reckon the Pope called them Pseudo Episcopi , not because they were not Ordained Bishops , but because they acted irregularly in other Bishops Diocesses . CHAP. XVI . Of the Churches in the Island of Taprobane . WE are come now to the Year 520. when ( says Mr. O. ) In the Island of Taprobane , or * Zeilan , as 't is now called , there was a Church of Christians governed by a Presbyter and his Deacon , without any Superiour Bishop to whom he or his Flock was Subject . This Island is above 2000 Miles in Compass , a Province big enough for a Bishop , yet had none in Justin the Emperor's time , which was about the Year 520. but was under the Jurisdiction of a Presbyter Ordained in Persia , who in all likelyhood Ordained his Successor , and would not be at the trouble of sending for one to very remote Countries : From hence Mr. O. roundly concludes — that Bishops were not thought Essential to Churches , no not in the 6th Age , and that meer Presbyters have power of Jurisdiction , and consequently of Ordination . I 'll not now contest the Truth of the story ; Let us rather suppose the matter of Fact to be as it is reported by Mr. O. — But I have these following things to reply to it , and to the conclusion drawn from it . 1. How does Mr. O. know that this Presbyter and his Deacon , and the flock of Christians belonging to 'em were without a Superior Bishop , to whom they were Subject ? They might be subject to some Bishop in Persia , for any thing he can tell or the first Relator says . 'T is true , this Presbyter regebat , he did rule the flock , but it might be under some Bishop ; the likelihood hereof is the greater , because he was Ordained in Persia , and from thence sent to propagate the Gospel . 2. Whereas Mr. O. thinking to magnify the Power of Presbyters , and to shew what vast Churches have been rul'd by them without Bishops , acquaints us that this Island is ( or was ) 2000 Miles in Compass , and that it was big enough for a Bishop , it might not be unseasonable to ask him first , whether he is not mistaken in the extent of the Island . Heylin makes it but 700 or 800 at most . Well but I 'll not stand with Mr. O. for 1200 or 1300 Miles ; Almost two thirds shall 〈◊〉 break Squares between him and me , especially since he has so good a Geographer on his side as N. Lloyd ; granting then this . 2. Neither his Country-Man Lloyd , nor Heylin make any mention of Christians in this Island . The story then may be but a Fable at last . 3. I ask whether there were any more than one single Congregation of Christians in this Island , or more than one Presbyter and his Deacon . If not he has the reason why there was no Bishop in the Island ; but that the Presbyter and his Flock were subject unto some Persian Bishop . If he says there were Christians up and down in the Island ( as his telling us of the large compass of it seems to intimate ) and many Congregations , and yet this Presbyter ruled 'em all , why then we have a real , though not nominal Bishop , I mean in respect of Jurisdiction . 4. Whereas Mr. O. makes this Reflection , that this Island in Compass 2000 Miles , was a Province big enough for a Bishop , he 'll give me leave ( I hope ) to retort , that it seems it was not too big for one Presbyter and his Deacon . 3. Let it be observed , that Mr. O. knows not but this Presbyter had a Predecessor in that Island : For there is a Tradition that Philip the Evangelist preached the Gospel in Persia , India and Taprobane . I demand then upon that supposition , who Ordained his Predecessor ? A Bishop in Persia in likelihood ; for so much is reasonably gathered from this Presbyter's being himself Ordained there ; and Bishops were before that time in Persia . If so , there is more Probability that this Presbyters Successor also was Ordained in Persia , than that the Presbyter himself Ordained him . But these things are all in the dark , and we know not certainly that this Presbyter had either a Predecessor or a Successor , and so Mr. O's whole Argument is lost : He has built upon no Foundation : It tumbles down 〈◊〉 it s own accord . I add , 't is likely this Church in Taprobane increased not much , nor continued long , there being no Monument of a Christian Church there , but the Monk Cosma's Tale of this single Presbyter . 4. Since we must contend with likelihoods , I ask whether it be not much more likely , that this Presbyter being Ordained in Persia , did take care rather , that his Successor ( if he had any ) should be there Ordained likewise , than that himself should presume to Ordain Him. There is not any the least ground to conjecture , that the Presbyter himself Ordained Him ; but there is some to think that his Successor was Ordained in Persia , viz. because he himself was . 5. Admitting that the Church of Christ in this Island of Taprobane continued there for some Ages , if it increased not much ( which is most likely because we hear nothing more of it ) it might depend upon and remain subject unto some Persian Bishop , and be under his Guidance and direction , as our Western Islands are under the Bishop of London . If it flourish'd and Christians multiply'd considerably there , who can tell but they had Bishops of their own afterwards ? The summ of the matter is — A certain Monk called Cosmas ( a Man of no Note and Reputation that I know of ) tells a lame story of a Presbyter ( without a Name , which renders the Tale Suspicious ) who in the Year 520 , ( when all the World besides was confessedly Episcopal ) was Ordained in Persia ( where the Government of the Church was Episcopal ) and ruled a Church in Zeilan ( no one knows how Numerous , or how long he ruled it , nor how long it continued a Church ) without a Superiour Bishop ( says Mr. O. which is more than is testify'd by the Relators ) and in all likelihood Ordained his own Successor , and would not be at the Trouble of sending for one to very Remote Countries ( all which is spoken at Random , it being in the story not so much as intimated that he had any Successor , or that he Ordained him , or that he was unwilling to get a Successor from a remote Country ) . And from hence without any Colour of pretence very rashly , and very weakly Mr. O. has gather'd that even in the 6th Century , Bishops were thought Essential , and that meer Presbyters have Power to Ordain . If this must pass for a tolerable Argument against Episcopal Government , or in the least favours the Presbyterian , I do renounce all pretence to common Sense . CHAP. XVII . Of Pelagius his Ordination . WE have now been a long Journey in search after some Instance of Presbyters Ordaining , or some Law and Custom that warrants it : We have been in Africa , and among the Moors in Egypt , and the Desert of Scetis , at Taprobane , which lies to East-India , among the Northern Scythians , in England , and in France , and among the Picts , and Scots , in the most remote parts of Britain : We have examined the most famous Councils and their Definitions , of Nice , of Ancyra , Antioch , and the Carthaginian Synods , and all to as little purpose as they who seek a Needle in a Bottle of Hay . We are now at length going to visit Limina Apostolorum , Rome its self the Centre of Christendom , and thence to learn what may be found in the practice of St. Peter , and St. Paul's Successors for Presbyters Power to Ordain : And surely we will not decline the determination of this Question , which the Infallible Church has made by her Example . To this purpose therefore we are put in Mind of the Ordination of Pelagius Bishop of Rome , which happened about the Year 555 and is remembred by Anastasius , who wrote the lives of the Popes . Anastasius then relates , as Mr. O. tells me , how that — Pelagius the first , Bishop of Rome , was Ordained by John Bishop of Perusia , Bonus Bishop of Florence , and Andreas Presbyter de Hostia : Whereas by the Canons three Bishops are absolutely necessary for the Ordination of a Bishop . Before I make a direct Answer to this and to the Argument , which Mr. O. builds upon the Fact it is requisite , that I tell the story a little more largely . For some Men have got a Scurvy Trick to leave out whatever is to their Disadvantage or In validates the Force of their Argument , it being not the Truth but the Interest of the Cause , which they labour to support . The story then is thus . Vigilius , the Immediate Predecessor of Pelagius had been severely Treated at Constantinople , by Justinian or rather Theodora his Empress ; and returning back to Rome , fell Sick , and died . Pelagius was suspected to have had an Hand in his Death * , at least had been his Enemy and a cause of his Sufferings , for which Reason the Clergy hated Pelagius , so that he could not procure three Bishops to consecrate him . He therefore in the place of the third admitted Andreas the Presbyter of Hostia , and what will not such a Man as Pelagius do to establish himself in so considerable a Post as the Bishoprick of Rome ? But if such as these shall pass for good Precedents , any Irregularity in the World may at this Rate be Justifyed . Thus much being premised , let us see what use Mr. O. makes of this Ordination of Pelagius . He argues thus — Either Pelagius was no Canonical Bishop , &c. or else a Presbyter has Intrinsick Power of Ordination , &c. that is , either Pelagius was no Canonical Bishop , and then the Succession was interrupted in the Church of Rome , and Consequently the English Bishops have no Canonical Succession , Or , &c. Ans. I reply that though Pelagius was no Canonical Bishop , i. e. not Canonically Ordained , yet this notwithstanding the English Bishops have true Canonical Succession . For 1. We need not pretend to derive the Succession of our Bishops from the Popes of Rome ; 't is more probable that they are the Successors of St. Paul or some other Apostolical Men , who first planted the Gospel here in the Days of the Apostles or soon after : So that we are not concerned at any Irregularity supposed in the Roman Succession . 2. We had Bishops here in England , ( or Britain ) long before Pelagius was Pope of Rome , it being certain that some British Bishops assisted at the Council of Arles held in the days of Constantine the Great , and at that of Ariminum called together by Constantius his Son , above 200 Years before Pelagius : And this Race of Bishops continued even unto Austin the Monks coming hither . Whatever then becomes of Pelagius his Consecration , 't is no matter to us : His Irregularity affects not our English Bishops . 3. Supposing ( what nevertheless is not true ) that the Heathen Saxons , the Angli and the Danes , quite extirpated Christianity in this Land , until Austin the Monk coming from Rome , with the Pope's Commission once more reduced , and brought back the Inhabitants of this Isle unto the belief of the Gospel , and gave us a new line of Bishops : Yet still the Irregularity of Pelagius's Consecration will not at all disparage our Succession of Bishops , as Mr. O. knows very well , if he would not dissemble . For I ought to believe that he has read the known History of Venerable Bede , o'er and o'er , and thoroughly digested him , because he so oft and familiarly quotes him in the Plea , &c. He may then please to remember that Austin was not Created Bishop by Pope Gregory , but by Etherius Archbishop of Arles in France — Interea vir Domini Augustinus venit Arelas , & ab Archiepiscopo ejusdem Civitatis Etherio juxta quod jussa Sti. Patris Gregorii acceperant , Archiepiscopus Genti Anglorum Ordinatus est . So that from henceforth Mr. O. and the Papists may take notice that the English Bishops as to the Succession of their Orders , are nothing beholden to the Bishops of Rome , at least not unto Pelagius ; that if Etherius was a Canonical Bishop ( as I must believe till the Contrary is prov'd ) so was Austin a Canonical Bishop , and so are our English Bishops unto this day , whatever becomes of Pelagius his Consecration . Without any farther fear of danger therefore I may Conclude that Pelagius was no Canonical Bishop , that is ; was not Canonically Ordained , and yet we have a true Succession of Canonically Ordained Bishops in England . But Mr. O. goes on — Or else he was a Canonical Bishop , and what then ? Why then it follows , a Presbyter has a Canonical Power to Ordain ( for so Andreas had , if Pelagius was Canonically Ordain'd ) and then by another consequence , that Presbyters have an Intrinsick Power to Ordain : Because no Ecclesiastical Laws can give to any Order of Men a Canonical Power to that , which they have not an Intrinsical Power to do . Supposing this , ( for I need not contend the truth of it ) the Answer then to the whole Argument is , ( as before ) that Pelagius was not Canonically Ordained . But now I think on 't , what if a Man should affirm that Pelagius was Canonically Ordained , and yet assert , that a Presbyter has not an Intrinsical Power to Ordain ? The first Apostolical Canon decrees — Let a Bishop be Ordain'd by two or three Bishops . Pelagius's Consecration therefore was Canonical , being performed by two Bishops according to this Canoh , and Presbyter Andreas may stand for a Cypher . True , the Nicene and other Synods afterwards said by three Bishops . Nevertheless the Apostolical Canons being always reckoned as part of the Code of the universal Church , the Nicene ( and all other ) Canons ought in conformity to this to be favourably interpreted , I mean that it did not intend peremptorily to command , but rather prudentially advised that if it could be , a Bishop should be Consecrated by three Bishops . It is not improbable but Pelagius's Consecration was upon this very Account afterwards allow'd of . For this is manifest , that Pelagius ( what ever his Ordination was ) is not reckoned amongst the Schismatical Bishops of Rome , but was acknowledged , and peaceably submitted to . Mr. O. then is too positive , when he affirms that — by the Canons three Bishops are absolutely necessary for the Ordination of a Bishop . Without all peradventure , fewer might serve in cases of Necessity , as this haply afterwards might be judged . If God himself is pleas'd that his own Laws shall submit to those of Necessity , much more the Canons of the Church shall . Wise Men have so determin'd , even in this particular case . Gregory declared that Austin ( notwithstanding the Canons ) might himself alone Consecrate Bishops , & quidem in Anglorum Ecclesia , in qua solus tu Episcopus inveniris , Ordinare Episcopum non aliter nisi sine Episcopis potes * . Doubtless , then the meaning of the Canons must be , that in Ordinary , and when it may be with convenience three Bishops are requir'd to the Consecration of a Bishop , though even one in the case of Necessity be sufficient . I will not affirm there was a necessity in the case of Pelagius , ( because there was no necessity he should be Bishop of Rome ) yet after his Consecration , the wise Italians might judge it necessary to overlook the later Canons , and confirm his Consecration rather than create an Anti-Pope , and a Schism in the Church . Pelagius then was a Canonical Bishop according to the Apostolical Canon , though not Canonically Ordained according to the strictness of the Nicene Canon . But it will be demanded why did not Pelagius content himself with two Bishops , but took in a Presbyter to assist in the Ordination ? The reason is plain , because Pelagius being a wise Man , ( as is to be presumed ) though not so good as were to be wished , would give his Adversaries as little occasion as was possible to quarrel at his 〈◊〉 . If therefore he could not get three Bishops , he at least procured two , and a third Person , and so came as near to the Nicene Canon as he could . He observed the number , though not the exact Qualification of the Ordainers , and so vary'd as little from the Rule , as might be . Hereby he made account to impose upon the ignorant Multitude , who 't is likely were the principal Spectators of the Solemnity of his Ordination : For the Clergy would not be present to countenance his Ordination , whom they hated . CHAP. XVIII . Of the Waldenses , the Boyarians , the Lollards , and some other People , who separated themselves from the Roman Communion . OF the Waldenses Mr. O. speaks in his Preface , page 1. &c. and in the Plea p. 156 , to the effect following . — That the Vaudois , or Waldenses have had no other ( Ministers ) for near 500 Years past , than Presbyters Ordained by Presbyters without Bishops ; that they maintain all Ministers to be in a state of Parity ; that their Presbyters imposed Hands for Ordination ; that the Fratres Bohemi had their Succession of Ministers from these Waldenses . And for the truth of all this , he quotes Perrin's History of the Waldenses . Of what Authority Perrin is , may be hence guessed , that the Synod , which set him on work , disapproved it , as I am told ; or whether Mr. O. has given us an honest and fair Account of him I know not . I am a Stranger to that Author , nor can I hereabouts light on him , neither am I very much concerned about any thing he says ; which is so late , sc. according to Mr. O's Computation , near 1200 Years after Christ , and so obscure , that no weight can be laid upon the Argument drawn from the Practice of these Waldenses ; I say obscure . For they being a poor and illiterate , thin , scatter'd and harassed People , and almost always under Persecution , it is Morally impossible they should have an exact History of themselves transmitted unto these last Ages , especially , considering that their Enemies the Papists , made it their business to destroy the most ancient Records of that People , and as Sir S. Morland testifies , * the most that is known of them , is supposed generally to be taken out of their Adversaries Writings , who will sometimes make bold to load those , who separate from them , with Calumnies , and fasten on them odd Opinions , meerly to expose and render them the more odious . Lastly , although I do not delight to detract from their Merits , yet I see no great reason for those excessive Commendations some think 〈◊〉 to bestow on them , when I call to mind , that at the time when the Fratres Bohemi became 〈◊〉 acquainted with them , they found the Waldenses taking the Liberty of going to Mass , and joyning with the Papists in their Idolatrous Worship * Nevertheless , these Exceptions set apart , what I find in such Authors as are at hand shall here be produced to confront the others cited by Mr. O. to the end the Reader may judge , whether Mr. O. and his Author Perrin have made a faithful Report of the Waldensian . Churches , at least , whether it may not truly be affirmed , that the History of that People is so uncertain , that no Argument can thence be drawn to countenance the Presbyterian Government , and Ordination by meer Presbyters . Sir Sam. Morland in his History of the Waldenses ; shews * that Claudius , Archbishop of Turin , was a great Promoter of true Doctrine against Roman Idolatry in his Diocess , that the Waldenses succeeded this Archbishop , † that the said Archbishop delivered his Doctrine to his Disciples , and these unto their Successors unto the ninth and tenth Centuries § . In the Year 1059. the Waldenses again separated from Rome ¶ In the Year 1223. the Albigenses in Bulgaria , Croatia and Dalmatia , had one Bartholomew , whom they stiled their Pope . The Pope's Legate called him Bishop , Mat. Paris , Anti-Pope , adding , that he drew over to him Bishops , and others , and that he Ordained Bishops * In the Year 1254. Reinerius makes mention of their Bishops in Lombardy . In the Year 1470. the Waldenses in Moravia and Austria , had Bishops † They asserted that they had Lawfully Ordained Bishops among them , and an uninterrupted Sucession of that Order , even from the Apostles , although out of hatred to the Papists , they chose to call them Seniores and Antistites . In their Responsio Excusatoria † Anno 1500. they declare , Nec summum 〈◊〉 Romanum , nec nostrum , nec quempiam alium caput esse 〈◊〉 , plainly intimating , that they had Bishops among them , as well as the Romanists . Anno 1655. Leger was Moderator of the Churches of the Valleys , which Office was for Life , with power to call Synods to preside in them , and to lay on Hands . Thus much is delivered as Matter of Fact ; let us now see what were their Principles concerning Church-Government . Wolfius † saith , They held there were but three Degrees of Church-Officers sc. Bishops , Priests , ( Sacerdotes ) and Deacons ; the same is delivered by Guido . But Aeneas Sylvius † — that a Bishop is not Superior to a Presbyter , either in Dignity , or in Power , as Alphonsus de Castro also observed * ; and most of the Popish Writers charge them with that Opinion . But one of them , viz. Reinerius does set forth their Doctrine and Practice to the effect following , — The Cathari , ( or Puritans , meaning the Waldenses ) have four Ecclesiastical Orders , viz. the Bishop , the elder Son , the younger Son , ( something like the Chorepiscopus , or Suffragan Bishop ) and the Deacon . The Office of the Bishop is always tenere Prioratum , to possess the Supremacy in every thing done , in the Imposition 〈◊〉 Hands , in Celebrating the Lord's-Supper , and in beginning the Prayers , as does the elder Son in the Bishop's absence . The said Orders are created by the Bishop , or by the Sons with the Bishops 〈◊〉 . When the Bishop is dead , the younger Son Ordains the elder a Bishop ; then the Bishop Ordains the younger Son to be the elder ; and lastly , another younger Son is chosen by ( Prelatis & Subditis ) the Ministers and People , and Ordain'd . But by another part of these Cathari , near the Sea , thus , — The Bishop before his death Ordains the elder Son Bishop , ( to succeed him ) and then as before . All the aforesaid Ordinations are made with Imposition of Hands , and the Honour of Ordaining , and giving the Holy Ghost , is attributed unto the Bishop , or unto him that is the elder Son , who holdst he Book of the New-Testament upon the Head of him on whom the hands are laid . Thus much their Adversaries said of them , wherein , doubtless , there is a mixture of Truth and I alshood ; at least this miserable People scattered up and down , did somewhat vary in their Rites , and were never at all times and in all places steady to themselves . I have mentioned before , how that about the Year 1470. the Waldenses in Austria and Moravia had Bishops ; and from these it was that the Fratres 〈◊〉 drew the Succession of their 〈◊〉 Orders ; which History will deserve here to be more particularly Transcribed . In order whereunto , I must now tell the Story of the Fratres Bohemi as Comenius , and the History of the Persecut . Bohem , have made it ready to my Hands , fetching it from the very beginning of Christianity . The Sclavonian Nations were Converted in the Apostles times . Rom. 15. 19. 2 Ep. to Tim. 4. 10. By Sclavonians , Comenius means all the Nations from Macedonia Northward , even to Russia , Polonia and Germany . Some proof of their early embracing the Gospel , he fetches from St. Jerom , who was Born at Strydon , a City of 〈◊〉 , or Dalmatia . In the sixth Synod of Constantinople , in the Year 680. the Lombards and Sclavonians , are acknowledged to be Christians : About the Year 861. Cyrillus and Methodius , two Graecian Bishops , made the People inhabiting about the Danube , Christians , and then passing into Moravia and Bohemia , propagated the Faith among them † After this , Comenius mentions Ditmarus Saxo , Bishop of Prague * . The History of the Bohemian Persecution tells of Waytichius II. Bishop of Prague , in the Year 907. of Boleslaus Pius , another Bishop of Prague , Anno 965. of Priests and Prelates , Anno 1197. who opposed the Usurpations of the Popes , and of Conrade , Bishop of Prague , who leaving the Romish Errors , remained Bishop there Anno 1421. About 20 Years before this hap'ned , viz. Anno 1400. the Bohemian Churches separated from the Roman , upon the account that the Publick Prayers were made in the Latin Tongue , that the Clergy were obliged to Celibacy , that Transubstatiation was made an Article of Faith , and that the People were deprived of the Cup in the Lord's-Supper . This occasioned the dispersion of the Bohemians , and their Settlement in Austria , from whence they sent unto the Greek Church for the Ordination of their Ministers , and had hopes given them of their obtaining it . They removed after into Silesia . Now it was that Gregory , an Holy Man , was by the Persecutors tortured ; but falling into a Trance , felt no pain , and was believed , dead . Recovering , he told his Friends of a Vision , wherein , among other things , he saw three Men standing about a Tree laden with Fruit , and defending it from the Birds † ; and about the same time the Fratres Bohemi were under some trouble of Mind how they should for the future be provided with a Succession of rightly Ordained Ministers . For they considered that ( though several of the Roman Priests came over to them ) it was too uncertain to hope for them 〈◊〉 Rome . They doubted also , whether the Ordination was valid , when a Presbyter , and not a Bishop , Ordained a Presbyter , and that if the Question was once mov'd about it , whether they should be able to defend such an Ordination , either at Home or Abroad . At length , after some Years deliberation , viz 1467. and about 6 Years after the said Vision of Gregory , having Fasted and Pray'd for Direction from God , they resolved upon the following Course . They chuse nine of the most deserving Brethren , and fittest for the Ministry : They wrap up twelve Tickets , nine whereof were Blanks , and three full ones , having writ on them — est , that is to say , as they meant it should signifie — it is the Will of God ; but the Blanks were to denote it was not the Will of God they should have Bishops . These twelve Tickets being mixed , were delivered to a young Boy , ( not knowing what he did ) to be distributed one to every one of those nine Persons . 'T is manifest that the nine Blank Tickets might every one have been given out unto those nine Persons , from whence it would have been concluded , that what they were about to do , was not the Will of God. But it so hap'ned that the three full Tickets were delivered to three of the nine , sc. to Kunwaldius , Praelausius , and Crenovius . And hence they gathered assuredly , that what they were designing , was the Will of God , sc. to seek for Episcopal Orders , and the means of continuing a right Succession of them , and that to that end those three Persons were to be Ordained Bishops . Accordingly they sent three Persons unto the Church of the Waldenses , who were at that time planted in the Confines of Moravia and Austria , acquainting them with what was done , and asking their Advice . One of these three was Michael Zambergius , so called , because he was Pastor Zambergensis † , his true Name being Michael Bradacius . How it came to pass that he was sent in the room of one of the other three chosen by lot , is not said * . But Zambergius , and the other two , coming to the Wâldenses , find one Stephen their Bishop , who calling to him another Waldensian Bishop , and some Ministers , they create these three Bishops with imposition of Hands , thereby conferring on them the Power of Ordaining Ministers * . 〈◊〉 three new Ordained Bishops of the Fratres Bohemi were the three which 〈◊〉 saw in his 〈◊〉 , Guardians of the Tree , that is , of the Bohemian Churches . Note that the Waldenses affirmed themselves to have had a lawful and uninterrupted Succession of Bishops from the Apostles days † , and derived their Original from the time of 〈◊〉 . This hap'ned I reckon , about 1420. or 1430. About the Year 1500. my Author witnesseth that there were 200 Churches in Bohemia and Moravia . In the History of the Bohemian Persecution , after their having received Bishops from the Waldenses , I read of Lucas Pragene , Bishop of the Bohemians * , of Sanctuariensis , an Italian Bishop , who for Conscience sake embraced the Bohemian Communion Anno 1482. † and of Philip , Bishop of Sidon , being among them Anno 1493. Afterwards in the Year 1499. the Bohemians sent as far as Armenia for Ordination § , their Succession perhaps by some accident failing . Anno 1542. I find Joanes Augusta , was their Antistes , or Bishop . The next year after , I meet with a great number of the Bohemians retired into Prussia , whom their Bishop Mathias Sionius followed soon after . About 1556. a Synod was held in the middle of Moravia , where were present more than 200 of the Clergy . Then were fifteen Ministers Ordain'd , two Bishops , and six Conseniors . The two Bishops were George Israel for the Polonian Churches , and Johannes Blaboslaus for the Moravian . At the same time Joannes Nigranus , was Bishop in Bohemia . Now it was that the Arrians ( afterwards called Socinians ) disturbed the Peace , Order and Unity of the 〈◊〉 Bohemi , asserting that the Pastors ( alias , the Ministers , or Presbyters ) had power to do all things in the Church . And this Paradox they pretended to advance , left any thing that smelt of Popery should remain among them , who had renounced that Communion § . Therefore they were so true to their Principle , as not only to disallow of Bishops , ( called Seniors , or Superintendants ) but to deny even the Godhead of Jesus Christ , 〈◊〉 forsooth , the Papists maintain'd that Doctrine : But for the same reason they might as well have denyed the Being of God himself . At the same time , in 〈◊〉 Polonia , the Fratres Bohemi had five Bishops for so many Diocesses , vix . the Crasovian , the 〈◊〉 , the 〈◊〉 , the Russian , and the Belsensis Diocess . Anno 1571. Joannes Calephus , was their Bishop in Bohemia , Joannes Laurentius , in Poland , Stanislaus and Andreas Stephanus , Bishop of the Fratres in Bohemia . And lastly , Johannes Adam Comenius a Moravian , and another , a Polonian , their Elect Bishops , Annno 1632. ¶ Comenius after this History , ( of which I have given a Summary Account so far as belongs to the present Argument ) has furnished us with another Tractate , which he stiles — Ratio 〈◊〉 〈◊〉 , 〈◊〉 in Unitate fratrum Bohemorum . The Pontifical of the Bohemian Brethren , as I may call it , the substance whereof is as follows . — He tells us , That in their Church whereof himself was a Bishop Elect , there were four Orders of Ministers , sc. the 〈◊〉 , sen Antistites , or the Prepositi Ministrorum , sometimes called Vigiles , or Speculatores , Superintendentes , or Superattendentes , that is as he explains himself in our Language Bishops . 2 Conseniores , which he expounds Coepiscopi , or Chorepiscopi , or the Bishops Fellows . 3. Pastors , who were also Ordinarily called Ministers , the same as with us are stiled Presbyters , Priests or Elders . 4. Deacons called 〈◊〉 Administratores , or Adjutores . Among the Bishops there were besides a Praeses , or Primate , or the first Bishop . The President 's , or Primate's Office , among other things , was to appoint and call Synods . The Office of the Bishops , besides other things , was to Ordain all Ecclesiastical Degrees , as Deacons , Pastors Conseniors and Seniors , ( or Bishops ) . All other Degrees were obedient and subject to the Bishops . The Conseniors were Coadjutors to the Seniors , ( or Bishops ) , had power with the Seniors ( or without them , but by their Direction and Command ) to be Members of the Ecclesiastical Senate , and were above the Pastors or Deacons . Their business was to provide for good Order , to acquaint the Seniors with Misdemeanors , to admonish the Ministers , to observe the Ecclesiastical Statutes and Customes , to provide fit Persons for the Ministry , to exercise Discipline over the Ministers , together with the Bishops , or without them , yet by their Direction , to examine the Candidates for Holy Orders , and to present them to the Bishops , diligently to observe how the Pastors discharged themselves in their Office , to reprove their smaller Offences , and to acquaint the Bishop with their more Scandalous ones . I do not find they had power to Ordain , and 〈◊〉 in his Annotations , says , That in minoribus negotiis Episcopi vices obirent , as the ancient Chorepiscopi did . If they be chosen Seniors , they are new Ordained with Imposition of Hands , as Pastors , or Ministers are . The Seniors Ordain all Orders . The Seniors are chosen by the Seniors , Conseniors and Pastors , and are Ordained in a General Assembly with Imposition of Hands . At the Solemnity is sung that Hymn , — come Holy Ghost , &c. The former , or the Ordaining Seniors , offer the new created Bishop their right Hands in token of Fellowship . The Conseniors theirs in token of Obedience . The Conseniors being Ordained with Imposition of Hands give their right Hands to the Seniors , in token of Obedience , to the former Conseniors , in token of Fellowship . The Ministers offer theirs to the new created Conseniors in token of Obedience . Ministers are Ordained by the Seniors , with laying on of Hands of the Seniors , so many as are present . At the Solemnity they sing that Hymn , — come Holy Ghost , &c. The new Ordained Ministers give their right Hands unto the Seniors and Conseniors in token of Obedience , to the Pastors in token of Fellowship , and the Deacons offer their Hands to them in token of Observance . To conclude , it most be confessed , that Comenius says Bishop and Presbyter are one , ( I suppose he means have the same Power and Authority to Minister in the 〈◊〉 and 〈◊〉 ; and this is out of all doubt ) ; but withal he intimates that a Bishop is one , who is moreover , an Inspector , or Superintendent , and for this cites Acts 20. 28. His mind is ( I suppose ) that St. Paul in the 17th verse , addressed himself generally to all Presbyters , whether meer Elders , or those who moreover had the oversight of the rest . But in the 28th 〈◊〉 he turns his Speech unto those , especially , who had been made Bishops . And this is but what the Syriac Version seems to imply , wherein ( as has already been noted ) verse the 17th Elders is rendered by Kashishaa , which properly , and only signifies Elders ; but verse the 28th Episkupea is used , which denotes Overseers . However this be , if any one carefully observes , what has been before related concerning the Government of the Church of the Bohemians , it is impossible to conceive but that Bishops ( or Seniors ) were somewhat more than meer Presbyters . The Division of Ecclesiastical Officers into three or four Orders , the Power of Ordaining appropriated to Bishops , the great care they had about getting a right Succession of Orders 〈◊〉 Bishops , and many other remarkable passages before mentioned , render this point uncontestable : From the whole , I think it follows , that the Waldenses , and the Fratres Bohemi were governed by Bishops superior to Ministers , or Pastors , long after they were separated from the Roman Idolatrous Communion ; yea that the Waldenses had Bishops within 150 Years , and less , the Fratres Bohemi within 160. that therefore Mr. O. is utterly mistaken , who avers that the Waldenses had no other Ministers than Presbyters for near 500 Years last past , and that Presbyters Ordained Presbyters without Bishops . The contrary is most certain , if my Authors have not deceived me . Mr. O. was not insensible of this Matter of Fact , of the Bohemians deriving their Bishops from the Waldenses , but he shuffles us off with saying , That the Waldensian Bishops were only Titular Bishops † . That is indeed meer Presbyters honoured with the bare Title of Bishops . If Mr. O. had not known that remarkable Story about Zambergius , and two others , being Ordained Bishops by Stephen and another Waldensian Bishop , he might possible have been pardonable in some measure for this his rash and groundless Assertion : But seeing he has thus against Knowledge , and 〈◊〉 perverted the 〈◊〉 Truth , by a gloss of his own making , without any ground , how any one should excuse him I can't tell , and whether he will be able to defend himself , I much question . In the mean while I 'll endeavour to demonstrate that what he has laid down concerning the Waldensian Bishops , as if they were such in Title only , is a senseless Surmize , altogether false , and no manner of way reconcileable with the Faith of History . For let us but run over the Story once more very briefly , and the truth will appear bright as the Sun at Noon-day . Let it be rembered then , that the Bohemians after their Separation from the Church of Rome , were a good while supplied from thence with Bishops and Presbyters , who forsaking the Romish Communion joyned themselves to that of the Reformed Bohemians , and by consequence had been Episcopally Ordained . But the Bohemians considering with themselves that it was a very uncertain thing to depend upon such a casual way of having rightly Ordained Ministers , and very much doubting , whether Ordination by Presbyters alone , was good and valid , after much deliberation among themselves ; Solemnly ask'd 〈◊〉 of God by Prayer and Fasting upon that Question , Now , if they believed a Presbyter could validly Ordain Presbyters , there had been no need for any thing of this kind . Why should they be deliberating from time to time near Six Years about having Episcopal Orders , and that in a true Succession ? If a Presbyter having the bare Title of Bishop was sufficient to Ordain , there had been no need to have sent Zambergius unto the Waldensians : It had been but affirming that Bishop and Presbyter is all one , and that the one has Power to Ordain , as well as the other . Why all this Fasting and Praying , and seeking direction from God about a thing of nothing , a Name and Title ? What was this but to abuse themselves and the World , and to mock God also with Pretences unto Religion and Tenderness of Conscience , when 't was nothing but meer Hypocrisie . Let it be farther considered , what a device they formed about resolving themselves concerning the Will of God , whether they should seek for a Right Succession of Bishops for the continuance of Holy Orders among them . Is it likely they would have us'd so much Precaution against any fraud in the delivery of the Lots and in the Designation of the Persons ? And all this only that they might have a true Succession of the Title of Bishop , when they had the Power before . Zambergius at least was a Pastor ( or Minister or Presbyter ) before he was created Bishop by Stephen . Could not he have Ordained Presbyters as many as there was need of , and so transmitted the Succession of Holy Orders unto future Generations ? I am perswaded if any one should presume to say that 〈◊〉 was only a Titular Apostle but indeed no more than a Disciple , Mr. O. would be ready to rebuke so 〈◊〉 a Conceit . Can any one imagine the Apostles would have put the Multitude upon chusing one into the place of Judas , telling them it was necessary his Bishoprick should be filled by another , and because they chose two that they should by prayer and 〈◊〉 of Lotts decide , which of the Competitors should succeed and be declar'd Apostle ? And after all this Apostle was nothing but a Word , a Title , was not different from Disciple . The fratres Bohemi were but in a low and Poor Persecuted Condition . They had no need to have been at the pains and Charge of Three Persons , and perhaps more taking a long and dangerous and expensive Journey unto the Waldenses , and all for an empty and unnecessary Title of Honour , and which they might have as well assumed unto themselves as the Waldenses had done before 'em according to Mr. O. Well , but perhaps Mr. O. has not so good an Opinion of the Bohemians as he has of the Waldenses . The Bohemians perhaps were fond of Bishops , and disirous of a right Succession ; and some of the dregs of Roman Superssition yet remain'd among them : But the Waldenses were nothing so : Their Titular Bishops were nothing but Presbyters 〈◊〉 another Name . Neither will this do Mr. O's . Work. For the Bohemians declared to the Waldenses all that had past among them , their Scruples about Presbyterian Ordination , and a true Succession of Orders , the way they took to know the Mind of God. The Waldenses approved of all they had done , assur'd the Bohemians that the Succession of Bishops among them was from the Apostles : And so Stephen and his Collegue Ordained Three Bohemians Bishops . Can these Good Men the Waldenses be excused in all this , if Bishop was but a Word , a. Title 〈◊〉 no more than Presbyter ? They should rather have told them ( as Mr. O. has assured us ) , that there 's no difference between Bishop and Presbyter , that among them Presbyters Ordain Presbyters , though under another Title . That the Bohemians were mistaken , and that it was 〈◊〉 Rag of Popery still cleaving to 'em , to Advance an Order of Bishops above Presbyters , unto whom the Power of Ordaining belong'd . The Waldenses ought plainly to have thus undeceived the Bohemians , and let them know their Error about the Necessity of Bishops . They ought not to have assured 'em that they had a Succession of Bishops from the Apostles , and bolstered them up in their Error by creating Bishops . If the Waldenses play'd the Bohemians this Trick , I cannot esteem 'em what Mr. O. would have us believe 'em Presbytorian Saints , but as rank Hypocrites as I ever read of . For no Man can 〈◊〉 the Waldenses , except by allowing 'em to have been of that perswasion , that a Presbyter can't Ordain a Presbyter , and that Orders and the Succession , of the Power of Ordaining must pass through Bishops not Titular , but really distinguish'd from Presbyters and Superior to them : Nor were the Bishops and Ministers all one , except in Title . How then came the Ministers by joining Hands at their Ordination , to promise Canonical Obedience unto the Bishops ? Lastly let it be considered , that the whole Rationale of the Bohemian Hierarchy , was in all probability taken from the Waldenses , from whom their Episcopacy was derived . Besides , if Stephen was by Title only a Bishop , but really a Presbyter and no more , how could the Bohemians be able hereby to defend their Orders and the Succession of them against their Adversaries abroad ( meaning I believe the Papists , when as indeed their Ordinations were meerly Presbyterian , though in Title Episcopal ? And what sorry comfort was this to the Bohemians , that the Three Titular Bishops being returned to their own People could only Acquaint 'em , that they had indeed been Ordain'd by two Titular Bishops , who nevertheless were but Presbyters such as they themselves were before , and to tell you the truth , we have deliberated long upon this business , we have prayed and fasted in vain , and God by answering our sign in the Affirmative has but at last deceived us . We have taken a long and chargeable Journey to the Waldenses , but have brought no thing back worthy our pains , but a Word and Empty Title . Thus the whole Action was meer Pageantry , a Scene of Imposture , and an Intrigue carried on by Hypocrites on both sides : This must be confessed , if the Waldensian Bishops were meerly Titular ( as Mr. O. is pleased to say ) . On the other Hand the History assures us , that the fratres Bohemi were exceedingly comforted and encouraged at the return of their Presbyters now created Bishops and deriving their Orders in an uninterrupted Succession from the Apostles , as they believ'd . But at length my Adversary seems to melt a litle and to come half way over to us . He professes thus in his own and Brethren's Name — We dislke not that for Orders sake the Exercise of this Power should be Ordinarily restrained to the Graver Ministers , provided they assume it not as proper to them by Divine Right , nor clog it with unscriptural Impositions . From this Conclusion of Mr. O. it follows — 1. That in Mr. O's Judgment the Church may restrain the Power of Ordaining , taking the Exercise of it from some of the Yonnger Fry , and lodging it in the Hands of the Graver sort . But the mischief is , the Younger sort will presently cry our against the Usurpation , they will plead , That they are Presbyters as well as others , and have an Inherent Power to Ordain ; that it can't be taken from them by Ecclesiastical Constitutions ; that they can't in Conscience part with that Power and Right , which the Scripture gives them . And in short will turn all Mr. O's Battering Rams against the Graver Ministers , which he has planted against our Bishops , and with more Reason too . For St. Paul when he restrained the Power of Ordination , he had not respect to Age , but to Ability . 〈◊〉 by was but a Young Man , when Paul set him over the Church of 〈◊〉 , and I have reason to think 〈◊〉 was so too . For he admonishes him to take care that 〈◊〉 Man despise him , c. 2. 15. where I suppose it is to be understood that Titus also was but young . And Demas Bishop of Magnesia , in Ignatius was a Young Man also . 2. If Mr. O. would be pleased to give me leave to suppose St. Paul as Wise as himself , 't is all I ask . I will suppose then , that the said Apostle for Orders sake did restrain the exercise of the Ordaining Power to some Persons by Him made Choice of , and for the prevention of Schism did prescribe the same Rule unto the Churches , which Mr. O. sees some reason for now doubtless then St. Paul left not the Power of Ordaining promiscuously unto all Presbyters , but limited it unto a few , I will not say the Graver or Older sort , but the Wiser and most Holy. If Mr. O. would nourish this Principle , and make such Deductions from it as 't is capable of , he would soon see that Episcopal Ordination is Apostolical . But I believe his own Party will conn him no Thanks for this Liberal Concession . Mr. O. adds — and not clog it with unscriptural Impositions . If there be any Order in a Church some few things must of necessity be imposed : But this is what the Dissenters aim at , that every one may be left at Liberty to say and do what is right in his own Eyes . The Impositions laid upon the Ordained among us are not such as the Bishops themselves alone devised , but the Whole Church consented unto , and though they be not prescrib'd in Scripture , they are not Antiscriptural nor introduc'd into the place of any thing required by the Word of God. In short , did not the Presbyterians when they were in the Saddle clog their Ordinations with unscriptural Impositions ? I mean that of taking the Covenant . But this is to carry the Controversy into another Quarter . I shall therefore let it pass . Of the Lollards . 〈◊〉 has , it is 〈◊〉 , fastned that Practice on the Lollards that their Presbyters after the manner of Bishops did create new Presbyters , and that every Priest ( or Presbyter ) has as good a Power to bind and loose , and to Minister in all other things belonging to the Church as the Pope himself gives or can give . But to this it may be reply'd , that 't is only the report of an Adversary , and perhaps may be a Scandal . It may again be answered , that these Lollards came too late to prescribe unto the Church in any thing by them practised . It may yet further be said that , when People grope their way in a Dark Night , it is no wonder if they now and then stumble . They are to be both pittied and pardoned . For lastly , 't is manifest ( if the Testimony of their Adversaries concerning them be admitted ) that the Lollards look'd upon even Presbyters as an Order no ways approv'd of by God. It was one of their Maxims — Presbyteratus non est 〈◊〉 approbatus a Deo. So that Presbyters as well as Bishops are by the same Authority utterly 〈◊〉 the Church . It was another of their Opinions 〈◊〉 to 〈◊〉 ( 〈◊〉 . 566. ) that no Day is Holy , not the Lord's-Day ( or Sabbath Day as People will call it ) , but that on every Day Men may work , eat and drink , &c. If then the Lollards erred thus grosly in these points , it is no wonder that they were mistaken in that of the Government of the Church by Bishops . But if their Authority be 〈◊〉 to establish Presbyters in the Power of Ordaining , by the same Authority it may be proved the Lords-Day is not Holy. Yea , rather , 〈◊〉 the Order of Presbyters be not approved of by God , 't is in vain for Mr O. to equal them unto Bishops , because the Lollards brought them down as low as the People , and utterly Cancelled their Office , at least denyed it to be of Divine Institution . In short , I think they were a well meaning , but ignorant People , who had 〈◊〉 and Knowledge enough to discover the gross Superstition , Idolatry and Corruptions of the Romish Church ; but not to define the true Doctrine of the Gospel , about Government and Discipline . Finally note here , that this Instance of the Lollards ( who appeared at soonest about the end of the 14th Century ) is by Mr O. brought in proof of this Proposition , that Ordination by Presbyters was valid in the Primitive Church . Now I don't believe that there is one other Author extant , that pretends such Familiar Acquaintance with the Fathers and Councils as Mr. O. does , especially not among the Protestants , that ever reckoned the Practice of the 14th Century for Primitive . The 4th or 5th Age are the latest we are wont to appeal to , at least under the Title of the Primitive Church . But what ? all are Fathers with Mr. O. that favour his Opinion , and the Primitive Church will never have an end , so long as any thing can be found conformable to the Presbyterian Discipline . Concerning the Boiarians , or Bavarians , who , as Mr. O. would have us believe , were once Presbyterians , I will only say thus much in short . I find in their History written by Jo. Aventinus Edit . Basil. 1580. that from the earliest times of their embracing Christianity they had Bishops , aud long before they submitted their Necks to the Yoke of the Roman Pontifs . I have made some Collections and Remarks out of the fore-mentioned Historian ; but will not trouble my self , or Reader with them . He that is curious , and has a mind to search into the Principles and Practice of this People , may take Aventinus into his Hands , and satisfie himself whether ever there was a time when the Boiarians were without Bishops , and governed by Presbyters only . It is not indeed the design of this History to treat of this Argument directly ; but however , as he goes along , he still occasionally mentions the Boiarian Bishops , even before they were brought into subjection to Rome . CHAP. XIX . Of the Doctrine of the Church of England at and since the Reformation . THE Controversy at last is brought to our own Doors , and continued down to our own Times : This Doctrine ( says Mr. O. ) meaning the Identity of Priest and Bishop ) hath been maintained also by the Church of England , both Popish and Protestant . Hereunto belong the Testimonies which he has in dvers 〈◊〉 of his Plea drawn from the publick Acts of the Church and State , and the 〈◊〉 Sentiments of private Doctors , both of the Roman and Protestant Communion , both of the Established and Dissenting Party among us . All I am concerned for , is to consider whether the Identity of Presbyter and Bishop has been declared in any publick Act of this Kingdom to be found , or produced by Mr. O. out of the National Records , at , or since the Reformation . For 't is nothing to me , if the Popish Church of England was of the same Opinion with our Dissenters , as perhaps many Papists were for advancing the Power and Supremacy of their Pontiff . Nor is it my business to account for every casual Expression , that has dropt from the Pen of any Episcopal Writer , much less of the Dissenters , whose Golden Sayings make up a great part of those numerous Quotations wherewith he hath 〈◊〉 his Plea. My design is upon Mr. O. himself , and the Authorities he has gathered out of the publick Transactions , or such as were directed and confirmed by the Government . Mr. O. has alledged three against us ; the little Treatise , commonly called , The Bishops Book , another , called , The Institution of a Christian Man , and a third is that Celebrated MS. 〈◊〉 Published by Mr. Stillingfleet , the late Lord Bishop of Worcester , in his Irenicum ; all which ( as I shall prove ) belong unto the Reign of Hen. VIII . and whatever Opinions are there to be met with , are not to be imputed to our first Reformers , at least , not as their fixed and settled Judgment ; for I reckon , that in Hen. VIII's Days , the Reformation was but an Embryo in the Womb , newly conceived , not brought forth , that in Edward VI.'s time 't was an Infant new Born , and in its Swadling Cloths , and in Queen Elizabeth's Reign arrived to the best degree of Perfection and Maturity , that it has yet been able to attain unto , during which Queens Government , something also is objected to us , which shall be examined in its Order . The Bishop's Book , was an Explanation of the Ten Commandments , the Creed , and the Grounds of Religion , fitted for the Common Peoples Instruction . 'T was composed by sundry Bishops , of whom , Cranmer was chief , by vertue of a Commission issued out by Henry VIII . in the Year 1537. established by Parliament , and Printed by Tho. Barthelet , with this Title . The Godly and Pious Institution of a Christian Man. Out of this Book , Fox has furnished us with this following Passage — * That there is no mention made , neither in the Scripture , nor in the Writings of any Authentick Doctor , or Author of the Church , being within the Times of the Apostles , that Christ did ever make , or constitute any Distinction , or Difference to be in the preeminence of Power , Order , or Jurisdiction , between the Apostles themselves , and the Bishops themselves , but that they were all equal in power , &c. and that there is now , and since the time of the Apostles any such diversity . It was devised by the ancient Fathers of the Primitive Church for the Conservation of good Order and Unity in the Catholick Church . From hence Mr. O. has gathered ( for he refers to Fox's Martyrology ) that these Bishops ( the Authors of that Book ) affirm'd the difference of Bishops and Presbyters was a Device of the Ancient Fathers , and not mentioned in Scripture . Ans. This Deduction is downright false , and directly against the obvious Meaning of the Words . The design of that Prince at that time , was to throw off the Pope , and his Jurisdiction over the Church and Bishops of England ; to this end in the Bishops Book 't is affirmed , that as the Apostles were equal among themselves , so were the Bishops equal among themselves in the Apostollcal Times , or ( according to Jerom ) that the Bishop of Rome was not by Divine Right Superior to the Bishop of Eugubium : That therefore as I anon observe out of The King's Book , Patriarchs , Primates , Metropolitans , and Archbishops , and particularly , the Pope of Rome had originally no Preeminence and Authority over other Bishops ; particularly , not over the English ; only that it was a voluntury Agreement among themselvs for Orders sake : But from the beginning it was not so . Here is not one word of Presbyters , or exempting them from Subjection unto Bishops . Now , that I have not done the least wrong unto this Book , I appeal to what I find elsewhere , taken thence by Mr. Strype † . How that the Church of England is in no Subjection to the Pope , but to the King's Laws : That Priests and Bishops never had any Authority by the Gospel , in matters Civil and Moral , but by Grant and Gift of Princes , that it was always , and ever shall be Lawful unto Kings and Princes , with the Consent of their Parliaments , to revoke and call again into their Hands , or otherwise , to restrain all the Power and Jurisdiction given , and permitted by their Authority and Assent , and Sufferance , without which , if the Bishop of Rome , or any other Bishop whatsoever , should take upon them any Authority , or Jurisdiction in such matters as 〈◊〉 Civil , that Bishop is not worthy the Name , is an Usurper , and Subverter of the Kingdom : That the Church of England is a Catholick and Apostolick Church , as well as that of Rome : That there is no difference in Superiority , Preeminence , or Authority of one ( Bishop ) over another : But they be all of equal Power and Dignity , and that all Churches be free from the Subjection and 〈◊〉 of the Church of Rome . The Equality here spoken of in the beginning , and in the latter end of this Period , is not between Bishops and Presbyters in the same Church , but between Bishop and Bishop , Church and Church , and particularly , that no Church ( that of England especially ) is subject to Rome . And though in the beginning he names Priests and Bishops , such Priests haply were meant as took upon them to Act here in England , in Subordination to , and by the Popes Authority ; not a Syllable of the Equality of Bishops and Priests is here to be found ; only that both depend upon the Civil Magistrate , and that in Civil and Moral Matters only . The second Testimony alledged by Mr. O. is another ( if haply it be another ) Book , entituled — The Institution of a Christian Man , drawn up by the whole Clergy in a Provincial Synod , Anno 1537. set forth by the Authority of King Henry VIII . and the Parliament , and commanded to be Preached . Out of this Book ( afterwards Translated into Latin as I guess ) Mr. O. cites as follows . — in Novo Testamento nulla mentio facta est aliorum graduum 〈◊〉 Distinctionum in Ordinibus , sed Diaconorum vel Ministrorum & Presbyterorum , sive Episcoporum . Which Words ( it must be confessed ) look pretty fair and favourable towards Mr. O. at first sight . Ans. In the first place , I will here present the Reader with what the Author of the Memorials has delivered concerning this , and some other Books of the same nature , and written with the same design . The Bishops Book , otherwise called The Godly and Pious Institution of a Christian Man , of which before , came forth again two Years after , sc. in the Year 1540. but bearing another Name , viz. A necessary Doctrine and Erudition for a Christian Man ; Printed also by Barthelet : That this also was once more Published in Engglish , and dated Anno 1543. as at the end of the said Book , according to the Custom of those Times ; though at the bottom of the Title Page I find it dated also 1534. This was composed by Cranmer ; but called The King's Book , because Hen VIII recommended it to the People by Proclamation , added to it by way of Preface , and assumed to himself the being the Author of it . Mr. Strype farther acquaints me that in the Year 1536. had been published a Book , Entituled The Bishops Book , because framed by them ; I guess it the same with that I first spoke of , and that it was written by the Bishops Anno 1636. but Printed 1637. and he yet tells us of another , which came forth in the Year 1633. also commonly called The King's Book , but Entituled , The Difference between the Kingly and Ecclesiastical Power . I have procured a sight also of a Latin Book , going under this Title . — Christiani Hominis Institutio Edit . 1544. in the Preface whereof , 't is said to have been at first writ in English , and then Translated into Latin , by whom , or by what Authority I find not ; and whether this be the same with Mr. O's , I know not ; but this is sure , Mr. O's was Printed 1537. as himfelf confesses ; mine 1544. and the passage cited by Mr. O. is no where to be read in mine . And since nothing like it is to be met with in any of the other Books , and all the Controversy in those times was between the Pope and the English Bishops , not about the superiority , or the distinction of Bishops and Presbyters in the same Church , I am apt to fear some foul play . But concerning the Testimony its self , as allowed of , I shall speak more by and by . Mean while let us search for what may be had to the purpose in The King's Book , Entituled A necessary Doctrine and Erudition of a Christian Man. If it shall be said , that Mr. O's Deduction before spoken of , was borrowed not out of the Kings's Book , but the Bishops Book ; yet I hope the one will be allowed to explain the other . Thus then I read in the King's Book . — That the Sacrament of Order is a Gift or Grace of Ministration in Christ's Church , given of God to Christian Men , by the Consecration and Imposition of the Bishops Hands . That this Sacrament was conferred , and given at the beginning by the Apostles unto Priests and Bishops . That St. Paul Ordered and Consecrated Timothy Priest : That the Apostles appointed and willed the other Bishops after them to do the like , as is manifest from Tit. 1. 5. 1 Tim. 5. 22. That there is no certain Rule prescribed , or limited by the Word of God for the nomination , election , presentation , or appointing of any such Ecclesiastical Ministers , but the same is left unto the positive Laws and Ordinances of every Christian Region , provided , made , or to be made , &c. — He afterwards enumerates in particular the Common Offices and Ministries , both of Priests and Bishops , sc. Teaching , Preaching , Ministring the Sacraments , Consecrating and Offering the Blessed Body and Blood of Christ in the Sacrament of the Altar , loosing and assoiling from Sin , Excommunicating and finally , Praying for the whole Church , and their own Flock in special . — That they may not Exercise nor Execute those Offices , but with such sort and such Limitations , as the Laws permit and suffer — That the Apostles Ordained Deacons also . Acts. 6. That of these two Orders only , that is Priests and Deacons , Scripture maketh express mention , and how they were conferred of the Apostles by Prayer and Imposition of Hands — That Patriarchs Primates Archbishops and Metropolitans , have not now nor heretofore at any time had justly and lawfully Authority , Power and Jurisdiction over other Bishops given them by God in Holy Scripture : That all Powers and Authorities of any one Bishop over another were , and be given unto them by the consent Ordinance and Positive Laws of Men only , &c. In the Christiani hominis Institutio , which I have seen , there is some disagreement to be found : For whereas the Necessary Doctrine and Erudition , &c. seems to speak of two Orders only , i. e. Priests and Deacons , the Christiani hominis Institutio , expresseth it thus — de his tantum Ordinationibus Presbyterorum & Diaconorum , Scriptura expresse meminit , &c. meaning , as I suppose , not two Ranks and Degrees of Church Officers , but two Ordinations or Consecrations of Persons appointed to the Ministry , sc. of Presbyters and Deacons : That is , the Consecration of Presbyters and Deacons , is only expresly mentioned in Scripture , and that Bishops received not any New distinct Imposition of Hands : And so Orders in the necessary Doctrine , &c. is to be understood , as I conceive not of Persons , but of the Ordination of them as 't is often used unto this Day . It is not then affirm'd in either , that there was in the Church but two Ranks or Degrees of Ecclesiastical Offices , that is Priests and Deacons , ( and not Bishops ) according to the Scripture : But that two Consecrations only were expresly mentioned there , nevertheless a superiour Rank might be found in the Scripture , tho' not separated thereto by a new Imposition of Hands . MrO's quotation seems indeed to sound quite to another Sense , and to his purpose rather , sc. that in the New Testament no mention is made of other degrees and distinctions ( in Ordinibus ) but of Deacons ( or Ministers ) and of Presbyters ( or Bishops ) How Ministers and Bishops crept in here , I 'll not say : But they are capable still of the same Sence , sc. that in the New 〈◊〉 there is no mention of other degrees and Distinctions of Persons in Orders ( that is of Persons Ordained by Imposition of Hands ) except Deacons and Presbyters : For Bishops were not consecrated again by any express appointment in Scripture according to the prevailing opinion of those times . 'T is lastly to be observed , that in the necessary doctrine , &c. that we read , that Patriarchs , Primates Archbishops and Metropolitans , have not now nor ever had Power , Authority and Jurisdiction over other Bishops given them by God in Scripture , 't is in the Latin Translation added cetrosque Inferiores Episcopos aut Presbyteros , which makes no alteration . For who is there that believes not , that the Archbishop of York has no Jurisdiction over the Bishop of Chester , nor over the Presbyters of this Diocess , but what is given him by the Ecclesiastical and Civil Law of the Land , for Peace and Orders sake ? But 't is worthy our Notice that in the K's Book ( as is before at large set down ) Orders or Ordination is taught to be , A Divine Gift or Grace given by the Imposition of the Bishops Hands : That the Apostles gave this Grace and appointed the Bishops after them to do the like : What need we any more ? Here are Bishops having the Power of Ordaining distinguished from the Ordained , sc. Priests and Deacons . But when all is said , and whatever Sense any Man shall think fit to put upon these passages out of the King 's and Bishop's Book I make little account of . At best they express the Mind and Opinion of Hen. 8th , Cranmer and other Bishops , who were all still ingag'd and held fast in the Toils of Popish Errors and Superstitions , all their Design hitherto in these Books being only to cast off the Power and Jurisdiction of the Pope . For the Rest , they continued yet Papists all over . Cranmer himself , who was chiefly imployed in drawing up these Books , still retained his old Errors and Prejudices suck'd in with his Milk , and continued Zealous for the Corporal Presence even to the last Year of Hen. 〈◊〉 . In the necessary Doctrine publish'd 1543. 't was taught , that in the Ave Mary the Blessed Virgin is Honoured and Worshipped , that the reading the Old and New Testament is not so necessary , as of Duty the People ought and be bound to read it , but as the Prince and Polity of the Realm shall think convenient , that the Publick Law of the Realm had so restrained it . The seven Sacraments are in the Book its self asserted and explained , Prayers for the dead recommended upon the Authority of the Book of Maccabees , and of the Ancient Doctors in Masses and Exequies . Now this is an hopeful Book to establish Protestant Doctrines by , and thence to affirm , the Protestant Church of England was of the Mind there were no more Officers in the Church , than Bishops ( or Presbyters ) and Deacons . At best the Reformation was but now on the Anvil , and Cranmer and the other Reformers were but Hammering it out by Degrees . Nor can we believe they always or at that very time declared their own Opinions fully and freely . Hen. VIII . was an Haughty and Sturdy Prince impatient of any Oppósition , and resolved to assume unto himself all the Popes Usurped Powers . Cranmer and his Associates thought it a good step towards their Design , if they could but shake off the Tyranny of the Pope , hoping after this point once gain'd they might in good time compass their whole Design , and establish the Church upon the sure Foundations of Truth . To please then the Humour of the King and gratify his Pride , it must be declar'd and acknowledged forsooth , by the Bishops , when they took out their Commissions ( as Cranmer himself did more than once ) that all Power both Civil and Ecclesiastical flowed from the King , that the Bishops Exercised it only by the Kings Courtesie , that the King impowred them to Ordain , to give Institution , and to do all other parts of the Episcopal Function , of which Opinion Cranmer himself was Anno 1540 , and even in the first of Edward the 6 th , or pretended to be . In short , this Character Dr. Burnet gives of the Archbishop , that his greatest weakness was his over Obsequiousness to Hen. VIII . There is then no Colour to ascribe any thing we meet with in these Books , as the free and settled Judgment of Cranmer , much less as the the Doctrine of the English Protestant Church . And if any Man shall pretend by these Testimonies to overthrow the Divine Right of Bishops , he will be oblig'd to lay aside the Divine Right of Presbyters also , who were at the same time and in the same manner subjected to the Will of the King and to the Laws of the Land , as any intent Reader may observe from the aforesaid Passages out of the Kings and Bishops Books . And so much of this matter . The Third Testimony objected against us is the Celebrated MS. in the Irenicum , from whence we are informed . That Cranmer and other Bishops set forth this to be their judgments , that Bishops and Priests were one Office in the Beginning of Christ's Religion alledging Jerom in Confirmation . Ans. I have said enough of Jerom already , and need not repeat or apply it here . I chuse 1. to present the Reader with some particular account of that MS. before I directly reply to the Objection . The King called a Select Convention of Bishops and Learned Doctors at Windsor Castle , who were to give their Resolutions of several Questions relating to Religion every one under his own Hand . They did so , and Cranmer's are particularly 〈◊〉 in the said MS. Those which belong to Our present purpose are . Quest. 9. Whether the Apostles lacking an higher Power , as not having a Christian King among them , made Bishops by necessity or by Authority given them of God. Ans. Cranmer . All Christian Princes have committed to them immediatly of God the Whole care of all their Subjects concerning the Administration of God's Word for the care of Souls . That the Prince has sundry Ministers under him as Bishops , Parsons , Vicars and other Priests , who are appointed by his Highness unto that Ministration : That the said Officers and Ministers , as well of one sort as of the other be appointed , assigned and elected in every place by the Laws and Orders of Kings and Princes : That in the Apostle's time , when there were no Christian Princes , the Ministers of Gods Word were appointed by the consent of the Christian Multitude among themselves . That sometimes the Apostles sent and appointed Ministers of God's Word , sometimes the People did chuse them , and those sent and appointed by the Apostles , the People of their own will accepted , not for the Supremacy or Dominion that the Apostles had over them to Command as their Princes and Masters , but as good People ready to obey the advice of good Consellors , Quest. 10. Whether Bishops or Priests were first : If Priest , then the Priest made the Bishop . Cr. Ans. The Bishops and Priests were at one time , and were not two things , but both one Office in the beginning of Christs Religion . Quest. 11. Whether a Bishop has Authority to make a Priest by the Scripture or no : And whether any other , but only a Bishop may make a Priest. Cr. Ans. A Bishop may make a Priest by the Scripture , so may Princes and Governours , and the People also by Election : The People did commonly elect their Bishops and Priests . Quest. 12. Whether in the New Testament be required any Consecration of a Bishop and a Priest , or only appointing to the Office be sufficient . Cr. Ans. In the New Testament , he that is appointed to be a Bishop or a Priest needeth no Consecration by the Scripture : For Election and appointing thereunto is sufficient . I have somewhat contracted the Archbishops Answers , but so as to preserve the Sense full and intire , and somethings I have omitted not Material ( as I Judge ) here to be set down . These Questions and Answers in the MS. were subscrib'd T. Cant. and this is mine Opinion and Sentence , which I do not temerariously define , but remit the Judgment wholly to your Majesty . To all which I reply 1. That though these were the Opinions of 〈◊〉 yet other Bishops , unto whom the same 〈◊〉 were put were otherwise perswaded . Mr. Strype , has furnished us with different Answers given by some others of the learned Doctors or Bishops of that time from another MS. out of Cotton's Library . To the 9th Question . The Calling , Naming , Appointment , and preferment of one before another to be a Bishop or Priest had a necessity to be done in that sort , a Prince being wanting : The Ordering ( Ordination ) appeareth taught by the Holy Ghost in the Scripture per manuum Impositionem cum Oratione . This I doubt not will be own'd a truer and more Scriptural Resolution of the Question then Cr's was . To Question 10th . Bishops ( were first ) or not after : These learned Men spake here cautiously ; Cranmer rashly and roundly pronounces . To Quest. 11. Scripture warranteth a Bishop obeying the 〈◊〉 to Order a Priest per Manuum Impositionem cum Oratione , and so it hath been from the beginning . They do not boldly define that Priest and Bishop were one Office in the beginning of Christ's Religion , as Cranmer did . To Quest. 12 — Manuum Impositio cum Oratione , is required unto the making of a Bishop or Priest : So as only appointing it is not sufficient . There is yet the Judgment of other Learned Men to be seen in Mr. Strype , which I will add unto the former . To Quest. 9th — Making Bishops has two parts , Appointment and Ordination . Appointment , which by necessity the Apostles made by Common Election , and sometime by their own Assignment , could not be done by Christian Princes , because there were none ; yet now appertaineth to them : But in Ordering wherein Grace is conferred , the Apostles followed the Rule taught by the Holy Ghost , per Manuum Impositionem cum Oratione & Jejunio . A more solid and Judicious Answer then Cranmer's . To Quest. 10 — Christ made the Apostles first both Priests and Bishops , but whether at one time some doubt . After that the Apostles made both Bishops and Priests , the names whereof in the Scripture be confounded . They manifestly imply a real distinction between them , in the beginning , though they were one in Name , or rather though both were called by both Names indifferently . To Quest. 11 — The Bishop having Authority from his Prince to give Orders , may by his Ministry given to him of God in Scripture Ordain a Priest , and we read not that any other not being a Bishop hath since the beginning of Christ's Church Ordained a Priest. N. B. To Quest. 12 — Only Appointment is not sufficient , but Consecration , that is to say , Imposition of Hands with 〈◊〉 , and prayer is also required . For so the Apostles used to Order them that were appointed , and so has been used continually , and we have not read the contrary . From the whole it appears , that what ever was Cranmer's Opinion , yet others were of a contrary Mind : It cannot then be truly affirm'd , that Cranmer's was the Judgment of the Church of England , as farther may be confirmed by what Dr. Leighton reply'd at the same time unto the Queries . 1. I suppose , that a Bishop has according to the Scripture Power from God as being his Minister to create the Presbyter , although he ought not to promote any one unto the Office of a Presbyter or admit him to any Ecclesiastical Ministry , unless the Princes leave be first obtained in a Christian Common-Wealth . But that any other Person has according to the Scripture Power to create the Presbyter , I have not read nor learned from any Instance . 2. I suppose Consecration by laying on of Hands is necessary : For so we are taught by the Examples of the Apostles . Thus much Dr. Durel , who read the whole MS. by the permission of Mr. St. reports out of it in his Vindiciae Ecclesiae Angli . The Judgment then of Cranmer set forth in that MS. cannot with any Truth be ascribed to the Church of England ; it was the Opinion but of some Persons , from which their Contemporaries we see differed much . But , 2. the Argument grounded on the MS. belongs not to the time when the Church of England was Protestant . So that the Resolution of those Queries were rather of the Popish Church of England . For the Questions were not put by Edw. VI. as was at first surmized , but by Hen. VIII . To make out which note . 1. The Manuscript has no date , nor any King named in it , that called the Assembly at Windsor . One may then ascribe it to the Father Henry , as well as to the Son Edward . 2. Cranmer submits himself and his Sentence unto the Judgment of the King. But Edward VI. was a Child too young , and unexperienced to ask these Questions , or to have the final decision of them referred to him . 3. Lee , Archbishop of York , who subscribed the Answers in the MS. died in the Year 1544. * some Years before Edward was King , by which Argument ( Dr. Durel says ) he convinced Mr. Still . that the Convention was held at Windsor in the Reign of Hen. VIII . not of Edward VI. 4. In Mr. Strype's Memor . the King makes his Animadversions upon the Bishops Answers , which cannot be thought the Work of Edw. VI. a Child , but of Hen. VIII . 5. The matter of the Questions , and of the Answers of Cranmer sufficiently prove that Hen. VIII . convened that Assembly at Windsor . They both resemble the foresaid King's and Bishops Books , and one Animadversion of the King in Mr. Strype ( which is , since they confess appointing Bishops belongeth now to Princes , how can you prove that Ordering is only committed unto you Bishops ? ) bewrays King Henry's aspiring to be invested with all the Spiritual and Ecclesiasticall Power , even of Ordination it self . Of which , see more in his Memorials . P. 16 , 17. Append. N. 7. It. Mem. 141. Briefly as in his elder Brothers life time , he was bred up in Learning , that he might be Alterius Orbis Papa , or Archbishop of Canterbury ; so after he was King , the Ambition still prevailed in him , and was not , we see , easily removed . 6. Early in the Reign of Edw. VI. and when the Reformation was going on prosperously , Cranmer and the Protestant Bishops understanding matters better , and having freedom to speak their Minds , delivered themselves more clearly in the point , as may be inferred from sundry Observations belonging to that Time , and upon Record . As 1. It is declared in the Preface before the Form of Ordination drawn up and agreed upon in Edw. VI's Reign . That it is 〈◊〉 unto all Men , diligently reading the Holy Scriptures , and ancient Authors , that from the Apostles time there have been these Orders of Ministers in Christ's Church , Bishops , Priests and Deacons , by publick Prayer , and with Imposition of Hands approved and admitted thereunto . Cranmer it seems was now come over to Dr. Leighton's Opinion , declared in the days of Hen. VIII . 2. Cranmer set forth a Catechism in the first Year of Edw. VI. Anno 1548. wherein the three Orders are taught as of Divine Right , from whence ( says the Historian ) It appears that he had changed the Opinion he formerly held against the Divine Institution of those Ecclesiastical Orders . 3 In the Days of Edward VI. Cranmer suspended Heath Bishop of Worcester , for refusing to subscribe the fore-mentioned Form of Ordination . 4. In the same Reign John Alasco , a Noble Polonian , was by Cranmer's means made a Superintendant over all the Churches of the Foreigners , yet newly planted in and about London ; the Germans , Italians , and the French. — And Superintendant is but another Word for Bishop . Whoever therefore will impartially weigh the darkness of the times in Henry VIII's Reign , where the above mentioned King's and Bishop's Books were written , and the Answers made unto the King's Questions by Cranmer , and some others , the stifness of that Prince , his fondness of being Head of the Church , and the awe which the Archbishop and his Associates in the Reformation stood in towards him , the earnest desire they had at any Rate , and on any Terms to be rid of the Pope's Tyranny , the falseness , uncertainty , and absurdity of many Opinions delivered by the Bishops , and their repugnancy to each other , he will be forc'd to confess that no stress can be laid upon any of their Conclusions , much less that they were the first and steady Sentiments of the Protestant Church of England : For even the Popish Clergy also generally subscribed them . But the sudden alteration of the Bishops minds as to this present Point in debate in Edward VI's days : puts it out of all question , that the MS. of my late Lord of Worcester , belongs to King Henry VIII's days ; and that our first Reformers their mature and setled Judgment was , that there were from the beginning of the Christian Church three Orders of Ecclesiastical Ministers by Divine Right , Bishops , Priests and Deacons : Let us hear the Reflections of the Learned Prelate , the now Lord Bishop of Salisbury . — * In Cranmer's Papers some singular Opinions of his about the nature of 〈◊〉 Offices will be found ; but as they are delivered by him with all possible Modesty , so they were not established as the Doctrine of the Church , but laid aside as particular Conceits of his own . And it seems , that afterwards he changed his Opinion ; for he subscribed the Book that was soon after set forth , which is directly contrary to those Opinions set down in this Paper , viz. Mr. Stillingfleet's MS. In the next Reign 't is no matter to us what became of the Divine Right of Episcopacy . The Protestant Church of England suffered an Eclipse in Queen Mary's days , but soon recovering it self under the Auspicious Government of Queen Elizabeth shin'd so much the brighter , and in a short time came to that Settlement which it enjoys to this day , without any considerable Alteration : And to our present point , 〈◊〉 , 1. That the Form of Ordination of Deacons , Priests and Bishops , with the Preface before spoken of , were confirmed in the 4th of Eliz. 1562. and again in her 13th Year Anno 1571. and which to make short work of it , continues in force unto this Day . 2. In the general Apology of the Protestants , the 5th Article of the English Confession is inserted , and was drawn up in that Queen's time , Anno 1562. and runs in the words following , — Farthermore , we believe that there be divers Degrees of Ministers in the Church , Deacons , Priests and Bishops , to whom is committed the Office to instruct the People , and setting forth of Religion . But Mr. O. Objects unto us the 13th of Eliz. c. 12. pretending to prove thereby , that Ordination by Presbyters was then allowed here in England . The Clause he refers to , is more at length thus — All Persons under Bishops , who pretend to be Priests , or Ministers of God's Holy Word and Sacraments , by reason of any other Form of Institution , or Consecration , or Ordering , than the Form set forth by Parliament in Edw. VI. or now used , shall in the presence of the Bishop declare their Assent , and subscribe to all the 〈◊〉 of Religion , which only concern the Confession of the true Christian Faith , and the Doctrine of the Sacraments comprized in a Book , Entituled , Articles agreed to by the Archbishops and Bishops of both Provinces , and the whole Clergy , in Convocation Anno 1562. for avoiding diversities of Opinions , &c , — and 〈◊〉 , &c. From hence Mr. O. infers , That the Statute respects not Popish Ordinations , only , if at all , but gave Indulgence to those that were not satisfied to subscribe all the Articles absolutely , among which was the Book of Consecration ; and that the Statute requires Subscription only to the Doctrine of true Christian Faith , and of the Sacraments , which he would prove in that the Statute speaks of Ministers of God's Holy Word and Sacraments , and the Title of Ministers is rarely used among the Papists , and is common among the Reformed Churches ; the Ministry among the Papists being a real Priest-hood , and therefore they call their Presbyters , Priests . Ans. The Statute , doubtless , speaks of all Priests and Ministers , whether Papists , or Dissenters : All were to Assent and Subscribe , in case they would continue in , or be let into any Ecclesiastical Promotion : But chiefly the Papists . 〈◊〉 first , I assert this upon Mr. O's own words . — The Ministry of the Papists ( says he ) was a real Priest hood , and therefore they call their Presbyters , Priests . On the contrary , I do not remember that Dissenting Ministers have ever been stiled Priests in any publick Instrument of Church or State. Now as for the word Ministers , even that also ( it may be ) points at the Popish Priests ; for it had lately been used among the Papists . I meet with it in Smith's Recantation † ; in the necessary Doctrine , and other publick Records , But chiefly , I consider that at the time of this Act of Parliament the Popish Priests herded themselves among the 〈◊〉 , and went by the name , and under the disguise of Dissenting Ministers . For the more effectual discovery of these Foxes , and to unkennel them for the security of the Flock , as well as to curb the Dissenters themselves , Ministers was thought a fit Word to be added unto the Act , to the end none might escape subscribing . Mr. O's 〈◊〉 here turns upon himself , whilst he distinguishes , where the Law does not , contrary to that wise rule of Interpreting Laws . Besides , these Words in the Statute — Who pretend to be Priests or Ministers by reason of any other form of Institution or Consecration or ordering than the English then in force do in my Opinion , plainly and more openly strike at the Popish Ordinations , the Great Design of that Reign , especially in the beginning , being to extirpate the Romish Priests . It may be urg'd — That the Dissenting Ministers by subscribing those Articles , which only belong unto the Confession of the true Christian Faith , were to be admited or continued in their Benefices , and by consequence their Ordinations allowed , though they did not declare their Assent unto the Ceremonies and Traditions , nor to the 20th and 36th Article of Religion . Ans. This cannot be : For I shall shew anon that they were oblig'd to subscribe those two Articles , which if they did ex animo , they must of necessity forth with enter into Episcopal Orders , and approve of and use Church Ceremonies , which was what the Statute aim'd at . Nor ( as Mr. O. argues ) does the subscription seem to intend those only , who scrupled Traditions and Ceremonies , and not the other Doctrines in the 39 , Articles , which was the case of the Dissenters alone . For the Papists scruple , many other of the 39 , Articles , which also were to be assented unto , but were not scrupled by the Presbyterian Dissenters ( though other Dissenting Ministers haply did ) ; and though the Papists scruple not Ceremonies and Traditions in General , yet they scruple ours in particular : By consequence were intended in the Act , as much and more then the Dissenters . Mr. O. Because the Assent and Subscription was only to the Articles of Religion concerning the Confession of the true Christian Faith , and Doctrine of the Sacraments , therefore an Indulgence was intended the Dissenting Ministers , who scrupled nothing else but Ceremonies and the Book of Consecration which belonging not to the Christian Faith , are not required to be subscribed and assented to , and by consequence Ordination by Presbyters was here allowed . Ans. All I have to do is to prove that the 20th and 36th Articles among the 39 , were by this Statute required to be subscribed and assented to . And thus I prove it . 'T is manifest that the 39 Articles are meant in this Statute , viz. from these Words in the Act — — Articles agreed to by the Archbishops and 〈◊〉 of both Provinces , and the Whole Clergy in Convocation Anno 1562. for avoiding diversities of Opinions in Religion . Oh! but ( cries Mr. O. ) 't is meant of such Articles only , as concerned the Confession of the true Christian Faith , which the two aforesaid Articles did not , all the rest being opposed ( it seems ) unto the 20th and 36th Articles . Ans. It is very absur'd in my Judgment to Interpret Acts of Parliament in so loose a manner , which are wont to speak more correctly , and with greater exactness ; and if this had been intended the Statute would certainly have excepted the two Articles . I rather believe the Articles of Religion here mentioned , are opposed to other Articles of the Queen's setting forth in the 6th of her Raign , Anno 1564. and to be seen in the Collection of Dr. Sparrow * called , Articles 〈◊〉 Doctrine and Preaching , for Administration of Prayer and 〈◊〉 , for certain Orders in Ecclesiastical Politie , Apparel or Persons Ecclesiastical , and Sundry other Protestations . All which were injoined by the Queens Letters and Authority only , unto which this Statute did not direct an Assent and Subscription , but to the 39 only . which for Distinctions sake are entituled Articles of Religion , and in Allusion thereto are so called in the Statute . To all these 39 Articles called 〈◊〉 of Religion , all Priests and Ministers were to subscribe : And this was enacted as well for the avoiding diversity of Opinions , as establishing of Consent touching true Religion . Moreover by Ceremonies we commonly understand things of meer Humane or Ecclesiastical Institution : These indeed considered every one singly by it self belong not to the true Christian Faith. Right ! But the 20th Article , which in general defines and declares it to be in the Power of the Church to appoint some decent Ceremonies 〈◊〉 a Principle or Proposition , which belongs unto the true Christian Faith , as being founded on the Word of God , and therefore with the rest was to be subscrib'd . The Book of Consecration confirmed in the 36th Article , contains the Scripture Rule of Ordination by Bishops , and so concerns the true Christian Faith : It was then to be assented unto . Finally , that I have not mistaken the Sense of the Statute or the Lawgivers Intendment , I will support my Interpretation by the Judgment of the great Oracle of the Law , and other Reverend Judges before him . Subscription required of the Clergy is twofold : One by force of an Act of Parliament confirming , and Establishing the 39 Articles of Religion , agreed upon at a Convocation of the Church of England , and ratify'd by Queen Eliz. c. 12. referring to Canons made by the Clergy of England , at a Convocation holden at London , 1562. containing 39 Articles of Religion , and ratify'd as aforesaid — He adds , that in Smith's Case , who subscribed the 39 Articles of Religion with this Addition — So far forth as the same were agreeable to the Word of God , it was resolved by Wray Chief Justice , and all the Judges of England , that this subscription was not according to the Statute of the 13 Eliz. because the Statute required an absolute subscription ; that this Statute was made for avoiding Diversity of Opinions , which was the scope of the Act , but by this Addition , the Party might by his own private Opinion , take some of them to be against the Word of God. Contrary to the design of the Statute , and the 39 Articles themselves : Belike Smith intended to decline , subscribing unto the 20th and 36th Articles . Hereby then 't is apparent , that this Act intended no indulgence unto the Dissenters , nor allowance of Presbyterian Orders . In King James the first 's Reign , was publish'd a Book entituled Tractatus de Politia Ecclesiae Anglicanae , by Dr. Mocket the then Archbishop's Chaplain , whereunto the Author annex'd Jewels Apology , the greater and less Catechisms , the Publick Liturgy , the 39 Articles of Religion and the Homilies . Now because Blondel builds upon these , I ought at least to examine the Treatise and the Catechisms . The latter , I cannot get a sight of , and shall at present only look into the former , from whence it may be Collected — That the Office of a Bishop is twofold . The first has respect unto all the Faithful of the Whole Flock : The second unto the Ministers of the Church . As to the former it is acknowledged that Bishop and Presbyter are the same Degree of Office or Order , or call it what you please . For the Presbyters Minister unto the People as effectually , as the Bishops in all the Offices and Conveyances of Divine Grace : And on this account are the Successors of the Apostles , as much as the Bishops are . The Presbyters Administer the Sacraments , Preach the Word , interpret Scripture , reprove , exhort , incourage , and comfort , publish and declare Authoritatively , and Ministerially the promise of the Remission of Sin , and Eternal Life by Jesus Christ , not only in the Sermons , but after Solemn Confession of Sin , and in the Visitation of the Sick , and of such as have been troubled in Mind and Conscience . In short , to them in the 〈◊〉 Administrations , appertains that Principal Gift and Commission — Receive the Holy Ghost : Whose Sins ye remit they are remitted , &c. Thus far Bishops and Presbyters are the same , or , as St. Jerom has it , pene Idem gradus . This is not to be doubted of : For so they the Presbyters are the same with the Apostles . But the peculiar and distinguishing Character , and Office of the Bishop is to inspect , Govern and Ordain Presbyters and succeeding Bishops . On this account the Presbyter ( as Jerom also speaks ) is secundus gradus . Thus much we own and freely confess , let our Adversaries make the best of it they can . I do suppose the difference and Preeminence , and Superiority of Bishops from and over Prebyters , and their Ordaining Power is sufficiently cleared to have been the Doctrine of the reformed Church of England from the beginning , though Blondel would pick out of this Treatise something to the Contrary , which is not my business here to take to task . Lastly , I shall only produce the Testimony of the English Divines in the Synod of Dort held 1618. 1619. The Bishop of Landaff , Joseph Hall ( afterwards Bishop of Norwich ) John Davenant , and Samuel Ward , having approv'd all the Doctrines in the Belgick confession except Three Heads concerning Ecclesiastical Orders protested — That the Government of the English Churches by Bishops , Priests and Deacons , was of Apostolical Institution . Particularly Landaff in a Speech ran through the three Heads or Chapters , and then entred this Protestation , that there was not in the Apostles Times nor ever had been in the Church an Equality of Ministers . From the whole I gather 1. That it has ever been the Judgment of the Protestant Church of England from the Reformation , that there was by the Scripture and ought to be an inequality of Ministers , and that Bishops are distinct from and Superiour to Presbyters . 2. That the Presbyterians and Particularly Mr. O. do a great injury unto the Memory of that Great Man Archbishop Laud , and through his sides unjustly Wound all that defend and assert Divine right of Episcopacy , impeaching them of Novelty and altering the Doctrine of the Church . That Renowned Prelate came into Play , and became a Leader in this Church not till after all the Instances , which I have alledged in proof of the Divine Right of Bishops : Even the Bishop of Landaff and his English Collegues at the Synod of Dort were not Inferior to him ; nor was it in Laud's Power to Influence their Opinions . He was not Archbishop of Canterbury till the Year 1633. not of St. Davids , till 1621. two Years after the Synod was broken up . It cannot therefore with Reason 〈◊〉 thought , that these excellent Persons , who assisted at that Assembly , were led by the Nose , or aw'd by the Authority of Dr. Laud. Nor do I find that he was any ways interested in their Deliberations , or that he sent to them any Letters , or Dispatches upon that , or indeed any other subject . It can hardly be believed , since so many of the Calvinistical Points were then established , doubtless , to the regret of this Prelate . Besides , Dr. Andrews had before Laud , written a Book to prove the Divine Right of Bishops , surely not sway'd thereto by Laud , who was , or had been his Chaplain . But to remove all the invidious Calumnies and Reproaches , that have been falsly laid upon that unfortunate Prelate , and the rest , who before , and after him , have maintained the Divine Right of Bishops , it were sufficient to call to remembrance , that it was the Doctrine of Ignatius , whose Testimonies 't is needless to repeat any more : also of St. Cyprian , Jâm pridem per omnes Provincias & Urbes Ordinati sunt ( Episcopi ) and what he means by his jam pridem , he explains elsewhere , Sciam Episcopos plurimos Ecclesiis Dominicis in toto Mundo Divina dignatione praepositos . Once more I read , Cum hoc igitur ( omnis Actus Ecclesiae ) per eosdem Praepositos gubernetur divina 〈◊〉 fundamentum sit . Lastly , of Jerom himself , Constituit Christus in omnibus finibus Mundi Principes Ecclesiae , which also he calls Traditionem Apostolicam , writing to Evagrius . , which have been remembred before . Now if some of Laud's immediate Predecessors , or Contemporaries , can be produced ( granting this ) as being of another Mind , not seeing , or not openly confessing and contesting the Truth , 't was surely for want of Understanding , Courage , or Integrity . But why these failings and defects should be laid in the balance with the undoubted Testimonies of the Fathers , or prejudice the Wisdom and Faithfulness of others , yea the Publick and Authoritative Declarations of our Church too , is beyond my Capacity to comprehend . This is out of question ( I judge ) that Presbyterian Ordination , the Identity and Parity of Bishops and Presbyters , has never yet been pronounced lawful , much less of Divine Right , by any Publick and AuthentickSentence of the Church of England , since the Reformation except haply by that pack't Assembly of Divines , not one of whom were Legally chose to sit at Westminster . Some private Writers may haply be found inclining to the Opinion , whereby Presbyters are equal'd unto Bishops , and thought to be of the same Degree ; but I make no reckoning of such private Authorities , though they were otherwise Persons of singular Learning , Wisdom and Piety : And some Passages favouring the Presbyterian Pretences may possibly be found in the publick Deliberations and Conclusions , whilst Hen. VIII . was Vindicating this Church from the Tyranny of the Pope , and in his stead assuming it to himself . Thus far we chang'd our Rider , not our Burthen ; but it ought to be considered , that as in those difficult times the Episcopal Power was subjected to the will of the Prince , and to the Law of the Land , and so may be thought not by Divine Right , but Humane Constitution ; even so was the Power and Office of Parsons , Vicars and Priests , or Presbyters , and from thence also it 〈◊〉 with equal Force , that these also are but by Humane Law , and thence derive their Authority . Let us for example but look back unto Cranmer's Answer to the King 's 9th Query , and we may be convinced hereof . The substance of it is — That the whole care of the Church is immediately committed to the Prince . That Parsons , Vicars , and other Priests , were to be appointed by His Highness to their Ministrations . To the 10 th Query , that the Prince may make a Priest. He that will infer hence , that according to the Doctrine of the Church of England at that time , Bishops were not Jure Divino , but by the Law of the Land , must be also forced to conclude , that Priests and Ministers hold by the same Tenure and no other : And from the whole it will follow that Mr. Hobbs was in the right , when he affirms the Will and Laws of the Prince to be the Standard of the Peoples Religion . Furthermore , we are often confronted with the Doctrine and Practice of the 〈◊〉 Protestant Churches , and called upon to have a more favourable , charitable , and just Opinion of them , and their Ministry . Hereunto it will suffice me only to answer with St. Paul , What have I to do to judge them that are without ? But I farther consider with what Difficulties they at first struggled , and still labour under , and am apt to think that the same good God that would have Mercy , and not Sacrifice , and so dispensed with his own appointed Sabbath , may ( and I hope ) will accept their Sacrifices , though they be not prepared according to the purification of the sanctuary . I also consider that the Foreign Protestants are by this time , ( many of them , even the most Learned ) quite Captivated by a long Prejudice , which the continuance of the Presbyterian Government among them for so many Years , since the Reformation has now perhaps , rendred unconquerable , and that therefore God may ( and I hope does ) wink at this Ignorance ; for such I reckon an inveterate Prejudice to be . Besides , though many of the Foreign Protestant Ministers have Zealously defended the Presbyterian Government , and seem not at all willing , or inclined to Model themselves into the Episcopal Platform , though it were in their power , and opportunity served ; yet others of them have been contrary minded , and even in the 〈◊〉 of that darkness , wherein they lay , have been able do discover the Truth , which shined through the Clouds of their Hardships and Prepossessions . I will not here mention the French Letters written unto the present Honourable , and Right Reverend Bishop of London . Mr. O. has most maliciously Suggested as if the Authors were Brib'd , or by some indirect means induc'd to write as they did . I do not know upon what Authority he has published this scandalous surmize , and if it had been fit to take up Reports by Conjecture , or uncertain Fame meerly to blast the Credit of a Writer , I could have told him 〈◊〉 now , what I have heard ( from one who was no stranger to the Presbyterian Intregues in 1640. and so on , and may be presumed to speak what he had 〈◊〉 to know , sc. ) that Mounsieur Blondel came into England , with hopes to be preferred in our Church by Archbishop 〈◊〉 , but it seems mist his aim : That he was afterwards hired by the Presbyterians to write for them against Episcopacy . Thus Revenge and the Love of Money were the Parents of that Celebrated Book entituled — Apologia pro Hieronymi Sententia : And Lastly , that even in the Apology its self some things were intermixed , which undid and overthrew all he seemed to have advanced in defence of Presbytery : Which therefore he was forced to expunge before he recovered the Promised Reward of his Labour . But after this let us now hear what a Learned Protestant , a Foreign Divine has written upon this Subject , I mean Peter Du Moulin , in a Letter to a Scotch Man Anno 1640. He says — That the French Protestant Church never put down Bishops ( p. 6. ) nor encouraged others to do it : That necessity not Choice keeps 'em from setting up Episcopal Order : That at Geneva , where Episcopacy was changed into the Presbyterian Form , necessity bore more sway than Council , and Policie than Divinity : That the Reformation in France began among the People , in Scotland ( and England ) at Court : No wonder then that due Regard was not had unto the Primitive Government in the one as well as the other , that the French Protestants have much ado to maintain their Ministers by reason of their Poverty : That if they should establish Bishops , it would provoke their Adversaries and raise them to Jealousy , and 〈◊〉 would look more like direct Schism , two Bishops being at the same time in oneSee : That they are a Body prepar'd for Bishops , when Bishops will reform : He gives an Instance , that somewhere the Bishop in his Cathedral preach'd the pure Word of God , and the Protestants submitted to him . He farther Apologizes , that their King will not suffer them to have Bishops . I only add , hereunto Bishop Hall's Observation , how that , when our Bishop of Landaff at the Synod of Dort , charg'd the Divisions there ( in Holland ) upon their want of Episcopacy he received this only in Answer — Domine nos non sumus adeo faelices . Whether this was spoken by way of Modest excuse , and a tacit approbation of Bishops , I know not of certaitny ; but believe so ; at least I look upon it as a shifting off the Question about Episcopacy the President not caring to enter into the Lists with the Bishop upon that Argument . But if he intended it ( as perhaps Mr. O. will think ) for a Scoff , I will take the Liberty to say , that as the High-Priest prophesied a great Truth but intended it not , neither understood it ; so might the President too stumble upon a great Truth , and intimate Episcopacy to be the Happiness of a Church , tho' at the same time he was otherwise perswaded or did not discern it . For there are a sort of Creatures , which cannot endure the Light , and by how much clearer the Sun shines see so much the worse : Like Saul going to Damascus before his Conversion , are struck blind with the Glory and Lustre of Truth which surrounds them . This we are assured of by manifold and woful Experience , and therefore need not wonder at it . The Eyes of the Understanding labour under the same natural Weakness , as those of the Body do . When we have continued long in the dark or have shut our Eyes for somewhile , we are not able to behold the Objects of Sense , though placed at their proper distance , and in a Medium duly fitted for their Reception . Thus when Pride , 〈◊〉 and Prepossession , when Passion , Sturdiness and Secular Interest , when contentiousness Opposition , and Hatred have for some time drawn a veil over the Understanding , it is not easy for these Men to admit any Notions , that thwart and contradict those , which they have for a long time before entertained , let the Evidence brought for their Conviction be never so bright and clear . For instance , Mr. O. as has been noted in the former Chapter has frankly acknowledged it as fit and warrantable , that some Grave Divines be set over the Churches for Peace and Order sake , whilst the Younger sort are for the present to be excluded or suspended from the exercise of their Inherent Power . Now Mr. O. is not able ( I perceive ) to see , that this very reasonable Concession of his , if rightly pursu'd and improved as it ought ; puts an end unto the Controvery . For though he has so frequently and unreasonably at every turn declared against Ecclesiastical Restraints , yet here he allows 'em , and supposes it in the Power of the Church to restrain some from the exercise of their Power , and to reserve the Cheif care and Government of the Church , to a few of the most Eminent . Here I say , then the Cudgels are in effect laid down , and Episcopacy is sufficiently vindicated and approved of by the Adversary himself , though before he is aware . No! it will be replyed ; for still care must be taken , that it be not however admitted , as of Divine Right . Well! But if an Ecclesiastical Right be sufficient to oblige us unto Obedience to our Superiors ( as in the concession its self he must suppose ) then have our Reverend Bishops a good Title to their own Power , and to our subjection to ' em . Besides , how easy is it to improve this Concession even to the Vindication of the Divine Right of Bishops ? For if Mr. O. ( who , when he suffers himself to think , is , I am hereby convinc'd , a Wise Man , and sees far before Him ) will but turn himself about and look the other way , that is behind him : I mean , will but admit St. Paul and the Apostles heretofore to have been as wise as himself is now , it would be no hard matter ( one would imagine ) to convince him presently of the Divine , that is , Apostolical Constitution of Bishops . If it is now , it was also in the Apostles Days fit , and reasonable to commit the care and Government of the Churches unto some Grave and Worthy Presbyters : And if so , can we possibly believe the Apostles did not appoint what their own Reason and Prudence suggested to them ? But let us pass to another Instance . Mr. Stoddon in his Pastoral Charge , has confessed * that there were Rulers in the Church , who were not Teachers , as appears plainly to me ( says he ) from 1 Tim. 5. 17. although I suppose the power of Preaching was committed to them . Something of this kind I have in the precedent Papers offered my self , and could farther confirm it out of Mr. Mede , if it were worth the while and suited my Design . But Mr. Stoddon again distinguishes between what is primarily , and what is secondarily jure Divino , as Bishop Sanderson long before him has done : And to be short , is of Opinion that the Clergy has as much need to have a Governour set over them as the Common People themselves , and that if the Scripture has not expresly appointed it , yet the reason and necessity of the thing does absolutely require it , or to this effect ( for at present I have not the Book by me ) : And surely the Apostles knew this and by Experience too , as well as Mr. Stoddon . Now I cannot comprehend what should hinder this Gentleman coming over to us , but the inveterate Prejudices , which he cannot part with , or a stiffness and aversion to change his Opinions , for which his Old Friends would be sure to reproach him without 〈◊〉 . In a word , then 't is to very little purpose to pretend by the dint of Argument to make Proselites . One may happily comfort incourage and confirm some in the Truth , which they already know and profess : But to convert any , there are very little hopes , seeing most Men have an overweening Opinion of themselves , and the Party which they have espous'd . There I leave them , not expecting they will be reclaim'd from the evil of their way , till God shall open their Eyes , and by some secret and powerfull Influence dispose their Hearts unto the knowledge and acknowledgment of the Truth , or else by some visible Judgments and Afflictions constrain us unto Unity , which is the only thing some Men are afraid of . They have not stuck to declare , that an Agreement would certainly destroy the Liberties of the People , and introduce Tyranny among us : A Paradox , which Jesus Christ and his Apostles were 〈◊〉 Strangers to , and which all Good Men I hope do utterly abhor . But pray we for the Peace of Jerusalem : They shall prosper that Love it : Peace be between it's Walls and Plenteousness within its Palaces : And if there be any Man that is not a Son of Peace , let him be Anatkema 〈◊〉 . ADDENDA to the 19 th Chapter . THere is an Objection which escaped me in its proper place , and therefore must here be considered , 't is , that Presbyterian Orders have been allowed here in England , that Peter Martyr , Bucer , P. Fagius , &c. were suffered to exercise their Ministry among us . Ans. 1. Allowances against an Establish'd Law are not very defensible , especially when that Law was believed to be of Divine Right , which is the Case here before us of Ordination by Bishops , let this then be put among the Infirmities and mistakes of our first Reformers . 2. Our first Reformers might think it justifiable in Charity to Foreign Protestant Churches , which had not the opportunity of Episcopal Ordination ; the present necessities and Service of the Church required it : The Reformation otherwise would have received some stop or Prejudice by bringing this Point into Controversy . For some such like Reason as this it was , that the Church of England in the Reign of K. James I. sent Delegates unto the Synod of Dort , and contented her self after the Conclusions there made only to enter her Protestations against the Parity of Ministers . 3. Our first Reformers haply went upon this Principle , He that is not against us is for us , and such were Peter Martyr , Bucer , Fagius , &c. But our Dissenters were always against us , making it their whole business to overturn the Ecclesiastical Government of this Nation by railing , and reviling and representing it as Popish and Anti-Christian . 4. The Indulgence spoken of had in it perhaps more of State Policy than true Divinity , and is to be reckon'd as the Act of the Civil Government rather , than of the Church . Thus the 〈◊〉 and Huguenot Ministers have ever even to this day been permitted to Officiate in Divine Things without Episcopal Orders . 5. All these Indulgences 〈◊〉 not amount to the destroying the Truth of that Principle concerning the Divine Right of Episcopacy . Forasmuch as the Relaxation of the Execution of a positive Law cannot in Reason be accounted the annulling or abolition of that Law , as we see at this Day , when Liberty is given to the very Dregs of Enthusiastical and Fanatical Sectaries , which is no more Prejudice unto Episcopacy , than 't is to other acknowledg'd Truths of the Gospel . 6. As for those particular Persons allowed to exercise their Minstry here in England we may note , that Peter Martyr was in Episcopal Orders , and it may be others of them were also . But there is a story which I am obliged to take notice of because Mr. B. my first Adversary objected it to us . He affirmed , the Protestant Bishops of England formerly approved of Presbyterian Ordination , as he inferred from a Passage about the Ordination of Bishop Spotswood and Others . The Case was this . In the Year 1609 some Scotchmen were to be Ordained Bishops , and a Synod was held by our English Bishops for that purpose , Dr. Andrews Bishop of Ely said , that they ought first to be Ordained Presbyters as having not been Ordained by Bishops but by Presbyters only . Bancroft Archbishop of C. maintained , that there was no necessity of that , because where Bishops could not be had Ordination though by Presbyters ( only , ) must be esteemed lawful , else it might be doubted , whether there was any lawful Vocation in most of the Reformed Churches . This applauded to by the other Bishops , Ely acquiesc'd . From hence I inferr , not that the Protestant Bishops of England approved of Presbyterian Ordination , but that in the Judgment of this English Synod , nothing but necessity can justify it ; now what Degree of necessity is requisite , I 'll not here dispute . 2. That where Episcopal Ordination may be had there Presbyterian Ordination is unlawful . 3. That the necessity here pleaded in Defence of Presbyterian Orders implies , that Episcopal Ordination is of Divine Right : otherwise it had been impertinent to excuse Presbyterian Ordination , only from the necessity of it . But I crave leave to interpose my own Judgment , and I humbly conceive there was no need of flying unto this Refuge of necessity , for still the Ordination of these Scotch Gentlemen might have proceeded , Salvo etiam Episcopalis Ordinationis Jure Divino ; for I do affirm that by the practice of the Church a Lay-man may be immediately elevated into the Throne , and effectually receive the Episcopal Character without being first Ordained Deacon and Priest. This latter is indeed more safe and regular in Ordinary : Nevertheless in extraordinary Cases , the former has been practised . Thus the Learned Dr. Cave has observed , that Monks were wont to be made Bishops without going through the usual intermediate Orders of the Church . He instances in Serapion , Apollos , Agathus , Ariston , &c. mentioned by St. Athan. Tom. 1. p. 957. However this be I shall produce two notable and unquestionable instances of it . The first is of Nectarius P. C. He being but a Catechumen , i. e. an unbaptized Christian ( if I may so say ) one of the Senatorian Order , and a Praetor was nominated and Chosen Bishop of Constantinople , when Greg. Nazianzen had abdicated it , and immediately after 〈◊〉 was Ordained Bishop without the intermediate Orders of Deacon or Presbyter . The other is of St. Ambrose Bishop of Milain . He also a Catechumen only , and at that time the Consular Governour of the Province was chosen , and after Baptism Ordained Bishop thereof without the intermediate Orders of Deacon or Presbyter : For a Bishop according to St. Chrysostom's Maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has in him the whole Ministerial Power . I alledge this principally with this Design to Vindicate the succession of the Scotch Episcopal Ordinations . The End. ERRATA . PART . I. PAge 1. line 17. read managing , l. 18. r. endeavour'd , p. 5. l. 9. r. Diocesan , p. 6. l. 33. r. Epist. 2. 1. 6. p. 12. l. 40. r. denoting , p. 13. l. ult r. designat , p. 15. l. 34. r. the for that , p. 23. l. 3. r. Angels , ibid. l. 37. after they , add are , p. 24. l. 5. r. Haggai . ibid. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. l. 33. after manner , add to be , p. 28. l. 28. after that , add they , p. 32. l. 25. r. Months , p. 46. l. 2. r. Argument , p. 52. l. 3. r. conclude , p. 65. l. 25. r. Successors , p. 67. l. 35. r. pretend , p. 73. l. 17. after of , add the People , p. 76. l. 15. 1. Gal. 2. 9. p. 80. l. 5. r. Penance . PART II. PAge 21. line 7. read bold , p. 22. l. 38. r. Christians , ibid. l. 45. for no , r. do , p. 42. l. 24. r. Maximinus , p. 45. l. 11. r. Asturica , p. 51. l. 33. r. Council . p. 55. l. 26. r. Counterfeit . p. 59. l. 4. r. valid , ibid. l. 8. r. intrinsick , p. 62. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 9. r. received , ibid. l. 11. dele is , ibid. l. 43. r. ordaining , p. 63. l. 15. r. Ischyras , p. 74. l. 16. r. Adversaries , p. 76. l. 26. for this r. the , p. 82. l. 35. dele . be , p. 92. l. 23. r. Liberty , p. 102. l. 18. r. Joannes , ibid. l. 37. r. because , p. 106. l. 37. r. dislike , ibid. l. 43. r. out , p. 108. l. 3. r. sufficient , p. 109. l. 2. r. divers , p. 110. l. 10. r. voluntary , p. 112. l. 35. dele that , l. 37. r. ceterosque p. 114. l. 28. r. Counsellors , p. 117. l. 32. after days dele : p. 119 l. 37. r. Bishops , p. 123. l. 37. r. Intrigues , ibid. l. seq . r. opportunity , ibid. r. Monsieur . Notes, typically marginal, from the original text Notes for div A42789-e2660 Gal. 5. v. 3. Def. p. 25. See Justellus . Def. p. 26. Calv. Ep. 136. Baz . Ep. 29. Def. p. 27. Vide Office of Visitation of the Sick. Def. p. 68. Def. p. 74. Def. p. 79. Def. p. 82. And so was Barnabas also . Def. p. 84. Def. p. 85. Jo. Ep. 1. 2. 1 Pet. 5. 1. Deut. 18. 15. 1 Cor. 7. 6. 12. 25. Def. 88. 89. Def. Ibid. Def. p. 90. Synop. Crit. 〈◊〉 . p. 91. Def. p. 95. Def. p. 97. See Office of Consecrating Presbyters in the 〈◊〉 . Def. p. 48. Def. p. 77. Euseb. Hist. l. 2. c. 1. Theodoret. Hist. l. 5. c. 9. E. Hist. l. 2. c. 23. L. 4. c. 22. Jer. Cat. Ser. Def. p. 54. * De Repub. Dial. 8. † Polit. l. 3. c. 7 , 8. * Thalia or l. 3. c. 80. † In libel . de Mon. Olig . & Dem. * Lexic . voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Arist. ubi supra . Def. p. 99. 100 , 101 , 102 , 103. P. 99 , 100. Def. p. 102. Def. p. 103. Def. p. 103. * De serie & Succes . p. 73. Def. p. 104. Def. p. 106. Sc. Edit . Par. Eus. H. E. l. 3. c. l. 23. l. 5. c. 24. * De Praescrip . adv . Haer. c. 32. Def. p. 108. * Dan. 10. 13. ch . 12 1. 1 Thes. 4. 16. Judge . 9. Col. 1. 16. *** Ep. ad Corinth . cont . Celsum . l. 5. p. 250. Edit . Cant. Comment . in Dan. c. 7. 2. * Comment . in Zach. 1. 8. Dan. 7. 2. † Strom. l. 6. * Homil. in cap. 3. S. Lucae . † Cont. Parmen . l. 2. p. 44 , 45. Ed. Mer. Casaub. Tit. 1. 5. 11. 13. 2. 15. 3. 10. 2 Tim. 4. 10. 〈◊〉 poem . 27. p. 169. Sopbron . & Hierom. in Cat. Scrip. Eccles. Def. p. 121. Tit. 1. 5. T. N. p. 64. Def. p. 122. * Catal. scr . † Cod. 254. Col. 1041. Mr. Bur. Def. p. 124. In Dissertat . de Serie & Succes . P. 75. Def. p. 124. * Near 700. † Or 38. 1 Tim. 3. 14 , 15. Def. p 126. Def. p. 126. Def. p 129. Def. p. 130. Def. p. 131. Def. p. 131. Def. p. 132. Def. p. 133. Def. p. 134. Def. p. 134. * As Mr. O. has elsewhere supposed . Hesych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cortex Arboris . * As also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a smooth Piece of Wood to write on , Tabula . Def. p. 135. Def. p. 138. " 2 Tim. 4. 21. Acts. 20. Def. p. 139. Def. p. 139. 2 Tim. 4. 10. Def. p. 123. Lanc. Lev. reb . by N. N. Def. p. 124 , 125. Rom. 15. 19. Orig. Britan. P. 36 , &c. Cyril . l. 2. 〈◊〉 . Is. Orat. 1. Def. p. 〈◊〉 . Def. p. 126. Def. p. 143. Def. p. 144. See L. 5. 24. l. 3. 39. Catal. Script . Def. p. 144. Jerom. Catal. Script . Def. p. 145. Def. p. 146. Euseb. H. E. l. 2. c. 24. Ib. l. 3. c. 14. Def. p. 148. Def. p. 149. N. B. Object . 1. Bursc . p. 92. * Kal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . † Ep. 23. Comment . ad Ephes. Hom. 14. in 6. Act. See Quaest. nov . Test. 14. apud Aug. c. 4. v. 11. 〈◊〉 Ael . Verus 〈◊〉 . c. 1. Object . 2. Object . 3. Object . 4. Soc. l. 1. c. 19. Soz. l. 2. c. 23. Histor. Account of the Bishop of St. As. Ch. 5. 6. Def. p. 142. St. Chrysost. in 4. Cap. ad Ephes . Serm. 11. Def. p. 146. Annotat. in Euseb. p. 37. col . 1. B. † In my Jerom 't is Anianus , Cat. Script . Marcus. I also read in Socrates & Soz. of one Annianus Bishop of Antioch , and of another ( if another ) who subscrib'd the Sardic Council . Athanas. Apol. 2. contra Arian . p. 767. Def. p. 148. Def. p. 150. Euseb. H. E. l. 3. c. 4. Catal. scr . Eccles. * We find him acknowledged Bishop of Ephesus , in the Apostolical Constitutions , by Chrysost . Hom. 15. in 1 Tim. and by Theodoret Argument . in 1 Tim. and in his Comment . 1 Tim. 3. 1. all before the Council of Chalcedon . Def. p. 147. Def. p. 151. Def. p. 152. Def. p. 153. Def. p. 156. Def. p. 157. Def. p. 162. Def. p. 163. Euseb. E. H. l. 3. c. 37. Def. p. 165. Def. p. 153. Des. p. 156. Def. p. 159. Rhemish Argument before the first Epistle to Timothy . Def. p. 163. Def. p. 166. Def. p. 167. Def. p. 178. Notes for div A42789-e50610 Def. p. 49. 50 , 51. B. 2. p. 435. Ib. p. 413. St. Cyp. Ep. 3. Oxon. Ep. 4. 59. 66. 69. and 73. Edit . Pat. Jun. We have a like story of Greg. Nazianzen Bishop of Con. who whilst many were contending about that Bishoprick , even when he was legally possess'd of it , openly before all and of his own accord , said — If I be the Jonas that raises the Storm , throw me into the Sea , and let these Tempests cease ; I am willing to undergo whatever you have a mind to , to be Banished the Throne , and to be cast out of the City . Only be careful to Love Truth and Peace . And so he Voluntarily departed . See St. Chrys. Hom. 11. in Ephes. Epiph. Vol. 1. l. 1. Advers . Haeres . To. 2. n. 6. Edit . Paris . Apud Clementem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. P. 40 , 41. Id. Ct. Strom. and Paedag. cited by Bishop Pearson in his Vindiciae Ign. Epist. Opt. Milev . Ed. Casaub. Lond. p. 66. In Ep. ad Philip . ch . 1. 1. St. Cyp. Ep. 33. Tract . Concil . Carthag . de Baptis . Haeret. P. 229. Def. p. 110. Plea , p. 29. Def. ubi 〈◊〉 . Voss. Edit . p. 31. Is. Voss. Ed. P. 45. Ep. ad Magnesad Trall . & alibi . Pliny his contemporary Witnesseth , That Christianity had not only over-run City and Country , but had infected many of every Sex , Age and Order of Men. Plin. l. 10. E. 97. T. N. p. 139. 140 , 141. B. 2. p. 414. Ed. Me. Ca. saub . Lond. 1631. l. 1. p. 16. † Con Cart. Int. Cyp. 〈◊〉 〈◊〉 . Har. p. 23 2. Ed. Ox. Def. p. 18. Eus. E. H. Lib. 2. Ch. 24. Soc. l. 6. c. 8. and Theod. l. 2. c. 24. Say Ignatius introduced singing alternately at Antioch . Def. p. 146. Eus. Ec. Hist. lib. 2. ch . 15. l. 3. ch . 39. l. 5. c. 8. E. H. l. c. 24. E. ad Evag. Jer. S. E. in Tim. 〈◊〉 . in Comm. sup . mat . Def. p. 128. 129. E. H. lib. 2. ch . 15. Lib. 2. ch . 24. Preface ad Evang. Page 14 : Ep. 67. Ox. Cod. Can. Vind. I. 1. c. 4. Vind. Ig. Epis. Part. 1. c. 10. Ubi Supra . 〈◊〉 . of Sep. 2d . Ed. p. 320. Orig. Bri. c. 1. Tertul. adv . 〈◊〉 . c. 7. Lib. de mundo C. 3. Cam. Brit. EngEdit . 1. fol. p. 23. & . 〈◊〉 . see Heyl Cosm. † Dion . de situ Orb. Edit . Lond. 1658. Carm. 565. 566. Brit. 〈◊〉 . 〈◊〉 . p. 〈◊〉 . † Id. p. 198. Plea p. 142. 143. Plea p. 144. Plea p. 146. See Bellar. de S. E. p. 91. Hist. Account p. 66. §. 7. Def. p. 148. De Prim. E. B. p. 800. 801. Plea 152. Plea p. 153. Hist. Account p. 101. 102. H. E. l. 3. c. 4. Ib. lib. 3. c. 5. Plea p. 156. Bede E. H. l. 3. c. 4. Plea p. 149. Lib. 8. c. 14. L. 9. C. 4. de morte Pers. c. 36. Sozom. l. 5. c : 16. Antiq. of Brit. Churches c. 2. Def. p. 21. Edit . Ox. Annal. Cyp. p. 46. Edit . Oxon. Cypr. Ep. 14. Edit . Oxon. Cyp. Ep. 38. Ep. id . and Epis. 41. Philosto . l. 2. ch . 5. Photius Bibliothec . ch . 40. p. 26. Eus. l. 3. Vit. Con. c. 7. Soc. l. 2. c. 41. Soz. l. 6. c. 21. Soc. l. 4. c. 33. * Soz. l. 6. c. 37. The. li. 4. c. 47. Soc. l. 1. ch . 41. Can. 10. Ant. Can. 7th Plea p. 141. 10. Of Ant. Def. p. 142. Eccles. Cas. P , 146. In vit . Dam. l. de Scrip. Eccles. Def. p. 135. Sol. l. 1. c. 9. Soz. l. 1. c. 24. Annot. in Locum . Ubi Supra . Eus. Hist. Cons. 〈◊〉 . 4. c. 18. Apol. 2. Ep. Syn. Alex. p. 722. apud . Ath. Id. p. 135. Ap. 2. Ep. Syn. Sard. ad Eg. & Afr. p. 764. Apol. 2. p. 781. P. 782. Ap. 2. p. 788. 789. Ap. 2. Ep. Mar. Presb. & Diac. ad Curiosum . p. 792. Ap. 2. Epist. Maret . Presb. & Diac. ad Curiosum . p. 794. Ap. 2. Ep. Syn. Hier. p. 802. Apol. pro sent . Hieronymi . Sect. 3. p. 317. &c. Epis. ad Curlosum . Ep. Syn. Alex. ubi Supra . Ap. 2. p. 789. Ap. 2. p. 735. Apol. 2. p. 788. 789. Ap. 2. p. 764. Ap. 2. p. 792. 794. Ap. 2. p. 732. 781. Ap. 2. p. 732. Id. p. 794. Ap. 2. p. 732. 794. 1 Tim. 3. 3. See Cod. Ec. Afr. apud Just. Apol. p. 326. Ep. Synod . Hier. Plea. p. 181. See his Lexic . Jurid . St. Aust. de Haer. 5. 3. Ep. Haeres . 56. sive . 77. * Page 114. 123. 124. Aust. de nat & grat . cont . Pel. c. 62. It. ad Bonif. 1. 4. p. 916. * 〈◊〉 . Pelag. Pars. 1. p. 168. Comment . in 3. Cap. 1. Ep. ad Tim. Aug. cont . Jul. Pelag. L. l. Vol. 3. Tom. 7. p. 490. Hier. Dial. Orth. & Lucif . Tom. 1. p. 627. Ap. Sect. 2. ch . 22. p. 59. Quaest. 101. * Acts 15. Def. p. 145. Epiphan . Haer. 56. seu . 57. Questi . 101. Apol. 2. 2. c. 21. Lectiones in Act. Apost . De Scr. Ec. * Phil. 2. 25. Can. Apos . 1. 2. and others . Jer. com . in 2d . Ep. ad Tim. c. 1. v. 6. Tom. 4. Id. in Philip. c. 1. v. 1. Tom. 3. Id. Com. ad Phil. 2. Tom. 3. † Com. in 1. Cap. Ep. ad Galatas . * Ep. Evag. Ep 2. ad Nepot . * Jer. Ep. 54. Id. in Psal. 45. Id. Ep. 13. ad Palin . † Id. Ep. 1. ad Heliodor . * Id. Ep. 85. Evag. * Cat. S. E. Clem. † Id. Ignat. in C. S. E. Id. Pap. P. 126. Page 127. * Plea Ibid. Soz l. 6. c. 〈◊〉 . † P. 128. * Plea Ibid. Edir . Novi . Bat. 1671. p. 336. P. 129. Cyp. Ep. 67. * P. 159. † An. 397. Can. 98. An. 407. * P. 88. † Held Anno 〈◊〉 . Can. 22. P. 89. * P. 90. * P. 91. * Con. Carth. 4. Can. 3. * Apud Caranz . Conc. Carth. 4. * Def. p. 117. † Can. 23d . * Def. p. 63. Con. Carth. 4. Can. 98. Anno 390 Page 131. * Annot. in Soc. P. 7. & 112. 1 Cor. 5. 12. * Cyp. Ep. 52. * Eus. E. H. l. 6. c. 43. * Apol. 358. Hist. Eccl. l. 4. c. 22. P. 131. P. 158. * Or Ceylon . Zos. l. 2. c. 9. 14. De Vit. Pont. P. 140. Plat. Vita ejus . * Anasta . 〈◊〉 Pla. ubi supra . Bed. E. H. l. 1. c. 27. * Bede E. H. 〈◊〉 . 1. c. 27. Resp. 8. * Hist. Wal. l. 1. p. 8. * Com. p. 24 * Morland , lib. 1. p. 10. † Id. p. 11. § Morl. Introd . ¶ Allix . History of the Churches of Piedmont . p. 238. * M. Par. 317. Bib. Pat. Tom. 4. pt . 2. p. 752. † Com. H. W. Pres. ad Rat. Discip. &c. † Fascic . rerum expetendarum . Allin p. 243. † Lect. p. 380. † C. 35. p. 14. * Adv. Haer. l. 11. p. 337. Reinerus Bib. Pat. Tom. 4. Part. 2. p. 758. Com. p. 4. P. 5. Id. ibid. † Hist. Bohem . Persec . c 1. p. 1. P. 7. C. 4. p. 9. C. 5. p. 11. P. 35 , 36. † Com. p. 15. P. 20. † P. 21. † Com. p. 20. * It may be 〈◊〉 died in the mean time . * Com. p. 23 , 24 , 25. H. Boh. Per. p. 59 , 60. † Com. Pref. ad Rat. Dis. His. Boh. Pers. ubi supra . * P. 79. † P. 81. § P. 82. Com. p. 33 , 36. Id. p. 38. P. 40. Id. ubi supra . § P. 44. † P. 46. P. 48 , 49 , 51. ¶ Com. Ded. 〈◊〉 . p. 8 , 9. These Conseniors very much resemble our Arch. 〈◊〉 . † P. 157. P. 126. P. 112. Strypes Mem A. B. Cranmer . l. 1. c. 13. p. 50. * B. of Mar. Vol. 2. P. 114. † Mem. p. 53. P. 113. Id. ibid. Par. I. Par. 2. Par. 5. Par. 6. Preface . P. 113. Stripes Men. l. 2. c. 1. Burn. Abri . B. 1. p. 250. and p. 4. 5. b. 2. p. 22. Plea. p. 113. Iren. p. 389. 390. Mem. in Appen . n. 27. Id. ibid. 28. N. B. Durel . Vinc. Eccl. An. c. 28. p. 328. * Goodw. de Pres. Eccl. Anglicanae . Mem. App. ubi supra . Burnet's Abr. l. 2. p. 57. 58 , 〈◊〉 's Mem. p. 234 , 237 , 239 , 241. Hist. Reflect . l. 3. p , 289. * Abr. b. 1. p. 250. Plea p. 118. † Memor . p. 171. * Sp. Coll. p. 123. 124. 125. &c. Cook' s Insti . Part 4. p. 323. Tit. of Subscription . Vid. Acta . Syn. Dor. in the Rem . of Mr. Jo. Hales of Eaton . S. Cyp. Ep. 55. Id. Ep. 63. Id. Ep. 33. Jer. Com. in Ps. 45. Div. Right of Episco . p. 9. * Past. Charge . p. 105 , 108. Id. p. 106. Spots . Hist. of Sc. p. 514. 3 d Edit . Prim. Christianity . Soc. E. H. l. 5. c. 8. p. 265. Soz. l. 7. c. 8. p. 713. 714. Soc. l. 4. c. 30. Theod. l. 4. c. 7. c. 19. 
A87137	----	The prerogative of popular government. A politicall discourse in two books. The former containing the first præliminary of Oceana, inlarged, interpreted, and vindicated from all such mistakes or slanders as have been alledged against it under the notion of objections. The second concerning ordination, against Dr. H. Hamond, Dr. L. Seaman, and the authors they follow. In which two books is contained the whole commonwealth of the Hebrews, or of Israel, senate, people, and magistracy, both as it stood in the institution by Moses, and as it came to be formed after the captivity. As also the different policies introduced into the Church of Christ, during the time of the Apostles. By James Harrington. Harrington, James, 1611-1677. 1657 Approx. 592 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A87137 Wing H820 Thomason E929_7 ESTC R202382 99862692 99862692 114862 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87137) Transcribed from: (Early English Books Online ; image set 114862) Images scanned from microfilm: (Thomason Tracts ; 139:E929[7]) The prerogative of popular government. A politicall discourse in two books. The former containing the first præliminary of Oceana, inlarged, interpreted, and vindicated from all such mistakes or slanders as have been alledged against it under the notion of objections. The second concerning ordination, against Dr. H. Hamond, Dr. L. Seaman, and the authors they follow. In which two books is contained the whole commonwealth of the Hebrews, or of Israel, senate, people, and magistracy, both as it stood in the institution by Moses, and as it came to be formed after the captivity. As also the different policies introduced into the Church of Christ, during the time of the Apostles. By James Harrington. Harrington, James, 1611-1677. [16], 77, [1], 77-134, [8], 84, [4] p. printed [by G. Dawson] for Tho. Brewster at the three Bibles at the west end of Pauls Church-yard, London : 1658. [i.e. 1657] Partly a defense of his: The common-wealth of Oceana. "The second book" has separate pagination and title page with "printed by G. Dawson, .. 1657" in the imprint; register is continuous. The page after first 77 is misnumbered 82. Annotation on Thomason copy: "28 Nouem."; 8 in imprint date crossed out and "7" written in. Reproduction of the original in the British Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Harrington, James, 1611-1677. -- Common-wealth of Oceana -- Early works to 1800. Hammond, Henry, 1605-1660 -- Early works to 1800. Seaman, Lazarus, d. 1675 -- Early works to 1800. Political science -- Early works to 1800. Ordination -- Early works to 1800. Church and state -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 David Karczynski Sampled and proofread 2007-09 David Karczynski Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE PREROGATIVE OF POPULAR GOVERNMENT . A Politicall Discourse in two Books . The former Containing the first Praeliminary of Oceana , inlarged , interpreted , and vindicated from all such mistakes or slanders as have been alledged against it under the Notion of Objections . The Second Concerning Ordination , against Dr. H. Hamond , Dr. L. Seaman , And the Authors they follow . In which two Books is contained the whole Commonwealth of the Hebrews , or of Israel , Senate , People , and Magistracy , both as it stood in the Institution by Moses , and as it came to be formed after the Captivity . As also the different Policies introduced into the Church of Christ , during the time of the Apostles . By JAMES HARRINGTON . Without counsell purposes are disappointed , but in the multitude of Counsellors they are established . Solomon . La multitudine è piu Savia è piu costante ch'vn Principe . Machiavil . LONDON , Printed for Tho. Brewster at the three Bibles at the West end of Pauls Church-yard , 1658. The Epistle Dedicatory . I Dedicate my Book to the Mirth and Discourse of the Vniversity Wits or good Companies , upon condition that they laugh not alwaies in the wrong place ; for if a Man who can tell what he would have be ridiculous , what are such as would have they know not what ? Policy is an Art , Art is the Observation or Imitation of Nature , Nature is the Providence of God in the Government of the world , whence he that proceeds according unto Principles acknowledgeth Government unto God , and he that proceeds in defiance of Principles , attributes Government unto Chance , which denying the true God , or introducing a false One , is the highest point of Atheisme or Superstition . Nullum numen abest , si sit Prudentia ; sed te Nos facimus , Fortuna , Deam , Coeloque locamus . I neither do nor ever did refuse Obedience unto any Government , I never was nor am of any party , I go not about as some that would impose their own impertinence or absurdities upon me , endeavour to insinuate to settle a Commonwealth an 't please you , which belongs not to me , but I undertake , as any man may do , to vindicate the reason of Popular government . In which Controversie let him that will buckle with me , I will give him a fall or he shall give me one , nor care I whether , because who ever get the fall , the good Companies and the good people too of this Nation will get arise in that knowledge , which if we be not like them that dwell upon the Cataracts of Nylus , among all this noice we have bad and are like to have of Axes and Hammers , is the most seasonable and necessary . But the University Wits or good Companies , are good at two Things , at diminishing a Commonwealth and at Multiplying a Louse . An Answer to three Objections against Popular government , that were given me after these two Books were Printed . Object . 1. MOnarchical government is more Natural , because wee see even in Commonwealths that they have recourse unto this , as Lacedemon in her Kings ; Rome both in her Consuls and Dictators , and Venice in her Dukes . Answer . Government whether Popular or Monarchical is equally artificial ; wherefore to know which is the more natural , we must consider what piece of Art cometh nearest unto Nature ; as for example , whether a Ship or an House be the more natural , and then it will be easie to resolve that a Ship is the more natural at Sea , and an House at Land. In like manner where one man or a few men are the Landlords , Monarchy must doubtlesly be the more natural , and where the whole people are the Landlords , a Commonwealth ; for how can we understand that it should be natural unto a people that can live of themselves , to give away the means of their livelyhood to one or a few men that they may serve or obey ? Each government is equally artificial in effect or in it self , and equally natural in the cause , or the matter upon which it is founded . A Commonwealth consists of the Senate proposing , the People resolving , and the Magistracy executing ; so the power of the Magistrates ( whether , Kings as in Lacedemon , Consuls as in Rome , or Dukes as in Venice ) is but barely executive , but to a Monarch belongs both the Result and Execution too ; wherefore that there have been Dukes , Consuls , or Kings in Common wealths , which were quite of another nature , is no Argument that Monarchical government is for this cause the more natural . And if a man shall instance in a mixed government , as King and Parliament , to say , that the King in this was more natural then the Parliament , must be a strange Affirmation . To argue from the Roman Dictator , an imperfection which ruin'd that Commonwealth and was not to be found in any other , that all Common-wealths have had the like recourse in exigences unto the like remedy , is quite contrary to the universal testimony of Prudence or Story . A man who considers that the Commonwealth of Venice hath stood one thousand years , which never any Monarchy did , and yet shall affirm that Monarchical government is more natural then Popular , must affirm that a thing which is less natural may be more durable and permanent then a thing that is more natural . Whether is a government of Laws less natural then a government of Men ? or is it more natural unto a Prince to govern by Laws or by Will ? Compare the violences and bloody rapes perpetually made upon the Crown , or Royal dignity in the Monarchies of the Hebrews and the Romans , with the State of the government under either Commonwealth , and tell me which was less violent or whether that which is more violent must therefore be more natural . Object . 2. The government of Heaven is a Monarchy , so is the government of Hell. Answer . In this ( saith Machiavel ) Princes lose themselvesand their Empire that they neither know how to be perfectly good nor intirely wicked . He might as well have said , that a Prince is always subject to error and misgovernment , because he is a Man , and not a God nor a Divel . A shepherd unto his flock , a plough-man to his team is a better Nature , and so not only an absolute Prince but as it were a God. The government of a better or of a superior Nature , is to a worse or inferior as the government of God. The Creator is another and a better nature then the creature , the government in Heaven is of the Creator over his creatures that have their whole dependence upon him and subsistence in him . Where the Prince or the Few have the whole Lands , there is some what of dependence resembling this ; so the government there , must of necessity be Monarchical or Aristocratical ; But where the people have no such dependence , the causes of that Government which is in Heaven are not in Earth ; for neither is the Prince a distinct or better Nature then the people , nor have they their subsistence by him ; and therefore there can be no such effect . If a man were good as God , there is no question but he would be not only a Prince but a God , would govern by love and be not only obeyed but worshipped : or if he were ill as the Divel , and had as much power to do mischief , he would be dreaded as much and so govern by fear . To which later the nature of man hath so much nearer approaches , that albeit we never saw upon Earth a Monarchy like that of Heaven , yet it is certain the perfection of the Turkish Policy lies in this , that it cometh nearest to that of Hell. Object . 3. God instituted a Monarchy , namely in Melchizedec , before he instituted a Commonwealth . Answer . If Melchizedec were a King so was Abraham too , though one that paid him tithes , or was his subject ; for Abraham made War or had the power of the Sword , as the rest of the Fathers of Families he fought against ; So if Canaan were a Monarchy in those days , it was such an one as Germany is in these , where the Princes also have as much the right of the Sword as the Emperor , which comes rather ( as hath been shewn already ) to a Commonwealth ; but whether it were a Monarchy or a Commonwealth we may see by the present state of Germany , that it was of no great good Example , nor was Melchizedec otherwise made a King by God then the Emperor ; that is as an Ordinance of Man. FINIS . Epistle to the Reader . WHo so sheddeth Mans bloud , by Man shall his bloud be shed ; for in the Image of God made He Man. If this Rule hold as well in shedding the bloud of a Turk as of a Christian , then that wherein Man is the Image of God is Reason . Of all Controversies , those of the Pen are the most Honourable ; for in those of Force , there is more of the Image of the Beast ; but in those of the Pen , there is more of the Image of God. In the Controversies of the Sword , there is but too often no other reason then Force ; but the Controversie of the Pen hath never any Force but Reason . Of all Controversies of the Pen next those of Religion , those of Government are the most honourable , and the most useful , the true end of each , though in a different way , being that the will of God may be done in Earth as it is in Heaven . Of all Controversies of Government , those in the vindication of Popular Government are the most Noble , as that from whence all we have that is good is descended to us , and which if it had not been , Mankind at this day had been but a Herd of Beasts . The Prerogative of Popular government must be in an ill hand , or is a Game against which there is not a Card in the whole Pack , for we have the Books of Moses , those of the Greeks and of the Romans , not to omit Machiavel , all for it : what have they ; what can they have against us ? A Sword ; but that rusts , or must have a Scabbard , and the Scabbard of this kind of Sword is a good frame of Government . A Man may be possessed of a Piece of ground by force , but to make use or profit of it , he must Build upon it , and Till it , by reason ; whatever is not founded upon Reason cannot be permanent . In reason there be two parts . Invention and Judgement . As to the later ; in a Multitude of Counsellors ( say both Solomon and Machiavel ) there is strength . For Judgement there is not that Order in Art or Nature that can compare with a Popular Assembly . The voice of the People is the voice of God. Hence it is , that in all well Order'd Policies the people have the ultimate result : but unless there be some other to invent , a Popular Assembly can be of no effect at all , but confusion . Invention is a solitary thing . All the Physicians in the world put together invented not the circulation of the bloud , nor can invent any such thing , though in their own Art ; yet this was invented by One alone , and being invented is unanimously voted and embraced by the generality of Physicians . The Plough and Wheels were at first ( you must think ) the invention of some rare Artists , but who or what shall ever be able to tear the use of them from the people ? Hence , where Government is at a loss , a sole Legislater is of absolute Necessity ; nay where it is not at a loss , if it be well modelled , as in Venice , the Proposers though frequently changeable , as in that case is Necessary , are very few , as the Counsellers , the Savi the Provosts . Where ever a Common-wealth is thus proposed to ▪ the ballance or Popular Assembly will doe her duty to admiration , but till then never . Yet so it hath been with us of late years , that albeit in Royal Authority there was no more then the right of proposing , and the King himself was to stand ( legibus & consuetudinibus quas vulgus elegerit ) to the result of the People , the popular Council hath been put upon Invention , and they that have been the prevailing party have used means to keep the Result unto themselves , quite contrary unto the nature of popular Administration . Let one speak and the rest judge . Of what ever any one Man can say or doe , Mankind is the Natural and competent Judge , in which is contained the very reason of Parliaments : through the want of this Understanding came in Confusion . Man that is in Honour and hath no understanding is like the Beasts that perish . Nor can we possibly return unto Order but by mending the hedge where it was broken . A prudent intire and fit proposition made unto a free Parliament recovers all . To them who are of the greatest Eminency or Authority in a Commonwealth belongs Naturally that part of Reason which is invention , and using this , they are to propose : but what did our Grandees ever invent or propose , that might shew so much as that themselves knew what they would be at ? and yet how confidently do they lay the fault upon the people and their unfitness ( forsooth ) for Government : in which they are wondrous wise . For this I will boldly say where there was an Aristocracy that performed their duty , there never was nor ever can be a people unfit for Government ; but to the contrary , where the Aristocracy have failed , the people ( being once under Orders ) have held very often . But while they are not under Orders if they fail it is not their fault , but the fault of the Aristocracy ; for who else should model a government but Men of Experience ? There is not in England ( I speak it to their shame ) one GRANDEE that hath any perfect knowledge of the Orders of any one Commonwealth that ever was in the World. A way with this same grave complection , this huff of wisdom maintain'd by making faces . The people cannot doe their duty consisting in judgement but by virtue of such Orders as may bring them together and direct them ; but the duty of the Aristocracy consisting in invention may be done by any one man and in his study ; and where is there that one man among all the Grandees that studies ? They are so far from knowing their own duty , that a Man for proposing that in which no man can find a flaw hath done enough to be ridiculous unto them , who are ridiculous unto the whole world in that they could never yet propose any thing that would hold . But if this amount unto a demonstration it amounts unto a cleer detection of your profound Grandees , and a full proof that they are Phanatical persons , State-Jesuits , such as have reduced the Politicks to Mental reservation , and implicite faith in their nods or night-caps . God to propose his Commandements to the people of Israel , wrote them in two Tables ; the Decemviri to propose their Commandements unto the people of Rome , wrote them in twelve Tables . The Athenians proposed in writing sign'd with the name of the particular Inventor , After this pattern doe the Venetians ( as was said ) the same at this day . But no Goose-quil , no scribling , your Grandees are above this . Moses who was the first Writer in this kind shall be pardoned , but Machiavel the first in later times that hath revived his principles , or trodden in his steps , is deservedly pelted for it by Sermons . They are not for the Scripture but the Cabala . I will tell you a Story out of Bocalini . Apollo having spy'd the Philosopher and great Master of silence Harpocrates in the Court of Parnassus , used such importunity with him , that for once he was perswaded to speak , upon which such apparent discovery was made of the Hypocrite , and the plump ignorance which he had so long harber'd under a deceitful silence , that he was forth with banished the Court. Were there cause I could be modest , but this virtue to the diminution of sound and wholesome principles would be none : wherefore let a Grandee write and I will shew you Harpocrates . Thus having sufficiently defi'd Sir Guy , I may with the less impeachment of reputation descend unto Tom Thumbe . Not that I hold my self a fit person to be exercised with Boys-play , but that some , who should have more wit , have so little as to think this something . A good Rat-catcher is not so great a blessing unto any City , as a good Juggler-catcher would be unto this Nation . Now because I want an Office , I shall shew my Parts unto my Countrey , and how fit I am for the white Staff or long Poll of so worshipful a Preferment . Ridiculus ne sis , esto . THE FIRST BOOK , CONTAINING The first Praeliminary of Oceana , inlarged , interpreted , and vindicated from all such mistakes or slanders as have been alledged against it under the notion of Objections : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A full Answer to all such Objections as have hitherto been made against OCEANA . NEither the Author or Authors of the Considerations upon Oceana , nor any other have yet so much as once pretended one Contradiction or one Inequality to be in the whole Common-wealth . Now this is certain , That Frame of Government which is void of any contradiction or any inequality is void of all internall causes of disolution , and must for so much as it embraceth have attained unto full perfection : This by wholesayl is a full Answer unto the Considerations , with all other objections hetherto and will be ( with any Man that Comprehends the nature of Government ) unto Thousands of such Books or Meriads of such tittle tattle . Nevertheless because every man is not provided with a sum ▪ in the following discourse I shal comply with them that must have things by retayl , or somewhat for their Farthing . Preface . IT is commonly said ( and not without encouragement by some who think they have Parnassus by the horns ) that the University hath lashed me : so it seems I have to do with the University , and lashing is lawful ; with both which I am contented . In Moor-fields while the People are busie at their sports , they often and ridiculously lose their Buttons , their Ribbands , and their Purses ; where , if they light , as sometimes they doe , upon the Masters of that Art , they fall on kicking them awhile , ( which one may call a rude Charge ) and then to their work again . I know not whether I invite you to Moor-fields , but ( difficile est Satyram non scribere ) all the favour I desire at your hands is but this , that you would not so condemn one Man for kicking , as in the same Act to pardon another for cutting of purses . A Gentleman that commits a fallacious argument to writing , or goes about to satisfie others with such reasons as he is not satisfied with all himself , is no more a Gentleman but a pick pocket ; with this in my mind , I betake my self unto my work , or rather to draw open the Curtain , and begin the Play. One that hath written Considerations upon Oceana , speaks the Prologue in this manner , I beseech you Gentlemen , are not we the Writers of Politiques somewhat a ridiculous sort of People ? Is it not a fine piece of folly for private men sitting in their Cabinets to Rack their brains about Models of Government ? Certainly our Labours make a very pleasant recreation for those great Personages who sitting at the Helm of Affairs have by their large experience not onely acquired the perfect Art of Ruling , but have attained also unto the comprehension of the Nature and Foundation of Government . In which egregious Complement the Considerer hath doft his considering Cap. It was in the time of Alexander the greatest Prince and Commander of his age , that Aristotle with scarce inferiour Applause and equall fame , being a private Man , wrote that excellent piece of Prudence in his Cabinet , which is called his Politicks , going upon far other Principles then those of Alexander's government , which it hath long out-lived : the like did Titus Livius in the time of Augustus , Sir Thomas Moore in the time of Henry the Eighth , and Machiavil when Italy was under Princes that afforded him not the ear . These works nevertheless are all of the most esteemed and applauded in this kind ; nor have I found any Man , whose like endeavours have been persecuted since Plato by Dionysius . I study not without great examples , nor out of my calling ; either Armes or this Art being the proper Trade of a Gentleman . A man may be intrusted with a Ship and a good Pilot too , yet not understand how to make Sea-cards . To say that a Man may not write of Government , except he be a Magistrate , is as absurd as to say that a man may not make a Sea-card unless he be a Pilot. It is known that Christopher Columbus made a Card in his Cabinet that found out the Indies . The Magistrate that was good at his Steerage never took it ill of him , that brought him a Card , seeing whether he would use it or no was at his own choice ; And if flatterers ( being the worst sort of Crows ) did not pick out the eyes of the living , the ship of Government at this day throughout Christendome had not struck so often as she hath done . To treat of affairs ( saith Machiavil ) which as to the conduct of them appertain to others , may be thought a great boldnesse ; but if I commit errors in writing , these may be known without danger , whereas if they commit errors in acting , such come not otherwise to be known , then in the ruine of the Commonwealth . For which cause I presume to open the Scene of my Discourse , which is to change according unto the variety of these following Questions . Whether Prudence be well distinguisht into Antient and Modern ? Whether a Commonwealth be rightly defined to be a Government of Laws , and not of Men : and Monarchy to be a Government of some Man , or few Men , and not of Laws ? Whether the ballance of Dominion in Land be the Natural cause of Empire ? Whether the ballance of Empire be well divided into National and Provincial ; and whether these two , or Nations that are of distinct ballance , comming to depend upon one and the same head , such a mixture create a new ballance ? Whether there be any common Right or Interest of Mankind , distinct from the parts taken severally ; and how by the Orders of a Common-wealth this may best be distinguisht from private Interest ? Whether the Senatusconsulta or decrees of the Roman Senate had the power of Laws ? Whether the Ten Commandements proposed by God or Moses , were voted by the people of Israel ? Whether a Commonwealth comming up to the perfection of the kind , come not up to the perfection of Government , and have no flaw in it ? Whether Monarchy comming up to the perfection of the kind , come not short of the perfection of Government and have some flaw in it ? in which is also treated of the ballance of France , of the Original of a landed Clergy , of Armes and their kinds . Whether a Commonwealth that was not first broken by her self , were ever conquer'd by any Monarch ? Whether there be not an Agrarian , or some Law or Laws of that Nature to supply the defect of it in every commonwealth ; and whether the Agrarian as it is stated in Oceana be not equal and satisfactory to all Interests or Parties ? Whether courses or Rotation be necessary unto a well Order'd Commonwealth ? In which is contained the Parembole or courses of Israel before the captivity , together with an Epitome of the whole commonwealth of Athens , as also another of the commonwealth of Venice . Antient and Modern Prudence . CHAP. I. Whether Prudence be well distinguished into Antient and Modern . THe Considerer , where by Antient Prudence I understand the Policy of a Common-wealth , and by Modern Prudence that of King , Lords and Commons , which introduced by the Goths & Vandals upon the ruine of the Roman Empire , hath since reigned in these Western Countreys , till by the predominating of some one of the three parts , it be now almost universally extinguished ; thinks it enough for the confutation of this distinction , to shew out of Thucidides that of Monarchy to be a more Antient policy than that of a Commonwealth . Upon which occasion , I must begin here to discover that which the farther I go will be the more manifest ; Namely that there is difference between quoting Authors , and saying some part of them without book : this may be done by their words , but the former no otherwise then by keeping unto their sense . Now the sense of Thucidides as he is translated by Mr. Hobbs , in the place alleaged is thus : The manner ( saith he ) of living in the most Antient times of Greece was Thieving , the stronger going abroad under the conduct of their most puissant Men , both to enrich themselves , and fetch home maintenance for the weak ; for there was neither traffick , propriety of Lands , nor constant Abode , till Minos built a Navy , and expelling the Malefactors out of the Islands , planted Colonies of his own , by which means they who inhabited the Sea coasts , becomming more addicted to riches , grew more constant to their dwellings ; of whom some grown now rich , compassed their Towns about with walls . For out of desire of gain the meaner sort underwent servitude with the Mighty ; and the Mighty ( thus overballancing at home ) with their wealth , brought the lesser Cities ( abroad ) into subjection . Thus Pelops , though he were a stranger , obtained such power in Peloponesus that the Countrey was called after his Name ; Thus Atreus obtained the Kingdome of Mycenae , and thus Kingdomes with honours limitted came to be hereditary ; and rising to power proceeded afterwards to the war against Troy. After the war with Troy , though with much adoe , and in a long time Greece had constant rest ( and land without doubt came to propriety ) for shifting their seats no longer , at length they sent Colonies abroad ; The Athenians into Ionia with the Islands , the Peloponesians into Italy , Sicily , and other parts . The power of Greece thus improved , and the desire of money with all , their Revenues ( in what ? not in money , if yet there were no usury : therefore except a Man can shew that there was usury in Land ) being enlarged , in most of the Cities there more erected Tyrannies . Let us lay this place unto the former , when out of desire of gain the meaner sort underwent servitude with the Mighty , it caused hereditary Kingdomes with honours limitted , as happen'd also with us since the time of the Goths and Vandals . But when the people came to Propriety in Land , and their Revenues were enlarged , such as assumed power over them , not according unto the Nature of their Propriety or Ballance , were Tyrants ; well , and what remedy ? why , then it was ( saies the Considerer ) that the Grecians out of an extreme aversion to that which was the cause of their present sufferings slipt into Popular Government , not that upon calm and mature debates they found it best , but that they might put themselves at the greatest distance ( which spirit usually accompanies all Reformations ) from that with which they were grown into dislike . Whereby he agrees exactly with his Author in making out the true force and Nature of the ballance , working even without deliberation , and whether Men will or no. For the Government that is Natural and easie being in no other direction than that of the respective ballance , is not of choice but of necessity . The Policy of King , Lords and Commons was not so much from the prudence of our Ancestors , as from their Necessity . If Three hundred Men held at this day the like overballance unto the whole People , it were not in the power of Prudence to institute any other then the same kind of Government , through the same Necessity . Thus the meaner sort with Thucidides submitting unto the Mighty , it came to Kingdomes with hereditary honours ; but the People comming to be wealthy , called their Kings though they knew not why , Tyrants , nay and using them accordingly found out means with as little deliberation it may be as a Bull takes to tosse a Dog , or a Hern to split an Hawk ; that is , rather ( as at the long run they will ever doe in the like case ) by instinct than prudence or debate , to throw down that , which by the meer information of sense they could no longer bear , and which being thrown down they found themselves eased . But the question yet remains , and that is ( forsooth ) whether of these is to be called Antient Prudence . To this end , never Man made a more unlucky choice then the Considerer hath done for himself of this Author , who in the very beginning of his book speaking of the Pelopenesian war , or that between the Commonwealths of Athens and Lacedemon , saies , that the Actions which preceded this , and those again that were more antient , though the truth of them through length of time cannot by any means be clearly discovered , yet for any argument that ( looking into times far past ) he had yet light on to perswade him , he does not think they have been very great either for matter of war , or otherwise ; that is for matter of Peace or Government ; And lest this should not be plain enough , he calls the Prudence of the three Periods ( observ'd by Mr. Hobbs ) that from the beginning of the Grecian memory to the Trojan war , That of the Trojan war it self , and that from thence to the present Commonwealths and Wars , whereof he treateth , The Imbecility of antient times . Wherefore certainly this Prevaricator ( to give him his own fees ) hath lesse discretion then a Common Attorney , who will be sure to examine onely those witnesses that seem to make for the cause in which he is entertained . Seeing that which he affirmeth to be Antient Prudence is deposed by his own witness to have been the imbecility of antient times , for which I could have so many more then I have leisure to examine , that ( to take onely of the most Authentick ) as you have heard one Greek , I shall add no more then one Roman , and that is Florus in his Prologue where computing the ages of the Romans , ( in the same manner Thucidides did those of the Greeks ) he affirmeth the time while they lived under their Kings , to have been their infancy , that from the Consuls until they conquer'd Italy , their youth ; that from hence unto their Emperors , their Manly age , and the rest ( with a Complement or Salvo unto Trajan his present Lord ) their dotage . These things , though originally all Government among the Greeks and the Romans were Regall ; are no more then they who have not yet passed their Novitiate in story might have known . Yet says the Considerer , It seems to be a defect of experience to think that the Greek and the Roman actions are only considerable in antiquity . But is it such a defect of experience to think them only considerable , as not to think them chiefly considerable in antiquity , or that the name of ancient Prudence doth not belong unto that prudence which was chief in Antiquity ? True saith he , it is very frequent with such as have been conversant with Greek and Roman Authors to be led by them into a belief that the rest of the world was a rude inconsiderable people , and which is a term they very much delight in , altogether Barbarous . This should be some fine Gentleman that would have Universities pulld down ; for the Office of an University is no more then to preserve so much of Antiquity as may keep a Nation from stinking or being barbarous , which falt grew not in Monarchies but in Commonwealths ; or whence hath the Christian world that Religion and those Laws which are now common , but from the Hebrews and Romans , or from whence have we Arts but from these or the Greeks ? That we have a Doctor of Divinity or a Master of Art we may thank Popular government , or with what languages with what things are Schollars conversant that are otherwise descended ? will they so plead their own cause as to tell us it is possible there should be a Nation at this day in the world without Universities , or Universities without Hebrew , Greek and Latine , and not be barbarous , that is to say , rude , unlearned , and inconsiderable ? Yes , this humour even among the Greeks and Romans themselves was a servile addiction unto narrow Principles , and a piece of very pedantical pride . What man ! the Greeks and the Romans that of all other would not serve , servile ! their Principles , their Learning , with whose scraps we set up for Bachelours , Masters and Doctors of fine things , narrow ! their inimitable eloquence a piece of very Pedantical pride ! The world can never make sense of this any otherwise then that since Heads and Fellows of Colledges became the only Greeks and Romans ; the Greeks and Romans are become servily addicted , of narrow Principles , very Pedants , and prouder of those things they do not understand , then the other were of those they did ; For say they , in this question , the examples of the Babylonians , Persians , and Egyptians ( not to omit the antient and like modern discoveries of the Queen of the Amazons , and of the King of China ) cannot without grosse partiality be neglected . This is pretty ; they who say nothing at all to the policy of these governments , accuse me , who have fully opened it , of negligence . The Babylonian , Persian , and ( for ought appears to the contrary ) the Chinesse Policy , is summed up , and far exceld by that at this day of Turky ; and in opening this , I have opn'd them all , so far from neglect , that I everywhere give the Turk his due , whose policy I assert to be the best of this kind , though not of the best kind . But they will bear me down and but with one Argument ( which I beseech you mark ) that it is absolutely of the best kind ; for say they , it is of a more absolute form ( hath more of the Man and less of the Law in it ) then is to be met with in any Kingdome of Europe . I am amazed ! This is that kind of government which to hold Barbarous , was in the Greeks and Romans Pedantical pride , but would be in us who have not the same temptation of Interest , downright folly . The Interest of a people is not their guide but their temptation ! we that hold our land divided among us , have not the same temptation of interest that had the servile Hebrews , Greeks and Romans , but the same that had the free people of Babylon , Persia and Egypt , where not the people but the Prince was sole Landlord ! O the Arts in which these men are Masters ! To follow the Pedantical pride of Moses , Lycurgus , Solon , Romulus , were with us downright folly ; but to follow humble and learned Mahomet or Ottonian , in whose only Model the perfection of the Babylonian , Persian , Egyptian policy is consummated , is antient Prudence ! Exquisite Polititians ! egregious Divines for the leading of a people into Egypt or Babylon ! These things considered , whether antient prudence as I have stated it be downright folly , or as they have stated it , be not downright knavery , I appeal unto any Court of Claims in the world , where the Judges ( I mean ) have not more in their Caps then in their heads , and in their Sleeves then the scarlet . And whereas men love compendious works , if I gain my cause , the Reader , for an answer unto the Oxford book need look no farther then this Chapter . For if Riches and Freedome be the end of Government ; and these men propose nothing but slavery , beggary and Turcisme , what need more words ? CHAP. II. Whether a Commonwealth be rightly defined to be a Government of Laws and not of Men , and a Monarchy to be the Government of some Man or few Men , and not of Laws . THat part of the Preliminaries , which the Praevaricator ( as is usual with him ) recites in this place fasly and fraudulently , is thus . Relation had unto these two times ( that of Antient , and that of Modern Prudence ) the One as is computed by Janotti ending with the Liberty of Rome , the other beginning with the Arms of Caesar ( which extinguishing liberty became the translation of Antient into Modern Prudence , introduced in the ruine of the Roman Empire by the Goths and Vandals ) Government to define it ( de jure ) or according unto Antient prudence , is an Art whereby a civil Society of Men , is instituted and preserved upon the foundation of Common right or interest , or ( to follow Aristotle and Livy ) it is an Empire of Laws , and not of Men. And Government to define it ( de facto ) or according unto Modern prudence , is an Art whereby some Man , or some few Men subject a City or a Nation , and rule it according unto his or their private interest , which because the Laws in such cases are made according to the interest of a Man , or some few Families , may be said to be an Empire of Men , and not of Laws . Hereby it is plain , whether in an Empire of Laws , and not of Men , as a Commonwealth ; or in an Empire of Men , and not of Laws , as Monarchy ; First , That Law must equally proceed from will , that is either from the Will of the whole People , as in a Common-wealth ; from the will of one Man , as in Absolute , or from the will of a few Men , as in regulated Monarchy . Secondly , That will whether of one , or more , or all , is not presumed to be , much lesse to Act without a Mover . Thirdly , That the Mover of Will is Interest . Fourthly , That Interests also being of one , of more , or of all ; those of one Man , or of a few Men , where Laws are made accordingly , being more private , then comes duly up unto Law ( the Nature whereof lyeth not in partiality but in Justice ) may be called the Empire of Men , and not of Laws : And that of the whole People comming up to the Publique Interest ( which is none ▪ other then Common right and Justice , excluding all partiality or private Interest ) may be truly called the Empire of Laws , and not of Men. By all which put together , whereas it is demonstrable , that in this division of Government , I do not stay at the Will , which must have some Motive or Mover , but go unto the first and remotest Notion of Government in the Foundation and Origination of it , In which lies the credit of this Division , and the Definition of the several members ; that is to say , of interest whether private or publique : The Praevaricator telleth me , That this Division of Government having ( he knows not how ) lost her Credit , the definitions of the several Members of it need not be considered farther then that they come not at all up to the first and remotest notion of Government in the Foundation and Origination of it , in which lies all the difficulty , and being here neglected , there is little hope the subsequent discourse can have in it the light of probable satisfaction , much less of force of infallible demonstration . Very good , Interest it should seem then is not the first and remotest Notion of Government , but that which he will out-throw , and at this cast , by saying that the Declaration of the will of the Soveraign power is called Law , which if it out-live the person whose will it was , it is onely because the persons who succeed in power are presumed to have the same will , unless they manifest the contrary , and that is the abrogation of the Law ; so that still the Government is not in the Law , but in the person whose will gave a being unto that Law. I might as well say , The Declaration unto all men by these presents that a man oweth money is called a Bond , which if it outlive the person that entred into that bond , it is only because the persons that succeed him in his estate , are presumed to have the same will , unlesse they manifest the contrary , and that is the abrogation or cancelling of the bond ; so that still the debt is not in the bond , but in his will who gave a being unto that Bond. If it be alledged against this example that it is a private one , the Case may be put between several Princes , States , or Governments , or between several States of the same Principality or Government , whether it be a regulated Monarchy or a Commonwealth ; for in like Obligation of the States , ( as of the King , the Lords and Commons ) or parties agreeing , Authoritate Patrum & jussu Populi , till the Parties that so agreed to the Obligation , shall agree to repeal or cancel it , lyeth all law , that is not meerly in the will of one Man , or of one State , or Party as the Oligarchy . But not to dispute these things farther in this place , let the Government be what it will , for the Prevaricator to fetch the Origination of Law no farther then the will , while he knows very well that I fetcht it from interest , the Antecedent of will ; and yet to boast that he hath out-thrown me , I say he is neither an honest man , nor a good Bowler . No matter , he will be a better Gunner ; For where I said that the Magistrate upon the Bench is that unto the Law , which a Gunner upon his Platform is to his Cannon ; he goes about to take better Aim , and says , if the proportion of things be accurately considered , it will appear that the Laden Cannon answers not to the Laws , but to the power of the person whose will created those Laws : which if some of them , that the power of the person whose will created them , intended should be of as good stuff or Carriage as the rest , do nevertheless according unto the Nature of their matter or of their charge , come short or over , and others break or recoyl : sure this Report of the Prevaricator is not according unto the bore of my gun , but according unto the bore of such a Gunner . Yet again , if he be not so good a Gunner , he will be a better Anatomist ; For whereas I affirm , that to say , Aristotle and Cicero wrote not the rights or rules of their Politicks , from the Principles of Nature , but transcribed them into their books out of the practice of their own Commonwealths , is as if a man should say of famous ▪ Hervey , that he transcribed his Circulation of the bloud , not out of the principles of Nature , but out of the Anatomy of this or that body : he answers , that the whole force of this objection amounts but to this , that because Hervey in his Circulation , hath follow'd the Principles of Nature ; therefore Aristotle and Cicero have done so in their Discourses of Government . Pretty ! It is said in Scripture , thy Word is sweet as honey ; Amounts that but to this , because honey is sweet , therefore the Word of God is sweet ? To say that my Lord Protector hath not conquer'd many Nations , were as if one should say that Caesar had not conquer'd many Nations ; Amounts that but to this , that because Caesar conquer'd many Nations ; therefore my Lord Protector hath conquer'd many Nations ; what I produce as a similitude , he calls an objection , where I say as he says because ; what ingenuous man doth not detest such a cheat ! A similitude is brought to shew how a thing is or may be ; not to prove that it is so ; it is used for illustration , not as an argument ; the Candle I held did not set up the post , but shew where the post was set , and yet this blind Bayard hath run his head against it . Nor hath he yet enough ; if he be not the better Naturalist , he will be the better Divine , though he make the worse Sermon . My Doctrine and Use upon that of Solomon , I have seen servants upon horses , and Princes walking as servants upon the Earth , discovers the true means whereby the Principles of Power and of Authority , the goods of the mind and of the fortune may so meet and twine in the wreath or Crown of Empire , that the Government standing upon Earth , like an Holy Altar , and breathing perpetual Incense unto Heaven , in Justice and Piety , may be something as it were between Heaven and Earth , while that only which is proposed by the best , and resolved by the most becomes Law ; and so the whole Government an Empire of Laws , and not of Men. This he says , is a goodly Sermon ; it is honest and sense . But let any man make sense , or honesty of this Doctrine , which is his own ; To say that Laws doe or can govern is to amuse our selves with a form of speech , as when we say Time , or Age , or Death does such a thing , to which indeed the phansie of Poets or superstition of Women may adapt a person , and give a power of Action ; but wise Men know they are onely expressions of such Actions or qualifications as belong to things and persons . Speak out , is it the word of God , or the knavery and nonsense of such Preachers that ought to Govern ? Are we to hearken unto that of the Talmud , There is more in the word of a Scribe then in the words of the Law , or that which Christ thereupon saith unto the Pharisees ; You have made the word of God of none effect by your traditions ? Say , is a Commonwealth to be govern'd in the word of a Priest or a Pharisee , or by the Vote of the People , and the Interest of Mankind ? CHAP. III. Whether the Ballance of Dominion in Land be the Natural Cause of Empire . THe Doctrine of the Ballance is that , though he strain at it , which choaks the Prevaricator : for this of all other is that Principle , which makes the Politiques ( not so before the Invention of the same ) to be undeniable throughout ; and ( not to meddle with the Mathematicks an Art I understand as little as Mathematicians doe this ) the most demonstrable of any whatsoever . For this cause I shall rather take pleasure then pains to look back or tread the same path with other and perhaps plainer steps ; As thus ; If a man having one hundred pounds a year , may keep one servant , or have one man at his Command , then having one hundred times so much , he may keep one hundred servants ; and this multiply'd by a thousand , he may have one hundred thousand men at his Command . Now that the single person , or Nobility in any Countrey of Europe , that had but half so many men at Command , would be King or Prince , is that which I think no Man will doubt . But ( Point d'argent Point de Suisse ) if the Money be flown , so are the Men also . Though riches in general have wings , and be apt to bate ; yet those in Land are the most hooded and ty'd unto the Pearch , whereas those in money have the least hold , and are the swiftest of flight . A Bank where the money takes not wing , but to come home seased , or like a Coy Duck , may well be great ; but the Treasure of the Indies going out , and not upon returns makes no Bank ; Whence a Bank never paid an Army , or paying an Army , soon became no Bank. But where a Prince or a Nobility hath an estate in Land , the Revenue whereof will defray this Charge ; there their men are planted , have toes that are roots , and Armes that bring forth what fruit you please . Thus a single person is made , or a Nobility makes a King not with difficulty or any great prudence , but with ease , the rest comming home , as the Oxe that not only knows his masters Crib , but must starve or repair to it . Nor for the same reason is government acquired with more ease then it is preserved ; that is , if the Foundation of Propriety be in Land ; but if in money , lightly come , lightly go . The reason why a single person or the Nobility that hath One hundred Thousand men , or half so many at Command , will have the Government , is that the Estate in Land whereby they are able to maintain so many , in any Europaean Territory , must overballance the rest that remains unto the People , at least , three parts in four , by which means they are no more able to dispute the Government with him or them , then your servant is with you . Now for the same reason , if the People hold three parts in four of the Territory , it is plain there can neither be any single person nor Nobility able to dispute the Government with them ; in this case therefore ( except force be interposed ) they govern themselves . So by this computation of the ballance of propriety or dominion in Land , you have according unto the Threefold Foundation of Propriety , the root or generation of the Threefold kind of Government or Empire . If one man be sole Landlord of a Territory , or over-ballance the whole People , three parts in four , or thereabouts , he is grand Seignior ; for so the Turk not from his Empire , but his Propriety is called , and the Empire in this case is absolute Monarchy . If the few , or a Nobility , or a Nobility with a Clergy be Landlords unto such a proportion as over ballanceth the People in like manner ; they may make whom they please King , or if they be not pleased with their King , down with him , and set up whom they like better , an Henry the fourth , or the seventh , a Guise , a Montforth , a Nevil , or a Porter , should they find that best for their own ends and purposes : For as not the ballance of the King , but that of the Nobility in this case is the cause of the Government , so not the Estate or riches of the Prince or Captain , but his virtue or ability , or fitnesse for the ends of the Nobility , acquires that Command or Office. This for Aristocracy , or mixed Monarchy . But if the whole People be Landlords , or hold the Land so divided among them , that no one Man , or Number of Men within the Compasse of the Few or Aristocracy overballance them , it is a Common-wealth . Such is the branch in the Root , or the ballance of Propriety naturally producing Empire , which not confuted , no Man shall be able to batter my superstructures , and which confuted , I lay down my Armes . Till then , if the Cause necessarily praecede the effect , Propriety must have a being before Empire , or beginning with it , must be still first in order . Propriety comes to have a being before Empire or Government two wayes , either by Natural or violent revolution . Natural revolution happeneth from within , or by Commerce , as when a Government erected upon one ●●●lance , that for example of a Nobility or a Clergy , through the decay of their Estates comes to alter unto another ballance ; which alteration in the Root of Propriety leaves all unto Confusion , or produceth a New branch or Government according to the kind or nature of the roote . Violent revolution happeneth from without , or by Armes , as when upon Conquest there followes confiscation . Confiscation again is of three kindes , when the Captain taking all unto himself , plants his Army by way of Military Colonies , Benefices , or Timars , which was the policy of Mahomet ; or when the Captain hath some sharers , or a Nobility that divides with him , which was the policy introduced by the Goths and Vandals ; or when the Captain divides the Inheritance by lots , or otherwise , unto the whole People ; which Policy was instituted by God or Moses in the Commonwealth of Israel . This triple distribution whether from natural or violent revolution , returns as to the generation of Empire , unto the same thing that is unto the nature of the ballance already stated and demonstrated ; Now let us see what the Praevaricator will say , which first is this . The Assertion that Propriety producing Empire consisteth only in Land , appears too positive . A Pig of my own Sow ; this is no more then I told him , only there is more imply'd in what I told him , then he will see ; which therefore I shall now farther explain . The ballance in money may be as good or better then that of Land in three cases . First , where there is no propriety of Land yet introduced , as in Greece during the time of her Antient imbecility , whence ( as is noted by Thucidides ) the meaner sort through desire of gain , underwent the servitude of the Mighty . Secondly , in Cities of small Territory and great Trade , as Holland and Genoa , the Land not being able to feed the People , who must live upon Traffick , is overballanced by the means of that Traffick ; which is money . Thirdly , in a narrow Countrey , where the lots are at a low scantling , as among the Israelites , if Care be not had of money in the regulation of the same , it will eat out the ballance of Land. For which cause though an Israelite might both have money , and put it forth unto usury ; ( Faenerabis multis gentibus , Thou shalt lend ( upon usury ) unto many nations ) yet might he not lend it upon usury unto a Citizen or brother ( Non Faenerabis fratri tuo ) whence two things are manifest . First , that Usury in it self is not unlawful . And next that Usury in Israel was no otherwise forbidden , then as it might come to overthrow the ballance or foundation of the Government , for where a Lot as to the General amounted not perhaps to four acres : a Man that should have had a Thousand pounds in his Purse , would not have regarded such a lot in comparirison of his mony , & he that should have been half so much in debt , would have been quite eaten out . Usury is of such a Nature as not forbidden in like cases , must devour the Government . The Roman People while their Territory was no bigger , and their lots ( which exceeded not two Acres a Man ) were yet scanter , were flead alive with it ; and if they had not helped themselves by their tumults and the institution of their Tribunes , it had totally ruin'd both them and their Government . In a Commonwealth whose Territory is very small , the ballance of the Government being laid upon the Land , as in Lacedemon , it will not be sufficient to forbid usury ; but money it self must be forbidden ; Whence Lycurgns allow'd of none , or of such only as being of Old , or otherwise useless Iron , was little better , or ( if you will ) little worse than none . The Prudence of which Law appeared in the neglect of it , as when Lysander General for the Lacedemonians in the Peloponesian war , having taken Athens , and brought home the spoil of it , occasion'd the ruine of that Commonwealth in her Victory . The Land of Canaan compared with Spain or England , was at the most but a Yorkeshire , and Laconia was lesse then Canaan . Now if we imagine Yorkshire divided as was Canaan , into six hundred thousand lots , or as was Laconia into thirty Thousand ; a Yorkeshire Man having one Thousand pounds in his purse , would , I believe , have a better estate in Money then in Land ; wherefore in this Case to make the Land hold the ballance , there is no way but either that of Israel , by forbidding usury , or that of Lacedemon , by forbidding money . Where a small summe may come to overballance a Mans estate in Land , there I say Usury or money for the preservation of the ballance in Land , must of Necessity be forbidden , or the Government will rather rest upon the ballance of money , then upon that of Land , as in Holland and Genoa . But in a Territory of such extent as Spain , or England , the Land being not to be overballanced by money , there needeth no forbidding of money or usury . In Lacedemon Merchandize was forbidden , in Israel and Rome it was not exercised ; wherefore unto these Usury must have been the more destructive ; but in a Countrey where Merchandise is exercised , it is so far from being destructive , that it is necessary ; else that which might be of profit to the Commonwealth would rust unprofitably in private purses , there being no Man that will venture his money but through hope of some gain ; which if it be so regulated that the Borrower may gain more by it then the Lender ( as at four in the Hundred , or thereabouts ) Usury becomes a Mighty profit unto the Publique , and Charity unto private Men ; in which sense we may not be perswaded by them that do not observe the different causes that it is against Scripture . Had usury to a brother been permitted in Israel that government had been overthrown : but that such a Territory as England or Spain cannot be overballanced by money , whether it be a scarce or a plentiful Commodity , whether it be accumulated by Parsimony , as in the purse of Henry the 7th , or presented by Fortune , as in the Revenue of the Indies , is sufficiently demonstrated , or shall be . First , by an Argument ( ad hominem one ) good enough for the Praevaricator , who argues thus ; The wisedom or the riches of another Man can never give him a Title to my Obedience , nor oblige Mr. Harrington to give his Cloaths or Money to the next Man he meets , wiser or richer then himself . If he had said stronger , he had spoiled all ; for the parting with a mans Cloaths or Money in that case cannot be helped ; now the richer as to the case in debate , is the stronger ; that is , the advantage of strength remains unto the ballance . But well ; he presumes me to have Cloaths and Money of mine own , Let him put the same case in the People or the similitude doth not hold : But if the people have Cloaths and Money of their own , these must either rise ( for the bulk ) out of Propriety in Land , or at the least out of cultivation of the Land , or the revenue of Industry , which if it be dependent , they must give such part of their Cloaths and Money to preserve that dependence out of which the rest ariseth , to him or them upon whom they depend , as he or they shall think fit , or parting with nothing unto this end must lose all ; that is , if they be Tenants , they must pay their Rent or be turned out . So if they have Clothes and Money dependently , the ballance of Land is in the Landlord or Landlords of the People : but if they have cloaths and money independently , then the ballance of Land must of Necessity be in the People themselves , in which case they neither would if there were any such , nor can because there be none such , give their money or cloaths to such as are wiser , or richer , or stronger then themselves . So it is not a mans cloaths and money , or riches , that obligeth him to acknowledge the title of his obedience unto him that is wiser or richer , but a mans no cloaths , nor money , or his poverty , with which if the Praevaricator should come to want , he could not so finely praevaricate but he must serve somebody , so he were rich , no matter if less wise then himself ; Wherefore seeing the People cannot be said to have cloaths and money of their own without the ballance in Land , and having the ballance in Land , will never give their cloaths , or money , or obedience unto a single person or a Nobility , though these should be the richer in money , the Praevaricator by his own Argument hath evinced that in such a Territory as England or Spain , Money can never come to overballance Land. For a second Demonstration of this Truth , Henry the Seventh ( albeit he mist of the Indies , in which for my part I think he hit ) was the richest in money of English Princes . Neverthelesse this accession of Revenue did not at all praeponderate on the Kings part , nor change the ballance . But while making Farmes of a Standard , he encreased the Yeomanry ; and cutting off Retainers , he abased the Nobility , began that breach in the ballance of Land , which proceeding hath ruin'd the Nobility , and in them that Government . For a Third , the Monarchy of Spain , since the silver of Potosi sailed up the Guadalquivir , which in English is , since that King had the Indies , stands upon the same ballance in the Lands of the Nobility on which it always stood . And so the Learned Conclusion of the Praevaricator , That it is not to be doubted but a Revenue sufficient to maintain a force , able ( to cry ware hornes ) or beat down all opposition , does equally conduce to Empire , whether it arise from Rents , Lands , Profits of ready Money , Duties , Customs . &c. asks you no more then where you saw her premisses : For unless they ascended his Monti , and his Banks , it is not to be imagined which way they went , and with these because he is a profest Zealot for Monarchy ; I would wish him by no means to be Montebanking or medling ; for the Purse of a Prince never yet made a Bank ; nor till Spending and Trading money be all one , ever shall . The Genoese ( which the King of Spain could never doe with the Indies ) can make you a Bank out of Letters of Exchange , and the Hollander with Herrings . Let him come no more here ; Where there is a bank , ten to one , there is a Commonwealth . A King is a Souldier , or a Lover ; neither of which makes a good Merchant ; and without Merchandize , you will have a lean bank . It is true , the Family of the Medice's were both Merchants , and made a Bank into a Throne : but it was in a Commonwealth of Merchants , in a small Territory , by great purchases in Land , and rather in a meer confusion then under any settled government ; which causes if he can give them all such another meeting , may do as much for another Man ; otherwise let it be agreed and resolved , that in a Territory of any extent , the ballance of Empire consists in Land and not in money , always provided that in case a Prince have Occasion to run away ( as Henry the third of France out of Poland ) his ballance in ready money is absolutely the most proper for the carrying on of so great , and suddain an Enterprize . It is an excellent way of disputing , when a man hath alledged no experience , no example , no reason to conclude with no doubt . Certainly upon such occasions it is not unlawful nor unreasonable to be merry . Reasons ( says one Commedian ) are not so common as Blackberrys . For all that ( saith another Commedian ) no doubt but a revenue in taxes is as good as a revenue in fee-simple , for this , in brief , is the sense of his former particular , or that part of it , which the Monti and the Banks being already discharged , remains to be answer'd . Yet that the Rents and Profits of a mans land in Fee-simple or Propriety , come in naturally and easily , by common consent or concernment ; that is , by virtue of the Law founded upon the publick interest , and therefore voluntarily established by the whole people , is an apparent thing . So a man that will receive the Rents and Profits of other mens Lands , must either take them by meer force , or bring the people to make a Law devesting themselves of so much of their Propriety ; which upon the matter is all one , because a people possest of the ballance , can no otherwise be brought to make such a Law farther then they see necessary for their common defense , but by force , nor to keep it any longer then that force continues . It is true , there is not only such a thing in nature as health , but as sickness : nor do I deny that there is such a thing as a government against the ballance . But look about , seek , find where it stood , how it was ycleeped , how liked , or how long it lasted . Otherwise the comical Proposition comes to this , It is not to be doubted but that violence may be permanent or durable , and the Blackberry for it is because nature is permanent or durable ! What other construction can be made of these words ? It is not to be doubted but a revenue sufficient to maintain a force able to beat down all opposition ( that is a force able to raise such a revenue ) doth equally ( on which word grows the Blackberry ) conduce to Empire : that is as much as could any natural ballance of the same ! He may stain mouths , as he hath done some , but he shall never make a Politician . The Earth yieldeth her natural increase without losing her heart ; but if you come once to force her , look your force continue , or she yields you nothing : and the ballance of Empire consisting of Earth , is of the nature of her Element . Divines are given to speak much of things which the Considerer baulks in this place that would check them , to the end he may fly out with them in others , whereunto they do not belong , as where he saith , that Government is founded either upon Paternity , and the natural advantage the first Father had over all the rest of Mankind , who were his sons , or else from the increase of strength and power in some Man or Men , to whose will the rest submit , that by their submission they may avoid such mischief , as otherwise would be brought upon them . Which two Vagaries are to be fetched home unto this place . For the former ; if Adam had lived till now , he could have seen no other then his own Children , and so that he must have been King by the right of Nature , was his peculiar Prerogative . But whether the eldest son of his house , if the Praevaricator can find him , at this time of the day . have the same right , is somewhat disputable ; because it was early when Abraham and Lot dividing Territories , became several Kings : and not long after when the sons of Jacob being all Patriarchs , by the appointment of God ( whose right sure was not inferiour unto that of Adam though he had lived ) came under Popular Government . Wherefore the advantage of the first Father is for grave Men a pleasant phancy , neverthelesse if he had lived till now , I hope they understand that the whole Earth would have been his demeans , and so the ballance of his propriety must have answered unto his Empire : as did that also of Abraham and Lot unto theirs . Wherefore this way of deduction comes directly home again unto the ballance . ( Pater familias Latifundia possidens , & neminem aliâ lege in suas terras recipiens quam ut ditioni suae , qui recipiuntur , se subjiciant est Rex ) Fathers of families are of three sorts , either a sole Landlord , as Adam , and then he is an absolute Monarch ; or a few Landlords as Lot and Abraham with the Patriarchs of those days , who if they joyned not together , were so many Princes , or if they joyned , made a mixed Monarchy , or as Grotius believes a kind of Commonwealth administred in the Land of Canaan by Melchisedec , unto whom as King and Priest Abraham paid tithes of all that he had . Such a Magistracy was that also of Jethro King and Priest in the Commonwealth of Midian . Fathers of families for the Third sort , as when the Multitude are Landlords ( which hapned in the division of the Land of Canaan ) make a Commonwealth ; and thus much how ever it was out of the Praevaricators head in the place now reduced , he excepting no farther against the ballance , then that it might consist as well in money , as in land , had confessed before . His second Vagary is in his deduction of Empire from increase of strength , for which we must once more round about our Coal fire . The strength wherof this effect can be expected , consists not in a pair of fists , but in an Army , and an Army is a beast with a great belly , which subsisteth not without very large pastures ; so if one man have sufficient pasture , he may feed such a beast , if a few have the pasture they must feed the beast , and the Beast is theirs that feed it . But if the People be the sheep of their own pastures , they are not onely a flock of sheep , but an Army of Lyons , though by some accidents , as I confessed before , they be for a season confinable unto their Dens . So the advantage or increase of strength depends also upon the ballance . There is nothing in the world to swear this Principle out of countenance , but the fame of Phalaris , Gelon , Dionysius , Agathocles , Nabis , &c. with which much good do them that like it . It is proper unto a Government upon the ballance to take root at home and spread outwards ; and to a Government against the ballance to seek a root abroad , and to spread inwards ; The former is sure , but the later never successeful . Agathocles for having conquer'd Affrica , took not the better root in Syracusa . ( Parvi sunt arma for as nisi sit consilium domi . ) To conclude this Chapter , the Praevaricator gives me this thank for finding out the ballance of dominion ( being as antient in Nature as her self , and yet as new in Art as my writings ) that I have given the world cause to complain of a great disappointment , who while at my hand that satisfaction in the Principles of Government was expected , which several great wits had in vain studied , have in diversifying riches in words only as Propriety , Dominion , Agrarian , Ballance , made up no more then a new Lexicon expressing the same thing that was known before , seeing the opinion that riches are power is ( as antient as the first book of Thucydides or the Politicks of Aristotle , and ) not omitted by M. Hobbs , or any other Politician . Which is as if he had told Dr. Harvey , that whereas the blood is the life , was an Opinion as antient as Moses , and no girl ever prickt her finger , but knew it must have a course ; he had given the world cause to complain of a great disappointment in not shewing a man to be made of Gingerbread , and his Veins to run Malmesey . CHAP. IIII. Whether the Ballance of Empire be well divided into National and Provincial ; and whether these two , or Nations that are of distinct ballance , comming to depend upon one and the same head , such a mixture create a new ballance ? THe Ballance of Empire that is National as it is stated in the former Chapter , stands in regulated or mixed Monarchy upon the Propriety or Native interest of the Nobility , in a Commonwealth , upon the Propriety or Native interest of the People ; so these are very natural . But the ballance of absolute Monarchy partaking of force , as well as Nature , is a mixed thing and not much different from the ballance of Provincial Empire , or the manner of holding a Province or conquer'd Countrey . In a Province , if the Native that is rich be admitted unto power , the power grows up Native , and overtops the Forreign ; therefore you must either ▪ not plant your Citizens in your Provinces , where in time they will become native , or so planting them neither trust them with Power nor with Armes . Thus the Provincial ballance comes to be contrary to the National . And as where Empire is Native or national the administration of it can be no otherwise then according to the National ballance ; so where Empire is forreign or provincial the administration of it can be no otherwise then contrary unto the national ballance . That this may be admitted without Opposition , the Considerer is inclining to allow , Always provided that he be satisfied in this demand , whether distinct ballances under the same Head or Governour , as those of Castile and Aragon , the power of the King ( I presume he means by the ballance of a Nobility ) being greater in the One , and that of the People in the other , may not so poise one the other , as to produce a new ballance . To which I answer , that no One government whatsoever hath any more then one of two ballances ; that ( except in the Cases excepted ) of Land which is National , or that of Armes which is Provincial . Wherefore if the King of Spain by his war against the Commons alter'd the Ballance of Aragon , it must have been one of two ways , either by strengthning the ballance of the Nobility , and governing the Aragonian People by them , in which case their ballance though alter'd , remained yet National ; or by holding both Nobility and People by a Provincial Governour and an Army , in which Case his Empire in that Kingdome is Provincial . There is no Third way , nor putting the Case that the ballance of Castile be National , and that of Aragon Provincial ; doth this any more create in the Monarchy of Spain a Third ballance of Empire , then did the Multiplication of Associations and Provinces diverse for their ballances in the Commonwealth of Rome . England and Scotland being united in one Prince , made ( if it had been rightly used ) an increase of strength , but not a Third ballance ; nor do the Kingdoms in Spain . Whether a Soveraignty have many Territories and Provinces in subjection , or in League , it is all one as to this point ; the stronger Union or League will give the stronger ballance , and the Case of the present Soveraignties in Europe being no other ; the more nice then wise Speculation of the Considerer , who hath not been able to discern the ballance of a League from that of Empire , is a Mares nest . CHAP. V. Whether there be any Common right or interest of Mankind distinct from the parts taken severally ; and how by the Orders of a Commonwealth it may best be distinguisht from private interest . IN the next place the Prevaricator does not go about to play the man , but the unlucky boy . Where I say that the soul of man is Mistress of two potent rivals , Reason and Passion ; he doth not stand to weigh the truth of the thing , or the fitness of the comparison , either of which had been fair ; but tumbles Dick upon Sis , the Logick upon the Rhetorick , the sense upon the figure , and scuds away in this manner . If I could be perswaded Mr. Harrington were so far in earnest , as to expect any man should be convinced by the metaphorical use of two or three words some farther consideration might be proposed . This is to use his Readers , as the Fox doth the Dogs , when having pissed upon his tail , and flapped it in their eyes , he gets away . Doth not his Book deserve to be guilded and carry'd in Statesmens pockets ? Alasse , mine are nothing ( Quis leget haec ? vel duo vel nemo ) they break the Stationer . And yet let me comfort my self , Whose are better ? the prevaricator seems to set every whit as light by those of Hooker and Grotius , at least where they favour me . The opinions of Grotius ( saies he ) cannot oblige us beyond the reasons whereon they are founded ; and what are those ? he will dispute against that which he dares not repeat : that his Comment may take you by the Nose he hath left out the Text. The words of Grotius are of this sense . Though it be truly said that the creatures are naturally carried forth , unto their proper utility : this ought not to be taken in too general a sense , seeing diverse of them abstain from their own profit , either in regard of those of the same kind , or at least of their young . Which words , saith the Prevaricator , carry a great restriction in them , and the way of producing actions in beasts is so different from the emanation of humane reason ( mark the Impostor ! the Author is speaking of natural affection , and he wipes out that , and puts in humane reason ) that the inferences from ( the natural affection of ) the one , to the ( degree of reason which is in the ) other , must needs be very weak . Excellent ! doth it therefore follow that the eminent degree of reason , wherewith all God hath endued man , must in him deface that natural affection , and desertion in some cases of private for common good , which is apparent even in beasts ? What do reverend Divines mean to cry up this Infidel ? Nay , is not he worse then an infidel that provideth not for his own family ? A Commonwealth is but a great family ; and a family is a little Commonwealth . Even Beasts in sparing out of their own mouths , and exposing themselves unto danger for their young , provide for their families ; and in providing for their families , provide for their whole Commonwealth ; that is , forsake in some things their private good and safety , for the good of the publick or of the kind . In this case it is that even stones or heavy things ( saies Hooker ) forsake their ordinary wont or center and fly upwards , to relieve the distress of nature in common . Wretch that he is , shall a stone upon this occasion fly upwards , and will he have a man to go downwards ! Yes , Mr. Hooker ' s expression ( saith he ) is altogether figurative , and it is easier to prove from thence that things wanting sense make discourses , and act by election , then that there is such a thing as a common interest of mankind . This is like the rest , Hooker speaketh of the necessity that is in nature , and this Gentleman translateth that sense into the word election . So because a stone is necessitated to comply with the common interest of nature , without Discourse or Election ; therefore it rather follows from hence that things wanting sense make discourses and act by election then that there is such a thing as a common interest of mankind . His old trick . I do not say that because it is so with the creatures , therefore it must be so with man : but as we see it is with the creatures in this part , so we find it to be with man. And that so , and more then so , we find it to be with man ( who though he le evil gives good things unto his children , will work hard , lay up , deny himself , venture his life for his little Commonwealth ) is thus farther demonstrated . All civil Laws acknowledge that there is a common interest of mankind , and all civil laws proceed from the nature of man ; therefore it is in the nature of man to acknowledge that there is a common interest of mankind . Upon this acknowledgement of mankind , a man that steals is put to death , which certainly is none of his private interest ; nor is a man put to death for any other mans private interest ; therefore there is a common interest of mankind distinct from the parts taken severally . But this though acknowledged in part by all Governments , yet through their natural frailty is nothing so well provided for in some as in others : for if the power be in one or a few men ; one or a few men ( we know ) may be thieves , and the rather because applying money that is publick , without a consideration that is publick , unto uses that are private , is thieving . But such thieves will not be hanged ; in this case therefore the Government goeth not upon publick but private interest . In the frame of such a Government as can go upon no other then the publick interest , consisteth that whole Philosophy of the Soul which concerneth Policy : and this whole Philosophy of the Soul being throughout the Commonwealth of Oceana demonstrated ; For the Prevaricator to insinuate that I have omitted it , is to shew what it is that he loveth more then truth . The main of this Philosophy consisteth in deposing passion and advancing reason unto the Throne of Empire . I expected news in this place , that this were to promise more for the Magistrate or the people , then hath been performed by Stoicks , but two Girles ( meaning no body any harm ) have provoked his wrath ( forsooth ) to such extravagancy by the way , that though in all modesty it were forbidden ( as he confesseth ) by their cheeks , which discovering the green sickness , shew'd that they were past the rod , he hath taken them up ! ( Tantaene animis coelestibus ire ! ) what he may have in school Divinity for so rude a charge , I do not know ; but he shall never be able to shew any Maxime for this kind of Discipline or Philosophy of the soul either in Chevalry or the Politicks . The offence of the Girles was no more , then that having a Cake ( by gift of an Uucle or an Aunt , or by purchase , or such an one perhaps as was of their own making ) in common , or between them , the one had most accurately divided , and the other was about to choose ; when in comes me this rude fellow . How now Gentlewomen , saies he , what dividing and choosing ! will no less serve your turn then the whole mystery of a well order'd Commonwealth ? who has taught you to cast away passion ( an 't please you ) like the Bran , and work up Reason as pure as the Flower of your Cake ? Are you acquainted with the Author of Oceana , that hath seen forraign Countries , conversed with the Speculativi , learnt of the most serene Lady Venetia to work with bobbins , makes you a Magistracy like a Pippin pye , and sells Butterprints with S. P. Q. R. ? Have done as you dread Ballads , fusty Pamphlets , or the Ostracisme of Billingsgate . Have done I say ; will you vy that green in your cheeks with the purple of the State ? must your mother , who was never there her self , seek you in the Oven ? Come , when I live to see Machiavil in puff-paste , a Commonwealth come out of a Bakehouse , where smocks were the boulters , let me be a Millhorse . — But now you must know comes the best jest of all , and I need not say that it comes from Oxford ; he tells them that their Cake is dough , ( let it not be lost I beseech you ) and so snatching it away , eats it ▪ for all the world as Jack pudding eats the Custard . Did you ever see such a Bestia ? But whereas either Office , that of dividing or choosing , was Communicable unto either of the Girles , it is not indifferent in the distribution of a Commonwealth , because dividing is separating one thing , one reason , one interest , or consideration from another , which they that can so discern in private affairs are called discreet , but they that can doe it in Publick are prudent , and the way of this kind of dividing in the language of a Commonwealth , is debating . But they that are capable of this kind of dividing or debating are few among many , that when things are thus divided and debated , are able enough to choose , which in the language of a Commonwealth is to resolve . Hence it is that the debate of the few because there be but few that can debate , is the wisest debate , and the result of the many ( because every man hath an interest what to choose , and that choice which suteth with every mans interest , excludeth the distinct or private interest or passion of any man , and so commeth up unto the Common and Publick interest or reason ) is the wisest result . Unto this end , God who doth nothing in vain , hath so divided Mankind into the Few , or the Natural Aristrocacy , and the Many , or the Natural Democracy , that there can hardly be upon any Occasion , a meeting of Twenty men , wherein it will not be apparant ; or in which you may not see all those lines which are requisite unto the face of a beautiful Common-wealth . For example among any Twenty men , occasionally met , there will be some few ( perhaps six ) excelling the fourteen in greatness of parts . These six falling into discourse of business , or giving their judgement upon persons , or things , though but by way of meer conversation , will discover their abilities ; whereupon they shall be listned unto and regarded by the Fourteen ; that is , the six will acquire an Authority with , and imprint a Reverence upon the Fourteen , which Action and Passion in the Roman Commonwealth were called Authoritas Patrum , & verecundia Plebis ; Nevertheless if the six endeavour to extend the authority which they find thus acquired to Power , that is , to bring the Fourteen to Terms or Conditions of obedience , or such as would be advantageous unto the few , but prejudicial to the many ; The Fourteen will soon find that consenting they hurt not only themselves by endammaging their own interests , but hurt the Six also who by this means come to lose their virtue , and so spoil their debate , which while such advantages are procurable unto themselves , will go no farther upon the Common good , but their private benefit . Wherefore in this Case they will not consent , and not consenting they preserve not onely their own liberty but the integrity of the Six also , who perceiving that they cannot impair the Common interest have no other interest left but to improve it ; And neither any conversation nor any people , how dull soever and subject by fits to be deluded , but will soon see thus much , which is enough , because what is thus proposed by the Authority of the Six or of the Senate , and resolv'd by the Fourteen or by the People , is enacted by the whole , and becomes that Law , then which ( though mankind be not infallible ) there can be nothing less fallible in Mankind . Art is the imitation of Nature , by observation of such lines as these in the face of Nature , a Politician limbs his Commonwealth . But saith the Praevaricator , the Parologisme lies in this , that the Twenty men are first supposed to be a Commonwealth , and then it is considered how they would dispose of the Government : What is this ? Art is the imitation of nature ; therefore Art presumes Nature to be Art. A Picture is the representation of a face ; therefore the Picture-drawer presumed the face to be a picture ; and in this same , there is lying , being or squatting , a thing called a Parologisme . Did you ever hear such a Parakeetisme ; for to speak a word without understanding , the sense of it is like a Parrat . And yet I wrong the Parrat in this comparison ; for she though she do not understand her self , is understood by others , whereas neither can this Prevaricator tell what he means , nor any man else ; Or riddle me , riddle me what is this ? The sense of want among men that are in equality of power may beget a desire of Exchange , as Let me have your Horse , and you shall have my Cow , which is the fountain of private Contracts ; but it is not to be with reason imagined , that this should be enough to make a man part with a natural freedome , and put himself into the hands of a Power from which he can afterward have no shield , though it should be used to his own destruction . Most Victorious nonsense ! for he that saies nothing , cannot be answered . It should seem if the Twenty men were indeed a Commonwealth , or in equality of power , ( for so he puts the case ) they might truck Horses and Cows , but not by any means consider or once let it enter into their heads , how by Art to make good their Natural freedome : That ( unlesse they set up a Prince , as you shall see anon ) were to part with their Natural freedome , and put themselves into the hands of a Power from which ( there being no other Power but themselves ) they can afterwards have no shield . To read it throughly for the understanding , as is intimated in his Epistle , will be more ( I doubt ) then his Book will obtain of any reader . Yet is he , in his own conceit , as sure footed as any Mule , & knowes the road . But Mr. Harrington hath not lost his way without company , ( his brother ) Grotius complains , that they who treat of Jus Gentium do commonly mistake some part of the Roman Jus civile for it ▪ & even so he laments ( an 't please you ) that while Men professe to consider the Principles of Government they fall upon notions which are the meer effects of Government . But as an Ape is the more ugly for being like a Man ; so this Praevaricator for making faces like Grotius . I , who am complained of , deriving Government from the true principle of the same , in the ballance or foundation , set the Superstructures accordingly , and he who complains ( forsooth ) never so much as proposeth any thing like a Principle or Superstructure , but runs altogether upon meer Notions ; As where he asks me , what security will you give , that the Six in their Consultations shall not rather aim at their own advantage then that of the Fourteen , and so make use of the eminence of their parts to circumvent the rest ? In another place he can answer himself and say , that the Fourteen or the People in this Constitution have the Vote and the Sword too . How then should the Six circumvent them ? what security hath a Prince that his people will not pull him out of his Throne ? why a Nobility or an Army ; and are not the people in a Commonwealth their own Army ? Is this to mind principles ! On the other side , How ( says he ) shall we be satisfied that the Fourteen will not soon begin to think themselves wise enough to consult too , and making use of their excesse in power pull the Six off their Cushions ? as if there were any experience publick or private , any sense , or reason , that men having the whole power in their own hands , would deprive themselves of Counsellours , or that ever a Commonwealth deposed the Senate , or can depose the Senate , and remain a Commonwealth . The People of Capua being enraged to the full height , resolved and assembled together , ( the Senate , if the People will , being always in their power , ) on purpose to cut the Throats of the Senators , when Pacuvius Calavius exhorted them that ere they went upon the design , they would first make election among themselves of a new Senate , which ( the Throats of the Old being cut ) might for the safety of the Commonwealth immediately take their places ; for said he , ( Senatum omnino non habere non vultis . Quippe aut Rex , quod abominandum , aut quod unum liberae civitatis Concilium est , Senatus habendus est ) You must either have a King , which I do not finde by you that you intend , or what ever become of this , you must have some other Senate ; for the Senate is a Council of such nature ▪ as without it , no free City can subsist . By which speech of Pacuvius , the People ( who thought themselves as the Considerer hath it , wise enough to consult , ) being convinced , fell to work for the Election of a succeeding Senate out of themselves ( the Praevaricator should not tell me of Notions , but learn that in a Commonwealth , there must be a Senate is a Principle ) While the People of Cupua were intent upon choosing this new Senate , the parties proposed seemed unto them to be so ridiculously unfit for such an Office , that by this means comming to a neerer sight of themselves , they were secretly so filled with the shame of their Enterprize , that slinking away they would never after be known so much as to have thought upon such a Thing . Nor ever went any other people so far , not the Florentines themselves though addicted to Innovation or changing of the Senate beyond all other examples . Sons of the University , Brothers of the Colledge : Heads and Points ; you love fine words ; whether tendeth to bring all things into servitude , my Hypothesis , or his * Hypothytes ? For saith he , I am willing to gratifie Mr Harrington with his partition of the Twenty men into Six and Fourteen ; but if I had been in an humour of contradiction , it had been as free for me to have said that some one of the twenty would have excell'd all the rest in judgment , experience , courage , and height of Genius , and then told him , that this had been a natural Monarchy established by God himself over Mankind . As if the Twenty would give their cloaths or money to the next man they meet wiser or richer then themselves , which before he denied ( Oportet esse memorem ) God established Kings no otherwise then by election of the people ; and the Twenty will neither give their cloaths nor money , How then ? why in comes a Gallant with a file of Musqueteers , what saies he , are you dividing and choosing here ? Go to , I will have no dividing , give me all . Down go the pots , and up go their heels : what is this ? why a King ! what more ? by divine Right ! As he took the Cake from the Girles ! CHAP. VI. Whether the Senatusconsulta or Decrees of the Roman Senate had the power of Laws ? AMong diverse and weighty reasons why I would have that Prince look well to his file of Musqueteers , this is no small one , that he being upon no ballance will never be able to give Law without them . For to think that he succeeds unto the Senate , or that the power of the Senate may serve his Turn , is a presumption will fail him . The Senate , as such , hath no power at all , but meer Authority of proposing unto the people , who are the Makers of their own Laws , whence the Decrees of the Senate of Rome are never Laws nor so called , but Senatusconsulta . It is true that a King comming in , the Senate as there it did , to his aid and advantage may remain , so they propose not as formerly unto the People , but now unto him who comes not in upon the right of the Senate , but upon that of the People ( whence saith Justinian . Quod principi placuit legis habet vigorem , quum lege Regia quae de ejus imperio lata est , Populus ei , & in eum omnes imperium suum & potestatem concedat ) Thus the Senatusconsultum , Macedonicum , with the rest that had place allowed by Justinian in the compilement of the Roman laws , were not Laws in that they were Senatusconsulta , or proposed by the Senate , but in that they were allowed by Justiman or the Prince , in whom was now the right of the People . Wherefore the Zelot for Monarchy hath made a ( pas de clerc or ) foul step in his procession where he argues thus out of Cujacius . It was soon agreed that the distinct decrees of the Senate and People should be extended to the nature of laws ; therefore the distinct decrees of the Senate are laws whether it be so a greed by the people , or by the Prince , or no. For thus he hath no sooner made his Prince , then he kicks him heels over head ; Seeing where the Decrees of the Senate are Laws without the King , that same is as much a King , as the Praevaricator a Politician . A law is that which was passed by the power of the people , or of the King. But out of the Light ; In this place he takes a Welsh bait , and looking back makes a Muster of his Victories like the busling Guascon , who to shew what he had thrown out of the Windows in his debauchery , made a formal repetition of the whole Inventary of the House . CHAP. VII . Whether the Ten Commandements were proposed by God or Moses , and voted by the People of Israel . ONe would think the Guascon had done well , Is he satisfied ? No , he will now throw the House out of the Windows . The principal stones being already taken from the Foundation , He hath a bag of certain windes wherewithall to reverse the super structures . The first wind he lets go is but a Puff , where he tells me that I bring Switz and Holland into the enumeration of the Heathen Commonwealths , which if I had done , their Liberties in many parts and places being more Antient then the Christian Religion in those Countries ( as is plain by Tacitus where he speaks of Civilis and of the Customs of the Germans ) I had neither wronged them nor my self : but I doe no such matter , for having enumerated the Heathen Commonwealths , I add that the proceedings of Holland and Switz ( though after a more obscure manner ) are of the like nature . The next is a Storm , while reproaching me of rudeness , he brings in Doctor Ferne and the Clergy by the head and the shoulders , who till they undertake the quarrel of Monarchy , to the confusion of the Common-wealth of Israel , at least so far forth that there be no weight or obligation in such an Example , are posted . As if for a Christian Commonwealth to make so much use of Israel , as the Roman did of Athens , whose Laws she transcribed , were against the Interest of the Clergy , which it seems , is so hostile unto Popular power , that to say the Laws of Nature though they be the fountains of all Civil Law , are not the Civil Law , till they be the Civil Law ; Or thus , that thou shalt not kill , thou shalt not steal ; though they be in natural Equity , yet were not the Laws of Israel or of England , till voted by the People of Israel , or the Parliament of England , is to assert the People into the Mighty liberty of being free from the whole Moral Law ; and inasmuch as to be the adviser or perswader of a thing is lesse then to be the Author or Commander of it ; to put an indignity upon God himself . In which fopperies , the Praevaricator , boasting of principles , but minding none ; first confounds Authority , and Command , or Power : and nextforgets that the dignity of the Legislator , or ( which is all one , ) of the Senate succeeding unto his Office , as the Sanhedrim unto Moses , is the greatest dignity in a Common-wealth ; and yet that the Laws or Orders of a Common-wealth derive no otherwise , whether from the Legislator ( as Moses , Lycurgus , Solon , &c. ) or the Senate ( as those of Israel , Lacedemon , or Athens ) then from their Authority received and confirmed by the Vote or Command of the People . It is true , that with Almighty God it is otherwise then with a Mortal Legislator , but through another Nature which unto him is peculiar , from whom as he is the cause of being , or the Creator of Mankind , Omnipotent power is inseparable ; yet so equal is the goodnesse of this Nature unto the greatnesse thereof , that as he is the Cause of welbeing by way of Election for Example in his chosen people Israel , or of Redemption , as in the Christian Church , Himself hath prefer'd before his Empire , his Authority or Proposition . What else is the meaning of these words , or of this proceeding of his ? Now therefore if ye will obey my voice indeed , and keep my Covenant , ye shall be unto me a Kingdom , or I will be your King ; which Proposition being Voted by the People in the Affirmative , God proceeds to propose unto them the Ten Commandements in so dreadful a manner , that the People being exceedingly affrighted , say unto Moses , speak thou with us , and we will hear thee ; that is , be thou henceforth our Legislator or Proposer , and we will resolve accordingly ; but let not God speak with us , lest we die . From whenceforth God proposeth unto the People no otherwise then by Moses , whom he instructeth in this manner , These are the judgements which thou shalt propose or set before them . Wherefore it is said of the book of Deuteronomy containing the Covenant which the Lord commanded Moses to make with the children of Israel in the Land of Moab , beside the Covenant which he made with them in Horeb ( Haec est lex quam Moses proposuit ) this is the law which Moses set before the children of Israel . Neither did God in this case make use of his Omnipotent power , nor Christ in the like , who also is King after the same manner in his Church , and would have been in Israel , where when to this end he might have muster'd up Legions of Angels , & been victorious with such Armies , or Argyraspides , as never Prince could shew the like , saies no more then O Jerusalem , Jerusalem , how often would I have gathered thee and thy Children , as an Hen gathereth her Chickens under her wings , and ye would not ? where it is plain that the Jews rejecting Christ that he should not reign over them , the Law of the Gospel came not to be the Law of the Jews ; and so if the Ten Commandements came to be the Law of Israel , it was not onely because God proposed them , seeing Christ also proposed his Law , which neverthelese came not to be the Law of the Jews , but because the people received the One , and rejected the Other . It is not in the Nature of Religion , that it should be thought a profane saying , that if the Bible be in England , or in any other Government , the Law or Religion of the Land , it is not onely because God hath proposed it , but also because the People or Magistrate hath received it , or resolved upon it ; Otherwise we must set lighter by a Nation or Government , then by a private person who can have no part nor portion in this Law , unless he Vote it unto himself , in his own Conscience , without which , he remains in the Condition he was before , and as the Heathen who are a Law unto themselves . Thus whereas in a Covenant there must be two parties , the Old and New Testament being in summe the Old and New Covenant , These are that Authority and Proposition of God and Christ , to which they that refuse their Vote or result may be under the Empire of a Clergy , but are none of his Commonwealth . Nor seeing I am gone so far , doth this at all imply free-will , but ( as is admirably observ'd by Mr. Hobbs ) the freedome of that which naturally precedes will , namely , Deliberation or Debate , in which as the Scale by the weight of Reason or Passion comes to be turned one way or other , the Will is caused , and being caused , necessitated . When God commeth thus in upon the Soul of Man , he gives both the Will and the Deed ; from which like Office of the Senate in a Commonwealth that is from the Excellency of their Deliberation and Debate which prudently and faithfully unfolded unto the People , doth also frequently cause and necessitate both the Will and the Deed , God himself hath said of the Senate , that they are Gods : an expression though divine yet not unknown to the Heathens ( Homo homini Deus ) one Man for the Excellency of his aid , may be a God unto another ; but let the praevaricator look to it ; for he that leadeth the blind out of his way , is his Divel . For the things I have of this kind , as also for what I have said upon the words Chirotonia and Ecclesia , the Praevaricator is delighted to make me beholding underhand unto Mr. Hobbs , Notwithstanding the open enmity which he saith I profess to his Politicks . As if Josephus upon that of Samuel they have not rejected Thee , but they have rejected me that I should not reign over them , had not said of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they unchirotonized or unvoted God of the Kingdome . Now if they unchirotonized or unvoted God of the Kingdome , then they had chirotonized or voted him to the Kingdome , and so not only the Doctrine that God was King in Israel by Compact or Covenant , but the use of the word Chirotonia also in the sense I understand it , is more Antient then Mr. Hobbs . I might add that of Capellus ( Deus Populi Judaici Rex erat veluti Politicus , & Civilis Legislator ) God was as Political King and Civil Legislator of the Jews . And for the use I have made of the word Ecclesia , as no Man can read such as have written of the Grecian Commonwealths , and misse it , so I do not remember that Mr. Hobbs hath spoken of it : To these things fuller satisfaction will be given in the second Book which nevertheless I do not speak to the end I might wave Obligation to so excellent an Author in his way . It is true , I have opposed the Politicks of Mr. Hobbs to shew him what he taught me , with as much disdain as he opposed those of the greatest Authors , in whose wholesome Fame and Doctrine the good of Mankind being concern'd ; my Conscience bears me witnesse , that I have done my duty : Nevertheless in most other things I firmly believe that Mr. Hobbs is , and will in future Ages be accounted the best Writer , at this day , in the World : And for his Treatises of Humane Nature , and of Liberty and Necessity , they are the greatest of New Lights , and those which I have followed and shall follow . CHAP. VIII . Whether a Commonwealth comming up to the perfection of the kind , come not up unto the perfection of Government , and have no flaw in it . WHat a Comonwealth comming up to the perfection of the kind is , I have shewn both by the definition of an equal Commonwealth , and the Exemplification in all the parts . The Definition is contained in the first of my Preliminaries , which because it is short I shall repeat . An equall Commonwealth is a Government established upon an equall Agrarian arising into the super structures or three Orders , The Senate debating and proposing , the People resolving , and the Magistracy executing , by an equall Rotation , or interchangeable election , through the suffrage of the People given by the Ballot The Exemplification is the whole Commonwealth of Oceana . Each of which by him , who , if his doctrine of pure and absolute Monarchy be observ'd can be no English man , is called an Irish bog ; as in some sense it is , seeing the Praevaricator hath set never a foot in it , that will stand , nor hath more to say , then that where there is one ambitious poor man , or one vicious rich man , it is impossible there should be any such Government as can be secure from sedition . Which first is rather to make all Governments alike , then to object against any , seeing that there should not be one ambitious Poor man , or one vicious Rich man , is equally if not more improbable in a Monarchy then in a Commonwealth . Secondly , That one Man alone , whether he be rich or poor should without a party be able to disturbe a Commonwealth with sedition , is an absurdity ; nor is such a party as may be able in some sort to disturbe the Peace by robbing upon the High-way , or some such disorder always able to disturbe a Government with sedition : Wherefore this feat goes not so much upon the ability of any one man Rich or Poor , as the puissance of the Party he is able to make , and this puissance of the party goes upon the Nature of the Government and the content or discontents thence deriving to the Few , or the Many . The discontents whether of the Few or the Many derive from that which is , or by them is thought to be some bar unto their Interest , and those Interests which are the causes of sedition are three ; the desire of Liberty , the desire of Power , and the desire of Riches , nor be there any more ▪ for where the People through the want of bread , through violence offer'd unto their Women , or Oppression , rise up against their Governours , it relates unto the desire of Liberty , those also under the name of Religion make not a fourth but come unto One of the Three . Now to speak in the first place of the Many , and anon of the Few , the people in an equal Commonwealth , have none of these three Interests . Not the desire of Liberty , because the whole Frame of an equal Commonwealth is nothing else but such a Method whereby the liberty of the People is secured unto them . Not of power , because the power which otherwise they could not exercise , is thus estated in them . Nor of riches , because where the rich are so bounded by an Agrarian that they cannot overballence ; and therefore neither Oppresse the People nor Exclude their industry or merit from attaining to the like estate , power , or honour , the whole People have the whole riches of the Nation already equally divided among them , for that the riches of a Commonwealth should not go according unto the difference of mens industry , but be distributed by the Pole were unequal ; Wherefore the people in an equal Commonwealth having none of those interests which are the causes of sedition , can be subject unto no such effect . To affirm then with the Considerer , that the whole of this Libration , is reduced to the want of power to disturbe the Commonwealth , must needs be mistaken , seeing in the Commonwealth proposed the people have the power , but can have no such interest , and the people having no such interest , no party can have any such power , it being impossible that a party should come to overballance the People , having their Arms in their own hands . The whole matter being thus reduced unto the want of power to disturbe the Government ; this according to his own Argument will appear to be the Libration in which the power whereof the Governour is possessed so vastly exceeds the power remaining with those , who are to obey ( which in case of contest must be so small a party ) that it would be desperately unreasonable for them to hope to maintain their Cause . If the true Method then of attaining to perfection in Government be to make the Governour absolute , and the people in an equal Commonwealth be absolute , then there can be none in this Government , that upon probable terms can dispute the power with the Governour , and so this State by his own Argument must be free from Sedition . Thus far upon occasion of the ambitious poor Man Objected . I have spoken of the Many , and in speaking of the Many , implicitely of the Few ; for as in an unequal Commonwealth , for Example , England during the Peerage or Aristocracy , the Many depended upon or were included in the Few ; So in an Equal Commonwealth the Few depend upon or are included in the Many , as the Senate of Venice depends upon , or is included in Great Council , by which it is annually elected in the whole or in some part . So what was said in an equal Commonwealth of the Many or the Poorer sort , is also said of the Few or of the Richer ; who through the virtue of the Agrarian , as in Oceana , or of other Orders supplying the defect of an Agrarian , as in Venice , not able to overballance the people can never have any power to disturbe the Commonwealth in case they had such an interest , nor can have any such interest in case they had such power . For Example in Oceana putting the case , that the Few were as powerful as it is possible they should be ; that is , that the whole Land were fallen into five thousand hands . The Five Thousand excluding , the People could get no more Riches by it , because they have the whole Land already , no more Liberty by it , because they were in perfect Liberty before ; nor any more power by it , because through the equality of the ballance or of their Estates , they can be no more by themselves , then an equal Commonwealth , and that they were with the people ; but would be much lesse , the power or Commonwealth , in which there be Five thousand Equalls , being not greater but much less then the power or Commonwealth wherein the whole people are Equall : because the power or effect of a greater People is proportionably greater then the power or effect of a lesser people , and the Few by this means would get no more then to be the lesser people . So the people being no bar unto the riches , Liberty , nor power of the Five Thousand and the desire of Liberty , Riches , and Power being the only causes of Sedition , There could arise no Sedition in this Commonwealth by reason of the Nobility , who have no such interest , if they had the power , nor have any such power if they had the interest , the people being equally possessed of the Government , of the Arms , and far superior in Number . In summe , an equal Commonwealth consisteth but of one hereditary Order , as the people , which is by election divided into two Orders as the Senate and the Congregation in Lacedemon , or the Senate and the Great Council in Venice ; for the Gentlemen of Venice , as hath been often said , are the people of Venice , the rest are Subjects . And an unequal Commonwealth consisteth of two Hereditary Orders , as the Patritians and Plebeians in Rome , whereof the former only had an hereditary capacity of the Senate ; whence it comes to passe that the Senate and the people in an equall Commonmealth having but one and the same interest , never were , nor can be at variance ; and that the Senate and the people in an unequall Commonwealth having two distinct interests , never did nor can agree . So an equall Common-wealth cannot be seditious , and an unequall Commonwealth can be no other then Seditious . If a Man be resolved as the Considerer is , to huddle these things together , there is no making any thing of this kind of Policy ; of which therefore it will be a folly to talk . For example , Lacedemon is either to be considered as not taking in the Helotes , and then in her self she was an equall Commonwealth void of any sedition , or cause of it , how much soever she were troubled with the Helotes . So the Objection made by him , of her troubles by the Helotes is impertinently urged , to shew that she was a Seditious Commonwealth . Or if he will needs have it , that she took in the Helots , it is undeniable that she took them in unequally , and so was unequall , whence the troubles by the Helots must needs be impertinently urged against an equall Commonwealth . Again , when I alledge Venice from Piero Gradenigo , that is for the space of about four hundred years from the present date , at which time the Reformation yet in force began , as an Example of an equall Commonwealth , for him to instance in the times before , when though the Common-wealth according to the intention , were as Equal as now , yet being not bound by sufficient Orders to give her self security of her Native Liberty , her Dukes on the one side , did what they pleased , and the inraged People on the other side banished , condemned to death , or murthered them , who sees not the Imposture ? Indeed he blushes at it himself . Wherefore my Assertion being not yet knocked on the head , he promiseth to kill it better , first by the Example of Lacedemon leaving out the Helots , and next by that of Venice since the time of Piero Gradenigo . For the first you must know that once upon a time there was a quarrel between Cleomenes and Demaratus Kings of Lacedemon about succession which was determined by the Ephori , that is , by a Court of Justice and not by the Sword ; the like hapned in Leotychides the known bastard of Alcibiades or so confessed to be by his Mother unto divers of her Maids . Now this is a Maxime in the Politicks where the differences of Kings can go no farther , then a Court of Justice , there the Government is seditious . Most ridiculous ! Is there a stronger Argument that such a Government is not Seditious ? No matter give him room , Much more fatall was the contest between Cleonymus and his brother Areus the son of Acrotatus by whose war Zarax was ruin'd and Pyrrhus came into the game , who besieg'd the Capital City : the reign of Agis and Cleomenes was so full of turbulency as would put a man out of breath to relate . Fair , and softly was not all this after Lysander , and the Spoils of Athens and so ruin'd Lacedemon ? I affirm there can be no sedition in an Equal Cmmonwealth , and he to oppose me , shews that there was Sedition in an unequal One ; whether doth this Affirm his Assertion or mine ? But for better luck in Venice . This City by Mr. Harrington ' s own confession , is possest of several advantages . Yes , I say that the Commonwealth of Venice , thus Seated is like a Man in a Cittadel who thereby may be the safer from his Enemies , but nere a whit the safer from diseases . What conclusion would you expect he should infer from hence ? why among these therefore there is good cause to reckon her Immunity from seditions ; Doth not our Logician repeat faithfully and dispute honestly ? Again , Sir , she is like a Ship ready to be boarded by Pirates , hath the Turk on this Frontier , the Pope on that , the King of Spain on another . As if this were an Argument every Government must not be void of Sedition , seeing there is none except they be Islands , whose frontiers are not bounded by the Territories of other Princes . Well , but since the last Reiglement ( in English Reformation ) in the time of Gradenigo ; you have had three seditions in Venice , that of Marino Boccone , that of Baiamonte Tiepolo , and that of Marino Falerio . Bodin hath been long since beaten for this like Stockfish , and yet our Author will be serving it up for a Courtly dish . Bocconi would have kill'd the Duke , but was hanged before he could doe it . Felton kill'd a Duke , that had greater power here then the other in Venice , and was hang'd afterwards , therefore England was a seditions Government ; for this must either be undeniable for Felton's sake , or why must the other be so for Bocconi's ? Again , Falerio and his Complices would have destroyd the great Council , but were hanged before they could do it . Vaux and his Accomplices would have blown up the Parliament , but were hanged before they could doe it ; therefore England was in this relation a seditious Government , else why was Venice ? There passeth not a Moneth but there die Rogues at Tiburn , is the Government therefore seditious ? or is this one regard in which it is not ? where all that so invade the Government are by virtue of the same brought unto that end , there the Commonwealth , or the Orders of it are not the Cause but the Cure of Sedition , and so these are undeniable Arguments that Venice is not seditious , where since the Reformation there hath not been a cut Finger upon this score , save onely through the conspiracy of Baiamonte , which indeed came to blows . Nor for this yet , can Venice be called a seditious Commonwealth . You find no man accusing Rome of sedition in that she had a Manlius or a Melius that dangerously affected Monarchy , because unto these her Orders , by which they suffered death assoon appli'd the remedy . But Rome was a seditious Commonwealth because the perpetual fewd that was between the Senate & the People sprung out of her Orders , and was that to which there was no Remedy to apply . England was not a seditious Government because it had a Vaux or a Felton , but because the power antiently of the Nobility , and late of the People was such by the Orders of the same as might at any time occasion Civil war. Put the case a slave or some desperate fellow have kill'd a Great Turk , the Government for that cannot be said seditious , but in this that through the very nature of the Policy , the Janizaries at any time may do as much , it is undeniable seditious . Baiamonte's conspiracy he will not say was of this nature . It was not a disease in the bones of the Commonwealth , but a thing that no sooner appear'd , or broke out ( though it be true , there happen'd a little scratching first ) then it fell off like a scab ; such an accident may befall the best constitution , and Venice never had the like but once : if he could say as much of a Monarchy , he gains no advantage ; yet let him say it , and prove it , I give him all . I omit many falshoods and absurdities in the proceeding of the Prevaricator , as where he intimateth the power of the Dukes to have been that wherby Venice gained I know not what , and yet to have been that also by which Falerio had like to have spoiled all : Each of which ( the Duke of Venice having no power at all ) is known to be false . Why should ▪ I stay to put you in mind that having affirmed Venice to derive her Immunity from intestine discord no otherwise then a Ship , that is ready to be boarded by Pirates , he instanceth in such examples to the contrary , as took Occasion by the hair of a Forreign scalpe , while in those of Boccone and Tiepolo the Commonwealth by her Wars with the Genoeses and Ferrara , was put to her plunges , and in that of Falerio reduced unto the last extremity . I shall onely Note that if such suddain Flashes as these may come under the name of Sedition , he hath done a fine Office for Monarchy , seeing no Senate is so much exposed to like blowes , as any Prince . Well ; but for all this it is confessed that there may be such a thing as a seditious Commonwealth , in that the fewd between the Senate and the People of Rome could not be cured ; what security saith he will you give us , that the like may not happen in Oceana , or that the whole body of the People being intrvsted with giving a Vote and keeping a Sword , may not by way of Counsel or Arms , fall to such work as Levelling the Five Thousand , or bringing the Agrarian from two to one Thousand pounds a year , or less , as they phansie . To which I answer by a like question , What security will he give me that the People of any Commonwealth shall not cast themselves into the Sea ? A Prince may be mad and doe so , but the people is naturally incapable of such madnesse : If men will boast of their knowledge in principles and yet talk of nothing but effects ; why may not a Man fly as well as a Bird ? but if causes may be regarded , let him once shew how the Will seeing it is not free , nor moved without some Object , should move the people in such a manner ; or for what , they having all the Liberty and all the Power that can be had , should strive ? Well , that is soon done , for the Land may come into the hands of Five thousand , and so the Booty may be great and the resistance small . Good. The Romans being the wisest of all people went no farther towards the Remedy of their grievances then to strive for the introduction of an Agrarian , in which they fainted too , even to the Destruction of that Government . Except these , none have been so wise , and if there be any such thing familiar with the Nature of the people , why appeared it but once , and then vanished without effect ? why did not the people for Example under the late Monarchy ( when the Dominion or Freehold of the Nation , by greater shares , was in a smaller party , and they had not onely Riches , but Liverty , and Power too , to whet them on ) ever so much as think of levelling Three hundred Men for the Nobility and Clergy in whom was the ballance , were no more . If it be reply'd that the people were not armed ; by whom did the Barons make War with the Kings ? If that they were not trusted with a Vote ; what was that of the House of Commons ? Let Dominion or Freehold stand upon what ballance you will , unequal or equal , from the beginning of the world you shall never find a people turning Levellers : And as Reason is Experience in the root , so Experience is Reason in the branch , which might therefore be sufficient in the Case . Nevertheless for clearer satisfaction in a point of such Concernment , I shall endeaver to dig up and discover the Root of this branch , or the reason of this Experience . That which in Beasts is instinct , whereof they can give no Account , is in it self that wisdome of God whereby he provideth for them ; so is it with the People , they are not Levellers , nor know they why , and yet it is , because to be levellers , were to destroy themselves . For seeing I must repeat , to repeat briefly . There is no Territory of any Extent and Populousnesse where the Revenue of Industry is not twice as much as the dry Rent . ( This hath been demonstrated in Oceana . ) The revenue of industry is in those that work , that is , the People : Wherefore the Revenne of the People , where their industry is not obstructed , is twofold unto that of the Nobility , holding the whole Territory in Freehold . But where their Industry is obstructed , their Revenue is nothing . Civil war being of all other the greatest obstruction of Industry , the People in taking Arms must venter all they have , for that , which if they obtain , they lose two for one ; and if they obtain not , all for nothing . Wherefore a People never will , nor ever can ; never did , or ever shall take Arms for Levelling . But they are instructed with a Vote ; and therefore taking away the Lands of the five Thousand , or diminishing the Agrarian by way of Counsel , they need not obstruct their industry , but preserving the Revenue of that , may bring themselves into the possession of the Land too . This will they , this can they lesse do , because being in Counsel they must propose something for the advantage of the Commonwealth , or of themselves , as their End in such an Action . But the Land coming to be in the possession of five Thousand , falleth not into a Number that is within the compass of the few , or such an One as can be Princes , either in regard of their number , or of their estates , but unto such an One as cannot consent to abolish the Agrarian , because that were to consent to rob one another , nor can have any Party among them , or against their Common interest , strong enough to force them , or to break it , which remaining , the five thousand neither be nor can be any more then a Popular State , and the ballance remaineth every whit as equal , as if the Land were in never so many more hands . Wherefore the Commonwealth being not to be bettered by this means , the People by Counsel can never go about to level nor diminish the Agrarian for the good of the Commonwealth . Nor can they undertake it for the enrichment of themselves , because the Land of Oceana , as hath been demonstrated , being levell'd or divided equally among the Fathers of Families only , cometh not to above Ten pounds a year unto each of them , whereas every Footman costeth his Master Twenty pounds a year ; and there is not a Cottager having a Cow upon the Common , but with his own labour , at one shilling a day , gets Twenty pounds a years ; which the Land being levell'd , were impossible , because there would be no body able to set a Labourer on work , or to keep a Servant ; wherefore neither would , nor could the People by Counsel go about any such businesse . So there being no possible cause of disagreement between the Few and the Many , the Senate and the People , there can be no such effect ; whence this is the government , which being perfectly equall , hath such a Libration in the frame of it , that no man in or under it , can contract such Interest or Power , as should be able to disturb the Commonwealth with Sedition . Yet after all this , the Praevaricator will only tell Mr. Harrington ( for to deny the Conclusion , is a fair way of disputing ) that this Libration is of the same Nature with a perpetual motion in the Mechannicks . But let me tell him , that in the Politicks there is nothing Mechannick , or like it . This is but an Ideotism of some Mathematician resembling his who imagined the Stream of a River to be like that of his Spiggot , ( Rusticus expectat dum defluat amnis , at ille labitur & labetur in omne volubilia aevum . ) The silly Swain upon a river stood , In hope the Rolling bottome of the flood Would once unwind it self , whose liquid clue The silver thread for ever shall renew . The Mathematician must not take God to be such an One as he is . Is that of the Sun , of the Stars , of a River , a perpetual Motion ? even so One generation goeth , and another cometh . Nature ( saith Gallen ) hath a tendency to make her Creature immortal , if it were in the Capacity of the Matter on which she hath to work , but the People never dieth ; This Motion of theirs is from the hand of a perpetual Mover , even God himself , in whom we live and move , and have our being ; and to this Current the Politician addeth nothing but the banks , to which end , or none , the same God hath halso created humane Prudence . Wherefore there is not any thing that raiseth it self against God or right reason , if I say that it is in humane prudence so to apply these banks , that they may stand as long as the River runneth ; or let this Considerer consider again , and tell me out of Scripture or Reason , why not . Mathematicians , it is true , pretend to be the Monopolists of demonstration ; but speak ingenuously , have they , as to the Politicks , hitherto given any other demonstration , then that there is difference between seeing , and making of Spectacles ? Much more is that comparison of the Politicks , going upon certain and demonstrable Principles , unto Astrologers and Fortune-tellers , who have none at all vain and Injurious : For as in relation to what David hath said , and Experience confirmed , of the Age of Man , that it is Threescore years and Ten ; I may say , that if a Man lie bed-rid , or die before Threescore years and Ten , of any Natural infirmity , or disease , it was not through any imperfection of Mankind , but of his particular Constitution . So in relation unto the Principles and definition of an Equal Commonwealth yet unshaken , nay untouched by this Praevaricator , I may safely affirm , that a Common-wealth is a Government , which if it have been seditious , it hath not been from any imperfection in the kind , but in the particular Constitution , which where the like hath hapned must have been unequal . My retrait unto these Principles is called running into a bogg ; as if such as have no Principles were not boggs , Informis limus , Stygiaeque Paludes . CHAP. IX . Whether Monarchy comming up to the perfection of the kind , come not short of the perfection of Government , and have some flaw in it ? In which is also treated of the ballance of France , of the Original of a landed Clergy ; of Arms and their kinds . OF Monarchy I have said , that whereas it is of two kinds , the One by Arms , the Other by a Nobility ; for that by Arms , as ( to take the most perfect model ) in Turkey , it is not in Art , or Nature to cure it of this dangerous flaw , that the Janizaries have frequent interest , and perpetual power to raise Sedition , or tear the Magistrate in Pieces . For that by a Nobility , as ( to take the most perfect Model ) of late in Oceana , it was not in Art or Nature to cure it of that dangerous flaw that the Nobility had frequent interest and perpetual power by their Retainers and Tenants to Raise sedition and Levy war ; whence I conclude that Monarchy reaching the perfection of the kind , reacheth not the perfection of Government , but must still have some dangerous flaw in it . This place ( though I did not intend by it to make work for a Tinker ) could not be of lesse concernment then it proves to the Prevaricator , who as if he were obliged to Mend all ; falls first to patching with a Monarchy by Arms , then with Monarchy by a Nobility ; at length dispairing , throws away each , and betakes himself with egregious confidence , to make out of both a New Monarchy , which is neither . By observation of these three Flourishes , the present Chapter may be brought into some Method : The first blow of his Hammer , or that whereby he intends the flaw or hole in Monarchy by Arms , shal henceforth be mended and Tite , is this . That the Guards of the Kings person be not increased beyond Necessity of security , that they be not suffered to stagnate at Court , but be by a perpetual circulation drawn out upon service , and chiefly that they consist not of one intire body , united under the same head , but be divided into distinct parties and Commands ; as we may see in France , where though ( in proportion to the : extent of their Dominions ) the Kings guards be more Numerous then those of the Roman or Turkish Emperours , yet being divided into distinct bodies of French , Scots and Switz under their several Colonels and Captains , they have never been the Authors of any the least sedition : And in Turkey of late years they begin to learn the Art of poizing the Janizaries by the Spahy's , and so have frequently evaded the danger of their mutinies . Which fine work at the first view goes upon this false ground , that the Foundation of Monarchy by Arms is laid upon the Princes Guards or the Court Militia , whereas Monarchy by Arms consisteth in no other ballance , then the Princes being sole Landlord , which where imperfect as it was in that of the Roman Emperors , the Empire is the most troubled , and where perfect as in Turkey , the Empire is lesse seditions : For that which he saith of France , it relates to Monarchy by a Nobility ; and therefore is not to be confounded ( according to his method ) with this , but refer'd unto the next branch . As to Monarchy by Arms , though it be true that the ballance of Dominion in any of the three kinds may be said to be Natural , in regard of the Effect ; yet seeing God hath given the Earth unto the Sons of Men , that of a sole Landlord , as Turkey , is not so Natural in the cause or foundation , as the Timars , and therefore requireth the Application of some kind of force , as the Janizaries , who are not the root of the Government , that being planted in the Earth of the Timars or military Farmes and Colonies ( for that the Janizaries are not the Foundation of this Empire , which was founded long before , is plain in that this Order was not introduced , till by Amurath the second ) but the Dragon that lyeth at that root , and without which the fruit would fall into the Mouths of the Timariots by way of propriety ( as when the Knights fees granted first for life , became afterwards hereditary in Oceana ) which would cause such a fall from Monarchy that it would become ( as we have seen ) the rise of Popular power ( the Lots in case this should happen , of the Timariots , little differing from those divided by Joshua unto the Children of Israel ) wherefore when this happens in the Turkish Monarchy , it is at an end : And that this doth not happen , though there be diverse other concurrent Policies , I would have any Man shew me , how it could be but for the Janizaries : Otherwise it is plain that the Janizaries being a flying Army , on wing at all games , and upon all occasions , are not so much the guard of the Prince , as of the Empire ; which ruin'd , the Prey falls unto the Timariots , as those that are in possession , except these be ruin'd too , who being all Horse , and far greater in Number then the Janizaries , that are Foot , would in case the awe of the Prince , and the policy of the Government which holds them divided , were broken , be invincible by the Janizaries , who nevertheless by these aids can easily contain them . Whence the sedition of the Janizaries , like that of a Nobility , may be dangerous to the Prince , but never threatens the Throne ; whereas the sedition of the Timariots like that of a people would be more against the Throne then the Prince . These things considered , and in them the Nature , Constitution , or Disease of Monarchy by Arms , we may consult the more rationally with the Considerer upon the Applications or remedies by him offer'd , which are three . First , that the Guards of the Kings person be not increased beyond the necessity of security . But of what security , that of his Person , or of his Empire , or of both ? for speaking of a Monarchy by Arms , in this later sense only it is true ; and if so , then this singular Maxime of State ( Frustra fit per plura , quod fieri potest per pauciora ) might have been spared ( Celais'en va sans le dire come les heures de nostre curè . ) Secondly , that they be not suffered to stagnate at Court , but be by a perpetual circulation , drawn out upon service ; for if there be not perpetual service ( it should seem ) Men might be apt to think that Government was instituted for peace as well as War. I add no more then is imply'd in his words , which as to this of Turkey have chanced well ; where not the Stagnation of the Janizaries only but of the Court it self ( which by the institution should always be in exercise of Arms ) is the cause of that present decay , so perceivable in this Empire . But the Prince sitting still or stagnating , to what the Circulation of the Janizaries ( whose alienation from the Government , or intelligence with the Timariots , must needs be of dangerous consequence ) could tend , should have been thought on ; otherwise to expose the Empire to danger , for the safety of the Prince , is no cure of the Government . But his chief remedy remains , this Court Militia must not consist of one intire body united under the same head , but be divided under several Colonels , Captains , Parties , Brigades , and distributed unto several Quarters . As if this were a Cure , there were any Army that could be mutinous ; but where he saies not united under the same head , he intimates perhaps divers Generals , and divers Armies ; Now such are the Turkish Beglerbegs and the Provinces under their Governments . That these therefore be kept divided , so that not any two of them can lay their heads together , without having them cut off ; nor any Son succeed the Father in Government , requires that there be always a sufficient force ( distinct from the interest of the Timariots and Beglerbegs ) united , and still ready upon occasion of this service , and the Janizaries with the Spahi's or Court horse , being united , are no more then sufficient for this service : wherefore if these also were so divided as thereby to be weakened , they could not be sufficient for this service ; and their division except such as might weaken them would be of no security to the Prince . That the Provinces , under this awe , are lesse apt to Rebel , then the Court guards to Mutiny , is no wonder ; but the Court-guards being cured by the prescription of this Physitian , of possibility of Mutiny ( which without weakening them is impossible ) the Provinces ( if Liberty , or Riches , or Power , be desirable ) would never indure the yoak of this Government . Wherefore it being inavoidable in the Empire , that either the Janizaries , or the Timariots may doe what they list ( in regard that whether of them be able to give law unto the other , must at the same time be able to give law unto the Prince , and to bring them unto an equal ballance , were to make a Civil war , or at least to sow the seed of it ) the Native wound of Monarchy by Arms remains uncured and uncurable . What more may be done for Monarchy , founded upon a Nobility , comes next to be tried . In this the Considerer gives his word , that there never riseth any danger unto the Crown , but when either a great part of the Soveraign power is put into the hands of the Nobility , as in Germany and Poland , ( where it should seem by him , that the Electors , and the Gentry , do not put power into the hands of the Emperor , or King , but the Emperor , or King , puts power into the hands of the Electors , or Gentry ) or when some Person or Family is suffered to overtop the rest in Riches , Commands , and Dependance , as the Princes of the bloud , and Lorrain , not long since , in France ; and of old the Montforts and Nevi●s in England . The first of these he declareth to be a vicious government , and a Monarchy only in Name ; the second he undertakes shall easily admit of this remedy . That the great ones be reduced ( decimo sexto ) to a lesser volume , and levelled into an Equality with the rest of their Order . His put-pin is pretty , the Emperor puts power into the hand of the Electors ; and the King of Poland puts power into the hands of the Gentlemen ; which Governments therefore ( and all such like , as when the King of England put power into the hands of the Barons , at such time as he was no longer able to keep it out of their fingers , by which means the Antient and late Government of King , Lords , and Commons was restored ) are vicious Constitutions , and Monarchies only in Name ; such as he will not meddle with , and therefore let them go . Well ; but where is the Patient then ? if these be not Monarchies by Nobility , what do we mean by that thing ? or what Government is it that we are to Cure ? why such an One , where some Person or Family is suffered to overtop the rest in Riches , Commands , and Dependance , as the Princes of the bloud , and Lorrain , not long since , in France ; and of old the Montfords and the Nevils in England . So then the same again ( for these are no other ) upon recollection , are those that admit of this Easie cure . Let the great Ones be reduced to a lesser volume , and levell'd with the rest of their Order . But how ? if they be the weaker party , they are not the great ones , and if they be the stronger party , how will he reduce them ? Put the case a Man have the Gout , his Physitian does not bid him reduce his overtopping toes unto the volume of the other foot , nor to levell them unto Equality with the rest of their Order , but prescribes his remedies , and institutes the Method that should do this feat . What is the Method of our Aesculapius ? ( Point de Novelle , ) or where are we to find it ? e'en where you please . The Princes of the bloud , and of Lorrain in France ; the Montforts , and the Nevils in England , overtopped not their Order , by their own riches or power , but by that of the party , which for their fidelity , courage , or conduct , intrusted them with the managing of their Arms , or affairs . So the Prince that would have levelled them , must have levelled their party ; which in case the controversie be upon the right , or pretended right of the Nobility in the Government ( which commonly makes them hang together ) may come to the whole Order : what then ? Why then , says he , the Prince must preserve his Nobility weighty enough to keep the People under , and yet not tall enough in any particular person to measure with himself : which abating , the figure is the same again ; and so I have nothing to answer but the figure . Now for this , the Prince himself is no otherwise tall , then by being set upon the shoulders of the Nobility ; and so if they set another upon the same shoulders , ( as in Henry the 4th . or the 7th . who had no Titles unto the Crown , nor could otherwise have measured with the Prince ) be he never so low , he comes to be tall enough in his particular person to measure with the Prince , and to be taller too , not only by those Old Examples , but others that are younger than our selves , though such ( the Nobility having not of late , been weighty enough to keep the People under ) as derive from another Principle , that of Popular ballance . A Prince therefore preserving his Nobility weighty enough to keep under the people , must preserve in them the ballance of that kind of Empire ; and the ballance containing the riches , which are the power , and so the Arms of the Nation ; this being in the Nobility , the Nobility , when willing , must be able to dispose of the King , or of the Government . Nor under a lesse weight is a Nobility qualified to keep down the people , as by an Argument from the contrary ; Henry the 7th . having found the strength of his Nobility , that set him in a Throne to which he had no right , and fearing that the tide of their favour turning , they might do as much for another , abated the dependance of their Tenants , and cut off their Train of Retainers , which deminution of their weight , releasing by degrees the People , hath caused that Plain , or Level , into which we live to see the Mountain of that Monarchy now sunck and swallowed ; wherefore the ballance of the Nobility being such as failing that kind of Monarchy comes to ruine , and not failing , the Nobility , if they joyn may give Law unto the King , the inherent disease of Monarchy by a Nobility , remains also uncured , and uncurable . These are points to which I had spoken before ; but something concerning France , and Forraign Guards , was mumbled by the Praevaricator in a wrong place , while he was speaking of Turkey , where there is no such thing . This least I be thought to have courted Opposition for nothing , shall open a New Scene ; while I take the occasion in this place to speak first of the Ballance of the French Monarchy , and next of the Nature and use of Forraign Guards . The whole Territory of France , except the Crown Lands , which on this account are not considerable , consisteth of three shares , or parts , whereof the Church holdeth one , the Nobility another , and the Presidents , Advocates , other Officers of the Parliaments , Courts of Justice , the Citizens , Merchants , Tradesmen , the Treasurers , receivers of the Customes , aids , taxes , impositions , Gabells , all which together make a vast body , hold a Third ; by how equal portions I am sorry that I do not know , nor where to learn , but this is the ballance of the French Monarchy , unto which the Paisant holding nothing , but living ( though in one of the best Countrys of the world ) in the meanest and most miserable Condition of a Labourer , or Hiend , is of no account at all . The parties that hold the ballance in a Territory are those of whom the Government doth naturally consist , wherefore these are called Estates ; so the Clergy , the Nobility , and the Commons , are the three Estates of France . Though the Third because the Paisant partaking not of the ballance can ( in relation to Government ) be of no account , is not called the Commons , but only the Third Estate : whereas the Yeomanry and Gentry in England , having weighed as well in the ballance , as the Church , and the Nobility , the three Estates of England , while the Monarchy was in vigour , were the Clergy , the Nobility , and the Commons . The Consent of Nations evinceth that the Function of the Clergy , or Priest , except where otherwise determined of by Law , appertaineth unto the Magistrate . By this right Noah , Abraham , Job , with the rest of the Patriarchs , instructed their Families or sacrisiced , There seemeth to have been a kind of Commonwealth in Canaan , while Melchisedec was both King and Priest ; Such also was Moses till he consecrated Aaron , and confer'd the Priesthood upon the Levites , who are expresly said to succeed unto the first born , that is unto the Patriarchs , who till then exercised that Function . Nor was it otherwise with the Gentiles , where they who had the Soveraign power or were in eminent Magistracy , did also the Priestly Office ( omnino apud veteres qui rerum potiebantur , iidem Auguria tenebant : ut enim sapere , sic divinare , regale ducebant , saith Cicero and Virgil Rex Anius , Rex idem hominum , Phoebique Sacerdos ) You find the Heroes , that is , Princes in Poets sacrificing ; The Ethiopian , Egyptian , Lacedemonian Kings did the like ; in Athens constantly and in Rome , when they had no Kings , occasionally they elected a Rex sacrorum , or King-Priest . So that a free People had thus far power of electing their Priests , is not deny'd by any Man. This came it should seem , to be otherwise Established by the Law in Egypt , where the Priests ( whose Lands Joseph when he bought those of the People did not buy ) being great Landlords ( it may be unto the Third of the whole Territory ) were one of the three Estates of the Realm . And it is clear in Scripture that the People , till they Sold their Lands , became not Servants unto Pharaoh . While Agesilaus was in Egypt they deposed their King , which implies the recovery of their ballance ; but so seeing they set up another , as withall shews the ballance of the Nobility to have been predominant . These particulars seem to come near unto the account of Diodorus Siculus , by whom the ballance of Egypt should have stood thus . The whole Revenue was divided into three parts , whereof the Priests had the first , the King had the second , and the Nobility had the Third . It seems to me that the Priests had theirs by their Antient right and title , untouched by Joseph , that the Kings had all the rest by the Purchase of Joseph , and that in time ( as is usual in like cases ) a Nobility came through the bounty of succeeding Kings to share with them in one half . But however it came about , Egypt by this means is the first Example of a Monarchy upon a Nobility , at least distributed into three Estates , by means of a Landed Clergy , which by consequence came to be the greatest Counsellors of State , and fitting Religion unto their uses , to bring the people to be the most superstitious in the whole World. Where it not for this Example , I should have said , that the Indowment of a Clergy or Religious Order with Lands ▪ and the erecting of them into an Estate of the Realm or Government , were no Antienter then the Goths and Vandals , who introducing a like Policy , which unto this day taketh place throughout the Christian world , have been the cause ; First , why the Clergy have been generally great Counsellors unto Kings , while the People are led into superstition . Secondly , by planting a Religious Order in the Earth , why Religion hath been brought to serve worldly ends ; And thirdly , by rendring the Mitre able to make War ; why of later Ages we have had such a thing as War for Religion , which till the Clergy came to be a Third State or Landlords , was never known in the World : For that some Cities of Greece , taking Arms upon the usurpation or violation of some Temple , have called it the Holy war ; such disputes having been but upon matter of fact , and not of faith ▪ ( in which every Man was free ) came not to this Account . Moses was learned in all the learning of the Egyptians , but a landed Clergy introduced he not in Israel : nor went the Apostles about to lay any such foundation of a Church . Abating this one Example of Egypt , till the Goths and Vandals who brought in the Third Estate , a Government , if it were unequal , consisted but of two Estates , as that of Rome , whether under the Kings or the Commonwealth consisted of the Patritians and Plebeians , or of the Nobility and the people . And an equal Commonwealth consisteth but of One , which is the people ; for Example of this , you have Lacedemon and Venice , where the people being few , and having many Subjects or Servants , might also be called Nobility , as in regard of their Subjects , they are in Venice , and in regard of their Helots or Servants , they might have been in Lacedemon . That I say which introducing two Estates , causeth division , or makes a Commonwealth unequal , is not that she hath a Nobility ( without which she is deprived of her most especial Ornament , and weakned in her conduct ) but when only the Nobility is capable of Magistracy or of the Senate , and where this is so ordered , she is unequal as Rome : But where the Nobility is no otherwise capable of Magistracy nor of the Senate , then by Election of the People , the Commonwealth consisteth but of one Order , and is Equal as Lacedemon or Venice . But for a Polititian commend me to the Considerer , He will have Rome to have been an equal Commonwealth , and Venice to be an unequal one , which must be evinced by Wyre-drawing . For having elsewhere as hath been shewn , admitted without-opposition that the ballance of Empire is well divided into national and provincial , the humour now takes him to spin that wedge into such a thred as by intangling of these two , may make them both easie to be broken . Hereunto he betaketh himself in this manner . As Mr. Harrington hath well observed ( p. 5. ) where there are two parties in a Republique with equal power , ( as in that of Rome the people had one half and the Nobility had the other half ) confusion and misery are there intayled . For remedy whereof , or to avoid this , there can be no way but to make the Commonwealth very unequal . In answer to this , there will need no more then to repeat the same things honestly . Mr. Harrington speaketh of the National ballance of Empire ( p. 5. ) unto this sense , where the Nobility holdeth half the propriety or about that proportion , and the people the other half , ( the shares of the Land may be equal ; but in regard that the Nobility have much among Few , and the People little among Many ; the Few will not be contented to have authority , which is all their proper share in a Commonwealth ; but will be bringing the People under power , which is not their proper share in a Commonwealth ; wherefore this Commonwealth must needs be unequal ; and except by altering the ballance , as the Athenians did by the Sisacthia , or recision of debts ; or as the Romans went about to do by an Agrarian , it be brought to such equality that the whole power be in the People , and there remain no more then Authority unto the Nobility ) where is no remedy but the one ( with perpetual fewd ) will eat out the other , as the People did the Nobility in Athens , and the Nobility the People in Rome . Where the Carkass is , there will be the Eagles also ; where the Riches are , there will be the Power : So if a few be as rich as all the rest , a few will have as much power as all the rest ; in which case the Commonwealth is unequal , and there can be no end of staving and tayling , till it be brought unto equality . This for the National ballance ; for the provincial , there power doth not follow propriety , but to the contrary . This the Praevaricator having acknowledged , le ts slip , to the end that he may take a grip of Venice ; which because the three or four thousand of which originally consisted , and now consisteth that whole government , having acquired Provinces , and encrease of their City by later comers , do not admit these unto participation of power , he saith is an unequal Commonwealth . He will be a Mill-Horse , whether the Cake be dough or not ; for this is to draw in a circle ; and Rome , which by his former arguments should have been equal , by this again must be unequal , seeing Rome as little admitted her Provinces into the body of the Commonwealth as doth Venice . This clash is but by way of Parenthesis , to return therefore unto the businesse in present Agitation . The estates , be they one , or two , or three , are such ( as was said ) by vertue of the ballance , upon which the Government must naturally depend . Wherefore constitutively the Government of France ( and all other Monarchies of like ballance ) was administred by an Assembly of the three Estates , and thus continued , untill that Nation being vanquished by the English , Charls the 7th . was put to such shifts , as for the recovery of himself in the greatest distresse , he could make , unto which recovery while the Estates could not be legally called , he happening to attain without them , so ordered his affairs , that his Successors by adding unto his Inventions , came to rule without this Assembly ; a way not suiting with the nature of their ballance , which therefore required some Assistance by force , and other concurring Policies of like nature , whereof the forraign Guards of that Monarchy are one ; The great baits alluring the Nobility another ; and the Emergent interest of the Church a Third . To begin with the last of those , the Church , except it be in a War for Religion , as when they joyned with the Princes of Lorrain ; and what party of the French Nobility were made , or they could make , against the King of Navarre , are not of themselves so hot at hand , or prompt unto Arms , but the King being ( to use their word ) no Heretick , through their great apprehension of the third Estate , as that which is most addicted unto the Protestant Religion , may be confident , they will never side with the People : So by this Emergent interest , or accident , he hath the Church sure enough . For the Nobility , which is exceeding gallant , this Change hath the greatest baits ; for whereas the Church being not spared , the Third Estate is laden , and the Paisant overladen with taxes , the Nobility is not only at better ease in this regard , but for the greater , or more considerable part , receiveth advantage by it ; the King having always , whether in peace , or war , a great Cavalry , then which there is no better in the world for the Exercise , Entertainment , and profit of the Nobility ; Governments of Cities , Castles , Provinces in abundance , which he rarely distributes unto any other . The greater Nobility are Mareschals , Generals ; the lesse Officers in the Armies , especially of the Horse , the Emoluments whereof they receive also in time of peace ; and many of this Order being Pensioners , taste of the Kings liberality , without taking pains , or having any Imployment at all . By which both that France is a Monarchy by a Nobility , and how she holdeth her Nobility is apparent . Now the Church and the Nobility standing thus ingaged unto the King , by which means he hath two parts of the ballance to one , it is demonstrable that the Government must be quiet . Nor seeing the Church for the reason shewn is sure enough , comes the Government ( since the Protestant Cities and Holds were demolished ) to be otherwise disquieted then by the flying out of the Nobility , which whenever it happens in any party considerable , either for the Number , or the Interest , causeth the Crown to shake ; for it seldome cometh to passe upon this occasion , but the Third Estate , or some part of it taketh Arms immediately . In which place it is worthy to be observed , that Wealth , according unto the distribution of the ballance , hath contrary motions . The Third Estate in France having riches , and those laden with Taxes , come to have something to lose , and something to save , which keepeth them in continual fear or hope . The Nobility holding unto the King , the Third Estate hath something to lose , which withholdeth them from Arms , through fear ; but the Nobility flying out , the Third Estate hath something to save , which precipitateth them into Arms through hope ; whereas the Paisant having nothing to save , or to lose , to hope , or to fear , never stirs . The Case standing thus , the sufficiency of the French Politician ( since the Master-piece of Cardinal Richelieu , in demolishing those walls of the Protestants , which had otherwise by this time been a refuge for the Third Estate , and perhaps overturned the Monarchy ) lieth altogether in finding for the Nobility work abroad , or ballancing them in such sort at home , that if a party flie out , there may be a stronger within to reduce it , or at least to be opposed unto it . In this case , lest the Native interest of the Nobility , since the Assemblies of the three Estates were abolished , might cool the remaining party , or make them slower in the redresse of such disorders , or discontents , then were requisite , the King is wisely provided of Forraign Guards ; which being always in readinesse , and not obnoxious unto the Native interest , may upon like occasions be of more Expedition and trust . Being come thus unto Forraign Arms , which is the point I more especially proposed unto my self in the present discourse , One objection in relation to what hath been already said seemeth to interpose it self . Seeing France , while it is not governed by the Assembly of States , is yet of the same ballance it was , when governed by the Assembly of States ; it may be said that a government of the same ballance may admit of divers Administrations . To which I need make no other answer , then to put you in mind that while this Government was Natural , or administred by the Assembly of States , it is celebrated by Machiavel , to have been the best order'd of any Monarchy in the world ; and that what it is , or hath been of later times , you may believe your own eyes or ears . There be yet , before I can come unto Forraign Guards , some praevious considerations ; All government as is implied by what hath been already shewn , is of these three kinds . A government of Servants . A government of Subjects ; Or a government of Citizens . The first is absolute Monarchy , as that of Turkey : The second Aristocratical Monarchy , as that of France : The third a Commonwealth , as those of Israel , of Rome , of Holland . Now ( to follow Machiavel in part ) of these , The Government of Servants is the harder to be conquer'd , and the Easier to be held . The Government of Subjects is the easier to be conquer'd , and the harder to be held . To which I shall presume to add , That the Government of Citizens is both the hardest to be conquer'd , and the hardest to be held . My Authors reasons why a Government of Servants is the hardest to be conquerd , come to this , that they are under perpetual discipline and command , void of such interests and factions , as have hands or power to lay hold upon advantages or innovation , whence he that invades the Turk must trust unto his own strength , and not rely upon disorders in the Government , or forces which he shall be sure enough to find united . His reason why this Government , being once broken , is easily held , are , That the Armies once past hope of rallying , there being no such thing as Families hanging together , or Nobility to stir up their Dependants , unto farther reluctancy for the present , or to preserve themselves by complacence with the Conquerors , for future discontents or advantages , he that hath won the Garland , hath no more to doe but to extinguish the Royal line , and were it ever after in security . For the People having been always slaves , are such whose Condition he may better , in which case they are gainers by their Conquerer , but can never make worse , and therefore they loose nothing by him . Hence Alexander having conquer'd the Persian Empire , he and his Captains after him could hold it without the least dispute , except it arose among themselves . Hence Mahomet the second having taken Constantinople , and put Paleologus the Greek Emperor ( whose Government was of like Nature with the Persian ) together with his whole Family unto the Sword , the Turk hath held that Empire without reluctancy . On the other side , reasons why a Government of Subjects is easilier conquer'd , are these . That it is supported by a Nobility so Antient , so powerful , and of such hold and influence upon the People , that the King without danger , if not ruine to himself or the Throne ( an Example whereof was given in Hen. 7th of England ) can neither invade their Priviledges , nor level their Estates , which remaining , they have power upon every discontent to call in an Enemy , as Robert Count of Artois did the English , and the Duke of Guise the Spaniard into France . The Reasons why a Government of Subjects being so easily conquer'd , is neverthelesse the harder to be held , are these . That the Nobility being soon out of countenance in such a case , and repenting themselves of such a bargain , have the same means in their hands whereby they brought in the Enemy , to drive him out , as those of France did both the English and the Spaniard . For the Government of Citizens , as it is of two kinds , an Equal or an unequal Commonwealth , the Reasons why it is the hardest to be conquer'd , are also of two kinds ; As first the Reasons why a Government of Citizens where the Commonwealth is equal , is hardest to be conquer'd , are , that the Invader of such a Society must not only trust unto his own strength , in as much as the Commonwealth being equal , he must needs find them united , but in regard that such Citizens , being all Souldiers or trained up unto their Arms , which they use not for the defence of Slavery but of Liberty ( a Condition not in this world to be better'd ) they have more especially upon this occasion the highest Soul of Courage , and ( if their Territory be of any Extent , ) the vastest Body of a well disciplin'd Militia , that is possible in Nature ; wherefore an Example of such an One overcome by the Arms of a Monarch , is not to be found in the World : And if some small City of this Frame have happen'd to be vanquisht by a potent Commonwealth , this is her Prerogative , her Towers are her Funeral Pile , and she expireth in her own Flame , leaving nothing unto Conquest but her Ashes , as Sag●ntum overwhelmed by Carthage , and Numantia by Rome . The Reasons why a Government of Citizens , where the Commonwealth is unequal , is next the former , the hardest to be conquer'd are the same , with this difference , that albeit her Peace be not perfect within , her Condition is not to be better'd by any thing that is without ; Wherefore Rome in all her strife never call'd in an Enemy ; and if an Enemy upon occasion of her strife , and hopes of advantage by it , came without calling , he presented her with her most Soveraign Cure , who had no leisure to destroy her self , till having no Enemy to find her work , she became her own . — Nondum tibi defuit hostis In te verte manus — Nor is there any Example that a Government of this kind was ever subdued by the Arms of a Monarch ; though some indeed may be found that have called or suffer'd Forraign Princes or Force to come in , as Holland by Marriages of their Princes , and Genoa through her Factions , as those of the Fiesci and Adorni . To conclude this part for the Reasons why a Government of Citizens so acquir'd or possest as through Marriage , or faction is the hardest to be held , there needs no more then that Men accustomed unto their Arms and their Libertys will never endure the yoak ; Wherefore the Spaniard , though a mighty King , no sooner began in Holland , a small Commonwealth , to innovate or break her Orders , then she threw him off with such Courage and Disdain , as is Admirable unto the World. And somewhat of the like kind did Genoa by the help of her Doria in the vindication of her liberty from France . To come by this farthest way about as I think the nearest way home . Arms are of two sorts , Proper or Improper ; that is , Native or Forraign . Proper and Native Arms , are according unto the triple nature of Government , of three kinds ; Servants in Arms , as the Helots in Lacedemon , the Timariots and Janizaries in Turkey : Subjects in Arms , as the Horse in France , and the Sea-guards or Forces in Venice : or Citizens in Arms , as those upon the Lexiarcha in Athens , of the Morae in Lacedemon , and the Legions in Rome . Improper or Forraign Arms are of two Sorts . Auxiliaries or Mercenaries . Auxiliaries are such as are supply'd by vertue of some League , as were those of the Latines and Italians unto the Romans ; and those of the Cantons of Suisse ( except Zurick ) unto the King of France ; or they may be such as are occasionally lent freely , or let forth for money by one State unto another , the later whereof differ not much from Mercenaries . Mercenaries are Souldiers of Fortune that have no other Trade then their Arms , and let out themselves for money ; of such consisted the greatest part of the Carthaginian strength , such is the land Force of Venice , and notwithstanding the Antient League of France with those Nations , such at this day are the Suisse and Scottish Guards ( and sometimes a good part of the Foot ) in France . Machiavil discourseth upon these particulars in his Art of War , unto Admiration : by whom I shall therefore steer . Where the Arms in bulk are proper , and consisting of Citizens , they have other Trades ; and therefore are no Souldiers of Fortune ; and yet because the Commonwealth hath Arms for her ▪ Trade ( in regard she is a Magistrate given for the good of Mankind , and beareth not her Sword in vain ) they are all educated as well in Military as Civil discipline , taking their turns in service of either Nature according unto the Occasion , and the Orders of the Commonwealth , as in Israel , Athens , Lacedemon and Rome , which had if their Territories permitted , and sometimes ( as I may say ) whether their Territories permitted or no , as in Israel , the vastest the highest temper'd & the best disciplin'd Militia , that is to be found in the whole compass of Story . Some Armies of Israel have consisted of three or four hundred thousand Men : Rome upon the rumour of a Gallick tumult , armed in Italy only , without Forraign aid , seventy thousand Horse and seven hundred thousand Foot ; things in our days ( when the Turk can hardly Arm half so many ) not to be credited . Hence that a Commonwealth , which had not first broken her self , or been broken by some other Common-wealth , should not be found to have been conquer'd by the Armes of any Monarch , is not miraculous but a natural effect of an apparent Cause . In this place , or upon this text , Divines whom I would desire not to be Enemies of Popular power , but to give Machiavil his due , shall , if they please , hear him make a goodly Sermon , in these words . If Antient Commonwealths and Governments used diligence in any other Order to make their people Lovers of peace , faithfully unto their Countrey , and having the fear of God before their eyes , they doubled it in this of their Militia : for of whom should your Countrey expect greater faith , then of such as have offer'd themselves to die for her ? whom should she endeavour to make greater Lovers of peace , then them who only can enslave her by force ? In whom should there be greater Fear of God , then in such as carry their lives in their hands ? This when Lawgivers and Captains rightly considered , was the Cause why Souldiers were esteemed honour'd , followed and imitated above all men in the world , whereas since such Orders are broken , and Custome is altogether deviated from the course of Antient prudence ; men are come to detest the iniquity of the Campe , and fly the conversation of such as are in Arms , as the Pestilence . Where the Arms in bulk are proper , but consist of Subjects , they are the best next ; and but the best next as appears by all Examples , Antient , or Modern . The Arms with which Pyrrhus Prince of Epyrus invaded the Romans were of Subjects , yet that Prince though he were not vanquished by the Romans , confessed their advantage , and gave them over . The Spaniard , being a far more potent King then was Pyrrhus , hath acknowledged as much unto the Hollanders , though a far less Commonwealth then Rome : So have the Princes of Austria , and of Burgundy , unto the Switz . That the Arms of Subjects are nevertheless as much superior to the Arms of Servants , as inferior to the Armes of Citizens , is as plaine ; Seeing as Alexander , with Thirty thousand Subjects , vanquished Darius having innumerable slaves ; so Thirty thousand Christians are at this day a Match for any Army of Turks ; and we see Venice , whose force by Sea consists of Subjects , to have made him quit that Element near as fully unto her Dominion or Empire , as did the Persian to Athens . To Arms , that are proper , but consist of Servants , all the preheminence that can be given , is that they are better then forraign Arms ; a proof whereof we have in those of Selimus , whereby he conquered the Mamalucks ; who being but a forraign Force that held Egypt in subjection , the Countrey was irrecoverably lost , and ( for the reasons already shewn ) as easily kept . Improper Arms , whether Auxiliary or Mercenary , where the Force of a Prince or of a Commonwealth consisteth , for the bulk or greater part , of no other , are the least effectual , and the most dangerous of all . For Auxiliaries , or what effect hath been found of them by Princes or Commonwealths , it was seen in France , during the League by the Spaniard ; and in Holland during the Reign of Queen Elizabeth , by the English ; but especially in the Goths and Vandals , who having been Auxiliaries or Mercenaries rely'd upon by the later Emperors , came thereby to ruine the Roman Empire . Mercenaries , who make their Arms their Trade , must of all other be the most pernicious ; for what can we expect lesse of such whose Art is not otherwise so profitable , then that they should ( as Machiavil shews ) be breakers of their faith , given up unto rapine , Enemies of peace and Government ? To instance in some Commonwealths , that of Carthage after her first war with the Romans , fell through the Rebellion of Spendius , and Matho , Ring-leaders of her Mercenaries , into another that was far more dangerous . Of such a Dilemma were the Arms of this State , that if Hannibal had conquered Rome , he must have been King of Carthage ; and not conquering Rome , Carthage was ruin'd . The Commonwealth of Milan , trusting her self unto F. Sforza , and his mercenaries , became the Subject of her Servant , and he her Duke . Nor is Venice , whose Land forces are of the same kind , otherwise in safety , as to these , then by her situation . To give some instances of the same nature in Princes . The father of F. Sforza , being Captain of a like Mercenary Army , forced Joan Queen of Naples , whom he left disarm'd in the midst of her enemies , to lay her self at the feet of the King of Aragon ; and Braccio by such another treachery had plainly possessed himself of the Kingdome of Naples , had he not been broken at Aquila , where death intercepted his design . From what hath been said , first of Government and then of Arms ; if a Government of servants be harder to be conquer'd , and easier to be held , then in this Forraign Arms must needs be least necessary , and most dangerous . If a Government of Subjects be easier to be conquered , and harder to be held , then in this Forraign Arms may be more necessary , but must be lesse dangerous . But though a Government of Citizens be both hardest to be conquered , and hardest to be held , yet as it is , again in this regard , of two kinds , this cannot be said of each kind alike , wherefore I must distinguish . In a Government of Citizens , if the Commonwealth be not for encrease , but preservation only , as Lacedemon , Carthage , Venice , Forraign Arms are both necessary and dangerous ; but in a Government of Citizens , where the Commonwealth is both for increase and preservation , as Rome , Forraign Arms are neither necessary , nor dangerous . To Repeat the parts of this Conclusion , which being brief , is obscure , more fully and particularly . The Empire of Turkey is of the harder kind to be conquer'd , wherefore the Turk needeth not forraign guards , to defend him , but it is of the easier to be held , wherefore let him take heed of intrusting his person with Forraign Guards , who having a forraign interest , may have a forraign Nation to assist them ; and so the person of the Prince being in their hands , they have no more to do then to Extinguish the Royal Line , and the Empire , being easily held , is their own thenceforth with security . Thus the Mamalucks which were at first Forraign Guards , extinguishing the Royal line of the Kings of Aegypt , came to possesse , and hold that Realm without opposition . Who well considers this point , will never enough admire the policy of the Turk , in the creation ( as it were ) of his Janizaries , free from any National interest that might make them dream of , or desire liberty , and yet soevoid of all forraign interest , or knowledge , that they know not what , or who were their Country or Parents . Hence though they have interest to murther the Turk , and sometimes do accordingly , they have no farther interest in the world , but what depends upon the Government ; and so the Empire is safe , though the Prince be in danger ; whereas if they were Forraign Guards , or had any Native interest , not only the Prince , but the Empire too would be in danger , the rest being servants , and such whose condition might be bettered by a Change , but could be no worse . Wherefore a Government of Servants must by no means admit of Forraign Guards , or Mamalucks . But the Empire of France , where the Nobility are not only subject to flie out , but to call in strangers , may have use of Forraign Guards , which not obnoxious to Native interest , and factions , as those of the Nobility , are the readiest and best help at this lift , yet not dangerous , though having the Prince in their power , because by him they are safe from the Nobility , who , were it not for the Prince , would be so far from bearing or brooking Forraign Guards , that in case a Forraigner came in upon their call , having the same means to help themselves , whereby they brought him in , they would shake the yoak , and the Ends why they called him in being satisfied or repented of , drive him out again , as they did the Spaniard , and the English ; but if this Government being invaded or conquered , be so hard to be kept , how much harder being surprized ? Wherefore in a Government by Subjects Forraign Arms may be more necessary , but must be lesse dangerous . In a Commonwealth for preservation , as Lacedemon , Carthage , Venice , Forreign Arms are necessary : So Lacemon , though able to defend her self by her proper forces against any one City ; yet the wars in Greece going much upon leagues and Confederates , was forced also to make use of her Confederates , and sometimes of her Helots . But as anciently to Carthage , so now to Venice , Forreign or Mercenary Forces are essential , because for Land-service such a Constitution can have no other : Yet is this course extreamly dangerous , as appeared by Lacedemon , who ( being ever in fear of her Helots ) when she had acquir'd upon the matter the whole Empire of Greece , came by the rebellion of her Confederates , not only to lose all , but to ruine . For Carthage upon the Mutiny of Spendius & Matho , she escaped as at other times upon like occasions , very narowly . That such an accident neither hath befallen Venice nor can befall her , is to be attributed unto her situation , by which , in this regard , she is secure : Neverthelesse , her progresse , or increase , which by this means either cannot be great , or being great , must render her but the more infirm , is full bard . To a Commonwealth for increase , which always taketh in the whole body of the People , Forraign Arms ( seeing she aboundeth above all other kinds of policy , with such as are proper ) must needs be the least necessary ; and they are the most safe , because never admitting them , but for her meer convenience , and frugality in expense of Native bloud , she receiveth no such charge of them as can recoyl , but must carry point blank , and as vigorously at her proper interest , very neer as her proper Arms. Thus did the Latine and Italian Auxiliaries , of which joyned with the Roman Legions , consisted a Consular Army . By thus much it seemeth that an inference from the success of Arms unto the perfection of Government , and from the perfection of Government , to the successe of Arms , should be no fallacious way of disputing . But this hath been sweaty work with ▪ the Considerer ; ( who loves his ease ) it is enough to argue thus . The Switz , Scottish , and French guards , have never been the Authors of any sedition , therefore the seditiousnesse of a Nobility may be mended by Forraign Guards ; which is , as if one should say , such a Physitian hath never been the cause of the Gout ; therefore the Gout may be cured by such a Physitian . That Forraign Arms may be well enough applied in the case of a seditious Nobility , and have some good effects , is not denied , but is France therefore cured of her sedition , or remains she notwithstanding her Forraign Guards , the most sedious example in the world ? If thus she have not been , nor be , what hath he read of the Princes of the bloud in former times , or heard of late from them ? But if thus she have been , and be , is it not a fine way of cure to give us an example of the disease for the remedy ? Nor are her Guards so void of sedition neither ; but the Switz , if he want his pay , dares threaten Paris ; the Scot ( at least of late years ) hath not been so bold ; but if a Prince flie out , the Ensigns of the French Guards will one way or other be Captains , while Souldier and Officer too follows his affections or interests , which way soever they frame . I should be glad to know when a Dragon fell from that Court , that did not bear down stars with his train . But the Prevaricator is set upon it , whereas of late years , the Janizaries are known to have been far more imbrued in the bloud of their Princes then ever : he gives us his honest word , that of late years in Turkey , they begin to learn the art of poising the Janizaries ( who are the foot of the Princes Guard ) by the Spahyes , ( who are the horse of the same ) and so have frequently evaded the danger of their mutinies . At which rate , seeing every Army consisteth of Horse and Foot , no Army could be mutinous . If these had not been meer slights , and so intended , he might have done well to have shewn us One Mutiny of the Janizaries appeased by the Spahyes . But all the parts of his Politicks ( as was said of those in Rhetorick ) consist of Pronunciation . Thus the wounds of Monarchy , notwithstanding the former , or this last remedy of Forraign Guards , are still bleeding , or festering . But his courage is undaunted , ( aut viam inveniat aut faciat ) he will either mend a Government , or make one , by asserting without any example , but with egregious confidence , That the perfection of Monarchy is free from those flaws , which are charged upon it , and that it consists in governing by a Nobility , weighty enough to keep the People under , yet not tall enough in any particular person to measure with the Prince ; and by a Moderate Army kept under the Notion of Guards , and Garrisons , which may be sufficient to strangle all sedition in the Cradle , from which mixture , or Counterpoise of a Nobility and an Army , ariseth the most excellent form of Monarchical Government . There 's for your learning now , A Model which is a short horse , and a Legislator that hath soon curried him . To the parts of it , consisting of a Nobility , and in force , I have already spoken severally . I shall now speak unto the whole together ; that is , unto the imagined mixture or Counterpoise of a Nobility and an Army ; and because there is nothing in Nature , that hath not had a natural effect by some example . The scale of Arms , or of Iron , continued in the Line of William the Conqueror , and the scale of Propiety , or gold , continued in the Barons of England , and their Successors . But in this , before the Barons wars consisted not the perfection of the Monarchy , because it preponderated too much on the side of Arms ; nor after the Barons wars , because the King , putting power ( which he could not keep out of their fingers ) into the hands of the Nobility , it became a vicious constitution , and a Monarchy only in Name , ( so saith the Considerer ) therefore the ballance being then only even , when neither the King could over-ballance , or get the better of the Barons , nor the Barons over-ballance , or get the better of the King ; the perfection of Monarchy consisted in the Barons wars ! Lycurgus the Second ! Mark ; the King by all means must have a Nobility weighty enough to keep down the people ; and then he must have an Army to hold gold weight with his Nobility ; as if the Nobility in that case would keep down the People , and not fetch them up ( as did the Barons ) into their scale , that so together they might weigh down the Army ; which sooner or later is the infallible consequence of this phantasie ; or let it be shewn where it was ever otherwise ; to instance in France is quite contrary , where all the considerable offices , and commands being in the Nobility , or the richer sort of that Nation , the ballance of Arms , and of propriety are not two , but one and the same . There is no way for Monarchy , but to have no Army , or no other then the Nobility , which maketh the regulated Monarchy , as in France , Spain , &c. or to have an Army that may weigh down Nobility and People too ; that is , destroy them both , which maketh the absolute way of Monarchy , as in Turkey ; the wit of man never found , nor shall find a third , there being no such thing in Nature . This Chapter is already with the longest , and yet I must give you a ( corollary pouce de roy , or ) Piece above measure ; upon a question which the greenest Politician that ever brought his Verjuce to the Presse , hath spurr'd me . Where he desires to know my opinion of the way of governing by Councils , which he confesseth he hath always thought admirable ; he doth not mean such as are co-ordinate with the Prince ( which have been seen in the world ) but such as those of Spain , purely of advice and dispatch , with power only to inform and perswade , not limit the Princes will. For almost all the weaknesses which have been thought incident to Monarchy , are by this course prevented , and if there be any steadinesse and maturity in the Senate of a Commonwealth , this takes it all in . To give my Counsel without a fee , and deal sincerely with a Prevaricator : Let the Prince ( that is , such an one as his ) hold himself contented with his Divan , or Cabinet . If this be that he means , we are agreed ; but if he would have more , I can make no lesse of his words , then an hankering after such Councils as I have proposed , and that these are such as he always thought admirable , such as prevent almost all the weaknesses incident to Monarchy , and take in the steadinesse and maturity of a Commonwealth . How may we make this agree with that other place ? where he saith that there is no frame of laws , or constitution of government , which will not decay and come to ruine , unlesse repaired by the prudence and dexterity of them that govern . Now that this may not be expected from a Monarch , as well as from a Senate , or assembly of men , he hath not yet met with any conviction , but rather finds it reasonable to think that where debates are cleerest , the result of them most secret , and the execution suddain , ( which are the advantages of Monarchy ) there the disorders of a State will soonest be discovered , and the necessary remedies best applied . In that former place he bethought himself , that the debates of Rome were as clear as those of Antiochus , that her results were as secret as those of Philip , or Perseus , and of more suddain execution then either of theirs . He doubted it might be true , which is affirmed by good Authors , and commonly enough known , that for the clearnesse of debate , and secrecy of result , the world never saw any thing like the Senate of Venice , and that in all apparence they are for execution , as quick with the Divan , as the Divan can be with them . Now when all this is done , to banish so generous thoughts without shewing us for what cause , and knock under the table , is sad news . But he shall find me , in any thing that is reasonable , most ready to serve him . To the question then , how such Councils as I have proposed would do with a Prince ? I answer , truly the best of them , I doubt , but untowardly . One , that is the Popular Assembly , hath no mean , but is either the wisest in Nature , or hath no brains at all . When affairs go upon no other then the Publick interest , this having no other interest to follow , nor eyes to see withal , is the wisest Council : but such ways are destructive to a Prince , and they will have no nay : The Congregation of Israel , when Rehoboam would not hearken to their advice , deposed him : and we know what Popular Councils , so soon as they came to sufficient power , did in England . If a Prince put a Popular Council from this ward , He does a great matter , and to little purpose , for they understand nothing else but themselves . Wherefore the Kings of France and of Spain , have dissolved all such Assemblies . It is true , where a Prince is not strong enough to get money out of them , but by their cocsent , they are necessary , but then they are not purely of advice and dispatch , but share in the Government , and he cannot be meddling with their Purses , but they will be meddling with his Laws . The Senate is of fitter use for a Prince , and yet except he have the way of Tiberius , but a ticklish piece , as appears by Maximinus , who was destroyed by Pupienus and Balbinus , Captains set up against him by this Order . To go unto the Root . These things are not otherwise in prudence or choice then by direction of the ballance ; where this is Popular no remedy , the Prince must be advised by the People , which if the late King would have endured , the Monarchy might have subsisted somewhat longer , but while the ballance was Aristocratical , as during the great Estates of the Nobility and the Clergy , we find not the People to have been great or wise Counsellors . In sum , if a King govern by a Popular Council , or an house of Commons , the Throne will not stand long . If he governs by a Senate , or an house of Lords , let him never fear the Throne , but have a care of himself : there is no third as I have said often enough but the Divan . CHAP. X. Whether a Commonwealth that was not first broken by her self , were ever conquer'd by the Arms of any Monarch ? I Come in this Chapter to resume the discourse , where I broke off in the former , making good my assertion that a Commonwealth is the Goverment , which from the beginning of the world unto this day was never conquer'd by any Monarch ; For if the Commonwealths of Greece came under the yoak of the Kings of Macedon , they were first broken by themselves . When I speak of a Commonwealth , in relation to this point , I am no more to be argued against out of the Little Cities in Asia , or those of Ragusa , and San Marino , which cannot be shewn to have had the Command of any considerable Army , then I argue against the Praevaricator , where he asserts Monarchy to consist of a mixture of Arms and of a Nobility , from the King of Yuetot who had neither . This assertion in the judgement of any rational Man ought not to be encountered , but where there was a Natural possbility of defence , in regard that a City which hath no Army at all , as Geneva ( which yet being invaded by the Duke of Savoy found means to defend her self ) or such an one as is not considerable , should be subdued by some potent Monarch ( if we could find the Example ) concerns the Government no more , then if it had been overwhelmed by some inundation , or swallowed up by some Earthquake . And yet all that is Opposed by the Considerer , amounts not unto thus much . The testimony he brings out of Pausanias comes far short ; for it is recorded ( saith the Author speaking of the Lucedemonians ) that being corrupted by the bounty of Craesus , they were the first that contracted Amity with the Barbarians at the time when that King added the Territories inhabited by the Dorians upon the border of Caria , with other Commonwealths in Asia unto his Empire . So that Craesus corrupted the Lacedemonians with gifts , Pausanias is express , but whether he obtain'd the Asiatick Cities ( likely in this case to have been easilier corrupted then the Lacedemonians ) by Arms or by Purchase , he is not express ; and the presumption of the later , as in other regards , so in this is the stronger ; that Craesus by the testimony of Solon , was more potent in Gold then in Iron . Now if it were so , ( and if otherwise let the Considerer shew ) that these Commonwealths , inveagled by the Treasure of Craesus , came first under the Lydian , and fell with that under the Persian Empire , when Craesus was subdued by Cyrus ; All I can learn by this example is no more than that Craesus , for ought that is perceivable , might have bought those Commonwealths as Cosimo of Medices did Florence ; of whom it is affirm'd by Machiavel that there was not a considerable Man in the whole City that had not received some considerable sum . So this Example presumes ; but in the next ( which is of Sicily ) there is not so much as a Presumption in favour of the Assertor , The State of Sicily before that which the Romans call the first Carthaginian war being clear in Story against his design . For that Africa for the generation of Monsters is not more famous then Sicily for that of Tyrants , they who have passed their Novitiat in Story are not ignorant ; nor how when Timoleon had freed her of this Vermine , and with Liberty she had recovered some strength and virtue , she relapsed under Agathocles and his horrid violation of faith , while he was trusted with the Arms of her Citizens : how after him Pyrrhus was called in from Epirus , after Pyrrhus Hiero usurped ; all , by the same Arts , getting first into Trust or Charge , and then recoyling upon them that would take no warning : by which it is apparent that the Common-wealths of Sicily , like those of Greece , were ruin'd by themselves , and their own disorders ; and no more subdu'd upon these changes by forraign Arms , then was Israel by the Canaanites , or Rome by the Gauls or Decemvirs . Israel ( having broken her orders ) was indeed sometimes opprest by the Canaanites ; Rome was sacked by the Gauls , and usurped by the Decemvirs , but as the Man that having gotten a fall in a Duel throws off his Adversary , recovers himself , and his sword , is not conquer'd , so neither the Commonwealth ; wherefore neither Holland nor Genoa , though they have been under , being yet standing , can be said to be conquer'd by the Arms of Spain or of France , but rather to the contrary , seeing the Liberty of Holland ( in many Cities more Antient then any Records or other Monuments there can witness , and in it self then that of Tacitus , whereby Civilis born of Princely bloud , is affirmed to have vindicated the Batavian freedome ) is still the same ; And Genoa though happy in her Doria , remaineth as she was before he was born . Nor did the Family of the Medices banished out of Florence where by virtue of their prodigious wealth , and the inevitable consequence of the ballance their Ancestors had been Princes many years before Charles the fifth was a Souldier , any more by the help of his Arms , those of the Pope ( at that time of the same family ) and their party at home , then get into their known saddle . To insist a little more at large upon the Stories of Genoa & Florence ( because upon these the Prevanicator sets up his rest that Mr , Harrington must needs be afflicted ) Genoa was and is an Oligarchy consisting of Twenty eight Families making the Great Council or Aggregation as they call it , none but these being capable of the Senate or of Magistracy and if ever it could be said of a Commonwealth that she had broken her self , it might be said at the time related to , of Genoa where not only the faction of the Guelphs and Gybelins , which had destroyed many Cities in Italy then reigned , but the few'd between the People included , and the Subject excluded , was as great as ever had been between the Nobility and the People in Rome , besides that of the Fieschi and the Adorni two families , like Caesar and Pompey , which having many years together , as it were ingrost the Magistracy of Duke , were neverthelesse perpetually striving each with other , which should have it , and if one of these ( as it did ) brought in the King of France , there is nothing plainer then that this Common-wealth , was subdued by her own sedition , nor is there a man knowing any thing of her affaires , that maketh any doubt of it . That of Florence in deed if the Praevaricator could shew it had been ever up , I should grant were down , but to relate the Story of this City , I must relate that of the House of Medices . From Cosimo , a Citizen famous throughout Europe both for his wisdome and his riches , this family for the space of sixty years , exercised , under the praetext of some Magistracy , very great power in Florence . To Cosimo succeded Peter , to Peter Laurence a Man in Prudence and Liberality resembling his Grandfather , save that he used more absolute power in menaging the Common-wealth , yet with gentlenesse , and not altogether unto the suppression of Liberty . Nevertheless he obtained of the Siginory ( which did for the most part as he would have them ) some small guard for his person , he was a Man renowned through Italy , and looked upon by foreigne Princes with much respect . To him succeeded his Son another Peter who through youth and rashness conceiving the power exercised by his Predecessors to be no more than his due , took upon him the Goverment as absolute Lord of All , and standing most formidably upon his Guard grew sottishly profuse of the Publick money , committed many absurdities and violences ; By which means having incurred the hatred of the Citizens , he was banished by the Signiory , with Cardinal John and Julian his brothers . This John coming after to be Pope Leo the Tenth , required the revocation of his brothers banishment , and the restitution of the House of Medices , to which finding the prevailing party of the Florentines to be refractory , He stirred up the Armes of the Emperor Charles the fifth against them , by whose Joynt Ayd the City , after a long siedge , was reduced unto her Old Ward , and Alexander of Medices , Nephew unto the Pope and son in Law unto the Emperor , set in the known Saddle of his Ancestors . This is the Action for which the Praevaricator will have a Common-wealth to have been conquered by the Armes of a Monarch , though who reades the story may very safely affirm , First that Florence never attained unto any such Orders as could deserve the Name of a Common-wealth ; and next that the purse of Cosimo had done that long before , which is here attributed unto the Armes of the Pope and the Emperour . Reason and Experience ( as I said ) are like the roots and the branches of Plants and trees : as of branches fruits and flowers being open and obvious unto the eye , the smell , the touch , and tast every gyrle can skill ; so examples unto vulgar capacity are the best Arguments . Let him that saith a Common-wealth hath been at any time conquer'd by a Monarch , to it gain , and shew us the Example . But though fruits and flowers be easily known each from other ; their Rootes are latent , and not only so , but of such resemblance that to distinguish of these a man must be a Gardiner or an Herbalist . In this manner , the reason why a Common-wealth , hath not been overcome by a Monarch , hath been shewn in the distribution of Armes , those of a Prince consisting of Subjects or servants , & those of a Common-wealth rightly Order'd , of Citizens , which difference relates plainly unto the perfection or imperfection of the Goverment . But , sayes the Prevaricator this seemes intended for a Tryall of our Noses whether they will serve us to discover the fallacy of an inference from the prosperous successe of Armes to the perfection of Government . If she who should have some care of the Vineyard of Truth , shall lye pigging of wide bores , to grunt in this manner and fear with the tush , and I happen to ring some of them ( as I have done this Marcassin for rooring ) there is nothing in my faith , why such tryall of their Noses should be sin ; but for fallacions inferrences such I leave unto them whose Capps are squarer then their play . For all that , Great and well policyd Empires ( saith he ) have been subverted by People so eloigned from the perfection of government , that we scarce know of any thing to tye them together , but the desire of booty . Where , or how came he to know this ? what reason or experience doth he alledge for the proof of it ? May we not say of this , it is for the tryal of our Noses , whether they will serve us to discover that a Conclusion should have some Premisses ? He gives us leave to go look , and all the premisses that I can finde are quite contrary . The Arms of Israel were alwayes victorious , till the death of Josua , whereupon , the orders of that Common-wealth being neglected , they came afterwards to be seldom prosperous . Isocrates in his Oration to the Areopagites , speaks thus of Athens , The Lacedemonians , who when we were under Oligarchy , every day commanded us something ; now while we are under popular Administration , are our Petitioners that we would not see them utterly ruined by the Thebans . Nor did Lacedemon ruine till her Agrarian , the foundation of her Government was first broken . The Arms of Rome ( ever noted by Historians , and clearly evinced by Machiavil to have been the result of her policy ) during the popular government were at such a pitch , as if Victory had known no other wings then those of her Eagles : nor seeing the Gothes and Vandalls are the Legislators from whom we derive the government of King , Lords , and Commons , were these when they overcame the Roman Empire , a people so eloigned from the perfection of Government , but their Policy was then farre better than that of the Emperors , which having been at first founded upon a broken Senate , and a few Military Colonies , was now come unto a Cabinet , and a Mercenary Army . The Judgement of all ages and writers upon the Policy of the Roman Emperors , is in this place worthy , and through the pains already taken by Erasmus and Sleiden , easie to be inserted . O miserable and deplorable State ( saith Erasmus ) the Authority of the Senate , the power of the Law , the Liberty of the People being troden under-foot ; to a Prince , that got up in this manner , the whole World was a servant , while he himself was a servant unto such , as no honest man would have endured the like servants in his house ! the Senate dreaded the Senate dreaded the Emperor , the Emperor dreaded his execrable Militia : the Emperor gave Lawes unto Kings , and received them from his Mercenaries . To this is added by Sleiden , That the condition of these Princes was so desperate , it was a wonderful thing , Ambition her self could have the courage to run such a hazard ; seeing from Cajus Caesar slain in the Senate to Charles the Great , there had been above thirty of them murthered , and four that had layd violent hands upon themselves ; For there was alway something in them that offended the Souldiery which whether they were good or bad was equally subject to pick quarrels , upon the least occasion raised tumults , and dispatcht even such of them as they had forced to accept of that dignity , for example ▪ Aelius Pertinax . But , if this be true , that of the Gothes and Vandalls , when they subdued this Empire , must have been the better Government ; for so ill as this never was there any , except that only of the Kings of Israel , which certainly was much worse . Those of the Britains and the Gauls , were but the dregs of this of Rome , when they were overcome by the Saxons and Franks , who brought in the Policy of the Gothes and Vandalls . When Tamerlan overcame Bajazet , the Turkish Policy had not attain'd unto that extent of Territory , which is plainly necessary unto the nature of it , nor was the Order of the Janizaries yet instituted . The Hollander , who under a potent Prince , was but a Fisherman , with the restitution of the popular government , is become the better Souldier ; nor hath been matcht but by a rising Common-wealth , whose Policy you will say was yet worse : but then her ballance ( being that especially which produceth men ) was farre better . For vastness , for fruitfulness of territory , for bodies of men , for number , for courage , nature never made a Country more potent then Germany : yet this Nation anciently the Seminary of Nations , hath of late years , meerly through the defect of her policy ( which in tending one Common wealth hath made an hundred Monarchies in her bowels , whose crosse interests twist her gutts ) been the theater of the saddest Tragedies under the Sun ; nor is she curable unless some Prince alling to work with the Hammer of Warre , be able totally to destroy the old , and forge her a Government intirely new . But , if this come to be , neither shall it be said , that a well polycy'd Empire was subverted , nor by a people so eloigned from perfection of government , but theirs must be much better then the other . Let me be as ridiculous as you will , the World is ( in faece Romuli ) ripe for great changes which must come . And look to it , whether it be Germany , Spain , France , Italy , or England , that comes first to fix her self upon a firm foundation of policy , she shall give law unto , and be obey'd by the rest There was never so much fighting as of late dayes to so little purpose ; Arms , except they have a root in policy , are altogether fruitless . In the Warre between the King and the Parliament , not the Nation only , but the policy of it was divided , and which part of it was upon the better foundation ? But saith he , Ragusa and San Marino are commended for their upright and equal frame of Government , and yet have hardly extended their Dominion , beyond the size of an handsom Mannor . Have Ragusa , or San Marino been conquer'd by the Arms of any Monarch ? For this ( I take it ) is the Question ; though , if they had , these being Common wealths unarmed , it were nothing to the purpose . The question of encrease is another point . Lacedemon could not increase ( because her frame was of another nature ) without ruine ; yet was she not conquer'd by any Monarch . Come , come says he for all this . It is not the perfection of Government , but the populousness of a Nation , the natural valour of the Inhabitants , the abundance of Horses , Arms , and other things necessary for equipping of an Army , assisted with a good Military Discipline , that qualifie a People for Conquest ; and where these concur , Victory is intayled upon them , Very fine ▪ As if these could concur any otherwise then by vertue of the policy . For example , there is no Nation under Heaven more populous then France . Yet saith Sir Francis Bacon , If the Gentlemen be too many , the Commons will be base , and not the hundredth Pole fit for an Helmet , as may be seen by comparison of England with France , whereof the former , though far lesse in Territory and Populousness ; hath been nevertheless the over-match ; in regard the middle People in England make good Souldiers which the Paisants in France do not . This therefore was from the Policy , by which the one hath been the freest , and the other the most inslaved Subject in the World , and not from populousness , in which case , France must have been the Over match . The like is observable in the natural valour of the people , there being no greater courage of an Infantry , then that of the middle people in England , whereas the Paisant having none at all , is never used in Arms. Again , France hath one of the best Cavalries in the World , which the English never had , yet it availed her not . Victory is more especially intayl'd upon courage , and courage upon liberty , which groweth not without a root planted in the policy or foundation of the Government . Alexander with an handful of freermen , overcame the greatest abundance of Horses , Arms , and other things necessary for the equipping of an Army , the hugest Armies , the most vast and populous Empire in the World ; and when he had done , could not by all these subdue that handful of freer men ( though he kill'd Clytus with his own hand in the quarrel ) unto the servile customs of that Empire . And that the best Military Discipline derived from the policy of the Romans , I intimated before , and have shewn at large in other places . But the Praevaricator neither mindes what is said , nor cares what he sayes ; to affirm that a Common wealth was never conquer'd by any Monarch , and that a Common-wealth hath conquer'd many Monarchs , or frequently led mighty Kings in triumph , is to run upon the foile , the second proposition being , with him , no more then , onely the conversion of the first . As if that , Rome was not conquer'd by the World ; and that the World was conquer'd by Rome , were but a simple conversion . So the World having not conquer'd Venice , it must follow , that Venice hath conquer'd the World. Do we take , or are we taken ? Nor is he thus satisfied to burn his fingers , but he will blister his tongue . Where I said that the COMMON-WEALTH OF VENICE , consisting of all them that first fled from the main Land , unto those ▪ Islands where the City is now planted , at the institution took in the WHOLE PEOPLE , he would make you believe I had said that the SENATE OF VENICE at the first institution , TOOK IN THE WHOLE PEOPLE . It is matter of fact , and that in which his integrity will be apparent unto every mans judgement . I pray you see the places . And yet when he hath put this — upon me , he tells me , perhaps it is not true , and this only I grant him , past peradventure is false , whether that I said it , or that the thing is possible . For how is it possible , that the Senate , which is no otherwise such ▪ then as it consisteth of the Aristocracy , or select part of the People should take in the whole People ? It is true , that good Authours , both ancient aud modern , when they speak of the Senate of Rome , or of Venice historically , imply the People . Machiavil , speaketh of the Magistracy of Publilius Philo as prolonged by the Senate of Rome , without making any mention of the people , by whom nevertheless it was granted : the like is usuall with other Authours . Thuanus seldom mentioneth the Common wealth of Venice , but by the name of the Senate ; which not understood by the learned Considerer , where Contarini speaks in the same manner , of the courses taken by the Common-wealth of Venice , for withholding the Subject in the City from sedition , he takes him to be speaking of the meanes , whereby the Senate ( an 't please you ) keeps the People under : and so having put one trick upon me , and another upon Contarini , these two are his premisses , whence he drawes this conclusion , That Venice is as much as any in the World , an unequal Common wealth . Now the conclusion , you know no body can deny . Chap. XI . whether there be not an Agrarian , or some Law , or Lawes of that Nature , to supply the defect of it in every Common wealth : and whether the Agrarian , as it is stated in Oceana , be not equal and satisfactory unto all Interests . IN this Chapter the Praevaricator's devices , are the most well favour'd ; for whereas the Agrarian of Oceana , doth no more than pin the Basket , which is already filled , he gets up into the Tree , where the Birds have long since , eaten all the Cherries , and with what Clouts he can rake up , makes a most ridiculous scar-crow . This pains he needed not to have taken , if he had not slighted over much , the Lexicon of which , he allowes me to be the Authour , yet will have it , that he understood the words before ; some of which nevertheless , his ill understanding requireth , should be farther interpreted in this place , as Propriety , Ballance , Agrarian , and Levelling . Propriety is that which is every Man 's own by the Law of the Land , and of this there is nothing stir'd , but all intirely left as it was found by the Agrarian of Oceana . Propriety in money ( except as hath been shewen in Cities that have little or no Territory ) commeth not unto the present Accompt : But Propriety in Land , according to the distribution that happeneth to be of the same , causeth the Political ballance producing Empire of the like Nature : that is , if the Propriety in Lands be so diffused through the whole People , that neither one Landlord , nor a few Landlords over-ballance them , the Empire is popular . If the propriety in Lands be so ingrossed by the Few , that they over-ballance the whole people , the Empire is Aristocraticall , or mixed Monarchy ; But if Propriety in Lands be in one Landlord ▪ to such a proportion as over-ballanceth the whole People , the Empire is absolute Monarchy . So the political ballance is three-fold , Democratical , Aristocratical , and Monarchical . Each of these Ballances may be introduced either by the Legislator , at the institution of the Government ; or by civill Vicissitude , alienation , or alteration of propriety under Government . Examples of the ballance introduced at the institution , and by the Legislator ▪ are first those in Israel and Lacedemon , introduced by God or Moses ; and Lycurgus , which were Democratical or Popular . Secondly , Those in England , France and Spain ▪ introduced by the Gothes , Vandals , Saxons , and Franks , which were Aristocratical , or such as produced the Government of King , Lords and Commons . Thirdly , those in the East and Turkey , introduced by Nimrod and Mahomet , or Ottoman , which were purely Monarchial . Examples of the Ballance introduced by civil Vicissitude , alienation ▪ or alteration of Propriety under Government are in Florence , where the Medices attaining to excessive wealth , the ballance altered from Popular , to Monarchial : In Greece , where the Argives being Lovers of equality and liberty ▪ reduced the power of their Kings to so small a matter , that there remained unto the Children and Successors of Cisus , little more than the Title , where the ballance altered from Monarchical to Popular . In Rome , about the time of Crassus , the Nobility having eaten the People out of their Lands , the ballance alter'd from Popular , first unto Aristocratical , as in the Triumvirs , Caesar , Pompey , and Crassus ; and then to Monarchical , as when Crassus being dead , and Pompey conquer'd , the whole came to Caesar . In Tarentum , not long after the Warre with the Medes , the Nobility being wasted , and overcome by Iapy●es , the ballance ▪ and with that the Common wealth changed from Aristocratical , to Popular : the like of late hath discovered it self in Oceana . When a ballance commeth so through civil Vicissitude to be changed , that the change cannot be attributed unto humane Providence , it is more peculiarly to be ascribed unto the hand of God ; and so when there happeneth to be an irresistible change of the ballance , not the old Government which God hath repealed , but the new Government , which he dictateth as present Legislator , is of Divine right . This volubility of the ballance being apparant , it belongs unto Legislators to have eyes , and to occur with some prudential or legal remedy or prevention ; and the Lawes that are made in this Case are called Agrarian . So an Agrarian is a Law fixing the ballance of a Government , in such manner that it cannot alter . This may be done divers wayes , as by entailing the Lands upon certain Families , without power of Alienation in any case , as in Israel and Lacedemon , or except with leave of the Magistrate , as in Spain ; but this by making some Families too secure , as those in possession , and others too despairing , as those not in possession , may make the whole People lesse industrious . Wherefore the other way , which by the regulation of purchases , ordains only , that a Mans Land shall not exceed some certain proportion ; for example , two thousand pounds a year , or exceeding such a proportion , shall divide in descending unto the Children , so soon as being more than one , they shall be capable of such division , or sub-division , till the greater share exceed not two thousand pounds a year in Land , lying and being within the Native Territory , is that which is received and established by the Common wealth of Oceana . By Levelling , they who use the word , seem to understand , when a People rising invades the Lands and Estates of the richer sort , and divides them equally among themselves ; as for example , — No where in the World ; this being that both in the way , and in the end , which I have already demonstrated to be impossible . Now the words of this Lexicon being thus interpreted ; Let us hearken what the Praevaricator will say , and out it comes in this manner . To him that makes propriety , and that in Lands the foundation of Empire , the establishing of an Agrarian is of absolute necessity , that by it the power may be fixed in those hands to whom it was at first committed . What need we then proceed any farther , while he having no where disproved the ballance in these words , gives the whole cause ? For as to that which he faith of money seeing neither the vast treasure of Henry the 7th , altered the ballance of England , nor the Revenue of the Indies alters that of Spain , this retrait ( except in the cases excepted ) is long since barricadoed . But he is on and off , and , any thing to the contrary notwithstanding , gives you this for certain . The Examples of an Agrarian are so infrequent ; that Mr. Harrington is constrained to wave all , but two Common-wealths , and can finde in the whole extent of History only Israel , and Lacedemon to fasten upon . A man that hath read my Writings , or is skilled in History , cannot chuse but see , how he slurs his Dice , nevertheless , to make this a little more apparent , It hath seemed to some , ( sayes Aristotle ) the main point of institution in Government , to order riches right : whence otherwise derives all Civil discord ? Vpon this ground , Phaleas the Calcedonian Legislator made it his first work to introduce equality of goods , and Plato in his Lawes , allowes not increase unto a possession beyond certain bounds . The Argives , and the Messenians had each their Agrarian , after the manner of Lacedemon , If a man shall translate the words ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , virtus & facultas civilis ) Political virtue or faculty , where he findes them in Aristotles Politicks , ( as I make bold , and appeal unto the Reader , whether too bold to do ) by the words Politicall ballance , understood as I have stated the thing , it will give such a light unto the Authour , as will go neerer than any thing alleadged ( as before by this Praevaricator ) to deprive me of the honour of that invention . For Example , where Aristotle saith , If one man , or such a number of men , as to the capacity of Government come within the compasse of the Few , excel , all the rest ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in ballance , or in such manner , that the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Political faculties or Estates of all the rest , be not able to hold weight with him or them ; they will never condiscend to share equally with the rest in power ; whom they excell in ballance ; nor is it to any purpose to give them Lawes , who will be as the Gods , their own Lawes : and answer the People as the Lions are said , by Antisthenes , to have answer'd the hares , when they had concluded , that every one ought to have an equall portion . For this cause ( he adds ) Cities that live under popular power , have instituted the Ostracism , for the ▪ preservation of equality ; by which , if a man increase in riches , retinue , or popularity above what is safe , they can remove him ( without losse of honour or estate ) for a time . If the Considerer think that I have strained courtesie with Aristotle ( who indeed is not alwayes of one minde ) further then is warrantable , in relation to the ballance , be it , as he pleaseth , I who must either have the more of Authority , or the lesse of Competition in the point , shall lose neither way . However , it is in this place enough , that the Ostracism being of like nature , was that which supplyde the defect in the Grecian Cities of an Agrarian . To proceed then unto Rome , that the People there , by striving for an Agrarian , strove to save their Liberty , is apparent , in that through the want of such a Law , or the non-observance of it , the Common wealth came plainly unto ruine . If a Venetian should keep a Table , or have his House furnished with retainers , he would be obnoxious unto the Council of Ten : and if the best of them appear with other state or equipage , then is allowed unto the meanest , he is obnoxious unto the Officers of the Pomp , which two Orders in a Common-wealth , where the Gentry have but small Estates in Land , are as much as need be in lieu of an Agrarian . But the German Republicks have no more to supply the place of this Law , then that Estates descending , are divided among the Children , which sure no man but will say , must needs be both just and pious , And we ask you no more in Oceana ; where grant this , and you grant the whole Agrarian . Thus had I set him all the Common wealths in the World before ; and so it is no fault of mine , that he will throw but at three of them , These are Israel , Lacedemon , & Oceana . First at Israel . Mr. Harrington ( sayes he ) thinks not upon the promise of God unto Abraham ( whence the Israelites derived their right unto the Land of Canaan ) but considers the division of the Lands as a Politick Constitution upon which the Government was founded , though in the whole History of the Bible , there be not the least foot-step of such a design . What meanes the man ! The right of an Israelite unto his Land , derived from the promise of God unto Abraham ▪ therefore the right of an Oceaner unto his Land , must derive from the promise of God unto Abraham ? Or , why else should I in speaking of Oceana ( where Propriety is taken as it was found , and not stirred an hair ) think on the promise to Abraham ? Nor matters it for the manner of division , seeing that was made , and this was found made , each according unto the Law of the Government . But in the whole Bible ( sayes he ) there is not the least foot-step that the end of the Israelitish Agrarian was Politicall , or that it was intended to be the foundation of the Government . The foot-steps of God by the Testimony of David , may be seen in the deep waters , much more by the consent of the whole Bible , in Land , or in the foundation of Empire , unless we make the foot-steps of God to be one thing , and his wayes another , which as to Government are these . God by the Ballot of Israel ( more fully described in the next Book ) divided the Land ( some respect had unto the Princes and Patriarchs , for the rest ) to every one his inheritance , according unto the number of names , which were drawn out of the one Urne first , and the Lots of Land , ( the measure with the goodness of the same considered ) drawn afterwards out of the other Urn unto those Names . Wherefore God ordaining the Cause , and the Cause of Necessity producing the effect , God , in ordaining this Ballance , intended popular Government . But when the People admitting of no Nay , would have a King. God thereupon commanding Samuel to shew them the manner of the King , Samuel declared unto the People , concerning the manner or policy of the King , saying , He will take your Fields and your Vineyards , and your Olive-yards , even the best of them , and give unto his servants ( which kind of proceeding must needs create the ballance of a Nobility ) . Over and above this , he will take the tenth of your seed , and of your Vineyards , and of your sheep ( by way of tax , for the maintenance of his Armies ) and thus your Daughters shall come to be his Cooks and Confectioners , and your Sons to run before his Chariot . There is not from the ballance to the superstructures , a more perfect description of a Monarchy , by a Nobility . For the third branch , the People of Aegypt in time of the Famine , which was very sore , come unto Joseph , saying , Buy us and our Land for bread , and we and our Land will be servants unto Pharaoh . And Joseph bought all the Land of Aegypt ( except that of the Priests ) for Pharaoh . So the Land became Pharaohs : who lest the remembrance of their former Propriety by lively marks , and continual remembrancers should stir them up ( as the Vandalls in Africa , exuted in like manner of their Propriety , and yet remaining in their ancient dwellings , were stirred up by their Women ) unto sedition , removed the People thus sold , or drave them like Cattle even from one End of the borders of Aegypt unto the other end thereof . In which you have the ballance of a sole Land-lord or absolute Prince , with the miserable , and yet necessary consequence of an inslaved people . Now the ballance of Governments throughout the Scriptures , being of these kindes , and no other , the Ballance of Oceana is exactly calculated unto the most approved way , and the clearest footsteps of God in the whole History of the Bible : and whereas the Jubile was a Law instituted for preservation of the Popular ballance from alteration ; so is the Agrarian , in Oceana . But says the Praevaricator , Hocus Pocus , or in the name of wonder , how can this Agrarian be the foundation of that Government , which had subsisted more than forty five years without it ? For they were so long after the giving of this Law for the division of the Land , before they had the Land to divide . Which is as if one should say upon that other law of the like date . Judges and Officers shalt thou make thee in all thy gates ; Hocus Pocus , or in the name of wonder , how should the Children of Israel make them Judges and Officers in in their gates , before they had any gates to make them in ? fine sport to be play'd by an Attorney for the Clergy with Scripture , where it is plain enough that the Laws of a Common-wealth were given by Moses unto an Army to be put in Execution , when that Army should become a Common-wealth , as hapned under Joshua . But no saying will serve his turn . If this Agrarian were meant as fundamentall to the Government , the Provision ( he will have it ) was weak and not proper for attaining the end proposed , there being nothing in the Nature of the Agrarian to hinder , but that the whole Countrey might for the space of near fifty years , that is , the time between the two Jubilees , have come into the hands of One Man , and so have destroyed Ballance , Agrarian , Government , and all . This they that boast of their Mathematicks might have taken the pains ( before they had been so confident ) to have demonstrated possible ; as how or by what meanes one Lot could come in fifty years to be multiplied six hundred thousand times , and that without usury , which barre ( the Israelites being no Merchants ) was thought sufficient to be given ; or thus to call the prudence of God by their impracticable Phansyes , in question , is abominable . I would have Divines ( as this Praevaricator perswades ) and , it should seem , hath perswaded some of them , to overthrow the Common-wealth of Israel ; for otherwise I will give them my word they shall never be able to touch that of Oceana , which expect in the hereditary succession and dignity of the Princes of the Tribes , and the Patriarchs , and that the Senate was for life , differs not from the former : for as to the divers working up of the superstructures in divers Common-wealths according unto the diversity of occasions , it comes unto no Accomptable difference ; and much ( I conceive ) of this carving or finishing in Israel , ( which had it been extant would perhaps have shewn a greater resemblance ) is lost . For the Senates , as to their Numbers , that of the 300 in Oceana , considering the Bulk of the People , exceedeth not that of the Seaventy in Israel ; the succession and dignity of the Princes of the Tribes and of the Patriarchs , was Ordain'd for the preservation of the Pedegrees , which ( Christ being born ) are not any more to be of like consequence ; And that the Senators were for life , derived from a former Custome of such a Number of Elders exercising some Authority in Aegypt ( though not that of the Senate till it was instituted by God ) from the descent of the Patriarchs into that Land , who being at their descent se●venty persons , and governing their families by the right of Paternity ; as the people increased , and they came to dye had their Successors appointed in such manner that the number of Seaventy in remembrance of those Patriarchs was diligently preserved . And forasmuch as the Patriarchs governing their own Familied ( which at first were all ) in their own right were consequently for life , this also pleased in the substitution of others . These things rightly considered , I have not varyed from the Authority of Israel in a tittle , there being neither any such necessaty use of Pedigrees , nor uninterrupted succession of Elders for life in Oceana ; and unlesse a Man will say , That we ought to have the like Effect , where there is not the like Cause ( which were absurd ) the Authority of a Common wealth , holdeth no otherwise then from the cause to the effect . Oceana , I say , cannot be wounded but by peircing the Authority of Israel , with which she is armed Cap , a pie . It is true ( as the Praevaricator saith in another place ) that Law can oblige onely those to whom it was given , and that the Laws of Israel were given as to the power or Obligation of them onely to the Children of Israel . But the power ( as hath been shewn ) of a Common-wealth and her Authority are different things , her power extends no farther than her own people , but her Authority may govern others , as that of Athens did Rome ; when the later writt her twelve Tables by the Copy of the former . In this manner , though a Man or a Common-wealth , writing out of Antient governments have liberty to choose that which sutes best with the occasion , out of any ; yet , whether we consider the wisedome and Justice of the Legislator supremely good , or the excellency of the Lawes ; the Prerogative of Authority , where the nature of the thing admitts , must needs belong unto Israel . That this opinion should go sore with Divines , is strange ; and yet if there be any feeling of their pulse by this their Advocate or Attorney , as true . For while he finds mee writing out of Venice , he tells me I have wisely put my self under her Protection or Authority , against whom he dares not make warre , lest he should take part with the Turk . But when he finds me writing out of Israel , he tells me that he is not aware of any Prerogative of Authority belonging to the Israelitish more then any other Republick : which is to take part with the Devill . So much for Israel : Now for Lacedemon , but you will permitt me to shake a friend or two by the hand , as I goe . The first is Aristotle , in these words . Inequality is the source of all Sedition , as when the riches of one or the few come to cause such an overballance as drawes the Common-wealth into Monarchy or Oligarchy ; for prevention whereof the Ostracism hath been of use in divers places , as at Argos and Athens . But it were better to provide in the beginning , that there be no such Disease in the Common wealth , then to come afterwards unto her Cure. The second is Plutarch , in these words . Lycurgus judging that there ought to be no other inequality among Citizens of the same Common wealth than what derives from their vertues , divided the Land so equally among the Lacedemonians , that on a day beholding the Harvest of their lots lying by Cocks or Ricks in the field , he laughing said , that it seem'd unto him they were all Brothers . The third should have been the Considerer , but he is at fewd with us all . The design of Lycurgus ( he professes ) was not so much to attain an equality in the frame of his Government , as to drive into Exile riches , and the effects of them , Luxury and Debauchery . Gentlemen , What do you say ? you have the Judgement of three great Philosophers , and may make your own choice ; Only except he that hath but one hundred pounds a year , can have Wine and Women at as full Command , and Retainers in as great plenty , as he that hath ten thousand , I should think these advantages accrued from inequality , and that Lycurgus had skill enough in a Common-wealth to see as much . No , sayes the Praevaricator , it appeares far otherwise , in that he admitted of no money , but old Iron , a Cart-load of which was worth little . Well , but in Israel , where Silver and Gold was worth enough , my Gentleman would have it , that One man in the Compasse of fifty years might purchase the whole Land , though that Countrey was much larger then this : and yet where , if the People had used money , they would have used Trade , and using both , such a thing , through the straightness of the Territory , might have happened , he will not conceive the like to have been possible . No , though he have an example of it in Lysander , who by the spoil of Athens ruined the Agrarian , first by the over-ballance that a mans money came to hold unto his lot , then by eating out the lots themselves , and in those the equality of the Common wealth . But these things he interpreteth pleasantly , as if the vow of voluntary poverty ( so he calls it ) being broken , the Common-wealth , like a forsworn wretch , had gone and hanged her self : a Phancy too rank ( I doubt ) of the Cloyster , to be good at this woyk . But whereas Plutarch , upon the narrowness of these lots ( which had they been larger , must have made the Citizens fewer then thirty thousand , and so unable to defend the Common wealth , ) and upon the use of this same old and rusty Iron instead of money , observes it came by this means to passe , that there was neither fine Orator , Fortune-teller , Bawd ▪ nor Goldsmith to be found in Lacedemon ; Our Considerer professeth , That it is to him as strange as any thing in History , that Lycurgus should finde credit enough to settle a Government , which carryed along with it so much want and hardship unto particular men , that the totall absence of Government could scarce have put them into a worse Condition , the Lawes that he made , prohibiting the use of those things , which to enjoy with security , is that only to other men , that makes the yoak of Lawes supportable . Here he is no Monke again ; I would ask him no more , than that he would hold to some thing , be it any thing . It is true , we , who have been used to our Plum-pottage , are like enough to make faces ( as did the King of Pontus ) at the Lacedemonian black broth : But who hath opened his mouth against Plum-pottage , gilded Coaches , Pages , Lacques , fair Mannor , Houses , good Tables , rich furniture , full purses , Universities , good Benefices , Scarlet Robes , s●u re Caps , rich Jewels , or said any thing that would not multip'y all this ? Why ( sayes he ) you are so farre right , that the voice of Lycurgusses Agrarian , was , Every man shall be thus poor , and that of yours is , that No man shall be more than thus rich . This is an Argument ( an 't please you ) by which he thinks he hath proved , that there is no difference between the Agrarian that was in Lacedemon , and that which is in Oceana : for , Sir , whatsoever is thus and thus , is like . But the Agrarian of Lacedemon was thus , A man could have no money , or none that deserved that Name ; and the Agrarian of Oceana is thus , A mans money is not confin'de : therefore the Agrarian of the one , and of the other are like . Was it not a great grievance in Lacedemon , tro , that they had no such Logick nor Logician ? Be this as it will , It had been impossible ( sayes he ) for Lyeurgus to have setled his Government , had he not wisely obtained response from the Oracle at Delphos , magnifying and recommending it ; After which , all resistance would have been down-right impiety and disobedience , which concerns Mr. Harrington very little . The Bible then is not so good an Oracle , as was that at Delphos . But this reflection hath a tang with it , that makes me think it relates to that where he sayes , I know not how ; but Mr. Harrington hath taken up a very great unkindness for the Clergy : He will know nothing , neither that the Oracle of the Scripture is , of all other , the clearest for a Common wealth ; nor that the Clergy being genera'ly against a Common wealth , is , in this , below the Priests of Delphos ; who were more for Lycurgus , then these are for Moses . But hav ' at the Agrarian of Oceana , with the whole bail of dice , and at five throwes . The first throw is , That it is unjust ; for , If it be truly assorted ( in the fourth page of Oceana ) that Government is founded on Propriety , then Propriety consists in Nature before Government , and Government is to be fitted to Propriety , not Propriety to Government . How great a sin then would it be against the first and purest notion of Justice , to bring in a Government ▪ not only different from , but directly destructive unto the setled Propriety of Oceana , where ( in the the Hundredth Page ) there are confest to be three hundred persons , whose Estates in Land exceed the Standard of two thousand pounds a year . Let me not be choaked with the Example of Lacedemon , till Mr. Harrington hath shewn us the power of his perswasion with the Nobility of Oceana , as Lyeurgus with them of Lacedemon , to throw up their Lands to be parcell'd by his Agrarian ( as Page the hundredth and Thirteenth ) and when that is done , I shall cease to complain of the Injustice of it . Nor need any one of these three hundred be put to own a shame , for preferring his own interest before that of an whole Nation ; for though when Government is once fixed , it may be fit to submit private to Publick Utility , when the question is of chusing a Government , every particular man is left unto his own native right , which cannot be prescribed against , by the Interest of all the rest of Mankinde . How many false Dice there are in this throw , ( because you see I have little to do ) will be worth Counting . Whereas I no-where deny Propriety to derive her being from Law ; He insinuates that I presume , propriety to be in nature . One. Whereas in naturall and domestick vicissitude , I assert , That Empire is to follow the Legall State of Propriety ; he imposeth , as if I had asserted , that Empire must follow the Naturall state of propriety . Two. Whereas in violent or forrain vicissitude ( as when the Israelites possessed themselves of the Land of Canaan the Gothes and Vandals of Italy , the Frankes of France , the Saxons of England ) Propriety , in order unto the Government to be introduced , is alterable ; he insinuateth as if I had sayd , that , Empire must alwayes follow the state of Propriety , not as it may be alter'd in that relation , but as it is found . Three . Whereas the government of Oceana is exactly fitted unto propriety , as it was settled before ; he insinuates it to be destructive unto the settled propriety . Four. Whereas I say , that to put it with the most , they that are Proprietors of Land in Oceana , exceeding two thousand pounds a year , do not exceed ▪ three hundred persons : he saith , that I have confessed they be three hundred . Five . Whereas I shew that the Nobility of Lacedemon , upon perswasion of Lycurgus , threw up their Estates to be parcell'd by his Agrarian ; but that , in Oceana , it is not needfull or required that any man should part with a farthing , or throw up one shovelfull of his Earth : he imposeth , as if I went about to perswade the Nobility to throw up their Lands . Six . Whereas I have shewn that no One of those within the three hundred , can have any interest against the Agrarian ; He , without shewing what such an interest can be , insinuates that they have an interest against it . Seven . Whereas the Government of Oceana goes altogether upon consent , and happeneth not onely to fit private unto publick , but even publick unto private Utility , by which meanes it is voyd of all objection ; he insinuates , that it is against private utility . Eight . Where he saith , that in choosing a Government , every Man is left , to his own Native right . He insinuates that the Agrarian , ( which doth no more than fix propriety , as she found it ) is against Native Right . Nine . Whereas God hath given the Earth unto the Sonnes of Men , which Native right ( as in case a Man for hunger take so much as will feed him , and no more of any other Mans meat or Herd ) prescribeth against legall Propriety , and is the cause why the Law esteemeth not such an Action to be theft ; He insinuates that there is a Native right in Legall Propriety , which cannot be prescribed against by the interest of all the rest of Mankinde . T●n . While he pleaded the case of Monarchy , Levelling was concluded lawfull ; In the case of a Common-wealth , ( which askes no such favour ) Levelling is concluded unlawfull . Eleven . In the Reformation , or Levell as to Monarchy , though Propriety subsisted before that Levell , yet Propiety was to be fitted unto the Government , and not the Government unto propriety ; but in the case of a Common-Wealth the Government is to be fitted unto Propriety , and not Propriety unto the Government . Twelve . In that , any man was bound to relinquish his Native right , else how could a Prince levell his Nobility ; In this , no man is bound to relinquish his Native right . Thirteen . In that , this same Native right might be prescribed against by the Prince ; In this , it cannot be prescribed against by the interest of mankind . Fourteen . In that , no Noble man but ought to own a shame if he preferr'd his interest before that of the Prince ; In this , no Noble man ought to own a shame for preferring his own Interest before that of an whole Nation . Fifteen . Would you have any more ? these fifteen Majors and Minors , or false dice , are soopt up again , and put all into this Conclusion , or Box , like themselves . Thus the Interest of the Three hundred is not Ballanced with that of a whole Nation , but that of some few extravagant spirits : who by making dams in the Current of other Mens Estates , hope to derive some water to their own parched fortunes . Calumniare fortiter , nihil adhaerebit . If a river have but one naturall bed or channel , what dam is made in it by this Agrarian ? but if a river have had many naturall beds or channels , to which she hath forgotten to reach her brest , and whose mouthes are dryed up or obstructed ; these are Dams which the Agrarian doth not make , but remove : and what parched fortunes can hereby hope to be watered but theirs onely whose veines having drunk of the same blood , have a right in nature to drink of the same milk ? The Law of Moses allow'd ▪ the first-born but a double portion : was his an extravagant spirit ? His second Throw , is , that The nature of the Agrarian is such as cannot be fixed , in regard that the People being intrusted with a Vote and a Sword , may alter it for the lesse , or come to drown-right Levelling . But as to this , in the Eighth Chapter I have barr'd his dice that being the place in which I thought most proper to give a full Answer to this Objection . At the third Throw , he is extrerm awkward . For whereas the Israelites ( notwithstanding the voyages of Solomon , and what is said of the Ships of Tharsis ) during their Agrarian , or while they had Land , were a Common-wealth of Husbandmen , and not of Merchants , nor came to the Excercise of this Trade , till they had no Land ; or after their dispersion by the Emperour Adrian : he screws it in , after this manner ▪ As the Jews who have no Lands are every where great Traders ; so the possession of Lands being limited by this Agrarian , men who are either covetous or ambitious ( as if Estates were not gotten by industry , but by covetousness and ambition ) will employ themselves and their Estates in forraign Traffick , which being in a manner wholly ingrossed by the Capitall City of Oceana , that City , already too great , will immediately grow into an excess of power and riches very dangerous to the Common wealth ; Amsterdam being come by such meanes to exercise of late a Tyranny in disposal of some publique affaires , much to the prejudice both of the Liberty and Interest of the rest of the Union . An equal , if not greater incommodity to Oceana , would be created by the Agrarian , which making Emporium a City of Princes ; would render the Countrey a Common wealth of Cottagers , able to dispute precedence with the Beggars-Bush . Newes , not from Tripoli , nor any other corner of the whole World but one . Bate me this , and shew me in what other City encrease of Houses , or new foundations was ever held a Nuysance . This sure is a Phancy that regards not the old Folks or ancient Prudence . One of the blessings that God promised unto Abraham , was , that his seed should be multiplyed as the Starres of Heaven : And the Common wealth of Rome , by multiplying her seed , came to bound her Territory with the Ocean and her fame with the Starrs of Heaven . That such populousness is that without which there can be no great Common-wealth , both Reason and good Authours are clear ; but whether it ought to begin in the Countrey , or in the City , is a scruple I have not known them make . That of Israel , began in the Countrey ; That of Rome , in the City . Except there be obstruction or impediment by the Law , as in Turky where the Countrey ; and in England ▪ where the City is forbidden to increase . Where-ever there be a populous Country , for Example , France : it makes a populous City as Paris ; And where-ever there be a populous City as Rome , after the ruine of Alba , and Amsterdam after the ruine ( as to Trade ) of Antwerp ; it makes a populous Territory , as was that of the Rustick Tribes , and is that of Holland . But the wayes how a populous City comes to make a populous Countrey , and how apopulous Countrey comes to make a populous City are contrary ; the one fiapning through sucking , as that of the City , and the other through weining , as that of the Countrey . For proof of the former , the more mouths there be in a City , the more meat of necessity must be vented by the Countrey , and so there will be more Corn , more Cattel , and better Markets , which breeding more Labourers , more Husbandmen , and richer Farmers , bring the Countrey so farre from a Common wealth of Cottagers , that where the blessings of God through the fruitfulness of late years with us , render'd the Husbandman unable to dispute precedence with the Beggars-bush , his Trade thus uninterrupted , in that his Markets are certain , goes on with increase of Children , of Servants , of Corn , and of Cattel ; for there is no reason why the fields adjoyning unto Emporium , being but of an hard soyl , should annually produce two Crops , but the populousness of the City . The Country then growing more populous , and better stocked with Cattel , which also increaseth manure for the Land , must proportionably increase in fruitfulness . Hence it is , that ( as the Romans also were good at such works ) in Holland , there is scarce a puddle undrained , nor a bank of Sand cast up by the Sea , that is not covered with Earth , and made fruitful by the People ; these being so strangely , with the growth of Amsterdam , increased , as comes perhaps to two parts in three : nor , the Agrarian taking place in Oceana , would it be longer disputed , whether she might not destroy Fishes to plant Men. Thus a populous City makes a Country milch , or populous by sucking ; and whereas some may say , that such a City may suck from forraign parts , it is true enough , and no where more apparent than in Amsterdam . But a City that hath recourse unto a forraign dug , ere she had first sucked that of her proper Nurse or Territory dry , you shall hardly finde ; or finding , ( as in some Plantation not yet weyned ) will hardly be able to make that Objection hold , seeing it will not lye so much against the populousness of the place , as the contrary . But a populous Countrey , makes a populous City by weining ; for when the People increase so much , that the dug of Earth can no more , the over-plus must seek some other way of Livelihood : which is either Arms , such were those of the Gothes and Vandalls ; or Merchandize and Manufacture , for which ends it being necessary , that they lay their heads and their Stock together , this makes populous Cities . Thus Holland being a small Territory , and suckt dry , hath upon the matter weined the whole People , and is thereby become , as it were one City that sucks all the World. But by this meanes ( sayes the Considerer ) Emporium being already too great ( while indeed Amsterdam considering the narrowness of her Territory , or the smallness of Holland , is much more populous ) would immediately grow into an excess of power and riches , very dangerous unto Liberty , an Example whereof was seen in the late Tyranny of that City ; As if it were not sufficiently known that Amsterdam contributes , and hath contributed more unto the defence of the Common wealth , or united Provinces , than all the rest of the League , and had in those late Actions which have been scandalized , resisted not the interest of Liberty , but of a Lord. That the increase of Rome , which was alwayes studied by her best Citizens , should make her head too great for her body , or her power dangerous unto the Tribes , was never so much as imagined ; and though she were a City of Princes , her Rustick Tribes were ever had in greatest esteem and honour ; insomuch , that a Patrician would be of no other . But the Authority of ancient Common wealths is needless , the Praevaricator by his own Argumentation or might , layes himself neck and heels . For , saith he , Were this Agrarian once setled , Emporium would be a City of Princes , and the Nobility so throughly plumed , that they would be just as strong of wing , as wild Foul , in moulting time . There would be a City of Princes , and yet no Nobility . He is so fast that I have pitty on him , if I knew but which way to let him loose . He meanes perhaps , that the Merchants growing rich , would be the Nobility ; and the Nobility growing poor , would be Grasiers . But so for ought I know , it was alwayes , or worse , that is , men attained unto riches & honours by such or worse arts , & in poverty made not alwayes so honest retreats . Unto all which infirmities of the State , I am deceived , if this Agrarian do not apply the proper remedies . For such an Agrarian maketh a Common wealth for increase : the Trade of a Common wealth for increase , is Arms , Arms are not born by Merchants , but by Noble-men , and Gentlemen . The Nobility therefore having these Arms in their hands , by which Provinces are to be acquired , new Provinces yield new estates ; so whereas the Merchant hath his returns in Silk or Canvas , the Souldier will have his return in Land. He that representeth me as an Enemy to the Nobility , is the man he speaketh of ; For if ever the Common-wealth attain unto five new Provinces , ( and such a Common wealth will have Provinces enow ) it is certain , that ( besides honours , Magistracies , and the Revenues annexed ) there will be more estates in the Nobility of Oceana , of fourteen thousand pound Land a year , then ever were , or can otherwise be of four ; and that without any the least danger unto the Common wealth : for if Rome had but lookt so farre to it , as to have made good her Agrarian in Italy , though she had neglected the rest , the wealth of her Nobility might have sucked her Provinces , but must have enriched the People , & so rather have water'd her Roots , then starved and destroyed them as it did . In this Case therefore the Nobility of Oceana , would not moulter like wild Foul , but be strong of wing as the Eagle . One Argument more I have heard urged against the populousness of the Capital City which is , that the rich in time of sickness forsaking the place , by which meanes the Markets come to fail , the poor least they should starve , will run abroad , and infect the whole Countrey . But should a man tell them at Paris , or Grand Cairo ( in the latter whereof , the Plague is more frequent and furious , then happens with us ) that they are not to build Houses , nor increase so much , least they should have the Plague , or that Children are not to be born so fast , lest they die , they would think it strange newes . A Common wealth is furnished with Lawes , and power to adde such as she shall finde needful . In case a City be in that manner visited it is the duty of the Country , and of the Government , to provide for them by contribution . The difficulty in making the Agrarian equall and steady through the rise or fall that may happen in money , which is the fourth throw of the Praevaricator ; is that which it might have been for his ease to have taken notice , was long since sufficiently barrd , where it is said , that if a new survey at the present Rent were taken , an Agrarian ordaining that no Man should thenceforth hold above so much Land as is there valued at the rate , however money might alter would be equall and steddy enough . His last cast is , that the Agrarian would make war against universall and immemoriall Custom , which being without doubt more praevalent then that of Reason , there is nothing of such difficulty as to perswade men at once , and crudely , that they and their fore-Fathers have been in an errour . Wise men , I see , may differ in Judgement or Counsell , for , saith Sir Francis Bacon . Surely every Medicine is an Innovation , and he that will not apply new remedyes , must expect new evills : For Time is the greatest Innovator : And if Time of course alter things to the worse , and Wisedome and Counsell may not alter them to the better , what must be the end ? But the Case of the Agrarian receiveth equall strength from each of these Counsellors or opinions ; from the latter , in that it goes upon grounds which Time hath not innovated for the worse , but for the better , and so according to the former comes not to have been at once , and crudely perswaded , but introduced by custome , now grown universall and immemoriall . For who remembers the Gentry of this Nation to have worne the blew coates of the Nobility , or the lower sort of people to have lived upon the smoak of their Kitchins ? To the contrary , Is it not now the Universall custome for men to rely upon their own fortunes or industry , and not to put their Trust in Princes , seeking in their liberality or dependance the meanes of living ? The Praevaricator might as well jump into his great Grand-Fathers old breeches , and perswade us that he is ( a la mode ) or in the new cutt , as that the wayes of our forefathers would agree with our Customes . Doth not every man now see , that if the Kings in those dayes had settled the Estates of the Nobility by a Law , restraining them from selling their Land , such a law had been an Agrarian , and yet not warring against their antient Customes , but preserving them ? Wherefore neither doth the Agrarian proposed , taking the ballance of Estates as she now finceth them , make warre against , but confirme the present Customes . The onely Objection that can seem in this place to lye , is , that whereas it hath been the custome of Oceana that the Bulke of the Estate , should descend unto the Eldest Sonne , by the Agrarian , he cannot in case he have more brothers inherit above two thousand pounds a year in Land , or an equall share ▪ But neither doth this , whether you regard the Parents or the Children , make warre with custome . For putting the case the Father have twenty thousand pounds a year in Land , he goes not the lesse in his custome or way of life for the Agrarian , because for this he hath no lesse : and if he have more or fewer Sonnes to whom this Estate descends by equall or unequall portions , neither do they go lesse in their wayes or customes of life for the Agrarian , because they never had more . But , says Aristotle , ( speaking of the Ostracism as it supplyes the defect of an Agrarian ) this course is as necessary unto Kings , as unto Common wealths : By this meanes the Monarchyes of Turky and of Spaine preserve their ballance ; through the neglect of this hath that of the Nobility of Oceana been broken ; and this is it which the Praevaricator in advising that the Nobility be no farther Levell'd than will serve to keep the people under , requires of his Prince . So , that an Agrarian is necessary to Government , be it what it will , is on all hands concluded . Chap. XII . Whether Courses or Rotation be necessary unto a well-ordered Common-wealth ? In which is contained the courses or Pare●bole of Israel before the Captivivity , together , with the Epitome of Athens and Venice . ONe bout more , and we have done ; this ( as reason good ) will be upon wheeles or Rotation , for , As the Agrarian answereth unto the Equality of the Foundation or Root , so doth Rotation unto the Equality of the Superstructures or branches of a Common-wealth . Equall Rotation is equall Vicissitude in , or Succession unto , Magistracy confer'd for equal termes , injoyning such equal vacations , as cause the Government to take in the body of the People , by parts succeeding others , through free Election , or suffrage of the whole . The contrary whereunto is prolongation of Magistracy , which trashing the wheel of Rotation , destroyes the life , or natural motion , of a Common wealth . The Praevaricator , what ever he hath done for himself , hath done this for me , that it will be out of doubt , whether my Principles be capable of greater Obligation , or confirmation , than by having Objections made against them . Nor have I been altogether ingrateful , or nice of my labour but gone farre ( much farther then I needed ) about , that I might return with the more valuable Present , unto him that sent me on the Errant ; I shall not be short of like proceeding upon the present Subject , but rather over . Rotation in a Common wealth , is of the Magistracy ; of the Senate ; of the People ; of the Magistracy and the People ; of the Magistracy and the Senate ; or of the Magistracy of the Senate , and of the People ; which in all , come unto Six kinds . For example of Rotation in the Magistracy , you have the Judge of Israel , called in Hebrew , Shophet , the like Magistracy after the Kings Ithobal and Baal came in use with the Tyrians , from these with their Posterity the Carthaginians , who also called their Supreme Magistrates , being in Number two , and for their Terme Annuall , Shophetim , which the Latines by a softer pronunciation render Suffetes . The Shophet or Judge of Israel , was a Magistrate , not that I can finde , obliged unto any certain Terme , throughout the Book of Judges ; Nevertheless , it is plain , that his Election was occasional , and but for a time , after the manner of a Dictator . True it is , that Eli and Samuel , ruled all their lives , but upon this , such impatience in the People followed through the corruption of their Sonnes , as was the main cause of the succeeding Monarchy . The Magistrates in Athens ( except the Areopagites being a Judicatory ) were all upon rotation . The like for Lacedemon and Rome , except the Kings in the former , who were indeed hereditary , but had no more power than the Duke in Venice , where all the rest of the Magistrates ( except the Procuratori ; whose Magistracy is but meer Ornament ) are also upon Rotation . For Rotation of the Senate you have Athens , the Achaeans , Aetolians , Lyceans , the Amphictionium , and the Senate of Lacedemon reproved , in that it was for life , by Aristotle : Modern Examples of like kind , are the Diet of Switz , but especially the Senate of Venice . For the Rotation of the People , you have first Israel , where the Congregation , which the Greeks call Ecclesia , the Latines Comitia , or Concio , having a twofold capacity ; first , that of an Army , in which they were the constant Guard of the Countrey ; and secondly , that of a Representative , in which they gave the Vote of the People , at the Creation of their Lawes , or election of their Magistrates , was monethly . Now the Children of Israel after their Number , to wit , the chief Fathers , and Captains of thousands and hundreds , and their Officers that served the King in any matter of the courses which came in and went out moneth by moneth , throughout all the moneths of the year , every course , were twenty and four thousand . Such a multitude there was of military age , that without inconvenience , four and twenty thousand were every moneth in Arms , whose Terme expiring others succeeded , and so others , by which meanes the Rotation of the whole People came about in the space of one year . The Tribunes , or Commanders of the Tribes in Arms , or of the Prerogative for the moneth , are named in the following part of the Chapter , to the sixteenth Verse ; where begins the Enumeration of the Princes , ( though God and Ashur , for what reason I know not , be omitted ) of the Tribes , remaining in their Provinces , where they judged the People , and as they received Orders , were to bring or send such farther enforcement or recruits , as occasion required unto the Army ; after these , some other Officers are mentioned . There is no question to be made , but this Rotation of the People , together with their Prerogative , or Congregation , was preserved by the monethly Election of two thousand Deputies in each of the twelve Tribes , which in all , came to four and twenty thousand ; or let any man shew how otherwise it was likely to be done , the Nature of their Office being to give the Vote of the People , who therefore sure must have chosen them . By these , the Vote of the People was given to their Lawes , and at Elections of their Magistrates . Unto their Lawes , as where David proposeth the reduction of the Ark. And David consulted with the Captains of thousands and hundreds , and with every Leader . And David said unto all the Congregation of Israel , If it seem good unto you , and it be of the Lord God , let us send abroad to our Brethren every where ( the Princes of the Tribes in their Provinces ) that are left in the Land of Israel , and with them also to the Priests and Levites , which are in their Cities and Suburbs , that they may gather themselves unto us ; And let us bring again the Ark of our God to us ; for we enquired not at it in the dayes of Saul . And all the Congregation ( gave their suffrage in the Affirmative ) said that they would do so ; for the thing was right in the Eyes of the People . ( Nulla lex sibi soli conscientiam Justitiae sua debet , sed et à quibus obsequium expectat ) Now that the same Congregation or representative gave the vote of the People also in the Election of Priests Officers and Magistrates , Moreover David and the Captaines of the Host separated to the service of the Sonnes of A●aph , and of Heman , and of Jeduthun , who should Prophesy with Harps with Psalteryes & with Cymballs . But upon the occasion untowhich we are more especially beholding for the preservation and discovery of this admirable order ( David having proposed the businesse in a long and pious speech , ) the Congregation made Solomon the Sonne of David King the second time and annoynted him unto the Lord to be Chief , Governor , and Zadok to be Preist . For as to the first time that Solomon was made King , it happened , through the sedition of Adoniae to have been done in hast and tumultuously by those onely of Jerusalem ; and the reason why Zadoc is here made Priest is that Abiathar was put out for being of the Conspiracy with Adonia . I may expect ( by such Objections as they afford me ) it should be alleadged , that to prove an order in a Common-wealth , I instance in a Monarchy ; as if there were any thing in this Order Monarchiall , or that could , if it had not been so received from the Common-wealth , have been introduced by the Kings , to whom in the Judgement of any sober man ( the Praevaricator onely excepted , who hath been huckling about some such Councill for his Prince ) no lesse could have follow'd , upon the first frown of the people , then did in Rehoboam , who , having used them roughly , was deposed by the Congregation or the Major part . It is true , that while Israel was an Army , the Congregation , as it needed not to assemble by way of Election or representative , so I believe it did not , but that by all Israel assembled to this end , should be meant the whole people after they were planted upon their lots , and not their Representative , which in a politicall sense is as properly so called , were absurd and impossible , Nor need I go upon presumption onely , be the same never so strong , seeing it is said in Scripture of the Korathites , that they were keepers of the gates of the Tabernacle , and their fathers being over the Host of the Lord , were keepers of the Entry . That is ( according to the interpretation of Grotius ) the Korathites were now keepers of the gates , as it appears in the Book of Numbers , their Ancestors the Kohathites had been in Camp , or while Israel was yet an Army . But our Translation is lame of the right foot as to the true discovery of the Antient manner of this service , which according to the Septuagint and the Vulgar Latine was thus , they were keepers of the gates of the Tabernacle ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & familiae eorum per vices ) and their fathers by turnes or Rotation . So that offices and services by courses turnes or Rotation are plainly more auntient then Kings in the Common-wealth of Israel ; though it be true that when the courses or Rotation of the Congregation or Representative of the people were first introduced , be as hard to shew , as it would be how , after the People were once planted upon their lotts , they could be otherwise assembled . If writers argue well and lawfully from what the Sanhedrim was in the institution by Jehoshaphat unto what it had more auntiently been , to argue from what the Congregation was in the institution by David , unto what it had more auntiently been , is sufficiently warranted . These things rightly considered , there remaines little doubt , but we have the courses of Israel for the first Example of Rotation in a Popular Assembly . Now to come from the Hebrew unto the Grecian prudence , the same is approved by Aristotle , which he exemplifies in the Common-wealth of Thales Milesius , where the people , he saith assembled ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by turnes or rotation . Nor is the Roman prudence without some shadow of the like proceeding , where the Prerogative ( pro tempore ) with the jure-vocatae being made by Lot , gave frequently the Suffrage of the whole people . But the Gothick prudence in the policy of the Third State , runs altogether upon the collection of a Representative by the suffrage of the People , and though not so diligently regulated , by terms and vacations as to a standing assembly were necessary , by Turns , Rotation , Parembole , or courses ; As in the Election of the late House of Commons , and the constitutive vicissitude of the Knights and Burgeses is known by sufficient experience . When the Rotation of a Common-wealth is both in the Magistracy and the People , I reckon it to be of a fourth kinde , as in Israel , where both the Judge and the Congregation were so elected . The fifth kinde is when the Rotation of a Common-wealth is in the Magistracy and the Senate , as in those of Athens , of the Achaeans , of the Aetohians , of the Lycians , and of Venice ; upon which examples , rather for the influence each of them , at least Athens , may have upon the following Book , than any great Necessity from the present occasion , I shall inlarge my self in this place . The Common wealth of Athens was thus administred . The Senate of the Beane being the proposing-Assembly ( for that of the Areopagites , called also a Senate , was a Judicatory ) consisted of four hundred Citizens chosen by Lot , which was performed with beanes , these were annually removed all at once . By which meanes Athens became frustrated of the natural and necessary use of an Aristocracy , while neither her Senators were chosen for their parts , nor remained long enough in this function , to acquire the right understanding of their proper Office. These thus elected , were subdivided by Lot into four equal parts , called Prytanys , each of which for one quarter of the year was in Office. The Prytany or Prytans in Office elected ten Presidents , called Proedri , out of which Proedri or Presidents , they weekly chose one Provost of the Council , who was called the Epistata . The Epistata and the Proedri were the more peculiar Proposers to the Prytans , and to the Prytans it belonged especially to prepare businesse ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for the Senate : they gave also audience unto any that would propose any thing concerning the Common wealth , which if , reported by the Prytans , it were approved by the Senate , the party that proposed might promulgate the business , and promulgation being made , the Congregation assembled , and determined of it . ( Sic data concio Laelio est , processit ille & Graecus apud Graecos , non de culpa sua dixit , sed de paena quaestus est , porrexerunt manus , Psephisma natum est ) . The Prytans and their Magistrates , had right to assemble the Senate ; and propose unto them ; and what the Senate determined upon such a Proposition , if forthwith to be offer'd unto the People , as in private cases , was called Proboulema ; but if not to be proposed , till the People had a year's tryall of it , as was the ordinary way in order unto Lawes to be enacted , it was called Psephisma ; each of which words with that difference , signifies a Decree . A Decree of the Senate in the latter sense had for one year , the power of a Law , after which tryall , it belonged to the Thesmothetae ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to hang it in writing upon the Statues of the Heroes , and assemble the Congregation . These Magistrates were of the number of the Archons , which in all were nine , the chief more peculiarly so called ▪ was Archon Eponymus , he by whose name the year was reckon'd or denominated ( his Magistracy being of a Civil concernment ) the next was the King , a Magistrate of a Spirituall concernment ) the third the Polemarch ( whose Magistracy was of a Military concernment ) : the other six were the Thesmothetae , who had several functions common with the Nine , Others peculiar or proper to themselves , as ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to give the People ( by ply-carts ) notice when the Judicatories were to assemble , that is , when the People were to assemble in that Capacity , and to judge according to the Law made ; or when the Senate , or the People were to assemble upon an ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a crime that was not provided against by the Law , as that of Alcibiades , ( the wits about that time in Athens , being most of them Atheists ) for laughing at Ceres discovering her secrets , and shaving of the Mercury's . If an Archon or Demagogue were guilty of such a Crime , it belonged unto the cognizance of the Senate , otherwise unto that of the People , whom the Thesmothetae were also in like manner to warn , when they were to come unto the suffrage . These six like the Electors in Venice , presided at all Elections of Magistrates , whether made by the lott as the judges , or by suffrage , as the new Archons , the Strategus or Generall , and most of the rest . They also had the hearing and introducing of all causes into the Judicatories . But the right of assembling the Ecclesia or Congregation belonged to the Prytans , by whom the Senate proposed unto the People . The Congregation consisted of all them that were upon the role of the Lexiarcha , that is to say , of the whole People having right unto the City ▪ The Prytans seated upon a Tribunal were Presidents of this Assembly ; The Assembly having sacrificed & made Oath of fidelity unto the Common-wealth ; the Proedri or Presidents of the Prytans , proposed by Authority of the Senate unto the People in this manner . July the 16th Pol●cles being Archon , and the Tribe of Pandion in the Prytaneate , Demosthenes , Peaneus , thought thus , or was of this Opinion . The same Custom whereby the first Proposer subscribes his Opinion or Parte with his name , is at this day in Venice . Proposition being made , such of the People as would speak , were called to the Pulpit ; they , that were fifty years of age , or upwards , were to come first , and the younger afterwards ; which Custom of prating in this manner , made excellent Orators or Demagogs , but a bad Common wealth . From this that the People had not only the result of the Common wealth , but the debate also ; Athens is called a Democracie , and this kind of Government is opposed unto that of Lacedemon , which because the People there had not the power of debate , but of result only , was called Aristocracy , sometimes Oligarchy : thus the Greeks commonly are to be understood to distinguish of these two ; while according to my Principles , ( if you like them ) debate in the People maketh Anarchy , and where they have the result , and no more , the rest being mannaged by a good Aristocracy , it maketh that which is properly and truly to be called Democracy , or Popular Government . Neither is this Opinion of mine new , but according to the Judgement of some of the Athenians themselves ; for saith Isocrates in his Oration unto the Areopagites for reformation of the Athenian Government ; I know the main reason , why the Lacedemonians flourish , to be , that their Common wealth is popular . But to return . As many of the People , as would , having shewed their Eloquence , and with these the Demagogues , who were frequently bribed , concealed their knavery ; the Epistata , or Provost of the Proedri , put the Decree or Question unto the Vote , and the People gave the result of the Common wealth by their Chirotonia , that is , by holding up their hands ; the result thus given , was the Law , or Psephisma of the People . Now for the functions of the Congregation , they were divers ; as first , Election of Magistrates , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ; Namely , the Archons , the Strategus , or Generall , the Field-Officers , the Admiralls , with divers others , all , or the chief of them Annuall , and commonly upon Termes and Vacations , though it be true , ( as Plutarch hath it ) that Phocion was Strategus four years together , having that honour still put upon him by the Congregation , without his seeking . The next Office of this Assembly , was to elect Judges into five Courts or Judicatories , for the People being in the Bulk too unweildy a body for the performance of this duty , they exercised the supreme Judicature , by way of Representative , into which Election was made by Lottery , in such manner , that five hundred one thousand , or 1500. of them ( according to the importance of the occasion ) being above thirty yeares of age , and within the rest of the qualifications in that case provided by the Law , became the Soveraign Judicatory , called the Heliaea . In all Elections , whether by lot or suffrage , the Thesonothetae were Presidents , and ordered the Congregation . Farthermore , if they would amend , alter , repeal , or make a Law , this also was done by a Representative , of which no man was capable , that had not been of the Heliaea , for the rest elected out of the whole People : this amounting unto one thousand , was called the Nomothetae or Legislators . No Law received by the People , could be abrogated but by the Nomothetae ; by these any Athenian ( having obtained leave of the Senate ) might abrogate a Law , provided , that withall , he put another in the place of it . These Lawes the Proedri of the Prytans , were to put unto the Suffrage . First , the old , whether it agreed with the Athenian people , or not ? then the new ; and whether of these hapned to be chirotonized or voted by the Nomothetae , was ratified ; according to that piece of the Athenian Law cited by Demosthenes against Timocrates ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) what hath been said of the Common-wealth of Athens , in relation unto the present purpose , amounts unto thus much , that not onely the Senate and the Magistracy in this Policy was upon rotation , but even the People also , at least , as to the Nomothetae , or their Legislative power , and the Supreme Judicatory of the Heliaea , each of these being a Representative , constituted of one Thousand or fifteen hundred Cittizens . But for what followes in the second book it is necessary that I observe in this place the proceeding of certain Divines , who indeavour to make use of this Common-wealth for ends of their own ▪ as particularly Doctor Seaman ; who in his book called Four propositions , argues after this manner . Chirotonia ( as Suidas hath it ) signifies both Plebiscitum a Law made by the People , and Psephisma . Now ( saith he ) Psephisma is the ordinary word used in the Attick lawes and in Demosthenes , for ( Senatesconsultum ) a Law made by the Senate ; whence he drawes this conclusion . As , when the People make a Law , they are said to Chirotonize ; so may the Rulers in like manner , in those Lawes that are made by themselves alone . These wayes with divines are too bad . The words of Suidas are these ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Chirotonia is Election or ratification by the Many : which expresly excludeth the Few or the Senate from being otherwise contained by the word Chirotonia , than a part is by the whole . Nor hath the Authour the word Psephisma , or Plebiscitum in the place . I would faine know what other word there is in Greeke for Plebiscitum but Psephisma ; and yet the Doctor puts it upon Suidas that he distinguishteh between these two , and , taking that for granted where he findes Psephisma in Demosthenes and the Attick Laws , will have it to signifie no more then a decree of the Senate . It is true that some decrees of the Senate were so called , but those of the people had no other name , and when ever you find Psephisma in Demosthenes or the Attick Laws , for a Law , there is nothing more certaine then that it is to be understood of the people , for to say that a Law in a Popular Commonwealth can be made without the people , is a contradiction . The second passage , is a what think you of these words of Pollux ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which the Doctor having englished in this manner ; The Thesmothetae do privately prescribe when Judgment is to be given , and promulge publick accusations , and suffrages unto the people , askes you whose Suffrages were these , if not the Ruler's ? By which strange construction , where Pollux having first related in what part the function of the Thesmothetae , was common with that of the Nine Archons , comes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to shew you what was peculiar to themselves , namely to give notice when the Heliaea or other Indicatoryes were to assemble ; the Dr. renders it , they do privately prescribe : as if the Session of a Court of Justice , and such an one as contained a thousand Judges , being the representative of the whole people , were to be privately prescribed , then to this private prescribing of Justice , he addes that they do publickly promulge ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) citations upon crimes not within the written Law ; as if private prescription and publick promulgation could stand together . Next whereas promulgation in the very Nature of the word signifies an Act before a Law made , he presumes the Law to be first made by the Rulers , and then promulgated by the Thesmothetae to the people , kim kam to the experience of all Common-wealths , the Nature of promulgation , and the sense of his Authour , whose words as I shew'd before , declare it to have been the proper or peculiar office of the Thesmothetae to give the people notice when they were to assemble for Judicature , or when for giving their Chirotonia or suffrage , by promulgation of the cause ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) upon which they were to determine . For the fourth passage the Dr. quoting a wrong place for these words , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that the Nomothetae ( being a Representative , as I shewd ▪ of the whole people , chosen by lot , and in number one thousand ) chirotonized or gave the Legislative suffrage ; thence inferrs ▪ that the Rulers chirotonized , voted or made Lawes by themselves without the People : which is , as if one should say that the Prerogative Tribe in Rome , or the House of Commons in England , gave their Vote to such or such a Law , therefore it was made by the Rulers alone , and not by the People of Rome or of England . For the fourth passage , Stevens quotes Demosthenes at large in these words , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) . This the Doctor interprets of an Officer ; to which I shall say more , when he shews me where the sentence is , or what went before : for as yet I do not know of an officer in any Common wealth , whose Election was indifferently made , either by the Senate , or by the People ; nor do I think the Doctor hath lookt farther for this , than Stephens , who hath not interpreted it . The fifth passage is , That a Decree of the Senate in Athens , had the force of a Law for one year , without the People . So had the Edicts of the Praetores in Rome ; But I would fain know , whence the Senate in Athens , or the Praetors in Rome , originally derived this right ( which was no more then that such Lawes might be probationers , and so better understood , when they came to the Vote ) but from the Chirotonia , or suffrage of the People . The sixth passage , stops the mouths of such as having nothing to say unto the matter of my writing , pick quarrels with the manner or freedom of it , the liberty I take in the defence of truth , seeing the Doctor takes a greater liberty upon other termes , while he bids his Antagonist ( one that desended the cause now in my hand ) go and consult his Authours , namely , Stephens and Budaeus again ; for , saith he , you wrong those learned men , while you would have us believe that they were as ignorant of the Greek Story as your self , or that things are to be found in them , which are not . To which confidence , I have better leave to say , that the Doctor should do well to take no worse counsel than he gives . But what is become of my Praevaricator , I have quite lost him , else I should have intreated him to compare his Notes out of my Sermon , with these out of the Doctors : or retract that same affectation , in saying , I know not , but Mr. Harrington has conceiv'd a great unkindness for the Clergy . As if these their Stratagems , with which they make perpetual Warre against the unwary people , did not concern a man that hath undertaken the cause of popular Government . The Policy of the Achaeans consisted of divers Common-wealths under one , which was thus administred , the Cities sent their Deputies twice every year of course , and oftner if they were summoned by their Strategus , or their Demiurges , to the place appointed . The Strategus was the Supreme Magistrate , both Military and Civill , and the Demiurges being ten , were his Council , all Annuall Magistrates elected by the People . This Council thus constituted , was called the Synarchy , and performed like duties , in relation unto the Senate , consisting of the Deputies sent by their peculiar Soveraignties or Cities , as the Prytans unto that in Athens . The Policies of the Aetolians and Lycians , are so near the same again , that in one you have all ; So both the Senates and the Magistracy of these Common wealths , were upon rotation . To conclude , with Venice . The Common wealth of Venice , consisteth of four parts , The great Council , the Senate , the Collegio , and the Signiory . The Great Council is the aggregate body of the whole People , or Citizens of Venice , which for the paucity of their Number , and the Antiquity of their Extraction are called Gentlemen , or Noble Venetians ; every one of which , at five and twenty years of Age hath right of Session and Suffrage in this Council ; which right of Suffrage , because throughout this Common-wealth , in all Debates and Elections , it is given by the ballot , is called , The right of ballotting , whereby this Council being the Soveraign power , createth all the rest of the Orders , Councils , or Magistracies ; hath constitutely the Ultimate result , both in cases of Judicature , and constitution of Lawes . The Senate called also the Pregati , consisteth of Sixty Senators , properly so styled , whereof the great Council electeth six on a day , beginning so long before the Moneth of October , that these being all chosen by that time , then receive their Magistracy ; it consisteth also of sixty more , called the Juncta , which are elected by the Scrutiny of the Old Senate , that is , by the Senate proposing , and the great Council resolving ; the rest of their Creation , is after the same manner with the former . In the Sixty of the Senate , there cannot be above three of any one kinred , or Family , nor in the Junta so many , unless there be fewer in the former . These Magistracies are all Annuall , but without intervall , so that it is at the pleasure of the great Council , whether a Senator having finished his year , they will elect him again . The Collegio is a Council , consisting more especially of three Orders of Magistrates , called in their Language Saui as the Saui grandi , to whose cognizance or care belong the whole affaires of Sea and Land ; the Saui di Terra ferma , to whose care and Cognizance belong the affaires of the Land , and the Saui di Mare , to whose Cognizance appertain the affaires of the Sea , and of the Islands . These are elected by the Senate , not all at once ; but for the Saui Grandi , who are six , by three at a time , with the interposition of three moneths ; and for the Saui di terra ferma , and the Saui di mare , who are each five , after the same manner ▪ save only that the first Election consisteth of three , and the second of two ; Each Order of the Saui elects weekly one Provost , each of which Provosts hath right in any affair belonging unto the Cognizance of his Order , to propose unto the Collegio . Audience of Embassadors , and matters of forraign Negotiation , belong properly unto this Council . The Signiory consisteth of the Duke , and of his Counsellors . The Duke is a Magistrate created by the great Council for life , to whom the Common wealth acknowledgeth the Reverence due unto a Prince , and all her Acts run in his Name , though without the Counsellors he have no power at all while they can perform any function of the Signiory without him . The Counsellors , whose Magistracy is Annual , are elected by the scrutiny of the Senate ▪ naming one out of each Tribe , ( for the City is locally divided into six Tribes ) and the Great Council approving ; so the Counsellors are six , whose function in part is of the Nature of Masters of Requests , having withall , power to grant certain priviledges : but their greatest preheminence is , that all , or any one of them , may propose unto any Council in the Common wealth . The Signiory hath session and suffrage in the Collegio , the Collegio hath Session and suffrage in the Senate , and the Senate hath Session and suffrage in the Great Council . The Signiory , or the Provosts of the Saui , have power to assemble the Colledge , the Colledge hath power to assemble the Senate , and the Senate hath power to assemble the Great Council ; the Signiori , but more peculiarly the Provosts of the Saui , ( in their own Offices and functions ) have power to propose unto the Colledge , the Colledge hath power to propose unto the Senate , and the Senate hath power to propose unto the Great Council : what ever is thus proposed and resolved , either by the Senate ( for sometimes , through the security of this Order , a Proposition goes no farther ) or by the Great Council , is ratifide , or becomes the Law of the Common-wealth . Over and above these Orders ▪ they have three Judicatories , two Civill , and one Criminall , in each of which , forty Gentlemen elected by the great Council , are Judges for the Terme of eight moneths ; to these Judicatories , belong the Avogadori and the Auditori , who are Magistrates , having power to hear causes apart , and , as they judge fitting , to introduce them into the Courts . If a man tell me , that I omit many things , he may perceive I write an Epitome , in which no more should be comprehended , then that which understood may make a man understand the rest . But of these principal parts , consisteth the whole body of admirable Venice . The Consiglio de Dieci , or Council of Ten , being that which partaketh of Dictatorian power ▪ is not a limb of her , but as it were a Sword in her hand . This Council ( in which the Signiory hath also Session and suffrage ) consisteth more peculiarly of ten Annuall Magistrates , created by the Great Council , who afterwards elect three of their own number by Lott , which so elected are called Capi de Dieci , their Magistracy being monethly ; again , out of the three Capi , one is taken by Lot , whose Magistracy is weekly , this is he , who over against the Tribunall in the Great Council , fits like another Duke , and is called , the Provost of the Dieci . It belongs to these three Magistrates , to assemble the Councill of dele Ten which they are obliged to do weekly of course , and oftner as they see occasion . The Councill being assembled , any one of the Signiory , or two of the Capi may propose to it , the power which they now exercise , ( & wherin for their assistance they create three Magistrates called the grand Inquisitors ) consists in the punishment of certaine heynous crimes ▪ especially that of Treason ; in relation whereunto they are as it were Sentinells , standing upon the guard of the Common-wealth : But constitutively with the Addition of a Junta , consisting of other fifteen together with some of the chiefe Magistrates , having right in cases of important speed or secrecy unto this Councill ; they had the full and absolute power of the whole Common-wealth , as Dictator . That Venice either transcribed the whole and every part of her Constitution out of Athens and Lacedemon ; or happeneth to be framed , as if she had so don , is most apparent . The Result of this Common-wealth is in the Great Councill , and the debate in the Senate ▪ so was it in Lacedemon . A decree made by the Senate of Athens had the power of a Law for one yeare without the people , at the end whereof the people might revoke it : A decree of the Senate of Venice stands good without the great Councill , unlesse these see reason to revoke it . The Prytans , were a Councill preparing businesse for the Senate ; So is the Collegio in Venice ; the Presidents of the Prytans were the Ten Proedri ; those of the Collegio are the three Provosts of the Saui. The Archons or Princes of Athens being Nine , had a kind of Soveraigne inspection upon all the Orders of the Common-wealth , so hath the Signiory of Venice consisting of Nine besides the Duke . The Quarancys in Venice are Judicatoryes of the nature of the Heliaea in Athens ; and as the Thesmothetae heard and introduced the causes into that Judicatory , so do the Avogadori and the Auditori into these . The Consiglio de dieci in Venice is not of the body but an Appendix of the Common-wealth ; so was the Court of the Ephori in Lacedemon , and as these had power to put a King a Magistrate or any Delinquent of what degree soever unto death , so hath the Consiglio de dieci . This again is wrought up with the Capi di dieci , and the weekly Provost , as were the Prytans with the Proedri , and the weekly Epistata , and the Ballot is lineally descended from the Beane ; yet is Venice in the whole , and in every part , a farre more exquisite policy than either Athens or Lacedemon . A Politicall is like a naturall body . Commonwealths resemble and differ , as men resemble and differ ; among whom you shall not see two faces , or two dispositions , that are alike . Peter and Thomas in all their parts are equally men , and yet Peter and Thomas of all men may be the most unlike ; one may have his greater strength in his armes , the other in his leggs ; one his greater beauty in his soule , the other in his body ; one may be a fool , the other wise ▪ one valiant , the other cowardly . These two which at a distance you will nor know , one from the other ; when you looke nearer , or come to be better acquainted with you will never mistake . Our Considerer ( who in his Epistle , would make you believe , that Oceana is but a meer Transcription out of Venice , ) hath Companions like himself , and how near they look in matters of this nature , is plain , while one knoweth not Jethro from Moses , and the other takes a state of Civill Warre , to be the best modell of a Civill Government . Let a man look near , and the shall not finde any one Order in Oceana ( the Ballot only excepted ) that hath not as much difference from , or resemblance unto any one order in Rome or Venice , as any one Order in Rome or Venice hath from , or to , any one Order in Athens or Lacedemon : Which different temper of the parts , must of necessity in the whole , yield a result , a soul or Genius , altogether new in the World , as embracing the Arms of Rome , and the Counsels of Venice ; and yet neither obnoxious unto the Turbulency of the one , nor the Narrowness of the other . But the sum of what hath been said of Venice , as to the business in hand , comes to no more , then that the Senate and the Magistracy of this Common wealth are upon Rotation . No more : nay I am well , if it come to so much . For the Praevaricator catching me up , where I say , that , for all this , the greater Magistracies in Venice are continually wheeled through a few hands , tells me , that I have confessed it to be otherwise . I have indeed confessed , that albeit , the Magistracies are all confes'd for certain termes ; yet those termes do not necessitate vacations , that is , the terme of a Magistracy being expired , the party that bore it , is capable upon a new Election of bearing it again without intervall or vacation ; which doth not altogether trash the Rotation of the Common wealth , though it render the same very imperfect . This infirmity of Venice , deriveth from a complication of causes , none of which is incident unto a Common wealth , consisting of the Many : wherefore there lies no Obligation upon me , to discover the reason in this place . But on the contrary , seeing , let me shew things never so new , they are slighted as old ; I have an Obligation in this place , to try whether I may get esteem ▪ by concealing some thing . What is said , every body knew before ; this is not said ▪ who knowes it ? A Riddle . Riddle me , Riddle me , what is this ? The Magistracies in Venice ( except such as are rather of Ornament then of power ) are all Annuall , or at most Biennial . No man whose terme is expired , can hold his Magistracy longer , but by a new Election . The Elections are most of them made in the Great Council , and all by the Ballot , which is the most equall and impartial way of Suffrage . And yet the greater Magistracies are perpetually wheeled , through a few hands . If I be worthy to give advice unto a man that would study the Politickes ; let him understand Venice , he that ▪ understands Venice right , shall go nearest to judge ( notwithstanding the difference that is in every Policy ) right of any Government in the world . Now the assault of the Considerer deriving but from some ( Pique , or ) Emulation , which of us should be the abler Polititian ; It the Councill of State had the curiosity to know either that , or who understands Venice , this riddle would make the discovery ; For he that cannot easily unfold this Kiddle , doth not understand her . The sixth kinde of Rotation is when a Common-wealth goes upon it in all her Orders , Senate , People , and Magistracy . Such an one taking in the Many , and being fixed upon the foot of a steady Agrarian ▪ hath attain'd un●o perfect Equality . But of this , Example there is none , or you must accept of Oceana . The Rotation of Oceana is of two parts , the one of the Electors which is Annuall , and the other of the Elected which is Trienniall . Speaking of Electors in this sense , I mean as the great Councill in Venice are Electors of all other Orders , Councills , or Magistrates . But the Common-wealth of Oceana taking in the whole People cannot , as doth the great Councill of Venice ( wherein they that have right are but a few ) attain unto this capacity at one step : for which cause she taketh three steps ; One at the Parishes , where every fifth Elder is annually elected by the whole people ▪ ( there is no doubt but there was some such Order in Israel whereby the Monethly Rotation of her Congregation or Perogative , by election of two thousand in each Tribe , was preserved ) . The next step she takes is at the Hundred , whereby Election of Officers and Magistrates , the Troopes , chosen at the Parishes , are well near formed . Her third step , is at the Tribe , where the whole body of her deputies are in exact forme , discipline , and function , Headed by proper Officers and Magistrates , these altogether consisting of One fifth part of the whole people . This Rotation , being in it self Annuall , comes in regaurd of the body of the People to be Quinquennial or such as in the space of five years gives every Man his turn in the power of Election . But though every Man be so capable of being an Electpr ▪ that he must have his Turn , yet every man is not so capable of being elected into those Magistracies , that are Soveraigne or have the Leading of the whole Common-wealth , that it can be safe to lay a Necessity , that every Man must take his turn in these also ; but it is enough that every Man , who in the Judgement and Conscience of his Country is fit , may take his turn . Wherefore upon the Conscience of the Electors , ( so constituted as hath been shewn ) it goes to determine , who shall partake of Soveraign Magistracy , or be , at the Assembly of a Tribe , elected into the Senate or Prerogative ; which assemblyes are so Trienniall , That one Third part of each falling every year , and another being elected , the Parliament is thereby perpetuated . Such was the constitution of those Councills which the Praevaricator hath confessed he alwayes thought admirable : but now the toy takes him to be quite of another minde ; for , saith he , That , Ancient Republicks have through a malitious jealously ( let them take it among them ) made it unlawful even for persons of the clearest merit to continue long in Command , but have by perpetuall vicissitude substituted new men in the Government is manifested enough ; but with what successe they did this , will best appear by Veturius , Varro , and Mancinus . He is still admirable : One would wonder what he meanes , if it be that there were but three weak or unfortunate Generals in the whole course of Rome ; how strange is it to urge this as an argument against Rotation , which is as strong an one as can be urged , for Rotation ? If the Romans by this way of Election , having experience of an able Generall , knew ever after , where to have him ; or lighting upon one they found not so fit for their purpose , could in the Compasse of one year , be rid of him of course , without dishonor or reproach to him , taking thereby a warning to come no more there ; was this a proceeding to favour malice ; or such an one as removing the cause of malice , left no root for such a branch or possibility of like effect ? Certainly by this Assertion the Praevaricator hath Joled his presumptuous head ; not onely against the prudence of Auntient Common-wealths , but of God himself in that of Israel . Veturius , Varro , and Mancinus ( though some of them cannot be at all points excused ) by this mark upon them , may be thought hardlier of , than is needfull ; for which cause there being that also in their Stories , which is neither unpleasant nor unprofitable , I shall endeavour to make the Reader somewhat better acquainted with them . One of the greatest blowes Rome ever received was by Pontius , Captain Generall of the Samnites , who having drawn her Consulls , Posthumius and Veturius , by Stratagem into the fastenses of Caudium , a Valley of narrow Entrance , and shut up the mouth of it by possessing him self of the onely Passage , the rest being invironed with insuperable Rocks , the Samnite came to have both the Armyes , and so upon the matter , the whole strength ( in those dayes ) of Rome inevitably at his discretion . Hereupon , having leisure and being desirous ( in a matter of such moment ) of good advice he dispatcht a messenger unto his father Herennius the ablest Counsellor in Samnium , to know what might be his best course with the Romans now inavoydably at his mercy , who answered that he should open the Passe , and let them return untouched . The young Generall amazed at this Counsell , desired farther direction ; whereupon Herennius for the second time made answer that he should cut them off to a man. But the Generall upon the strange disagreement of such opinions , having his fathers age ( for he was very old ) in suspition took a third course , which neither ( according to the first advice of wise Herennius ) making friends ; nor ( according unto the second ) destroying enemies , became as he prophesyed the utter ruine of the Common-wealth of Samnium . For the Romans being dismissed safe , but ignominiously , the Senate upon their Return , fell into the greatest streight and consternation , that had been known among them . On the one side to live and not revenge such an Affront was intolerable ; on the other to revenge it , was against the faith of the Consulls , whose Necessity ( the losse of two Armies lying upon it ) had in truth forced them to accept of a dishonourable League with the Samnites . Now not the Armies , but the Senate it self was in Caudium , not a man of them could find the way out of this Vale invironed with Rocks , but he only that could not finde it out of the other , Posthumius , who having first shewed , that neither Warre nor Peace could be so made , as to ingage the Common wealth ( injussu Populi ) without the Command of the People , declared that the Senate returning the Consuls , with such other as had consented unto so wicked and dishonourable a peace , naked , and bound unto the Samnites , were free , nor ceased till the Senate ( thereunto prest by the Necessity of the Common wealth ) resolving accordingly , Hee , Veturius , and some of the Tribunes , were delivered unto the Samnites ; who nevertheless , to hold the Romans unto their League , dismissed them with safety . The disputes on either side that arose hereupon , and comming to Arms , ended with the destruction of Samnium , I omit : that which as to the present Occasion , is material , is , the reputation of the Consuls , and Veturius , though he were not the leading man , being for the rest , as deep in the Action as Posthumius ; the People were so farre from thinking themselves deceived in this choice , that the Consuls were more honour'd in Rome , for having lost , then Pontius in Samnium for having won the day at Caudium . I do not rob Graves , nor steal Winding-sheets ; my Controversies are not but with the Living , with none of these that have not shewed themselves best able for their own defence ; nor yet with such , but in the prosecution of truths opposed by them unto the dammage of mankind ; yet the Praevaricator accuseth me of rude charges , what are his then in defence of falshood , and against such as cannot bite ? or whether of these is the more noble ? For Varro , who being Consul of Rome , lost the battail of Cannae unto Hanibal Captain General for the Carthag nians , though without Cowardize , yet by rashness , he is not so excusable . But for Mancinus , brought ( as was Posthumous , by the Samnites ) unto dishonourable condition ▪ by Megera ▪ Captain General of the Numantines , there be excuses : As first the Numantines , for their number not exceeding four thousand fighting men , were the gallantest of so many , on which the Sun ever shone . Fourteen years had their Common-wealth held tacke with the Romans , in courage , conduct , and virtue , having worsted Pompey the Great , and made a League with him , when she might have made an end of him , ere ever Mancinus ( of whom Cicero gives a fair Character ) came in Play : So his misfortunes having great Examples , cannot want some excuse , but suppose ner ' One of them deserved any Excuse , what is it at which these Examples drive , against a Common-wealth ? Sure the Samnites , the Carthaginians , the Numantines were as well Common-wealths as the Romans ; and so where-ever the advantage go , it must stay upon a Common-wealth ; Or if it be Rotation that he would be at ( for we must guesse ) granting Pontius the Samnite , and Megera the Numantine , to have been no more upon Rotation , then Hannibal the Carthaginian ; yet is it plain that Rome upon her Rotation overcame not onely , Pontius , Hannibal and Megera ; but Samnium Carthage , and Numantia . So much for Rome , but , sayes he , No lesse appeares by the rabble of Generalls often made use of by the Athenians , while men of Valour and Conduct have layn by the walls . A Rabble of Generals did I never hear of before ; but not to meddle with his Rhetorick , whereas each of his Objections hath at least some one Contradiction in it , this hath two ( one à Priore , another à Posteriore ) One in the Snoute , another in the taile of it . For had there been formerly no Rotation in Athens , how should there have been Men of valour and conduct to lye by the walls ? and if Rotation thenceforth should have ceased , how could those men of valour and conduct have done other than lye by the walls ? so this inavoydably confesseth , that Rotation was the meanes whereby Athens came to be stored with persons of valour and Conduct , they to be capable of Imployment , and the Common-wealth to imploy the whole virtue of her Citizens ; And it being ( in his own words ) an Argument of much imperfection in a Government not to dare to employ the whole virtue of the Cittizens ; This wholly Routes a standing Generall , for the Government that dares imploy but the virtue of One , dares not employ the virtue of all . Yet he jogs on . Those Orders must needs be against Nature , which excluding persons of the best qualifications give admission unto others , who have nothing to commend them but thier Art in Canvasing for the suffrage of the People . He never takes notice that the Ballot barrs Canvasing beyond all possibility of any such thing ; but we will let that go ; Canvasing , it is confest , was more frequent in Rome and Athens then is laudable , where neverthelesse it is the stronger Argument for the integrity of Popular Suffrage , which being free from any aid of art , produced ▪ in those Common-wealths more illustrious Examples , ( if a Man go no farther than Plutarchs lives ) then are to be found in all the rest of Story . Yet ( saith he ) this Law hath been as often broken as a Common-wealth hath been brought into any exigence , for the hazard of trusting affaires in weak hands then appearing , no scruple hath been made to trample upon this Order , for giving the power to some able man at that time rendered uncapable by the Vacation , this Law requires . The continuation of the Consulship of Marius is sufficient to be alleadged for the proofe of this , though if occasion were it might be backed by plenty of Examples . His choice confutes his pretended variety , who jests with edged tooles , this Example above all will cutt his fingers , for by this prolongation of Magistracy , or to speak more properly of Empire ( for the Magistracy of the Consul was civill and conferd by the people Centuriatis comitiis , but his Empire was Military and conferrd Curiatis ) Rome began to drive those wheels of her rotation heavily in Marius , which were quite taken off in Caesar . I have heretofore in vaine , perswaded them upon this occasion , to take notice of a Chapter in Machiavill , so worthy of regard , that I have now inserted it at length ▪ as followeth . The proceedings of the Roman Common-wealth , being well considered , two things will be found to have been the causes of her dissolution . The Contention that hapned through the indeavour of the people , ( alwaies oppos'd or eluded by the Nobility ) to introduce an Agrarian ; and the dammage that accrued from the prolongation of Empire : Mischiefs which had they leen foreseen in due time , the Government by application of fit remedies might have been of longer life and better health . The diseases which this Common-wealth , from contention about the Agrarian , contracted , were acute , and tumultuous , but those being slower , and without tumult , which she got by prolongation of Empire were Chronicall , and went home with her , giving a warning by her Example , how dangerous it is unto States that would enjoy their liberty , to suffer Magistracy , how deservedly soever conferd , to remaine long in the possession of the same man. Certainly if the rest of the Romans , whose Empire hapned to be prolonged , had been as virtuous and provident as L. Quinctius , they had never run into this inconvenience . Of such wholsome Example was the goodnesse of this man , that the Senate and the people , after one of their ordinary disputes , being come to some accord , whereas the people had prolonged the Magistracy of their present Tribunes , in regard they were persons more fitly opposed unto the Ambition of the Nobility , then by a New Election they could readily have found , and hereupon the Senate ( to shew they needed not be worse at this game ) would have prolouged the Consulate unto Quinctius , he refused his consent , saying that ill Examples were to be corrected by good ones , and not encouraged by others like themselves ; nor could they stirre his resolution , by which meanes they were necessitated to make new Consuls . Had this wisdom and virtue ( I say ) been duly regarded , or rightly understood , it might have saved Rome , which through this neglect came to ruine . The first whose Empire happned to be prolonged was Publilius Philo , his consulate expiring at the Campe before Palepolis , while it seemed unto the Senate that he had the Victory in his hand ( Actum cum Tribunis Plebis est ad Populum , ferrent ut cum Philo Consulatu abijsset , Proconsule rem gereret ) they sent him no successor , but prolonged his Empire , by which meanes he came to be the first Pro-Consul . An Expedient ( though introduced for the Publick good ) that came in time to be the publick bane : For by how much the Roman Armyes marched farther off , by so much the like course seeming to be the more necessary , became the more customary ; whence ensued two pernicious consequences , the one that there being fewer Generalls , and Men of known ability for conduct , the Art with the reputation of the same , came to be more ingrossed , and obnoxious unto ambition : the other , that a Generall standing long , got such hold upon his Army ; as could take them off from the Senate , and hang them on himselfe . Thus Marius and Sylla could be followed by the Souldiery to the detriment of the Common-wealth , and Caesar to her perdition . Whereas had Rome never prolonged Empire she might perhaps not so soon have arrived at Greatnesse , or acquisition , but would have made lesse hast to destruction . All the Dilemma that Machiavil observes in these words is , that if a Common-wealth wilt not be so slow in her acquisition as is required by Rotation , she will be lesse sure then is requisite unto her preservation : But the Praevaricator ( not deigning to shew us , upon what reasons or experience , he grounds his Maxime ) is positive . That the Dilemma into which a Common-wealth is in this case brought is very dangerous , for either she must give her self a mortall blow by gaining the habit of infringing such orders as are necessary for her preservation , or receive one from without . This same is an other Parakeetisme : these words are spoken by me after Machiavill in relation unto Dictatorian power , in which they are so far from concluding against Rotation , that this in case of a Dictator is more especially necessary ( Maxima libertatis custodia est , ut magna imperia diuturna non sint , & temporis modus imponatur , quibus juris imponi dele non potest ) which could not be more confirmed then by him , who in the example of Marius shew's that the contrary course spoild all . The Romans if they had sent a successor unto Publilius Philo at Palepolis , it may be might have let the Victory slip out of his hands , it may be not ; However this had been no greater wound unto the Common-wealth , then that her Acquisition would have been slower , which ought not to come in Competition with the safety of a Government , and therefore amounts not unto a Dilemma , this being a kind of argument that should not be stubb'd of one horne , but have each of equall length and danger . Nor is it so certain that encrease is slower for Rotation , seeing neither was this interrupted by that , nor that by this , as the greatest Actions of Rome , the Conquest of Carthage by Scipio Africanus , of Macedon by Flaminius , and of Antiochus by Asiaticus , are irrefragable Testimonyes . I would be loath to spoil the Considerers preferment , but he is not a safe Counsellour for a Prince ; whose providence not supplying the defect of Rotation whether in civill or military affaires , with some thing of like nature , exposeth himselfe if not his Empire as much unto danger as a Common-wealth . Thus the Sons of Zeruiah , Joab Captaine of the Hoast and Abishai his brother , were too strong for David ; thus the Kings of Israel and of Juda fell most of them by their Captaines or Favourites , as I have elsewhere observed more particularly . Thus Brutus being standing Captaine of the Guards could cast out Tarquine : Thus Sejanus had meanes to attempt against Tiberius , Otho to be the Rivall of Galba , Casperius Aelianus , of Nerva ; Cassius , of Antoninus ; Perennis , of Commodus ; Maximinus , of Alexander ; Philippus , of Gordian ; Aemilianus of Gallus , Ingebus , Lollianus , Aureolus , of Gallienus ; Magnesius of Constantius ; Maximus , of Gratian ; Arbogastes of Valentinian ; Ruffinus of Arcadius ; Stilico of Honorius . Goe from the West into the East , upon the death of Marcianus , Asparis alone , having the command of the Armes , could prefer Leo to the Empire : Phocas deprive Mauritius of the same , Heraclius depose Phocas , Leo Isaurius do as much to Theodosius Adramyttenus ; Necephorus , to Irenes ; Leo Armenius , to Michael Curopalates ; Romanus Lagapenus , to Constantine , Nicephorus Phocas to Romanus Puer ; Johannes Zismisces to Nicephorus Phocas ; Isaac Comnenus , to Michael Stratioticus ; Botoniates to Michael the Sonne of Ducas , Alexius Comnenus to Botoniates ; which work continued in such manner till the destruction of that Empire . Goe from the East unto the North. Gustavus attained unto the Kingdom of Sweden , by his power and command of an Army , and thus Secechus came neer to supplant Bolessaus the third of Poland . If Wallesteine had lived , what had become of his Master ? In France , the race of Pharamond was extinguished by Pipin , and that of Pipin in like mannner , each by the Major of the Palace , a standing Magistracy of Exorbitant trust . Goe to the Indies : You shall find a King of Pegu to have been thrust out of the Realme of Tangue by his Captaine Generall . Nay goe where you will , though this be pretty well , you shall adde more than one Example . But as to the Praevaricator , if he were not given to make such mouths as eate up nothing else , but his own words , I needed not have brought any other Testimony to absolve a Common-wealth of malice in this order than his own , where he saith , that when some person over-tops the rest in commands , it is a disease of Monarchy which easily admitts of this cure , that he be reduced unto a lesse volume , and levelled unto an equality with the rest of his Order . Now a Prince can no otherwise Levell a Noble Man , that excells the rest through Command , unto equality with his order , then by causing those of the same Order to take their turnes in like command . Good witts have ill Memoryes . But , saith he , I know not what advantage Mr. Harrington may foresee from the orders of this Rotation , for my part I can discover no other effect of it then this , that in a Common-wealth like that of Oceana , taking in the Many ( for in Venice he confesseth it to be otherwise ) where every man will presse forward toward Magistracy , this Law by taking off at the end of one year some Officers , and all at the end of three will keep the Republick in a perpetuall Minority . No man having time allow'd him to gain that Experience ; which may serve to lead the Common-wealth to the understanding of her true interest either at home or abroad . What I have confessed to be otherwise in Venice , I have shewn already at least so far as concerneth the present Occasion , the causes of that defect being incompatible with a Common-wealth consisting of the many ; otherwise why was not the like found in Athens or Rome , where though every man pressed forward towards Magistracy , yet the Magistrates were , for illustrious Examples , more in weight and Number , than are to be found in all the rest of the world . If where Elections were the most exposed to the ambition of the Competitor , and the humours of the People they yet failed not to excell all others that were not Popular , what greater vindication can there be of the Naturall integrity of Popular suffrage even at the worst ? But this , where it is given by the Ballot , is at the best , and free from all that pressing for Magistracy in the Competitor , or faction of the People that can any wayes be layd unto the former ; or let the Considerer consider again , and tell me by what meanes either of these in such a State can be dangerous or troublesome , or if at worst the orders for Election in Oceana must not perform that part , better then a Crowd and a Sheriff . Well but putting the case the Elections which were not quarrell'd much withall be rightly Stated ; yet this Law for Terms and Vacations by taking off at the End of One year some Officers , and all at the end of Three , will keep the Republick in perpetuall Minority , no man having time allowed him to gain that Experience , which may serve to lead the Common-wealth to the understanding of her true interest at home or abroad . Because every Man will presse forward for Magistracy , therefore there ought not to be Termes and vacations , least these should keep the Common-wealth in perpetuall Minority . I would once see an Argument that might be reduced to Mood and Figure . The next Objection is , that these Orders take off at the end of One year some Officers , which is true , and that at the end of Three years , they take off all , which is false ; for whereas the Leaders of the Common-wealth are all Trienniall , the Orders every year take off no more then such onely as have finished their three yeares terme , which is not all but a Third part . Wherefore let him speak out ; three years is too short a Term for acquiring that knowledge , which is necessary unto the leading of a Common-wealth . To let the courses of Israel which were Monethly , the Annuall Magistracyes of Athens and Rome go . If three years be too short a Term for this purpose , what was three moneths ? A Parliament in the late Government was rarely longer liv'd then three moneths , nor more frequent then once in a year , so that a Man having been twelve years a Parliament man in England , could not have born his Magistracy above three years , though he were not necessarily subject unto any Vacation . Whereas a Parliament-man in Oceana may in twelve years have born his Magistracy . fix , Notwwithstanding the Necessity of his Vacations , which of these two are most streightned in the time necessary unto the gaining of due experience or knowledge for the leading of a Common-wealth ? Neverthelesse the Parliament of England was seldome or never without Men of Sufficient skill and ability ; though the Orders there were more in Number , lesse in Method , not written and of greater difficulty then they be in Oceana : There , if not the Parliament man , the Parliament it self was upon Termes and Vacations , which unto a Council of such Nature is the most dangerous thing in the world , seeing dissolution , whether unto a body Naturall or Politicall is death . For if Parliaments happened to rise again & again , this was not so much coming unto themselves , ( seeing a Council of so different Genius hath not been known ) as a New birth and a Councill that is every year New-borne indeed must keep a common-wealth in perpetnall Minority or rather Infancy ; alwayes in danger of being overlaid by her Nurse , or strangled by her Guardian : whereas an Assembly continued by Succession or due Rotation regulated by Terms giving sufficient time for digestion , growes up , and is like a Man , who though he change his flesh neither changeth his body , nor his soul . Thus the Senate of Venice changing flesh , though not so often as in a Common-wealth consisting of the Many were requisite , yet oftenest of any other in the world , is , both in Body and Soul or Genius , the most unchangeable Councill under Heaven . Flesh must be changed or it will stink of it self ; there is a Terme necessary to make a man able to lead the Common-wealth unto her interest , and there is a Terme that may inable a Man to lead the Common-wealth unto his interest . In this regaurd it is , that ( according to Mamerous ) the Vacations are ( mazima libertatis custodia ) the Keepers of the Libertyes of Oceana . The three Regions into which each of the leading Councills , is divided , are three formes ( as I may say ) in the Schoole of State , for them of the Third ( though there be care in the choice ) it is no such great matter what be their skill : The Ballot which they practised in the Tribe being that in the performance whereof no Man can be out , and this is all that is Necessary unto their Novitiate or first year , during which time they may be Auditors : by the Second , they will have seen all the Scenes , or the whole rotation of the Orders , so facile , and so intelligible , that at one reading a Man understands them as a Book , but at once Acting as a Play , and so Methodicall , that he will remember them better . Tell me then what it is that can hinder him for the second year from being a Speaker ; or why for the third , should he not be a very able Leader . The Senate and the Prerogative , or representative of the people , being each of like constitution , drop annually four hundred , which in a matter of ten yeares , amount to four thousand experienced Leaders , ready upon new elections to resume their leading . Another thing which I would have considered , is , whether our most Eminent Men found their parts in Parliament , or brought them thither . For if they brought them , think you not the Military Orders of the youth , the Discipline of the Tribes , the eight years Orb of the Embassadors , the Provincial Armies of Oceana , likely to breed Men of as good parts , as no such matter ? Nor have Astronomers that familiarity with the Starrs , which Men without these Orbs will have with such as are in them . He is very heavy , who cannot perceive that in a Government of this frame , the Education must be Universal , or diffused throughout the whole Body . Another thing which is as certain , as comfortable , is that the pretended depth and difficulty in matter of State , is a meer cheat . From the beginning of the World unto this day , you never found a Common wealth , where the Leaders having honesty enough , wanted skill enough to lead her unto her true interest at home or abroad : that which is necessary unto this end , is not so much skill as honesty , and let the Leaders of Oceana be dishonest if they can . In the leading of a Common-wealth aright ; this is certain , wisdom and honesty are all one , and though you shall finde defects in their vertue , those that have had the fewest , have ever been , and for ever shall be the wisest . Rome never ruin'd , till her ballance being broken , the Nobility forsaking their ancient vertue , abandoned themselves unto their lusts ; and the Senators , who as in the Case of Jugurtha , were all bribed , turned knaves ; at which turn , all their skill in Government , ( and in this never men had bin better skilled ) could not keep the Common wealth from over-rurning . Cicero ( an honest man ) labour'd might and main . Pomponius Atticus another , despaired : Cato tore out his own bowels , the Poigniards of Brutus and Cassius , neither considered Prince nor Father . But the Common wealth had sprung her Planks , and spilt her ballast , the World could not save her . For the Close , the Praevaricator , who had judged before , that There was much reason to expect , some of the Clergy ( against all of whom , Mr. Harrington hath declared Warre ) will undertake the quarrel : tells me in the last line , that There be unto whom he hath recommended the disquisition of the Jewish Common wealth . It is a miserable thing , to be condemned unto the perpetual Budget ; once turn an honest man to me . In the mean time , that it may be farther seen , how much I am delighted in fair play , it being , so belike , that some Divines are already at work with me , and I have not so fully explained my self upon that point , which with them is of the greatest concernment , that they can yet say , they have peept into my Hand , or seen my Game ; as I have won this trick , Gentlemen , or speak , so I play them out the last card in the next Book for up . FINIS . Advertisement to the Reader , or direction contained in certain Quaeries , how the Common-wealth of Oceana may be examined or answered , by divers sorts of men , without spoiling their high Dance , or cutting off any part of their Elegance , or freeness of Expression . To the Scholar that hath passed his Novitiate in Story . I. WHether the ballance of Propriety in Land comming through Civill vicissitude by slow and undiscerned degrees , to alter as it did , and to stand as it doth in Oceana , any other Government could have been introduced ( otherwise then by the interposition of forraign Arms ) that could have subsisted naturally without violence or reluctancy , or steddily without frequent changes , alterations , and plunges , save that only of the Common wealth proposed ? II. Whether the Ballance in Land so standing as hath been shewne , the Common wealth proposed , being once established , were without the immediate hand of God , as by Pestilence , Famine , Inundation , to be alter'd or broken , and which way . To the godly man. 1. WHether Humane Prudence be not a Creature of God , and to what end God made this Creature ? 2. Whether the Common wealth of Israel in her main Orders , that is to say , the Senate , the People , and the Magistracy , were not erected by the same rules of humane Prudence , with other Common wealths ? 3. Whether Jethro were not an Heathen ? 4. Whether God did not approve of the Advice of Jethro , in the Fabrick of the Common wealth of Israel ? 5. Whether the natural body of a Godly man , can any otherwise be said to support and nourish it self in the Ayr , or between Heaven and Earth , then by a figurative Speech ? or whether it be any more possible for the Political body of a People so to do , then for the Natural body of a Godly man ? To the Grandee , or Learned Common-wealths-man . 1. WHether a Noble House-keeper have an Horse-keeper , that is as well to live as himself , and whether the House-keeper , should he loose his Estate , would not be an Horse keeper , rather then want bread ? 2. Whether Riches and Poverty ( more or lesse ) do not introduce Command or Obedience ( more or lesse ) as well in a Publick , as in a Private Estate ? 3. Whether the Introduction of Commandor obedience , more or lesse , either in a publick or private Estate , do not form or change the Genius of a man , or of a People accordingly ? Or what is the reason why the Paisant in France is base , and the lower People in England of an high courage ? 4. Whether the Genius of the People of Oceana , have been of late years , or be devoted , or addicted unto the Nobility and the Clergy , as in former times ? 5. Whether the Genius of the People of Oceana , not being addicted unto the Nobility and Clergy , as formerly can be said to be for Monarchy , or against it ? 6. Whether the People be not frequently mistaken in Names , while as to things they meane otherwise ; or whether the People of Oceana desiring Monarchy in Name , do not in truth desire a Government of Lawes , and not of Men ? 7. Whether for these Reasons , not to know how to hold the Ballance or foundation of a Government steddy , nor yet to reform , or vary the Orders of the same ; as the foundation comes to vary , be not to deliver a Nation unto certain ruine , and destruction ? To the Rationall Man. 1. WHether there be any thing in this Fabrick or Model , that is contradictory unto it Self , unto Reason , or unto Truth ? 2. Whether a Common wealth can be framed intire or compleat in all her necessary Orders , without any manner of contradiction to her self , to reason , or to truth , and yet be false , or insufficient ? The Errors of the Presse in the first Book . For falt , page 4. l. 38. read salt . for of , p. 8. l. 1. r. the. For instructed , p. 45. l. 12. r. intrusted . For will say , must , p. 86. l. 25. r. will say but must . For expect , p. 89. l. 14. r. except . For famyly'd p. 89. l. 39. r. families . For Ply-earts , p. 109. l. 22. r. Placarts . Sans Comparison , if taken as English , is right enough , but if you take it for French , is to be read sans comparaison . THE SECOND BOOK . OR A Politicall Discourse CONCERNING ORDINATION . Against Dr. H. Hammond . Against Dr. L. Seaman . And the Authors they follow . Optat Aprum aut fulvum descendere monte Leonem . E. W. LONDON : Printed by G. Dawson , for Tho. Brewster , and are to be sold at the three Bibles in St. Pauls Church-yard , 1657. ADVERTISEMENT To the READER . BOOks , especially whose Authors have gotten themselves Names , are leaders , wherefore in case any of these err in leading , it is not only lawfull , but matter of conscience unto a man that perceives it , as far as he is able , to warn others . This were apology enough for my writing against Dr. Hammond , and Dr. Seaman ; and yet I have happened to be brought under a farther obligation unto this enterprize , their books having been sent me by way of objection against what I have formerly said of Ordination , and am daily more and more confirmed I shall make good . However , there can be no great hurt in this Essay , Truth being like Venison , not only the best Quarry , but the best Game . Order of the Discourse . TO menage the present Controversie with the more clearness , I have divided my discourse into five Parts , or Chapters . The First explaining the words Chirotonia and Chirothesia , paraphrastically relates the story of the perambulation made by the Apostles Paul and Barnabas through the Cities of Lycaonia Pisyaia , &c. by way of Introduction . The second shews those Cities , or most of them at the time of this perambulation to have been under popular Government . In which is contained the whole administration of a Romane Province . The third shews the deduction of the Chirotonia from popular Government , and of the Original right of Ordination from the Chirotonia . In which is contained the institution of the Sanhedrin , or Senate of Israel by Moses , and of that at Rome by Romulus . The fourth shews the deduction of the Chirothesia from Monarchical , or Aristocratical Government , and the second way of Ordination from the Chirothesia . In which is contained the Common-wealth of the Iews , as it stood after the captivity . The fifth debateth whether the Chirotonia used in the Cities mentioned were ( as is pretended by Doctor Hamond , Dr. Seaman , and the Authors they follow ) the same with the Chirothesia , or a far different thing . In which are contained the divers kinds of Church-government introduced and exercised in the age of the Apostles . I am entring into a discourse to run much for the words , upon a language not vulgar , ( which therefore I shall use no otherwise than by way of parenthesis , not obstructing the sense ) and for the things upon Customes that are forreign which therefore I shall interpret as well as I can . Now so to make my way into the parts of this discourse , that whereas they who have heretofore menaged it in English , might in regard of their Readers have neer as well written it in Greek , I may not be above the vulgar capacity ; I shall open both the Names whereof , and the things whereupon we are about to Dispute by way of Introduction . A POLITICAL DISCOURSE CONCERNING Ordination . THE INTRODUCTION , OR First Chapter . THe Names or words whereof we are about to Dispute are Greek , the one Chirotonia , the other Chirothesia ; the first signification of the word Chirotonia in Sindas , imports a certain lewd action of the hand , which seemeth also by the Greek that renders it by the same word , to have been intimated by Isai . 5. 9. In the second signification with Suidas , it is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Election , ( that is to say of Magistrates ) or ratification , ( that is to say of Laws ) by the Many : which amounts both by his testimony , and that generally of antient Authors unto this , that the most usual and natural signification of the word Chirotonia is popular Suffrage , whether given as when they speak of Athens by the holding up of hands , or as when they speak ( as doth Suidas in the place mentioned ) of Rome , and other Common-wealths , ( whose suffrage was not given with this Ceremony , ) without holding up of hands . Chirethesià ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is a word that in the strict signification imports laying on of hands , and no more : but the Jews using to confer their Ordination most commonly by laying on of hands ; and yet sometimes by word of mouth , or by letter , the word both as it relates to the custome of the Jewish Common-wealth , and Ordination thence transplanted into the Church of Christ , signifies Ordination conferred by one Man , or a few Men , that is to say , by some distinct Order from the people , whether with Imposition of hands , or without it . These words thus interpreted , I shall throughout my discourse ( which else must have run altogether upon the Greek ) presume as already I have done , to take for good English , and so proceed unto the things whereof we are to dispute ; first , by opening the Scene of this perambulation , which will be done best by the help of Erasmus a man as for his learning not inferior to any , so for his freedom not adicted unto interests , or parties . For the Remainder then of this Introduction , I shall begin with the nineteenth Verse of the eleventh , and continue my discourse unto the end of the fourteenth Chapter of the Acts , interweaving the Text where it is darker with the Paraphrase of that excellent Author for light , and his Paraprase with the Text , where it is clearer for brevity in manner following . They whom the heat of persecution from the death of Stephen had dispersed , travelled through the Cities and Villages as far as Phenice , and the adjacent Island of Cyprus ; as also through Antiochia , which lyeth between Phenice and Cilicia , preaching the Gospel received from the Apostles , which nevertheless they dared not to communicate , but to such only as were of the Iewish Nation , not out of envy , but a kind of Superstition , they believing that to do otherwise were to give the Childrens bread unto doggs , which Christ hath forbidden . But some of them that believed being of Cyprus and Cyrene , when they came unto Antioch , had the boldness to speak of Christ unto the Greeks , preaching the Lord Iesus , in which they made such progress , through the blessing of God upon them and their labours , that a great number of these also believing the Gospel , were turned unto the Lord. The tidings of these things coming unto the Ears of the Church , which was at Ierusalem , a man of Apostolical sincerity , Barnabas the Levite , a Cyprian born , was sent by the Apostles to take a view of what was done upon the places , and if he found it to be according unto the will of God to approve of it , by authority of the Apostles . So great caution in receiving the Gentiles unto the Gospel was not , but the thing was greatly desired by the Apostles : but least it should afterwards be repeated or made void by the Iews , as done rashly , or that the Gentiles should rely less upon what was done , as conceiving it needed ratification by the Law. Wherefore Barnabas so soon as he came to Antioch , and found the Greeks by Faith , and without profession of the Law , to have received the same grace of God with the Iews , was very much joyed that the number of Believers increased , and exhorted them to remain constant in their Enterprize of adhering unto the Lord. For he was a good Man , and full of the Holy Spirit , and of Faith. Wherefore through his Ministry it came to passe , that a Multitude of other Believers were added unto the former . Now Antioch being not far from Cilicia , the Neighbourhood of the place invited him to seck Paul the fittest helper in this work , as chosen by Christ to preach his Name unto the Gentiles , and Kings of the Earth . For when Paul fled from Ierusalem , the Disciples had conducted him to Caesarea of Phenice , whence he went to Tarsus , whom therefore when Barnabas had found there , he brought to Antioch , hoping in a City both famous and populous , ( but with a confused mixture of Iews and Greeks ) to receive the better fruit through the aid of an Apostle more peculiarly designed unto this work . These two being conversant an whole year in the Church of Antioch , which by the confluence both of Iews and Greeks , became very numerous , so many were added by their preaching , that whereas hitherto not ▪ exposing the Name of Christ unto Envy , they had been called Disciples , they now began first at Antioch from the Name of their founder to be called Christians . In these times certain Prophets came from the City of Ierusalem unto Antioch , whereof one named Agabus , standing up in the Congregation , signified by inspiration , that there should be a great dearth through the whole world ; which came to pass under Claudius Caesar the Successor of Caligula . At this time they at Ierusalem , partly because they were poor at their conversion unto the Gospel , partly because they had deposited their goods in Common , and partly because they had been spoiled by the Priests for their profession of Christ , Ordained that by the contribution of such as had wherewithall , especially among the Believing Gentiles , money should be sent unto the relief of the Christians dwelling in Iudea : but so , that this Contribution was not to he forced but free ; and according unto every mans ability . This money thus gathered was sent by Paul and Barnabas unto the Elders at Ierusalem to be distributed at their discretion unto such as were in need . While Paul and Barnabas were thus employed , King Herod , the same that had beheaded Iohn , and returned Christ clothed through derision in white unto Pilate , being grieved to see this kind of People increase , and the Name of Iesus King of the Iews to grow famous in divers Nations , became concerned to root out such a Faction , and so spreading ; wherefore he stretched forth his hand to vex certain of the Church , killed Iames the Brother of Iohn with the sword , and because he saw it pleased the Iews , proceeded farther to take Peter also , who being imprisoned , was afterward miraculously delivered . But Paul and Barnabas having performed the Trust committed unto them by the brethren , and delivered the Contribution for relief of the Poor unto the Apostles , returned from Ierusalem unto Antioch , taking with them Iohn whose Surname was Mark. Now the Church of Antioch flourished in such manner , that she had some filled with the gift of Prophecy , & others withthat of teaching , among whom was Barnabas and Simeon alias Niger together with Lucias a Cirenian , and Manaen who had been brought up with Herod the Tetrach , whom he left to come unto Christ ; but the chief of them was Saul endowed with all the gifts and graces apostolical . While ▪ all these were intent upon the Ministry of the Church , imploying their several gifts unto the glory of God , and in his most acceptable service , the salvation of Souls with Fasting and Prayer , The Holy Ghost being stirred up by their zeal , signified his will by the Prophets , saying , Separate me Barnabas and Paul for the work whereunto I have called them , namely , to be Doctors of the Gentiles , that by them I may propagate the Gospel . The command of the Spirit was obeyed , and Barnabas with Paul , to the end that every one might see who were chosen , were separated from the rest ; and when the Congregation had unanimously imoplored the favour of God by Prayer and Fasting , the most eminent in authority among them , laid their hands upon the persons so separated , and sent them wherever the Spirit of God should direct them . By this impulse therefore Barnabas and Paul went unto Selencia , being a Promontory of Antiochia , and thence sailed into the Island of Cyprus , where landed at Salamis a famous City upon the Eastern part of the Island , they preached not humane inventions , but the Word of God , nor that by stealth , but in the Synagogues of the Jews , whereof through the Neighbourhood of Syria there was store . This honour by the Commandement of Christ was alwaies deferd unto the Jews , that the Gospel should be first offerd unto them , least they being a querulous and repining Nation should complaine that they were despised ; thus travelled these Apostles through the whole Island , till they came unto Paphos , a City consecrated unto Venus upon the Western Coast of Cyprus . Here they found a certain Magician called Bar-Jesus , that is the Son of Jesus a Jew , both by Nation and Religion , under which colour he falsely pretended unto the gift of Prophesie . This Man followed the Court of Sergius Paulus Pro-Consul or Governor of the Island for the Romans , otherwise a prudent Man ; but this sort of Vermine insinuateth it self into the Best to choose that so their corruption may do the greater and more compendious mischief unto Mankind . The Proconsul nevertheless having understood the Gospel to be planting throughout Cyprus , not only forbore to stop the Ears of others , but by sending for Baruabas and Paul seem'd desirous to open his own . Wherefore Bar-Jesus endeavouring to resist the growth of the Word , as an enemy to Christ , and resisting the Truth with falsehood , a strife arose between the true Prophets , and a false One , ( for such is the interpretation of the Syriack word Elymas , ) whom Paul at the length confuted of spiritual blindness , by taking away the Eyes of his body miraculously strucken in the presence of the Pro-Consul , who at the same time receiving the Light of the Gospel , imbraced the Christian Faith This being done at Paphos , Paul embarqued there with his Associates for the lesser Asia , and came unto Perga , being a City of Pamphylia ; here John whose Surname was Mark left them , and returned unto Jerusalem , while they when they had visited Pamphylia travelled unto Antiochia , a City of Pisidia , where having entred a Synagogue , they sat after the usual manner with the rest ●tentive unto the Law and the Prophets ; whereof when the parts appointed were read , and no Man stood up , the Rulers of the Synagogue perceiving that the strangers by their habit were Jews , and such as by their aspect promised more than ordinary , sent unto them , desiring that if they had any word of Exhortation for the people , they would speak . Whereupon Paul standing up preached unto them Christ ; whence came the word of Lord to be divulged throughout that Region , albeit the Jews out of Envy to the Gentiles stirring up the devoutest of the Matrons ( an Art not unknown in these times ) and by them the chief of the City raised such sedition in it , and tumult against the Apostles ; that Paul and Barnabas being cast out , shook off the dust from their feet against them , and went thence unto Iconium a City of Lycaonia . When they were come unto Iconium , entring with the Jews after the custome into the Synagogue , they preached as they had done at Antioch , the Gospel of Jesus Christ , and with such efficacy , that Multitudes both of the Jews ▪ and Greeks believed ; here again the Envy of the Jews became the Author of Sedition , by which means the City was divided into two parts or factions , whereof One stood for the unbelieving Jews , and the other for the Apostles . At length when such of the Gentiles as were joyned with the Jews , and the Rulers of the City made an assault upon the Apostles , to offer violence , and stone them ; they being aware of it , fled to Lystra ( a City of Lycaonia , which is a part of Pamphylia ) and Derbe . At Lystra there was a Man lame of his feet from the Womb , who having listened unto Paul , with great attention and Zeal , was miraculously cured by the Apostle ; when the People seeing what Paul had done , cryed out , the Gods were descended in the likeness of Men : a perswasion that might gain the more easily upon the minds of the Lycaonians for the fable of Jupiter and Mercury , said to have descended in humane shape , and been entertained by Lycaon , from whom the Lycaonians received their Name . Wherefore they called Barnabas for the gravity of his aspect , Jupiter , Paul for his Eloquence , Mercury , and the Priest of Jupiter , who dwelt in the Suburbs , brought Bulls and Garlands unto the Gates of the House , where the Apostles were , to have offered Sacrifice with the people , which the Apostles abhorring , vigorously disswaded . In the mean time certain Jews by Nation that were unbelievers coming from Antioch of Pisidia , and Iconium , drew the people unto the other extream , who from sacrificing unto the Apostles fell on stoning them ; a work which was brought so near unto an end , that Paul being drawn by them out of the City was left for dead , though he soon after recovered ; and went thence with Barnabas unto Derbe ; when they had propagated the Gospel there also , they returned unto Lystra , Iconium and Antiochia , confirming the Disciples whom they had converted . Now because the propagation of the Gospel required that the Apostles should be moving through divers Nations , They chirotonizing them Elders in every Congregation , or Church , that is , ordaining them Elders by the votes of the people in every City , left them to perform the duties of the absent Apostles , and when they had fasted and prayed , commended them unto the Lord. These things being brought to a conclusion , or finished at Antioch in Pisidia , when they had perambulated this Country , they also visited Pamphylia , sowing the Gospel where it was not yet sown , and confirming those who already believed till they came to Perga : where having ordered their affairs , they proceeded to Attalia , being a Maritimate City of Pamphylia , and from thence they sailed back unto Antioch of Syria , whence first they set out with Commission from the Elders to preach the Gospel unto the Gentiles , and where by the Chirothesia or Imposition of Hands , Prayer , and Fasting , they had been recommended to the grace of God , and designed unto the work now finished . In this Narrative you have mention both of the Chirotonia and of the Chirothesia , or Imposition of Hands , but of the former as of Ordination ; For by that such were made Presbyters or Church Officers as were not so before , of the latter not , I think as of Ordination , at least in the sense we now take it , but as of designation of Persons , unto an occasional and temporary Imployment , that had been ordained before , for so sure had Paul at least ; howsoever , that which is offered by this Narrative unto present consideration , is no more than the bare story . CHAP. II. That the Cities , or most of them named in the Perambulation of the Apostles , Paul and Barnabas were at that time under popular Government . In which is contained the administration of a Roman Province . THe Romans of all Nations under Heaven were indowed , as with the highest vertues , so with the greatest humane glory ; which proceeded from this especially that they were in love with such as were in love with their Libertie , as to begin with their dawn . The Privernates , ( a free People , inhabiting the City and parts adjoyning , which at this day is called Piperno , some fifty miles from Rome , and five from S●sse ) being the second time conquered by the Romans ; It was consulted in the Senate what course should be taken with them ; where while some , according unto the different temper of Men , shewed themselves hotter , and others cooler , One of the Privernates more mindfull of the condition wherein he was born , than of that wherein he was fallen , happen'd to render all more doubtfull ; for being asked by a Senator of the severer Judgement , what punishment he thought the Privernates might deserve , Such ( sayes he ) as they deserve , that believe themselves worthy of Liberty . At the courage of which answer the Consul perceiving in them that had been vehement enough before against the Privernates , but the greater animosity , to the end that by a gentler interrogatory he might draw forth , some softer answer , replyed , And what if we inflict no punishment at all , but pardon you ; what peace may we expect of you ? why if you give us a goodone ( said the other ) a steddy and perpetual peace , but if an ill One , not a long One. At which a certain Senator falling openly upon ruffling and threatning the Privernate , as if those words of his tended unto some practise or intention to stir ▪ up the Cities in peace to sedition , the better part of the Fathers being quite of another mind , declared , That they had heard the voice of a Man , and of a Freeman . For why ( said they ) should it be thought that any Man or people will remain longer under such a burthen as they are not able to bear , then till they can throw it down ? There a peace is faithfull , where it is voluntary , if you will have slaves you are not to trust them , but their fetters . To this opinion the Consul especially inclining , inclined others , while he openly professed , That they who had no thought but upon their liberty , could not but be thought worthy to be Romans : whereupon the Decree past by Authority of the Fathers , which was afterwards proposed unto the Congregation , and ratified by the Command of the people , whereby the Privernates were made Citizens of Rome . Such was the Genius of the To man Common-wealth , where by the way you may also observe the manner of her debate and result , ( Authoritate Patrum & Jussu populi ) by the advice of the Senate , and the Chirotonia of the people . But that which in this place is more particularly offer'd unto consideration is her usual way of proceeding in case of Conquest with other Nations ; for albeit bearing an haughty brow towards such , as not contented to enjoy their liberty at home , would be her Rivals abroad , she dealt far otherwise , as with Carthage ; This case excepted , and the pilling and polling of her Provinces , which hapned through the Avarice and Luxury of her Nobility , when the ballance of popular Power being broken , her Empire began towards the latter end to languish and decline ; the way which she took with the Privernates was that which she usually observed with others throughout the course of her Victories , and was after the change of Government made good at least in some part , by the Roman Emperors , under whom were now those Cities mentioned in the present perambulation of the Apostles Paul and Barnabas . Strabo for his Credit , among Humane Autors is equall unto any ; he lived about the time of this perambulation , and being a Greek , is less likely to be partial : Of that therefore which I have affirmed to have been the course of the Romans in their Victories , I shall make choice of this Author for a Witness ; first where he Epitomiseth the Story of Athens after this manner , When the Carians by Sea , and the Baeotians by Land wasted Attica , C●crops the Prince , to bring the people under shelter , planted them in twelve Cities , ( Cecropia , Tetrapolis , Epacrea , Decelea , Eleusis , Aphydna , Thoricus , Brauron , Cytherus , Sphettus , C●phissia , Phalerus , ) which Theseus is said to have contracted into one called Athens . The Government of this City had many changes , at the first , it was Monarchical , then popular ; This again was usurped by the Tyrants Pisistratus and his Sons , whence recover'd , it fell afterwards into the hands of the Few , as when the four hundred once , and again the thirty Tyrants were imposed by the Lacedemonians , in the war of Peloponesus ; which yoke the Athenians ( by means of their faithful Army ) shaking off , restored their popular government , and held it untill the Romans attained unto the Dominion of Greece . Now though it be true that they were not a little disturbed by the Kings of Macedon unto whom they were forced to yeild some kind of Obedience ; they nevertheless preserved the form of their Common-wealth so intire , that there be who affirm it never to have been better administred , than at such time as Macedon was governed by Casander ; for this Prince though in other thinge more inclining towards the Tyrant , having taken Athens by surrender , used not the People ill , but made Demetrius Phalerius the Disciple of Theophrastus the Philosopher , chief Magistrate among them ; a Man so far from ruining their Popular State ( as in the Commentaries he writ upon this kind of Government is attested ) that he repaired it . Nevertheless whether suspected or envied for his greatness with , or support by the Macedonian , after the death of Casander he fled into Aegypt , while his Enemies breaking down his Statues ▪ ( as some say ) made homely Vessels of them . But the Romans having received the Athenians under their popular form left them their Laws and Liberties untouched , till in the war with Mithridates they were forced to receive such Tyrants as that King was pleased to give them ; whereof Aristion the greatest , when the Romans had retaken the City from him , being found trampling upon the people , was put to death by Sylla , and the City pardoned , which to this day ( he writ about the Reign of Tyberius ) not only enjoyes her liberties , but is high in honour with the Romans . This is the testimony of Strabo , agreeing with that of Cicero , where disputing of divine providence , he saith , that to affirm the world to be governed by chance , or without God , is as if One should say that Athens were not governed by ohe Areopagites . Nor did the Romans by the deposition of the same Author ( or indeed of any other ) behave themselves worse in Asia , ( the scene of our present discourse , where the same Paul of whom we are speaking being born at Tarsus a City of Cilicia , that had acquired like or greater priviledg by the same bounty , was also a Citizen of Rome , ) then in Greece . Asia is understood in three significations : First , for the third part of the world answering to Europe and Africa : Secondly , for that part of Asia , which is now called Natolia . Thirdly , for that part of it which Attalus King of Pergamum dying without Heirs , bequeathed and left unto the People of Rome : this contained Mysia , Phrygia , Aeolis , Jonia , Caria , Doris , Lydia , Lycaonia , Pisidia , and by consequence the Cities whereof we are speaking : to all these Countries the Romans gave their liberty , till in favour of Aristonicus the Bastard of Eumenes , many of them taking Arms , they were recovered , brought into subjection , and framed into a Province . When a Consul had conquered a Country , and the Romans intended to form it into a Province , it was the custome of the Senate to send ( Decem Legatos ) ten of their Members , who with the Consul had power to introduce and establish their provincial way of Government . In this manner Asia was formed by M. Aquillius Consul , afterwards so excellently reformed by Scaevola , that the Senate in their Edicts used to propose his Example unto succeeding Magistrates ; and the Inhabitants to celebrate a Feast unto his Name . Nevertheless Mithridates King of Pontus ( all the Romans in this Province being massacred in one day ) came to possesse himself of it , till it was recovered at several times by Sylla , Murena , Lucullus , and Pompey . The Romans in framing a Country into a Province , were not accustomed to deal with all the Inhabitants of the same in a like manner , but differently according to their different merit . Thus divers Cities in this were left free by Sylla , as those of the Ilienses , the Chians , Rhodians , Lycians , and Magnesians , with the Cizicens , though the last of these afterwards for their practises against the Romans forfeited their liberty unto Tiberius in whose Reign , they were for this reason deprived of the same . Taking Asia in the first sense , that is for one third part of the world , the next Province of the Romans in this Country was Cilicia , containing Pamphilia , Issauria , and Cilicia more peculiarly so called ; here Cicero was sometimes Pro-Consul , in honour unto whom part of Phrygia with Pisidia , and Lycaonia were taken from the former , and added unto this Jurisdiction , by which means the Cities whereof we are speaking , came to be of this Province : adjoyning hereunto , was the Common-wealth of the Lycians , which the Romans left free ; Into this also the City of Attalia by some is computed , but Iconium both by Scrabo and Cicero , the latter whereof being Pro-Consul in his journey from Laodicea , was received by the Magistrates and Deputies of this City : Lystra and Derbe being Cities of Lycaonia , must also have been of the same Province . Next unto the Province of Cilicia was that of Syria , containing Comagene , Seliucia , Phaenicia , Caelosyria , and Judea or Palestine . In Seleucis were the four famous Cities Seleucia , Antiochia , Apamea , the last entire in her liberty , and Laodicea ; Comagene and Judea were under Kings , and not framed into Provinces , till in the time of the Emperors . The fourth Province of the Romans in Asia was that of Bithymia with Pontus , these were all acquir'd or confirmed by the Victories of Pompey the Great . Strabo who was a Cappadocian born at Amasia , relates a story worthy to be remembred in this place . From the time saith he , that the Romans having conquered Antiochus , became Moderators of Asia ; they contracted leagues of amity with divers Nations ; where there were Kings , the honour of addresse was deferr'd unto them , with whom the Treaties that concerned their Countries were concluded . But as concerning the Capad cians , they treated with the whole Nation , for which cause the royal Line of this Realm coming afterwards to fail , the Romans gave the people their freedom or leave to live under their own Laws : and when the people hereupon sending Ambassadors unto Rome , renounced their Liberty , being that to them which they said was intolerable , and demanded a King ; The Romans amazed there should be Men that could so far despair , permitted them to chose of their own Nation , whom they pleased ; so Ari●barzanes was chosen , whose Line again in the Third Generation coming to fail ; Archelaus was made King by Anthony , ( where you may observe in passing that , the Romans imposed not Monarchical Government , but for that matter used to leave a people as they found them ) thus at the same time they left Pontus under King Mithridates , who not containing himself within his bounds , but extending them afterwards as far as Cholchis and Arm nia the lesse , was reduced unto his Termes by Pompey , who divesting him of those Countries which he had usurped , distrihuted some part of them unto such Princes as had assisted the Romans in that War , and divided the rest into twelve Common-wealths , of which added to Bythynia , he made one Province , When the Roman Emperors became Monarchs , they also upon like occasions made other distributions , constituting Kings , Princes , and Cities , some more some lesse , some wholly free , and others in subjection unto themselves .. Thus came a good , if not the greater part of the Cities in the Lesser Asia , and the other adioyning Provinces to be some more , some less free , but the most of them to remain Common-wealths , or to be erected into Popular Governments , as appears yet clearer by the intercourse of Pliny , while he was Praetor , or Governor of Bythinia , with his Master the Emperor Trajan , a plece of which I have inserted in the Letters following . Pliny to Trajane . SIR , IT is Provided by Pompeys Laws for the Bythinians that no Man under Thirty years of Age be capable of Magistracy , or of the Senate : by the same it is also established , that they who have born Magistracy , may be Senators . Now because by a latter Edict of Augustus , the lesser Magistracies may be born by such as are above One and twenty ; there remains with me these doubts , whether he that being under Thirty , hath born Magistracy , may be elected by the Censors into the Senate ; and if he may , whether of those also that have not born Magistracy , a Man being above one and twenty , seeing at that age he may bear Magistracy , - may not by the same interpretation be Elected into the Senate , though he have not born it : which is here practised and pretended to be necessary , because it is somewhat better they say , that the Senate be filled with the children of good Families , than with the lower sort . My opinion being asked , upon these points , by the new Censors , I thought such as being under Thirty have born Magistracy , both by Pompey ' s Laws , and the Edict of Augustus to be capable of the Senate ; seeing the Edict allows a man under Thirty to bear Magistracy , and the Law , a Man that hath born Magistracy , to be a Senator ; But as to those that have not born Magistracy , though at the age in which they may bear it ; I demurr till I may understand your Majesties pleasure , unto whom I have sent the Heads both of the Law , and of the Edict . Trajane to Pliny . YOu and I dearest Pliny are of one mind , Pompey ' s Laws are so far qualified by the Edict of Augustus , that they who are not under One and twenty may bear Magistracy , and they who have born Magistracy may be Senators in their respective Cities : but for such as have not born Magistracy , though they might have born it , I conceive them not Eligigible into the Senate , till they be thirty years of age . Pliny to Trajane . SIR , POwer is granted unto the Bythinian Cities by Powpey's Law , to adopt unto themselves what Citizens they please , so they be not forreigners but of the same Province , By the same Law it is shewn in what cases the Censors may remove a man from the Senate ; Among which nevertheless it is not provided what is to be done in case a forreign Citizen be a Senator . Wherefore certain of the Censors have thought fit to consult me , whether they ought to remove a man that is of a forraign City for that cause our of the Senate . Now because the Law , though it forbid the adoption of a forreigner , commandeth not that a Forraigner for that cause should be removed out of the Senate , and I am informed there be forreign Citizens almost in every Senate : so that many , not only Men , but Cities might suffer concussion by the restitution of the Law in that part , which through a kind of consent seemeth to be now grown obsolete ; I conceive it necessary to have your Majesties resolution in the case , to which end I have sent a Breviate of the Law annexed . Trajane to Pliny . VVIth good cause ( dearest Pliny ) have you doubted what answer to return unto the Censors , enquiring whether they ought to Elect a man into the Senate that is of another City , though of the same Province ; seeing on the one side the authority of the Law , and of custome on the other to the contrary might well disorder you . To innovate nothing for the time past , I think well of this expedient : they who are already elected Senators , though not according unto the Law , of what City soever they be , may remain for the present , but for the future Pompey ' s Laws should return to their full virtue , which if we should cause to look back , might create trouble . This might serve , but there will be no hurt in being a little fuller in the discovery of Provincial Government . The Provinces so framed as hath been shewn , were subdivided into certain Circuits called Diocesses , That of Asia had six Alabandae , Sardes ( antiently the seat of Craesus ) Smyrna , Ephesus , Adramytis , Pergamum . That of Cilicia had also six , the Pamphilian , Issaurian , and Cilician , the Metropolis whereof was Tarsus a free City ; To these were taken out of the Province of Asia , Cibyra , Sinnadae , Apamea ; what were the Diocesses of the other two , Sigonius whom I follow doth not shew . At these in the Winter , ( for the Summer was spent commonly with the Army , ) the people of the Province assembled at set times , as at our Assizes , where the Roman Governors did them Justice . The Governors or Magistrates unto whose care a Province was committed , were of two kinds : the first and chief was Consul or Praetor , which appellations differ'd not in power , but in dignity , that of Consul being more honourable , who had twelve Lictors , whereas the Praetor had but six , if the annuall Magistracy of either of these came to be prorogued , he was called Pro-Consul , or Pro-Praetor . The second kind of Magistrate in a Province , was the Quaester , Receiver or Treasurer , who being also annual , was attended by Lictors of his own , if he dyed within his year , the the Consul , Pro-Consul , or Praetor , might appoint one for that time in his place , who was called Pro-Questor . The power of the Consul , Pro-Consul , or Praetor was of two kinds , the one Civil , the other Military , the former called Magistracy , the latter Empire . The pomp of these assuming and exercising their Magistracy was reverent , the Consul , or Pro-Consul had Legates , sometimes more , but never under three , appointed him by the Senate ; these were in the nature of Counsellors to assist him in all affairs of his Province , he had Tribunes , Colonels , or Field Officers for the Military part of his administration ; he had also Secretaries , Serjeants , Heraulds , or Cryers , Lictors , or Ensign-bearers , Interpreters , Messengers , Divines , Chamberlains , Physitians , and besides these his Companions , which for the most part were of the younger sort of Gentlemen , or Gallants that accompanied him for his Ornament , and their own Education . Into this the somewhat-like Traine of the Quaestor ( who by the Law was in place of a Son unto the Pro-Consul , and to whom the Pro Consul was to give the regard of a Father ) being cast , it made the Praetorian Cohort , or Guard alwaies about the person of the Pro-Consul , who in this Equipage having done his devotions at the Capitol , departed the City Paludatus , that is in his Royal Mantle of gold and purple , followed for some part of the way with the whole train of his Friends , wishing him much joy , and good speed , In his Province he executed his twofold Office , the one of Captain General , the other of the supieme Magistrate ; in the former relation he had an Army either received from his predecessor , or new leavied in the City ; this consisted in the one half of the Legions , ( as I have elsewhere shewn ) and in the other of Associates ; for the greatness of the same , it was proportion'd unto the Province , or the occasion . To an ordinary Province in times of peace , I believe an army amounted not to above One Legion , with as many Auxiliaries that is to a matter of Twelve thousand Foot , and Twelve hundred Horse . The Magistracy or Jurisdiction of the Pro-Consul , or Praetor was executed at the Metropolitan City of each Dioecis , which upon this occasion was to furnish the Praetorian Cohort with lodging , salt , wood , hay , and stable-room at the charge of the Country . These ( though Cicero , would hardly receive any of them ) were towards the latter time of the Common-wealth , extended by the provincial Magistrates unto so great a burthen to the people , that it caused divers Laws to be passed in Rome ( de repetundis ) for restitution to be made unto the Provinces , by such as had injured them . Upon such Laws was the prosecution of Verres by Cicero , When and where this kind of Court was to be held , the Consul , Pro-Consul , or Praetor by Proclamation gave timely notice , being assembled at the time , and the City appointed , in the Town Hall stood a Tribunal , upon this the Sella Curulis , or Chair of State , in which sat the Consul , Pro-Consul , or Praetor with his Praetorian Cohort or Band about him , furnished with all manner of pomp , and Officers requisite unto the ornament , or administration of so high a Magistracy . The jurisdiction of this Court was according unto the Laws made for the administration of the Province , but because they could not foresee all things , ( as appeared by the questions which Pliny put upon the Laws of Pompey , unto Trajane ) it came to pass , that much was permitted unto the Edicts of the provincial Praetors , as was also in use at Rome with the Praetors of the City : and if any man had judged otherwise in his Province , then he ought to have done in the City , made an Edict contrary unto the Law of his Province , or judged any thing otherwise than accordieg to his own Edict , he was held guilty of , and questionable for an hainous crime . But what the Law of this or that Province ( which differ'd in each ) was , would be hard particularly to say , only in general it was for the maine very much resembling that of Sicily called Rupilia . Lege Rupilia , or by the Law of Rupilius , a cause between One Citizen and another being of the same City , was to be tryed at home by their own Laws . A Cause between one Provincial and another being of divers Cities , was to be tryed by Judges whom the Praetor should appoint by lott ; what a private man claim'd of a people , or a people of a private man , was to be referr'd unto the Senate of some third City . Vpon what a Roman claimed of a Provincial , a Provincial was to be appointed Judge . Vpon what a Provincial claimed of a Roman , a Roman was to be appointed Judge . For decision of other controversies select Judges from among the Romans ( not out of the Praetorian Cohort , but out of such Romans , or other Citizens free of Rome as were present in the same Court ) were to be given . In criminal causes as violence peculate or Treason , the Law , and the manner of proceeding was the same in the Provinces , as in Rome . For the Iributes , Customes , Taxes , leavies of Men , Money , Shipping , ordinary , or extraordinary for the common defence of the Roman Republick , and her Provinces , the Consuls , Pro-Consuls , or Praetors , proceeded according unto such Decrees of the Senate as were in that case standing or renewed upon Emergent occasions ; in gathering these say the Magistracy or office of the Quaestor : if the Pro-Consul were indisposed , or had more business than he could well turn his hand to , Courts of this nature might be held by one or more of his Legates . With matter of Religion they medled not , Every Nation being so far left unto the Liberty of Conscience , that no violence for this cause was offer'd unto any man , by which means both Jews and Christians , at least , till the time of the persecuting Emperors had the free exercise of their Religion throughout the Roman Provinces . This the Jews liked well for themselves , nor were they troubled at the Heathens , but to the Christians they alwaies grudg'd the like priviledg . Thus when they could no otherwise induce Pilate to put Christ to death ; they accused Christ of affecting Monarchy , and so affrighted Pilate being a mean condition'd fellow , while they threatned to let Tiberius know he was not Caesar's Friend ; that he comply'd with their ends . But when at Corinth where Gallio ( a man of another temper ) was Pro-Consul of Achaia , they would have been at this Ward again , and with a great deal of Tumult had brought Paul before the Tribunal , Gallio took it not well , that they should think he had nothing else to do than to judge of words , and names , and questions of their Law , for he cared no more for the Disputes between the Christians and the Jews , than for those between the Epicureans and the S●●ick● . Wherefore his Lictors drave them from the Tribunal , and the officious Corinthians to shew their love to the Pro-Consul fell on knocking them out of the way of other business . Now though the Common-wealth of the Achaeans , being at this time a Roman Province under the Pro-Consul Gallio , enjoyed no longer her common Senate , Strategus and Demiurges , according unto the model shown in the former Book , yet remained each particular City under her antient form of Popular Government so that in these , especially at Corinth ; many of the Greeks being of the same judgement , the Jews could not dispute with the Christians without Tumult . Of this kind was that which hapned at Ephesus , where Christianity growing so fast , that the silver-smiths of Diana's Temple began to fear they should loose their Trade : the Iews liking better of Heathenisme than Christianity , set Alexander one of their pack against Paul. This place ( in times when men will understand no otherwise of humane story , then makes for their ends ) is fallen happily unto my hand , seeing that which I have said of a Roman Province , will be thus no less than proved out of Scripture . For the Chancellor of Ephesus perceiving the Ecclesia , ( so it is in the Original ) or Assembly ( as in our Translation ) uncalled by the Senate , or the Magistracy to be tumultuously gathered in the Theater : their usual place ( as in Syracusa and other Cities ) of meeting , betakes himself to appease the people with divers arguments : among which he hath these . First , as to matter of Religion , Ye have brought hither ( saith he ) these men which are neither robbers of Temples ( Churches , our Bible hath it , before there was any Church to be robbed ) Nor yet blasphemers of the Goddesse : In which words ( seeing that they offering no scandal , but onely propagating that which was according to their own judgement were not obnoxious unto punishment ) he shews that every man had Liberty of Conscience . Secondly asto Law. If Demetrius and the Crafts-men which are with him have a matter against any man , the Law ( saith he ) is open . Thirdly , as to the matter of Government which appears to be of two parts , the one provincial , the other Domestick , for the former ( saith he ) there are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Pro-Consuls , ( he speaks in the plural number with relation unto the Legates , by whom the Pro-Consul sometimes held his Courts . Otherwise this Magistrate was but one in a Province , as at this time for Asia P. Suilius ) and to the latter ( saith he ) if you desire any thing concerning other matters , that is such as appertain unto the Government of the City , ( in ▪ which the care of the Temple was included ) it shall be determined in a lawful Ecclesia , or Assembly of the people . By which you may see that notwithstanding the Provincial government , Ephesus , though she were no free City , ( for with a free City the Pro-Consul had nothing of this kind to do ) had ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the government of her self , ( as those other Cities mentioned in Plynies Epistles ) by the Senate , and the people , for wherever one of these is named , as the Senate by Pliny , or the people by Luke , the other is understood . When the Chancellor had thus spoken , he dismissed the Ecclesia . It is Lukes own word , and so often as I have now repeated it , so often hath he used it upon the same occasion . Wherefore I might henceforth expect two things of Divines ; first , that it might be acknowledged that I have good Authors , St. Luke and the Chancellor of Ephesus , for the word Ecclesia in this sense ; and secondly that they would not perswade us , the word Ecclesia hath lost this signification , least they condemn this place of Scripture to be no more understood . The manner of Provincial Government being thus proved , not only out of prophane Authors , but out of Scripture it self ; and the Cities that were least free having had such power over themselves , and their Territories ; why if the Romans took no more of them for this protection , than was paid unto their former Lords , did they not rather undertake the patronage of the World than the Empire , seeing Venice , and Dantzig , while the one was Tributary to the Turk , the other to the King of Poland , were nevertheless so free Estates , that of a King , or a Common-wealth that should have put the rest of the world into the like condition , no less in our day could have been said ? And yet that the Romans , when the nature of the Eastern Monarchies shall be rightly considered , took far less of these Cities , than their old Masters , will admit of little doubt . Cicero would not lye , He when he was Pro-Consul of Cilicia , wrote in this manner concerning his Circuit , to his friend Servilius . Two dayes I stand at La●dicea , at Ap●mea five , at Sinnadae three , at Pilomelis five , at Iconium ten , then which Jurisdiction or Government there is nothing more just or equall . Why then had not those Cities their Senates , and their Ecclesiae , or Congregations of the people as well as that of Ephesus , and those whereof Pliny gives account to Trajane ? Corinth was in Achaia , Perga of Pamphilia , Antioch of Pisidia , Iconium , Lystra , Derbe of Lycaonia , were in Cilicia and with these as some reckon , Attalia . Ephesus , and the other Antioch were in Syria . Achaia , Cilicia , and Syria were Roman Provinces at the time of this perambulation of the Apostles . The Cities under Provincial administration , whether free are not free were under popular Government ; whence it followeth , that Corinth , Ephesus , Antioch of Syria , Antioch of Pisidia , Perga , Iconium , Lystra , ` Derbe , Attalia , being at this time under Provincial administration , were at this time under popular Government . There hath been no hurt in going about , though indeed to shew that these Cities ( had quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) were under popular government , we needed to have gone no farther than the Text , as where the Chancellor of Ephesus to get rid of a tumultuous Ecclesia , or Assembly of the people , promiseth them a lawful one . In Iconium Lystra , Derbe and the rest , you hear not of any King , ( as where Herod stretched out his hand to please the Jews , and vex the Church ) but of the people , of their Rulers , of their Assemblies , and of their tumults . The people at Lystra are now agreed to give the Apostles divine honours , and anon both at Iconium and Lystra to stone them : Now to determine of divine honour , or of life and death , are acts of Soveraign power . It is true , these nevertheless may happen to be usurped by a meer Tumult , but that cannot be said of these Congregations , which consisted as well of the Magistrates and Rulers , as of the people , and where the Magistrates shew that they had no distinct power whereby to restraine the people , nor other means to prevail against them , than by making of parties , which passages as they prove these Common-wealths on the one side to have been ill constituted , evince it on the other , that these Cities were under popular Government . CHAP. III. The deduction of the Chirotonia from Popular Government , and of the Original Right of Ordination from the Chirotonia . In which is contained the institution of the Sanhedrin , or Senate of Israel by Moses , and of that of Rome by Romulus . DIvines generally in their way of Disputing have a byass that runs more upon words , than upon things ; so that in this place it will be necessary to give the interpretation of some other words , whereof they pretend to take a strong hold in their Controversies ; the chief of these hath been spoken to already , Chirotonia being a word that properly signifies the suffrage of the people , wherever it is properly used , implies power ; wherefore though the Senate decree by suffrage as well as the people , yet there being no more in a Decree of the Senate than Authority , the Senate is never said to Chirotonize , or very seldom and improperly , this word being peculiar unto the people : and thus much is imply'd in what went before . The next word in controversie is Psephisma , which signifies a Decree or Law , and this alwayes implying power , alwayes implyes the suffrage of the people , that is , where it is spoken of popular Government ; for though a Psephisma or decree of the Athenian Senate was a Law for a year before it came to the suffrage or Chirotonia of the people , yet the Law , or constitution of Solon whereby the Senate had this power , originally derived from the Chir●tonia of the people . The third word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifies to constitute , or ordain , this in the political sense of the same implyeth not power , but authority ; for a man that writeth or proposeth a Decree or form of Government , may be said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to propose or constitute it , whether it be confirmed by the Chirotonia of the people or not ; nay with Hal●carn●ssaeus the word signifies no more than barely to call or assemble the Senate ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now if these words be sometimes otherwise taken , what words be there in any language that are not often used improperly ? but that understood politically , they must of necessity be understood as I have shewn ; or will so intangle and disorder Government , that no man shall either make head or foot of it ; is that which I make little question to evince in the surest way , that is by opening the nature of the things whence they derive , and whereof they are spoken by the best Authors . And because the words ( though the things they signifie were much more antient ) derive all from Athens , I shall begin by this constitution to shew the proper use of them . Chirotonia in Athens as hath been shewn out of Suidas , ( who speaking of Rome relates to this ) was Election of Magistrates , or Enacting of Laws by the suffrage of the people , which because they gave by holding up their hands , came thence to be called Chirotonia , which signifieth holding up of Hands . The Legislative Assembly , or Representative of the people called the Nomothetae , upon occasion of repealing an old Law , and Enacting a new one , gave the Chirotonia of the people , And yet saith the Athenian Law ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Let the Proedrigive or make the Chirotonia unto either Law. The Proedri as was shown in the former book were the ten Presidents of the Prytans , which Prytans upon this occasion were Presidents of the Nomothetae . Again , whereas it was the undoubted right and practice of the people to Elect their Magistrates by their Chirotonia , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) it is nevertheless shewn by Pollux to have been the peculiar Office of the Thesmothetae ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to Chirotonize the Mágistrates . For as the Proedri were presidents of the people in their Legislative capacity , so were the Thesmothetae upon occasion of Elections : thus the Chirotonia of the Proedri , or of the Thesmothetae signifies nothing else but the Chirotonia of the people , by which they Enacted all their Laws , and elected all their Civil or Ecclesiastical Magistrates , or Priests , as the Rex Sacrificus , and the Orgeones , except some by the lot , which ordination as is observ'd by Aristoile is equally popular . This whether ignorantly or wilfully unregarded , hath been as will be seen hereafter the cause of great absurdity , for who seeth not that to put the Chirotonia , or soveraign power of Athens upon the Proedri or the Thesmothetae , is to make such a thing of that Government , as can no wise be understood . What the people had past by their Chirotonia , was called Psephisma , an Act or Law. And because in the Nomothetae there were alwayes two Laws put together unto the Vote , that is to say , the Old one , and that which was offered in the room of it , they that were for the old Law were said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to pronounce in the Negative ; and they that were for the new ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to pronounce for the Affirmative . These Laws , these Propositions , or this frame of Government having been proposed first by Solon , and then ratified or established by the Chirotonia of the Athenian people : Aristotle saith of him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that he instituted or constituted the popular Government with constitution , implyeth not any power in Solon , who absolutely refused to be a King , and therefore the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as to him implies no more than authority . I have shewed you the words in controversie , and the things together in the Mint ; Now whether they that as to Athens introduced them both , understood either ; I leave my Reader by comparing them to judge . It is true that the things expressed by these words have been in some Common-wealths more , in others less antient than the Greek Language , but this hindreth not the Greeks to apply the words unto the like constitutions or things , wherever they find them , as by following Halicarnassaeus I shall exemplifie in Rome . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Romulus when he had distributed the people into Tribes , and into parishes proceeded to ordain the Senate ; in this manner the Tribes were three , and the parishes Thirty ; out of every Tribe he elected three Senators , and out of every parish three more , all by the suffrage of the people ; These therefore came to ninety nine chosen by the Chirotonia , unto which he added one more , not chosen by the Chirotonia , but by himself only ; Which Election we may therefore say was made by the Chirothesia , for as in this Chapter I am shewing that the Chirotonia is Election by the Many , so in the next I shall shew that the Chirothesia is Election by One , or by the Few . But to keep unto the matter in hand , the Magistrate thus chosen by Romulus was ( praefectus urbi , ) the Protector of the Common-wealth , or he who when the King was out of the Nation , or the City , as upon occasion of War , had the Exercise of Royal Power at home . In like manner with the Civil Magistracy were the Priests created , ( though some of them not so antiently ) for the Pontifex maximus , the Rex Sacrificus , and the Flamines were all ordained by the Suffrage of the people , ( Pontifex Tributis , Rex centuri●●tis , Flamines Curiatis ) the latter of which being no more than Parish Priests , had no other Ordination than by their Parishes . All the Laws , and all the Magistrates in Rome , even the Kings themselves were according unto the orders of this Common-wealth to be created by the Chirotonia of the people , which nevertheless is by Appian sometimes called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) The Chirotonia of the Tribunes whether that these Magistrates were Presidents of the Assemblies of the people , or Elected by them . Sic Romani historici non 〈◊〉 〈◊〉 untur con●ulem qui comitia habuerit creasse ●●vos Magistratu , non aliam ob causam nisi quia suffragia receperit & populum moderatus est in eligendo . What passed the Chirotonia of the people , by the Greeks is called Psephisma , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Congregation of the people was to be dismissed , Marcus standing up , said , your Psephisma , that is , your Act is exceeding good , &c. This policy , for the greater part , is that , which Romulus ( as was shewn ) is said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to have instituted , or ordained , though it be plain that he ordain'd it no otherwise than by the Chirotonia of the people . Thus you have another Example of the three words in controversie , ( Chirotonia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psephisma ) still applyed in the same sense , and to the same things . Have I not also discovered already , the Original right of Ordination , whether in Civil , or religious Orders ? This will be scandalous . How ! derive Ordination as it is in the Church of Christ , or asit was in the Church of the Jews from the Religion , or rather superstition of the Heathens ! I meddle not with their Religion , nor yet with their superstition , but with their Ordination , which was neither but a part of their policy . And why is not Ordination in the Church or Common-wealth of Christ , as well a political thing as it was in the Churches , or Common-wealths of the Jews , or of the Heathens . Why is not Election of Officers in the Church as well a political thing , as election of Officers in the State ? and why may not this be as lawfully performed by the Chirotonia in the one , as in the other ? That Moses introduced the Chirotonia , is expresly said by Philo ; though he oppose it to the ballot , in which I believe he is mistaken , as not seeing that the ballot including the suffrage of the people , by that means came as properly under the denomination of the Chirotonia , as the suffrage of the Roman people , which though it were given by the Tablet , is so called by Greek Authors . All ordination of Magistrates , as of the Senators , or Elders of the Sanhedrin , of the Judges , or Elders of inferior Courts , of the Judge , or Suffes of Israel , of the King , of the Priests , of the Levites , whether with the ballot , or viva voce , was performed by the Chirotonia , or suffrage of the people ; In this ( especially if you admit the authority of the Jewish Lawyers , and Divines called the Talmudists ) the Scripture will be clear , but their Names are hard ; Wherefore not to make my Discourse more rough then I need , I shall here set them together ; The Authors or writings I use by way of paraphrase upon the Scripture are the Gemara Babylonia , Midhar Rabba , Sepher Si●●ri , Sepher Tanchuma , Solomon Jarchius , Chiskuny , Abar●inel , Ajin Israel , Pesiktha Zoertha , these and many more being for the Election of the Sanhedrin by the ballot . I might have spoken them more briefly , for the truth is in all that is Talmudical , I am assisted by Selden Grotius , and their quotations out of the Rabbis , having in this learning so little skil , that if I miscalled none of them , I shewed you a good part of my acquaintance with them . Nor am I wedded unto Grotius or Selden , whom sometimes I follow , and sometimes I leave , making use of their learning , but of my own reason . As to the things in this present controversie , they were no other in Athens and Rome than they had been in the Common-wealth of Israel . When Moses came to institute the Senate , he asked counsel of God. And the Lord said , Gather unto me seventy men of the Elders of Israel , and Moses went out and told the people the words of the Lord : that is , proposed the Dictate of the supream Legislator unto the Chirotonia of the Congregation , what else can we make of these words of Moses to the people ? Take ye wise men , and understanding , and known among your Tribes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and I will constitute them Rulers over you . Now how the people could otherwise take or chuse these Rulers or Magistrates thus proposed , than by their Chiro oxia , let Divines — shew or notwithstanding the constitution of Moses , both the Senate of Israel , and the inferior Courts were decreed by the Chirotonia of the people . For the people upon this proposition resolved in the affirmative , or answered , and said , the thing which thou hast spoken is good for us to do . This then was the Psephisma , or decree of the people of Israel , whereupon saith Moses ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) I constituted or ordained them Governors . In which example you have the three words , or the three things again , nor as to the things , is it , or ever was it , otherwise in any Common-wealth , whence it is admirable in our Divines , who will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted , to be the word of power , that they do not see by this means they must make two powers in the same Government , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or constitution of the Legislator , & the Chirotonia , or suffrage of the people , or else say that the Common-wealth of Israel was instituted by the power of the Legislator , and the authority of the people , then which there is nothing more absurd . But the people staid not upon their first Psephisma , or result that the thing was good for them to do , but did accordingly . The manner of their proceeding at different times was somewhat different ; for it was sometimes viva voce , sometimes by the lot , without the suffrage , and sometimes by the ballot , which consisted not of the lot only , but of the suffrage . Also each of these are equally popular , ( for neither of them giveth any advantage unto any person or party ) but not equally prudent wayes of proceeding ; the lot committing too much unto For tune , except in some kinds of businesses , as first in the division of Lands , whence the suffrage was properly excluded , for the civisions being made by three Deputies out of each Tribe , if there happened to fall some advantage or disadvantage unto any man by the lot , it was equal or impartial ; whereas if it had fallen by the suffrage , it must have bin unequal , or partial : such was the cause why the lot in the division of the land of Canaan was used wthout the suffrage . In case of a crime committed by an unknown Author , but among many of whom some one or more must have been guilty , as in the cases of Achan and Jonathan ; the lot was also used without the suffrage , somewhat after the manner of decimation in an Army , when many that are guilty throw the dice , and he on whom the lot falls is punished ; yet with considerable difference , for whereas decimation is not used but for punishment where the persons are as well known as the guilt ; this use of the lot in Israel was for the discovery of the unknown Author of some known crime , that some one of many being put to the question ( who if either by his own confession , or other proof he were found guilty , was punished accordingly , otherwise not , ) Men might have less encouragement that their crimes would be the more hidden , or less punishable for company , or the shadow of it . When the people were set upon the introduction of a new Magistracy , and cared not at all who should be the man , as in the Election of Saul , at which time the Philistines lay hard upon them , and they looked upon the Ease they hoped from a King , without coveting the trouble which he was like to have ; it seemeth unto me ; that there was a third use of the lot without the suffrage . But that the common use of the Lot in Israel implyed also the suffrage , and was of the nature of the ballot at this day in Venice is little to be doubted , or you may satisfie your self , when you have considered the manner how the Senate or Sanhedrin was first elected ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or constituted by Moses . Upon the Psephisma , or decree of the Legislator and the people , the thing which thou hast spoken is good for us to do , they proceeded unto Election of Competitors in this manner . Each of the twelve Tribes ( to be hereafter as well locally , as they were yet but geneologically divided ) were to make the Election , not excluding the Thirteenth , nor yet nominally taking it in ; for Levi though genealogically , as distinct a Tribe as any of them , yet was not designed locally so to be but to have the right of promiscuous inhabiting , cohabiting , or marriage with all or any of the rest , and with right of suffrage accordingly ; For this cause , the Tribes being thirteen , are reckoned but twelve . So each of the twelve Tribes elected among themselves by their suffrages , six wise men , and understanding , and known among them , which being Elected , were written , and being written were delivered each in a severall scroll unto Moses . Moses having received all the scrolls , had seventy two Competitors , which caused a fraction ; for the Senate , as is plain by the Text , ( gather me seventy men , that they may stand with thee , ) was to consist but of seventy with Moses , that is , in all , of seventy one : So Moses having two Competitors more than he needed , caused two Vrnes to be brought , into one of which he cast the seventy two Competitors , or names written in the scrolls ; and into the other seventy two scrolls of which two were blanks , and seventy were inscribed with the word Presbyter , this being done , the whole Congregation pray'd , and when they had prayed , gave forth their lots . The Lots were given forth after this manner , first a Lot was drawn out of the Vrne of the Magistracies , then another out of the Vrne of the Competitors ; The Competitor unto whose name a blank was drawn departed : but he unto whose name a prize was drawn , or given forth became a Magistrate . They who had thus gained Magistracy were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this Psephisma decreed to be together of the number of the seventy Elders . But whereas in the Vrne of Magistracies there were two blanks , two that had been written Competitors must of necessity have failed of Magistracy . So Eldad and Medad being of them that were written Competitors by the Tribes , yet went not up unto the Tabernacle ; that is , attained not to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) numbred among the seventy , who were to sit in the Court of the Tabernacle , as afterwards they did in the pavement , or stone-chamber in the Court of the Temple . In this place I shall mind you but once more of the three words in controversie . Moses the Legislator ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) constituted , the people chirotonized ; and that which they had chirotonized , was Psephisma , their Decree . There be in these times that are coifed with such opinions , that to shew Scripture to be reason , is to make it loose weight with them , and to talk of the Talmudists is to prophane it ; of these I shall desire no more than to know how they understand that place of Eldad and Medad , for if they can no otherwise make sense of it , than as I have done , it is a sufficient proof , ( letting the Talmudists go ) of all that I have said . What therefore hath the Hierarchy , and the Presbytery for their opinion that the Sanhedrin was instituted by the Chirothesia , or Imposition of Hands ? There is in the Old Testament no mention of laying on of Hands by way of Ordination , or election , but only by Moses in the designation of Joshua for his Successor ; and in this Moses did first as Romulus afterwards in the Election of the Praefect or Protector of Rome ; but upon a far greater exigence , for the Common-wealth of Rome , when Romulus did the like ; was seated or planted , but the Common-wealth of Israel when Moses did this , was neither seated nor planted , nor indeed a Common-wealth , but an Army designed to be a Common-wealth . Now between the Government that is necessary unto an Army , and that which is necessary to a Common-wealth , there is a vast difference . The Government even of the Armies of Rome , when she was a Common-wealth , was nevertheless Monarchical : in this regard Moses himself exercised a kind of Dictatorian Power for his life , and the Common-wealth being not yet planted , nor having any ballance whereupon to weigh her self , must either have been left at his death unto the care of some man , whom he knew best able to lay her foundation , or unto extream hazard ; wherefore this Ordination which was but accidental , regarding the present Military condition of the people , Moses most prudently distinguisheth from the other ; in that he shew'd them how they should manage their Common-wealth , in this he bequeaths them the man whom he thinks the most likely to bring them to be a Common-wealth ; of which judgement and undertaking of Moses , Joshua the next illustrious Example , most worthily acquitted himself . There is in these Elections another remarkable passage , but such a one as being so far from political , that it is supernatural , doth not properly appertain unto this discourse , and so I shall but point at it . When the Elders , thus chosen , were set round about the Tabernacle , the Lord came down in a cloud , and took of the spirit of Moses , and gave it unto the seventy Elders , and it came to pass , that when the Spirit rested upon them , they prophecied , and did not cease . So Joshua was full of the spirit of wisdom , for Moses had laid his hands upon him . And Paul mindeth Timothy , Stir up the gift of God which is in thee by the laying on of my hands . But the Talmudists themselves do not pretend that their Ordination was farther accompanied with supernatural indowments than the first institution ; and if Divines were as ingenuous , no less might be acknowledged of theirs : Moses was a Prophet , the like unto whom hath not been in Israel , and hath there been an Apostle like Paul in the Christian Church ? Every body cannot do miracles , we see they cannot . Take heed how you deny sense , for then bread may be flesh . If we be not to make choice of a political institution without a miraculous test or recommendation ; either Ordination was at first accompanied with supernatural gifts , and from thenceforth ( as I conceive ) neither . Divines me thinks as such should not be so much concern'd in the Ordination of the Sanhedrin , or of Joshua , who were Magistrates , as the people or the Magistrate , yet if these should hence infer that their Election , Ordination , or designation of persons conferred supernatural gifts , Divines would hardly allow of it ; & why are the people , or the Magistrate obliged to allow more unto that of a Clergy ? To return . Such as I have shewn was the Ordination of the Senate , or great Sanhedrin , that of the lesser Sanhedrin , or inferior Conrts , was of like nature , for it follows ; I took the chief of your Tribes , wise-men and known ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and made them Heads over you , Captains of thousands , and Captains of hundreds , &c. which were other Magistrates than according unto our custome , we should readily expect to be intimated by such words , for they were the Judges of the inferior Courts , those that sat in the gates of each City , and others that appertained unto the Villages , as in the next Verse : and I charged your Judges at that time , saying , hear the Causes , and judge righteously . The next Magistrate whose Election comes to be considered is the Dictator , or Judge of Israel . Where it is said of this people , that the Lord raised them up Judges , which delivered them out of the hands of those that spoiled them , it is to be understood ( saith Sigonius ) that God put it into the mind of the people to elect such Magistrates , or Captains over them . For example when the children of Ammon made war against Israrael , God raised up Jephtha , whose Election was after this manner : the Elders went to fetch Jephtha out of the Land of Tob , and when they had brought him unto Mizpeh ( which in those dayes was the place ( where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Congregation of Israel usually assembled ) the people made him Head and Captain over them . Now that the Election of the King was as much in the Chirotonia of the people , as that of the Judge is past all controversie , seeing the Law speaking of the people sayes thus . One from among thy brethren shalt thou set King over thee : and accordingly when the Government was changed to Monarchy , it was not Samuel , but the people that would have it so ; thus Saul was chosen King by the Lot. Where the contradiction of Grotius is remarkable , who in this place to shew that the Lot is of popular institution , quotes Aristotle ; and yet when he comes to speak of the Lots that were cast at the Election of Mathias , says it was that it might appear not whom the multitude , but whom God had ordained ; as if the Magistrate lawfully elected by the people , were not Elected by God ; or that the lot which thus falleth into the lap were not at the disposing of the Lord. But if the League by which the people received David into the throne , or the Votes by which first the people of Jerusalem , and afterwards the Congregation of Israel ( as was shewn in the former Book ) made Solomon King , were of the Lord , then Election by the people was of the Lord , and the Magistrate that was elected by the Chirotonia of the people , was elected by the Chirotonia of God , for as the Congregation of Israel is called in Scripture ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Ecclesia or Congregation of God ; so the Chirotonia of this Congregation is called by Josephus ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Chirotonia of God , who as I noted before out of Capellus , was in this Common-Wealth Political King , or Civil Legislator ( Sans comparison ) as Solon in Athens , and Romulus in Rome ; that is to propose unto the people , ( Haec est lex quam Moses proposuit , ) and whatever was proposed by God , or the lawful Magistrate under him , and chirotonized or voted by the people was Law in Israel , and no other . Nay and the people had not only power to reject any Law that was thus proposed , but to repeal any Law that was thus Enacted : for if God intending popular Government should have ordained it , otherwise he must have contradicted himself , wherefore he plainly acknowledgeth unto them this power , where ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) they rejected him ( whom they had formerly chirotonized , or chosen King ) that he should not reign over them : and elected Saul . This if God had withstood by his power , he must have introduced that kind of Monarchy which he had declared against , wherefore he chose rather to abandon this sottish and ingrateful people unto the most inextricable yoke of deserved slavery , telling them , when he had warn'd them , and they would not hear him , that they should cry unto him , and he would not hear them , one tittle of whose words passed not unfulfill'd . By this time I have shewn that all the Civil Magistrates in Israel were chosen by the Chirotonia of the People , or to follow Josephus by the Chirotonia of God , which is all one ; for the Chirotonia of the President of the Congregation , as I have instanced in that of the Proedri of the Thesmothetae of the Consuls , of the Tribunes , and the Chirotonia of the Congregation is the same thing ; and of the Congregation of Israel God ( except onely at the voting of a King ) was President . To come then from the Civil Magistrates unto the Priests , and Levites , these were chosen in two wayes , either by the lot , or by the Chirotonia . The office and dignity of the High Priest being the greatest in Israel , and by the institution to be hereditory , caused great Disputes in the Election : to this Moses by the command of God had designed Aaron his Brother , which designation , the command of God being at first either not so obvious , as that relation , or the ambition of others so blind that they could not , or would not see it , caused great combustion . First through the conspiracy of Korah , Dathan , and Abiram ; and next by the murmuring of the Princes of the Tribes , all Emulous of this honour . Korah being not onely a great man , but of the Tribe of Levi , could not see why he was not as worthy of the Priesthood , consideration had of his Tribe as Aaron ; and if any other Tribe might pretend to it , Dathan and Abiram being descended from Reuben were not only of the Elder House , but troubled to see a younger preferr'd before them Wherefore these having gained unto their party three hundred of the most powerful men of the Congregation , accused Moses of affecting Tyranny , and doing those things which threatned the liberty of the Common-wealth ; as under pretense of Divination to blind the eyes of the people , preferring his Brother unto the Priesthood ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) without the suffrage of the Congregation : of which charge Moses acquitting himself in the Congregation , tells the people that Aaron was chosen both by God , and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by their suffrages , which ( Korah being upon this occasion miraculously destroy'd ) were thereupon once more given by the people . Nevertheless the Princes of the Tribes continuing still discontented , and full of murmur , God decided the controversie by a second miracle , the budding of Aarons rod : ( and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) being thrice confirmed by the Chirotonia of God , he was confirmed in that honour . Now that the Chirotonia of God in this place of Iosephus signifies the Chirotonia of the people , is plain by that in Scripture , where they made Solomon King , and Zadock to be Priest . After the captivity , as in other things , so in this power the Sanhedrin came ( as I conceive ) to over-reach the people : Joshua the Son of Josedech being thus elected High Priest by the Sanhedrim , and this honour thenceforth as appears by Maymonides being at the disposing of this Court. Nor could any inferior Priest serve at the Altar , except he had acquired that right by the lot , as is not only delivered by the same Author , and by Josephus but in Scripture . Now the lot as was shewn giving no prerogative either unto any person or party is as popular an institution as the Chirotonia . So in election of Priests , the Orders of Israel differed not from humane prudence , nor those of other Common-wealths , the Priest of Iupiter having been elected after the same manner in the Common-wealth of Syracusa , the Augustales , and the Vestals in that of Rome ; and if the right of bearing holy Magistracy , being in Israel confined unto one Tribe or order , may seem to make any difference , it was for some time no otherwise in Athens , nor in Rome , where the Patritians or Nobility assumed these Offices , or the greatest of them to themselves , till the people in those Cities disputed that custome , as introduced without their consent , which the people of Israel could not fairly do , because it was introduced by their consent . To come unto the Levites in their Original Ordination , God commanded Moses saying , Thou shalt bring the Levites before the Tabernacle of the Congregation & thou shalt gather the whole assembly of the children of Israel , and they shall put their hands upon the Levites . This in the sound of the words may seem to imply the Chirothesia , or Imposition of Hands , but take heed of that , Divines will not allow the Chirothesia to be an Act of the people , but in this proceeding the whole people acted in the Ordination of the Levites , wherefore the Levites also were ordained by the Chirotonia , consent , vote , or suffrage of the whole people implyed in this action . But for the Ordination of Priests and Levites , whatever it were , it is not unto the present purpose ; Divines deriving not theirs from Priests and Levites , but from Dukes , Generals , and Magistrates , from that of Joshua and of the Sanhedrin , alwaies provided , that this were of the same nature with the former , that is , hy the Chirothesia , or Imposition of Hands , and not by the Chirotonia of the People . However the Ordination of the Magistracy was certainly Political ; and so in this deduction they themselves confess that their Ordination also is a Political Constitution : yet whereas Moses is commanded by God to bring Aaron and his sons unto the door of the Tabernacle of the Congregation , and having washed them there , to adorn them with the Priestly Robes , with the Mitre , and to annoint them : whereas he is commanded ( the Children of Israel having first laid their Hands upon the Levites ) to cleanse them , and offer them for an Offering ; Divines of the Hierarchy and the Presbytery ( though it be otherwise with Wallaeus , and such as acknowledge Popular Government ) give the Congregation , or consent of the People for nothing , and put the whole Ordination of the Priests and Levites upon the washing and cleansing or other Ceremonies of their Consecration : as if to put the Ordination of Saul up on the Ceremony of annointing by Samuel , ( though performed by the immediate command of God , were not absolutely contradictory to Scripture , and unto the known Law of Israel , which speaking of the people , expresly saith , One from among thy Brethren shalt thou set King over thee ; upon which place saith Philo , Most wise Moses never intended that the royal dignity should be acquired by lot , but chose rather that the Kings should be elected by the Chirotonia , or suffrage of the whole people ; the Congregations of the people assembled , upon this as upon other publick affairs , required a signe or confirmation from God : for as much as by his will man is to the rest of nature , as the face unto the body . Whereunto agrees that of the Heathens , Os homini sublime dedit Coelumque tueri jussit , and their divinations upon the like occasions by entrails , none of which were ever understood as destructive of the liberty of the people , or of the freedom of their Chirotonia . Where Solomon is made King , and Zadock Priest by the people , albeit the ceremony of anointing was doubtlesly performed , and perhaps by the Prophet Nathan , it is wholly omitted in the place as not worth the speaking of . The opinion that the Ordination of the Priests and Levites lay in the Ceremonies of their consecration , is every whit as sober and agreeable unto reason , as if a man should hold the Kings of England to have been made by the unction of the Bishops , Israel from the institution of Moses to the Monarchy , was a Democracy , or popular Government ; in popular Government the consent of the people is the power of the people , and both the Priests and Levites were ordained by the consent of the people of Israel . To bring these things unto the Cities in the perambulation of the Apostles , which by the former Chapter I have proved to have been popular Governments ; it is acknowledged by Grotius unto the Cities of Asia , not only that they used the Chirotonia , but in the strictest sense of the word , that is , to give their suffrage by the holding up of Hands , & that they had the liberty of their Religion , the choice of their Magistrates , both Civil and Ecclesiastical in their Ecclesiae , or Congregations , hath been also undeniably evidenced ; whence it must needs follow that there were Cities in Asia ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Chirotonizing or ordaining them-Elders , that is , Magistrates and Priests in every Congregation ( with Reverence be it spoken ) long before Christ was in the flesh , or the Apostles any of them were born . Wherefore to sum up what in this Chapter I conceive to be sufficiently proved , I may boldly conclude , that the Chirotonia deriveth from popular constitution , and that there was a way of Ordination by the Chirotonia . CHAP. IV. The deduction of the Chirothesia from Monarchical or Aristocratical Government , and of the second way of Ordination from the Chirothesia . In which is contained the Common-wealth of the Iews as it stood after the Captivity . WHat pleaseth the Prince ( saith Justinian ) hath the force of a Law , seeing the people in his Creation have devolved their whole power upon his person ? which is which the most ? But when Popular Government is changed into Monarchical , either the whole power of the people , or a great ▪ part of it must of necessity accrue unto the King. Hence saith Samuel , he will appoint him Captains over Thousands , and Captains over Fifties : in which words perhaps is intimated the Judges of the inserior Courts , or Jethonian prefectures ; so that hereby Samuel tells the people they shall no more have the Election of their Rulers , but the King will have it : who it may be changed the nature of some of these Magistracies , or added others , for when David came to reign over all Israel , Joab was over the host ( his Strategus or General ) Jehoshaphat was Recorder , Zadoc and Abi●elec were the Priests , Seraiah was the Scribe , and Benaiah was over the Pelethites , and the Cerethites ; that is , was Captain of his Regiments of Guard , called perhaps by these names , as those of Romulus were called Celeres . But it should seem that few or none of these Officers were elected by the Chirotonia , that is by the people , but by the Prince , which kind of Election as will be shewn anon may be called Chirothesia . For the deduction of this kind of Ordination , or Election , we shall do well to hearken first unto Doctor Hammond ; who in his Quaere , or Discourse concerning Ordination , by the Imposition of Hands , puts it thus . To lift up the Hands was a Ceremony in Prayer , and accordingly to lay hands on any , ( differing no otherwise from lifting up , than by the determining that action to a peculiar object , ( the person that was prayed for ) was generally among the Iews , a Ceremony of benediction used first by the Father to the Children ; in bestowing the blessing upon them , ( and with that the succession to some part of his Estate or Inheritance ) as appears in Iacobs blessing the Children of Ioseph : he stretched out his right hand and laid it upon Ephraims head , and so his left hand on Manasses , and so he blessed , &c. From thence it was accomodated among them to the communicating of any part of power to others as assistants , or to the deriving of any successive Office from one to another . Thus when Moses had from Heaven received , and long used his Commission to be under God the Ruler of the People , the seventy Elders were by Gods appointment assumed to assist him : it being certain from the Iewish writings , though the sacred Scripture have no occasion to mention it , that the succession of the seventy Elders under the name of San●edrim o Council was continued through all Ages by their creating others in the place of those that dyed , by this Ceremony of Imposition of Hands . To this purpose are the clear words of Maimonides , Moses our master created the seventy Elders by Imposition of Hands , and the Divine Majesty rested on them ; and those Elders imposed Hands on others , and others on others , &c. So a little before the departure of Moses out of his life , when a Successor was to be provided for him , God commands him to take Joshua , and lay his hands upon him . And Moses laid his Hands upon him , and gave him a Charge as the Lord commanded by the hand of Moses : that is , derived unto him by this Ceremony the Authority which himself had , and constituted him his Successor in that Government . And so it is repeated Joshua was full of the spirit of wisdom , for Moses had laid his Hands upon him . This is the Doctors deduction of the Chirothesia , or ordination by the Laying on of Hands from the Common-wealth of Israel : and ( saith he ) from the three Vses of this Ceremony there , that is first in praying for another , secondly , in paternall benediction ; thirdly in creating successors in power , either in whole , or in part , derive three sorts of things in the New Testament , to which this Ceremony of Laying on of Hands is accomodated ; that of prayer simply taken was of two sorts , either for the cure of Diseases , or pardoning of sins . For Diseases : They shall lay hands on the sick , and they shall recover . For sins ▪ they were done away also by this Ceremony in the absolution of Penitents , to which belongs that Exhortation of Paul to Timothy , Lay Hands suddenly on no man , ( that is ) not without due examination and proof of his penitence , least thou be partaker of other mens sins . From the second , that of Paternal benediction , was borrowed , first that of blessing Infants , with the Ceremony of Imposition of Hands , as it differ'd from Baptisme . And secondly , that of confirming those of fuller age , that had been formerly Baptized . Lastly to create Successors in any power , or communicating any part of power to others , as to Assistants , is answerable that Imposition of Hands in Ordination so often mentioned in the New Testament , sometimes in the lower degree , as in the ordaining of Deacons . Elsewhere in the highest degree , setting Governors over particular Churches , as generally when by that laying on of Hands , it is said they received the Holy Ghost , whereas the Holy Ghost contains all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 required to the pastoral function , and so signifies power from on high ; the Authority and function it self ; so it being given by Imposition of Hands ▪ makes the parallel exact between this of Christian Ordination , and that observed in the Creating Successors in the Jewish Sanhedrin . So far the Doctor . Now say I if the Scripture be silent as to the Ordination of the Elders in Israel : what meaneth that place : Take the wise men , and understanding , and known among your Tribes , and I will make them Rulers over you ; once in their lives let them give us the sense of it , or of that other , where Eldad and Medad are of those that were written , and yet went not up unto the Tabernacle : Otherwise that we hear no more of these , is from the silence of Divines , and not of the Scripture . But if the Scripture be not silent in this point , is there not a great deal of fancy in going on to cure the sick , to pardon sins , to bless Infants , confirm the Baptized , ordain Ministers , nay , give the Holy Ghost , and all the graces belonging unto the pastoral Function , from a place that hath no such thing in it ? for if the Sanhedrim according to Scripture were not ordained by the Chirothesia , there is no such thing to be derived by the Chirothesia from the Sanhedrim . The first Chirotonia indeed of the Sanhedrim was accompanied with miraculous indowments , wherefore if they will derive these gifts and graces from the Sanhedrim , why are they sworn enemies to the Chirotonia ? Again the Sanhedrim was a Civil Court or Senate , wherefore then by this title should not these gifts and graces be rather pretended unto by the Civil Magistrate , than by Divines ? what becomes of the Priest Aaron and his Lots ? is he left unto the Civil Magistrate , while Divines derive themselves from General Ioshua and his Chirothesia ? But if the Sanhedrim and inferior Judicatories were otherwise ordained originally ; then no Magistrate in Israel was originally ordained by the Chirothesia but only Ioshua . It is admirable that Divines should look upon God , as if in the institution of a Common-wealth he had no regard at all unto humane prudence ; but were altogether fix'd upon their vain advantages . Who made humane prudence ? or to what end was it made ? Any man that understands the politicks , and considers that God was now proceeding according unto this art , as in his constitution of the Senate , and of the people , or Congregation is most obvious , must needs see that this power he indulged unto Moses of making his own choice of one man could not possibly be intended , as a permanent constitution , for whereas he intended Popular Government , nothing is plainer then that a people not electing their own Magistrates can have no popular Government . How absurd is it to conceive that God having already made an express Law that the people if at any time they came under Monarchy , should yet have the election of their King , should now make a Law that the people being under a Common-wealth , should no longer have the election of their Magistrates ? for who seeth not that to introduce the Chirothesia as a standing Ordinance , had been to bar the people of this power ? Israel at this time , though designed for a Common-wealth , had no Land , no foundation to ballance her self upon , but was an Army in a Wilderness , encompassed about with enemies ; to permit unto the people in this case , the choice of all their civil Magistrates was nevertheless safe enough , nay best of all , for at the election of wise men , and understanding , and known among their Tribes , so far as was needful unto civil administration , their skil must needs have been at any time sufficient , but the Common-wealth was yet in absolute necessity of a Protector , and of Dictarian power . Now to know who was fittest in this case to succeed Moses , required the wisdom of God , or of Moses , and therefore was not yet safe to be ventur'd upon a people so new in their Government . For these reasons I say Moses used the Chirothesia for once , and no more , or let them shew me among all the Dictators , Iudges , or Kings , that succeeded Ioshua , any one that was chosen by the Chirothesia , and be all Dictators . It is now above three thousand years since the institution of the Sanhedrim , from which time the ambitious Elders first , then the Talmudists , and of latter ages Divines have been perpetually striving for , or possessing themselves of this same Oligarchycal invention of the Chirothesia pretended to be derived from Moses ; though there be neither any such precept of God or Christ in the Old or New Testament , nor any unanimous result upon the point , either by the Talmudists or Divines themselves . And for the clear words quoted by the Doctor out of Maimonides , they are such unto which I shall in due time shew Maimonides to be elsewhere of a clear contrary opinion . But in this Controversie , without some clearer deduction of the Chirothesia , we shall make no happy progress , in this therefore I shall follow Selden the ablest Talmudist of our age , or any . The Common-wealth of Lacedemon ( if I could stand to shew it ) hath strange resemblances to that of Israel , not only in the Agragrian , which is nothing to the present purpose , but in the Senate , which to prevent catching another time , I do not say was a Iudicatory only , but not only a Senate , but a Iudicatory also . For Lycurgus of all other Legislators was in this the likest unto God , or unto Moses , that his work was so exquisitely perfected at once , and his Laws so comprehensive , that if the Senate had had no other function than to make or propose new Laws , there being little or nothing of that wanting , they would have had little or nothing to do . Now it being thus , and much more than thus in Israel , the Sanhedrim was not only the Senate , but the supream Iudicatory . And because one Court in a Territory of any Extent is no where sufficient unto this end ; therefore the Sanhedrim had divers branches distended not only unto the Cities of Iudea , but even unto the Villages , these were called the Lesser Sanhedrim , or the Iethronian Praefectures . The Great Sanhedrim consisting ( as hath been shewn ) of 70. Elders , sat first in the Tabernacle , and afterwards in the Court of the Temple . The Iethronian Praefectures consisted some of three and twenty Elders , and others but of three . Of the former kind there were two in the gates of the Temple , and one sitting in the gates of every City , of the latter there was one almost in every Village . The power of the I●thronian Court consisting of twenty three Elders , was in matter of Iudicature , equall with that of the great Sanhedrin , onely in cases of difficulty they observed this precept . If there arise a matter too hard for thee in judgement between blood and blood , between plea and plea , between stroke and stroke , being matter of controversie within thy gates ; then shalt thou arise , and get thee up into the place which the Lord thy God shall choose ( in the future , for the Common-wealth was yet but designed , not planted ) and thou shalt come unto the Priests and the Levites , and unto the Iudge that shall be in those dayes , and enquire , and they shall shew thee the sentence of judgement . That is , thou shalt consult the Sanhedrim , or if there be no Sanhedrim , the Suffes or Iudge of Israel . The reason why the Sanhedrim in this Text is mentioned under the name of the Priests and Levites is , that these about the beginning of this Common-wealth having ( as were also the Egyptian Priests at the same time ) been the learnedst Men , whether for Lawyers , or Physitians , there were scarce any other chosen into the Sanhedrim , though towards the latter end it happened to be far otherwise . For whereas sacrificing was feasting ▪ the Priests enjoying a f●●idl●ness , became in latter times so heavy , that as to the Election of the Sanhedrim not only the Levites of inferior rank were upon the matter wholly laid by , but the High Priest himself sometimes omitted , the rest of the Tribes far excelling this in Learning . The power of the Triumvirates , or three Iudges in the Villages extended no farther than to inflict stripes to a certain number , and pecuniary mulcts to a certain sum . These possibly had the same recourse upon occasion of difficulty unto the Iudges in the gates , as the Iudges in the gates had to the Sanhedrim : but their power is not so much to the present purpose which regards onely their manner of Election . This having been institutively exercised , as hath been shewn by the Chirotonia , or Ballot of the People , came sooner or later , ( I find no man that can resolve npon the certain time ) to the Chirothesia . For though when a Iudge in the gate , was dead , that Court elected his Successor out of their Disciples , ( each Court in the gates had 99 Disciples that were their constant auditors ) or out of the Triumvirates ; and when an Elder of the Sanhedrim dyed , the Sanhedrim elected his Successor out of the Courts in the gates , more particularly those in the gates of the Temple by suffrages ; yet no man was capable of being elected into any of these Courts , that was not a Presbyter , nor was any man a Presbyter that had not received the Chirothesia : nor could any man confer the Chirothesia that had not first received it , or been so ordained a Presbyter himself : nor though he were so ordained , could he confer the like Ordination , but in the presence of two others , whether ordain'd or not ordain'd : and no Ordination could be conferr'd but either this way , or by some one of the Iudicatories . The manner how this Ordination was conferr'd , if the party were present , was either by laying on of Hands , or by saying a Verse or Charme , or if he were absent , by a Letter , or Patent . An Elder thus Ordained was called Rabbi , might have Disciples , teach , practice , or expound the Law , declare what was thereby free or forbidden ( which with them was called binding and loosing ) ordain others with the assistance mentioned , or be capable of Election into some one , or any Court of Justice , according to the nature of his Ordination , the Conditions mentioned at the conferring of the same , or the gift that was in him by the laying on of the hands of the Presbytery , which in some extended no farther than to shew how meat should be kill'd and dress'd , how uncleanness should be purified , what were vices of the body , what might be eaten or drunk , and what not ? in others it extended to some one or more , or all the facultys expressed ; but I am inclining to believe that a plenary Ordination , used not to be conferr'd but by the Great Sanhedrim , or at least some one of the Iethronian Courts . They used also to confer this Ordination some time occasionally , and for a season in this manner . Receive the gift of judiciary Ordination , or the right of binding and loosing , til such time as you return unto us in the City . Where the Christian Jews still following their former Customes in higher matters , as the observation of the Sabbath , and of Circumcision , even unto such a degree , that Paul not to displease them took Timothy and circumcised him , seem unto me to have followed this custom , who when the Prophets at Antioch had informed them that Paul and Barnabas were to be separated unto an extraordinary work , laid their hands upon them , and sent them away : for otherwise as to Ordination Paul and Barnabas had that before ; At least Paul by Ananias , and for any such precept in the Christian Religion there was none . Iosephus , Philo , and other Authors , that tell us the Common-wealth of Israel was an Aristocracy , look no farther than the introduction of the Chirothesia by the Presbyterian party , which must have taken date some time after the Captivity , or the restitution of the Common-wealth by Ezra , there heing not one sillable for it in Scripture , but enough to the contrary , seeing God introduced the Chirotonia . By which it is demonstrable that a Presbyterian party may bring a Popular Government unto Oligarchy ; aud deface even the work of God himself , so that it shall not be known to afer-ages ; as also that Ecclesiastical Writers ( for such are the Talmudists ) may pretend that for many hundred years together , as Divines also have done , to be in Scripture , which neither is , nor ever was there . But have I yet said enough to shew that Ordination especially as in this Example , not of a Clergy , but of a Magistracy , whether by the Chirotonia , or Chirothesia is a political institution ? or must I rack my brains for Arguments to prove that an Order or a Law having such influence upon the Common-wealth , that being introduced or Repealed , it quite alters the whole frame of the Government , must needs be of a Political nature , and therefore not appertain unto Divines , or unto a Clergy , but unto the Magistrate , unless their traditions may be of force to alter the Government as they please ? all is one , they can abate nothing of it , let what will come of the Government , the Chirothesia they must and will have . Then let them have Monarchy too , or Tyranny , for one of these according as the ballance happeneth to stand with or against their Chirothesia is the certain consequence ; either Tyranny as in Israel ▪ or Monarchy as in the Papacy , and from that or the like principle , in all Gothick Empires , which examples to begin with Israel , well deserve the paines to be somewhat more diligently unfolded . All Elections in Israel , ( save those of the Priests who were Eligible by the Lot ) being thus usurped by the Presbyterian party , and the people by that means devested of their Chirotonia ; some three hundred years before Christ , Hillel Senior High Priest , and Archon , or Prince of the Sanhedrim found means to draw this power of Ordination , in shew somewhat otherwise , but in effect unto himself , and his Chirothesia , for by his influence upon the Sanhedrim it was brought to pass , that whereas formerly any man Ordain'd , might ( in the manner shewn ) have ordained his Disciples ; it was now agreed that no man should be ordained without the License of the Prince , and that this power should not be in tbe Prince , but in the presence of the Father of the Sanhedrim , or Speaker of the House . Thus the Aristocracy of Israel becoming first Oligarchical took ( according unto the nature of all such Governments ) long steps towards Monarchy , which succeeding in the Asmonean Family , commonly called the Machabees , was for their great merit ( in vindicating the Jews from the Tyranny of Antiochus ) confirmed unto them by the universal consent and Chirotonia of the people . Nevertheless unto him that understands the orders of a Common-wealth , or hath read the Athenian , Lacedemonian , or Roman Story , it will be plain enough that but for their Aristocracy they needed not to have been so much beholding unto , or to have stood so much in need of one Family . It is true both the merit of these Princes , and the manner of their free Election by the people ; seem to forbid the Name of Tyranny unto this institution . But so it is , that let there be never so much merit in the man , or inclination of the people to the Prince , or the Government that is not founded upon the due ballance , the Prince in that case must either govern in the nature of a Common-wealth , as did those of this Family , reforming the policy after the Lacedemonian Modell , or turn Tyrant , as from their time , who lived in the Age of the Grecian Monarchy did all their Successors , till under the Romans this Nation became a Province . From which time such endeavours and insurrections they used for the recovery of their antient policy , that under the Emperor Adrian , ( who perceived at what their Ordination , being not of Priests , but of Magistrates , and of a Senate , pretending unto Soveraign Judicature and Authority seem'd to aim ) there came ( saith the Talmud ) against the Israelites an Edict out of the Kingdom of the wicked ( meaning the Roman Empire ) whereby whosoever should ordain , or be ordain'd , was to be put to death , and the school or City in which such an act should be done , to be destroyed ; whereupon Rabbi Jehuda Ben Baba ( least Ordination should fail in Israel ) went forth , and standing between two great mountains , and two great Cities , and between two Sabbath days journeys from Osa and Sephara , Ordained five Presbyters . For this feat the Rabbi is remember'd by the Talmudists under the name of Ordinator ; but the same ( as it follows ) being discovered by the Roman Guards , They shot his body through with so many Darts , as made it like a sieve , yet staid not the business here , but so obstinate continued the Jew in the superstition unto which this kind of Ordination was now grown , that whereas by the same it was unlawful for them to Ordain in a forraign Land , and at home they could not be brought to abstain , the Emperor banished them all out of their own Country , whence happened their total dispersion . That of a thing , which at the first was a meer delusion , such Religion should come in time , and with education to be made that not onely they who had received advantage could suffer Martyrdome , but they that had lost by it , would be utterly lost for it , were admirable in the case of this people , if it were not common in the case of most in the world at this day : custom may bring that to be received as an Ordinance of God , for which there is no colour in Scripture . For to consult Maimonides a little better upon this point . Whereas ( saith he ) they grant in case it should happen that in all the Holy Land there remained but one Presbyter , that Presbyter assisted by two other Israelites , might ordain the seventy , or great Sanhedrim , and the Sanhedrim so constituted might constitute and ordain the lesser Courts , I am of opinion that were there no Presbyter in the Land , yet if all the wise-men of Israel should agree to constitute or ordain Judges , they might do it lawfully enough . But if so , then how comes it to pass that our Ancestors have been so solicitous , least Judicature should fail in Israel ? Surely for no other cause than that from the time of the Captivity the Israelites were so dispersed that they could not upon like occasions be brought together . Now I appeal whether the clear words of Maimonides , where he saith that out Master Moses ordained the Sanhedrim by the Chirothesia , be not more clearly and strongly contradicted in this place , than they are affirmed in the other , since acknowledging that if the people could assemble , they might Ordain the Sanhedrim ; he gives it for granted , that when they did assemble , they had power to Ordain it , and that Moses did assemble them upon this occasion is plain in Scripture . Again if the power of Ordination fall ultimately unto the People , there is not a stronger argument in Nature , that it thence primarily derived . To conclude the Chirothesia of the Presbyterian party in Israel is thus confessed by the Author no otherwise necessaty , than through the defect of the Chirotonia of the People : which ingenuity of the Talmudist , for any thing that hath yet past , might be worthy the imitation of Divines . In tracking the Jews from the restitution of their Common-wealth after the Captivity to their dispersion , it seemeth that the later Monarchy in Israel was occasioned by the Oligarchy , the Oligarchy by the Aristocracy , and the Aristocracy by the Chirothesia . But that this Monarchy , though erected by Magnanimous and Popular Princes , could be no less than Tyranny deriv'd from another principle , that is , the insufficiency of the ballance . For albeit from the time of the Captivity , the Jubilee was no more in use , yet the Virgin Mary as an Heiress , is affirmed by some to have been Married unto Ioseph , by vertue of this Law , Every Daughter that possesseth an inheritance in any Tribe of the Children of Israel , shall be Wife unto one of the Family of the Tribe of her Fathers , &c. By which the popular Agrarian may be more than suspected to have been of greater vigour than would admit of a well ballanced Monarchy . The second Presbytery , which is now attained unto a well ballanced Empire in the Papacy , hath infinitely excelled the patern , the Lands of Italy being most of them in the Church . This if I had leisure might be tracked by the very same steps : at first it consisted of the seventy Parish Priests , or Presbyters of Rome ; now seventy Cardinals creating unto themselves an High Priest , or Prince of their Sanhedrim , the Pope , but for the Superstition whereunto he hath brought Religion , and continues by his Chirothesia to hold it , a great and a Reverend Monarch , established upon a solid foundation , and governing by an Exquisite policy , not only well ballanced at home , but deeply rooted in the greatest Monarchies of Christendom , where the Clergy by vertue of their Lands are one of the three States . The maxims of Rome are profound , for there is no making use of Princes without being necessary unto them ; nor have they any regard unto that Religion which doth not regard Empire . All Monarchies of the Golthick model , that is to say , where the Clergy by vertue of their Lands are a third estate , subsist by the Pope , whose Religon creating a reverence in the people , and bearing an awe upon the Prince , preserveth the Clergy , that else being unarmed , become a certain prey unto the King or the people ; and where this happeneth ( as in Henry the Eighth ) down goes the Throne , for so much as the Clergy looseth , falls out of the Monarchical into the Popular scale . Where a Clergy is a third estate , Popular Government wants earth and can never grow : but where they dye at the root a Prince may sit a while , but is not safe ; nor is it in nature ( except he have a Nobility or Gentry able without a Clergy to give ballance unto the people ) that he should subsist long , or peaceably : For where-ever a Government is founded upon an Army ( as in the Kings of Israel , or the Emperours of Rome ) there the saddest Tragedies under heaven are either one the stage , or in the Tiring-house . These things considered , the Chirothesia being originally nothing else but a way of Policy excluding the people , where it attaineth not unto a ballance that is sufficient for this purpose , bringeth forth Oligarchy or Tyranny , as among the Jews : And where it attaineth unto a ballance sufficent unto this end , produceth Monarchy as in the Papacy and in all Gothick Kingdomes . The Priests of Aegypt , where ( as it is described by Siculus ) their revenue came unto the third part of the Realm , would , no question , have been exactly well fitted with the Chirothesia pretended unto by modern Divines . Suppose the Apostles had planted the Christian Religion in those parts . and the Priests had been all converted , I do not think that Divines will say that having altered their Religion they needed to have deserted their being a third estate ; their overballance to the people , their lands , their preheminece in the Government , or any part of thir Policy for that : and I am as far from saying so as themselves . On the other side , as Paul was a Citizen of Rome , let us suppose him to have been a Citizen of Athens , and about ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to constitute the Christian Religion in this Gommon-wealth where any Citizen might speak unto the people . Imagine then he should have said thus . Men of Athens , that which you ignorantly seek , I bring unto you the true Religion , but to receive this , you must not alter your former belief only but your ancient Customes ; your political Assemblies have been hitherto called , Ecclesiae , this word must loose the ancient sense , and be no more understood but of spiritual Consistories , and so whereas it hath been of a popular , it must henceforth be of an Aristocratical , or Presbyterian signification . For your Christonia that also must follow the same rule insomuch as on whomsoever , one or more of the Aristocracy or Presbytery shall lay their hands , the same is understood by vertue of that Action to be Chirotonized . How well would this have sounded in Aegypt , and how ill in Athens ? Cercainly the Policy of the Church of Christ admits of more prudence and temperament in these things , though the Apostles being Jews themselves , satisfied the converted Jews that were used to Aristocrrcy by retaining somewhat of their constitutions , as the Chirothesia yet when Paul and Barnabas come to constitute in Popular Common-wealths : they are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Chirotonizing them Elders in every Congregation . CHAP. V. Whether the Chirotonia mentinoned in the fourteenth of the Acts be indeed as is pretended by Dr. Hamond , Dr. Seaman and the Authors they follow , the same with the Chirothesia or a far different thing ; in which are contained the divers kindes of Churchgovernment , introduced and exercised in the age of the Apostles EIther I have impettinently intruded upon the Politicks , or cannot be said so much to meddle in Church-matters , as Church-men may be said to have medled in States matters . For if the Chirotonia be election by the many , and the Chirothesia be election by one , or by the Few , the whole difference between Popular and Monarchical Government falls upon these two words ; And so the question will be , whether the Scriptures were intended more for the advantage of a Prince , of an Hierarchy or Presbytery , than of the People . But that God in the Old Testamentiinstituted the Chirotonia , not only in the Common-wealth as by the election of the Sanhedrim , but in the Monarchy as in the Election of the Kings is plain ; so if there remain any advantage in Scripture unto Kings unto the Hierarchy , or Presbytery , it must be in the New Testament . Israel was Gods chosen people , and God was Israels chosen King ; That God was pleased to bow the Heavens , and come down unto them , was his choice , not theirs ; but in that upon his proposition , and those of his servant Moses , they resolved to Obey his voice , and keep his Covenant , they chose him their King. In like manner the Church is Christs chosen people , and Christ is the Churches chosen King. That Christ taking flesh was pleased to bow the Heavens , and come down in a more familiar capacity of proposing himself unto Man-kind , was his own choice , not theirs ; but in that the Church upon his proposition , or those of his Apostles sent by him , as he was sent by the Father , resolved to obey his voice , and keep his Covenant , she hath chosen him her King. Whatever in nature or in grace , in Church , or in State , is chosen by Man according unto the will of God , is chosen by God , of whom is both the Will and the Deed. Which things considered ; I wonder at Doctor Hamond , who sayes : Sure the Jewish and Heathen Cities , to whom the Gospel by Christs command was to be preached were not to choose their Guides or Teachers . Christ was not chosen by them to whom he preached , for saith he , ye have not chosen me , he came from Heaven , sent by his Father on that Errand , and happy they whom he was thus pleased to choose , to call , and preach to . And when his Apostles after his example go and preach to all Nations , and actually gather Disciples , they chose their Auditors , and not their auditors them . To make short work , I shall answer by explaining his words as they fall . A Roman choosing whether he would speak unto the Senate or the People , chose his Auditors , & not they him : Nevertheless if it were the Consul they chose him , & not he them . It is onething to be a Speaker unto a People , that have theliberty , when that is done , to do as they think fit , and another thing to be a guide whom the People have consented , or obliged themselves to follow , which distinction not regarded , makes the rest of his Argumentation recoyl upon himself , while he proceeds thus , and they that give up their Names to the obedience of the Gospel , ( choose the Preachers as I should think of that Gospel their guides ) One branch of this obedience obligeth them ( by their own consent it seems , because before they gave up their Names ) to observe those that ( being thus placed over them by their consent ) are placed over them by God , such not only are their Civil Magistrates ( who succeed unto their places by , and govern according to the Laws which the people have chosen ) but also their Pastors , whom the Holy Ghost either mediately ( according to the Rules of Church-Discipline in Scripture ) or immediately ( upon some such miraculous call , as the people shall judge to be no imposture ) hath set over them . From which words the Doctor not considering those qualifications , I have shewn all along to be naturally inherent in them , concludes that a Bishop is made by the Holy Ghost , and not by the people . If he would stand to this yet it were something , for if the Holy Ghost make a Bishop , then I should think that the Holy Ghost ordain'd a Bishop , and so that the Election and Ordination of a Bishop were all one . But this hereafter will appear to be a more dangerous concession , than perhaps you may yet apprehend . Wherefore when all is done you will not find Divines , at least Doctor Hamond to grant that the Holy Ghost can ordain , he may elect indeed , and that is all , but there is no ordination without the Chirothesia of the Bishops , or of the Presbytery . Take the Doctors word for it . When St. Paul saith of the Bishops of Asia , that the Holy Ghost had set them Overseers , I suppose that it is to be understood of their Election or nomination unto those dignities , for so Clement speaks of St. Iohn , who constituted Bishops of those that were signified by the Spirit , where the Spirits signification notes the Election or nomination of the persons , but the constituting them was the ordination of St. Iohn . God may purpose as the Electors do to the great Council of Venice , but the power of the Council , that is to resolve or ordain is in the Bishop saith Doctor Hamond , and in the the Presbytery saith Doctor Seaman . Indeed that Election and Ordination be distinct things , is to Divines of so great importance , that loosing this hold they loose all For as I said before whatever is chosen by man according unto the Will of God , that is according unto Divine Law , whether natural or positive , the same whether in state or Church , is chosen by God , or by the Holy Ghost , of whom is both the will and the deed . To evade this , and keep all in their own hands , or Chirothesia , Divines have invented this distinction , that Election is one thing , and Ordination another . God may Elect , but they must constitute , that is , God may propose , but they must resolve . And yet Grotius who in these things is a great Champion for the Clergy , hath little more to say upon this point than this . Whether we consider ancient or modern times , we shall find the manner of Election very different , not only in different Ages and Countries , but in different years of the same age , and places of the same Country ; so uncertain a thing is it to determine of , that which the Scripture hath left uncertain . And while men dispute not of right , but of convenience , it is wonderfull to see what probable Arguments are brought on all sides . Give me Cyprian and his times , there is no danger in popular Election . Give me the Nicene Fathers , and let the Bishops take it willingly . Give me Theodosius Valentinian , and Charls the Great , then Royal Election there is nothing safer . Upon the heels of these words treads Doctor Hamond in this manner . That Election and Ordination are several things , is sufficiently known unto every man that measures the nature of words either by usuage or Dictionaries ; only for the convincing of such as think not themselves obliged to the observation of so vulgar Laws , I shall propose these evidences ; In the story of the Creation of the Deacons of Jerusalem . There are two things distinctly set down , one proposed to the multitude of Disciples to be done by them : another reserved unto the Apostles , that which was proposed unto the Multitude , was to elect , &c. Election of the persons was by the Apostles permitted to them , but still the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) constituting is reserved to the Apostles . Then comes Doctor Seaman : Be it granted , as it is by Protestants generally , that Paul and Barnabas made Elders with the consent of the people , their consent is one thing , and their power another . Where in the first place I for my particular ( who have had the Books of Doctor Hamond , and Doctor Seaman , sent to me by way of Objection , need not go a step further . All that I have inserted in my Occana concerning Ordination , is in these three Votes acknowledged and confirmed . For the Probationer , to be there sent by an University unto a Cure that is vacant , may by a Doctor , or the Doctors of the same University already ordained , receive Imposition of Hands , if that be thought fit to be added , and then the Election of the same Probationer by the people does no hurt , nay saith Grotius , is of the right of nature ; for it is naturally permitted unto every Congregation to procure those things which are necessary unto their conservation , of which number is the Application of Function . So Merchants have the right of Electing of a Master of their Ship , Travellers of a Guide in their way , and a free people of their King. The Merchant it seems doth not make the Master of his Ship , the Traveller his Guide , nor the free people their King , but elect them . As if Van Tromp had been Admiral , a Robber upon the High-way had been a Scout , or the guide of an Army , or Saul a King before they were elected . The point is very nice , which instead of proving , he illustrates in the beginning of the same Chapter by these three similitudes . The first is this , the power of the Husband is from God , the Application of this power unto a certain person is from consent , by which nevertheless the right is not given , for if this were by consent , the Matrimony might be dissolv'd by consent , which cannot be . As if an apparent retraction of Matrimonial consent , as when a Wife consents unto another than her own Husband , or committeth Adultery , did not deliver a man from the bond of Marriage by the Judgements of Christ . There is an imperfection or cruelty in those Laws , which make Marriage to last longer than a man in humanity may be judged to be an Husband , or a Woman a Wife ; to think that Religion destroyes humanity , or to think that there is any defending of that by Religion which will not hold in Justice , or natural equity , is a vast error . The second similitude is this ; Imperial power is not in the Princes that are Electors of the Empire , wherefore it is not given by them , but applyed by them unto a certain person . This is answer'd by Peter , where he commandeth Obedience unto every Ordinance of Man ( or as some neerer the Original every power created by men ) whether it be unto the Roman Emperour as Supreme , or unto the Pro-Consuls of Asia , and Phrygia , as sent by him ( for this is the sense of the Greek , and thus it is interpreted by Grotius ) now if the then Roman Emperour were a creature of man , why not the now Roman Emperour ? The last similitude runs thus : The power of life and death is not in the multitude , before they be a Common-wealth , for no private man hath the right of revenge , yet it is applyed by them unto some man or Political body of men . But if a man invade the life of another , that other whether under Laws , or not under Laws , hath the right to defend his own life , even by taking away that ( if there be no other probable remedy ) of the invader . So that men are so far from having been void of the power of life and death before they came under Laws , that Laws can never be so made as wholly to deprive them of it after they come under them ; wherfore the power of life and death is derived by the Magistrate from , and conferred upon him by the consent or Chirotonia of the people , whereof he is but a meer creature , that is to say an Ordinance of man. Thus these candles being so far from lighting the house , that they die in the socket : Grotius hath been no less bountiful than to grant us that the people have as much right , ( where there is no humane creature or Law to the contrary ) to elect their Church-men , as Merchants have to elect their Sea-men , Travilers their guides , or a free ▪ people their King ; which is enough a conscience . Nor is Doctor Hamond streighter handed , Election ( says he ) was permitted by the Apostles unto the multitude , and therefore the same may be allowed , alwaies provided that the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) constituting be reserved unto the Pastors , or ordained Doctors and Preachers : and Doctor Seaman upon condition that the people will not say that it was done by their power , but think it fair that it was done by their consent is also very well contented ; So all stands straight with what I have heretofore proposed . Let no man then say what ever followe , that I drive any ends or interest , these being already fully obtained and granted , nevertheless for truth sake I cannot leave this discourse imperfect . If a Politician should say that the Election and the Ordination of a Roman Council or Pontifex were not of like nature . That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract of the Senate of Rome with the people in the Elelection of Numa ( ut cum populus regem jussisset , id sic ratum esset , si patres authores fierent ) included or implyed the Soveraign power to be in the Fathers . That the consent of this people was one thing and their power another : If I say he should affirm these or the like in Athens , Lacedemon , or any other Common-wealth , that is or hath been under the Sun , there would be nothing under the Sun more ridiculous than that Policitian . But should men pretending unto Government of any kinde be not obliged unto some consideration of these rules in nature and universal experience ; yet I wonder how the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to constitute with which they make such a flourish , did not lead them , otherwise than they follow , this as it was said of Solon by Aristotle being that which I have already shewn to be used both in the Greek of the Scripture , for the constitution of the Sanhedrim by Moses , and in other Authors for that of the Senate by Romulus , each of which was then elected by the people ; whence it may appear plainly that this is no word as they pretend to exclude popular suffrage , but rather to imply it . And indeed that it is of no such nature , as necessarily to include power , could not have been overseen in the New Testament , but voluntarily where ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) they are signified by it that conducted Paul. But they have Miracles ; such indeed as have neither words nor reason for them had need of Miracles . And where are these same Miracles ? why the Apostles by the Chirothesia or laying on of hands conferd the Holy Ghost . So they did not onely when they used that Ceremony in reference to ordination , but when they used it not in that relation , as to those that were newly Baptised in Samaria , men , and women : now it is not probable , that these , who should seem to have been numerous , were all ordained , at lest the women ; And so the Miracle is to be attributed unto the hands of the Apostles , and not unto ordination in general . Joshua was full of the Spirit , ( not because he had been ordained by the Chirothesia , for so had many of them that Crucifyed Christ and persecuted the Apostles , but ) because Moses had laid his hands upon him . Would Divines be contended that we should argue thus ; the Chirotonia or suffrage of the people of Israel at the first institution was followed with Miraculous indowments , therefore who ever is elected by the people shall have the like ? Or what have they to shew why the Argument is more holding as to their Chirothesia , seeing for above one thousand years all the Hierarchy and Presbytery laid together have done no more Miracles than a Parish Clerk ? A continued Miracle , as that the Sea ebbs and flowes , the Sun alwaies runs his admirable course , is nature . Intermitted nature as that the waters of the red Sea were mountains , that the Sun stood still in the dial of Ahaz , is a Miracle . To continue the latter kinde of Miracle were to destroy the former , that is , to desolve nature . Wherefore this is a certain rule that no continued external Act can be in the later sense Miraculous . Now Government whether in Church or State is equally a continued external Act. An internal continued Act may indeed be natural or supernatural as Faith. A natural man being even in his own natural apprehension fearfully and wonderfully made , is by the continued Miracle of nature convinced that the world had a creator , and so comes to beleeve in that which is supernatural ; whence it is that all Nations have had some Religion : and a Spiritual man being convinced by the purity of Christs Doctrine , and the Miracles whereby it was first planted , is brought unto the Christian Faith. However Christ may require such continued Faith or Spiritual exercise of his Church as is supernatural , he requireth not any such continued Act or bodily exercise of his Church as is supernatural . But the Government of the Church is a continued Act or bodily exercise . It should be heeded that to delude the sense is not to do Miracles , but to use imposture . Now to perswade us , That Monarchical , Aristocratical , Popular , or mixt Government have not alwaies been in nature , or that there hath ever been any other in the Church were to delude sense ; Wherefore give me leave ( in which I am confident I shall use no manner of irreverence unto the Scripture , but on the contrary make the right use of it ) to discourse upon Church-Government , according unto the rules of prudence . The Gospel was intended by Christ to be preached unto all Nations , which ( Princes and States being above all things exceeding tenacious of their power ) is to me a certain Argument that the Policy of the Church must be so provided for , as not to give any of them just cause of Jealousy , there being nothing more likely to obstruct the growth of Religion , and truly the nearer I look unto the Scripture , the more I am confirmed in this opinion . Christ being taken up into Heaven the first Ordination that we finde was that of the Apostle Matthias after this manner . The Aristocracy of the Church , that is the Apostles assembled the whole Congregation of Disciples or Beleevers at Jerusalem , being in number one hundred and twenty , where Peter ( it having as it should seem been so agreed by the Apostles ) was Proposer , who standing up in the midst of the Disciples acquainted them , that whereas Judas was gone unto his place , the occasion of their present meeting was to elect another Apostle in his room : whereupon proceeding unto the Suffrage , they appointed two Competitors , Ioseph and Matthias , whose names being written each in a several Scroll , were put into one Urne , and at the same time two other lotts whereof , one was a blank , and the other inscribed with the word Apostle were put into another Urne , which done they prayed and said , Thou Lord which knowest the hearts of all men , shew whether of these two thou hast chosen : The Prayer being ended they gave forth their lotts , and the lott fell upon Matthias ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and by this Psephisma ( the very Popular word , and not onely so , hut being applyed unto the ballot , in the very literal and Original signification ) he was added unto the eleven Apostles . So you have the first way of Ordination in the Church after Christ was taken up into Heaven performed by the Election or Chirotomia of the whole Church . Now except any man can shew that Matthias ever received the imposition of hands , these several things are already demonstrated . First , that the Chirotonia is not onely the more ancient way of Ordination in the Common-wealth of Israel , but in the Church of Christ . Secondly , that the Chirothesia or Imposition of Hands is no way necessary unto Ordination in the Christian Church . Thirdly , that the discipline of the Christian Church was primitively Popular ( For to say that in regard of the Apostles it was Aristocratical , is to forget that there is no such thing , without a mixture of Aristocracy , that is without the Senate , as a Popular Government in nature . ) Fourthly , that Ordination in the Common-wealth of Oceana being exactly after this pattern , is exactly according unto the discipline of the Church of Christ . And fiftly , that Ordination and Election in this example are not two , but one and the same thing . The last of these Propositions having been affirmed by Mr. Hobbs , Dr. Hamond tels him plainly , that his assertion is far from all truth : Let us therefore consider the Doctors Reasons , which are these ; seeing the Congregation ( saith he ) is affirmed by the Gentleman to have Ordained , and it is plain by the words of St. Luke , that God Elected , Election and Ordination by this Example , must be distinct things : which in another place going about to fortifie with this Argument , that it was done by Lottery , and Solomon saies , the Lot is at the disposing of the Lord , he utterly overthrows without and beyond help ; for in this Solomon not denying , but rather affirming that he was chosen King by the People , plainly shewes that Election by the People is Election by God. Where it is affirmed , that God raised up Iudges in Israel , it is not denied that the People elected them . The Doctor is at it in Maimonides more than once , that the Devine Majesties rested upon such as were Ordained by Imposition of Hands . But whereas it is affirmed by Maimonides more often , that when the People ( Ecclesia Dei ) or Congregation of Israel assembled then the Divine Majesty , or the Holy Ghost rested upon them : Of this he never takes any notice : The People whether in Israel , Athens , Lacedemon , or Rome , never assembled for Enacting of Laws or Election of Magistrates without sacrifice and imploring the assistance of God , to whom when their work was performed they alwaies attributed the whole result or election ; and would the Doctor have Christians to allow him but a Piece ? for whereas God Electing there had in the sense both of Jews and Heathens , his choice of all , God electing here had in the sense of Divines , but his choice of two , which were next this or none , but that indeed , where he hath not the whole he hath none at all : Is that then far from all truth , which the Gentleman , or that which the Divine hath said , either in this part , or where he addeth , that the hundred and twenty in the text are never mentioned but once , and then it is in a Parenthesis ? I will but transcribe the place . And in those daies Peter stood up in the middest of the Disciples , and said , ( the number of the Names together were about an hundred and twenty ) , &c. Are the Disciples in the Parenthesis , or out of it ? Are they but once mentioned , and that is in a Parenthesis ? Or are they but once numbred , and that is in a Parenthesis ? If a Gentleman should do thus , what would they say ? Or , what were ill enough to be said ? But to mend the text , and bring the Disciple into the Parenthesis , they have more waies than one ; whereas the Heathen People ( while the Priests were willing ) mixed these duties with devotions , Divines will not suffer a Christian People upon like occasions to pray , for where it is said , they prayed , it went before , they appointed two , and it follows , They gave out their lotts : which antecedent and consequent if the People prayed , must be equally understood of them , and so they could be no Parenthesis . Therefore pray they must not , or Divines are lost ; But how will they silence them ? To shew you this art I must transcribe the Heads of the Chapter . The Apostles being returned from Mount Olivet unto Jerusalem , went up into an upper room , where abode both Peter and James , and Iohn , and Andrew , Iames the son of Alpheus , and Simon Zelotes , and Iudas the brother of Iames. And in these daies Peter stood up in the mid est of the Disciples , and said ( the number of Names together were about one hundred and twenty ) Men and brethren . Of those men which accompanied with us all the time , that the Lord Iesus went in and out among us . Must one be ordained to be Witness with us of his Resurrection . And they appointed two Ioseph and Matthias . And they prayed and said , Thou Lord which knowest the hearts of all men , shew whether of these two thou hast chosen . And they gave forth their lots , and the lot fell upon Mathias , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They whom Peter acquainted that one must be Ordained , one would verily believe ▪ were the hundred and twenty Disciples , in the midst of whom he stood up , and made the Proposition , and so much the rather , because this was no more than the Apostles knew before : and ( in all right understanding of Government and sense ) were already agreed upon , it being the Office of the Aristocracy or Senate in a Common-wealth ( and such exactly were the Apostles in the Church ) upon all new Orders or Elections to be made ; first , to debate and determine by themselves , and then to propose unto the Chirotonia or ultimate result of the People . But Divines say absolutely no , which word to make good , They appointed two , and they prayed , and they gave forth their lots , being sentences that stand plainly together , or hunt in couples , must leap sheere over nine verses , Peters whole Oration , ( which by this means is no more than a Parenthesis neither ) and over the hundred and twenty Disciples ; without touching an hair of their heads , to light plumbe upon the thirteenth verse , and the eleven Apostles ! Never man used his Grammer so since he threw it at a Pear tree ! yet that Chrylostome ( who understood Greek ) allows of no such construction , is confessed by the learnedest of this opinion ; and whereas they flye unto the Latine Fathers , that retreat is wholly cut off by David Blundell in his very learned Treatise of the right of the People in Church Government , But what do we stand upon words ? Are these such whereof the things unto which they relate may be interpretors ? Or unto what things can they relate but the Institution of the Sanhedrim by Moses ? That at the Institution of the Sanhedrim the Competitors were Elected by the suffrage of the People , and from thence that the Ballot of Israel consisted not onely of a Lot but of a Suffrage too , hath been already demonstrated out of Scripture ; and that the Election of Mathias was by the Ballot of Israel is not less apparent in it self , than fully confessed upon the place by Grotius . They that under colour of Religion , in matter of Government slight prudence , are mistaken or do not mean honestly . Neither God nor Christ ever instituted any Policy whatsoever , upon any other principles than those of Humane Prudence . The Embassadors sent from the Gibeonites to Ioshua , deliver their message in this manner , The Elders and all the Inhabitants of our Country spake unto us saying go meet them , and say unto them , We are your servants , Therefore now make you a League with us . They that had power to send Embassadors , and to make a League with a forraign Nation , had soveraign power , this soveraign power was in the Elders , or Senate , and in the People of Gibeon ; wherefore God constituting his Common-wealth for the main Orders ( that is to say the Senate & the people ) upon the same Principles , on which the Gibeonites had long before built theirs , laid his foundations upon no other than humane prudence ; so for the inferiour Courts they were transcribed by Moses on t of the Common-wealth of Midian , upon advice of Jethro his Father in Law. According unto such patterns was Israel framed , and by that of Israel this first Policy of the Church of Christ so exactly , as ( sans comparison ) any man shall shew the Common-wealth of Occana to have been transcribed out of Rome or Venice . Let them that would have the Government be somewhat between earth and heaven consider this place . Nor is Ecclesiasticall Policy onely subject unto humane Prudence , but unto the same vicissitudes also whereunto humane prudence is subject , both in her own nature and as she is obnoxious to the State wherein she is planted , and that inavoidably ; as I come now to demonstrate by the Alterations which happened even in the Age of the Apostles themselves ; for this at the Election of Mathias being altered , the next form of Ecclesiastical Policy introduced in their times , is resembled by Grotius unto that of Athens , of which , for the better clearing of what followes , it is necessary that I first say something by way of introduction . The Thesmothetae , being in number six , were Magistrates of the highest dignity , power and rank in Athens . These saith Aristotle , were elected by the Chirotonia or suffrage of the people , and saith , Pollux being Elected underwent the inquisition of the Senate , where they were to answer to these Interrogatories , Whether they worshiped the god of their Countries ? Whether they had been dutifull unto their Parents ? born Arms for the Common-wealth ? paid duties or taxes ? In which particulars the Senate being satisfied , They were sworn and Crowned with Mirile : which comes to this , that the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or constitution being reserved unto the Senate , the Thesmothetae were Elected by the Chirotonia of the people . Now though the Government of Athens throughout the Cities of Asia ( being most of them of the like Model ) was most known , I will not say that the Apostles wrote their Orders out of Athens , but seeing all Political Institutions must needs be according to humane Prudence , and there is nothing to be written out of this but what will fall even with some other Government that is or hath been , I may say as Grotius hath said hefore me ) that the frame of Church-Government in the ensuing example was after the manner of Athens . When the number of the Disciples ( or Believers ) was multiplied , there arose a murmuring among such of the Jews as having beenbredin Alexandria or other parts , were for their Language ( which was Greek ) partly strangers , against the Hebrews or converted Jews , that spoke their own Language , as if these indeed used them like strangers , their widowes being neglected , or not dealt so liberally withall as those of the Hebrewes in the Contributions due for their constant maintenance . Hereupon the twelve Ayostles ( after the manner of the Senate ) having without all question debated the businesse among themselves , as appears by the speech upon which they were agreed , assembled the people ( which is still Senatorian ) or called the multitude of the Disciples unto them , and said , It is not reason that we should leave preaching , or the word of God , to be taken up with this , though charitable , nay , seeing we have introduced community of goods , most just and necessary imployment of providing food and cloathing for every one of our fellowship or community ( the Christians in these times , much after the manner of the Lacedemonian Convives used to eat in publick and together ) to do this as it ought to be done , were to become Caterers , and be taken up in serving Tables . Wherefore brethren ( take the wise men and understanding , and known among you ) look out sev●nt Men of honest report full of the Holy Ghost , and of wisdom , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) whom we may appoint over this businesse . This saying , that is , this Proposition of the Senate or Apostles pleased the whole multitude ( like that of Moses , the thing which thou hast said is good for us to do ) So they chose Stephen , Philip , Prochorus , Nicanor , Timon , Permenas and Nicholas , whom being Elected , they set before the Apostles , who when they had prayed , laid their hands upon them . What fuller demonstration can be given of any thing , than that in this example , Ordination and Election are one and the same , and that this was conferred by the Chirotonia of the People ? If there be any possible way of making this clearer , it must be by Opposition . Wherefore let us see what Divines have to say to the contrary . Grotius gives all we ask from this place , which he gives for nothing , because it concerns not the Election of Pastors , but of Deacons . As if Stephen and Phillip had not onely been Preachers of the Gospel , but done Myracles . What Dr. Seaman denies or grants in relation unto the same , I have endeavoured to understand , but it will not do . Dr. Ham●nd is so plain , that his Objections may be of use . He to prove that the Ordination of these Deacons was not in the Chirotonia of their Disciples ; but in the Chirothesia of the Apostles hath these Arguments . There be two things distinctly set down Election permitted unto the poople ( and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) constituting reserved unto the Apostles . To which I answer , That there were two things set down by the Athenian Law , Election of the Thesmothetae by the People , and the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) constituting of them by the Senate , yet that the Ordination was in the power , and that the power was in the people of Athens ; he thar makes a doubt is not resolved whether the most popular Common-wealth that ever was ▪ were a Democracy . But saith he , this looking out of men ( or chusing ) was permitted unto he multitude by the Apostles with these three bounds . First to take seven neither more nor fewer . Secondly , those men generally known and well reputed of . And thirdly , full of the Spirit and of discretion or parts fit for Government . To which I answer , that the Election of the Thesmothetae was permitted by the Law unto the people of Athens , with these three bounds , First to take six neither more nor fewer : Secondly , those generally known and reputed of . Thirdly in such estimation for their honesty and ability for Government as in their consciences ( to which also they made Oath ) they should judge fittest for the Common-wealth ; yet is all this so far from any proof , that Athens was no Democracy , or that the Soveraign power , whether in Enacting of Laws , or election of Magistrates by the lott or the suffrage ( institutions equally popular ) was not in the people , that it amounts unto the strongest argument the people were Soveraigne , and the Common-wealth was Democratical . Could truth desire greater advantage than redounds from such opposition ? We have another example of the same modell , in which , because it hath been paraphrased upon already in the Introduction , I shall be briefer here . In the Church of Antioch where the Disciples were now become so numerous , that they began to be called Christians , there were among them Prophets , so being assembled upon occasion ( as I conceive ) of giving an extraordinary Commission after the manner of the people of Athens when they Elected Ambassadors , or ( that I may avoid strife upon a point so indifferent ) to choose two new Apostles ; The Holy Ghost said , Separate me Barnabas and Saul for the work wbereunto I have appointed them ; that is , ( for so it is rendred by all Interpretors ) the Holy Ghost spake those words by the mouths of the Prophets . Now the Prophets being well known for such , this suffrage of theirs was no sooner given than ( as one that can allow Prophets to be leading men may easily think ) followed by all the rest of the Congregation : so the whole multitude having fasted and prayed , the most eminent among them , or the Senatorian order in that Church , laid their hands upon Paul and Barnabas , who being thus sent forth by the Holy Ghost , departed unto Seleucia . To evade this apparent Election , or Chirotonia of the whole Congregation , whereby these Apostles or Embassadors unto the Churches of the Gentiles were ordained ; Divines have nothing to say , but that they were elected by the Holy Ghost : as if the Chirotonia of the people were more exclusive unto Election by the Holy Ghost , than the Chirothesia of the Aristocracy , for which in the mean time they contend : but if neither of these were indeed exclusive of the Holy Ghost , how is it possible , in this frame ( where though of natural necessity an Aristocracy must have been included , yet the Aristocracy is not in the Text , so much as distinguisht from the people , or once named ) that the power , and so the ordination should not have been in the people ? The Council of the Apostles , of the Elders , and of the whole Church at Jerusalem , and other Councils , not of Apostles , nor of the whole Church in other times or places , used this form in their Acts , It seemeth good unto the Holy Ghost , and unto us : but doth this where a true , or where a pretended style exclude that act from being an Act of that whole Council ? or how comes it to pals that because Paul and Barnabas were separated by the Holy Ghost , they were not ordained by the Chirotonia of the whole Christian people at Antioch ? The Chirothesia can be no otherwise understood in nature , nor ever was in the Common-wealth of the Jews , than Election by the few : And so even under the meer Chirothesia , Ordination and Election were not two , but one and the same thing . If Moses ordain'd Joshua his Successor by the Chirothesia , he Elected Ioshua his Successour by the Chirothesia , and for what reason must it be otherwise with the Chirotonia ? That a Pharisee could do more with one hand , or a pair of hands , than a Christian Church , or Congregation can do with all their hands , is a Doctrine very much for the honour of the true Religion , and a soveraign maxime of Ecclesiastical policy . The third constitution of Church Government in Scripture ( whether consisting of Bishops or Presbyters , between which at this time a man shall hardly find a difference ) runs wholly upon the Aristocracy without mention of the people , and is therefore compared by Grotius unto the Sanhedrim of Israel , as that came to be in these dayes ; from whence Divines also generally and truly confess that it was taken up , to which I shall need to add no more than that it is an order for which there is no precept , either in the Old Testament of God , or in the New of Christ : This therefore thus taken up by the Apostles from the Jews , is a clear demonstration that the Government of the Church in what purity soever of the times , nay though under the inspection of the Apostles themselves , hath been obnoxious unto that of the State wherein it was planted . The Sanhedrim from the institution of the Chirothesia for a constant Order , consisted of no other Senators than such only as had been ordain'd by the Imposition of Hands , which came now to be conferred by the Prince in the presence , or with the assistance of the Sanhedrim ; the same order was observed by the Jewish Synagogues , of which each had her archon : nor would the Jews converted unto the Christian Faith relinquish the Law of Moses , whereunto this way of Ordination , among other things , though erroneously , was vulgarly attributed : whence in the Church , where it consisted of converted Jews , Ordination was conferred by the Archon , or first in order of the Presbytery with the assistance of the rest . Hence Paul , in one place , exhorts Timothy thus : Neglect not the gift that is in thee , which was given thee by Prophecy , with the laying on of the hands of the Presbytery . And in another thus : Wherefore I put thee in remembrance , that thou st●r up the gift of God which is in thee by the putting on of my hands . I grant Divines , that Ordination by this time was wholly in the Presbytery , what say they then unto the distinction of Ordination and Election ? Are these still two distinct things , or may we hence , at least , compute them to be one and the same ? If they say yes ; Why then might they not have been so before ? If they say no ; Who in this place but the Presbytery elected ? Why saies Doctor Hamond , it is plain that the Spirit of Prophesie elected ? But to give account of no more than is already performed , were the spirit of History rather than of Prophecy , to which it appertains to tell things before they be done , as did the Prophets now living in this Church , that Tim thy should come to be ordained , so the place is interpreted by Grotius , and how it should otherwise be understood I cannot see : But putting the case some Act preceded , as Saul and David were elected Kings by Prophecy : Yet did ever man say that for this Soul or David were any whit the less elected Kings by the People ? To the contrary in every well ordered Common-wealth ( a jove principium ) the disposing of the Lot and of the Suffrage too , hath universally been attributed unto God. The Piety of Divines in perswading the People , that God elects for them , and therefore they need not trouble themselves to vote , is as if they should perswade them that God provides their daily bread , and therefore they need not trouble themselves to work . To conclude this point with Doctor Hamonds own words upon the same occasion ; this didinction of Ordination and Election is in Divines the procreative mistake , or ignorance producing all the rest . The reason why Paul ordained now after this manner among the Jews , is unto me an irrefragable Argument , that he ordained not after this manner among the Gentiles ; for whereas the first ordination in the Christian Church , namely that of Matthias , was performed by the Chirotonia ; which by degrees came now in complacence with the Jews unto the Chirothesia ; it seems he was contented not to alter the worst of Political institutions or customes , where he found them confirm'd by long and universal practice ; and if so , why should any man think that he would go about to alter or weed out the best , where they had taken like Root ? That this administration of the Jews was of the very worst , is clear in the nature of the politicks , there being no example of a pure Aristocracy , or of a Senate , such as was now the Sanhedrim without a popular ballance that ever governed with Justice , or was of any continuance . Nor was the Chiroth sia , by which means this work came to effect in Israel , introduced by the prudence of God , but by the corrupt arts of men . Now that the Governments at the same time of the Gentiles , all ballanced by the Chirotonia of the people , were in their Nature more excellent , and indeed more accomodated unto antient prudence , as it was introduced by God himself in the Common-wealth of Israel , hath been already sufficiently proved ; Nevertheless to refresh your memory with one example more . Crete having been ( as is affirmed by the consent of Authors ) the most antient , and the most excellent Common-wealth in humane Story , was founded by Rhadamanthus and Minos , an age before the Trojan War ; These were held to have learnt their arts by familiar discourse with Jupiter , and from point to point to have framed their modell , according unto his direction . Nor though all acknowledg Minos to have been a King , did he found his Government upon any other than a popular ballance , or a fundamental regard unto the Liberty of the people . For the whole Common-wealth was made up of these three parts , The Colledge , The Senate , and the People . The Colledge consisted of the Annual Magistrates called the Cosmi , these had the whole extentive power , s●me in leading forth the Armies , and others in judging the people , which functions were accordingly assigned by the Orders unto each in particular ; that which was common unto them all , was to propose such things as they had debated or prepared in their Colledg or Council unto the Senate , The Senate being Elective for life , was the Council unto which appertained the Debate of what ever was to be proposed unto the Congregation . The Congregation or Assembly of the people of Crete had not the right of Debate , but in enacting of Laws , and election of Magistrates had the ultimate result of the Common-wealth , such was the copy after which Lycurgus wrote himself so famous a Legislator : And thus stood this frame unto the six hundred and eight year of Rome ; when this people having been too favourable unto Pyrates then infesting those Seas , turned the arms of the Romans upon themselves , and by these under the conduct of Quinctus Metellus , thence called Creticus , Crete was made a Province , though the chief Cities being first freed , it should seem ( by Cicero's second Oration against Anthony ) that the whole Island was at length restored unto her antient Liberty . However by the manner observed by the Romans ( as was shewn ) in Provincial Government , the Gities under their Magistrates ( who while the Common-wealth was a Province , perhaps might have exercised the Office of the Cosmi ) were not yet deprived of their popular Assemblies , at least in their distinct Cities , electing all Magistrates for their ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) peculiar or domestick Government ; such was the state of Crete , when Paul having appealed from the Iews unto Casar ; and being thereupon conducted by Sea towards Rome , touched in his way upon this Island , where he left Titus to constitute Elders in every City . The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Constitate our Divines will have to signifie Ordain by Imposition of Hands , and Imposition of Hands fo signifie an Act of power , excluding the people . But why Paul , who among the Jews had complyed with their customes , should enjoyn , or how Titus had it been so enjoyned should accomplish this where the power was Popular , they have not shewn nor considered . To introduce Religion , or Government there be but two ways , that is to say , either by perswasion , or by force . To perswade the people of Crete , in whom was the power unto this new way of Ordination ; Titus must have spoken to this effect , Men of Crete . Minos being a King could not choose but have a natural inclination unto popular power , wherefore his pretence that Jupiter told him , Power was to be in the people , may be suspected to have been imagined meerly for his own ends ; or this is a certain signe that Jupiter is no true , but a feigned god ; seeing the true God will have it that the people should have no power at all ; but that such upon whom his Embassadors shall confer power , be without all dispute obeyed . How ! are you starting at this ! are you solicitous for your Common-wealth ! it is true that upon carnall principles or humane prudence , without power in the people , there can be no Common-wealth : but Israel was a Common-wealth without power in the people ▪ Where Moses made all the Laws by the power invested in him by God , and created all the Magistrates , not by popular suffrage but by his Chirotonsia . Wherefore Men of Creet know ye that on whomsoever I lay my hands , the same is in all spiritual affairs or matter of Church-government to be obeyed by you , after the sam manner that you have hitherto obeyed such Magistrates or Priests as have been ordained by your own Election , or Chirotonia . Of what other nature the Arguments of Titus to the pretended purpose could have been ; I am not able to imagine ; nor how this should have done less than provoke the people unto a dangerous jealousie of such a Doctrine . But Divines to set all straight , think it enough to repeat the words of Paul to Titus in Greek . For this cause left I thee in Crete ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that thou shouldst ordain Elders in every City . It is true that Demosthenes speaketh somewhat like words concerning the expedition of Phillip , of Macedon , in Peloponesus ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) when he had ordained Tyrants in every City : but then Philip had an Army ; what Army did Paul leave with Titus ? or if he ordained his Elders neither of these two ways , I see no other than that only by the known and legal Chirotonia or Suffrage of the people . But if this be clear the Clergy come from Crete , not upon the wings of Titus , but of Icarus , whose ambitious wax is dissolved by the Sun. So much I conceive is now discovered concerning Church-government , as may shew , that it was not of one , but of three kinds , each obnoxious unto the nature of the civil Government under which it was planted , in as much as the Chirotonia , or ballot of Israel being first introduced pure , and without any mixture , as at the Ordination of Mathias , came aftewards to receive some mixture of the Chirothesia , as in the ordination of Stephen , and last of all by excluding the people to degenerate wholly into the Chirothesia of the Presbytery , as in the ordination of Timothy ; all this by the testimony of Scripture , and in the purest times , even the age of the Apostles . Whence my undertaking to shew that as Christ intended his Doctrine should be preached unto all Nations , so he intended his Discipline should be such as might sute with any Government , ( as indeed if the choice of any of these three be lawful , it doth exactly ) is I hope performed . For where the Government is popular , it is the same with the first , where it is Aristocratical or Monarchical , it agrees with the last , and where it is mixed , it is between both , and responsible unto the second . Of these three in the further exercise of their natural and intended complyance with humane prudence , it may be convenient to give some fuller Exemplification . That any other Ordination than that of the first kinde for the original Authority or practise of it whether in the Common-wealth of Israel or in the Church of Christ , and indeed for the prerogative of the same in nature should have been introduced by the Apostles , where it might , much less where the nature of the civil Policy would admit of no other , is neither propable by Scripture nor Reason ; whence it is that in the Cities of Lyeaonia and Pisidia , the Government of these being then Popular , we do not find any mention at all of the Chirothesia , the Apostles in these places ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Chirotonizing Elders in every Congregation . To evade this place , our Adversaries turn tails to the things , and make their whole flight at the words . In taking one of them into the disputation , I shall take in all , for they run all upon the same quotations , or with little addition . That the word Chirotonizing , ( saith Doctor Hamond ) in this place signifies no more than Ordaining by the Imposition of Hands , is not so generally acknowledged by late Writers , but that it may be useful to give some few Testimonies out of those Wtiters which were nearest the times of the Scripture . Thus Philo Judaeus of Joseph ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he was ordained Governour of all Aegypt under the King. So again of Moses ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he was constituted their Ruler . So of Aarons sons ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) God constituted them Priests . Alexander son of Antiochus Epiphanes writes to Jonathan ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) we ( in the regal stile ) constitute thee High Priest . Lucian saies of Hephestion ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that Alexander made him a God when he was dead . Appian ( which is added out of Grotius whence most of the rest is taken ) to signifie Election of Magistrates made by the Romane Emperors uses no other word ; and later Writers speak of some that were chirotonized Emperors by their Fathers . For the use of the word among Christian Writers take one place in the Author of the Constitutions for many ; Clement after the death of Linus ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was ordained Bishop of Rome by Peter . But what need any more , Christs Disciples are said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) designed or fore-constituted by God the witnesses of his Resurrection : by al which that of Paul & Barnabas ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is but constituting or creating Elders in every Church . Wherefore they that have looked so far back to the Original , as to think it necessary to render the word to create by suffrages , are sure guilty of very impertinent nicety . I promise you had this been against one of our Doctors , it might have been a rude charge ; but it is but against Erasmus , Beza , Diodati , and such as took upon them to translate the Switz , French , Italian , Belgicke , and ( till the Episcopal correction ) the English Bibles . And what apparent cause is there of such confidence ? What necessity is there even in the places alleadged why the word Chirotonia should be understood in the sense imposed ? The People of Aegypt till having sold their Lands they came to loose their Popular ballance , were not servants unto Pharaoh , wherefore when Joseph was made Governour over all Aegypt they were sree , now that a King should make a Governour of a free People without their consent , or some advice as we say of his Parliament , is altogether impropable , the rather because a Protector in the absence or minority of the King hath been no otherwise made in England , nor pretendeth the present Protector unto any other title than the like Chirotonia . But that Moses is said by the same Author ( who affirmed that he introduced the Chirotonia in Israel ) to have been Chirotonized Ruler of the People , can in my judgement be no otherwise than originally and literally taken , seeing God himself was no otherwise made King in Israel than by the suffrage of the People . That the like must be understood of the Sons of Aaron hath been already shewn . The Doctor is the first hath told me , that the plural number for the royal stile is so ancient as Epiphanes : Sure I am it was not deriv'd from his Macedonian Predecessors , for in the Letters to the Athenians and the Thebans recited by Demosthenes , Philip of Macedon writes in the singular number . But the Letter of Epiphanes to Jonathan must it seems import that he at single hand ( though the words carry double ) had Chirotonized an High Priest of the Jews : Who can help it ? Some Princes have not onely given out that their Priests have been chirotonized when they were not , but that themselves have been Chirotonized when there was no such matter . When a Prince saies that he was Chirotonized or Elected by the People , to talk of Rhetorique is to have none . Divines in this case commonly understand it to be proper , or literally meant , for to impose a new sense is to spoil the word , and spoil the word , spoil the Prince . Lucian is a droll and intends a jest , but not so good an one , as that he of all other should come nearest to help up with an Heirarchy . For the Chirotonia or Election of the Roman Magistrates by the suffrage of the People or of the Army , every man knows that it is literal ; Suidas himself interpreting the word by this very example ; where he affirms it to signifie Election or Ratification by the many . The quotation out of the Constitutions , with those of Bishop Bilson , and others out of the Greek Fathers , and out of Councils , do not onely imply the word Chirotonia , but the thing , while they all relate unto that kind of Ordination , which being in those Churches yet administred as at the Ordination of Stephen , was not conferred without the consent of the People . But it is above all , that labouring to prove the Chirotonia and the Chirothesia , to be the same thing , they should rely most upon the place where the Apostles are said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to have been fore-chirotonized by God ; as if it were clear in this , that God ordained the Apostles by the laying on of Hands , for so it must be understood , or it makes no more for them , than for us . Or if they mean it onely to shew that the word Chirotonia or suffrage is used for some Ordination that cannot be taken in our sense ; so the word Chirothesia ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or laying on of Hands , where Ananias being neither Bishop nor Ptesbyter but onely a Disciple , that is a Christian , layes his Hands upon Paul , is used for some Ordination that cannot be taken in their sense ; or a man not Ordained may Ordain as well as they , for to say that the call was extraordinary where the like is , or is pretended , will avayl little . But there is no need that we should go so near the wind ; wherefore to give them all these places in their own sense , even till we come to the Cities in question . What word in any Language is not sometimes nay frequently used in some other than the proper sense ? With what elegance , if this be forbidden , can any man write or speak ? Is a word like a Woman that being taken with a Metaphor , it can never be restored unto the Original Virtue ? If Chirotonia have ( as Divines pretend ) lost all other but their signification , how shall we understand it in Isaiah or where Paul speaks it of the Brother ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Chirotonized , or chosen by the Churches ? Certainly in this one place at least it is of our sense , and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is but once yet in all the New Testament of any other , so that if we gain the place in controversie , we have it twice of our sense in Scripture for once not in theirs , but in any other ; and in humane Authors , they will not so much as pretend to have it once for them of an hundred times for us ; which is pretty well for the vindication of the propriety of one word , and somewhat more perhaps than can be done for another . But in the sense of words that are sometimes properly and sometimes improperly taken , may we admit of the things whereof they are spoken for Interpretors ? Or if Lillies and Roses have been almost as often said of Ladies Cheeks , must we understand them no otherwise when we are speaking of Gardens ? Yes sayes Doctor Hamond , and therefore to say of the Apostles Paul and Barnabas , that they created ●ld●rs by their own suffrages , is no w●re than to say that they joyntly did create , and indeed being but two , there could be no place for suffrages , and to affirm they did it by the suffrages of others , is not agreeable to the pretended use of the word , for where it is used of choosing by suffrages , as when the people are said to Chirotonize , it is certain that their own , and not others suffrages are meant by it . It were hardly possible to have contrived a greater number of Affirmations inso smal a compasse , nor to have gone farther in them from all truth . Phrases as words are to be understood according unto the Rule and Law of Speech , which is use , and thus that the Apostles created Elders by their own suffrage , is not said , that they did it by the suffrage of others , is necessarily implyed ; as also that the people are understood to chirotonize as well when it is said of the Presidents of their Assemblies , as of themselves . Diruit , aedificat , mutat quadratarotundis . When a man is said to build an House , or marry a Daughter , he is not understood to be the Mason , of the Brides-groom ; But the Apostles built Churches in these Cities , therefore the people were not the Masons . The Apostles married Christ unto these Nations , therefore the people gave not their consent or suffrage ! what a construction were this , in-ordinary discourse or writing , and yet in the language ( as I may say ) of a Common-wealth the phrase is more usuall . How often doth Demosthenes speak of his Laws , ( see my Psephisma , peruse my Law ) and those of other private men : after which Copy the Par●è , or Laws in the Common-wealth of Venice , are called by the names of the Proposers , as were those of Rome , Rupilia , Cornelia , Tr●bonia , in which manner we have Poynings Laws ▪ and some Statutes bearing no other Style than Enacted by the Kings most excellent Majesty , which nevertheless are known to have been all Enacted by the Parliament . Thus the Laws of Moses Rhadamanthus , Minos , Lycurgus , S●lon , Romulus , King Edward , were ( leges & consuetudines quas vulgus elegerit ) such as the people had confirmed or chosen by their Chirotonia . But they may say granting you this use of speech in relation unto Laws , what have you of this kind for Elections ? The exception is nice , but to leave none . The High Sheriffs in England proposing unto their Counries the Names of such as stand , are said to Elect Parliament men . They that thus propose Competitors unto the Great Council in Venice are called Electors , and said to elect the Magistrates . The Proedri certain Magistrates to whom it belonged to put the question in the Representative of the people of Athens consisting of one thousand , were said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to give or make the suffrage . The Thesmothetae who were Presidents at the creation of Magistrates were said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to chirotonize the Generals . Josephus renders those words of God unto Samuel , Hearken unto the voice of the people ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) I command thee to chirotonize them a King , which Authors vindicating Luke for his understanding , both of the Grecian customes , and propriety of speech , at each of which he was expert , come up unto the full and genuine interpretation of the place in controversie , where Paul and Barnabas ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Chirotonizing them Elders in every Congregation , can be no otherwise understood than that they here , as Moses at the institution of the Sanhedrim ; Samuel at the Election of the King ; the Proedri at the passing of Laws ; the Thesmothetae at the creation of Magistrates ; the Electors in the great Council of Venice ; and the High Sheriffs in the Counties of England , were no more than Presidents of that Chirotonia , which was given or made by the suffrage of the people . Wherefore the Greek is thus rendred by these several Translations of the Bible . That of Zurich . When they had created them Elders by suffrages in every Congregation . That of Beza . When they had created them Elders by suffrages in every Congregation . The French. When by the advice of the Assemblies they had established Elders . The Italian . When by the advice of the Congregation they had constituted them Elders . That of Diodati . When they had ordained them in every Church by the common votes of the Elders . That appointed by the Synod of Dort. When in each Church by the holding up of Hands they had Elected Presbyters . That used in England from the time of the Reformation , untill the Episcopal correction of the same . When they had ordained them Elders by Election in every Congregation . Indeed the circumstance of the place forbids any other construction of the words , for if the suffrage or Chirotonia , ( which were scarce sense ) related unto the Apostles onely , what needed they have done that in every Congregation , or Church , which they might have done in any Chamber or closet ? The circumstance of the action forbids any other construction , for the people were assembled upon occasion of Election or creation of Officers , which thing doth not use to be done in Assemblies gathered for Divine service ; besides these Congregations were not alwayes of one mind , but sometimes for sacrificing unto the Apostles , sometimes for stoning them , which are acts of power ; wherefore they were political Assemblies . Now these consisting also of a people that had in their Cities ( quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the government , of themselves , hence ariseth the strongest circumstance of all , forbidding any interpretation of the Text , that might exclude them from election of their own Magistrates , Priests , or Ecclesiastical Elders , such as had been the Asiarchs , though Heathen Prelates , yet remembred by the Scriptures as affectionate Friends unto Paul , or such as were those , though to a better end , now ordained by the Apostles . Wherefore Grotius , notwithstanding all the art he useth in other places to avoid this sense , giving his note upon the Text yeilds ; though chirotonizing may be said of any Election made by one , or by the Few : yet to the Election in this place it is probable that the consent of the people was given , no lesse being implyed in the beginning of the Chapter , where the Multitude believed , where they were stirred up , where they were evill affected , and where part held with the Iews , and part with the Apostles . Which shews that the people were active in the business . But sayes Doctor Seaman , There is difference between the consent of the people ▪ and the power of the people , which is not to understand the case in controversie , nor to take notice that the people whereof we are speaking were under popular Government , for where ever the people are under popular Government , between that which is done by their consent , and that which is done ( Iussu populi ) by their power , there is no difference . How should the people give their consent but by their suffrage ? or what difference , where they have power , can there be between the suffrage , and the power of the people ? Doctor Hamond upon this point is far more quainct , where the Scriprure saith that the multitude were evill affected , and where part held with the Iews , and part with the Apostles , he thinks it ee'n like enough . But where it is said that a great multitude of the Jews , and also of the Greeks believed ; he seemeth to have no opinion of it . For saith he , It is evident that Believers were at first but few in every Town or City , they were not whole Corporations at once converted , nor consequently could they act in a common capacity : But as Clemens Romanus saith , they that were by the Apostles constituted Bishops and Deacons in several Cities aud Regions , were constituted over those that should after believe , there were oft so few at the present . And then as fast as any did come into the Faith , they readily submitted themselves to those by and under whom they did come in , and were not at all troubled ( honest men ) with the consultation or deliberation about the way of electing their Teachers and Guides . Come away ; to leave the Scripture a while , and follow Clemens , be it so for discourse sake that in those dayes there was no where any such thing as a great multitude believing , much less whole States or Common-wealths at once converted , whereby they might still act in a common capacity , but onely some private or gathered Congregations or Churches , and that in such it was the Apostles Paul and Barnabas chirotonized : yet these as they were found , or as afterwards they came to be made , must of necessity have been Corporatioos , for what can a number of Men coming into a Society regulated by certain Laws , Constitutions , or form be but a Corporation ? Some Ecclesiastical policy or discipline they must have had : and that probably seeing the greatest Legislators , even Moses himself ) have written after Copies , according unto some pattern , what was this pattern ? and whence came it ? Why saith he , not from their Heathen customes , but from the Metropolis ; for it must be remembred that wheresoever the Gospel was preached , it came originally from Ierusalem , and then as Agrippa in Philo saith of that City , it was the Metropolis not only of Iudea , but many other Regions , because of the Colonies thence sent into Aegypt , Phenice , and both the Syria's ; nay to Pamphilia , Celicia , and a great part of Asia , as far as Bythinia and Pontus . So in reason the Churches in Lystra , Iconium , and Antioch , where Paul and Barnabas ordain'd Elders were to follow the pattern at Ierusalem , and there We know it was not by the suffrage of the people , that an Elder was assumed into the Sanhedrim , but the Prince or head of the Sanhedrim received him in by Imposition of Hands ; it will be much more reasonable to deduce the circumstances of ordaining Elders from the customs familiar unto them that preached the Faith unto them , than from the former usages of them , to whom it was preached , who were not to dispute , but to believe and receive the institutions as well as Doctrines which were brought them . These me thinks are strange arguments ; the Gospel came to us from Rome , is Rome therefore the Metropolis of England ? It is true Agrippa being a Jew , and writing unto Caligula in the behalf of the Jews ▪ not of the Christians , tells him , That Ierusalem is the Metropolis of the Iews , and of all their Colonies ; so is London of the English , and of all their Colonies ; but doth it follow from hence that either Jerusalem , or London is the Metropolis of Christendome ? But the Jews ▪ had many Colonies in Asia , and therefore the Churches of Lystra , Iconinm , and Antioch were to follow the pattern at Jerusalem . The Jews indeed had Synagogues in Iconium and Lystra , as the French have Churches in England , but is this a good argument , the French have Churches in England , therefore the English are to follow the orders of the French Church ? The Jews withstood the Gospel at Iconium , for saith the Text , The multitude of the City was divided , and part he●d with the Iews , and part with the Apostles : therefore the believing Iconians must have acknowledged Jerusalem to be their Metropolis , and were to follow the pattern of that City . And what was that ? why there we know it was not by the suffrages of the people that an Elder was assumed into the Sanhedrim , but the Prince or head of the Sanhedrim received him in by Imposition of Hands . The Government of the Iconians was popular , that of the Jews was Aristoeratical ; therefore the Iconians receiving the Christian Faith , were bound to change their Democracy into Aristocracy . The Apostles to comply with an Oligarchy , had alter'd that ordination , which originally ( as at the election of Mathias ) was popular unto Aristocracy ; therefore being now to plant the Gospel in a free State , they might not alter it from Aristocracy to Democracy : to please the Jews they might change for the worse , therefore to please the Iconians they might not change for the betrer , but must tell the people plainly that they were not to dispute , but to believe and receive the institutions as well as Doctrines that were brought them from the Metropolis . How would this found unto a people that understood themselves ! Sic volo sic juheo stat proratione voluntas . The right temper of a Metropolitan , to whom Popular power is an Heathen eustome , and with whom nothing will agree but Princing of it in the Senate . But with the Apostles it was otherwise , who making no words of the Chirothesia where it was needless , were glad of this occasion to Chirotonize , or elect them Elders in every Congregation by Popular fuffrage . But this ( they will say ) is not to come off from the haune , but to run still upon the People in a common or publick capacity . Though the Scripture speak of great multitudes believing , believe it there was no such thing ; Clemens saith they were very few , their Assemblies private , and very scanty things . As private as they were , by the judgement of Divines they were it seems to receive from their pattern ( if that were the Sanhedrim ) a form that was publick enough , and why might not they have received this from that publick from whereunto they were accustomed , rather than from a Forraign Policy , and one contrary to their customes ? why should they suffer such power in new and private , as they would not endure in their old and publick Magistrates ? or if they received the Scriptures , why should they choose that Ordination which would fit them worst rather that which would fit them best ? That of Timothy , rather than that of Matthias ? Or let their Assemblies have been never so private or scanty , yet if the Apostles Chirotonized th●m Elders in every Congregation , Is it not demonstrable that they did receive that of Matthias , and not that of Timothy ? Thus much for the Propagation of the pure or first kind of Ecclesiastical Policy unto the Cities of Lycaonia . The mixed or second kind into which ( the Christian Presbytery delighting to follow the stepps of the Jewish ) the former might soon degenerate , continued in the primitive Church ( to speak with the least , for Wall●us brings it down to Charles the Great ) three hundred years after Christ ; which Assertion in Mr. Hobbs proved out of Amianus Marcellinus , Doctor Hamond hath either willingly overseen , or includes in this Answer , it is most visibly void of all appearance of truth . Wherefore to the quotation mentioned , I shall ad the words of Platina . Damasus the second by Nation a Bravarian surnamed Bagniarius , or as some will Popo ; possessed himself of the Papacy by force , and without consent of the Clergy and of the People . Now what can be clearer than that by this place the Clergy and the People had hitherto right to elect the Pope ? The Doctor comes near the word of defiance unto Mr. Hobbs , in a matter of fact so apparent unto any judgement that I need not ad what goes before in the life of Clement the second , where the Emperour ingageth the People of Rome not to meddle with the Election of the Pope without his express Command : nor what follows after in Leo the ninth , where the whole power of Election was now conserred by the Emperour upon ihe Clergy . Again Victor the second , ( saith the same Author ) obtained the Papacy rather by favour of the Emperour , than by free suffrages of ihe Clergy and the People of Rome , who apprehended the power of the Emperour whose displeasure they had sometime incurred by Creating Popes : So then the People , ( it is clear ) had hitherto created the Popes . The power of Election thus in the whole Clergy came afterwards , as at this day , to be restrained unto the Cardinals onely ; and so to devolve into the third kind of Ordination exactly correspondent unto the Sanhedrim and their Chirothesia , as it was exereised among the converted Jews , when Timothy was Ordained by the laying on of the Hands of the Presbytery . Now this is that with which of all others Divines are so inamoured , that they will not endure it should he said there is any other : It is also propitious above all the rest unto Monarchy , as that which according unto the inherent nature or impotence of Oligarchy , must have a Prince at home or abroad to rest upon or become the inevitable prey of the People . Herein lies the Arcanum or secret of that Antipathy , which is between a Clergy and a Popular Government , and of that simpathy which is between the Mitre and the Crown . A Prince receiving a Clergy with the Monopoly of their Chirothesia , hath no more to do than to make a Metrapolitan , by whom he governs them , and by them the People , especially if he endow them with good Revenues , for so they become an Estate of his Realm , and a more steady Pillar of his Throne than his Nobility themselves , who as their dependance is not so strong , are of a more stirring nature . This is the Gothick Model from whence we had our Pattern , and in which No Bishop , no King. Thus for the dignity of Ecclesiastical Policies , whether in Scripture or Humane Prudence , Popular Government you see is naturally inclin'd unto the very best , and the spiritual Aristocracy unto the very worst . It is also remarkable that the Political ballance extends it self unto the decision of the question about Ordination . For as a People never offer'd to dispute with a well ballanced Clergy , so a Clergy dis-mounted never gain'd any thing by disputing with the People . As to the question of Empire , or Government , ( I Propheti disarmati Rovivano ) The Apostles became all ▪ things unto all . Thus beyond all measure improsperous are this Divines undertakings against Mr. Hobbs , and the undertakings of Divines upon this Subject . FINIS . Advertisement to the Reader , or Direction to the Answerer . THe Answer of this Book must lye in proving that the Apostles at the several times and places mentioned , introduced but one way of Ordination , and that the same unto which Divines now pretend : or if the Apostles divided , that is to say introduced divers ways of Ordination , than the People or Magistrate may choose . I have taken the more leisure and paines to state ( I think ) all the cases of Controversie that can arise out of the Common-wealth of Oceana , as you have seen in these two Books , to the end that I may be no more obliged to write ; and yet not omit Writing upon any occasion that shall be offered , for if my Principles be overthrown ( which when I see I shall most ingenuously confess with thanks unto the Author ) such an acknowledgement will lye in a little room ; and this failing , I am deceived if I shall not now be able to shew any Writer against me that his Answer is none , within the compass of three or four Sheets . This also will be the fittest way for Boyes play , with which I am sure enough to he entertained by the quibling University men , I mean a certain busie Ginge of them , who having publickly vanted that they would bring forty examples against the ballance , and since laid their Caps together about it , have not produced one . These vaunts of theirs offering prejudice unto truth , and good Principles , were the cause why they were indeed pressed to shew some of their skil ; not that they were thought fit Judges of these things , but first that they had declared themselves so , and next that they may know they are not . The Errors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FOr Sanhedrin read Sanhedrim , this error 〈◊〉 〈◊〉 place , for Sindas p. 1. l. 4. r. Suidas , for stand p ▪ 21●l●3● . ● ▪ stayd , 〈◊〉 〈◊〉 Zotertha p. 27. l. 29. r. Zotertha , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 39. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , page 28. l. 34. dele Also , for Golthick p. 49. r. Gothick , for Christonia p. 50. r. Chirotonia , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 26. l. 45. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 26. l. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for Council p. 56 ▪ l. 26. r. Consul , for the p. 54. l. 26. r. ye . Notes, typically marginal, from the original text Notes for div A87137-e1730 Epist . Arte della Guer. Proem . I. II. III. IIII. V. VI. VII . VIII . IX . X. XI . XII . Notes for div A87137-e2470 Thu. B. 1. P. 4. 5. 6. 7. 8. 9. Consid . p. 4. Mr. Hobbs in the Magire . Thu. B. 1. p. 3. Cousid . p. 34. Consid . p. 2. 3. Consid . p. 6 ▪ Consid . p. 8. Consid . p. 7. Mat. 15. 6. Oceana , p. 4. Consid . p. 14. Deut. 15. 6. 23. 19. Consid . p. 12. Consid . p. 16. Consid . p. 23. G. De jure belli , l. 1. c. 3. Consid . p. 16. 17. Consid . p. 19. 20 In preleg . De jure B. ac . P. Book 1. Consid . p. 22. 23. Consid . p. 26. Consid . p. 27. Consid . p. 28. Livy . * arochet . Consid . p. 30. 31. Consid . p. 32. Consid . p. 33. 35. Oceana p. 19. Consid . p. 35. 40. Exod 19 5. Exod. 20. 19. Deut. 29. 1. Deut. 4. 44. Math. 23. 37. 1 Sam. 8. 7 ● . In Diatriba de ▪ vota Iephts ▪ Consid . p. 43. Consid . p. 60. Pausan . Lacon . Plut. Alc. Consid . p. 48. Consid . p. 67. Galen de usu partium . l. 4. Consid . p. 16. Consid . p. 47. Consid . p. 49. The ballance of France . Grotius de Imp. Sum. Pot. circa sacra . C. 2. S. 4. Original of a Sauded Cleryg . Gen. 47. 22. Xenop . in Oatr . de Agel . L. 1. Thucyd. l. 1 , Consid . p. 16. 69. 70. Of Arms , and their kind . Cuic. l. 11. Proper and improper Arms. Pliny L. Aemilio Papo . C. A. tilio Regulo Cos. Arte della guerra Proem . Consid . p. 48. 49. Consid . p. 49. 50. Consid . p. 68. Consid p. 53. Paus . Messen . Fazello Hist . de Sicil Polyb. l. 1. Decree of the States of Holland apud Grot. Hist . 4. Comines . P. Jovius . Machiavill . Consid . p , 51. Judges ch . 1. & 2. Arte della guerra ▪ In his Preface ▪ to Suelonius . De qual . Imp. Consid . p. 51. Consid . p. 52. Essay 29. Consid . p. 55. Consid . p. 70. Oceana p. 9. Pausan : Corith . Arist . Pol. L. 5. C. 3. Consid . p. 73. Pol. L. 2. C. 5. Plut. Lycur . Pol. L. 3. C. 9. Consid . p. 77. Grot. ad Numb . 26. 53. 1 Sam. 8. Gen. 47. 19. 20. Grot. ad Gen. 47. Consid . p. 36. In his Epist . Consid . p. 39. Pol. L. 5. C. 3. Plut. Lycur . Consid . p. 78. Plur. Lycur . Consid . p. 18. Consid . p. 81. Confid . p. 85. Consid . p. 93. Consid . p. 87. Consid . p. 89 ▪ Essay 24. Pol. l. 3. c. ●9 . Ocean . p. 22. Grot. Pol. l. 2. c. 7. 1 Chron. 27. Grot. ad locum . 1 Chron. 13. Gror. è. Tertul. 1 Chron. 25. 1 Chron. 28. 2. 1 Chron. 29. 22. Kings 1. 23. 1 Kings 12. 1 Chr. 9. 29. Num. 4. Poll. L. 4. C. 14. Epitome of the Athenian Common wealth . Petit. de Leg. Att. Cic. pro Flac. Ulpian ad Phil. 1. Pollux . L. 8. C. 8. L. 8. C. 16. Dem. Phil. 1. Pollux , l. 8. c ▪ 9. Epitome of the Common-wealth of Venice . The great Council . The Senate . The Colledge . The Signiory . Certain Rights of the Councils . Consid . p. 93. Rotation , of Oceana . Consid . p. 90. Liv. l. 9. Florus . l. 2. c. 18. Consid . p. 91. Consid . p. 91. Consid . p. 91. Match . Discor . B. 3. Ch. 24. Liv. b. 9. Consid . p. 92. Mamercus apud . Liv. l. 4. 2 Sam. 3. 39. Arnisi . Consid . p. 47. 48. Consid . p. 93. Oceana , p. 213. B. 2. 9. Consid . p. 36. p. 94. Notes for div A87137-e36740 Act. 11. 19. Ch. 14. Acts 6. 12. Livy . lib. 8. Ch. 21. Strabo 1. 9. Sigon . de ant jure Provin . Epist. Plin. Epist. lib. 10. Acts 19. Demost . contra Timocr . Phil. 1. L. 8. C. 8. L. 2. Calv. Inst . L. 4. cap. 3. §. 15. Dion . Hal. L. 8. Philo de inst . princ . Numb . 11. v. 16. 24. Deut. 1. v. 13 , 14 , 15. Numb . 11. 26. Numb . 11. Numb . 11. v. 24. 25. Deut. 33. v. 9. 1 Tim. 1. v. 6. Deut. 1. v. 15. Ver. 16. Judg. 2. 16. De Rep. Heb. Judges 11. Deur . 17. 15. Arist . Poll. B. 6. C. 2. De Imp. S. P. C. 10. Judges 20. Jos . L. 4. Josephus . L. 6. C. 5. Numbers 16. Josephus L. 4. 1 Chro. 29. 22. Grot. ad Hag. 1. 1. Iosephus de Iudg. l. 4. Maymon . Hal. Cele Hamikdasch . Chap. 4. & 5. 2 Chron. 24. 5. 25. 8. 26. 13. Numb : 8. v : 9 , 10. Exod. 29. Numb . 8. Philo de inst . principiis . Di●m . C. 10. 1 Sam. 8. 12. 2 Sam. 8. 15. § 10. Exod. 17. 11. Gen. 48. 14. Numb . 11. 17. T it Sanhed . C 4. Numb . 27. 28 , 23. Deut. 34. 9. Mat. 16. 18. 1 Tim. 5. 22. Mat. 10. 16. Acts 6. 6. Luke 24. 49. Deut. 1. Numb . 11. Selden de Syn. Vide ▪ Grot. ad Deut. 17. 8. Mikotzl Misna Gemara Abr. Zacuth . Maimonides . Rab. Jonah . Rab. Nathan . Maimon . Tit. San. Cap. 4. Acts 13. 3. Acts 9. 17. Malmon . Tit. San. Cap. 4. Halac . San. C. 4. S. 11. Numb . 27. 8. § 36. § 107 Acts 20. 28. De Imp. sum . Pot. C. 10. § 31. § 104 Acts 6. Of Ordinat . p. 13. De Imp. c. 10. 1 Pet. 2. 13. Livy L. Acts 7. 15. Acts 8. First way of Ordination in the Church of Christ . Acts 1. § 115. Dr. H. of Imposition . § 115. Acts 1. 15. Ver. 13. 15. 16. 21. 22. 23. 24. 26. Grotius . Demonstration that God never ordained any policy Ecclesiastical or Civil , but upon the principles of humane Prudence . Josh . 9. 11. Arist . 2. lib. 2. c. 10. Pol. lib. 8. c 9. Act. 6. Second way of Ordination in the Church of Cstrist . Acts 13. Acts 15. 22. Third way of Ordination i the Church c Christ . Grot ad 2 Tim. 4. 14. Grot. ad Mat. 19. 13. 1 Tim. 4. 14. 2 Tim. 1. 6. § 106. § 134. § 111. Epitome of the Common-wealth of Crete Tit. 1. 5. Decorond . § 3. Joseph . An. L. 13. C. 5. L. 7. C. 45. Acts 10. 41. De Cor. 2 Cor. 8. 19. His own words to Mr. Hobbs . § 118. De Coron . Demost . cont . Timocrat . Pol. l. 8. c. 8. Ant. l. 6. c. 4. Acts 19. 31. § 134 § 125. § 135. Philo delegatitione ad Cajum . Acts 14. 4. § 138. His own words to Mr. Hobbs ▪ § 122. 
A46373	----	Jus divinum ministerii evangelici. Or The divine right of the Gospel-ministry: divided into two parts. The first part containing a justification of the Gospel-ministry in general. The necessity of ordination thereunto by imposition of hands. The unlawfulnesse of private mens assuming to themselves either the office or work of the ministry without a lawfull call and ordination. The second part containing a justification of the present ministers of England, both such as were ordained during the prevalency of episcopacy from the foul aspersion of anti-christianism: and those who have been ordained since its abolition, from the unjust imputation of novelty: proving that a bishop and presbyter are all one in Scripture; and that ordination by presbyters is most agreeable to the Scripture-patern. Together with an appendix, wherein the judgement and practice of antiquity about the whole matter of episcopacy, and especially about the ordination of ministers, is briefly discussed. Published by the Provincial Assembly of London. London (England). Provincial Assembly. 1654 Approx. 809 KB of XML-encoded text transcribed from 188 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A46373 Wing J1216A ESTC R213934 99826182 99826182 30575 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46373) Transcribed from: (Early English Books Online ; image set 30575) Images scanned from microfilm: (Early English books, 1641-1700 ; 1761:17) Jus divinum ministerii evangelici. Or The divine right of the Gospel-ministry: divided into two parts. The first part containing a justification of the Gospel-ministry in general. The necessity of ordination thereunto by imposition of hands. The unlawfulnesse of private mens assuming to themselves either the office or work of the ministry without a lawfull call and ordination. The second part containing a justification of the present ministers of England, both such as were ordained during the prevalency of episcopacy from the foul aspersion of anti-christianism: and those who have been ordained since its abolition, from the unjust imputation of novelty: proving that a bishop and presbyter are all one in Scripture; and that ordination by presbyters is most agreeable to the Scripture-patern. Together with an appendix, wherein the judgement and practice of antiquity about the whole matter of episcopacy, and especially about the ordination of ministers, is briefly discussed. Published by the Provincial Assembly of London. London (England). Provincial Assembly. Calamy, Edmund, 1600-1666. [24], 192, [8], 149, [1] p. printed by John Legat and Abraham Miller, London : 1654. Partly by Edmund Calamy. The words "the Gospel-ministry .. and ordination." are bracketed together on title page. Each part has separate pagination and dated title page, the first with "printed by Abraham Miller" in imprint, the second with "printed by J.L.". Part 2 begins on 2B1. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Clergy -- Early works to 1800. Pastoral theology -- Early works to 1800. Ordination -- Early works to 1800. Clergy -- Biblical teaching -- Early works to 1800. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-01 Rina Kor Sampled and proofread 2004-01 Rina Kor Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion ISA. 66.21 . I will also take of them for Priests and for Levites , saith the Lord. EPHES. 4.8 , 11 , 12 , 13. When he ascended up on high he gave gifts unto men . And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers ; for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ. Till we all come in the unity of the faith , and of the knowledge of the Son of God unto a perfect man , unto the measure of the stature of the fulness of Christ. HEB. 5.4 , 5. And no man taketh this honour to himself , but he that is called of God as was Aaron . So also Christ glorified not himself to be made an high-Priest ; but he that said unto him , Thou art my Son , to day have I begotten thee . 1 TIM . 4.14 . Neglect not the gift that is in thee , which was given thee by Prophecy with the laying on of the hands of the Presbytery . LUTH . Tom. 4. Lat. Ien. fol. 19. Non fortunat Deus labores eorum qui non sunt vocati , & quanquam salutaria quaedam afferant tamen non aedificant . Ius Divinum Ministerii Evangelici . OR THE DIVINE RIGHT OF THE Gospel-Ministry : Divided into two Parts . The first Part containing A Justification of The Gospel-Ministry in general . The Necessity of Ordination thereunto by Imposition of hands . The Vnlawfulnesse of private mens ●ssuming to themselves either the Office or Work of the Ministry without a lawfull Call and Ordination . The second Part containing A Justification of the present Ministers of England , both such as were Ordained during the prevalency of Episcopacy fr●m the ●oul aspe●sion of Antichristianism : And those who have been Ordained since its abolition , from the unjust imputation of Novelty : Proving that a Bishop and Presbyter are all one in Scripture ; and that Ordination by Presbyters is most agreeable to the Scripture-Patern . Together with an Appendix , wherein the Iudgement and Practice of Antiquity about the whole matter of Episcopacy , and especially about the Ordination of Ministers ▪ is briefly discussed . Published by the Provincial Assembly of London . LONDON , Printed by Iohn Legat and Abraham Miller , 1654. THE EPISTLE TO THE READER . IT is reported of Bucer , that he was so eager of Peace with Luth●r , that he was like to a man Qui prae nimia aviditate etiam foeces haurire● , who by an overmuch greediness after Unity , was ready to swallow down many of Luthers errours . For our parts , Though we should be loath to buy Peace with the loss of Truth , yet such have been the unexpressible mischiefs that the divisions of Brethren have brought upon this Nation , and such is our earnest desire after an happy Accommodation , that we hope we can truly close , ●hough not with the former , yet with another saying of Bucers , That we would willingly purchase with the losse of our lives , the removing of the infinite scandals that have been given to the Churches of Christ by the divisions of Christians . Eusebius reports of Constantine ( though a great Emperour ) That he was more troubled with the dissentions of the Church , then with all the warres in his Dominions : That he took them so to heart that he could not sleep quietly for them ; yea , although he had a spiritfull of heroick val●ur , yet the dissentions of the Church were such evils to him as to cause him to shed many a tear , &c. Our prayer to God is , that the same affection towards the Churches of Christ in these three Nations may be kindled in all our brests . And We doubt not but through the grace of God We are able in Sincerity to profess with Luther , That we are as desirous to imbrace Peace and Concord , as We are desirous to have the Lord Iesus to be propitious to us . And therefore fore-seeing that this ensuing Treatise will meet with many Adversaries of different Perswasions , and with much opposition , We thought fit to give the Reader notice of our intentions here , lest We should be thought to be enemies to Peace , and hinderers of that long desired and often praied for Union between dissenting Brethren . There are six sorts and ranks of men whom We have occasion to deal with in this Book . 1. Such as are against the very Office of the Ministery , and that affirm , That there is no such Office instituted by Christ to be perpetual in his Church . We look upon this Assertion as destructive unto Christian Religion , and to the souls of Christians . 2. Such as say , That it is lawfull for any men that suppose themselves gifted ( though neither Ordained , nor approved by able men ) to assume unto themselves a power to preach the Word , and Administer the Sacraments . This Opinion We judge to be the high-way to all Disorder and Confusion , an inlet to Errours and Heresies , and a Door opened for Priests and Jesuites to broach their Popish and Antichristian Doctrine . 3. Such as hold , That the Ministry of England is Antichristian , That our Churches are no true Churches , but Synagogues of Satan , and that there is no Communion to be held with us . This Opinion We conceive to be not only false and uncharitable , but contradictory to Peace and Unity . 4. Such as say , That Episcopacy is an higher Order of Ministry above Presbytery by Divine Right , That Christ hath given the sole Power of Ordination and Jurisdiction unto Bishops ; And that Ordination of Ministers is so appropriated to them by the Gospel , that all Ordinations by single Presbyters are null and void , and that Sacraments by them administred are no Sacraments . These Assertions We look upon not only ●s groundlesse and unscriptural , but as cruel , and utterly overthrowing all the Protestant Reformed Churches and Ministers . Now though We hope We can truly say , that We have with all Meekness and Christian Moderation managed the Debate with these four sorts of Adversaries , and shall be ready to exercise all Offices of Christian Love and Affection towards them , and by requiting good for evil , labour to heap coals of fire upon their heads ; yet notwithstanding such is the great Distance between Them and Us in Judgement and Practice , and such is the bitternesse of their Spirits in their Opposition against Us , that We have little hope for the present ( till the Lord be pleased to work a happy change of Judgment in them ) of any real and hearty Accord and Agreement with them . 5. A fifth sort are our Reverend Brethren of New and Old-England of the Congregational way , who hold Our Churches to be true Churches , and Our Ministers true Ministers , though they differ from Us in some lesser things . We have been necessitated to fall upon some things , wherein they and We disagree , and have represented the Reasons of Our Dissent . But yet We here profess , That this Disagreement shall not hinder Us from any Christian Accord with them in Affection . That We can willingly write upon Our Study-doors that Motto which Mr Ieremiah Burroughes ( who a little before his Death did ambitiously indeavour after Union amongst Brethren as some of Us can testifie ) perswades all Scholars unto , Opinionum varietas , & opi●antium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that We shall be willing to entertain any sincere Motion ( as We have also formerly Declared in Our Printed Vindication ) that shall further a happy Accommodation between Us. 6. The last sort are the Moderate , Godly Episcopal men , that hold Ordination by Presbyters to be lawfull and valid ; That a Bishop and a Presbyter are one and the same Order of Ministry , that are Orthodox in Doctrinal Truths , and yet hold , That the Government of the Church by a perpetual Moderatour is most agreeable to Scripture-patern . Though herein We differ from them , yet We are farre from thinking that this difference should hinder a happy Union between them and Us. Nay , We crave leave to profess to the world , That it will never ( as We humbly conceive ) be well with England till there be an Union endeavoured and effected between all those that are Orthodox in Doctrine , though differing among themselves in some Circumstances about Church-government . And the Lord hath strangely made way for this long-desired Union , by the bitter , wofull and unutterable fruits of Our Divisions , which have almost destroyed not only the Ministry , but even the very heart and life of Religion and Godlinesse . Memorable is the Story of Bishop Ridley and Bishop Hooper , two famous Martyrs , who when they were out of Prison , disagreed about certain Ceremonial Garments , but when they were put into Prison they quickly and easily agreed together . Adversity united them whom Prosperity divided . The time is now come wherein the ruine of all the Godly , Orthodox and Ordained Ministry , is by some men designed and endeavoured : And therefore though hitherto We have continued sinfully divided , yet now the Consideration of our Common Danger , and the Preservation of the Ministry , and therein the Preservation of the Glorious Ordinances , Churches and precious Truths of Jesus Christ , should marvellously constrain Us to study to finde out , and being found out cordially to imbrace all lawfull waies to Unity and Agreement . Thus much We thought fit to signifie , that so Our Endeavours in the ensuing Discourse may not be mis●interpreted and mis-represented . There are two other things also which We are necessitated to communicate unto the Christian Reader . First , That this Book should have come out two Years ago , but was hindred by multitude of necessary and indispensable Businesses intervening . And that since our first undertaking of it , there have been many Treatises written of most of these Subjects ( of which We speak ) to very good purpose , which had prevailed with Us to have spared Our Pains , had We not been encouraged by a saying of Austines , That it is good and profitable to the Church of Christ , that the same things be written of by divers Men in divers Books , because those Books which come to the view of some , will not come to the sight of others , and by this means the Truths of Christ will be the sooner and easier spread and propagated . We confesse that We have been necessitated in the Point of Episcopacy , to borrow some things out of Smectymnuus , and Our Reverend Presbyterian Divines , in their Conference at the Isle of Wight , and in Our Discourse about Election out of Mr Hudson , and some others : Which We have done , because being to handle the same Subjects , We thought it needless to adde any thing to what they have said ; and also , That by this means We might revive the Memory of those Books which We believe are quite forgotten by most , and are assured were never sufficiently answered by any . Secondly , The other thing which We would make known is , That in this Our large Treatise We have purposedly declined all affectation of Language , We have not laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feast the ear with curious phrases . Our endeavour is to speak non diserta sed fortia . We have alwaies disliked those Books which have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sea of words , and but a drop of sound Reason . Our Care hath been more after Matter then Words . And We hope the unbiassed and judicious Reader will finde that though the Garment with which We clothe Our Matter , be rough and hairy like Esau , yet the Voice is alwaies the Voice of Iacob . For We have studiously avoided all Bitternesse of Speech , even against those that make it a great part oftheirReligion to rail and reproach Us , and who account Us the filth of the world , and the off-scouring of all things . We have learned of Our blessed Saviour , To blesse those that curse Us , to do good to them that hate Us , and to pray for them which despitefully use Us and persecute Us. And of the blessed Apostle , To instruct them in meeknesse that oppose Us , if God peradventure will give th●m Repentance to the acknowledgement of the Truth . It is a great Comfort to Us , that the Government of the Church is upon Christs shoulders , and he that could bear the wrath of God , no doubt will uphold his own Government , maugre all opposition . And it is no lesse Joy unto Us , that the Ministers of Christ are Stars in his right hand , and therefore safe and secure from the hurt of unreasonable men . We reade in the Revelation of a Woman cloathed with the Sunne and the Moon under her feet , and a Crown of twelve Stars upon her head . This Woman represents the true Church ; Every true Christian is cloathed with Christs Righteousnesse as with the Sunne , and hath the world as the Moon under his feet , and wears the Ministers and their Gospel-Doctrine as a Crown upon his head . He that treads this Crown under his feet hath little of true Christianity in him . But howsoever , though We be trodden under feet , and reproachfully used for what We have written , yet it is no little Satisfaction to Us that We have discharged Our Consciences both to God and men . And if some people will not wear Us as Crowns upon their heads , We shall wear their Reproaches as Our Crown ; and shall pray unto the Lord ( who only teacheth to profit ) that he would give a good Successe to this Undertaking of Ours for the Glory of his Name , the Benefit of his Church ; and more especially for the Establishing of our respective Congregations , That he would direct , protect , providefor , support , sanctifie and comfort the Godly Ministry against all the sad Discouragements they meet with , That he would keep out Popery , root out Error , Her●sie , Atheism and all Prophanenesse , and make Peace and Truth , Holinesse and Righteousnesse to kisse one another in these three Nations . The PREFACE . THe Necessity and Excellency of the Gospel Ministery is so transcendently great , as that it cannot but be accounted a very glorious Service , in all those that shall undertake to represent it in its Beauty to the Sonnes of men , and to vindicate it from all that seek to asperse , undermine and destroy it . Our Saviour Christ when he Ascended up into Heaven , left the Ministry as his choisest Legacy next to the Gift of his holy Spirit ; he gave unto his Ministers ( which he gave to no earthly Monarch ) the Keys of the Kingdom of Heaven , he committed to them the Word of Reconciliation , he made them Stewards of the Mysteries of God , and Watchmen●ver ●ver the precious Souls of his people . There is hardly any thing necessary for man in his Natural or Civil Relation , but the Ministry is compared to it . Are Light and Stars necessary ? Is Sa●● necessary ? Are Rulers , Shepherds , Stewards , Ambassadours , Husbandmen , Builders , Angels , Chariots and Horsmen necessary ? Ministers are called , The Light of the world , The Salt of the earth , Stars in Christs right hand , They are Angels , Rulers , Ambassadors , Stewards , Husbandmen , Fathers , Shepherds , Builders , Watchmen , The Chariots and Horsmen of Israel . The people of Constantinople professed they could sooner want the Sun then Chrysostom's Ministry . And Chrysostom tels us , That Herod might very well have saved John Baptist notwithstanding his Oath , for his Oath was to give the daughter of Herodias what she should ask , though it were to half his Kingdom , but John Baptist's head was more worth then all his Kingdome . Hence it is , That the Devil in all Ages hath laboured by his wicked Instruments to discountenance , disparage and overthrow the Ministry , as knowing that it is a spiritual Engine in the hand of the Lord of Hoasts to batter down his Strong holds , and designed for this very purpose to bring people from the power of Satan unto the Kingdom of Iesus Christ. In the Old Testament , though the Ministry that then was , was acknowledged to be of Divine Institution , yet even then it was by a carnal part of the World opposed , as a superfluous humane Invention , and the Persons to whom that Ministry was committed were in their several Generations vilified and traduced as a Society of men which rather sought some worldly , carnal , personal interest , then the sacred things of Gods Kingdom . Thus Enoch who had this Testimony that he pleased God , ●ndured hard speeches which ungodly sinners spoke against him . Noah a Preacher of Righteousnesse was not believed in his Generation , they did not , they would not know any thing till the Floud came and swept them all away . Moses a Prophet mighty in word and deed had Jannes and Jambres to resist him in Aegypt , and Corah and his company to withstand him in the Wilderness . Elijah that man of God , whom one calleth an Earthly Angel , and an heavenly Mortal , who whilst he lived on Earth below , commanded the Heavens and Clouds that are above , yet was he persecuted by Jezebel , and accounted by Ahab both an Enemy to him and to the State , and accused to his face as the Troubler of Israel . Thus Jeremiah , sanctified from the Womb , was smitten and imprisoned , Michaiah imprisoned , Urijah slain with the Sword , Zechariah stoned to death . In the New Testament John Baptist who was filled with the holy Ghost from his Mothers womb , was beheaded . And Christ Iesus himself , who was not ashamed to be stiled the Minister of the Circumcision , The Bishop of our souls , The Apostle and High-Priest of our profession , was crucified between two thieves . The holy Apostles of whom the world was not worthy , were not worthy to live in the world , but were despised and rejected of men , and accounted the scum and off-scouring of the world . In the ten first Persec●tions , The Devil especially endeavoured the ruine of the Godly and Learned Ministry : It is said expresly of the sixth Persecution , That the Emperour Maximinus raised it against the Teachers and Leaders of the Church , thinking that if these Captains were removed out of the way , he should the easilier prevail against the rest . The greatest Design th●● Julian the Apostate had for the overthrowing the Christian Religion , was by destroying of Learning , and taking away the means of subsis●ence from the Ministry . The Scripture tels us , that for the space of 1260 daies ( that is , all the time of Antichrists reign ) the two Witnesses should prophestein sackcloth , and this sackcloth is not yet put off , nor as yet likely to be . For there are a Generation of men risen up amongst us , that say , That it is the greatest cheat that ever was put upon Christians , to make them believe that there is a distinct Office of the Ministry p●culiar to some men and not to others . This they call a Monopolizing of the Ministery , and the worst of all Monopolies . And they say , just as Corah and his Company , You take too much upon you , yee sons of Levi ▪ Are not all the people of God holy ? And may not any man that is gifted preach , though he be not Ordained ? But in the mean time they forget , that this Speech of Corahs was accounted Rebellion , and that the earth was not able to bear it , but opened her mouth and swallowed him up , and the rest of his companions . It was heretofore accounted a great fault for a Minister to be a Iustice of Peace , and t●ought incompatible with his Calling , and impossible for one man to wait upon both . But there are many in our daies , that continuing in their Civil Callings , think themselves able to discharge the Ministerial . And although the Apostle out of the sense of the weightiness of it , cried out , Who is sufficient for these things ? Yet there are very many that think every man almost sufficient . And as Jeroboam made Priests of the lowest of the people , which were not of the sons of Levi , and it was reckoned as his great sinne . So it is with us , The lowest of the people and such as are not called to the Ministry , nor trained up in the Schools of the Prophets , are become Preachers , and cried up as the None-such of our times . There are divers waies by which some men endeavour to destroy the Ministry . 1. By railing upon and reviling their persons , and raising all manner of reproaches against them , as if they were the onely Incendiaries of Church and State , pestilent fellows , the causers of all the disturbance in the Commonwealth . 2. By crying down the present Ministry as Antichristian , because made ( as they say ) by Antichristian Bishops . 3. By taking away their Maintenance . 4. By setting up the basest and meanest of the people , and such as have no Arts nor Knowledge in the Tongues , to be Preachers , that thereby they might make the world believe , That the Ministerial Office is of all other the lowest and the easiest . 5. By d●crying the very Office it self . These with others of the like Nature , are th● waies and means by which men seek to ruine the Ministry , and thereby Religion , and to open a wide gap to all Errours , Heresies , Blasphemies , Prophaneness and Atheism . Herein dealing with us as Alexander did with the Athenians , who desired to make Peace with them upon condition that they would deliver eight of their chief men into his hands . Demosthenes to disswade the Athenians from delivering them up , tels them a Fable of the Wolves and the Sheep : The Wolves desired to make Peace with the Sheep , upon condition they would deliver up their Dogs to be destroyed , which they had no sooner done , but the Wolves presently devoured the Sheep : Even so when once not only the Persons of Ministers are disgraced , and their Maintenance taken away , but when the very Calling and Office of the Ministry is denied , and libertie given to every man that will to preach , then will the Wolves devour the Sheep of Christ , then will Errors , Heresies , Blasphemie , Atheism and Poperie , come in like a mighty floud , then will ruine and desolation come like an armed man upon that Nation where this is practized , without remedie . And th●refore to testifie our Love unto the Truth , that the Sun of Righteousness may not go down in our daies , that the Truth of the Gospel may live when we are dead , and the Word of Christ may run and be glorified ; And to prevent the growth of Atheism which every where abounds , and threatneth the overthrow and ruine of the way that God hath called holy , and to reduce poor misled souls , which ignorantly conceive they sinne not in traducing the Ministers of the Gospel , as if they were men onely seeking their own things , and not t he things of the Lord Iesus , and contemning the Ministry as if it were not Gods Institution , but an humane in vention introduced to uphold some carnal interest . We the Members of the Provincial Assembly convened by Authority of Parliament , conceive it our Duty to clear unto our respective Congregations , the Ministry and Ministers , such as serve the Lord in uprightness , from these unkinde and ungrounded aspersions . Beseeching the Lord , the Father of Spirits , to convince and settle the Iudgments of them that through misguidance may doubt , and to give Repentance unto such as carnally oppose themselves , that they may come to the acknowledgement of the Truth , and so recover themselves out of the snare of Satan , wherein they suffer themselves to be taken captive at his pleasure . The Summe of all we shall say about the Gospel-Ministry , we shall comprehend in this following Scheme . The Divine Right of the Gospel-Ministry , containing 1. The Justification of the Ministry ; wherein are handled these particulars , 1. That the Office of the Ministry of the Word and Sacraments is necessary in the Church of God by Divine Institution . 2. That this Office is perpetually necessary in the Church of God. 3. That no man ought to take upon him the Office , or do the work of the Ministry , except he be lawfully called and ordained thereunto . 4. The several waies of calling men to the Ministry , where is spoken of , 1. An immediate call , and therein laid down , 1. The characters of an immediate call . 2. A resolution whether we are now to expect an immediate call . 3. Whether the call of the first Reformers of Religion from Popery , was an immediate call . 2. A mediate call , consisting in , Election , concerning which are handled two things , 1. That the Election of a Minister doth not by Divine Right , belong wholly and solely to the major part of every Congregation . 2. That the whole Essence of the Ministerial call , doth not consist in Election without Ordination . Ordination , concering which are made good these four Assertions . 1. That Ordination of Ministers is an Ordinance of Christ. 2. That the Essence of the Ministerial call , consisteth in Ordination . 3. That Ordination ought to be with praier , fasting and Imposition of hands . 4. That Ordination ought to be by the Presbytery . 2. The Justification , &c. B B. 2. The Justification of our Ministry which is comprised under two Propositions . 1. That the Call to the Office of the Ministry which some of our present Ministers did receive , during the prevalency of Episcopacy , was lawful & valid ; which is proved , 1. By Arguments drawn from the principles of our Adversaries , wherein by the way is proved 1. That the Chu●ches of England are true Churches . 2. And the two great Objections against them , taken from their Parochiall and Nationall constitution , are sufficiently answered . 2. By Arguments taken from our own Principles , and the nature of the thing ; And here our Ministry is largely vindicated from the foul aspersion of Antichristianism , which is cast upon it , because conveyed unto us ( as is said ) by Popish and Antichristian Bishops . 2. That the Call to the Office of the Ministry which our present Ministers do receive , since the abolition of Episcopacy is lawfull and valid , in which is shewed , 1. That a Bishop and Presbyter are all one in Scripture . 2. That the instances of Timothy , and Titus , and the Asian Angels do not prove the contrary . And because Ordination by Presbyters without Bishops is highly accused of Novelty , as having not the least shadow of Antiquity , and thereby many Candidates of the Ministry are discouraged from this way of entring into the Ministry , and Ordination so received is accounted null : We have therefore added an Appendix wherein is briefly held forth the Judgement and Practise of Antiquity both in reference to Ordination , and the whole matter of Episcopacy . Ius Divinum Ministerij Evangelici . OR THE DIVINE RIGHT OF THE Gospel-Ministry : The First Part. CONTAINING A Justification of The Gospel-Ministry in generall . The necessity of Ordination thereunto by Imposition of Hands . The Unlawfulnesse of private mens assuming to themselves either the Office or Work of the Ministry without a lawful Call and Ordination . LONDON , Printed by Abraham Miller . 1654. Ius Divinum Ministerij Evangelici . OR THE DIVINE RIGHT OF THE Gospel-Ministry . CHAPTER I. Containing the first Proposition . PROP. I. That the Office of the Ministry of the Word and Sacraments is necessary in the Church by Divine Institution . FOr the understanding of this Proposition we shall briefly shew , 1. What is meant by Ministry . 2. What by Office. 1. What is meant by Ministry ; The word Ministry is a term of large comprehension : Sometimes it is taken for a Civil Service in the Common-wealth ; Sometimes for a spirituall worship of Jesus Christ ; Sometimes for the Office of a Deacon : But in this Proposition it is taken for an Ecclesiasticall Function appointed by Christ in his Church for the Preaching of the Word and Administration of the Sacraments . This is called a Ministry in opposition to Lordly Domination and Principality ; For Ministers are not appointed to be Lords over Gods Heritage , but to be examples to the flock : The Princes of the Gentiles exercise dominion over them , and they that are great exercise authority upon them : But it shall not be so among you , but whosoever will be great among you let him be your Minister , and whosoever will be chief among you let him be your Servant : The Office of the Ministry is not a Dominion but a Service , and a labourious Service , and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word taken from those that labour at the oar , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word taken from those that do in pulvere desudare : But yet it is a most glorious and honourable Service , because a Service to God his Church , and the Souls of People , and therefore called The Ministry of Christ , The Stewardship of the Mysteries of God , and a spirituall Rule over the Houshold of God. Q. 2. What is meant by the word Office ? Ans. For this you must know , That there is a great deal of difference between the Office and the work of the Ministry ; Indeed in Scripture they are sometimes held forth by one Name because they are near akin , Act. 6.4 . We will give our selves to the Ministry of the Word ; And Rom. 11.13 . I magnifie my Office ; Both in the Originall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet are they really distinct in nature as Relation and Action , and separable either by Divine Providence in case of sicknesse , or by humane pravity in case of Imprisonment , Banishment , or Rejection of the People , or Supine negligence , sloath , ambition , or covetousnesse in the Officer . Impossible it is to dispute about the Office without mention of the work , they being Relatives , and therefore cannot be understood the one without the other : But yet because there are a double sort of dissenters , some that deny the very Office of the Ministry ; Others that grant the Office , but yet think it no sin for a man gifted ( though uncalled ) to assume the publike work of the Ministry : Our purpose is to speak distinctly to both . But in this Proposition only to the first . The Office of the Ministry is a spirituall Relation to the whole employment of the Ministry in a person qualified , founded upon a speciall and regular call . For its generall nature , It is a Relation as is evident by removing all other kindes , In particular it cannot be Action , For this is transient , but an Office is permanent . For its property , It is a spirituall Relation to distinguish it from naturall and civil Relations . It s Subject is a person qualified , Namely , 1. Able . 2. Willing . 3. Pious in the judgement of Charity . It s Object or ●erm is the Ministeriall employment , amplified by its extent in order to the work : A gifted Brother may upon just occasion materially exercise some parts of the Ministry , as Prayer , opening and applying of the Scripture , but not all parts , as Administration of the Sacraments , nor the former in publique , unlesse lawfully called thereunto . It s Foundation is Vocation , or a Call limited ; 1. By its Specialty : A generall Call enables to Prayer and Teaching as a Christian , but only a speciall and particular Call enables to these duties ex officio & authoritativè ; A private person may bring news of a Treaty to be had , but only an Embassadour or Herauld comes enabled by Authority to treat . 2. It is limited by its Regularity to distinguish it from the bare Call of the People : The Peoples Call may determine a Persons Ministry in an especiall manner to themselves , but cannot invest a person into the Office of the Ministry , who was not a Minister before ; Nor can their deserting of him put him out of Office , though haply it may out of imployment : Action is transient , but Relation is permanent ; Therefore the Office is better defined by relation to the work then by relation to a particular people , who may easily out him of his work but not of his Office : This Regular Call then consists not in bare instinct , whereby men run before they be sent , nor barely in the suffrages of the people , which make a Person their Minister not a Minister : But in mission either immediate by God and Christ , witnesse the Prophets and Apostles ; or mediate by some delegated and authorised by God for that purpose , Nihil dat quod non habet : Nor can he who is not either a Minister or the Lord of Ministers regularly make a Minister : Paul was called by Christ , Timothy by Paul and the Presbytery ; Nor do we reade of any called ordinarily to the Ministry without Ministers : And here by the way take notice , That the very nature of the Office of the Ministry argues strongly , that none can take upon them that sacred Office without a lawfull Call and Ordination , since the very Foundation of this Relation is a lawfull Call , and without a Foundation no Relation can either exist or persist ; But more of this hereafter . For the present , That which we have now to prove is , That the Office of the Ministry , that is , That a spiritual Relation to the whole employment of the Ministry in a person qualified , founded in a speciall and regular Call , is of Divine Institution : Or more plainly , That the Eccles●asticall Ministry is an Order , Function , or Office , that hath its Originall from Heaven ; Not from an Ordinance of Parliament , but of the Lord Jesus Christ , which we shall prove by these Arguments . From the peculiar designation of some Persons to the work of the Ministry ; Whence thus we argue , If God hath peculiarly designed some Persons to this work of the Ministry , then the Office of the Ministry is by Divine Institution : But God hath peculiarly designed some Persons to the Work of the Ministry : The Consequence is clear . If God appointed some Persons to the Work of judging Israel , then the Office of Judges was by Divine Institution ; If God appointed some Persons to carry the Utensils of the Tabernacle or Temple , and to keep the doors , then the Office of the Porters and Door-Keepers was of Divine Institution : So here if God designed some Persons to the Work of the Ministry , then there is such an Office. And it will be further strengthened by this consideration ; That where there was no distinct Office God did not design peculiar Persons for the Work , but left it in common to all , and where he left it in common to all there was no distinct Office. Thus the daty of Almes-giving in generall , because it is a duty common to all , and no peculiar Persons are designed to it , but it is equally required of all according to their ability , therefore there is no such Office of Almes-giving ▪ But now to distribute the Alms of the Church in a work peculiarly determined to some particular Persons which are called Deacons ( and is not common to all ) and therefore the Office of the Deacon is by divine Institution . Adde further that to design particular persons to any work , to which all have a like Call , Power , and Authority , is needlesse and ridiculous . So much for the proof of the consequence : The Antecedent will easily be made out . 1. That this was so under the Law , is evident beyond all dispute , to all who reade and beleeve the Old Testament : Though all Israel was Holinesse to the Lord , a Kingdom of Priests , and a Holy Nation , as all Christians are now in their private duties and domestick Relations to offer up spiritual Sacrifices acceptable to God by Jesus Christ ; Yet there was then a distinct peculiar Ministry in the Levit●s the Sonnes of Aaron by divine appointment ; And no man might take that honour upon him , but only he that was called thereunto , as was Aaron , Heb. 5.4 . Nor might any enter within the Tabernacle but the Priest accomplishing the Service of God. 2. As it was thus in the Jewish Church before Christs Incarnation , so it was foretold that it should be also in the Christian Church consisting of Jew and Gentile ; It was Gods great Promise to be fullfilled in Gospel-times , that he would take of the Children of them that should be brought into the Church for Priests and Levites , alluding to the Officers that then were in being ; which cannot be understood of spirituall Priests , such as all Saints are in some sense stiled ; for these are said to be singled out from the rest for such a speciall Office . And that in the times of the Gospel , according to the Promise , such an Office was appointed by our Lord Jesus , is beyond all question to all who reade and beleeve the New Testament ; Christ before his death appointed the Apostles to go and preach ; He ordained twelve that they should be with him , and that he might send them forth to preach : And after this the Lord appointed other seventy also ; and because the Harvest was great and the Labourers were but few , therefore they are bid to pray the Lord of the Harvest that h● would send firth Labourers into hi● Harv●st : To his Apostles he revealed himself especially after his resurrection , and gave them commission and command to preach the Gospel to all Nations , baptizing them in the Name of the Father , of the Sonne , and of the holy Ghos● : And when Iudas being numbred with them had obtained part of this Ministry , from which by transgression he fell ; the rest of the Disciples did not magnifie themselves to be Apostles , but sought to the Lord , that God himself would shew whom he had chosen to take part of that Ministry and Apostleship , and the Lo● falling upon Mathias he was numbred with the eleven . 3. The Ministry in the daies of the Apostles was not only dispensed by the Apostles , the seventy Disciples , and other Prophets and Evangelists , whose Call , Gifts , and Works were extraordinary , but by other ordinary Pastors , whose spirits were not insallible , and whose commission was not extraordinary . The extraordinary Officers were commanded to commit the word to faithfull men who shall be able to reach others also . And this Ministry dispensed by ordinary Pastors ; was by the Apostles themselves and the severall Churches of the New Testament esteemed as a Ministry by Divine Institution : Paul stiles Ep●phras a dear Fellow-Servant , who is for you a faithfull Minister of Christ : Tychicus he calls a beloved Brother and a faithfull Minister in the Lord. And these ordinary Pastors ( distinguished from those extraordinary Officers ) the Scriptures do affirm to be as truly by divine appointment as the former , though not so immediatly and eminently . 1. The same God that set in the Church first Apostles , then Prophets , the same God set in the Church some to be Teachers . Some ( by way of distinction from others , ) and not all ; For the holy Ghost argueth as if it were equally absurd to have all to be Teacher● , as all to be Apostles , and appeals to their naturall conscience about it ; Are all Apostles ? Are all Prophets ? Are all Teachers ? And if God himself the Father of all mercies hath placed these Teachers in his Church , what is man who is but ● worm that he should attempt to displace them ? 2. The same Redeemer the Lord Jesus who gave some to be Apostles , some Prophets , and some Evangelists , the same Christ gave also some to b● Pastor● and to be Teachers . 3. The s●me holy Spirit which said , Separat● me Barnabas and Saul for the work of the Ministery , and who committed to Paul th● Gosp●l of Vncircumcision as he did the Gospel of Circumcision to Peter ▪ The same blessed Spirit gave charge to the Elders of the Church of Ephesus to take heed to th● Flock of Christ ; And though they were no where recorded to have received a Commission extraordinary , and a spirit infallible , ( Nay , so far were they from being infallible ▪ that the Apostle foretel● that some of them would speak perverse things to draw away Disciples after them , v. 30. ) Yet is it said expresly , that the holy Ghost h●d made them Overseer● over the Flock : As the Saints converted to the Faith of the Gospel by the Ministry of Tychichus , Epaphras , and Onesimus , and the Saints that in those daies were really added to the Church , wer● no less● truly Saints then those which were converted immediatly by Paul , and Peter , and the rest of the Apostles ; So these ordinary Pastors and Teachers aforementioned did no l●sse truly receive their Ministry from the Lord for their ordinary employment , then the Apostles did ( though they more eminently for their employment extraordinary ▪ ) ▪ As he committed to them the Word and Ministry of Reconc●liation , and gave to them both Commission and Command to dispense his Ordinances , so that to them it was not only lawfull or arbitrary , but necessity was laid upon them , and a Woe denounced if they preached not the Gospel : So was it also to the ordinary Teachers , and therefore Archippus ( no where mentioned to be an Officer extraordinary ) is commanded to fullfill his Ministry , which he also received from the Lord. Now if the Father , the God of Truth ; the Son , the Way , the Truth , and the Life ; and the holy Ghost the Spirit of Truth hath designed peculiar persons to this Office , then the Ministry by way of Office , is necessary by Divine Institution . The Second Argument is drawn from the peculiar Names or Titles , whereby the Persons thus designed and distinguished from other Saints : If God hath given peculiar Names and Titles , whereby the Persons designed to this Office are distinguished from other Saints , then this Office is by Divine Institution . For as the judgement of God is , so are the denominations which God giveth to things , according to truth : If Adam gave distinguishing Names to all creatures , sutable to their beings ; Surely our only wise God will not distinguish where he himself hath made no difference . But God hath given to the persons designed to this Office peculiar Names and Titles . 1. These are called Pastors , and the other Saints respectively are called the Flock . Now is there not a reall distinction ( as well as nominall ) betwixt the Flock and Pastor , the Sheep and the Shepherd ? 2. They are called Teachers , and doth not the holy Ghost evidently distinguish betwixt them that do instruct and those that are instructed ? 3. They are called such as Rule well , not in any civil way as State-Officers , but such as labour in the Word and Doctrine . 4. They are such as are Over the Saints in the Lord , and the holy Ghost doth expresly distinguish betwixt the Officers in the Church , which have rule and inspection over the Saints , and all the rest of the Saints under that Inspection . 5. They are called Stewards of the Mysteries of God ; all the rest of the Saints are of the Houshold of Faith ; and who may appoint Stewards in the House but the Master of the Houshold ? And if the Master call them Stewards , let all Saints do so who are of his Houshold . Though all other Saints may be called Stewards of the manifold grace of God , according to the proportion of the gifts and talents which they have received for their Lords use , and so every man must give an account of his Stewardship even for civil gifts and common graces , yet neither are all men nor all Saints , as such , any where stiled by the holy Ghost to be Stewards of the Mysteries of God , as the Ministers of Christ are ; And it is one peculiar Argument which the holy Ghost useth , why the Bishop must be eminently blamelesse above other Saints , because he is so to carry himself in Gods House as one who in a speciall way is the Steward of God. 6. They are called Preachers by way of Office , or Gods Heralds , ( though others may know and speak the same things , viz· ) These authoritatively are sent forth to proclaim the minde of the Lord. 7. They are called Embassadors for Christ : God hath given to them the Ministry of Reconciliation , and hath committed to them the Word of Reconciliation . 8. They are Super-intendents and Overseers of the Flock ; and if they had no such Office , then in the discharge of this work they might be charged to be Busie-bodies ; And so we shall call this a sin which God Almighty hath charged upon them as their duty . 9. They are called Stars in Christs right hand . 10. The Angels of the Churches , and our Lord himself doth clearly distinguish betwixt the seven Stars in the Church , and the seven golden Candlesticks which are seven Churches ; he evidently puts a difference betwixt the Churches and the Angels set in them and over them in the Lord. The third Argument is drawn from the Lords speciall care in requiring peculiar gifts and qualifications in Persons so distinguished and designed for this work as formerly . If the Lord out of his speciall care to the good of the souls of People , hath appointed peculiar gifts and qualifications ( above what is required in all Saints as such ) in all who enter into the work of the Ministry , then the Office of the Ministry is by Divine Insti●ution . For why should God require such qualifications for an Office , if he first had not appointed such an Office ; Suppose a Parliament should lay down severall qualifications for every man that is to be made a Justice of Peace , Doth not this clearly infer , that there is such an Office as of a Justice of the Peace ; But our Lord doth require peculiar gifts and qualifications , &c. Not only those Moral Theological Christian gifts and graces which are required in all Saints at such , as to be blamelesse , vigilant , sober , &c. But such qualifications as are peculiar , Though gifts as gifts do not alone invest into an Office , yet where these are so strictly and peculiarly required , they argue that there is an Office. God requires 1. That they be apt to teach : Saints may be Saints though they be not fitted to teach others : It is ● good degree of Saintship when they are swift to hear , slow to speak , and apt to learn , ( and we could wish the Saints in our times could learn and practise that Lesson ) but those faithful men to whom the Ministry is to be committed , must be apt to teach . 2. That they be not only apt but able to teach others also . 3. That they be such as holding fast the Word may be able by sound Doctrine to exhort and convince Gainsayers . 4. That they be such as st●dy to shew themselves approved unto God , Workmen that need not be ashamed ▪ Rightly dividing the Word of Truth ; And who then is a faithfull and wise Steward whom the Lord may make Ruler ●ver hi● Houshold t● give them their portion of meat in due season . 5. That these gifts be tried and approved by others ( for no man can be a competent Judge of his own gifts ) The Deacons must first be proved , and if the Deacons the lowest Officer of the Church must by Divine appointment be first proved before he be admitted to use the Office of a Deacon , how much more is this required in the Office of the Ministry , which is far higher ? 6. That those that are to prove and approve observe these things without carnall preferring one before another ; that they doe nothing by partiality , that they lay hands suddenly upon no man , , and this the Apostle chargeth them with before God and the Lord Iesus Christ and his Elect Angels ? Now why are all these qualifications required ? Would not all these injunctions about such an Office be superfluous , if such an Office were not by Divine Institution ? 7. The qualifications are so many , the work so eminent , the successe so various , the Ministry of the Word being to some the savour of life unto life , and to others the savour of death unto death , that the Apostle in admiration of the difficulty and dignity of this employment , crieth out , Who is suffici●nt for these things ? But they who are alienated in their mindes as they snuffe at the service of God , and bring the torn , and the lame , and the sick ( as if any thing though never so bad were good enough ) for an Offering to the Lord , so they account the work of the Ministry so mean , and the Office so contemptible , that they say in opposition to the holy Apostle , For these things who is not sufficient ? boldly intr●ding themselves into this work , without any gifts or qualifications sutable and approved thereunto , presuming to be Teachers of the Law and of the Gospel , yet not unde●standing what they say or whereof they do affirm . The fourth Argument From peculiar duties ; If God require peculiar duties of Ministers which he doth not require of Bele●vers as Beleevers , then there is such a distinct Office by Divine Institution . But God doth require peculiar distinct duties of Ministers . 1. They are commanded to take special care of the Church of God to take the oversight of the Flock of God , yet not as Lords over Gods Heritage ; but being examples to the Flock . 2. When they have undertaken this work they are charged not to neglect the gift that is in them , which was given by the laying on the hands of the Presbytery . 3. Wholly to minde this Work and the Office ; Meditate on these things , give themselves wholly to them , that their profiting may appear to all : It is not reason that they should leave the Word and serve Tables , but they must continually give themselves to Prayer and to the Ministry of the Word . It is true , that the work of the Apostles was exceeding great , yet it is as true , that their gifts were extraordinary , and the assistance they had was above measure , God testifying to the word of his grace by many signs and wonders : Now if the Apostles endued with those transcendent abilities , would not suffer themselves to be diverted , how much more doth the work of the Ministry challenge the whole man , of them whose parts and assistances are so farre inferiour that they may attend the special service of God without distraction ? Have not the Ministers now as much need as Timothy then to give attendance to reading , as well as unto exhortation and doctrine , to meditate upon these things , and give themselves wholly to them , that their profiting may appear to all , that so they may save themselves and them that hear them ? 4. Not only wholly to minde this work in private , but in publike to Preach the Word ; to be instant in season and out of season ; Rebuke , exhort with all long-suffering and doctrine : With meeknesse they must instruct those that oppose themselves ; They must labour even to weariness in the Word and Doctrine : They must be willing to spend and to be spent upon the Service of the faith of the people : A necessity is laid upon them to preach the Gospel , the neglect whereof involves them in a Woe ; If they doe it willingly they have a reward , and if not yet a Dispensation is committed to them . 5. Not only to preach the Word , but also to administer the Sacraments . 6. And also to ordain others into the work of the Ministry : Of which more hereafter . In all these works not to feed themselves but to feed the Flock , to look not only to their lives but to their doctrine , to watch not only for their own souls but for the souls of others . 7. They are commanded so to watch over the Flock as those that must give an account . 8. They are commanded to take heed to themselves and to their doctrine , not only how they live but how they teach , that they may edifie both by living and teaching , and though they meet with many discouragements , unfruitfulnesse in some , and unkinde oppositions from others , yet they must continue in these things , and persist in their work , when they have laid their hands to this Plough they must not look back , but must persevere to speak the things which become sound Doctrine , to preach the Word , to be instant in season and out of season , to reprove , rebuke and exhort with all long-suffering and doctrine . The fifth Argument is drawn From the peculiar distinct duties enjoyned the people in reference to their Teachers . If the Lord requires peculiar distinct duties from the people in reference to their Teachers , then this Office is by Divine Institution . But the Lord requires peculiar distinct duties in the People in reference to their Minister , &c. 1. To know and acknowledge them such as are over them in the Lord. 2. To remember their guides who have spoken unto them the Word of God ; We are prone to forget our duty towards them ▪ God is sensible of this sin , and gives out these commands to cure this forgetfulnesse . 3. Highly to esteem them , and that in love , and this also for their works sake . Though the Saints are not to esteem or think of them above what is meet , yet this esteem must not be vulgar as that which is only common to ordinary men and believers : When the ●nthankful world despise the Ministers , the Saints are obliged to account them worthy of double honour , and to esteem them highly , very highly and abundantly ; This high degree of esteem must be in love , for if we love the Embassage , and the Lord who sends the glad tidings of Salvation , How beautifull then are the feet of his Embassadours ! This esteem of them in love must be for t●eir works sake : Now if this work was not of God , he would never give so many injunctions to honour these work-men : But this work of the Ministry in reconciling sinners to God , is so stupendious , that the Angels with admiration desire to look into these things : And in the dispensation of this mystery which from the beginning of the world hath been hid in God , is made known by the Church not only to men bu● to Cherubins and Seraphims Principalities and powers in Heavenly places the manifold wisedom of God. 4. To obey them that have the rule over you and submit your selves unto them . 5. To encourage them , that they may do their work with joy and not with grief , for that is unprofitable to the Flock , as uncomfortable to the Pastour . 6 , To maintain them ; He that is taught in the Word must communicate to him that teacheth in all good things : Why doth the holy Ghost spend almost a whole Chapter upon this Subject ? and after many arguments , why doth the Apostle make that appeal ? Do ye not know that they which minister about holy things live of the things of the Temple ; and they that wait a● the Altar are partakers with the Al●ar ? And whereas some might say , This practise is Mosaicall , and fit for the Jewish Priesthood , but not for Gospel-times , He prevents this Objection , and asserts as a Divine Institution , that God hath thus ordained , that they which preach the Gospel sho●ld live of the Gospel : But this doctrine of the maintenance of Ministers hath been of late so largely and sol●dly asserted by several able pens , that we shall not need to s●y any more about it . But no wonder that those which would take away and detain the maintenance should also be willing to deny the Office : They that take away the Oyl would break the Lamp in sunder as a thing uselesse and unnecessary . Object . But some may say , the Apostles did work with labour and travell , night and day , that they might not be chargeable : Doth not Paul himself appeal to the Elders of the Church of Ephesus , Yea , you your selves know , that these have ministred to my necessities , and if the Apostles laboured and had no maintenance , though they were extraordinary , why should not other ordinary Ministers labour , and why is their maintenance a duty necessary ? We answer , 1. This travell with their own hands for a subsistence was a peculiar case of P●ul and Barnabas , and was not the practise of the other Apostle● ; for Paul saith , I only and Barnabas , have not we power to forbear working as the other Apostles and Brethren of the Lord and Cephas ? 2. When they refused to receive maintenance , this refusal was upon especiall occasion : As 1. Either the Churches extream necessities , the daies of danger and exigencies of the Saints : In such case , though marriage was lawfull ; I suppose it is good for the present distresse , I say it is good for a man to forbear marriage ; and so Paul did both forbear marr●age and also refused maintenance , but none can conclude from hence the marriage of Ministers is unlawfull , or their maintenance unneedfull . Or 2. This refusall of maintenance was in case of scandall , when false Teachers had crept into the Church of Corinth , who boasted of themselves and their own doctrine , and that they would Preach the Gospel freely , and so cried down Paul and his Ministry , therefore in this case Paul preached the Gospel freely , I was chargeable ( saith he ) to no man , and in all things I have kept my self from being burdensome to you , and so will I keep my self , and what I do in this kinde that I will do ; and the ground of this practise he declareth to avoid scandall , that I may cut off occasion from them which desire occasion ; and that he might stop the boastings of those false Apostles , dececeifull workers transforming themselves into the Apostles of Christ , that wherein they gloried they may be found even as we . 3. When Paul was neeessitated to labour with his hands , he numbers it in the Catalogue of his sorrows as part of his sufferings , To this hour we both hunger and thirst , and are naked and buffeted , and have no certain ●welling-place , and labour working with our own hands . 4. Though Paul refused maintenance , yet he still taught Beleevers that it was a Gospel-Ordinance to maintain their Ministers ; for Who goeth to warfare at his own charges ? Shall Souldiers have no pay because when they are lawfully called forth they offer themselves freely to serve the publike ? Who planteth a Vineyard and doth not eat thereof ? 5. When Paul in the cases and for the persons above-mentioned refused maintenance , yet he telleth the Corinthians , that he received much from others , I robbed other Churchss , taking wages of them to serve you ; for that which was lacking to me , they which came from Macedonia supplied : and he abundantly commendeth the Philippians , who were careful for his outward subsistence ; And their supply sent unto him he calleth an Odour of sweet smell , a Sacrifice acceptable , well-pleasing to God , and that hereby fruit did abound to their account . The sixth Argument is drawn from the Promises ; If God hath made particular Promises to them that work in this Ministry , then this Office is by Divine Institution ; For God did never promise to keep up that Office in the Church which he hath not set up ; but hath said the contrary , that every Plant which our Heavenly Father hath not planted shall be plucked up . But God hath made peculiar Promises to them that work in the Ministry . 1. That his speciall presence shall be with them ; Lo , I am with you in this work of Teaching and baptizing , though many or most may be against you . 2. His speciall assistance ; God alone is alsufficient to make them who are insufficient of themselves to think one good thought , able Ministers of the New Testament , not only of the Letter but of the Spirit ; God alone continues these abilities from the perpetuall supply of the Spirit of Jesus Christ. From this speciall assistance it is that they which have this Ministry faint not under all affronts and discouragements , totally and universally , because they receive new supplies of Mercy from the Lord. 3. His speciall protection of them in all assaults : He is present with all his Saints to protect and preserve them ; He is in the midst of the seven Golden Candlesticks , and he walks in the midst of them ; These seven Golden Candlasticks are declared to be the seven Churches of Asia ; But God doth more then so to the Ministers of those Churches , He is not only in them , and walks in the midst of them , but he holds the Stars in his right hand . 4. Unto them he promiseth the power of the Keys , and engageth himself , that whatsoever they ministerially binde on earth shall be bound in heaven , and whatsoever they loose on earth shall be loosed in heaven ; And this promise first made to P●ter was not limited to Peters person alone , for Christ after his Resurrection makes good the same promise to all the other Apostles ; Whose sins soever ye remit are remitted , and whose sins soever ye retain are retained ; And that this promise was not liimted to the Apostles as Apostles , but was given to the Apostles as Ministers of the Gospel , is evident from Mat. 18.17 , 18. where the same power is given to the ordinary Church-Officers that was given to the Apostles , and the same encouragement given to them to exercise that censure . 5. Christ Jesus promiseth speciall sympathy with them , whatsoever entertainment they meet withall in the discharge of this Office ▪ He that receiveth you receiveth me , and he that receiveth me receiveth him that sent me : And when the Ministers are despised , hated , and contemned , Christ tels us he takes it is to himself , as if these contempts were done to himself in his own person : He that hateth them ( in reference to the r work ) hateth me ; He that despiseth them despiseth me , and he that despiseth me despiseth him that sent m● ; which great promises though eminently given to the Apostles , yet are not limited to the Apostles as Apostles , but extended to all the Ministers sent to preach the Gospel , for so Christ himself expounds these Promises ; Verily , Verily , I say unto you , He that receiveth whomsoever I shall send , receiveth me : Now if the promise be to all whomsoever Christ sends , then not only to the Apostles ; for besides them Christ sent other Pastors who were not immediatly called and sent , as the 12. and the 70. yet they were proved before to have been sent and set in the Church by Christ. 6. Christ is so tender of the good or bad usage of his Ministers , that he hath undertaken to recompence all that good done to them ; He that receiveth a Prophet in the Name of a Prophet , shall receive a Prophets reward ; And though this be true also of every righteous man and Disciple in his proportion , yet our Lord doth evidently there distinguish betwixt the Prophet by Office and the righteous man or disciple , as he doth also betwixt a Prophets reward and a righteous mans reward : And so in all ages God hath taken it kindely when his faithfull Ministers have been protected and countenanced : It stands upon record as a token of the sincerity of Obadiah , that in that general persecution by Iezabel , he had a hundred of the Lords Prophets , and hid them fifty in a Cave , and fed them with bread and water : And of Hezekiah that good King who walked before the Lord with a perfect heart , there is this testimony recorded , that he spake comfortably unto all the Levites which taught the good knowledge of the Lord : But those Kings and Rulers that abused the Ministers are noted as enemies to God himself , Ahab and Amazia , &c. And contempt of Ordinances and Ministers sent from God , is made the saddest fore-runner of ruine and desolation ; When they mocked the Messengers of God , despised his Word , and misused his Prophets ; Then the wrath of the Lord rose up against his people , till there was no remedy : The Lord was tender of the Ministry of the Law because glorious . Now doth not the holy Ghost tell us , that the Ministry of the Gospel doth exceed in Glory ; That among them that are born of women there hath not risen a greater then Iohn Baptist ; Notwithstanding , he that is least in the Kingdom of Heaven is greater then he , not that their Persons are better , but that their Ministry is higher . Therefore let us all take heed of despising the Ministry , lest the Lord smite the Earth with a Curse ; For he that despiseth , despiseth not man but God. So much shall suffice for the First Proposition . CHAP. II. Containing the Second Proposition . PROVING , That the Office of the Ministry is perpetually necessary . THat it is so will appear by these ensuing Arguments . If all the former Arguments which evince the necessity of this Office by divine Institution be of a moral nature , then are they of perpetuall Obligation by Divine appointment ; For the Commands of the Morall Law given to the Jews oblige all , and Precepts of the Gospel given both to Jews and Gentiles in the Apostles times , do equally oblige all beleevers in these daies as they did beleevers in the daies of the Apostles , to whom they were at first immediatly prescribed ; because those precepts are of a moral nature ; Whatsoever duties God r●quired in the Churches of Galatia , Philippi , C●losse , &c. all these Scriptures do as really binde now a● they did then binde them , for Whatsoever things were written aforetime were written for our Learning ; The same evils which were sins then are sinnes now , the duties enjoyned then are duties now , and shall binde all ages until the appearance of Christ ; This Rule is so exact and perpetuall , that they and they alone which walk according to this Rule , Peace shall be on them and upon the Israel of God. But all the former Arguments which prove the Office of the Ministry to be necessary , are of a morall nature ; Not given to Apostles as Apostles , but to them as Stewards and Ministers of God , and so appertain to all Ministers of Christ. And in every Argument there are those proofs produced out of Scripture , which were not given only to Apostles but to ordinary Pastors , as may appear by a particular review of all the fore-going Arguments . If the Ordinances be perpetually necessary in the Church by Divine Institution till the day of Jesus Christ , then the Office of the Ministry to dispense those Ordinances is perpetually necessary in the Church by Divine Institution ; The reason of this consequence appears thus . If the Lord had only appointed Ordinances to continue , and had appointed none to administer them , then the Ordinanres would fail , because that which is every mans work is usually and effectually no mans work , and though God hath immediatly appointed these Ordinances , yet now he doth not immediatly administer them , but the administration of these Ordinances he hath committed unto others ; not to Angels , for their glory is so great , and our infirmities so many , that we could not endure their visible ministration ; but this Ministry he hath committed unto men , to some and not to all , as hath been proved in the former Proposition ; and these are called the Ministers of Christ , Stewards or dispensers of the Mysteries of God , and are workers together with God , and such have this Treasure in earthen vessels , that the excellency of the power might be of God ; The Ministry of the Word and the dispensing of the Sacraments we finde conjoyned in the Institution of Christ , to whom Christ gave Commission to preach , to them he also gave Commission and Command to Baptize , and he promiseth to concur with them in their administration : But that any others have any such Command to enjoyn them , or Commission to enable them , or any such promise of Gods concurrence with them , if they undertake these Administrations ; or that any su●● practise was in the daies of the Apostles , we reade not in the New Testament , and because the whole nature and vertue of the Sacraments of the New Testament , depends solely and wholly upon the Authority of God being the Institutour of them , therefore we may neither adde to nor detract from his Institution , lest the Lord adde to the Plagues written in this Book , and take away our part out of the Book of Life : So much for the consequence of the Major ; Now to the Minor , which is this . The Ordinances be perpetually necessary in the Church by Divine Institution ; which will be evident if we consider the publike Ordinances of the Word , of Baptism , and of the Supper of the Lord. 1. For the Word ; It is evident that the Word preached shall continue in all ages from Mat. 28.20 . where Jesus Christ commands his Apostles and Ministers to teach all Nations , and promiseth to be with them in that work to the end of the world ; as also from Eph. 4.11 , 12 , 13. Christ gave Pastors and Teachers , 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. 2. For Baptism , we desire these particulars to be considered . 1. That Baptism is an Ordinance of the New Testament appointed by God himself , Iohn was sent to baptize , he did not go about this work till he was sent , and because Baptism was first adminis●red by him , therefore he is so frequently called Iohn the Baptist , not that Baptism was his invention , but that the Administration thereof was first committed unto him ▪ the Institution it self was of God ; God was the Authour , Iohn only the Minister , therefore the Baptism of Iohn is denied to be of men , and affirmed to be of Heaven : And when the Pharisees rejected his Baptism , it is asserted they rejected the counsell of God against themselves , being not baptized of him : And the Lord Jesus Christ to declare the Baptism of Iohn to be of God , even he that came to fullfill all righteousnesse , came from Galilee to Iordan to be baptized of Iohn . 2. It is evident , that Baptism was appointed not only to the Jew but to the Gentile , it was indeed first administred to the Jew by Iohn and by the Disciples of our Lord , and after Christs Resurrection by the Apostles to those primitive Converts : but when the partition Wall was broken down , Baptism of Repentance was preached unto the Gentiles , not only in Iudea but in Samaria also they that beleeved were baptized both men and women , and so Cornelius the Roman Centurion , and so the Jaylor and all his at Philippi and Corinth , Paul baptized Crispus and Gaius , and the Houshold of Stephanus . 3. This Ordinance of Baptism instituted both for Jew and Gentile , was not to continue only in the Infancy of the Church , as the Photinians and Socinians affirm , but is perpetuall , as may appear by these Arguments . 1. The promise and precept of Christ wherein the Lord commands the Word to be preached unto all , and all Nations to be baptized ; and Christ promiseth that he will be with his Officers in the Administration of his Ordinances to the end of the world ; If to the end of the world there shall be Disciples , and if all Disciples must be baptized , then Baptism must continue to the end of the world . 2. The ends for which Baptism was ordained , are not temporary , but morall , and so perpetuall ; All the Disciples of Christ now need the same means as the Christians , during the Age of the Apostles , that we also might be baptized into Christ , to be baptized into his death , buried with Christ by Baptism , that like as Christ was raised from the dead by the glory of the Father , even so we also should walk in newnesse of life ; Neither doth the Baptism of the Spirit disanull the Baptism of water , but rather confirm it ; For by one Spirit are we all baptized into one body , whether we be Jews or Gentiles , bond or free . 3. If we consider the nature , use , or efficacy of Baptism , it is called by the holy Ghost a saving Ordinance , and is unto believers and their seed in the New Testament , as the Ark was to Noah and his ●amily in the Old world ▪ who being in the Ark was saved from perishing in the waters , when the rest were drowned ; so Baptism that doth now save us not only or mainly the outward part of it , the putting away the filth of the flesh ( which yet is an Ordinance to further our salvation ) but when the Spirit of Regeneration effectually concurs , so that we finde that there is a renewing of the holy Ghost , and thereby the answer of a good Conscience towards God. Thirdly , For the Sacrament of the Lords Supper , it is evident , 1. That it is an Ordinance of God appointed by Jesus Christ , for he alone who gives grace hath power to appoint the means whereby he will convey grace : as no man can create new Articles of Faith to be b●●eeved , so no man can appoint new Sacraments to be received ; Only Jesus Christ the Prince and Mediatour of the New Covenant , the High Priest of our profession , who hath all power in Heaven and Earth , and who alone is able to fill all his own Ordinances ( which in externall appearance seem but mean ) with inward efficacy and sprituall fullnesse ; He hath first instituted this Sacrament and also administred it even the same night in which he was betrayed . 2. This Ordinance was not only appointed to and for the Apostles , to whom it was first administred , but unto all believers both Jews and Gentiles , by whom it is to be received , not only once as Baptism ( for we reade no Institution to baptize the same person more then once ) But our Lord hath prescribed the frequ ent reiterated use of this Sacrament , that we should often ●at this Bread and drink this Cup , and accordingly the Apostles and the primitive Christians did frequently celebrate thiS Ordinance . 3. It is evident that this Sacrament was appointed not only for that age , but for all succeeding generations , therefore Believers are commanded to frequent this Ordinance , and in eating this Bread and drinking this Cup , to shew forth the Lords Death till he come ; for our Lord that will have his Church to continue in all successions , till the day of his appearance , hath both enjoyned all Beleevers as their duty to perpetuate the use of this Sacrament in their severall generations , and hath also foretold for their comfort , that this Ordinance shall continue till the day of his last coming : So then these Ordinances being appointed by God to continue to the end , hereby it appears that the Lord hath designed the Office of the Ministry to hold up and hold forth his Ordinances to the end of the world . If the Promises which Christ hath made to uphold the Ministry be perpetuall , then the Office is perpetually necessary . But these Promises are perpetual . That Christ hath made promises to uphold the Ministry , hath been proved in the former Proposition out of Mat. 28.20 . &c. The only doubt which can remain , is , Whether these Promises were limited to that age wherein the Apostles lived , or whether they do reach all succeeding ages to the end of the world ; Wherein who can better resolve us then Christ himself in the words of the promise , Go teach and baptize , and lo I am with you alwaies to the end of the world . 1. This Promise ( we grant ) was made first and immediatly to the Apostles ; but the Query is , Whether solely and only unto them as they were Apostles ; It cannot be denied but many precepts and promises given to them were of a different nature , 1. Some to the Apostles as Apostles , and 2. Some to Apostles as Ministers , and 3. Some to Apostles as Beleevers . If any demand , how shall we know when Christ spake to them as Apostles ? when to them as Ministers ? and when to them as Christians ? We answer , That the best way to discern this , is to consider the nature of these precepts and promises : if they be of an extraordinary nature ●●ove what God hath commanded or promised to all beleever● , o● to all ordinary Ministry ; Then these commands or promises are peculiar to Apostles as Apostles , as extraordinary Officers ; For instance , When Christ had called the twelve , He gave them power against unclean spirits , to cast them out , and to heal all manner of sicknesses , and all manner of diseases : And these being extraordinary promises , it appears they were made to the Apostles as Apostles , and not to them either as Beleevers or as Ministers . If they be of a common nature wherein all Saints and Disciples of Jesus Christ are equally concerned , then though they were given to the Apostles , yet not only to them as Apostles , but to them as Beleevers , who also partake of like precious faith with them , through the righteousnesse of God and our Saviour Jesus Christ ; When Christ commanded them to watch , for ye know not what hour the Lord will come ; this duty was laid upon them immediatly and apart from others as appears ; His Disciples came to him privately , saying , When shall these things be ? Yet this duty is of such a nature as is common to all beleevers ; and so elsewhere Christ expounds it , What I say unto you I say unto all , Watch : When Christ taught his Disciples to pray , in them he taught the same duty to all beleevers : And all these commands , to deny our selves , take up the Crosse , and follow him , are so given to the Apostles as they also oblige all beleevers : So when Christ praied for the Apostles , that God would sanctifie them with all truth ; he prayed not for them alone , but for all that were given to him of the Father , which should also beleeve in him through their Word : So all those great and precious promises which pertain to life and godlinesse , whereby all beleevers partake of the divine nature , having escaped the pollutions which are in the world through lust , were given not only to the Apostles but to all Beleevers . The ignorance or non-observance of this distinction hath led the Papists into many absurdities , as when Christ gave the Cup to the Apostles , because they all were Ministers , therefore they do not conceive themselves obliged by that example to give the Cup to the Laity ; whereas Christ gave the Cup to the Apostles not as Apostles but only as Beleevers , and so ordained it for all Beleevers , who did not onely Eat the Bread , but Drink the Cup of the Lord. The Precepts and Promises which are of a middle nature betwixt the two former , not so general as to concern all believers , nor yet so strait and peculiar as to be limited to the Apostles , as Go , Teach and Baptize , &c. These Precepts and Promises thereunto annexed , were given to Apostles , not as Apostles , nor to them as believers , but given to them as Ministers and Stewards of the mysteries of God ; For the Apostles did not administer the Sacraments as Apostles , for to baptize was no peculiar work of the Apostles , as such . Now Christs promise in Matth. 28.20 . is to Apostles teaching and baptizing . But these are acts ministerial , which therefore appertain to all Ministers called of God in his Name to perform these duties . If any shall object and say , This promise was not to their persons , but to their doctrine , which shall continue to the end of the world . Answ. It is true , the doctrine of the Apostles shall continue to the end of the world ; it is such a light as all the breath of men , or rage of hell can never blow out , and one jot or tittle of this word shall not fail ; But this promise is not onely to their doctrine , but to their persons , invested in such an Office , not onely to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely to their doctrine taught , but to their teaching and baptizing . This promise cannot be confined to the persons of Apostles ; for where are the Prophets and Evangelists ? And do the Apostles live for ever ? But this promise reacheth all ages ; I am with you alwayes to the end of the world , which strongly argueth , That the Office of the Ministry shall continue till the second coming of Christ ; and though many have endeavoured to suppresse both Ministry and Magistracy , yet they shall continue till Christ deliver up the Kingdom to God even the Father . Then , and not till then , will he put down all Rule , and all Authority and Power . Then there shall be no Temple , there shall be no need of the Sunne , neither of the Moon to shine therein , for the glory of the Lord shall lighten it , and the Lamb is the light thereof . When Christ sendeth forth his Apostles about a ministerial imploiment , he promiseth to be with them unto the worlds end , which doth not , cannot intimate , either that the Apostles themselves should live so long , or that this his promise should be made good no longer then they lived . But that as the imploiment it self then given them in charge ( for the main substance and subject matter of it ) so that promise of his gracious presence and efficacious assistance , should be continued , as to them in particular for their times , so to others that should in those administrations succeed them from time to time in the severall ages ensuing to the worlds end . Obj. But may not these words , I will be alwaies with you unto the worlds end , be limited to the particular age or dispensation during the lives of the Apostles ? Sol. To prevent this Objection , the holy Ghost useth three expressions to declare the perpetuity of this promise : 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that this promise shall continue so long as the world continues . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this promise shall have no end till the worlds end . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all dayes and successions of times , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only with you during your dayes , but all the dayes of the Gospel , till time shall be no more ; All which words clearly hold out a continuance of the power and function of the Ministry , and Christs special spiritual presence with the persons assigned to this Office in the exercise thereof , not for some particular age , as the lives of the Apostles , but in all successive times to the end of the world , which is evident from the terms in this promise used , being duely considered with collation of other places of Scripture , in the New Testament especially wherein elswhere they are found . And first , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answering to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometime in the notion of an adjunct , and sometime of a subject . Sometime in the notion of an adjunct of time or continuance ; and here most properly , and in its native sense , according to its original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Grammarians generally agree ) it is used for Eternity , either for the continuance of eternity before time , which is commonly called aeternitas à parte ante , and so it may well be taken , Acts 15.18 . where it is said , That Gods works were known to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from eternity ; or for the continuance of eternity , when time shall be no more , commonly called aeternitas à parte post ; as it is manifestly taken where the Messias is said to abide , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto eternity , or for ever ; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for never , as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for life eternal that shall never have an end . this is correspondent to that Psal. 60.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from eternity unto eternity , thou art God , that is , without either beginning or ending . But from hence with some restriction it is used for some long continuance of time , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in Hebrew is . And more peculiarly applied to the world , it importeth the perpetual continuance of the thing spoken of , untill the world have a period of its present being . Thus it seems to be taken where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both joyned together ; for as one of the Jewish Doctors well observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rock of flint , Deut. 8.15 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The flint of Rock , Deut. 32.13 . are in effect the same : So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perpetual continuance of this world , Ephes. 2.2 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of this present perpetual continuance , are in effect and substance one and the same . Yea where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed , as ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Luke 1.70 . Acts 3.21 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iohn 9.32 . is from the worlds beginning : So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 1.33 . compared with 1 Cor. 15.24 , 25. and Luke 1.55 . is , unto the worlds end . Hence also that distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world , Mark 4.19 . Luke 16.8 . & 20.34 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The world that now is , 2 Tim. 4.10 . Tit. 2.12 . and as some copies also have it , Matth. 12.32 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The present world , Gal. 1.4 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The world that shall be , Matth. 12.32 . Heb. 6.5 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is coming , or that is to come , Mark 10.30 . Luke 18.30 . precisely answering that so common with the Jewish masters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world and that to come ? Nor is it found where the penmen of the Books of the New Testament use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a particular present age , or such a short stint of time as some would here restrain it to : They have another word , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in such cases they use , as where it is said of David , Act. 13.36 . that he served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his peculiar age , that is , the age wherein he lived , and those forms are common , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this age or race Mat. 11.16 , & 12.41 , 42. where what is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this age , is by Luke 11.31 . rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the men of this age . Now where the holy Ghost useth diversity of terms so distinguished , we ought not to confound them . Again , Sometime the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the notion of a Subject , for the Frame or Fabrick of the Creation of the world , as we commonly use that word , yet for the most part in ● figurative sense , as hereafter shall be shewn . Thus when the devil is by the Apostle stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of this world , 2 Cor. 4.4 . he is by our Saviour to the same purpose termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince or ruler of this World , Joh. 12.21 . & 14.30 . where yet in a Metaleptical manner of speaking , this world , that is , the world here below is put by a Metonymy first for men the Inhabitants thereof , as also Rom. 3.16.19 . then by a Synecdoche , or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather for the most and worst sort of them , 1 Ioh. 5.19 . When also that distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those in the world , Joh. 13.1 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of the world , Joh. 8.23 . & 15.19 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa. 17.14 . so termed because they have their share and their lot , their part and their-portion , their hopes and happinesse in the things of this world , and the present life alone , as the Psalmist there expounds himself . But thus most expresly is the word used in the plurall form , where it is said of Christ , that God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made the worlds , Heb. 1.2 , and by faith we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the worlds were framed that is as the Jewish Masters use to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nether world , the whole frame of Heaven and Earth ; Of which our Saviour , Vntil Heaven and Earth passe away , Mat. 5.18 . Whether way then we take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , in the notion of an adjunct or of a subject , according to the holy Ghosts manner of speech , is , so long as the world standeth , or for as long time as it lasteth , for to one and the same stint it amounts either way . That which in the other term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so evidently and perspicuously expressed as that nothing can be more pregnant , nor need the words any further glosse or Comment , being of themselves so clear : Howbeit if any shall be either so dim-sighted or self-wil'd , as to require some further Comment upon them , or explication of them , to whom should repair be made for further information in such a case rather then the Penman hereof himself ? take we then the Evangelist what by this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he intendeth , and he will evidently inform us , Ch. 13.39 , 40 , 49. & 24.3 . ( where four severall times he useth the very self same form ) that there is no other thing intended then the end of the world ; what time that generall Harvest shall be of all sorts of men , good and bad , wherein the Angels shall be as Gods Harvest-men to dispose according to his appointment of either , that which is joyned also with Christs second coming , when coming in the Clouds in most Majesticall manner with fullnesse of power and glory , he shall send forth his Angels to gather together his Elect , out of all parts of the world , Mat. 24.3.30 , 31. which compar'd with 1 Thes. 4.16 , 17. cannot be any other coming of Christ then that which shall be at the last day , and the worlds end , until which coming of his it is also by the Apostle averred that these administrations of Christs own appointment in the Word and Sacraments are to be continued , 1 Cor. 11.26 . unto the worlds end , here , and until he come , there ; both intimating one and the self same period or stint of time , wherein the Evangelist having so clearly expressed and expounded himself , it is not frivolous only but presumptuous for any man to attempt to fasten any other forced notionor strange sense upon his words . The fourth Argument From the necessity of the Elect. If there be 1. a perpetuall need of the Ministry in these daies , as in former times ; and 2. God hath provided for the necessities of his people in the latter times , as well as in former ages ; and if there be no other ordinary means and remedy provided to supply their necessities but the Ministry of the Word , then this Office of the Ministry is perpetually necessary in the Church by Divine Institution ; But First , There is a perpetuall need in these daies as well as in former times ; because 1. Our natures ( though we be born of Christian Parents ) are as bad as Jews and Pagans , for there is no difference . The Elest by nature till regenerated are Children of wrath even as others , dead in trespasses and sins . 1. Our Judgements so dark , that whilst we continue in our naturall condition , we do not , cannot discern the things of the Spirit ; The wisedom of our flesh is enmity against God. 2. Our wils so alienated that we rebel against the light . 3. Our natures so universally depraved , that whilest we are in the flesh unconverted , we cannot please God ; Without faith it is impossible that we should please God , or that God should please us . 2. The mysteries of the Gospel are so high , so transcendant above nature , that till the faculties of the soul be elevated there is a vail upon these Mysteries without , and upon our hearts within ; So that if the same Question was demanded of us that was of the Eunuch , Vnderstandest thou what thou readest ? Had we that same ingenuity we should return the same answer in the sense of our spirituall disability ; How can we except some man guide us ? 3. The delusions of Satan are so strong , that he prevails over all men naturally , and over most both totally and finally , to keep them under the power of darknesse , and so fit them for chains of darknesse ; He blindes the eyes of them that beleeve not . 4. The multitude of false Teachers is so numerous , as there did arise in former times many false Prophets , saying , Let us go after other gods ; So in the Apostles times , there rose up many false Teachers , who desired to be Teachers of the Law , understanding not what they say , nor whereof they do affirm ; Who crept into Houses , and did leade captive silly Women , laden with sin , and led away with divers lusts ; which false Teachers could countenance , or at least connive at any errour , though never so absurd and destructive to the tenents which themselves professed , yet they did ever joyn in resisting the Truth , men of corrupt mindes , reprobate concerning the Faith : It was the danger of the Christian Churches planted by the Apostles to be assaulted and deluded by false Teachers , among the beleeving Romans there were some to be marked and to be avoided , which did cause divisions and offences contrary to the doctrine which they had learned ; and those Seducers did not serve our Lord Iesus Christ , but their own bellies , and by their good words and fair speeches deceived the hearts of the simple . Among the Corinthians there were False Apostles , deceitfull workers , transforming themselves into the Apostles of Christ ; and no marvell , for Satan though he never change his nature and malice , yet he oft alters his habit and pretences , and when he cannot prevail as an opposer , he turns professour , and preacheth , and so transformeth himself into an Angel of Light , and therefore it is no great thing if his Ministers be transformed as the Ministers of righteousnesse . These cried down the Ministry and Apostleship of Paul , to set up themselves and their own errours , which forced that holy Apostle to insist so largely in defending his Ministry , in the 12. Chapter of that Epistle . Among the Galatians there were some that troubled them , whom Paul wisheth were cut off , and these perverted the Gospel of Christ , and by whom the Galatians were soon removed from him that called them into the grace of Christ unto another Gospel . For even Satan and his messengers when they cannot prevail by their cunningly devised fables , Then ( as Luther observes ) the Devil hath his Gospel , and his agents will broach new truths , such as Paul and the rest of the Apostles knew not . Among the Ephesians Paul fore-told that after his departure grievous wolves should enter in among them not sparing the flock : also of your selves shall men arise speaking perverse things , to draw disciples after them . And the Apostles have foretold us That in the last times errours shall abound , and men shall not only privily ( as then ) but even boldly and arrogantly ( as it is now ) bring in damnable heresies , denying the Lord that bought them , and bring upon themselves swift destruction . And the most groundlesse errours because more sutable to our depraved natures , draw more in a day then the most solid truths can obtain in many years . Luther thus complains , It is a grief and lamentation that Satan more hinders and wounds the Gospel by his ministers and phanatical spirits , then all the Kings , Princes and Prelates which with their open force have persecuted it , or yet continue in the persecution of it . How hard a thing is it to prepare a people for the Lord ! Ten years are spent before the foundation of a Church is well laid , and when it is laid , there creeps in some simple and ignorant fanatick , that can say and do nothing , but rail at Gods faithfull Ministers , and this silly idiot in one moment overthrows a work of so many years ? Whose heart doth not bleed at the thoughts of such a sad disaster ! And therefore the hearers and followers of Seducers shall multiply , many shall follow their pernicious wayes , by whom the way of truth shall be evil spoken of . In the Church of Pergamus , There were some who held the doctrine of Balaam , and also some that held the doctrine of the Nicholaitans , which thing ( saith God ) I hate . In Thiatyra there was the woman Iezabel ( though never called of God to any office ) yet she called her self a Prophetess , and who taught and reduced many of Gods servants to commit fornication . And in the last dayes the holy Ghost fore-tels expresly , That men shall depart from the faith giving heed to seducing spirits . And therefore the Ministry is and shall be perpetually necessary in the present and future ages . And hence it is that Satan and his messengers do so extreamly traduce and vilifie the Ministers of God who withstand their errours ; and multitudes of men who drive on various interests , and scarcely agree in any one thing , yet they can all unanimously agree in this to Oppose , and so much as in them lies to Extinguish the Ministers , and will entertain no thoughts of peace , but upon this condition that the Ministers be abolished , and then they seem to promise to themselves and others rest , as if they would proceed no further , which is much like that wherewith Demosthenes refuted Alexander , that that league must needs be destructive to the flock , wherein the Keepers and Shepherds of the flock must be abandoned . And if this be once obtained the people shall soon finde , That when the Shepherd is smitten the flock will be scattered , Mat. 26.31 . Secondly , As the need is perpetual and as great in these times as in former , so God is careful to provide for the necessities of his Saints , as well in the later times as in the former dayes . This needs no proof , because many rather now think that God neglected all former Saints in comparison to us , and so magnifie the Saints of this present age , that they either condemn or lightly esteem the generation of righteous men that lived before us . But however , sure it is that God is tender of his youngest children , and that the Primogeniture shall not carry all away : If our elder Brethren had a double portion , yet God hath provided some better thing for us , that they without us should not be made perfect . However , we are sure that the Covenant is the same to us that it was to them . Christ the Mediator of the Covenant is the same yesterday and to day , and the same for ever . The relation of the Church to hi m is tender , Acts 9.5 . and Christ undertaking is as full a ever , so to preserve the Church , That the gates of hell shall not prevail against it . Thirdly , As our need and Gods care are perpetual , so the great and sole ordinary means which our Lord in his tender regard to the souls of his hath appointed to heal our nature so corrupt , to clear his mysteries which are so high , to detect the frauds of Satan which are so prevalent , and to counter-work seducers which are so many and so active , is the Ministry of the Word . For God hath not revealed any other way in Scripture whereby he hath promised to call home his elect effectually , to separate them from an evil world , to be a peculiar people to himself , then by the preaching of the Word . Therefore the Ministry is perpetually necessary to bring in and build up those that belong to the election of grace , to perfect the Saints , and to edifie the body of Christ. Which Ordinance of Preaching though it be vilified , and prove the savour of death unto death to them that perish , who stumble at the Word , being disobedient , whereunto also they were appointed : Yet to them which believe it is the power of God unto salvation . As Christ and his Ordinances are a stone of stumbling and a rock of offence to the unbelievers : So to them which believe , Christ in his Ordinances is very precious , and the dispensers of his Ordinances very acceptable : For unto them , How beautiful are the feet of them that preach the Gospel of peace ! Thus Christ in his Ordinances and messengers , when he is disallowed of men , is made the head-stone of the corner , and when the world by wisdom knew not God , it pleased God by the Ordinance of preaching , which a carnal world cals foolishness , to save them which do believe . Some object against this Argument , That though the Ministry was needfull in former times , yet there is no need in times of the Gospel , The Saints shall be taught of God. And God promises in the new Covenant , saying , I will put my Law in their inward parts , and write it in their hearts , and they shall teach no more every man his neighbour , and every man his brother , saying , Know the Lood , for they shall all know me from the lest of them unto the greatest . Now if all the Saints shall be so taught of God that they shall not need to teach one another , Then teaching by way of Office is not perpetually needfull in times of the Gospel . And another parallel place there is 1 Iohn 2.27 . The anointing which ye have received abideth in you : and ye need not that any man teach you . But as the same anointing teacheth you of all things , and is truth and is no lie , and even as it hath taught you , ye shall abide in him . To which we answer , 1. Though the light in times of the Gospel be farre clearer then under the Law , yet it remains a perpetual truth even in Gospel-times , That without all controversie great is the mystery of Godliness . And this mystery is so great , that flesh and bloud do not reveal it to us . That there is a vail upon our eyes in reading the Scriptures , which vail is only done away by C●rist . ● Though Christ alone doth away this Vail , and all the Sa●nts be taught of God , yet is neither the Vail removed , nor the Saints instructed ordinarily without the Ministry of the Word : when God undertakes to teach his Elect effectually , and to take them one of a City , and two of a Family , and to bring them to Sion , then God promises , saying , I 'le give you Pastors after mine own heart , which shall feed you with understanding and knowledge : So the Saints are truly taught of God in the Ministry of the Word , because it is God alone that giveth Ministers , and alone also teacheth his People to profit under this Ministry , for it is God that giveth to every seed his own Body : Paul may plant , and Apollo water , but it is God alone that giveth the encrease : Paul's planting and Apollo's watering did not cease to be the Ordinances of God , though in reference to the success of their Ministry , neither was he that planted any thing , nor he that watered , but God alone that gives the encrease . 3. When God saith , They shall not teach every man his Neighbour , and every man his brother ; This word [ not ] a note of negation , is not absolute but comparative ; as where Christ saith , My doctrine is not mine but his that sent me . The world cannot hate you , but me it hateth , because I testifie that the works thereof are evil . When God saith , I will have Mercy and not Sacrifice . When Paul saith , God sent me not to Baptize ; And when to the Churches he saith , As touching Brotherly Love ye need not that I write unto you , for ye your selves are taught of God to love one another . Yet in the very next verse he exhorts them unto brotherly Love , beseeching them that they would encrease more and more : And as touching the ministring of the Saints he saith , It is superfluous for me to write to you ; yet in that very Chapter he useth many arguments , and professeth that he thought it necessary to prepare their bounty , and to stir up their pure mindes to a liberall contribution to the Saints , and unto all men : All which speeches are comparative expressions , whereby not the thing it self , but such a measure and degree is denied ; and so it must be here . 1. Because when these promises That they should not teach every man his brother were fullfilled , and all the Saints were taught of God ; yet even then were they taught by an outward Ministry : Christ himself taught daily in the Temple , He even taught in the Synagogues ; He sent also out his Dis●ples to teach : And the Apostles themselves gave themselves continually to the Ministry of the Word : So that in those primitive times the inward spirituall teaching of God did not take away that teaching which he himself hath ordained to be externall and ministeriall . 2. This negation in this promise must be only comparative and not universall and absolute , because then it would not only destroy the Ministry as unnecessary in publike , but also evacuate and disannull all brotherly admonitions in private , and then all godly conference and fraternall reproofs should be prohibited as sins , which none can deny to be commanded as duties , and such duties as are perpetuall in Gospel-times ; for all Saints at all times are commanded to consider one another to provoke unto holinesse and good works ; And they should be teaching and admonishing one another to warn them that are unruly , to comfort the feeble-minded , support the weak , To restore a brother that is fallen with the spirit of meeknesse , and to bear one anothers burthen , and so fullfill the Law of Christ. 3. The Internall teaching of the Spirit doth not take away the need of an externall teaching by the Ministry , because by the same Argument there should be no need of Scripture , because the Scripture it self also is externall : And this is not a malicious supposition , but de facto there are many men in our times that do so far rely upon this inward teaching as to lay aside the Scriptures : And if so , there is no rule left to try the spirits , which is ever needfull , because many false Prophets are gone out into the world . Then there is no way left to recover them that are fallen , or preserve them that stand , for every one then will wander after his own heart without conviction , and the delusions of Satan may prevail undiscovered , as if they were the Oracles of God ; Then a blinde world and a blinde heart will leade one another till they both fall into the ditch : To prevent these dangers at all times , God hath appointed the Ministry as perpetually necessary , and hath enjoyned his Saints to repair unto the Law and to the testimonies , and if any walking in a spirit of errour under specious pretences of new light speak not according to this word , it is because there is no light in them . If the ends for which Christ first appointed the Ministry , be perpetually necessary , then the Office of the Ministry appointed by Christ for those ends is perpetually necessary in the Church of God by divine Institution ; but those ends for which Christ appointed the Ministry are perpetually necessary , as will appear by a serious consideration of these particulars . 1. One end for which the Ministry was ordained of God was , that the Elect might be called and gathered , and there shall be some still in every age to be added to the Church of them that shall be saved , and when the number of the Elect is fully compleat , then shall Christ come in his glory and all his Angels with him to be glorified in his Saints , in the mean time there are many Sheep which are not yet of the Fold , many who belong to the election who are not yet effectually called , them also will Christ bring in both Iew and Gen●ile , that there may be one fold as there is on● Shepherd : Now God hath revealed no other ordinary way to convert and bring these into his fold , but the Ministry of his Word , for How can they beleeve without a Preach●r ? therefore if there be some Elect continually to be brought into fellowship with Christ , and this end be not fully attained till the end of the world , then the Ministry assigned to thi● end must be perpetually necessary . And therefore the Apostle Paul acquaints us that Christ gave the Ministers for this among other ends , Ephes. 4.11 , 12 , 13 , 14. In which place , because i● is the great Charter of the Gospel-Ministry , we shall crave leave a little to exspatiate : we have , 1. The fruits or effects of Christs Ascension , He gave some Apostles and some Prophets , &c. vers . 11. 2. The ends for which these gifts were given , vers . 12. For the perfecting of the Saints , &c. and vers . 14. That we be not children tossed to and fro , &c. 3 , The duration or continuance of these gifts , which is expresly asserted to be vers . 13. Till we all come in the unity of the faith , &c. Now from this place we argue ; 1. Either Apostles , or Prophets , or Evangelists , or Pastors and Teachers , are to continue till we all come into the unity of the faith . But Apostles , Evangelists and Prophets were not to continue , which we prove thus , That which is here given to continue , and promised that it shall continue , that certainly did and doth continue , otherwise Christ should break his promise . But de facto Prophets , Apostles and Evangelists did not continue , as is confessed . Therefore Pastors and Teachers are to continue . 2. Ordinary Officers in the Church are as truly the institutions of Christ , and the fruits of his Ascension , as extraordinary , and therefore where God gives ordinary Officers , they are to be received as sent by God , as well as extraordinary , both are said to weave one web , to carry on one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one work of the Ministry . 3. Whatever God gives to the Church , man neither can nor must take it away , except God reverse it . But Christ gave this gift to the Church , and gave it as appears with intention never to recall it . And therefore woe be to that man that offers to take away this gift , let him take heed lest God take away his part out of the book of life . 4. Though Paul was an extraordinary Minister , yet he doth both here and elswher● maintain the honour , and assert the necessity of ordinary Pastors , quite contrary to the men of our times who pretend to extraordinary inspirations , and thence take occasion to pour contempt upon the ordinary Ministry . 5. It was the intention of Jesus Christ when he gave this Ministry , that it should continue till we all come into the unity of the faith . And if the Ministry should not continue , it must be either because he is not carefull to make good his intention , or not able , or not willing to do it . But all these are absurd . Indeed if this were a conditional promise , depending upon some thing in us , the non-performance of the condition on our parts might excuse the not accomplishment of the promise on Gods part , but it is most evident that the promise here is absolute and independent upon us , and therefore certainly it hath not been , shall not be broken . If it be said , If this Argument hold , it will prove , that the Apostles shall continue till we all come to the Unity of the Faith , &c. for they also are mentioned in this Chapter . We Answer . The words are to be understood not conjunctim but divisim , not conjoynedly that all those should continue , but severally , that some one of these ( at least ) should continue till that time , otherwise this great absurdity would follow , that Christ should fail in the fullfilling of his Word . 6 , When Christ promiseth a Ministry until we come to the Unity , he is thereby obliged not only to keep his Ministry from a finall abolition , but also from a totall interruption . As when God saith to Christ , Sit thou at my right hand ▪ untill I make thine enemies thy footstool , Mat. 22.44 . it is therein implied , that Christ shall not cease sitting at the right hand of the Father till all his enemies be subdued . So here when Christ saith , the Ministers shall continue till we all come , &c. it follows undeniably that they must not cease till that date be expired . And least of all should the Word of Christ stand , if God had only set Ministers in his Church for a hundred or two or three hundred years , and suffered his Church to lose the Ministry in the Apostacy of Antichrist , and to be without it for so many hundred years together , as the Seekers are not ashamed to affirm . 2. When the Saints are converted , Gods end in the Word and Sacraments is to confirm them in a state of grace , to edifie them and to nourish them up in the words of faith , for the best of Saints are not here perfect , but must go from strength to strength , pressing forward towards perfection ; therefore during this life they shall ever need the Ministry , ordained of Christ for the perfecting of the Saints ; and they are bound as new born babes to desire the sincere milk of the Word , that they may grow thereby . And it is the character of true Converts , that they love the gates of Sion , for there the Lord commands his blessing , even life for ever more . 3. The Saints are to be united ( and what tears are sufficient to lament our present Divisions ? ) God hath promised there shall be an happy Union , as of the Members to the Head , so of the Members mutually one to another , that there shall be no Schism in his Body ; and he hath Ordained the Ministry for this end , Till we all come in the unity of the faith and knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulnesse of Christ. 4. The Saints are to be established in the truth of the Gospel , and for this end was the Ministry Ordained , That from henceforth we be no more children tossed to and fro , and carried about with every winde of doctrine , by the sleight of men and cunning craftinesse whereby they lye in wait to deceive . 5. Besides all these , there will alwaies be gainsayers , Who subvert whole houses , teaching things which they ought not for filthy lucres sake ; and their mouths must be stopped , therefore the Ministry will be perpetually necessary for the attaining of these ends . Obj. If the Ministry of Pastors and Teachers be perpetually necessary for these ends , Why then is not the Ministry of the Apostles , Prophets and Evangelists perpetuated , for all these are one breeding and feeding Ministry , which Christ ascending on high , set in his Church ? Ans. Those extraordinary Offices were necessary to plant the Churches , to lay the foundation as wise master-builders , that all the Saints might be built upon the foundation of the Prophets and Apostles , Christ himself being the corner-stone ; but after the foundation was laid , it pleased the Father to leave the Ministry in the hands of ordinary Pastors and Teachers , that they might build upon the Foundation , even as God raised up Moses an extraordinary Prophet to give the Law , and then left it to ordinary Teachers , both to reade the Law and give the sense thereof ; for even Moses of old time had in every City them that preached him , being read in the Synagogue every Sabbath day ; so hath the Lord appointed ordinary Teachers and Pastors , and hath committed to them the Ministry , and hath commanded them to wait on their Ministry , and when they Prophesie to Prophesie according to the proportion of faith : And as he hath commanded them to fulfill their Ministry which they have received of the Lord , so hath he also enjoyned the people to be swift to hear , and to esteem them that are over them highly for their works sake . If the removall of the Ministry from place to place be threatned by God as one of the saddest curses which can befall a people , and the removing or sleighting of it by men be charged upon them as a grievous sin ; Then the Ministry is perpetually necessary by Divine Institution , and to be esteemed a very great blessing , but the removall of the Ministry is threatned as one of the saddest curses , &c. For where there is no vision the people perish ; they are destroyed for lack of knowledge . It was the darknesse of those wofull times before King Asa , that Israel had been a long season without a teaching Priest , and so without the true God and without the Law. The famine of hearing the Word of God is threatned as the worst of famines , worse then that of bread and water . When God delivered up the Ark into captivity , then every one had cause as well as Eli's daughter in Law to cry out Ichabod , the glory is departed from Israel . As it was thus in the Old Testament , so in the New ▪ When Christ was greatly provoked by the Jews for their rejecting of him , one of the greatest judgements that Christ threatens against them is , that the Kingdom of Heaven should be taken from them and given to a Nation bringing forth the fruits thereof . When people set themselves to discountenance , disobey and destroy the Ministry , God may justly remove the Candlestick out of his place . How are those famous Asian Churches laid desolate ! The wilde beasts of the desart lie down there , their , not only houses , but Temples are full of dolefull creatures , the Owles dwel there , and the Satyres dance th●re , and Mahumetanism hath covered the face of the Eastern parts of the world , as Antichrist hath done in the West . The Ministry is the hedge of Gods Vineyard , which if it be broken down , all that passe by the way pluck it , the Boar out of the Wood doth wast it , and the wilde beasts of the field devour it . The Ministers God in mercy hath set as watchmen upon the wals of Ierusalem , which shall never hold their peace day or might . If they be discountenanced , and through carnal fears so dispirited , that they are like unto dumb dogs that cannot bark , it is a forerunner that the Flock will be devoured by the Wolves , and that such a people is near to ruine . It was the sin of Ieroboam , and though he intended it for establishment , yet it became a ruine both to him and to his house , that he contemned the Ministry , and made Priests of the lowest of the people , which were not of the sons of Levi. Ahab and Iezabel persecuted the Prophets of the Lord with the sword , and how dolefull was their end , when the dogs licked up his blood , and eat her flesh . It is noted that the contempt of the Ministry and the oppression of the people do frequently go together . Asa a good King , yet being in rage against the Seer , put him in prison ; and the holy Ghost observes , that at the same time he oppressed some of th● people . It is noted of Amaziah that God had determined to destroy him , because he did evil , and would not hearken to the Counsel of the Prophet : And that great sin for which God abhorred the excellency of Iacob , and sent his own people into captivity , is expressed to be this , that when the Lord had sent to them his Messengers rising up betimes and sending , because he had compassion on his people and his dwelling place , that then they mocked the Messengers of God , and despised his words , and misused his Prophets , untill the wrath of the Lord arose against his people , till there was no remedy . And in these daies the way of truth is evil spoken of , and there are risen up even among Professors , those who are Retainers of a form of godlinesse , and yet are despisers of them that are godly , who separate themselves , being sensual , having not the Spirit , who despise prophesying , and quench the Spirit . And one reason why preaching is not so effectual to the bringing in of souls to Christ , is , because of the many multitudes that frequent Sermons , there are but few that come to the Word as to an Ordinance of God , or that seek God in his own Ordinance ; there are very few , which when they receive the Word of God which they hear of Ministers , Receive it not as the word of men , but as indeed it is the Word of God which effectually worketh in them that do believe . Now this evil is not only a sinne against Gods free mercy , but is also a sin against the sweetest of remedies : How will our sore prove uncurable , and our disease continue without healing , if we despise the balm of Gilead and reject all healing medicines ? It is in the number of those sins which go before us unto judgement , when people put away the Ministry of the Word from them , they are said by the holy Ghost before the day of Judgement come , to judge themselves unworthy of eternall Life . And thus we have done with the Arguments proving the perpetuity of the Ministry , there remains one great Objection to be Answered . CHAP. III. Wherein the grand Objection Asserting the Loss of the Ministry under Antichrist , is Answered . WE confesse that there was a Ministry Ordained of Christ , and continued all the daies of the Apostles , and some Centuries after , yet the Mystery and Ministry of the Man of Sinne was then working , which at length so farre prevailed , that all the world wondered af●er the Beast , and power was given him over all Kindreds and Tongues and Nations ; so that be caus●d all , both great and small , rich and poor , bond and free to receive his M●rk in their Right hand , or in their Foreheads . In this Apostacy the Church which had been a chaste Virgin , became the Mother of Harlots and Abominations , and not only the Kings and the inhabitants of the earth were made drunk with the Wine of her Fornications , but especially the Priests in all Nations were the abominable Pandors to promote the filthinesse of her Whoredoms , they were the Merchants made rich by her Fornications . Now under this Reign of Antichrist , Bethel was turned into Bethav●n , the Ministry was wholly lost , being only in pretence for Christ , but in reality for Antichrist : And therefore we look upon all Ministers now as Members of that notorious Strumpet , as Locusts from the bottomlesse Pit , as Priests of Baal , and Limbs of Antichrist , and so account it not a sinne , but a duty to contemn their persons , and abhorre their Ministry . We acknowledge first that the Apostacy under Antichrist was exceeding dreadfull . Secondly , That not only the people and the Princes , but the Priests also had a great hand , and were chief agents in this defection . Thirdly , That its the duty of Gods people to come out of Babylon , that they partake not of their sins , nor receive of their plagues . But yet we need the Spirit of wisdom and revelation in Christ , that we may know the things that differ , that we may not call good evil , and evil good , but according to the Word of truth , judge righteous judgement : And therefore we intreat the Reader or this Objector , conscientiously to ponder these Considerations . 1. Consider , as there have been many false Christs , so there are and have been many mistaken Antichrists ; and the holy Ghost bids us , not to beleeve every Spirit , but to try the spirits ; when many shall say , Loe here is Christ , and loe there is Christ : And it s as true of Antichrist , some say , Lo here is Antichrist : Some , Lo there ; yet the Lord commands us saying , beleeve them not . The Truths , Ordinances , Servants and Ministers of Christ , do not therefore cease to be of Christ , because some , either by mistake , or by design shall say they are of Antichrist . The Doctrine of the Deity of Christ ▪ who is God blessed for ever , will not cease to be a most precious Truth , because Michael Servetus , Georgius Blandatra , Franciscus David , Laelius Socinus and his adherents condemn it as an Antichristian Errour . Was Valentinus Gentilis therefore a friend and Martyr to God the Father , because he died as an enemy to God the Son ? Were the Valdenses who appeared against the Romish errours , the limbs of Satan , because some of the Romanist affirm that Satan was let loose in Berengarius and his Disciples ? How luxuriant and confident are the fancies of many concerning the things contained in the Revelations , wherein modest Christians would chuse rather to be humbly inquisitive , then Dogmatically positive ? Was Innocent the third the lesse nocent , or was Pope Calixtus the more holy , because some of their followers make them to be the Angel coming down from heaven , having the Key of the bottoml●sse pit to binde Satan , as if the binding of Satan were nothing else , but to Excommunicate Emperours , and to depresse the Imperial power under the Papal ? Shall Dominicus or Franciscus , those two great Founders of the Orders of the Friars Dominican and Franciscan , the great upholders of Papacy , shall they be lesse suspected , because some of their disciples admired them , and confidently averred them to be that Angel ascending from the East , having the Seal of the living God ? Rev. 7.2 . Men have no power to make Christian , Unchristian or Antichristian , either persons or things , according to their pleasure : The Word of God is established in the heavens , and his Truths do not vary after the variety of mens mistaking fancies : Therefore we have great need to be sober and humble , and to beg of the Lord the spirit of love and of a sound minde , that we may neither justifie the wicked nor condemn the Righteous . 2. Consider , concerning Antichrist , Though we grant it that Antichrist is not an individual person , as Bellarmine and the Papists generally affirm : But the state and succession of men which with one and the self same spirit oppose Christ. 2. That the seat of this great Whore , is not , as some intimate , Constantinople ; nor Ierusalem , as others affirm ; but Rome that great City , that then reigned over the Kings of the earth , spiritually called Sodom and Egypt . And 3. that the Antichrist is not the Turk and Mahumetanism in the East , But the Pope and Papism in the West ; yet there is no ground to condemn every thing in that Antichristian Synagogue for Antichristian ; for without all question the Books of the Old and New Testament were wonderfully preserved even in mystical Babylon . As formerly when the Oracles of God were committed to Israel , the Lord continued the holy Scripture in the Jewish Church , notwithstanding their spiritual Apostacy and Babylonish Captivity . The good Word of the Lord is no lesse the Word of Truth , because the false Antichristian Synagogue , do acknowledge it ; no more then the Scripture ceaseth to be the Scripture , because Satan the father of lies did alledge it . Gold is gold wherever you finde it ; Truth is truth , however men either accept it or contradict it . It 's a vast comprehensive Errour to reject all Tenents , though never so true for errours , because an erroneous Society doth confesse them : For all is not false which the false Church asserteth ; Every errour is founded upon the mistake of some truth ; as every evil doth usually arise from the abuse of some good : In this mixture of good and evil , light and darknesse , where there are many precious truths , yet many abominable falshoods ; it 's our duty to sever between the righteous and the vile , that we neither swallow down all for truth because there is a mixture of truth , nor reject all for false because there is superadded a redundancy of falshood ; Antichrist sitteth in the Temple of God , and his coming is with all deceivablenesse of unrighteousnesse , therefore we must Watch and Pray for the spirit of discerning , that we may distinguish between things that differ . 3. Consider as the Lord had his truths so he had his Church in Babylon during the rise , and growth , and reign , and continuance of Antichrist . The Apostacy though generall over all tongues , and kindreds , and Nations , yet it was not so universall in all individuall persons , but that there were a remnant according to the Election of grace : As in the Baalitish Apostacy the Lord reserved seven thousand who had not bowed their knees to Baal ; So in this Antichristian defection , the Lamb upon Mount Sion had 1● . times 12. thousand that adhered to the doctrine of the 12. Apostles , and these 144000 had their Fathers name written in their Forehead , redeemed from among men , b●ing the first-fruits unto God and to the Lamb , and in their mouth was found no guile , and they were not defiled with those Antichristian whoredomes ; For they are Virgins , they were the true seed of the woman which keep the Commandments of God , and have the testimony of Iesus Christ , against whom the Dragon raged : And therefore when the Romanists ask , where was the Church before Luthers time ? We answer it was in and among them , though it was not of them . The Waldenses , Albingenses , Berengarians , Pauperes de Lugduno or Lionists , Lollards , in severall places having many other severall names and these in the severall ages of the Reign of Antichrist held the truth of Jesus , and opposed the errours of the man of sin : which severall Popes endeavoured to destroy but could never effect : All the Kings and Potentates of the earth were stirred up against them , and a Decree made that if any temporall Lord did neglect to expell them out of his Dominions , that he should be excommunicated , his subjects absolved from allegiance , and all their Lands confiscate and given to others ; Hence some of the Princes of the earth made it Treason for any of their Subjects either to hear or harbour them , or any waies to releeve them . And the armies raised against the Saracens and Mahometans were converted against these poor Christians and plenary indulgence , pardon of all sin promised to all that would fight against them : And if in France alone as it s reported in the History of that War , there were slain ten hundred thousand , what shall we think the number of them to be who were slain in all other Nations ; Yet under all these pressures and persecutions , though they were often dispersed , yet they could not be extinguished but these afflicted people of the Lord , being scattered fled into Provence and the Alpes , some into Calabria , Bohemia , Polonia , and into Britain , as Thuanus in his Preface . And though many Opinions were imputed to them to make them odious , yet their accusers do wofully and wonderfully contradict themselves , as some of our Learned men do prove : and some of them ingenuously confesse : yet their main tenents were that they renounced the Church of Rome as the mysticall Babylon , contemned the Pope as the man of sin , and rejected their severall Popish opinions as Antichristian ; They held the same truths for substance that the Protestants now professe , Insomuch as some of the adversaries confesse , that they who are now Calvinists were anciently called Berengarians , and the New Protestants are the Old Waldenses ; This Sect some of the Papists complain to be of all most pernicious to the Church of Rome . 1. Because it is most ancient and durable , having continued from the time of Pope Sylvester : Others say from the time of the Apostles . 2. Because most generall , no part of the earth scarce free from it . 3. Because it hath the greatest appearance of godlinesse , for they live justly towards men , and believe all things well concerning God , only they blaspheme and hate the Church of Rome . As the Lord had his Saints during all the Reign of Antichrist , so he raised up his Ministers who in their severall successive ages in severall places , testified against the spirituall whoredomes , idolatrous worships , and deceiving frauds of Antichrist ; it 's true , as the generality of the people , so the generality of the Priests in those times did worship the Beast , even all that dwelt upon earth , whose names were not written in the Lambs Book of Life ; and some observe , that it was the righteous judgement of the Lord upon the Church at that time , that such an Apostate people should have such apostaticall Priests , and the holy Ghost maketh this one expresse ground , because men did not receive the love of the truth that they might be saved , therefore God shall send them strong delusions , that they should beleeve a lie , that they all might be damned who beleeved not the truth , but had pleasure in unrighteousnesse : But in this generall defection both of people and of their Teachers ; The Lamb had a remnant with him who were called , and chosen , and faithfull , even an afflicted poor remnant of Pastors as well as of people , reserved in the midst of Babyltn , who did trust in the Name of the Lord , and those godly pious Priests were both obedient unto and bold in the faith of Jesus . Now if there were such Ministers during the reign of Antichrist , that followed the Lamb , did not defile their garments , but preached and prayed , and lived , and died in their constant and consciencious oppositions of the man of sinne , then surely the Ministry was not totally lost under the reign of Antichrist . But that there were such , appears both by Holy Scripture-prophesie which foretels it , and unquestionable History of the Church that confirms it : In the one , men may learn what God spoke with his mouth ; In the other , what the Lord fullfilled with his own hand : The holy Ghost expresseth , that there should be some to prophesie in Sackcloth one thousand two hundred and sixty daies : Now not to dispute , but taking that for granted which the best Interpreters assert , and by Arguments out of the Revelations prove , 1. That those One thousand two hundred and sixty daies are not naturall daies but propheticall , every day taken for a Year , as Ezek. 4.6 . Num. 14.14 . 2. That those two Witnesses prophesying were not two individuall persons , as Enoch and Elias , as Bellarmine and other Papists affirm ; but a succession of Holy men stirred up all that time to testifie the truth of Christ against Antichrist , as our learned men prove . 3. That the Reign of the Beast continuing for 42 moneths , which moneths taken prophetically as before , every day for a year , and reckoning for every mon●th 30 daies , now multiply the 42 by the 30. and the reign of the Beast is 1260 years , and though there be great difficulty when to begin the rise and reign , and most Expositors herein much vary , yet in the continuance there is a generall accord , and none can rationally make any question about it . 4. That these Sackcloth-prophecies though but very few comparatively to the Locusts out of the Bottomlesse pit , which were innumerable , called two like their types Moses and Aaron , who brought Israel out of Egypt , or as Elias and Elisha which reduced Israel out of Baalism , yet these Witnesses , though in number few , continue in their successions all the reign of the Beast , for the daies of their prophecying in Sackcloth are One thousand two hundred and sixty years , and so expire not till the 42 moneths of the Beasts Reign be expired . Now fifthly we adde , that these Sackcloth Prophesiers were not only Saints who mournfully bewailed the abominations of those times , that the holy City should be trampled under foot ; but also that they were holy pious Ministers distinct from the Saints in Office , and in the act of their Prophetical function , which is intimated to us , 1. From the power bestowed upon them ▪ the Lord gives to them not only to pray and to mourn , but to Prophesie , Rev. 11.3 . Not so much by prediction of things future , as by Preaching the everlasting Gospel . It was a mighty power from on high that a few contemned , persecuted Ministers should have gifts to be able , and power to be couragious to preach against the son of perdition , when all the world wondered after the Beast . 2. From their effectual exercise of that power and that in their publick detecting those Antichristian abominations , and denouncing the wrath of God against them . It is said in the daies of their Prophesie , though they were poor men and had no carnal weapons to defend themselves or offend their enemies , yet in a spiritual sense fire proceedeth out of their mouths and devoureth their enemies , Revel . 11.5 . For the Lord did make his words in their mouth to be fire , and the people wood , and it devoured them , Ier. 5.14 . and the holy Ghost adds further that these Prophets tormented them that dwel upon the earth , v. 10. 3. The Spirit of truth doth not only call these two by the name of Prophets , but elsewhere distinguisheth the Prophets and Righteous men , He that receiveth a Prophet in the name of a Prophet , shall receive a Prophets reward ; and he that receiveth a Righteous man in the name of a Righteous man , shall receive a Righteous mans reward . Where Christ incouraging poor Preachers of the Gospel against all the hard and harsh usage of the world , intimates to us , 1. That there are some who by way of Office and distinction from others , are Prophets and Preachers . 2. That there is some eminent reward due to Prophets . 3. That they who do any good to Prophets , even because of that Office , shall receive a Prophets reward . And in this very Prophesie concerning Antichrist , the Spirit maketh these two distinct , the Prophets and the Saints : Babylon is therefore ruined , because in her is found the blood of the Prophets and of the Saints , Rev. 17.24 . Now if we descend from the words of this Prophecy , and come to observe the answerable event in History , we shall finde that in every age there were Ministers opposing the tenents of Antichrist . Their particular names , times , places , and their manner of resisting the man of sin , it will be too large to insist upon , yet a brief Catalogue of Ministers is here inserted . From the time of Christ and his Apostles , for 600 years , our famous Iewell against the Romanists , hath abundantly proved that the truths professed in the reformed Churches were maintained by the Ancients . And in the succeeding Centuries , when the Man of Sinne began to prevail , there were in their several Ages , Godly and Learned Ministers who opposed the Popish Errours , defending the sufficiency of Scripture , Communion in both kindes , Justification by free Grace ; disclaiming the defilements of worship in adoring Images , Invocation of Saints , praying for the Dead , worshipping Reliques ; and openly testifying against the rising and swelling power of the Pope , declaiming against his Supremacy and title of Universal Bishop as Antichristian . From the 600 year of Christ , to the 700 , besides Isidore , Hesychius and others ; there were in this Island these two famous Preachers , Aidan , who converted from Paganism the Kingdom of Northumberland , which then contained not only the Country now so called , but also Cumberland , Westmoreland , Lancashire , Yorkshire , the Bishoprick of Durham , and some part of Scotland . Also Finan , by whose Ministry the Lord turned to the Christian faith , the Kingdom of the East Saxons , and of Mercia , as our own Countryman doth testifie . B●sides our famous Countrymen , Bede , Al●vinus and many others ; there were Adlebertus and Clemens and Sampson , with many other Priests , who did mightily withstand Pope Boniface . Besides Taurinensis , Agobardu● , Rabanus Maurus , there was Scotus accused by the Pope for an Heretique , and murdered ( as is conceived ) by his own Scholars for his opposing the carnal presence . And Bertram a Priest in France , was so clear a Protestant in the point of the Sacrament , in a Book that he set forth , that some Romanists say it was writ by Oecolampadius under the name of Bertram . And the most learned of the Papists confess that Walafridus Strabo , Ionas Bishop of Orleans , and Hin●marus Archbishop of Rhemes departed from the received opinion of the Church Catholique . In this Age ( the most unlearned and unhappy ) are recounted Radulphus Flavia●ensis , Stephanus Eduensis , Smaragdus , and our English Alfricke whose Saxon Homily was appointed to be read publikely to the people against the carnal presence ▪ In this Age more light began to appear , even in the heat and height of Antichristianism , not only by the Ministry of Fulbert Bishop of Chartres , Anselme of Laon Author of the Interlineal Gloss , Oecumenius , Theophylact and others , but especially by Berengarius and his disciples . Besides Arnulphus the Martyr , Hugo de Sancto Victore , Robertus Tuitiensis , Gulielmus de sancto amore , Io●chim Abbas , Niceas , were Peter Bruis and his Scholar Henry of Tholous● , two famous Preachers against Popish errours , insomuch as Peter was apprehended and burnt . In this Age the Waldenses appeared , who were the famous opposers of Antichrist . In this Age are recorded Al●●ssiodore , Peter de Vin●is , Arnoldus de nova villa , and those two famous Preachers Gerardus and Dulcinus , who preached that the Pope was Antichrist , and Rome Babylon . Besides our famous Robert Grosthead Bishop of Lincolne , the great hammer of the Romanists , who wrote to the Pope that he was Antichrist . In this Age appeared for Christ Thomas Bradwardin , Richard Armachanus , Taulerus a famous Preacher in Germany ; and that glorious instrument of the Lord , Iohn Wickliff . In this Century , besides Peter de Alliaco , Nichol. Clemangis and many others , we need name no other , but those great Worthies and Martyrs Savanorola a famous Preacher in Florence , with Iohn Huss and Hierom of Prague , whose memories are pretious throughout all the Reformed Churches . In this Age the Father of mercies raised up Martin Luther , and so many others , and from that time the defection from Rome was so eminent , that it hath visibly continued to this day ; and concerning the following times there is no question . And for the more clear understanding of all the persons aforementioned the Ministers of the Lord , we referre the Learned Readers to the Histories Magdeburgens . to Illyricus his Catalog . testium veritatis , to Iacob . Vsher , de Eccles. succes . & statu . and amongst our English Writers , to Mr Fox his Acts and Monuments , and to Mr Sim. Birckbeck his Treatise called The Protestants Evidence . And if any further demand saying , Though many particular men did appear against Antichrist , yet how doth it appear , concerning those multitudes of Professors called the Berengarians and the Waldenses , that their Churches had Ministers ? We Answer , That Berengarius is reported to have been so great a friend to Learning and Learned Preachers , that at his own proper cost and charge , he brought up many Scholars , specially such as were Students of Divinity , by whose help his Doctrine was spread almost through all France , and the Countries adjoyning , which is a great complaint that the Popish Authors had against him . And when it was objected against the Waldenses , that they said , Ministers should live upon Alms or work for their living , They answer , that they wished that happinesse to their Ministers that they might be free from servile labours , for so they should have more time for their studies , and more fitnesse to instruct us . For we are not grown to that superstition or rather madnesse , as to think our Ministers do sinne unlesse they labour with their hands . As it is reported of one who of a Priest turned Husbandman , because it is written In the sweat of thy brows shalt thou eat thy bread . Our Lord hath not suffered us to fall in this manner . Yet many of our Ministers are brought to that necessity , that they must either work or starve . But this these holy Saints did not account in those times to be the Ministers duty , but lamented it as the Churches misery . By all which it appears that the Berengarians and the Waldenses had their Ministers , even under the reign of Antichrist . As there were Saints and Ordinances , and Ministers under the reign of Antichrist : so many of these godly Ministers suffered Martyrdom during the tyranny of the Beast , for their appearing against Antichrist . And if these Ministers and Priests died for the Name of Christ against Antichrist : then surely the Ministry was not lost , nor is it Antichristian . But that there were such Ministers and Martyrs for the Name of Christ in every Country , is apparent by the C●talogue of Martyrs which you may see more at large in Mr Fox . In Germany , Nicholas of Antwerp , Iohannes Pistorius of Holland , George Sekerter at Rustat , Mr Bersival at Lovain , P●ter Bruly at Dornick in Flanders , with many others . In France , Laurentius Cruceus at Paris , Iohn du-Beck in Champaign , Aimond at Burdeaux , Geffery Varagle at Thuren . What need we relate Peter Bruis , and other godly Ministers , when Thuanus records , that all those who would not recant , were burnt alive ; among whom ( he saith ) were many Priests . In Spain , Dr Cacalla called the Standard-bearer to the Gospellers . Francis de Bivero Priest of Valladolid , Alfonso Perez Priest of Valence . It would be too long to speak of Savanarola in Florence , of Iohn Hu● , Hierom of Prague in Bohemia , and many other godly Ministers burnt alive for the testimony of Jesus . But we need go no farther then to England for examples : and here not to insist on the troubles of Iohn Wickliff , Nicholas Herford , Philip Repington , with other pious Ministers in the time of Richard the 2d , nor the cruel burnings of William Taylor and William White under Henry the 4th , and many others in the succeeding times . Only peruse the History of Henry the 8th and Q. Mary . Under Henry the 8th Mr Fox records these famous Ministers suffering Martyrdom . Mr Thomas Bilney . Mr ▪ Burfield , both burnt anno 1531. Iohn Fryth , burnt anno 1532. William Tyndal , called the Apostle of England , burnt anno . 1536. Iohn Lambert , burnt anno 1538. Robert Barns , Tho ▪ Garret , William Hierom Divines , burnt together in Smithfield anno 1541. We instance in these among others , and have named the time of their sufferings , and the pages of the Book where their sufferings are recorded : that when you have considered their holy lives and godly death , how they imbraced the flames of fire as beds of Roses for the name of Christ , you may for ever abhor the thought of accounting such worthy Ministers of Christ as Antichristian . And if you descend to the bloudy dayes of Qu. Mary , you may finde all the Land over , Ministers of Christ burning for the name of Christ. Take but the first year of that fiery trial Anno Dom. 1555. and see how these Antichristian flames kindled upon the godly Preachers . Mr Iohn Rogers Vicar of Sepulchres Protomartyr , burnt in Smithfield , Feb. 8. Mr Lawrence , burnt at Coventry about the same time . Mr Iohn Hooper burnt at Glocester , Feb. 9. Dr Rowland Taylor , burnt at Hadly , Feb. 9. Mr Iohn Lawrence , burnt at Colchester , Feb. 29. Mr Robert Farran , burnt at Carmarthen in Wales , March 30. Mr George Marsh , burnt at Westchester , April 24. Mr William Flower , burnt at Westminster , April 24. Mr Iohn Cardmaker , burnt at London , May 30. Mr Iohn Bradford , burnt in Smithfield , Iuly . Mr Iohn Bland , burnt at Canterbury , July 12. Mr Robert Samuel , burnt at Ipswich , Aug. 31. Dr Nicholas Ridley , and Mr Hugh Latimer at Oxford , Octob. 26. Mr Iohn Philpot , burnt in Smithfield , Decemb. 18. Not to name the year following . In this one year you may read of these holy Ministers with others , counting not their lives dear unto themselves , so they might finish their course with joy , and fulfill the Ministry which they received of the Lord : and dare you call these blessed Martyrs the limbs of Antichrist , who had all their limbs torn in pieces and consumed by Antichrist ? If you profess your selves Protestants , be not like the Papists in their brutish rage who digged up the bones of Bucer and Paulus Fagius . It was the praise of Boaz , that he left not off his kindenesse , but it will be your reproach , that you have not left off your unkindenesse neither to the living nor to the dead . The Turks so farre honoured S●●nderberg , that when he was buried at Lyssa , they with great devotion digged up his bones , counting it some happinesse if they might but see or touch them , and they that could get any part of them , caused them to be set in silver or in gold , and so to hang about their necks as ornaments of greatest worth . If the Turks did this to him that was an enemy , and they Mahumetans to him a Christian , how may they rise up in judgement to condemn many in this generation , who professe themselves Christians , yet condemn the most eminent souldiers and Martyrs of Jesus ? Cursed be this anger for it is cruel , and this rage for it is fierce . If you be real Protestants , for shame bridle your fury , which in some regards is worse then Popish . Do you cry out Antichrist , Antichrist , and yet crucifie Christ again in his members ? Is not this to partake of Antichrists sin ? Howsoever , when you have done your worst , these holy Ministers and Martyrs are happy in heaven , and their memorial shall be in all ages blessed upon earth , when their enemies shall perish and leave their names for a curse unto Gods chosen . If the Lord had his holy Ministers not onely in suffering times to be Martyrs , but also in times of Reformation ; if the Lord stirr'd up his Ministers as his chiefest instruments to bring his people from the power of Antichrist , as of old he led his people out of Egypt by the hands of Moses and Aaron , then surely the Ministers are not Antichristian . But the Lord did stirre up his Ministers in several places to detect the frauds of Antichrist , and by their Ministry he did reduce his people from that Antichristian tyranny . Before you heard of many Worthies , as Wickliff , Hus , Hierom Prague , &c. But in the 16. Century , how wonderfully did the Lord raise up for the rescue of his people the Ministry of Luther , and with him what a troop of expert valiant Champions , Philip Melancthon , Conradus Pellican , Fabricius , Capito , Osiander , Bucer , and many others in Germany , Zui●glius in Helvetia , Iohn Calvin and Farellus that unwearied souldier of Christ , as he is called . These with multitudes of others in England , France , and oth●r Countreys , held their life in their hands , hazarded all for the Gospel of Christ , these smit spiritual Egypt in her first-born . These , even these bare the heat of the day , and we are entred upon their labours ; And is this all the thank that ye render to God or them , that when they delivered you from Antichristianisme , you condemn them as Antichristian ? If ever since the beginnings of Reformation , the pious , painfull Ministers in the Reformed Churches have stood in the breach , have prevented our spiritual relapsing into Aegypt , if they have spent their time , parts and studies night and day to fight the battels of Christ against Antichrist ; then it is not only a groundlesse mistake , but an ungodly , sinful scandall to censure them as Antichristian . How is it that ye are not afraid to speak evil of the servants of the Lord , set up by his Spirit for the defence of the Gospel ? Will any rational man versed in the writings of those Worthies , believe that Zanchius , Bullinger , Beza , Brentius , Iunius , Pareus , Piscator , Musculus , Scultetus , Chamier , or of our Countreymen Iewel , Reignold , Whitaker , Perkins , with multitudes of others , who were willing to spend and be spent in defending the truths professed in the Reformed Churches against the Romanists ? Will any sober Christian believe that these were members of the Roman Harlot ? The Popish party cannot so bely them , but have found them to be their greatest adversaries . Will any man be so senslesse and stupid as to account David who slew Goliah , or Eleazar the son of Odo , who slew the Philistims till his hand was weary , or Shammah , who ( when all Israel fled from the Philistims ) he stood in the midst of a ground full of Lentiles and defended it , and slew the Philistims , and the Lord wrought a great victory ? Will any man be so mad as to say that David and his worthies were the only friends of the Philistims , and so bury them , and cause them to go down to the grave among the uncircumcised ? Forget not the great appearances of Christ which have been gloriously seen and felt in the faithfull Ministers of this Land. Have not they preached and pressed to the conscience the practical points of Christianity ? and hath not the Lord set a visible seal to their Ministry in the souls of thousands ? Dare you say that these practical Ministers Greenham , Dod , Dent , Dyke , Bains , Rogers , Hildersham , with a world more , of whom the world is not worthy , that they were Antichristian ? Who art thou that givest thy mouth to evil , and thy tongue frameth deceit ? Thou sittest and speakest against thy brother , and slanderest thine own mothers son . Hast thou considered their work of faith , labour of love , patience of hope ? If thou hast not , why wilt thou speak evil of things and persons thou knowst not ? And if thou hast read and considered , confesse and give glory to God , and say , God was in these Ministers of a truth . Be not like those seduced Professours , Who measuring themselves by themselves , and comparing themselves with themselves were not wise . These silly or rather proud Christians , and their false teachers traduced the great Apostle , as if he had not Christ , to whom Paul answers , and we with him , If any man trust to himself , that he is Christs , let him of himself think this again , that as he is Christs , even so are we Christs . These holy Ministers were the precious members of Christ , and will you make them as much as is in you the members of an harlot ? God forbid . The 9thConsideration is drawn from the sad consequences of this censorious , groundles opinion . For as touching our selves , and the Ministers of this present Age , We say nothing , but We resolve in the strength of Christ to be faithfull to the death , and not to fear the revilings of men , and in the midst of all your undeserved reproaches , to persist in the work of the Lord , and to commit our selves to him that judgeth righteously . Concerning these sad consequences we appeal to your serious and sober thoughts in these few Queries , Q. 1. Doth not this Opinion ( in rejecting all the godly Ministers of the Reformed Churches as Antichristian ) much promote the Cause of Antichrist which you seem vehemently to oppose . Now if any build that which he hath destroyed , he makes himself a transgressor : For 1. Is it not the great work of Antichrist to destroy our Ministers , to smite the Shepherd that the Flock may be scattered ? * Certainly if the Lord in his wrath should suffer you so far to prevail as to suppresse Learning , trample upon the Universities , and ruine the Ministers ; That there should be no Learned men to detect Popish Impostures , and refell their errors ; That neither shield nor spear should be left among thousands in Israel ; you would in this more advance Antichrist , then if you were his sworn Vassals , even an Army of Friars and Jesuites deceiving and being deceived . 2. Do not most of your Arguments symbolize with the Romanists as if they were arrows shot out of their quiver ? They renounce us upon this ground , That we are no true Church , have no true Ministry , and do not you agree with them in this unchristian principle : and are not we forced to prove the being of our Church and Ministry in all ages against you , with the same Arguments we use against them ? and herein do not you gratifie the common Adversary , and strengthen their hands ? 3 , Have you not cause to enquire whether you be not acted by the same Spirit ? For you know the Spirit of Christ is a Spirit of meeknesse , and that wisedom which comes from above is first pure , and then peaceable , gentle , easie to be entreated : But the Spirit of Antichrist is high , and hot , and furious , usurping an infallibility of judgement , and unchurching all that differ from him ; and do not you unsaint all persons , and unchurch all Societies dissenting from you ? and may not this rise from the spirit of delusion which worketh strongly in the Children of disobedience ? 4. It is the Opinion of many , that the slaying of the Witnesses is not past , but that the time thereof is very near , when Popery shall once again prevail ; And the Reformed Churches shall be punished by taking away these Witnesses for a time , because they received them not according to the dignity of their Embassage . And are not you preparing your selves and others to help on this slaughter ? why do so many pray in bloud , and offer strange fire upon Gods Altar , as if nothing could give content till the Ministry be ruined , and doth not this Tenent , That the Ministers are the Limbs of Antichrist , binde you to shed their bloud , and to account it good service to God , not only to unsynagogue them ( which you have done already ) but to kill them ; That so among you also may be found the bloud of the Prophets and of the Saints . Q. 2. Do you not hereby wound all the Reformed Churches , darkning the beauty , and obstructing the progresse of Reformation ? When the Lord stirred up Luther in Germany , Zuinglius at Zurich , Calvin at Geneva , to set upon this great work , multitudes in all Nations begun to embrace the truth , and to fly from the rents of Babel : Antichrist was made so naked and bare in all the filthinesse of his whoredomes , that the whole world was ready to forsake her : Had not Satan stirred up this cursed Tenent wherewith many were levened , Rotmannus , Cnipperdoling , Iohn Leyden , and others opposed Luther as a false Prophet , as bad as the Pope , and of the two they said Luther was the worst . Antonius Pockquius under pretence of spirituall liberty , seduced many into the reality of carnall security , and how furious the Antinomians and Anabaptists were in Germany , we had rather lament then expresse ; And did not Satan by these Agents prevail to weaken the hands of those Heroick Worthies , and so caused the work to cease , and many to relapse ? How little hath been the Progresse of the Protestant Religion ever since ? And now of late when the Lord stirred up many in this Island , to seek to serve the Lord with a pure worship , the work went forward with great felicity till this conceited opinion obtained , since which time the spirits of professors have been so alienated and embittered , that the way of truth is every where evill spoken of . Q. 3. Hath not the Lord greatly testified from Heaven against this Tenent in his spirituall Judgements upon many the great promoters of it ? Since they despised the Ministry , deserted the Ordlnance ; how are they fallen from heaven , some turning Scepticks and Seekers , others Ranters and Quakers , and what not ? falling and falling , till at last they grow openly prophane and profligate Atheists . Q. 4. Doth not this opinion greatly endanger the souls of others ? Are not all sinfull enough , naturally hating Teachers , and scorning to be reproved , being enemies to light and truth ? Why should you strengthen the hands of sinners ? that whereas formerly they could not sin against light , but they had many checks of conscience , now they despise instruction and hate to be reformed , and when they sin most fully and fouly , yet they sin without reluctancy , and glory in their own shame ; so that if these men perish in their gain-sayings , yet may not their bloud be required at your hands , who have not only misled them into errour , but have killed them with prejudice against the remedy which should reclaim them ? Q. 5. Is not this opinion the sad abuse of the great liberty now enjoyed ? In times of former trouble , How did Professors live sincerely , love fervently , pray , and fast , and mourn together ? But by these Tenents the Staff of Bands and Beauty is broken , and dashed in pieces one upon another , which may justly provoke the Lord to cut short the day of liberty , that men may learn by the want of liberty how to prise and sadly bewail their wofull abuse of it . Q. 6. If your principles about an universall liberty be true , why are you so untrue to your own principles ? you can well endure men that deny the Immortality of the soul , the verity of Scriptures , the Deity of Christ , the God-head of the holy Ghost , and those that defend any thing , whatsoever is contrary to sound doctrine ; These you can tolerate , defend , hug in your bosome ; and if any one speak against any the broachers of those errours : You cry out , Persecution , Persecution , yet at the self same time you persecute ( to your uttermost ) all Ministers , who take themselves bound in conscience to defend the Ministry , You do and can tolerate the most prophane and hereticall , but these Ministers Consciences you cannot tolerate : Are you not partiall in your selves , and become Judges of evil thoughts , whilst you justifie that in your selves as a duty which you condemn in others as an abominable iniquity ? Why are your professed principles so uneven , and you so contradictory to your own principles ? Be not like the Jews who please not God and are contrary to all men . Q. 7. Have you not cause to fear , that the Lord may leave you as he did your Predecessors in Germany , who held the same Tenents with you , gloried ( as much as you ) in their own confidences , and condemned ( as you do ) all others ; Railed first against the Ministry , then raged aginst the Magistracy , brought both Church and State into confusion , put the Countrey into burning Flames , wherein at length themselves were consumed to ashes ; Do not therefore persist in kindling these false fires ; Walk no longer in the light of the sparks that you have kindled , lest you have this at the hand of the Lord , to lie down in sorrow . CHAP. IV. Containing part of the Third Proposition . SHEWING , That none ought to take upon him the Office of the Ministry without a Call. IT is manifest by the Word of God , That no man ought to take upon him the Office or work of a Minister , till he be lawfully called and ordained thereunto . As the Church and State are distinct Polities , so have they Subjects Laws and Officers , distinct alwaies in the formal conception , though materially in divers things they may agree , Mat. 12.21 . Render unto Caesar the things that are Caesars , and unto God the things that are Gods ; The things of God and Caesar are distinct . Thus Luke 2.11 . Man , who made me a Iudge or divider over you ? a Preacher and a Judge are two distinct callings . These Officers for their Institution , Vocation , Incouragement , depend not solely , nor principally upon man , but are given and confirmed to theChurch by Christ the King of Saints , and great Shepherd of Souls , for ends and purposes most honourable and necessary in all ages of the world , Mat. 28.29 , 28. Eph. 4.11 , 12. Supposing therefore at present what hath been already proved , that there is such an Office in the Church to last by Divine Institution to the end of the world : The present Discourse enquires about the Subjectum recipiens of this high and weighty Office , and the work of it , whether it lie in common , or be appropriated by Divine Ordinance to some peculiar and speciall persons , who are not only favoured to be Christs Sheep , but honoured also to be Shepherds under him ? This Question is not de lanâ caprinâ , nor needlesse ; For 1. It is manifest , that there be some who constantly supply the room of Preachers , and arrogate to themselves the reverence and maintenance due to none but Ministers , and yet they themselves were never ordained to this Office. By this means many Congregations are deprived of Government , and of the Sacraments , and such as would willingly take care of their souls in a regular and ordinary way are excluded by such intruders , as will neither be solemnly set apart for the , Ministry by imposition of hands , with fasting and prayer , nor give way to them that would . 2. Others there be that plead for a liberty of preaching , or ( as they phrase it ) for the exercise of gifts in publick , even in these Congregations where there are ordained Ministers , and this to be by those who pretend not to be Preachers and Ministers , strictly and properly so called , when , and as often as such persons please , and that this liberty ought to be given to every Christian who desires it , and may probably be presumed to be fitted for it . We therefore that we may as much as in us lies take away the stumbling block which by these practices is laid before blinde Papists , and remove the scandal given to Reformed Churches , and hinder the progresse of this sinne in our own , shall 1. Bear witnesse to these truths : 1. That none may assume the Office of the Ministry , unlesse he be solemnly set apart thereunto , i n this Chapter . 2. That none may undertake the work of the Ministry , except he be a Minister , in the next Chapter . 2. Answer all the considerable Arguments we could meet with used in defence of the fore-named errours , in the Chapter following : and this we shall do with clearnesse and brevity , as the matter shall permit , and in sincerity , and with a spirit of meeknesse , as becomes the Ministers of the Gospel . Thes. 1. That none may assume the Office of the Ministry , unlesse lesse he be solemnly set apart thereunto , appears by these Arguments . First , We argue from that known Text Rom. 10.15 . And how shall they preach except they be sent ? This is set down by way of Interrogation , Vt oratio sit penetrantior , saith Pareu● . The Prohibition is made more emphatical by the interrogation , and the form of expression makes it morally impossible to preach without mission . The Apostle useth a four-fold gradation , How shall they call upon him in whom they have not believed ? How shall they believe in him of whom they have not heard ? How shall they hear without a preacher ? How shall they preach except they be sent ? The last link of the chain is of equal truth with the former . As no man can call rightly on him in whom he believes not , and no man can believe in him of whom he never heard , and no man can hear without a Preacher ; so also no man can preach except he be sent ; and therefore he that breaks this last link breaks this golden chain of the Apostle , and sins against God. Besides this last link is an eternal truth . As no man to the end of the world can call upon him in whom he believes not , or believe in him of whom he hears not , or hear without a Preacher ; so it is , and will be true to the end of the world , that no man can preach except he be sent . The Apostle scrueth up the necessity of mission as high as the necessity of preaching , and if one be perpetual , the other must be so also . Now from all this we gather , 1. That mission is essential to the constitution of a Minister . The Apostle doth not say , How shall they preach except they be gifted ( though this be true ) but how shall they preach except they be sent ? Implying , that gifting without sending doth not constitute a Minister . 2. That this mission is not only of extraordinary , but of ordinary teachers , because faith is as much annexed to their teaching , as teaching to their mission , and faith is not the fruit of humane invention ( such is preaching without mission ) but of Divine Ordinance And therefore since we have no extraordinary Preachers , we must either conclude there is no faith in the world , or that there is an ordinary way of sending Ministers , by whom as Gods instruments faith is wrought , and if so , their persons must enter that way , and not runne before they be sent . 3. That there is a necessity of a constant and perpetual , as well as of an ordinary mission . If faith depends upon hearing , hearing upon preaching , preaching upon mission , then if faith be necessary in all ages of the world , mission is also necessary , yea ordinary mission , because extraordinary is ceased . A person may be praedo , but he cannot be praco without mission , and whatsoever may be done in some few extraordinary cases where regular mission cannot be had , yet to run without sending , and to leap over the wall where God hath opened a door , is as high presumption in Divinity , as it is in the civil state , to break open an house without humane authority . To all this it is replied , 1. Some say , That this sending is meant of sending by the election of the people , but not by the Ordination of Ministers . Answ. This cannot be , for the people are the parties to whom the Preachers are sent : Ministers are sent to the people , not by the people . The same party cannot be the person sending , and the persons sent unto . An Embassadour is not sent by the State to whom he brings his Embassie , but by the States which gave him his Commission . 2. Others say , That this sending is to be understood of a providential , not of an ecclesiastical and ministerial sending . Answ. This is confuted by the next words in the Text , How shall they preach except they be sent ? as it is written , How beautifull are the feet of them that preach the Gospel of peace , and bring glad tidings of good things . These words are taken out of Isa. 52. and must needs be understood of a ministerial sending . The Ministers he speaks of are called Watchmen , Isa. 52.8 . and the Prophet himself is mentioned as one of them , Rom. 10.10 . They are a Prophecy of the acceptation that the Ministers sent by God , should have amongst the people of God in the times of the Gospel ; And that this Text is to be understood of more then a bare providential sending , appears further . Because 2. If providential sending were sufficient , then women-Preachers are as much sent of God , and may promise themselves as good successe as the best Minister . Yea a tyrant , robber or murtherer , may justifie himself in his wickednesse , as being sent by God providentially ; Then Zimri had as just a warrant to destroy the house of Baasha , as Iehu had to destroy the house of Ahab , and Iosephs brethren did well in selling him , since they did it by special providence , Gen. 45. & 50.7 . 3. The Apostle speaks of such a sending as must be acknowledged by all to be of God , an authoritative mission , such as Embassadours have , who are sent with publick Letters of Credence , to negotiate the Affairs of those that imploy them . For 1. They are called Preachers or Heralds , the participle in the original , Rom. 10.14 . noting the Office , as Rom. 12.7 , 8. & 1 Thess. 5.12 . Heb. 13.17 . so in the parallel place , Isa. 52.8 . they are called Watchmen , both which terms connote Authority . 2. People are blamed for not hearing them , Rom. 10.16 , 21. but the not hearing of such as are not sent , is no fault but a vertue , Iohn 10.5 , 8. Indeed divine truth is ever obligatory who ever brings it , but a double tie lies upon people when truth is conveighed by a divine messenger : Otherwise any private person had as much power of binding and losing as a Minister . There is a wide difference between an arrest or pardon reported by a private person , and the same applied under the Broad-Seal by a person delegated from the Supream Magistrate . 3. The Socinians reply to the Text , and say , That a speciall Call was necessary in the Apostles daies , because the doctrine by them delivered was new and unheard of , but this mission is not necessary in our daies , because we preach no new Doctrine , but onely that which the Apostles have formerly taught and written . Answ. But the Answer is easie . For ▪ 1. We have already proved , That there is a necessity in the Church of Christ of a constant , perpetual and ordinary mission . 2. It is false that the Apostles and Prophets taught any new Doctrine , Act. 24.14 . & 26.22 . & 28.23 . they believed and taught nothing but old truths , formerly delivered by Moses and the Prophets , 1 Iohn 1.7 . New indeed they might be in respect of the manner of proposing , Joh. 13.34 . or the singular ratification thereof by miracles , Mark 1.27 . or the apprehension of the Auditors , Acts 17.19 . but not as to the substance of the Doctrine . Compare Iohn 13.34 . with 2 Epist. of Iohn vers . 5. 1 Ioh. 2.7 . 3. As to the first and third Consideration , the Gospel is alwayes new to children , ignorant persons or Heathen , &c. And therefore if Socinians will be true to their own principles , they cannot plead against a called Ministry . 4. In the dayes of the Apostles the truths of the Gospel were owned by all the Churches , and so not new as to their apprehensions , yet then came none to the Ministry without a Call. Witnesse the Epistles to Timothy and Titus . Thus at last we have vindicated this Text from all those mists that are cast upon it to darken it , and made it to appear , That none ought to take upon them the Office of a Minister , unlesse they be lawfully Called and Ordained thereunto . Our second Argument is taken from Heb. 5.4 , 5. And no man taketh this honour unto himself , but he that is called of God , as Aaron ; so also Christ glorified not himself to be made an high-Priest , but he that said unto him , Thou art my Sonne , this day have I begotten thee . No man taketh , ( i. e. ) ought to take . Verbs active , as our English Annotators upon the place observe in the phrase of Scripture sometime import not the act it self , but onely an Office , as Gen. 20.9 . Levit. 4.12 , 13. Psa. 32.8 . This honour ] the Priestly Office is not only a b●rthen but an honour , what ever the carnal world esteem of it . The Apostle here makes a general Proposition , No man ought to take the ministerial honour upon him unlesse called by God. This Proposition is not limited but illustrated , First , By Aaron , who undertook not this Office till called thereunto , Exod. 28.1 . no more did any other of the Priests in the Old Testament , 2 Chron. 29.11 . & 16.16 . It cost C●rah and his Company dear for doing otherwise . The Prophets also make mention of their Commissions in the beginning of their Prophecies . The word of the Lord came to Isaiah , Ieremiah , Hosea , &c. And when Amaziah objected against Amos , Amos did not plead any general liberty the Israelites had of prophesying , but tels Amaziah , I was no Prophet , I was an Herdsman , and a gatherer of Sycamore fruit , and the Lord took me as I followed the flock , &c. If then the Priests and Prophets of the Old Testament could not take this honour upon them , till call'd and appointed , who can shew any just reason , why any under the New Testament should do otherwise , especially if we consider , That the Gospel-Ministry is more weighty and glorious then the Legal was . Secondly , By Christ , who though he be God blessed for ever , the true God , coequal and coeternal with the Father , yet he glorified not himself ; to be made an high-Priest , but was sealed and inaugurated by his Father into this great Office. And therefore he saith expresly Iohn 8.54 . If I honour my self , my honour is nothing , it is my Father that honoureth me , of whom you say that he is your God. Now we desire all Christians in the fear of God to consider , That if the Lord Jesus would not honour himself to become our Mediator till he was anointed by his Father , and designed to this Office , it cannot but be great presumption for any man to glorifie himself , and make himself a Minister before he be lawfully ordained thereunto , we may truly say to such , as Christ doth , You that thus honour your selves , your honour is nothing . Thirdly , We argue from the Titles that are g●ven to the Ministers of the Gospel : They are called Embassadours , 2 Cor. 5.20 . Stewards , Tit. 1.7 . Me● of God , Tim. 6 ▪ 11. compared with 2. King. 5.8 . Watchmen , Ezek. 3.7 . Angels , Revel , 2.1 . which are all names of Office , and require a special designation from God. Stewards do not use to officiate without warrant , Luke 12.42 . Embassadours do not go forth to treat with forain States without publick Commission . As they must have Instructions for the matter of their Message , so they must be enabled with publick Authority for the managing of their Work. Adde further , that Ministers are called Gods Mouth , and how shall a man take upon him to be Gods mouth who is not sent from God ? They are called the Good souldiers of Iesus Christ , souldiers in an eminent degree , to fight against iniquity and heresie , and therefore must be listed by Christ into that number , and must have his warrant for the discharge of their duty . They are Gods Servants and Ministers , and therefore must be sent by him , or else they are their own masters , not Gods servants . And that all these things concern our Ministry as well as theirs in the Primitive times , is evident , because these Titles are applied not onely to extraordinary , but to ordinary Ministers . The Ministers of the seven Churches of Asia are called Angels ; the Ministers ordained by Titus ; Stewards , the Elders of the Church of Ephesus , Overseers or Bishops ; now a Ruler is a name of Office , and implieth a Commission to constitute him in that capacity . Fourthly , We argue From the constant distinction that is made in Scripture between gifts and calling ; We reade Ioh. 20.21 , 22. First Christ gives his Apostles their Commission ; As my Father hath sent me even so send I you : Then he gives them their gifts , Receive the Holy Ghost : Thus also Isa. 6.6 , 7 , 9. God touched his lips with a coal from the Altar , and gifted him ; Afterwards he gives him his Commission : Thus also it was with the Prophet Ieremy 1.5 , 9. God sends him , and then puts forth his hand , toucheth his mouth , and fi●s him : Even as it is in all civill Governments : Gifts make not any man a Judge , or a Lord-Maior , Sheriff , or Common-Counsell man , though he be never so richly qualified for these Offices , unlesse he be lawfully appointed thereunto ; So is it in Church-affairs , it is not gifts but calling that constitutes a Minister ; therefore that distinction of a Minister by gifts and a Minister by calling hath no footing in the Word of Truth : If gifts were sufficient to make a Minister , then women might preach as well as men , for they may have as eminent gifts . Indeed gifts are a necessary qualification of the person to be called , but make him not a lawfull Minister till called and ordained : And if he take the Office upon him unsent , he is an Usurper , and may fear to perish in the gain-saying of Corah , notwithstanding his gifts . Fifthly , We argue from the Rules laid down in Scripture for the calling of men to the Office of the Ministry : The Word of God doth exactly tell us the qualifications of the person , that is to be called 1 Tim. 3.2 , 3. &c. The Scripture also directs for the manner of his calling to the work , who are to Ordain , How he is to be Ordained , 1 Tim. 4.14 . &c. Now either these directions are superfluous and unnecessary , or else it is a truth that no man ought to take this Office upon him without such a call ; Nor were these directions given for that age only , but for all the ages of the Church to the end of the world , as appears evidently from 1 Tim. 6.18 . compared with 1 Tim. 5.7.21 . In the first place he is charged to keep those commands without spot to the appearance of Iesus Christ ; And in the second place there is as solemn a charge particularly applied to quicken his diligence and faithfulnesse about matters of the Church , and especially the ordination , honour and maintenance of the Ministry , in ordinary , as appeareth by the context before , and after from ver . 17. to ver . 23. The same charge is laid down also by way of direction , Chap. 3. and particularly committed to Timethy's care , ver . 14. And one main ground why Paul chargeth Timothy to be so carefull about these particulars especially at Ephesus , was , That thereby false doctrine might be prevented , 1 Tim. 1.3 , 4. for which there is scarce a more effectuall means in the world , then a publike and regular care of calling persons duely qualified to the Ministry : And we cannot but look with sad hearts upon the spreading of errours in these daies of generall Apostasie , as the righteous judgement of God upon the supine negligence of men in this particular among others ; The same charge upon the same ground is laid upon Titus , Cha. 1.5 , 9 , 10. where also the Apostle gives singular directions for the qualification of the person to be ordained , both in point of gifts and grace , which are all vain and unusefull , if any may enter upon the Ministry without Ordination . Sixthly , We argue from that confusion which would come into the Church , if every man that presumes himself gifted should intrude himself into the Office of the Ministry , without a regular call : Saint Ierome held it an infallible sign of a Church falling into ruine , Vbi nulla Ministrorum est electio manifestum cognosce collab●nt is Christianismi judicium ; where there is no choice of Ministers , acknowledge this a manifest evidence of Christianity decaying : The reason is apparent ; The prostituting of this sacred and weighty Office to the wils of men , opens a door to all disorders , and the introducing of all heresies and errors ; How much did the Church of Antioch suffer from such as came from the Apostles , and had no Commission , Act. 15. Gal. 2.5 . besides that contempt and scorn which it exposeth the Ministry unto ; Admit the same in the Common-wealth or in an Army : Might he that would make himself a Maior , Judge , Constable , a Colonell , Captain , &c. what an Iliad of miseries would thence ●nsue is easier to be imagined then expressed . CHAP. V. Containing part of the Third Proposition . PROVING , That none may do the Work of the Ministry without Ordination . NO man may perform the work of the Ministry but he that is solemnly set apart and ordained to be a Minister . Having in the precedent Chapter asserted the necessity of Ordination to the work of the Ministry against the presumptuous usurpation of such as run and are not sent ; We shall by the grace of God in this Chapter vindicate the work of the Ministry unto those whom God hath set as Officers in his Church . That there is a work belonging to the Ministry is out of question , and what that work is , is confessed by all ; It belongs to them to dispense the mysteries of God , the keys of the Kingdom of God are in their hands ; It is their work to watch for souls as they that must give an account of them at that great day ; To preach the Word , and by sound doctrine to convince gain-sayers , to administer the Sacraments of Baptism and the Lords Supper , to pray for and blesse the people in the Name of God , to rule and govern the Church , having a care of discipline , and all these as in the place and person of Christ. Of how great necessity these works are unto the Church , is evident unto understanding Christians , and hath been demonstrated already : It now remains to be enquired , whether all or any of these works may be performed by men uncalled , though gifted , or whether they be peculiar unto Ministers . Those with whom we have to do , yeelding all the rest to the Ministry , challenge in their writings a liberty to preach the Word , and in their practises ( some of them ) a power of praying for and blessing the people , how justly we shall shew when we have first stated the Question , which we shall do briefly and plainly , that we may not seem to disallow what we ought to countenance , commend , nay to command in the Name of the Lord , and that we may prevent and anticipate the cavils of some gain-sayers . For the right stating of the Question , we shall declare what we mean by preaching of the Word , and from thence premise some few distinctions , which well considered of , might put an end to this whole controversie . By the Preaching of the Word we understand an authoritative explication and application of Scripture , for exhortation , edification , and comfort , to a Congregation met together for the solemn worship of God , in the stead and place of Christ ; and we desire that every branch of this description may be well weighed in the balance of the Sanctuary . The Subject of Preaching is the Word of God , Mat. 28.19 . Let him that hath my word speak my word faithfully , Jer. 23.28 . This is that sound doctrine , and form of sound words which the Apostle enjoyns Timothy and Titus to hold fast . And themselves and Christ himself taught no other things then were written in Moses and the Prophets , &c. This work is the explication and application of this word : As Ezra read in the Book of the Law , and gave the sense , and caused all Israel to understand , Neh. 8.8 . And it is to this which Paul presseth Timothy when he exhorts him to shew himself a workman that need not be ashamed , rightly dividing the word of truth , 2 Tim. 2.15 . The end of this work is the exhortation , edification , and comfort of the Church , 1 Cor. 14.2 . which is the profitable use of all Scripture , 2 Tim. 3.16 . The object of this work is a Congregation met together for the Solemn worship of God , 1 Cor. 14.23 . when you are come together into one place ; It is true , that the word ought to be preach'd to Infidels , Mat. 28. Mar. 16. Go into all the world ; but the principall object of this work is the Church ; Prophecy is not ( i. not so much ) for them that beleeve not , but for them that beleeve , 1 Cor. 14.22 . Hence it is , that God hath s●t his Officers in the Church , 1 Cor. 12.28 . For the Church , Eph. 4.12 . The manner of the doing of this work , is , 1 Authoritatively , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magisterially as Lords of Faith , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerially , as being over the Church in the Lord , 1 Thes. 5.12 . Thus is Titus enjoyned Tit. 2.15 . These things speak and exhort , and rebuke with all authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all command . Secondly , In the stead and place of Christ ; Thus the Apostle 2 Cor. 5. We beseech you , as if God did beseech you , we pray you in Christs stead , be reconciled to God ; and hence it is that Christ saith to his Disciples , Luk. 10.16 . He that heareth you heareth me , &c. From hence , First , We distinguish between a private brotherly teaching , admonition , exhortation of one another ▪ and an authoritative publique teaching ; The first grounded on charity is the common duty of all Christians , by the royall Law of love , and prescribed to all , even to women , by the Law of God under pain of sin , and this especially in evil times . This practise we are far from disallowing or discouraging ; we call God to witnesse it would be the joy of our hearts to see our people full of knowledge , and full of goodnesse , able and willing to admonish one another with prudence , love , zeal , and a spirit of meeknesse ; and this we exhort and charge in the name of Christ that they neglect not : It is authoritative teaching only which we deny . Secondly , We distinguish between the teaching of parents and Masters in their Families ( to which also the teaching of School-masters may be reduced ) and Ministeriall preaching : We call upon Parents , Masters , School-masters , not only to bring their Families , and Scholars to publike Ordinances , but to make their Houses the Churches of Christ ; To reade the Scriptures in them ▪ to catechize them , to train them up in the nurture and admonition of the Lord , to teach them in their youth , in the trade of their way , as they will answer it at that great day : And unto this duty we exhort even mothers ; but we deny unto them Ministeriall Preaching , Thirdly , We distinguish between the exhortation of a General in the head of an Army , and of a Judge in his charge upon the Bench , and preaching the Word of God : Though we deny not the lawfulness of the one or the other of the two former , because we have the approved examples of Ioab , 2 Sam. 10. Of Abijah , 2 Chro. 13. Of Iehosaphat , 2 Chro. 19.20 . Ioshua Cha. 23.24 . yet we say , First , That properly thus to do was the Ministers work ; for thus the Lord prescribes Deut. 20.2 . And it shall be when ye are come nigh unto the battell , that the Pri●st shall approach and speak to the people , and shall say unto them , Hear O Israel , as it follows , ver . 3. And thus Iehosapha● practiseth , 2 Chron. 19. where he joyns Priests and Levites to the Judges whom he sends abroad in all the Cities of Iudah . Secondly , We say that there is a vast difference between this action and the work of the Ministry for neither is the object of it a Congregation sacred , but meerly civill ▪ neither is the authority Ecclesiasticall and from Christ , but meerly politicall . These Officers perform this work as Custodes utriusque ●ab●lae , and their work is rather reducible to a charitative admonition then a ministeriall dispensation ; Should it not be done by them , their sin was rather against charity then justice ; and ceased not to discharge the duty of a Generall , or a Judge , though they ceased to do the duty of a Christian Generall , or a Christian Judge . Fourthly , We distinguish between Divinity-exercises in the Schools , and University , and the Preaching of the Word . For though these Lectures are performed either only by such as have received Ordination , and ar● Ministers of the Gospel , or such a● are Candidates of the Ministry ; either Prophets , or the Sons of the Prophets , and so not wholly without Commission , ye● are they not performed to a Congregation met together for the solemn worship of God ; They are rather reducible to the work of School-ma●●ers instructing their Scholars , and Scholars rendring account to their Masters , then ministerial preaching . Fifthly , We distinguish between the act of members in any sacred or civil Assembly , debating , counselling , and admonishing one another out of the Word of God , and the preaching of the Word ; Because this action of theirs towards one another is not authoritative , but meerly brotherly , is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Christian conference , then preaching , and no other then private Christians met together by mutual consent may perform ; neither is their meeting such a one as is the Object of preaching of which we speak . Sixthly , Before we proceed to argument , we desire it may be observed that we dispute not what may be done in extraordinary cases , either in regard of times or places where Ordination may not possibly be had ; whether in such a case private gifted men may not preach , we do not dispute : Davids necessity made it lawfull for him and his men to eat the shew-bread , which it was not lawfull for any but only the Priests to eat ; but our Question is , What may be done in an ordinary way , in Churches where Ordained Ministers either are or may be had ; Though we will not prescribe against necessity , yet we would not have necessity pretended where none is : For we reade that the Indians were converted to the Christian Faith by the means of Aedesius and Frumentius two private men , but we reade not that either of them took upon them the Office or work of the Ministry ; Frumentius was ordained Bishop of the Indians by Athanasius . Theod. Eccl. hist. l. 1. c. 22. And it is observable how great a journey he undertook rather then to run or officiate without a Call. The Iberians were converted ( as the same Authour relates ) by the means of a Captive Maid , but they sent to Constantine for ordained Ministers by whom they might be further instructed and guided in the waies of God , which probably our gifted men would never have done . These things thus premised , we come now to prove our Proposition , That None may undertake the work of the Ministry but he that is solemnly set apart thereunto , not respecting so much the number as weight of Arguments . First , We argue thus , That work for the doing of which God hath designed speciall Officers of his own , neither ought , nor may be performed by any that are not designed unto that Office. But God hath designed speciall Officers of his own for the preaching of the Word ; Therefore , None ought or may preach the Word , but such as are designed unto this Office. The major of this Argument is confirmed by these Reasons . First , Because God hath severely punished such as have done the work appointed by him to speciall Officers , though they had no intent to invade the Office unto which that work was by God designed : This appears manifestly ; first in the case of Saul , 1 Sam. 13.8 , 9. &c. He lost his kingdom for offering sacrifice , though but once , and that in a great straight . The Philistims were ready to assault him , he had not made his peace with God , Samuel delaied his coming , the people began to scatter from him , whereupon he constrained himself , and offered a Sacrifice , yet for this one presumptuous ( though as it might seem ) necessitated act , he hears from Samuel that he had done foolishly , i. wickedly , and from God , that his Kingdom was irrevocably rent from him . Secondly , In the case of Vzzah , 1 Chro. 13.9 , 10. who put his hand to the Ark , and that out of a good intention to keep it from falling , when the Oxen shook it , and yet the anger of the Lord was kindled against him , and he smote him that he died : Better it had been for Vzzah to have kept his hands farther off , then to have touched the Ark without warrant , and better for the people of God that he had so done , for for his rashnesse God made a breach upon them , and smote him , and this act of his did not help but hinder the bringing of the Ark up into the place prepared for it . Thirdly , In the case of Vzziah , 2 Chro. 16.16 , 17 , 18. &c. who when he was strong , had his heart lifted up to his destruction , for he transgressed against the Lord his God , and went into the Temple of the Lord to burn incense upon the Altar of Incense , but the Priests of God withstood him , and said , It appertaineth not to thee Uzziah to burn Incense to the Lord , but to the Priests the Sons of Aaron that are consecrated to burn Incense ; Go out of the Sanctuary , for thou hast transgressed , neither shall it be for thine honour from the Lord God , and though he was a King , yet the Lord smote him immediatly with the plague of Leprosie , of which he was not healed till his death . This famous History holds forth these great Truths . 1. That it is a transgression against God in any to enter upon the work designed by God to another calling . 2. That the Original of this transgression is pride of heart . 3. That it is the Ministers duty to testifie and bear witnesse against such transgressions . 4. That it is dishonourable in the sight of God ( whatever foolish people may imagine ) thus to transgresse . 5. That God will not be alwaies silent to suffer such transgression unpunished in the greatest , when his Ministers warnings are rejected ; Vzziah would enter into the Sanctuary , and is separated from the Congregation : Now though God be not so immediate in the severe punishing of such presumption in our daies , yet these things are written for our instruction , upon whom the ends of the world are come , that we should not be presumptuous , as some of them were , lest we also perish as these did . Secondly , Because this practice doth make void , or at least unnecessary or insufficient those Officers which God hath appointed . This is in it self a truth of clearest evidence : What needs a peculiar Officer to be set apart to a common work ? As in the naturall body there is no peculiar member set apart as the Organ of feeling , because this sense is common to every member ; so in the body of Christ there need not any speciall Officer be designed for such a work as is common to , and may be performed by every Christian. Thirdly , Because this practice doth confound and disturb that order which God hath set in his Church ; therefore it must needs be sinfull . God is the God of order , and not of confusion , 1 Cor. 14. and hath commanded that every one should do his own work , 1 Thess. 4. Rom. 12. And abide in his own calling , 1 Cor. 7. He hath condemned those that walk disorderly , 2 Thess. 3. and are busie bodies ; he hath placed in his Church different orders , some Shepherds , some Sheep , some Teachers of the Word , some to be taught , as their places , so their works are distinct , as the different members of the body have different offices ; but now as in the body there would be confusion if any member should do the work of another member ; so is it in the Church , if any member shall invade the duty of another . This takes away distinction between Shepherds and Flock , Pastor and People , Rulers and Ruled , and with the new Astronomers casts down Stars towards the Centre , and advances and wheels the dull earth to , and in an heavenly orb . No marvel such Phaetons burn up the spiritual world by presuming to govern the chariot of the Sun. Thus the major being cleared we come to the minor or Assumption ; That God hath set peculiar Officers apart for the Preaching of the Word . For the proof of this , these two things are to be done , First , We must prove , that Ministers are Officers , the Ministry an Office set up by God in his Church ; For this we referre to the foregoing Propositions , in which this Point hath been largely discussed . And indeed who can in reason deny that those that are set by God in his Church , as Stewards , Heraulds , Watchmen , &c. are set by God as Officers in his Church ; The Apostle himself reckon● them up as special members in the body of the Church , having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper Office , Rom. 12. Secondly , That the preaching of the Word ( amongst divers others ) is one work assigned to these Officers ; which is manifest both in the Old and New Testament . The Priests work was not only to bring Sacrifices and burn Incense , but also to teach Iacob , Deut 33. Ever were the Priests Lips to preserve knowledge , and the people to enquire the Law at his mouth , Mal. 2. And the greatest complain● of God against those Officers , was the neglect of tha●●uty , that they were dumb dogs , Isa. 56 , I●le Idol Shepher●s , Ezek. ●4 . Our blessed Saviour when he had ordained 12. sent them out to preach , and afterwards sent out the 70 to preach ▪ The Apostle saith of himself , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was his work , Rom. 1.1 . that he was intrusted with the Gospel , Tit. 1.3 . according to the Commandment of God , that he and other Ministers were allowed of God to be intrusted with the Gospel , 1 Thes. 2.4 . Thus the same Apostle gives direction to Timothy , 2 Tim. 2.2 . To commit the things which he had heard of him to faithfull men , who shall be able to teach others : which must of necessity be understood of some speciall trust , because of the speciall qualifications required in the persons that might be trusted ; they must be faithful and able to teach : if the Apostle had understood by this word commit , only the making known of these things , this was to be done to all , in which respect Paul professeth himself a debtor both to the Greeks , and to the Barbarians , to the wise and to the unwise , Rom. 1.14 . but inasmuch as he requires that the parties should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the two special qualifications of such a one as might be ordained a Bishop , it is plain , that by this word commit he understands the giving of the work in especiall charge . Indeed the Preaching of the Word is not only a work assigned to the Ministry , which they may not omit without incurring the wo , 1 Cor. 9 ▪ because a dispensation is committed to them ; but the greatest , weightiest work they are entrusted with , 1 Cor. 1.17 . I was not sent ( i. so much sent ) to baptize but to preach the Gospel ; A work it is , which the people can least want , because it is the power of God to salvation , and requireth the greatest learning , prudence , meeknesse , faithfulnesse in the dispensers of it , that they may shew themselves workmen that need not be ashamed , 1 Tim. 2. and fullfill their Ministry . It is not for nothing that the Apostle tels us , that ordinary Teachers were set in the Church , that we might not be children in knowledge , Ephes. 4.14 . Seeing therefore that God hath provided Officers of his own , to whose trust he hath committed the Preaching of the Word , and no man can without blasphemy averre , that this provision of God is either unnecessary or insufficient , it evidently follows , that the practice of men howsoever gifted , that preach without a solemn setting apart to the Office of the Ministry , is both unnecessary and unlawfull . And thus much of our first Argument against the preaching of un-ordained men . Our second Argument shall be this ; No religious service may be performed unto God by any other sort of persons then such as are appointed or otherwise warranted thereunto . The preaching of the Word is a religious service unto which persons gifted , not ordained , are neither appointed nor warranted : Therefore , The Preaching of the Word may not be performed by gifted persons un-ordained . The major Proposition is clear from this principle : Every positive act of Religion must have an affirmative warrant , and the service which we tender must be obedience , or righteousness , obedience it ●annot be unless it be commended , nor righteousness unless it be at the least indulged . If it be either commanded or indulged , we have warrant sufficient , but if the thing we do be neither required nor allowed , we sin presumptuously , though what we do be to a good intent , and very plausible to humane wisedom . As to the minor or Assumption , First , It will not be denied that the Preaching of the Word is a Religious Service . Secondly , That all gifted persons are not appointed to preach , nor otherwise warranted thereunto , It appears in the parts . First , They are not appointed , For then , 1. Every gifted man that preaches not is guilty of the sin of Omission . 2. Preaching must be looked upon as a common duty enjoyned unto all Beleevers as such , and every one should study Divinity in order to Preaching , and wo to him that preaches not , though he could preach but one Sermon only , and do not ; The judgement of the unprofitable Servant shall be upon him . Secondly , They are not otherwise warranted , for the Ministry of the Word is only cultus institutus , founded in Institution , and therefore must be regulated according to it ; For the Preaching of publique Officers we finde the Institution to be clear , but of another Institution for the publique exercise of gifts by those who are no Ministers , we finde nothing ; That which is pretended concerning prophesying , or the like , we shall answer when we come professedly to deal with Objections . Thirdly , We argue thus , If no man may do the work of a Magistrate in the civil , or of a Deacon in the Ecclesiasticall State , but he that is called to the Office of a Magistrate , or of a Deacon , then much lesse may any man preach the Word ( which is the work of a Minister ) but he that is called to the Office of the Ministry . But no man may do the work of a Magistrate in the civil , or of a Deacon in the Ecclesiasticall estate , but he that is called to the Office of a Magistrate or of a Deacon : Therefore , The minor is evident , 1. That no man may do the work of a Magistrate unlesse he be a Magistrate , from Luk. 12.14 . where our Saviour Christ refuseth to meddle with dividing Inheritances , because he was no Judge ; Man , who made me a Iudge ? 2. That no man may do the work of a Deacon in the Ecclesiastical state , unlesse called to the Office , is evident from Act. 6. where men full of the holy Ghost , and faith , chosen by the people to that work , yet might not minister till they were appointed by the Apostles ; and that generall rule laid down , 1 Tim. 3.10 . Let him be first proved , so let him minister . Now the reason of the connexion is evident , for by how much the work of the Ministry is of greater consequence , difficulty and danger , then either of these ; by so much greater care and circumspection is to be taken , that it be not performed promiscuously to Quicunque vult , but performed by such men as are triedly sound in the faith , and able to teach others also : Galen stomacks Empericks and Mountebanks in Physick , for ( saith he ) if a Stone-cutter miscarry he loseth but a stone , If a Shoe-maker he spoils but a piece of Lether , but if a Physician miscarry , he destroys a man ; what may we say of those that intrude upon the work of the Ministry , if they miscarry they destroy souls , and this is indeed to destroy the man ; Si navem poscat sibi peronatus arator , non meritò exclamet frontem melicerta perisse de rebus ? In brief , shall an exact scrutiny passe upon such as are to feed the bodies of poor men , and not upon such as feed the souls ? Act. 20.28 . The work of the Ministry , the preaching of the Word is a work of the highest consequence and importance that ever God committed to the sons of men ; The reconciling of men to God , 2 Cor. 5.19 . Even an heavenly Embassy of infinite and eternall consequence : Now if God allow not these works which are of an inferiour nature to be done by men untried and unappointed to the Office , how shall he approve of such as adventure upon this work of preaching the Word , which is negotium negotiorum the work of works , without any trial or commission . If none may administer the Sacrament but he that is lawfully called and ordained thereunto , then neither may any preach but he that is lawfully called and ordained . But none may administer the Sacraments but he that is lawfully called and ordained thereunto . Therefore , The minor is easily granted and proved from the nature of the Sacraments : They are Seals of the righteousnesse by faith . If it be an intolerable usurpation amongst men for a private man to take the broad seal of the Kingdom , and put it to what instruments he pleaseth , much more intolerable is it for a private man to usurp the dispensation of the broad Seal of the Kingdom of heaven : As in all States there are Keepers of the Seals appointed , whose office it is to dispose them according to Law : Even so it is in the Church of God , Jesus Christ hath appointed Keepers of his Seals , those whom he cals Stewards of the mysteries of God , to whom he hath committed the word of Reconciliation , and to whom he hath given power to baptize , and to administer the Lords Supper . The connexion is clear , because that these two works are joyntly in the same Commission , Mat. 28.19 , 20. and of the two the preaching of the Word is the greater work . This the Apostle intimates , 1 Cor. 1.17 . Christ sent me not to baptize but to preach the Gospel : The negative particle is here ( as in many other places ) taken for the comparative , he was sent rather to preach then to baptize , and by this manner of expression it appears , that to preach was his more proper and especiall work : This account all the rest of the Apostles had of it , therefore they did put off ministring to Tables , that they might give themselves to the Word and Praier . In the consideration of the greatnesse of this work , the Prophet Isaiah being sent about it cries out , Wo is me , I am undone ; the Prophet Ieremiah , Ah Lord God , behold , I cannot speak , for I am a childe , and Paul also , Who is sufficient for these things ? Of this account it hath been alwaies had in the Church of God ancient and modern till these unhappy times of licentiousnesse . And therefore we humbly entreat all those that do conscienciously ( and as we beleeve justly ) scruple to have their Children baptized by , or receive the Lords Supper from the hands of any un-ordained person , that they would seriously consider upon what warrant they hear un-ordained men preach : Seeing there is the same Commission for preaching , and for baptizing ; and that preaching is the great , if not the greatest work of a Minister . To usurp authority over the Church is a sin . But to preac● without calling and Ordination to the work , is to usurp authority over the Church . Therefore , The first Proposition is clear by its own light , the other is easily proved , by asserting Preaching to be an act of authority , which is evident both in that the Apostle , 1 Thes. 5.12 . gives this charge , Know them that are over you in the Lord , and admonish you , where to admonish is to be over , Heb. 7. without controversie the lesser is blessed of the greater , and this is further evi●enced in that the Apostle suffers not women to preach , because they may not usurp authority over the man , 1 Tim. 2. but is commanded to be in subjection , upon which place Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The very act of teaching is to usurp authority over the man. Besides them the publike work of the Ministry of the Word is an authoritative administration , like unto that of Criers , Heralds , and Embassadors , to be performed in the name of the Lord Jesus , and therefore may not be performed by any but such as are authorized , and immediatly or mediatly deputed by him , 2 Cor. 5.19 , 20. appears , because in preaching , the key of the Kingdom of Heaven is used , to take men in or shut men out , and this key is in the hand of ordinary Teachers as well as extraordinary , yea , the power of binding and loosing is exercised , For though to preach be no act of jurisdiction strictly so called , yet it is an act not only of order but of power , not such as is common to every member of the Church , but peculiar to such as are in publike Office. Now to perform any authoritative act without authority , what is it other then to usurp authority ? Gifts conferre the faculty of administration but not the power : The Question which the Pharisees put to our Saviour being propounded to these men , By what authority dost thou these things , and who gave thee this authority ? Could they answer as Christ ? Ioh. 7.28 . I am not come of my self . That which the Scripture reproves may no man practice , but the Scripture reproves uncalled men for preaching : Therfore . The major will not be denied : The minor appears , in that the false Prophets are reproved , Ier. 23.21 , 32. not only for their false doctrine , telling their own dreams , and stealing the Word of God from his people , but also for running when they were not sent . I am against them saith the Lord : a fearfull commination ; If God be against them who shall be with them ? if they finde not acceptance with God , all that approbati●n and applause which they finde from men , what will it profit ? He is not approved whom man approves , but he whom God approves . The false Prophets themselves accuse Ieremiah , Jer. 29.27 . for making himself a Prophet , which though it was a most unjust and false imputation , yet it holds forth this truth , That no man ought to make himself a Prophet , the false Prophets themselves being witnesses . It is very observable , that Shemaiah the Nehelamite , a false Prophet and a dreamer , writes to Zephaniah the sonne of Maasiah the Priest , and to all the Priests , and accuseth Ieremiah for a mad man in making himself a Prophet , and tells them , that upon this account they ought to put him in prison , and in the stocks . It seems by this that it was no little sin , and deserves no little punishment ( even in the judgement of false Prophets ) to preach without a lawfull call . The Apostles in the Synod of Ierusalem , speak of certain men that went out from them , and troubled the Gentiles with words subverting their souls . They went out , They were not sent out , but they went out of thei● own accord ; this is spoken of them by way of reproof . And then it followes , they troubled you with words , subverting your souls . He that preacheth unsent , is not a comforter , but a troubler of the people of God , not a builder but a subverter of souls . There be many in our daies like Ahimaaz , they will be running without either call or message , and haply they may out-run Gods Cushi's , we wish they meet with no worse successe then he ( in a spirituall sense ) to prove uselesse Messengers . We argue from the practice of the Ministers of Christ , If they have been as carefull to make proof of their mission as of their doctrine , then is mission required in him th●t will Preach the Word ; But they have been thus carefull , Therefore : If any gifted man may preach without a Call , why doth the Apostle so often make mention of his Call , Rom. 1.1 . Gal. 1.15 , 16. 1 Cor. 1.1 . when the Disciples of Iohn murmured against Christ for baptizing , Ioh. 3.27 , 28. Iohn answers , A man can receive nothing unlesse it be given him from heaven , ye your selves bear witnesse of me that I said I am not the Christ , but that I am sent before him . Here Christs undertaking to baptize , is justified by his Mission . When the chief Priests and the Scribes with the Elders asked Christ , Luk. 20.2 . Tell us by what authority doest thou these things , or who gave thee this authority ? Christ makes answer by demanding another question , The Baptisme of Iohn , was it from heaven or of men ? Which teacheth us these two truths : First , That none ought to preach without being authorized and sent . Secondly , That this Call and Sending is not only from men , but from heaven . True it is , such as is the Ministry , such ought the Call to be ; if the Ministry extraordinary , the Call extraordinary ; if the Ministry ordinary , the Call must be ordinary ; but we reade of no Ministry allowed in Scripture without a Divine Call : There is a threefold Call to the Ministry mentioned , Gal. 1.1 . The first is of or from man only , when any is designed to this work errante clave , that hath no inward qualification or Call from God. This though it authorizeth to outward administrations in the Church , yet will not satisfie the conscience of him that so administers . The second is by man , as the instrument , when any is designed to the Ministry by those whom God hath intrusted with the work of Ordination according to the rule of the Word ; these God cals by man , Act. 20. This is the Call of ordinary Pastors . The third by Jesus Christ immediatly , and by this it is that Paul proves himself an Apostle , an extraordinary Minister . Lastly , we argue thus : That work may not be performed by any , which cannot by him be performed in faith ; But preaching by a Brother Gifted , but not Called nor Ordained , cannot be done in faith : Therefore A Gifted unordained brother may not Preach . Concerning the major we shall say little ; the Apostles general Canon , Rom. 14. Whatsoever is not of faith is sin , doth evidently demonstrate it . The truth of the minor appears in that there is no warrant in Scripture ( which is the ground of faith ) for such a practice . For first there is no 1. Precept that such should preach ; if there were a precept , it was then a necessary duty that every gifted person ought to perform , it was a sin if any gifted person should not preach , though he could preach but one Sermon only in all his life . Where is the necessity laid upon them ( as the Apostle speaks of himself ) that they preach the Gospel ? 2. There is no Precept that any should hear them , or obey them in the Lord , or maintain them ; these duties of the people areappropriated to those that are Preachers by Office , Mal. 2. The Priests lips should preserve knowledge , and the people should enquire the Law at their lips . Luk. 10.16 . The hearing of them is the hearing of Christ , and the refusing of them is the refusing of Christ : It is not so said of any that preach without mission ; but contrarily there is a strict charge not to hearken to such , Ier. 17.14 . and a complaint of them that heap to themselves teachers , 2 Tim. 4. Thus the Apostle , Heb. 13 ▪ 7 , 17. Remember them , obey them , submit your selves to them that have the rule over you , and have spoken to you the Word of God. So 1 Tim. 5.17 . Let the Elders that rule well be accounted worthy of double honour , &c. Nothing of this is spoken of gifted Brethren , yet if they may lawfully preach , all this may they challenge , and all that hear and plead for them are bound in conscience to yield , because all this is due for the works sake , 1 Thess. 5.12 . Secondly , There is no promise in Scripture made unto any that Preach and are not thereunto lawfully Ordained : We say no promise , either of 1. Assistance : A Minister must depend upon God for his inabling unto the great work which he undertakes , for all our sufficiency is of God , and we have no sufficiency of our selves so much as to think any thing , 2 Cor. 3.5 . and God hath promised this assistance only to those whom himself sends . Thus Exo. 4.10 . Go , saith the Lord to Moses , and I will be with thy mouth . Isa. 6.7 , 8 ▪ God touches the mouth of Isaiah and sends him . Ioh. 20.21 , 22. Christ sends and gives the holy Ghost to the Apostles , and to them is the promise . Ioh. 13. The Spirit of truth shall lead you into all truth . Doth God do thus to those that run and are not sent ? O let the great errours broached of old by Origen , and others that presumed the the undertaking of this work without a Call ; and in our daies by Anabaptists , Socinians , and others that despise a regular lawfull Call , bear witness . Surely we may say that if any amongst us Preach without a Call ▪ and yet Preach the truth , they have not their assistance by vertue of any promise from the hand of God. 2. Protection : Thus God hath promised to those whom he sends on his message . Thus the Lord encourageth Ieremiah , ch . 1.18 , 19. I have made thee this day a defenced City , and an iron pillar , and a brazen wall against this whole Land ; and they shall fight against thee , but shall not prevail against thee , for I am with thee , saith the Lord , to deliver thee . Thus also Act. 18.9 . the Lord incourageth Paul , Be not afraid , but speak and hold not thy peace , for I am with thee ▪ and no man shall set on thee to hurt thee . So also Act. 23.11 . Be of good chear Paul , &c. And as we finde that God hath promised protection to those he sends , so also the Ministers of God have incouraged themselves to a faithfull discharge of their duty against all opposition , especially upon this ground that they had their commission from God , and his immutable promise for protection : Isa. 49.1 , 2 , 3 , 4 , 5. Isa. 51.16 . Ier. 26.14 , 15. But no where hath God made any such promise to those that intrude themselves into this work , but threatens to be against them as hath been declared ; The Angels of God have a charge to keep us in our waies , Psal. 91. but they that go out of them may fear the portion ●f the sonnes of Sceva the Jew , Act. 19.15 . that they be beaten by the evil spirit they undertake to cast out . 3. Success , in respect of the weighty ends of the Ministry , the principall the glory of God , the secondary the conversion and salvation of souls ; How is it possible that he who intrudes himself into the work of the Ministry should glorifie God in the work , since God is honoured only in his own waies and means , and therefore cannot be glorified when his waies are not observed . To obey is better then sacrifice , saith the Prophet , and to hearken then the fat of Rams . Christ glorified not himself to be made an High-priest ; such therefore as assume the Ministry , glorifie themselves and not God. Neither is there any promise made , neither is it to be expected , that he who assumes this work of the Ministry without a Call , should ever become the instrument of the conversion and edification of souls , Faith comes by hearing , and hearing by the preaching of such as are sent , Rom. 10.14 , 17. but unsent Preachers have the curse of God upon their labours , that they shall not profit the people at all , Ier. 23.32 . Luther hath a good saying to this purpose , Deus non fortunat labores corum qui non sunt vocati , & quamvis salutaria quaedam afferant tamen non aedificant : that is , God doth not prosper their labours , who are not called , and though they preach some profitable truths , yet do they not profit the people . Hence it comes to pass that they that hear uncalled Preachers , fall i nto so many errours , as a just punishment of God upon them ; according to that the Apostle saith , 2 Tim. 4.3 , 4. For the time will come that they will not indure sound doctrine , but after their own lusts shall they heap to themselves Teachers , having itching ears , and they shall turn away their ears from the truth , and shall be turned unto fables ▪ Gods blessing of conversion is promised only to his own Ordinance , which they cannot expect ▪ who either by preaching without a Call , or hearing such as so preach , do overthrow . Thirdly , There is no one approved example recorded in Scripture of any one not being Sent and Called , either immediatly or mediatly by God , especially in a constituted Church , that undertook this work of preaching , or any other work appropriated by God to the Ministry . And thus we have also finished this second Chapter , and sufficiently and clearly proved , as we suppose , That it is unlawfull for any man not lawfully called and set apart to the Office of a Minister to undertake and intrude upon the work of Preaching appropriated by God to that Office. CHAP. VI. Answering the Arguments brought for the Preaching of men out of Office. IN this Chapter we shall give Answers to the chief and main Arguments produced by such as maintain this unwarrantable practice of Preaching by men out of Office ; for though a Christian ought not to depart from the plain rule of the Word of God , though he be not able to satisfie all the Sophistical cavils of gain-saying adversaries , yet that we may remove all stumbling blocks , and occasions to fall out of the way , that if it be possible some may be reclaimed from their ●rrour , others may be more firmly established in the truth , when they see discovered the vanity and invalidity of pretenders Arguments for the preaching of gifted men out of Office , we shall likewise undertake this task . The first and principal Argument is drawn from 1 Cor. 14.31 . Ye may all prophesie one by one , that all may learn , and all may be comforted : Whence is thus inferred ; That the Apostle giving liberty to the gifted Brethren of the Church of Corinth out of Office to Prophesie ( you may All Prophesie ) warrants this practice of Preaching in all men that have gifts , though they be not set apart to this Office. In Answer to this Argument we first lay down this Rule , which is also of excellent use for the understanding of many other places of Scripture , viz. That this universal All is to be restrained and limited according to the subject or matter treated of . As when the Apostle saith , All things are lawfull for me , he means not simply All things , but restrainedly All indifferent things of which he was there treating , 1. Cor ▪ 6.12 . and 10.23 . In like manner when the same Apostle , 2 Cor. 5.17 . saith , All things are made new . This Proposition is to be restrained from the subject and matter of which he was speaking , unto Beleevers . The like may be observed in many other places , Luk. 13.15 . 1 Cor. 12.7 . Isa. 9.17 , &c. These things thus premised , We say First , In this place of the Apostle , Ye may all prophesie , the word All is to be restrained according to the subject of which the Apostle speaks : He saith not of the Body or People of the Church of Corinth , that they might All Prophesie , but of the Prophets in that Church , that they might All Prophesie . This is evident both from the antecedent and subsequent words . In the 29th verse the Apostle saith , Let the Prophets speak two or three , &c. then he subjoyns , For ye may All prophesie : and then it follows immediatly , And the spirit of the Prophets shall be subject to the Prophets . By this discourse of the Apostle it evidently appears that the liberty of prophecying was not given to every member of the Church of Corinth , but only to the Prophets that were in that Church : Now it is clear they were not all Prophets ( c. 12.29 . Are all Prophets ? i. All are not Prophets : ) and therefore all had not granted them this liberty of prophecying : And thus far we have the consent not only of Beza and others upon the place , but even of the most sober of our adversaries , who will not assert a promiscuous liberty of prophecying to every member of the Church , but only to such as are gifted and qualified for the work , and desired by the Church to exercise that Gift . Secondly , The Prophets both in this place , and where ever else in the Scriptures mentioned , were an order of Ministry , not only gifted Brethren , but constituted Officers in the Church . Thus 1 Cor. 12.28 . God hath set in his Church , first Apostles , secondly Prophets , thirdly Teachers , &c. As the Apostles and Teachers were Officers set by God in his Church , so also were the Prophets . Reade also Eph. 4.11 , 12. When Christ gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts , Officers for the good of the Church , he gave amongst these Officers Prophets . And we do not beleeve , that there can an instance be given of any Text either in the Old or New Testament , in which the word Prophet doth not signifie one in Office peculiarly called and sent . Now if this be an irrefragable truth ( as indeed it is ) then the Apostles permitting all Prophets ( i. men in Office ) to prophesie , is no warrant for gifted brethren ( if out of Office ) to do that work . Thirdly , Though what hath been already said be sufficient to infringe the Argument drawn from this place to warrant the preaching of men out of Office , yet we adde for the more full Vindication of this Scripture , that the Prophets here mentioned , yea , and throughout the New Testament , seem not to be only Officers in the Church , but extraordinary Officers immediatly inspired and sent by the holy Ghost , which appears in that First , They are not only mentioned and preferred before Pastors and Teachers , the ordinary Officers of the Church , Act. 13.1 . 1 Cor. 12.28 . but also before the Evangelists themselves , Eph. 4.11 , 12. who are acknowledged by all to have been Officers extraordinarily sent . Secondly , The gift of prophecy is reckoned amongst the extraordinary gifts of the Spirit , and put in the midst of them , 1 Cor. 12.9 , 10 , 11. and contra-distinguished from ordinary gifts , vers . 7 , 8. the word of wisedom , the word of knowledge ; The word of wisedom denotes the Pastors work , the word of knowledge the Teachers work ; but prophesying is different from both these , c●●sisting partly in the fore-telling of future events , as Act. 11.27 , 28. In those daies came Prophets fr●m Ierusalem unto Anti●●h , and there stood up one of them named Agabus , and signified by the Spirit that there should be a great dearth throughout the w●rld . 2. Partly in an infallible explication and application of ( the m●st difficult places of ) Scripture , not by industry , and labour , but by the immediate illumination , and teaching of the holy Ghost by whom the Scriptures were inspired . Thirdly , It is evident by the series of this Chapter , that the Prophets herein spoken of , and their prophesying was extraordinary , ver . 26. When you are come together every one of you hath a Psalm , hath a Tongue , hath a Revelation , hath an Interpretation ; Tongues , Interpretation , Revelation , are joyned together , ver . 30. If any thing be revealed to another that sitteth by , let the first hold his peace , by which it appears that the Prophets here spoken of were inspired by the holy Ghost ; and that this gift of prophecy was an extraordinary dispensation of God given to the Primitive Church , but now ceased ; and therefore this Text cannot justifie our Lay-Preachers , who cannot without impudency pretend to such extraordinary Revelations as these had . We might fill many Pages with Quotations of Authours that consent with us in this last , Calv. Inst. l. 4. c. 3. sec. 10. &c. Pet. Mart. loc . com . clas . 4. c. 1. p. 558. Aret. prob . lo. 61. de Prophetia . Gerh. com . loc . tom . 6. de Minist . Ecc. . Diodat . in 1 Cor. 14. 1 , 6 , 23. Gomarus on Rom. 12.6 . Synops. purioris Theolog. disp . 42. thes . 22. Our English Annotat. in 1 Cor. 14. Against this third Position asserting the Prophesying in this Chapter , mentioned to be extraordinary , there be many things objected which we shall answer for the further manifestation of the truth . Object . 1. The Apostle exhorteth the faithfull to desire this gift , vers . 1. and to seek to excell therein , and therefore it is not likely that it was a miraculous and extraordinary gift . Answ. It doth not follow that because it was to be desired therefore it was not extraordinary ; Other spiritual gifts were extraordinary , yet saith the Apostle Desire spirituall gifts , as much as he saith of prophesying ; Elysaeus desires a double measure of Elias spirit , 2 King. 2.9 . was not that extraordinary ? The faithfull might in those daies in which such extraordinary gifts were usually given in the Church , lawfully seek after them , especially by praying to God for them , which is the way prescribed , vers . 13. Let him that speaketh in an unknown tongue pray that he may interpret . And it is apparent that in the Schools of the Prophets many did study and prepare that they might be fitted for this extraordinary gift of Prophecy , 1 Sam. 19.20 . 2 Kin. 2.3 , 4. and 2 Kin. 3.15 . and out of them God usually made choice of such as he emploied as his speciall Embassadors to his Church . Object . 2. The Apostle speaketh of such prophesying as is to the edification , exhortation , and comfort of the Church ; therefore of ordinary prophesying . Answ. It follows not , because extraordinary prophesying ( as well as ordinary ) was given for the edification of the Church , 1 Cor. 12.7 . The manifestation of the Spirit is given to every one to profit withall , Eph. 4.11 , 12 , 13. All the extraordinary as well as ordinary Officers were given by Christ for the gathering and edification of the Church : And all gifts are to be emploied to this end , 1 Cor. 14.26 . Whether you have a Psalm , or Doctrine , or Tongue , or Revelation , or Interpretation , Let all things be done to edifying . Object . 3. The Apostle in this Chapter speaks not of any thing extraordinary , but laies down a generall liberty , for all the members of the Church of Corinth to prophesie . And this appears because he pres●ribes Rules : 1. For men , how they should order their liberty for edification , and then 2. for Women forbidding them altogether the liberty of prophesying ; Let your women keep silence in the Churches : Women ( say they ) are here named in opposition to men , and they only being prohibited , all men may and ought to be allowed to prophesie in publique . Answ. 1. It is absolutely false to say , that the Apostle speaks of nothing extraordinary in this Chapter , for he speaks of the gift of tongues , vers . 6 , 14 , 2● , 26. and of extraordinary Psalms and Revelations . Answ. 2. It is also as false to say , that the Apostle gives a generall liberty of prophesying to all , to all the members of the Church of Corinth ; It hath been already proved that the liberty was given to such only as were Prophets , v. 29 , 30 , 31. and these Prophets were persons in Office , as hath been demonstrated , and that they were ex●raordinary Officers , Superiour to Evangelists , Pastors , and Teachers ; Now all the members of the Church of Corinth were not P●ophets , 1 Cor. 12.29 . nor had the gift of Prophe●y , as appears by the Apostles prayer for them , 1 Cor. 14.6 . I would that ye all spake with tongues , but rather that ye prophesied , &c. Answ. 3. Women are not mentioned in opposition to the men in Corinth simply , But in opposition to such as had extraordinary gifts , whether of Tongues , or of Prophecy , or any such like : And the scope of the Apostle is not to give liberty to all , but to lay down rules to those that were Prophets and men in Office , how they should regulate their prophesying , for the edification , exhortation , and consolation of the people , and then he wholly excludes the women from this work . Answ. 4. We may further answer , that by women here are not meant women simply , but Women-Prophetesses , in opposition to men-Prophets formerly spoken of . This seems to be intimated in the words of the Text , Let your Women keep silence in the Church , i. your prophesying women : That there were women that did prophesie appears from Act. 21.9 . Now the Apostle doth inhibit all women-Prophetesses from prophesying in the Church . It is not permitted to them ( of what rank soever ) to speak , but they are commanded to be under obedience , as also saith the Law. Thus also 1 Tim. 2.12 . But I suffer not a woman to teach nor to usurp authority over the man : These Prophetesses might teach in private , but nature it self forbids them to usurp authority over the man , by teaching him in publique . Object . But doth not the Apostle say , 1 Cor. 11.5 . Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head ? It seems by this Text that the women did pray and prophesie in publique . Answ. Women are said to pray and prophesie , not by doing so actually in their own persons , but by joyning with men in praying and prophesying : And the meaning of the Text is , Every woman that joyneth in praying or prophesying ; Thus Solomon is said to offer 120000. sheep , not in his own person , but by joyning with the Priests that did it . Thus Pilate is said to scourge Jesus , which he did not do in his own person , but by his Officers . Object . 4. These Prophets were to be tried , examined , and judged , ver . 32. And therefore they were not Officers extraordinarily inspired . Answ. 1. It follows not , Their doctrine might be tried , therefore they were not extrordinary Officers or immediatly inspired ; for the Apostles were extraordinary Officers ( as is confessed ) and yet their doctrines were to be tried ; The Bereaus are commended for it , Act. 17.11 . Ans. 2. Those who were extraordinarily inspired , thoug● they could not erre , so far forth as they were inspired by the holy Ghost , yet might sometimes in some particular cases give an answer out of their own hearts in which they might erre and be deceived ; Such was the case of Samuel when he saw Eliab , 1 Sam. 16. Doubtlesse the Lords anointed is before me , but it was not so . Thus Nathan permitteth and encourageth David to build the Temple , 2 Sam. 7. but herein he was mistaken , Act. 21.4 . The foretelling of Pauls danger at Ierusalem was from God ; But the consequence drawn from hence by the prophesying Disciples , that therefore he should not go up to Ierusalem , was from their own spirit . Vide Bezam . Object . 2. A second Objection is taken from 1 Pet. 4.10 , 11. As every man hath receivid the gift , even so minister the same one to another as good Stewards of the manifold grace of God ; If any man speak let him speak as the Oracles of God ; if any man minister let him do it as of the ability which God giveth , &c. From hence is inferred , that every man that is gifted may lawfully Preach the Word , though he be not called and solemnly set apart to this work . Answ. To this we reply , 1. That we heartily assent to this Truth , That every man that hath received a gift of God , ought to improve it to the good of others : And we limit not the word Gift in the Text ( as some do ) only to the gift of liberality ( though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sometimes put for that gift , as 1 Cor. 16.3.2 Cor. 8.4 , 6 , 7. ) but extend it , as Oecumenius not only to the possession of riches , but to all endowments of nature , which whosoever is possessed of is bound to communicate to those that want them , as having received them of God to be thus distributed , yea , and with Piscator , Calvin , Bullinger , and others , to all spirituall gifts ; as knowing that the manifestation of the Spirit is given to every one for the profit of the whole , and mindefull of the heavy sentence pronounced upon the slothfull servant who hid his Talent in a Napkin . Mat. 25. 2. But we assert , That these spirituall gifts are to be exercised by every one in his own sphere , by private persons privately , by those that are in Office publikely , and in the Congregation : It is very observable , that Aquila and Priscilla , private persons , yet of eminent gifts ( insomuch as they knew the way of Christ more perfectly then Apollos himself , who was an eloquent man and mighty in the Scriptures ) kept their own place , and whereas Apollos being a Minister in Office ( as appears 1 Cor. 3.5 . ) preached publiquely in the Synagogues , they as gifted Christians did not undertake to preach publikely but took him to them , and privately expounded to him the way of God more perfectly , Act. 18. This is a notable patern for private Christians even of the highest form to walk by ; In this way they may finde emploiment for all their gifts , in this way they may honour God , and be promoters of the Gospel , as were those women whom the Apostle honours with the Title of Labourers with him in the Gospel , Phil. 4.3 . They laboured not by publike preaching , for this the Apostle permits not to women , 1 Tim. 2. but by private advertisements and admonitions , as opportunities were administred . 3. Therefore it follows not , that because all gifts are to be improved , therefore a gifted brother may preach ; for first , there are other waies of making use of our most excellent gifts then by preaching only : and secondly , It is required in him that will preach warrantably , not only that he be fitted for the work , but that he be appointed to the Office of the Ministry , as hath been before fully demonsttated ; and therefore that we do not the same work twice , we here supersede . Object . But doth not the Apostle in the 11. verse , where he saith , If any man speak , let him speak as the Oracles of God , warrant every man that hath the gift of speaking publikely to the edification of the Congregation , to preach publikely , provided he speak as the Oracles of God. Answ. We answer negatively , those words permit not every gifted man to be a Preacher , but direct every Preacher in the right dispensation of that weighty Office ; Calvin excellently upon these words , He that speaketh observes , Qui publicâ authoritate rite ordinatus est , He that by publike authority is rightly ordained to speak ; Let him speak as the Oracles of God : And Estius , Qui ad hujusmodi munus in Ecclesiâ vocatur , He that is called in the Church to this work , let him speak as the Oracles of God , And thus some restrain the word Gift in the 10th verse , As every man hath received a gift , i. an Office , even so minister , &c. and that not with out probability , for it is evident that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken sometimes in Scripture not for gifts simply but for an Office ; as Rom. 12.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having gifts which the Apostle in the verses following expounds of Offices : So also 1 Tim. 4.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neglect not the gift which was given thee by Prophecy , that is , the Office , if the Apostle may be his own Interpreter , Cha. 1.18 . This charge I cummit to thee my Son Timothy , according to the Prophecies that went before of thee , &c. where by the way observe , against those that scornfully ask , What gift the Imposition of hands by the Presbytery can now conferre ? that it confers as much as the Imposition of hands by the Presbytery did to Timothy , viz. the Office of a Presbyter ; If Timothy had any extraordinary gift , that was given by the Imposition of the Apostles hands , 2 Tim. 1.6 . Stir up the gift that is in thee by the laying on of my hands ; as it was in those times usuall for extraordinary gifts to be conveighed . So also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sense , Eph. 3.8 . To me that am lesse then the least of all Saints is this grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given , that I should preach among the Gentiles , his being made the Apostle of the Gentiles is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so also Rom. 1.5 . By whom we have received grace and Apostleship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Grammaticall Figure Hendyadis , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Apostleship , as Piscator in his Scholia , and others . Secondly , It is worth our Observation , to take notice of that order which the Apostle seems to make between gifts , administrations , and operations , 1 Cor. 12 , 4 , 5 , 6. Gifts qualifie for Ministries , Ministry authoriseth for operation ; as no man may lawfully undertake a Ministry or Office , if not qualified ; so may no man do the work of the Ministry which he hath not taken upon him ; Abilities do not authorize to act out of our own Sphere and calling ; A Physician might not judge of Leprosies though he had skill , nor a Butcher kill the Sacrifice though he knew how ; these things belonged to the Priest ; Every able Lawyer may not usurp the office or work of a Judge , nor every gifted brother undertake either the Office or the work of a Minister . Object . It is argued for the lawfulnesse of Preaching by gifted men , not ordained to the Ministry : That Eldad and Medad prophesied in the Camp without a calling , and were approved of by Moses in the Praier , Would God that all the Lords people were Prophets , and that the Lord would put his Spirit upon them , Numb . 11.26 , 29. Answ. 1. To this we reply , that nothing in this Story doth in the least patronize the practices of our preaching un-ordained gifted brethren , because , 1. The prophesying of Eldad and Medad was extraordinary from an immediate and divine inspiration ; for the Spirit of God is said to have rested upon them , as upon those others that were round about the Tabernacle , as appears ver . 25 , 26. but our gifted men are not thus immediatly inspired and taught of God. Ans. 2. This gift of Prophecy was given them as a Seal of their Commission for the government of the State , not directly for the edification of the Church : It was visibile signum , a visible sign ( saith Calvin ) that God had chosen them to assist Moses in the Government : Non enim erant Prophetae , sed voluit Deus hâc externâ not â testari novos esse homines , quò majori reverentiâ eos ex●iperet populus : By this Spirit of Prophecy they were inaugurated to their civil government . Thus the Spirit of Prophecy was given to Saul in confirmation of his Election to the Kingdom of Israel , 1 Sam. 10.6 , 11. And therefore many learned men are of opinion , that Eldad and Medad did not prophesie praedicendo or praedicando , That their prophesying was not a Prophetical or Ecclesiastical Preaching , but a politicall or prudentiall speaking of things appertaining to the government of the State : Some others think that Enthusiasmo acti they did laudes Deo can●re , that by divine instinct they did celebrate the praises of God : All agree that it was extraordinary , and therefore makes nothing for the justification of such as preach without office . Mr Ainsworth observes excellently , that this prophesying of Eldad and Medad was only for the day , and therefore whereas it is said vers . 25. They prophosied and did not cease , Ainsworth reades the words , They prophesied and did not adde ; so it is in the Hebrew Non addiderunt , that is , they prophesied no more but that day . The same word is used Deut. 5.22 . These words the Lord spake in all your assembly , and he added no more , that is , spake no more , or in such a manner to the people . Thus the Septuagint readeth the words , and Sol. Iarchi saith , They did not adde , i. they prophesied not save that day only . The Chaldee indeed translateth it , They ceased not ; And so also it translateth Deut. 5.22 . The Lord spake the ten words , and ceased not , which translation if it be allowed , it will admit ( saith Ainsworth ) of this favourable Interpretation , The Lord ceased not speaking , that is , till all his ten words were finished ; And the seventy Elders prophesied , and ceased not , that is , they continued all day prophesying , not alwaies ; ( As Saul in Naioth is said to prophesie all that day and all that night , 1 Sam. 19 24. ) For this prophesying of theirs seems ( saith Ainsworth ) to be a temporary gift and miracle , for the ratification and confirmation of their office . But howsoever whether this prophesying was for a day or for a longer time , whether it was Ecclesiastical or only political , certain we are it was extraordinary , and a visible inauguration of them into their Office. Answ. 3. Certain we are that these men ha● a lawfull Call to do what they did , for they were two of the seventy Elders whom the Lord commanded Moses to choose , and unto whom he promiseth to give his Spirit , Numb . 11.16 , 17. And therefore this example doth not at all prove the lawfullnesse of private mens preaching : That these two were of the number of the seventy Elders , appears by three Arguments from the 26. verse . 1. It is said ver . 25. That God took of the Spirit that was upon Moses , and gave it to the Seventy Elders , and when the Spirit rested on them , they prophesied , and ceased not , Then followeth , But there remained two of the men in the Camp , that is , two of the Seventy . As if we should say , There were seventy men chosen to be Common-Councell men to sit at Guild-Hall , but two of the men did remain in their Houses , and did not go , must we not necessarily understand that the two remaining were two of the seventy Common-Councel men . 2. The Spirit of God is said to rest upon these two , vers . 26. just as it is said of the other Elders , ver . 25. 3. It is said expresly , That they were of them that were written , but went not out into the Tabernacle , That were written , that is , saith Deodate , inrolled and delegated among the seventy Elders , or as Ainsworth saith , they were written by Moses in a Book , and so were appointed among the rest to come to the Tabernacle , ver . 16.24 . Quest. 1. But why did not they go unto the Tabernacle as the rest did ? Ans. Tostatus saith , It was out of a modest bashfullnesse and sense of their own unworthinesse , Ainsworth saith , that it is probable , that as Saul when he was to be made King , withdrew and hid himself among the stuffe , 1 Sam. 10.22 . so these two , unwilling to take the charge upon them , withdrew their shoulders , and came not to the Tabernacle , yet the Lord by his Spirit found them out : For whether shall men go from his Spirit , or whither shall they go from his presence , Psa. 139.7 . See more for this out of Ainsworth upon the place . Quest. 2. But if these were two of the seventy Elders , why doth Ioshua desire Moses to forbid them ? Ans. 1. Because he might not know that they were set apart to be members of the Senate as well as the rest . 2. Because they obeyed not Moses , to come out to the Tabernacle as he commanded , for the Disciples forbad one that cast out devils in Christs Name , because he followed not them , Luke 9.49 , 50. 3. Especially thus he spake out of an envious zeal for his Master Moses sake ( as the verse following sheweth ) that he would not have the use of the gift of prophecy common , ●nd therefore Moses answereth , ver . 29. Enviest thou , for my sake ? But though Ioshua would have had them inhibited prophesying , yet Moses did not forbid them , which is argument sufficient to prove , that they were persons lawfully chosen to this Office ; for if Moses so sharply rebuke Corah and his company for intruding into the Office of the Priesthood without a call ▪ surely he would not have approved of Eldads and Medads taking upon them the office of Prophets without a Call. Quest. 1. But what then is the meaning of Moses prayer , Would God that all the Lords People were Prophets , and that the Lord would put his Spirit upon them ? Answ. This was an excellent and imitable desire in Moses , for though he knew that God had decreed not to diffuse this gift of prophecy unto all , yet he here discovers his humility in wishing that all the Lords people had the gift of prophesie . And the man is ●ot worthy the name of a Minister , that doth not heartily desire that all Gods people might excell in gifts and graces . Hunc Spiritum charitatis imitentur omnes concionatores ( saith Cornelius de Lapide ) qui non suam , sed Dei unius gloriam quaerunt , petuntque quod Martha petiit a Christo Dic sorori ut adjuvet me . But this doth not at all prove , that a private man without a lawfull call may do the work of a publique Preacher , for Eldad and Medad were lawfully called , and though Ioshua knew it not , yet it appears plainly by this very Praier of Moses , that he knew that they both were Prophets , and that the Spirit of God did rest upon them even the same that rested upon the other 68 Elders , and therefore he praieth , Would all the Lords People were as th●se two , and the rest of the Elders . And this is our daily prayer , That the Lord would multiply his gifts and graces upon his people , and because the harvest is great and the labourers are few ; That the Lord of the Harvest , would send forth more and more able Labourers into his Harvest . Object . 4. Another Objection is from the example of Iehosaphat , 2 Chro. 17.7 , 8 , 9. who in the third year of his Reign sent to his Princes even to Benhail , and to Obadiah , &c. to teach in the Cities of Iudah , And with them he sent Levites , even Shemaiah , &c. And they taught in Iudah , and had the Book of the Law with them , &c. Here the Princes are said to teach as well as the Levites . Answ. 1. The Princes are thought by some to have been sent to teach not Ecclesiastically but Politically , viz. by countenancing the Levites , and by their civil authority , compelling the people to hear them , they taught the people regaliter not ministerialiter ; Thus R. Sol. Iarchi upon the place . It was proper ( saith he ) to the Priests and Levites to teach , inasmuch as it is written , Deut. 24.8 . According to all that the Priests and Levites shall teach you , do ye , but the Princes went with them lest they should have rebelled against their words , that they might compell them to obey : Great men are said in Scripture to have done those things which they did not in their own persons , but were done by their authority and command . Solomon is said to offer a Sacrifice of 22000 Oxen , and 120000 Sheep , that is , not in his own person ( for he should have sinned Vzziahs sinne in so doing ) but by the Priests . Pilate is said to scourge Jesus , that is , by his Officers ; And the chief Eunuch Dan 1. to teach Daniel and the rest of the Israelitish women , that is , by appointing them Masters to teach them , so also in this place , the Princes may be said to teach , that is , by the Levites whom they did accompany , countenance , and encourage in the work . Answ. 2. Iehosaphat intending a full Reformation , and establishing his Kingdom in Righteousnesse and Religion , in matters of God and matters of the King , he sends out mixt Commissioners , for the civil affairs his Princes , for the businesses of God the Levites : The Princes taught Ius regium , the Levites Ius Dei ; and so there was no interfering in their employment ; Vide Pelican . in loc . This answer seems the more probable , because in his second visitation of his Kingdom mentioned ch . 19. Iehosaphat himself making ( as here ) joynt Commissioners , divides the work into Civil and Ecclesiastical , the matters of God and the matters of the King , over the former he sets the Priest , over the latter the prince ; as was observed in the stating of the Question . Object . 5. Some argue from Luke 8.39 . The man dispossessed went about preaching what Christ had done for him ; And from Ioh. 4. The woman of Samaria preached Christ to the Samaritans , and many beleeved ; And the man that had but one talent , and hid it , was therefore cast into hell ; And from the example of the Saints in evil times , speaking often one to another ; Lastly , From the command of the Apostle to stir up the gift of God that is in us . Answ. To which we answer shortly ; To the first , we answer , that the dispossessed did no more then he had a Commission from Christ to do , and therefore is no president for such as preach without a calling ; if he did more he sinned . To the second , The woman of Samaria did not preach but only charitatively , and as private persons may , declare what she had seen and heard ; and if any thing can be concluded from hence for Preaching without Ordination , the lawfulness of womens preaching must be concluded . To the third , The man was cast into hell for hiding and not imploying his talent , that is in his own calling , as hath been often suggested ; It is the duty of every Christian to stir up the gift ofGod that is in him , and for Christians to speak often one to another in evil times , to teach , admonish , exhort one another , to pray together and one for another ; but all this comes short o● the Ministers duty , there being a vast difference between this private charitative way of exhorting which belongs to all Christians , and the office , and work of the Ministry , as hath been above distinguished . Object . 6. Private Christians , Act. 8.4 . & 11.19 . when they were scattered abroad , went every where preaching the word , Therefore gifted men though not ordained may also preach the Word . Answ. This instance which is much insisted upon by many , is not of strength to conclude the lawfulnesse of preaching by gifted , un-ordained persons ; For , First , Some allowing these scattered Christians to have been private persons , yet do rationally distinguish between a Church constituted , and a Church scattered and dissolved , between what may be done in a Church gathered , and in an ordinary way , and in the gathering of a Church , and in the ●ase of necessity : It is not recorded that these did preach while they were at Ierusalem in a setled Church , but when they were scattered , then they went every where preaching ; what warrant soever this instance may give to persons uncalled to preach amongst Indians , and in places where no Churches nor Ministers are , yet can it not warrant them in their preaching in our Churches , in which Ministers are or may easily be had . Secondly , It may justly be denied , that the Christians here spoken of were private Christians , it may be asserted that they were men in Office , and had commission to do what they did . This appears , 1. From the first verse , where it is said , At that time there was a great persecution against the Church which was at Ierusalem , and they were all scattered abroad throughout the Regions of Iudea and Samaria , except the Apostles ; These All that were scattered must be either All the Teachers and Church-Officers , or all the Beleevers ; not all the beleevers , for it is said in the 3. verse , That Saul made havock of the Church , entring into every house , and haling men and women , committed them to prison . And Act. 11.22 . there is expresse mention made of the Church at Ierusalem , notwithstanding the persecution . Had all the Beleevers been scattered what should the Apostles have done at Ierusalem , their tarrying would have been dangerous to themselves and useless to the Church . And therefore we judge that by all is meant all the Church-Officers ( of whom there were many at Ierusalem ) were scattered except the Apostles , and when they were scattered they went every where preaching the Word . To make the Interpretation clearer observe , First , That the word All is used here with an exceptive particle , which necessitates it to be meant not of beleevers but of men in office ; for if all relate to beleevers , then it will follow that there was not one Beleever left in Ierusalem except the Apostles . The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Genitive case in the New Testament , being alwaies exceptive to the utmost , as appears Ioh. 8.10 . Act. 15.28 . & 22.22 . Mar. 12.32 . but this we are sure is false , as hath been already proved . Secondly , That it is said , That they that were scattered went every where preaching the Word ; It is not said teaching which may be actus charitatis , but Preaching which is actus officij ; How can they preach except they be sent , Rom. 10. The Reverend Assembly of Divines in their Answer to the Reasons of the Dissenting Brethren , observe , that those that were scattered went about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the act of men in office , and they desire the Brethren to produce one Scripture where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used concerning any that are not Preachers by Office , they bring many where it is used concerning those that were in Office , even by the pen-man of this history , and conclude , that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had their Commission to preach before this persecution , though the persecution occasioned their preaching in Iudea and other places . Thirdly , Act. 8.5 . there is but one of this scattered number named , and he was a person in office , to wit Philip , not the Apostle , but who is numbered among the Deacons , Act. 6. and called an Evangelist , Act. 21 8. By the singling out of this one who was in Office , we may judge that the rest were persons in office as well as he . Fourthly , 'T is probable , that these that were scattered did baptize as well as preach , which we gather from Act. 11.26 . It is said there , There was a Church setled at Antioch , which could not be unlesse they were first baptized , but there were none in Antioch to baptize them , if they of the dispersion did not ; for Barnabas , Agabus , and other Prophets came not to Antioch till the Church was founded , Act. 11.25 , 26 , 27. and this Church of Antioch is expresly said to be founded by the scattered brethren , Act. 21.19 . now baptism is to be performed only by men in office , Mat. 28.19 . Fifthly , These scattered brethren are said to be Prophets and Teacher● , Act. 13.1 . where mention is made of Lucius of Cyrene , who in all probability was one of the scattered Preachers , as appears Act. 11.19 , 20. where it is said , That some of these scattered were men of Cyrene . If it be said , that there is no where mention made of the Ordination of , or any commission given to these scattered brethren : It is answered , that it doth not follow that therefore they had none , because none is mentioned . It is sufficient for us that there are Scripture-Reasons to perswade us that they had a Commission ; They did a work peculiar to Officers of the Church , as hath been proved , which godly men out of Office durst not have done ; they had successe , and the blessing of God upon their labours , which he promiseth not to those that go in an evil way , as hath been demonstrated : But let thus much suffice for this instance . Obj. 7. All the People of God are called Priests , Rev. 1.6 . why then may they not preach ? Answ. They are indeed all made Priests unto God , and Kings unto God not unto men ; They are Priests not ministerially but spiritually , not as to the ministeriall function , but as to the offering up of spirituall Sacrifices unto God. Thus it is expounded 1 Pet. 2.5 . Praier , Thanks-giving , and Almes-deeds are called Sacrifices in Scripture , and these a Beleever offereth up to God , and so he is made a Priest to God. Secondly , All are made Priests unto God , but are all made Prophets ? Are not all made Kings ? And may therefore all exercise regall jurisdiction amongst men ? May all be Magistrates ? Away with such fanatick Monasterian conceits ; If we be Priests let us sacrifice our lusts , if Kings let us rule over our passions and our pride , this would quickly prevent such unwarrantable practices , and put a happy issue to these Disputes . Object . 8. But if a Master of a Family may instruct his own Family , why may he not preach in the publique Congregation ? Answ. Because he hath a calling to do the one , and no calling to do the other ; You may as well ask , Why may not the Lord-Maior of London exercise his jurisdiction at York as well as at London ? Or why may not a Justice of Peace send Warrants out of his own County ? Or why might not Vzziah as well offer Incense in the Temple as pray in his own Family ? The answer to all these Questions is easie , for the one they have a lawfull calling but not for the other . Obj. 9. But why then do you your selves suffer men whom you call Probationers and Expectants for the Ministry , to preach without Ordination ? May not private men preach as well as they ? Answ. There is a great difference between a private mans preaching that never intends the Ministry , and a Probationers preaching that intends the Ministry , and preacheth by way of triall , that so the people that are to choose him may have experience of his gifts . A probationer , and a Minister differ but in degree , but a private man and a Minister differ toto genere . In the Old Testament there were Prophets , and sons of the Prophets that were trained up in the Schools of the Prophets : These Sons of the Prophets did prophesie by way of trial and exercise , 1 Sam. 19.20 . 2 King. 2.3 . 1 King. 20.35 , 36. 2. That these Sons of the Prophets , or as they are commonly called , these Expectants , are not allowed in the Presbyteriall government to preach without approbation and license . The Directory stablished by both Nations , is , That such as intend the Ministry may occasionally both reade the Scriptures , and exercise gifts in preaching in the Congregation , being allowed thereunto by the Presbytery . And therefore even Probationers under the Presbyterian Government are not to preach though but occasionally , and for a little while , without a License and Authority so to do , from them to whom Christ hath given this power to authorize men for such an employment . So much in answer to Objections , and so much for the Third Proposition . The Fourth Proposition . Concerning the severall waies and means of calling men to the Ministry , which is the Subject of all the following Chapters in the First Part. CHAP. VII . Wherein are handled three Questions about an imm●diate Call to the Ministry . HAving shewed , That no man ought to take upon him the Office or the work of the Ministry , but he that is lawfully called and ordained thereunto ; We shall now proceed ( according to our method formerly propounded ) to speak something concerning the divers waies and means of calling men unto the Ministry . That which we have to say , we shall comprehend in the ensuing Propositions . That the Power and Authority of calling men to the Ministry belongs properly to God only ; It is he that is the Lord of the Harvest , and therefore he only it is that can send forth Labourers into his harvest ; Ministers are his Embassadours , and therefore to be sent by him : He only can give the Heavenly Unction and make us able Ministers of the New Testament , 2 Cor. 3.6 . And it is for the great honour and encouragement of the Gospel-Ministry , that all the three persons are said to call men to this sacred office . Of God the Father it is said , 1 Cor. 12.28 . And God hath set , &c. and Mat. 9.38 . Pray unto the Lord , &c. Of God the Son , Eph. 4.11 . Of God the holy Ghost , Act. 20.28 . That there are two waies by which God doth call men to the Office of the Ministry , the one immediate , the other mediate . The immediate call is when a man is chosen by God without the intervention of man ; Thus were the Prophets and Apostles called : Paul saith of himself , That he was an Apostle not of men nor by men , but by Christ , &c. where the Apostle tels us of three sorts of Ministers : 1. Such as are called neither of men nor by men , but by Christ and God immediatly , such were the Apostles 2 , Such as are called by God , and also by men appointed by God for this work , such were the Apostles successors . 3. Such as are neither called by God immediatly or mediatly , but only of man , that is , by the meer authority of men ; such were the false Apostles . Zanchy tels us out of Hierom of a fourth sort , and they are such as are neither of man , nor by man , nor by Christ , but by themselves ; Qui per seipsos Ministerium sibi sumunt non vocati , Who take upon themselves the work of the Ministry uncalled ; And these he saith are omnium pessimi , the worst of all . Of these the Prophet Ieremy speaks , I have not sent these Prophets yet they ran , I have not spoken unto them yet they prophesied . We purpose not to speak much of this immediate Call ; Only because there are some who are ordinarily called Anabaptists or Enthusiasts , or as Chemnitius cals them fanaticos homines fanatick men , that boast much of Heavenly Revelations and of divine impulses , and pretend to an immediate Call , we will for our peoples sake briefly answer these three Questions . Quest. 1. How may we distinguish between an immediate Call from God ; and the imposture of fanatick men that say they are so called , and are not ? Quest. 2. Whether are we to expect any immediate Call in these daies ? Quest. 3. Whether the Call of the first Reformers of Religion from the Errours of Popery , was an immediate Call or no ? Quest. 1. How may we distinguish between an immediate Call from God , and the imposture of men that say they are so called when they are not ? Answ. 1. They that are immediatly called to the Ministry are endued by God either with the gift of miracles , or with some other testimony of the Spirit , by which they are enabled to give proof of their immediate Call. When Christ called his twelve Apostles , he gave them power against unclean spirits to cast them out , and to heal all manner of sicknesse , and all manner of disease . And the Apostle Paul cals this power of working miracles a sign of his Apostleship , 2 Cor. 12.12 . Truly the signs of an Apostle were wrought among you in all patience , in signs and wonders , and mighty deeds . When Christ called his 70 Disciples he adorned them also with power of Miracles , Luke 10.9 . Thus when God called Moses immediatly , he inabled him to work miracles , that so the Israelites might beleeve that he was not an Impostor , but that the Lord God of Abraham , Isaac , and Iacob had appeared unto him , Exod. 4.1 , 2 , 3 , 4 , 5. After this manner was the calling of Elias and Elisha confirmed . And yet from hence we dare not ( as some do ) gather a generall Rule , That an immediate Call is alwaies joyned with the gift of miracles , for it is said expresly of Iohn Baptist , That he did no miracle , and yet he was immediatly called : Neither do we reade of many of the Prophets of the Old Testament , that they wrought any miracles ; But we say , That an immediate Call is alwaies joyned either with the gift of Miracles , or the gift of Tongues , or some other extraordinary thing , by which men are enabled undoubtedly to demonstrate to others their immediate Call. Thus the Prophets were all of them endued with the gift of fore-telling things to come , and Iohn Baptist was enabled to make proof of his immediate Call by shewing the Prophecies both of Isaiah and Malachy that were concerning him ; which prophecies were applied to him by the Angel , Luke 1.15 , 16 , 17. before he was born ; appropriated by himself , Ioh. 1.23 . and confirmed by Christs testimony of him , Mat. 11.9 , 10 , 11. And therefore let all those that boast of their Revelations , and say they are called by God to preach as the Apostles were , shew the signs and tokens of their Apostleship , as the Apostles did ; let them shew the gift of miracles , or of Tongues , or of foretelling things to come , or some supernaturall prediction , that such as they should be sent into the world , or at least some rare and extraordinary work of God , that so the world may beleeve , that they are in truth sent by God , and are not Impostors and Seducers , as the false Prophets were , Ier. 14.14 . Secondly , They that are immediatly called by God will preach no other doctrine but what is agreeable to the Word of God. This is the distinguishing character brought by the Prophet Ieremy , Jer. 23.16 . Hearken not unto the words of the Prophets , &c. For they prophesie a lye unto you , for I have not sent them , saith the Lord , yet they prophesi● a lie in my Name . Thus Ier. 29.8 , 9. Let not your Prophets and your Diviners deceive you , neither hearken to your Dreams , &c. for they prophesie falsly unto you in my Name ; He that boasteth of dreams , vision● , ●nd Revelations , and holds forth any doctrine contrary to the written Word , he is an Impostor and a Seducer . And this is the chief Note of difference , without which the former i● insufficient ; Prima ac praecipua probationis regula ( saith Gerhard ) est harmonia & congruentia doctrinae , cum doctrinâ a Deo revelarâ , The first and chief rule of triall is the harmony and agreement of the doctri●e they preach with the doctrine of th● Script●res . For our Saviour Christ tel● us , That false Christ● should arise and false Prophets , and should shew great signs and wonders , insomuch ( if it were possible ) they should de●eive the very Elect. And the Apostle tels us , that the coming of Antichrist shall be after the working of Satan , with all power , and signs , and lying wonders . These wonders are called lying wonders , either because they should be false and counterfeit , or if ●rue , yet they may be called lying wonders ( miranda not miracula ) because wrought by Satan to confirm erroneous doctrines and lies : Such are Popish miracles ( falsly so called ) which are ( as our Annotations upon the place say ) either lyi●g prodigies , or prodigious lies . This caution was given to the Children of Israel by Moses , Deut. 13.1 . If there arise among you a Prophet , or a dreamer if dreams , and giveth thee a sign or a wonder , and the sign or the wonder come to passe , whereof he spake unto thee saying , Let us go after other Gods , &c. Thou shalt not hearken unto the words of that Prophet , or that dreamer of dreams , for the Lord your God proveth you , to know whether you love the Lord your God with all your heart , and with all your soul , &c. From all which we gather , That whosoever groundeth his authority of preaching upon an immediate call , and braggeth of heavenly visions and divine revelations , if he preach strange doctrine contrary to the doctrine of Christ and his Apostles , although he should confirm it by signs and wonders , and although he should undertake to foretell things to come , and these predictions should come to passe , yet notwithstanding we are not to hearken unto him but to reject him as a Seducer , and his wonders as lying wonders , and to say with the Apostle Paul , Though we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you , let him be accursed : Excellently to this purpose doth Austin answer to the Donatists , boasting of their Revelations , but departing from the sincerity of Evangelical doctrine . * Let them not therefore say it is a truth , because Donatus or Pontius or any other did such and such miracles , or because this Brother or that Sister saw such a vision , or dreamed such a dream ; Let these fictions of deceitful , men or wonders of lying spirits be laid aside , &c. And having laid them aside , Let them demonstrate their Church , not by such lying prodigies , ( because against giving heed to such we are warned in the Word of God ) but by the prescript of the Law , the predictions of the Prophets by the Book of Psalms , by the voice of the great Shepherd , by the Preachings and Writings of the Evangelists , that is , by ●…the Authority of Canonicall Books of Scripture . So much for the first Question . Quest. 2 , Whether are we to expect any immediate and extraordinary Call to the Ministry in these daies ? Answ. Though we cannot , nor ought not to set bounds to the infinite power of free-will of God , nor will we dispute what God may do out of his free-grace in times of generall Apostacy , yet we shall make bold to give in this answer to this great Question . That we do not reade that we are commanded in Scripture to wait for and expect such a Call , neither do we know of any promise that God hath made to encourage us to wait , nor do we conceive that there is any absolute necessity of such an expectation . For God ( as Chemnitius observes ) hath by his Apostles delivered and prescribed to his Church a certain form by which he would have men enter into the Ministry , and that is a mediate Call , neither is there now any need of an immediate ; For it is Gods will , that the Ministry even to the end of the world should be tied to that doctrine which is delivered to the Church by the Apostles . Adde to this , That the Apostles , though they themselves were called immediatly by God , yet notwithstanding they did not wait till others that should succeed them in the work of the Ministry , were chosen also immediatly by God ; But they themselve● ordained Ministers , and gave order to Timothy and Titus about the way and method of electing and ordaining Elders , which we are assured they would never have done if the immediate Call had not ceased , together with their persons . When Christ went up to heaven he gave two sorts of Officers to his Church , some extraordinary as Apostles , Evangelists , Prophets , and these were temporary : some ordinary , as Pastors and Teachers , and these are perpetual . Now as we are not to expect in our daies such extraordinary Officers , as Apostles , Evangelists , and Prophets , no more are we to expect such an extraordinary way of calling , as they had ; but as our Officers are ordinary , so the calling we are to expect is ordinary . Adde , That God hath promised to preserve an ordinary Ministry in the world till the coming of Christ , 1 Cor. 11.26 . Eph. 4.12 , 13. Mat. 28.20 . Isa. 59.21 . And therefore there is no need of waiting for and expecting an extraordinary and immediate Call. As it is necessary ( saith Learned Zanchy ) that there shall be alwaies a Church upon earth , because Christ hath promised , that the gates of hell shall not prevail against it ; So also it is every way as necessary that a lawfull Ministry be preserved : Vnum enim ab altero separari non potest , nec Ecclesia a Ministerio , nec Ministerium ab Ecclesiâ ; For the one cannot be separated from the other , neither the Church from the Ministry , nor the Ministry from the Church : And from hence it appears ( saith the same Authour ) That even in the Church of Rome , though the worship of God be most corrupt in it , yet God hath preserved in it so much of the substance of Religion as was necessary to salvation ; so that as the Church is not wholly extinct therein , so neither was the Ministry . We deny not but that there are some Learned Divines that pleade much for an immediate and extraordinary call in times of publique and generall defection from the Truth ; For our parts we will not espouse this quarrell : We cannot , we ought not to set bounds to the infinite power and free-will of God ; We dispute not what God may do at such times , only we say with Gerhard , Destituimur promissione quòd debeamus hoc tempore post confirmatum Novi Testamenti canonem immediatam vocationem expectare ; We have no promise that we ought after the confirmation of the Canon of the New Testament to expect an immediate call . And afterwards he saith , Nulla apparet immediatae vocationis necessitas , There appears no necessity of this immediate Call. And besides , even those that are for an immediate Call do lay down divers limitations which are very worthy to be considered by the people of our age , lest they should suck poison from such a doctrine . One that pleads much for it gives these Rules . 1. That this extraordinary and immediate Call then only takes place , when a mediate and ordinary cannot be had , and that such a Call ought not to be pretended unto in contempt of the ordinary way . 2. That whosoever shall pretend to this immediate Call ought first to be tried before he be admitted , That his doctrine ought to be examined by the Word , That his life and conversation ought to be diligently lookt into , lest he prove one of those concerning whom the Apostle speaketh , That serve not our Lord Iesus Christ but their own belly , and by good words and fair speeches deceive the hearts of the simple . After this he puts this Question , Anne cessante ordinaria vocatione ? &c. Whether when the ordinary Call ceaseth , it be then lawful for every private Christian , verst in the Scriptures , to go up into the Pulpit , and preach against false Doctrines , and assert the Truth ? and answers , God forbid ! for this would open a door euivis ubivis , qui se sapientem existimaret , &c. to every one every where who thinks himself wise , under a pretence ( whether true or false ) of confuting false doctrine , to have clandestine meetings , as the Anabaptists and Libertines of our daies are wont to do , following the evil example of those that first at Antioch , afterwards in Galatia , and elsewhere , creeping in privately , brought great tumults and confusions into the Church ; Of whom the Apostle speaks : Forasmuch as we have heard that certain which went out from us have troubled you with words , subverting your souls , saying , Ye must be circumcised and keep the Law , to whom we gave no such commandment . Thus farre Bucanus ; and much more to this purpose in the same Chapter . By this it appears , That even they that justifie an immediate Call , in some cases , do notwithstanding flatly condemn the disorderly practices of our times : So much in answer to the second Question . The third Question is , Whether the Call of Luther and the rest of the best Reformers of Religion from the errors of Popery , was an immediate and extraordinary Call , or no ? Answ. He that would be satisfied about the Call of Luther to the Ministry , let him reade Gerhard de Ministerio , where he shall finde proved , That Luther though he did alwaies pleade his doctrine to be of God , yet he did never so much as pretend to an immediate and extraordinary Call , but that he was called after a mediate and ordinary way ; That he was ordained Presbyter in the Year of our Lord 1507. at 24 years of Age ; That when he was ordained Presbyter he did receive power to preach the Word of God ; That the next Year after he was called by Iohn Staupitius , with the consent of Elector Frederick , to be Divinity Professor of the Church and University of Wittenberg , By the Statutes of which University he was bound to this , sc. Vestrum est legem divinam interpretari & librum vitae docere ; It is your Office to interpret the Divine Law and to teach the Book of Life . Object . If it be objected , That Luther received his Ordination from the Church of Rome , and therefore it is null and void . Answ. To this Gerhard answereth , That although the rite of Ordination in the Church of Rome was corrupted with many Superstitious and Vnprofitable Ceremonies , yet Ordination it self was not nullified ; We must distinguish between the impurity of the Bishop Ordaining , and the Ordination which is done in the Name of the whole Church : And in the Ordination we must distinguish that which is divine from that which is humane , that which is essential from that which is accidentall , that which is godly and Christian from that which was Antichristian . As in the Israelitish Church they were to use the Ministry , Sacrifices , and Ordination of the Scribes and Pharisees , who sate in Moses chair , yet the people were warned to take heed of the leaven of the Pharisees , Mat. 16.12 . So also is the Church of Rome ; We use the Ministry , Sacraments , and Ordination of those that were in ordinary succession , but we reject the leaven of their Superstition . But to this Objection we shall speak more fully in our fifth Proposition . The like to that , is said of Luther , may be said of Zuinglius , Oecolampadius , Bucer , Peter Martyr , &c , Zanchy saith , That Luther was a lawful Teacher , and a Minister created in the Church of Rome with Imposition of hands , and with authority to create others . The like he saith of Zuinglius , Bucer , &c. and of himself , Qui in Papatu fuimus creati Doctores cum authoritate alios creandi ; We were made Teachers under the Papacy with authority to make others . We confesse that Zanchy , Bucanus , and divers others speak much ( if not too much ) of an extraordinary Call that these blessed Reformers had ; But yet we desire it may be considered , That the same Authours make mention also of the ordinary Call which they had . That none of our first Reformers ever renounced their ordinary Call , but rather asserted it and pleaded it upon all occasions , as Gerhard sheweth of Luther in particular . Bucan tels us , That the Call of our first Reformers was ordinary and extraordinary . Ordinary , because they were Doctores Pastores & Presbyteri ex institutione Ecclesiae Romanae , sed abstersis istius sordibus à Deo ; Doctors , Pastors , and Presbyters by th● Institution of the Church of Rome , God having washed away the defilements that cleaved to that Ordination : It was extraordinary , because they were indued with extraordinary gifts , and ( blessed be God ) with incredible successe , even to a miracle . And if this be all that is meant by an immediate and extraordinary Call , in this sense we willingly and freely own it ; and acknowledge , That our blessed Reformers were men raised up by God after a wonderfull manner , to do great things for his Church ; That they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They were indued with a singular knowledge of divine mysteries , with a rare and peculiar gift of utterance , with an heroique spirit and an undaunted courage , and owned by God with miraculous successe , maugre all the opposition of the enemies of Christ against them : The Papists upbraid the Protestants , and demand What miracles did your first Reformers work ? We answer , That this was a great miracle , That so few men under such great opposition without working of miracles , should be able to convert so many thousands to the Protestant Religion : So much in answer to the 3. Questions , and also about an immediate Call. CHAP. VIII . Wherein is handled the mediate Call of men to the Ministry , and therein one assertion about the peoples Election of their Minister , viz. That the Election of a Minister doth not by Divine Right belong wholly and solely to the major part of every particular Congregation . THE mediate Call , is when a man is called to the Ministry by men lawfully deputed thereunto . Concerning this mediate Call we shall offer these Propositions . That the mediate Call though it be by men , yet it is from God and by divine right as well as the immediate ; A necessary Proposition for the people of our unhappy age , that vilifie the Gospel-Ministry , because they are not called as the Apostles were , nor have the Apostolical Gifts of Tongus and Miracles . Know therefore that when Christ went up to heaven , he gave not only Apostles and Prophets to his Church , but also Pastors and Teachers : That the Apostle Paul tels the Elders of Ephesus , that were ordinary Officers , That the holy Ghost had made them Overseers over the Flock : He cals not only extraordinary but ordinary Officers Embassadors of Christ and Stewards of the Mysteries of God. Our Saviour Christ cals the Ministers of the seven Churches of Asia , Angels : The Apostle commands the Thessalonians , To know them that labour amongst them , and to have them in high esteem , &c. who yet notwithstanding were but ordinary Ministers . And to the Hebrews he commands , To obey them that had the rule over them , and to submit themselves , &c. All which Texts prove , That Ministers made by men after a lawfull manner , are made by God , are Ministers of Christ , are to be obeyed , submitted unto , and had in high esteem for their works sake ; and we may adde , That such Ministers may expect protection from God , direction and successe of their labours as well as if they were immediatly called : Those rare promises Isa. 49.2 . Isa. 51.16 . Ier. 1.8 , 10. are their rich portion : The Apostle joyns Apollo with himself , not only in the fellowship of the Ministry , but also in the promise of a blessing upon it : Who then is Paul , and who is Apollo ? but Ministers by whom ye beleeved , even as the Lord gave to every man ; I have planted , Apollo watered , but God gave the encrease . That this mediate Call is either extraordinary or ordinary ; The extraordinary mediate Call is ( as Paraeus saith ) proxima immediatae , neer to the immediate , but yet not the same with it . For though every immediate Call be extraordinary , yet every extraordinary Call is not immediate . Thus God chose Aaron to be Priest after an extraordinary manner , yet it was a mediateCall , by Moses his Internuncius or Messenger . Thus also he chose Elisha by the intervention of Elias : Thus Matthias his Call to the Apostleship was extraordinary by the use of a Lot , and yet also by the choise of the people . Pareus writes a Story of the Fratres Bohemici , The Bohemian Brethren , who in the Year of our Lord 1465. when all their Ministers were driven from them by Persecution , Tres ex novem sorte sibi designarunt non sine miraculo , Chose three out of nine by lot to be their Ministers not without miracle ; But of this immediate extraordinary Call we spake sufficiently in the former Questions . The mediate ordinary way by which God would have all men to enter into the Ministry is by Election and Ordination . They are both of them distinctly set down in the choise of Deacons , Act. 6.3 , 5 , 6. Look ye out seven men whom we may appoint , &c. Now though we do not purpose to speak much concerning popular Election , yet because there are many that lift it up too high , and make the whole essence of the Ministeriall Call to consist in it , and that look upon Ordination , if not as Antichristian , yet at best but as a circumstance of the Ministeriall Call which may be as well omitted as used ; Therefore we are necessitated to propound unto our people these ensuing Propositions concerning popular Election . That the Election of a Minister doth not by divine right belong wholly and solely to the major part of every particular Congregation . This we shall prove , 1. By examining those three Texts that are brought for the divine right of Popular Election . 2. By shewing the mischiefs that will inevitably follow from this assertion , 1. We will examine the Texts . The first is taken from the choice of Matthias into the office of an Apostle , which was done ( say they ) by the 120. Disciples there present ; And if the people have power to choose an Apostle , much more to choose an Ordinary Minister . But we answer , 1. That those words , And they appoined two , Ioseph called Barsabas , and Matthias , do in all probability relate to the Apostles , and not to the Disciples : They appointed two , that is , the Apostles appointed two ; Thus our Annotators ; They appointed two , that is , the fore-mentioned Apostles put two in Election . And if the history be well observed , it will appear that the 120. Disciples are named only in a Parenthesis , and that Peter in his whole Discourse relates especially if not only to his Fellow-Apostles . It is said ver . 17. He was numbred with us , that is , with the Apostles not with the Disciples . And so ver . 21. which have companied with us , that is , with the Apostles . ver . 22. must one be ordained to be a witnesse with us , &c. that is , with us Apostles . And then follows , And they appointed , that is , the Apostles , and not the 120. Disciples . But suppose that they had been appointed by the 120. Disciples , yet we answer . 1. That the whole and sole power of choosing was not in the people , for they were guided and directed in their choice by the eleven Apostles : It was Electio populi praeeuntibus & dirigentibus Apostolis , By the guidance and direction of the Apostles ; and so it comes not up to the proof of the Proposition : The Apostle tels them in expresse terms , ver . 21 , 22. of those men which have companied with us all the time that the Lord Iesus went in and out among us , beginning from the Baptism of John , &c. 2. That the people cannot ( in any good construction ) be said to have chosen Matthias any more then Barsabas : For they appointed two : And when the people had made their choice , Barsabas was as capable of being an Apostle , as Matthias . The truth is , Matthias was chosen by God himself , and by God only , and therefore it is said , vers . 24. Thou Lord which knowest the hearts of all men , shew whether of these two thou hast chosen . It was the divine lot , not the 120. that chose the Apostle . Object . But it is said ver . 26. He was numbred with the eleven Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , say they , he was together chosen by suffrage of the 120. Disciples . Answ , The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily ●nd properly signifieth to choose by stones or counters , with which they were wont to give voices in commission or judgement . But here it must necessarily be taken in a more general sense , for the generall consent and approbation of the whole company : For it is certain , That Matthias was chosen by lot and not by stones , by God and not by the people ; And therefore when it is said He was numbred , the meaning is , he was acknowledged to be one of the 12. Apostles , They all rested contented with the lot , as being confident that God disposed and approved the event thereof , and as our Annotations say , By a common declaration of their generall consent he was numbred among the eleven Apostles . The Second Text is , Concerning the choise of Deacons , where the whole and sole power of choosing is put into the hands of the people : And therefore ( say they ) the choise of a Minister belongs by divine right wholly and solely unto the people . Answ. 1. The people had not the whole and the sole choise of the Deacons , but were herein guided , directed , and limited by the holy Apostles ; They were limited to the number of seven , and to the company out of which those seven were to be chosen , and to certain qualifications which must be in these seven : Look ye out among you seven men of honest report , full of the holy Ghost , and wisedom , whom we may appoint over this businesse : And we are confident that if the brethren had failed in any of these particulars , the Apostles would have refused to have laid their hands upon them . And therefore this Text comes not up to the proof of the Objection . But suppose , That the people had had the whole and sole choice of the Deacons , yet it will not follow that therefore they should have the whole and sole choise of their Ministers : For it is a certain Rule , Argumentum a minori ad majus non valet affirmativè . It is no good way of arguing to say , That because a man is able to do the lesser , therefore he is able to do the greater . Now the Office of a Deacon is inferior to the office of a Presbyter . And besides , it will no way follow , That because people are able without advice and direction from others to choose men to gather and distribute money to the poor , that therefore they are able wholly and solely to choose men that shall divide the Word of God amongst them , as skilfull workmen that need not be ashamed . The third Text is Act. 14.23 . And when they had ordained them Elders in every Church , and had praied with fasting , &c. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which signifieth a choosing by lifting up or stretching out the hand ; And Beza translates the words , Cumque ipsis per suffragia creassent per singulas Ecclesias Presbyteros , And when they had created for them by suffrages Elders in every City . This Text seems to make much for the whole and sole power of the people in the Election of a Minister . But we answer . That though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth primarily and properly to choose by lifting up of the hands , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to choose by stones or counters , yet also it oftentimes signifieth simply to choose or to appoint , or to ordain without the use of the ceremony of lifting up of hands ; Thus it must necessarily be taken , Act. 10.41 . And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 1.26 . is also to be understood for a bare numbring and accounting ; We could here cite multitude of Authors where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for decerning , appointing , constituting , and that without lifting up of hands , but they are reckoned up to our hands by many Authors , to which we refer those that desire to be satisfied herein : For our parts , we incline rather to this latter signification of the word . And to the Text we say , 1. That whatsoever is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet certain we are that the persons that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Paul and Barnabas , and not the people ; For it is said expresly , And when they had ordained them Elders , This they must needs be Paul and Barnabas : It is six times used of them in five verses , ver . 21 , 22. When they had preached , &c. they returned to Lystra confirming the souls of the Disciples , and ver . 23. when they had ordained , &c. and had prayed , they commended them to the Lord , and ver . 14. after they had passed throughout Pisidia , they came , &c. and they preached : By all which it appears , that the persons that did ordain were Paul and Barnabas , and therefore whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a creating by suffrages ( which we think not , ) for being but two there could be no place for suffrages , or a bare ordaining and appointing ; sure we are that in Grammaticall construction this ordaining must be the act of the Apostles , and not of the people , and therefore this Text comes not up to the proof of the Objection . Object . It is Objected by a Learned man , That the Syriack version doth insinuate , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood not of the Apostles Ordination of Elders , but of the Churches Election of Elders , thus , And when they , that is , the disciples fore-mentioned had by votes made to themselves Elders in every Church , and had prayed , they commended them ( that is , Paul and Barnabas ) to the Lord. Answ. 1. This interpretation cannot consist with the Antecedents and Consequents , as we have already shewed . 2. If this Interpretation were true , it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is illis not sibiipsis . 3. Tremellius that translates the Syriack of the New Testament , renders it , Et constituerunt eis in omni coetu Seniores . And they appointed ( that is , Paul and Barnabas ) to them that is , to the people . The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illis . Object . There is another that confesseth , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can agree with no other but Paul and Barnabas , and therefore he labours to finde the Election of the people in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( saith he ) doth not signifie in every Church , as it is translated , but according to the Church , instancing in the Orators phrase , faciam secundum te , I will do it according to thy minde : So they ( that is , Paul and Barnabas ) ordained them Elders according to the Church , that is , according to the will and minde of the Church . Answ. If this were granted , it would not prove the matter in hand , That the major part of a Congregation by divine right have the whole and the sole power of Election : it would only conclude an acquiescency in the people , and that they had satisfaction in the Ordination carried on by Paul and Barnabas . A phrase to the same purpose is used , Tit. 1.5 . where Titus is left in Crete to appoint Elders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we may as well say , that the whole City had their vote in Election in Crete , and that every thing was done according to the minde of the City , as to say here , that every thing was done according to the minde of the Church . See more of this in M. Blake his Treatise of the Covenant . So much for the first Argument . The Second Argument by which we prove , That the power of Election of Ministers doth not by divine right belong wholly and solely to the major part of every particular Congregation , is drawn from the mischiefs that will inevitably flow from this assertion . For , 1. It is certain that every one that is to be made a Minister is first of all to be tried and proved whether he be fit for so great an Office , 1 Tim , 3.10 . Let these also be proved , &c. These also , that is , the Deacons as well as the Bishops ; The Bishop therefore is to be tried and examined whether he be apt to teach , whether he be able to convince gainsayers , whether he be a workman that needs not be ashamed , rightly dividing the word of Truth . Now there are many Congregations wherein the major part are very unfit to judge of ministeriall abilities , and if the whole and sole power were in them they would set up Idol-Shepherds instead of able Shepherds . 2. There are some Congregations wherein the major part are wicked , and if left to themselves wholly , would choose none but such as are like themselves . 3. There are some wherein possibly the major part may be hereticall , and will never consent to the Election of an Orthodox and sound Minister . 4. Sometimes there have been great dissentions and tumults in popular Elections , even to the effusion of bloud , as we reade in Ecclesiasticall Story : Sometimes Congregations are destitute of Ministers for many years by reason of the divisions and disagreements thereof , as we see by wofull experience in our daies . Now in all these or such like cases if the whole and sole power of Election were in the major part of every Congregation , how sad and lamentable would the condition be of many hundred Congregations in this Nation : And therefore it is , that in all well-governed Churches great care is had for the avoiding of these Church-undoing inconveniences . In the Church of Scotland the power of voting in Elections is given to the Presbytery of the Congregation , with the consent of the major or better part thereof . And therefore M. Gillespie though a great friend to the due right of particular Congregations , yet when he comes to state the question about Election of Ministers , he puts it thus , Whether the Election of Pastors ought not to be by the votes of the Eldership , and with the consent ( tacit or expressed ) of the major or better part of the Congregation , &c. he durst not state it precisely upon the major part , and afterwards he tels us , That the Election of a Minister is not wholly and solely to be permitted to the multitude or body of the Church , and that an hereticall and schismaticall Church hath not just right to the liberty and priviledge of a sound Church ; And that when a Congregation is rent asunder , and cannot agree among themselves , the highest Consistories , Presbyteries and Assemblies of the Church are to end the controversie , and determine the case after hearing of both parties . Bucanus tels us , That the Election of a Minister for the avoiding of confusion ought not to be by every member of a Congregation , but by the Presbytery , or by the Pastors and Teachers of neighbouring Congregations directing and guiding the people , as being most fit to judge of Ministerial abilities . The Lutheran Churches put the power of calling of Ministers into the Presbytery , Magistracy , and People . To the Christian Magistrate they give nomination , presentation , and confirmation : To the Presbytery , examination , ordination , and inauguration ; To the People , consent and approbation . He that would be further satisfied in this point , may reade the Discourse of our Reverend Brother Dr Seaman about Ordination , where he shall finde the custome and practice of most of the Reformed Churches in calling of Ministers , for the avoiding of the forementioned mischief . So much for the first Proposition . CHAP. IX . Wherein a second assertion about Election is largely proved , namely , That the whole essence of the Ministeriall Call doth not consist in Election without Ordination . THat the whole essence of the Ministeriall Call doth not consist in Election without Ordination . There are many Learned and Godly men whom we much reverence , though we dissent from them in this particular , that say , That Ordination is ▪ only Adjunctum consequens & consummans , an adjunct following and consummating the Ministeriall Call , but not at all entring into the constitution of it : That Ordination is nothing else but the approbation of the Officer , and a setling and confirming him in his Office , and that Election is that which gives him the essentials of his Office. Dr Ames saith , That the vocation of a Minister doth properly and essentially consist in Election . Mr Hooker saith , That the Election of the People rightly ordered by the rule of Christ , gives the essentials to an Officer , or leaves the impression of a true outward Call , and so an Office-power upon a Pastor . Our Brethren in New-England in their Platform of Church-Discipline say , That the essence and substance of the outward Calling of an ordinary Officer in the Church , doth not consist in his Ordination , but in his voluntary and free Election by the Church , and in his accepting of that Election , &c. For our parts we crave leave to dissent from these worthy men , and that upon these grounds . Arg. 1. Because our brethren do not bring any one Text of Scripture to prove this their assertion ( as we can finde ) nor do we think that any can be brought . Arg. 2. Because that those very Texts fore-mentioned , which are the chief ( if not the only ) Texts that are brought for popular Election , do seem to us to hold forth the quite contrary to this assertion . When Matthias was made an Apostle , it was not the Election of the people that did constitute him an Apostle . The people chose two , ( if they chose at all ) but that which did constitute him an Apostle was the determination by lot ; As in a Corporation , when the community chooseth two , and the Aldermen one of these two ; in propriety of speech , it is the Aldermen that choose the Mayor , not the community : All that the 120. did ( if they did that ) was to set two before the Lord , but it was God that did constitute and appoint Matthias to be the Apostle : In the choise of Deacons the people nominated seven Persons to be Deacons , but it was the Apostles Ordination not the peoples Election , that did constitute and make them Deacons ; So saith the Text expresly , Look ye out among you seven men whom we may appoint or constitute over this businesse . The essence and substance of the Deacons Call , is placed not in the peoples nomination but in the Apostles Ordination . As for Act. 14.23 . we have already shewed that they that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Apostles and not the Churches ; And that if they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by suffrages , it was per suffragia propria non aliena by their own suffrage not the Peoples , though we think ( as we have formerly said ) that the word is to be taken for a bare decerning and appointing , without the ceremony of lifting up of hands , as it is taken Act. 10.41 . There is nothing at all in this Text that proves , That the whole essence of the Ministeriall Call is in the peoples Election ; but it rather proves the quite contrary , That the Apostolicall Ordination was that which did constitute Elders in every Church . Arg. 3. All those Texts that we shall hereafter bring for the asserting of the divine right of Ordination , do prove that the essence of the Ministeriall Call doth consist in Ordination and not in Election : There are more and more clear Texts for Ordination then for Election , and Texts that make it not to be an adjunct but an essentiall constituent of the Ministeriall Call , as we shall hereafter ( God willing ) prove at large . Arg. 4. We argue from the nature of popular Election ; Election by the people properly is nothing else but their designation of a person that is to be made their Minister , or that is already a Minister , to his particular charge : It is not simply a making of a Minister , but the making of him a Minister of such a place ; As it is one thing ( saith Mr Rutherford ) to make a gold Ring , another thing to appropriate it to such or such a finger ; Election is nothing else but the appropriation of a Minister for the exercise of his Ministry in such a place : It doth not give him the Office , but the opportunity of exercising his officiall authority over those that choose him . This appears in the Election of Deacons ; all that the people did by Election was only to design the persons and to set them before the Apostles , but it was the Apostles praying and laying on of their hands that made them Deacons . This likewise appears from Deut. 1.13 . which place though it speaks of the choice of civil Officers , yet it doth very clearly describe unto us the nature of Election ; Take ye wise men and understanding , and known among your tribes , and I will make them Rulers over you : The peoples taking of men did not give them the essentials of their office ; They nominated the persons , but it was Moses that made them Rulers . Our brethren of New-England in their Platform of Church-discipline , tell us , That all Office-power is proper to the Eldership , and that the brotherhood have only a power of priviledge . Now then we demand , If the people have no Office-power belonging to them , how can they by Election make an Officer ? Indeed they may and do design persons unto office by choosing of them , but that they that have not the power of Office neither formally nor virtually committed unto them , and that cannot act or exercise an Office-power , that they by a bare Election should communicate Office-power , and give the essentials of a Ministeriall Call , is to us a riddle we understand not ; Nihil dat quod non habet nec formaliter nec eminenter ; The lesser is blessed of the greater , not the greater of the lesser . Adde further , If Election be ( as our Brethren say ) the constituting of a Minister , and the giving him the essentials of his Office , why then did the Apostles take so much pains to return to Lystra , Iconium , and Antioch , to ordain them Elders in every Church ? and why did Paul leave Titus in Crete to ordain Elders in every City ? Why did they not spare their journey , and send to the people to make their own Ministers by Election ? Can we imagine that they took such pains only to adde an adjunct to the Ministeriall Call , an adjunct , which doth not give essence , but follows the essence , supposing the Subject compleat in its essence before ? For our parts we are far from so thinking , but rather conceive it much more sutable to Scripture to say , That Tit●● was left to make Ministers in Crete , and that the Apostles went about from Church to Church to give the Essence of the Ministeriall Call , and that all that the people did was to nominate the person to be ordained , or rather to approve and accept of the Ministers made them by the Apostles . Arg. 5. If Election gives the essentials to a Minister , then may a Minister elected administer the Sacraments without Ordination . For as Mr Hooker well saith in another case , He that hath compleat power of an Office and stands an Officer without exception , he cannot justly be hindred from doing all acts of that Office ; For to be an Officer compleat without an Office , or being compleat in his Office , yet according to rule to be hindred from doing any thing belonging to his Office , implies a contradiction ; for it 's all one to say a man is bound to a rule , and yet by a rule he should not do it . But a person Elected cannot administer the Sacraments without Ordination ; he cannot do it lawfully , it being cross to Scripture-Presidents , nor can he do it in the opinion of those Reverend men with whom we now dispute : Mr Hooker cals it an Anabaptisticall phrensie , to say , That an un-ordained person may baptize : And besides , This is contrary to their own practice in New-England , where it is frequent to have a man Elected , and preach half a year , a whole year , nay ( as Mr Gi. Firmin once a Preacher there saith ) he knew one elected , and preached two years to his people , and they maintained him all that while , and yet all that time he never administred a Sacrament , but he and they when they would partake the Lords Supper , went ten miles to the Church out of which they issued to receive the Sacrament ; which practice without doubt was very unnecessary , if Election gives the whole essence of the Ministeriall Call , and Ordination be only an adjunct : We say in Logick , Forma dat operari , Effects depend upon the Form , not upon extrinsecall circumstances : This is Argumentum ad hominem . Arg. 6. If the whole essence of the Ministeriall Call consisteth in Election , then it will follow , That a Minister is only a Minister to that particular charge to which he is called , and that he cannot act as a Minister in any other place . This consequence is confessed by Reverend Mr Hooker who saith , That a Minister preaching to another Congregation , though he ceaseth not to be a Pastor , yet he doth not preach as a Pastor , nor can he do any Pastorall acts but in that place , and to that people to whom he is a Pastor . Thus also it is said in the answer of the Elders of severall Churches in New-England unto nine Positions . Pos. 8. If you mean by Ministerial act , such an act of authority and power in dispensing of Gods Ordinances as a Minister doth perform to the Church whereunto he is called to be a Minister , then we deny that he can perform any Ministeriall act to any other Church but his own , because his Office extends no further then his Call : This is also confessed in the New-England Platform of Church-Discipline . And therefore we need not say more for the proof of the consequence . But as for the minor , That a Minister can perform no Pastorall act out of his own Congregation , is an assertion 1. Unheard of in the Church of Christ before these late years . 2. Contrary to the practice of the Brethren themselves with whom we dispute ; It is acknowledged by all of them that the administration of the Sacrament is a Ministeriall act , and cannot be done but by a Pastor or Teacher , and yet it is ordinary both in Old England and in New England for members of one Congregation to receive in another Congregation . M. Firmin tels us , That M. Phillips Pastor of the Church in Water-town , while M. Wilson Pastor of the Church of Boston was here in England , went to Boston and administred the Lords Supper to that Church ; This surely was a Pastorall act , and M. Phillips acted herein as a Pastor to those that were out of his own Congregation . And if we may argue from our Brethrens practice we may safely conclude , That a Minister may act as a Minister out of his own Congregation . Thirdly , Contrary to Scripture ; For the Scripture tels us , 1. That there is a Church generall visible as well as a particular Church visible , Act. 8.1 . Gal. 1.13 . 1 Cor. 10.32 . Gal. 4.26 . Eph. 3.10 . 1 Cor. 12.28 . 1 Tim. 3 ▪ 15. 2. That Ministers are primarily seated in the Church generall visible , and but secondarily in this or that particular Church , 1 Cor. 12.28 . Teachers are set by God in the same Church with the Apostles , Eph. 4.11 , 12. Pastors and Teachers are given by Christ for the perfecting of the Saints , and for the building of the body of Christ in general . 3. That every Minister hath a double relation , one to his particular Church , another to the Church general visible . And though he be actually to exercise his Ministry , especially over that charge where he is fixed , yet he hath a virtual and habitual power to preach as a Minister in any place where he shall be lawfully called . Therefore Ministers are spoken of in Scripture under a general notion , to shew the indefinitenesse of their Office. They are called Ministers of God , 2 Cor. 6.4 . Ministers of Christ , 1 Cor. 4.1 . Ministers of the New Testament , 2 Cor. 3.6 . Ministers of the Gospel , 1 Thess. 3.2 . and Ministers in the Lord , Ephes. 6.21 . Embassadours for Christ , 2 Cor. 5.20 . But never Ministers of the people . Indeed they are for the people , but not of the people . That a Minister is a Minister of the Church Catholick visible , appears thus : He that can ministerially admit or eject a Member into , or out of the Church-Catholick visible , is a Minister and Officer of the Church-Catholick visible : But every Minister , by Baptism or Excommunication admitteth or ejecteth Members into , or out of the Church-Catholick visible . Therefore , &c. This Argument is urged by Apollo●i●s , and also by that godly , learned Minister Mr Hudson ▪ who hath largely handled this point , and to whom we must necessarily referre the Reader that would be further satisfied about it . We shall onely relate a passage out of Mr Ball , in his Trial of the new Church-way , p. 33. collected by Mr Hudson . A Minister chosen and set over one Society , is to look unto that people committed to his charge , &c. But he is a Minister in the Church universal . For as the Church is one , so is the Ministry one , of which every Minister ( sound & orthodox ) doth hold his part . And though he is a Minister over that flock which he is to attend , yet he is a Minister in the Church universal . The function or power of exercising that function in the abstract , must be distinguished from the power of exercising it concretely , according to the divers circumstances of places . The first belongeth to a Minister every where in the Church , the later is proper to the place and people where he doth minister . The lawful use of the power is limited to that Congregation ordinarily ; the power it self is not so bounded . In Ordination Presbyters are not restrained to one or other certain place , as if they were to be deemed Ministers there onely , though they be set over a certain people . And as the faithfull in respect of their community between them , must and ought to perform the offices of love one to another , though of different Societies ; so the Ministers in respect of their communion , must and ought upon occasion to perform ministerial Offices toward the faithfull of distinct societies . And one more passage out of Mr Rutherford in his peaceable plea , pag. 263. Ordination ( saith he ) maketh a man a Pastor under Christ formally and essentially , the peoples consent and choice do not make him a Minister , but their Minister , the Minister of such a Church ; he is indefinitely made a Pastor for the Church . Fourthly , This Assertion , That a Minister can perform no Pastoral act out of his own Congregation , as it is contrary to the universal Church , to the practice of our Brethren themselves , to the holy Scriptures ; so also it is contrary to sound reason . For hence it will follow , 1. That when a Minister preacheth in his own Congregation to Members of another Congregation , he doth not preach to them , nor they hear him preach as a Minister , but as a gifted Brother . And that at the same time he preacheth as a Minister by vertue of his Office to those of his own Congregation , and to others of another Congregation then present , onely as a gifted Brother ex officio charitatis generali , out of the general office of charity , which to us is very irrational . 2. Hence it will follow , That when a Minister preacheth out of his own Congregation , he preacheth only as a private Christian , and not as an Ambassadour of Christ , and when he acts in a Synod , his actings are the actings of a private Christian , and when he preacheth a Lecture out of his own Congregation ( though it be in a constant way ) yet he preacheth only as a gifted Brother . Now what a wide door this will open to private men to preach publickly and constantly in our Congregations , we leave it to any indifferent man to judge . 3. Hence it will follow , That when a Minister baptizeth a childe , he baptizeth him only into his own Congregation . For if he be not an Officer of the Catholick-Church , he cannot baptize into the Catholick-Church , which is directly contrary to 1 Cor. 12.13 . 4. Hence it will follow , That a Christian who by reason of the unfixednesse of his civil habitation , is not admitted into a particular Congregation , hath no way left him to have his children baptized , but they must all be left without the Church in Satans visible Kingdom , because they are no particular Members , and ( according to our Brethrens opinion ) there is no extension of the Ministerial office beyond the particular Congregation . 5. We adde , That according to this Assertion , there is no way left us by Christ for the baptizing of Heathens , when it shall please God to convert them to the Christian faith . We will suppose an hundred Heathens converted . We demand , by whom shall these be baptized ? Not by a private Christian. This our Brethren abhorre as well as we . To baptize is an act o● Office , and can be done only by Officers . Not by a Minister : For a Minister ( say they ) cannot perform any Pastoral act ( such as this is ) out of his own Congregation . Neither can these hundred converts choose a Minister , and thereby give him power to baptize them ; for they must first be a Church before they have power to choose Officers , and a Church they cannot be till baptized . Neither can they joyn as Members to any other Church , and thereby be made capable of Baptism by that Minister into whose Church they are admitted . For in the way of Christ a man must first be baptized before he be capable of being outwardly and solemnly admitted as a Member of a particular Church . The three thousand were not first added to the Church , and then baptized , but first baptized , and thereby added to the Church . We cannot conceive how such Heathen converts should regularly be baptized , unlesse it be granted , that every Minister is a Minister of the Church-Catholick , and that every Minister hath an habitual , indefinite power to act as a Minister in any place of the world where he shall be lawfully called : That the desire of these hundred converts to be baptized is a sufficient call to draw forth this habitual power into act , and that he may ( being thus desired ) according to the rules of the Gospel regularly and warrantably baptize them . 6. Hence it will follow , That a Minister preaching out of his own Congregation , cannot lawfully and warrantably pronounce the blessing after his Sermon ( which yet is practised by our Brethren . ) For to blesse the people from God is an act of Office , and to be done only by an Officer , Numb . 6.23 , 24 , 25 , 26. compared with Revel . 14.5 . where the same blessings and persons from whom they come are expresly mentioned ) And so also Isa. 66.21 . where under the name of Priests and Levites to be continued under the Gospel , are meant Evangelical Pastors , who therefore are by Office to blesse the people , and they onely , Deut. 10.8 . 2 Cor. 13.14 . Ephes. 1.2 . 7. Hence it will also follow , That when a Minister of a particular Congregation is sick , or necessitated to be a long while absent upon just occasion , that all this while ( though it should be for many years ) the Congregation must be without the Sacrament of the Lords Supper , without having their children baptized , and without any Preacher that shall preach amongst them , as a Minister of Christ , but only in the capacity of a private Christian. Neither can it be answered by our Brethren ( as some of them do ) that a Neighbour Minister ( in such cases ) may come in at the desire of the Congregation , and administer the Sacraments amongst them by vertue of Communion of Churches , unlesse they will also hold Communion of Offices , which they do not . For these acts being acts of Office , cannot be done , unlesse there be an habitual , indefinite power of the Ministerial Office , which by the desire of the Congregation is drawn out into act . There are divers other absurdities that flow from this Assertion , That a Minister cannot act as a Minister out of his own Congregation , brought by Mr Hudson , to whom we refer the Reader . Onely we shall cra●e leave to cite a passage out of Mr Ball , alledged by the fore-named Author . That to suppose a Minister to be a Minister to his own Congregation only , and to none other Society whatsoever , or to what respect soever , is contrary to the judgment and practice of the Vniversal Church , and tendeth to destroy the Vnity of the Church , and that Communion which the Church of God may and ought to have one with another . For if he be not a Minister in other Churches , then are not the Churches of God one , nor the flock which they feed one , nor the Ministry one , nor the Communion one which they had each with others . Again , pag. 90. he saith , If a Minister may pray , preach , and blesse another Congregation in the name of the Lord , and receive the Sacrament with them , we doubt not but being thereunto requested by consent of the Pastor and Congregation , he may lawfully dispense the Seals among them , as need and occasion require . That disti●ction of preaching by Office , and exercising his gifts onely , when it is done by a Minister , and desired of none but Ministers , and that in solemn , set , constant Church-Assemblies , we cannot finde warranted in the Word of Truth , and therefore we dare not receive it . Before we part with this Argument we must necessarily answer two Objections . Obj. If a Minister be a Minister of the Church Universal Visible , and can act as a Minister out of his particular Congregation , wherein doth he differ from an Apostle ? Was it not the peculiar priviledge of the Apostles , Evangelists , &c. to have their Commission extended to all Churches ? This Objection is made by Mr Hooker . Answ. Though we believe that every Minister is a Minister of the Universal Church , yet we are far from thinking , that he is actually an Universal Minister . The Apostles had the actual care of the Church Universal committed unto them , and wheresoever they came had actual power to perform all Ministerial Offices without the consent or call of particular Churches . And besides they were not fixed to any particular charge , but were Ministers alike of all the Churches of Christ. But it is far otherwise with ordinary Ministers : They are fixed to their particular Congregations , where they are bound by divine right to reside , and to be diligent in preaching to them in season and out of season . All that we say concerning their being Ministers of the Church universall , is , That they have power by their Ordination in actu primo ( as M. Hudson saith ) to administer the Ordinances of Christ in all the Churches of the Saints , yet not in actu secundo , without a speciall Call , which is farre differing from the Apostolicall power . Object . If a Minister may act as a Minister out of his own Congregation , why do you your selves ordain none but such as have a title to some particular charge ? Answ. It is true , We say in our Government , That it is agreeable to the Word of God , and very convenient , That they that are to be ordained be designed to some particular Church or Ministerial employment , not hereby limiting their Office , but the ordinary exercise of their Office. We distinguish between a Minister of Christ and a Minister of Christ in such a place , between the Office it self and the ordinary ●xercise of it to such or such a people ; And yet notwithstanding we ordain none without a Title , thereby to prevent , 1. A vagrant and ambulatory Ministry ; For we conceive it far more edifying for the people of God to live under a fixt Ministry . 2. A lazy and idle Ministry ; For when men shall have an office , and no place actually to exercise it , this might in a little space fill the Church with unpreaching Ministers . 3. A begging and so a contemptible Ministry ; For when Ministers want places they are oftentimes wholly destitute of means , and thereby come to great poverty , even to the very contempt of the office it self . So much for the sixth Argument . Arg. 7. If the whole essence of the Ministeriall Call consisteth in Election without Ordination , then it will necessarily follow , that when a Minister leaves , or is put from that particular charge to which he is called , that then he ceaseth to be a Minister , and becomes a private person , and that when he is elected to another place , he needs a new Ordination , and so toties quoties , as often as he is elected so often he is to be ordained , which to us seems a very great absurdity . That this consequence doth necessarily follow , is confessed by the Reverend Ministers of New-England in their Platform of Church-Discipline , where they say , He that is clearly loosed from his Office-relation unto that Church whereof he was a Minister , cannot be looked upon as an Officer , nor perform any act of Office in any other Church , unlesse he be again orderly called unto Office , which when it shall be , we know nothing to hinder , but Imposicion of hands also in his Ordination ought to be used towards him again ; For so Paul the Apostle received Imposition of hands twice at least , from Ananias Act. 9.17 . and Act. 13.3 , 4. But this seems to us to be a very great absurdity , and contrary to sound doctrine , which we prove , 1. Because every Minister hath a double relation , one to the Church-Catholique indefinitely , another to that particular Congregation over which he is set . And when he removes from his particular Congregation , he ceaseth indeed to be a Minister of that place , but not from being a Minister of the Gospel ; And when called to another he needs no new Ordination , no more ( as M. Hudson well saith ) then a Physician or Lawyer need a new License or Call to the Barre , though they remove to other places , and have other Patients and Clients . For Ordination is to the essence of the Ministeriall Office , and not only in reference to a particular place or charge . The Reverend Assembly of Divines in their Advice to the Parliament concerning Church-government , say , That there is one generall Church visible held forth in the New Testament , and that the Ministry was given by Iesus Christ to the génerall Church-visible , for the gathering and perfecting of it in this life , until his second coming ; which they prove from 1 Cor. 12.28 . Eph. 4.4 , 5. compared with ver . 10 , 11 , 12 , 13 , 15 , 16. of the same Chapter . Now if Ministers be seated by Christ in the Church-Catholique as well as in their particular Churches , then it followeth , That they have a relation as Ministers to the Church-Catholique , and though their relation to their particular Church ceaseth , yet their Ministeriall relation ceaseth not , because they were Officers of the Church-Catholique , and there doth still remain in them a power in actu primo to dispense all the Ordinances of Christ , though their Call ad actum secundum , sive exercitum pro hic & nunc ( as M. Hudson phraseth it ) ceaseth . Even as every private Christian hath also a double relation , one to the Church generall , another to the particular place whereof he is a member : And when he removes from his Congregation , he doth not cease to be a member of the visible Church ( for then his Baptism should cease , for every baptized person is a member of the Church ) but only of that particular Church . And when he joyns with any other Congregation he needs not to be baptized again , but is received by vertue of his former Baptism ; So it is with a Minister of the Gospel : When he leaves his particular Congregation , he continueth still to be a Minister , though not their Minister , and needs no more to be ordained anew , then a private Christian to be baptized anew ; because neither Ordination nor Baptism do stand in relation to the particular Congregation , but to the Church-Catholique . Secondly , If a Minister when he removes or is removed from his particular Congregation ceaseth to be a Minister , then it will follow , 1. That if the Church that called him prove hereticall , and wickedly separate from him , that then the sin of the people should nullifie the Office of the Minister ; Or. 2. If the Church refuse to give him competent maintenance , and starve him out from them , or if the major part unjustly combine together to vote him out ( for such power our brethren give to particular Churches ) that then the covetousnesse and injustice of the people should make void the Function of their Minister . Nay , 3. By this doctrine there will be a door opened for the people of a City or Nation to un-minister all their Ministers , which things are very great absurdities , and contrary to sound doctrine . Thirdly , Because there is no Scripture to warrant the iteration of Ordination in case of removall . The Apostles went about Ordaining Elders in every Church ; And Titus was left in Crete to Ordain Elders , &c. But there is no mention made of any command for reiterated Ordination , neither indeed can it be ; For Ordination being a setting a man apart to the Office of the Ministry ( as we shall hereafter prove ) and not only to the exercise of it in such a place , though the local exercise should cease yet his Office still remains , and therefore needs not be reiterated ; To this truth we have the consent of the Universall Church , who do not only not allow but condemn a second Ordination ; Neither do we know any of the Reformed Churches that teach or practise after this manner , but many that teach and practise the contrary . Object . What then will you answer to the example of Paul who had hands twice laid upon him , once by Ananias , Act. 9. and afterward at Antioch , Act , 13 ? Answ. 1. It will not easily be proved , Tha● the Imposition of hands by Ananias upon Paul was for the consecration of him to the Office of an Apostle , and not rather for the recovering of his sight , and for that only : The Text seems to hold out the last ; Sure we are that Paul was baptized after this Imposition of hands ; and it is not probable that he was outwardly and visibly ordained to his Apostolical Office before his Baptism . As for Act. 13. M. Hooker in his Survey par . 2. pag. 83. saith expresly , That here is no Ordination to Office at all , for the Apostles had their Office before , and if so , then it makes nothing for our New-England Brethren to prove an iterated Ordination unto the same Office. Of the like minde with M. Hooker is Learned Chamier , who saith , That before this Ordination Paul and Barnabas had preached and exercised the Offi●e of their Apostleship ; And therefore we doe not think ( saith he ) that this Imposition of hands was an Ordination properly unto any New Ecclesiasticall Function , but onely a confirmation of their sending to the Gentiles , to whom they were not yet professedly sent : For in that excursion of theirs unto Antioch there is no mention made of the Gentiles , and that was a kinde of Prologue to that great work which now they were to put in full execution . The Text it self seems to give countenance to this Interpretation , because it saith , Separate me Paul and Barnabas for the work , &c. not for the office but for the work whereunto I have called them ; Called they were before , and designed by God to be Preachers to the Gentiles , and now they were publiquely inaugurated to that great and eminent service . Chrysostome , Theophylact , and Oecumenius ( as they are cited by Chamier ) say , That this Imposition of hands was unto the Office of an Apostle : Thus Deodate , They laid their hands on them , that is , for a sign of Consecration unto the Office of an Apostle . But how can this be , when the Apostle Paul himself tels us , that he was an Apostle , not of men , neither by men , but by Iesus Christ immediatly ? and also when he was an Apostle ( as Calvin saith ) long before this time ? And therefore we rather think , that this separation was not unto the Apostolicall Office , but unto that great and ( as Calvin cals it ) now unusual work of preaching unto the Gentiles . But howsoever , whether this Imposition of hands were unto the Apostolicall Office , or only unto a peculiar work , it makes nothing for the proof of that for which it is brought , to wit , That an Officer loosed from his Office-relation , may be ordained again unto the same Office : For Paul was never loosed from his Office after he was once called unto it ; If the Imposition of hands by Ananias were unto the Office of an Apostle , as we beleeve it was not , yet if it were , we then demand , Either this Ordination was afterward null and void , or remained firm and valid ? If it alwaies remained firm , what need a new Ordination ? If null and void , we desire a proof of it , which we are sure they cannot produce , and till that be done , this instance makes nothing for the proof of their assertion . Besides all this , we adde , That this separation and imposition of hands was by the immediate appointment of the holy Ghost ; The holy Ghost said , Separate me , &c. and ver . 4. They were sent forth by the holy Ghost ; This was an extraordinary thing , and therefore not sufficient to ground an ordinary practice upon . Thirdly and lastly , If the whole essence of the Ministerial Call consisteth in popular Election , then will two other great absurdities follow . 1. That Ordination can in no case precede such Election . 2. That there must be Churches before there be Ministers . First , that Ordination can in no wise precede Election . Now though ordinarily no man is ordained in the Presbyterian way without a title to some ch●rge , yet we conceive many cases may be put , in which Ordination may lawfully go before Election : We shall only give two Instances . 1. When an ordained Minister removes upon warrantable grounds from one charge to another , the people to whom he removes ●hoose him not as o●e that is to be made a Minister , but as one already made , and now to be made their Minister , for his removing from his former place doth not nullifie his Ministerial office , as we have sufficiently proved . 2. When there is a necessity of sending men ( as there is now in New-England for the conversion of Heathen people ) we th●●k it very agreeable unto Scriptur●-rules , that these men sho●ld be first ordained before they be elected by the Heathen to whom they are sent . And the reason is because that the conversion of souls is the proper work of the Ministry : When Christ went up into heaven he left not only Apostles , Prophets , and Evang●lists , but also Pastors and Teachers , for the perfecting of the Saints , for the work of the Ministry for the edifying of the body of Christ , Eph. 4.11 , 12. And the office of o●dinary Ministers is to be Embassadors for Christ , and in Christs Name or in Christs stead to beseech people to be reconciled unto God , not only to build them up in grace when reconciled , but to be instrumental to reconcile them , to open their eyes and to turn them from darknesse to light , and from the power of Satan unto God , &c. We finde no place in Scripture to warrant a Church to send out gifted brethren without Ordination for the work of conversion ; What may be done in extraordinary cases where Ordination cannot be had we dispute not ; but where it may be had , there we conceive it most agreeable to the Word , that men should be first Ordained before sent : Hereby they shall have a divine stamp upon them , they shall go with more authority , and shall have power to baptize those whom they do convert , which otherwise they cannot lawfully do : It is an unscriptural opinion , and of pernicious consequence that some amongst us have taken up , That a Minister should preach only for the building up of Saints , and not for the conversion of sinners , That when a Minister converts any out of his own Congregation , he doth it not as a Minister but as a gifted brother ; That the great work of conversion which is the chief work of a Minister , doth properly belong to gifted Brethren . All this ariseth from that groundlesse conceit , That a Minister is no Minister out of his own Congregation , which we have abundantly disproved . Secondly , It will also follow , That there must be Churches before there be Ministers , which is against Scripture and sound reason : We do not deny but that there must be a Church before their Minister , but not before a Minister : The Church-Entitative is before the Church Ministerial , but yet a Minister must needs be before a Church : For every Church must consist of persons baptized ( Unbaptized persons cannot make a Church : ) And therefore there must be a Minister to baptize them before they can be made capable to enter into Church-fellowship . Our Saviour Christ chose his Apostles for the gathering of Churches ; There were first Apostles before Churches , and afterward● the Apostles ordained Elders in these gathered Churches . And one great work of these Elders was to convert the neighbouring Heathen , and when converted to baptize them , and gather them into Churches ; And therefore Elders as well as Apostles were before Churches : And whosoever with us holds ( as our Brethren do ) that none but a Minister in Office can baptize , must needs hold that there must be ordinary Ministers before Churches , and that therefore the whole essence of the Ministeriall Call , doth not consist in the Election of the Church . So much for the proof of the second Proposition . It will be expected that we should answer to the Arguments that are brought by these Reverend men that hold the contrary to this Proposition : As for Texts of Scripture there are none brought nor ( as we said before ) can be brought . The great argument used by D. Ames and improved by M. Hooker is this . Arg. 1. One Relate gives being and the essentiall constituting causes to the other , But Pastor and People , Shepherd and Flock are relates . Ergo. He addes further , That they are simul natura , and that the one cannot be without th● other ; There cannot be a Pastor before there be a people which choose him , &c. Answ. We shall answer to this Argument according to the grounds formerly laid ; That every Minister hath a double relation , one to the particular Church of which he is a Minister , the other to the Church universall : As to his relation to his particular Church , it is very true , That Pastor and People are relates and simul naturâ ; He cannot be their Pastor but by their submission to his Ministry , and when he leaves them he ceaseth to be their Minister . But now besides this particular relation he hath a relation also to the Church universall , and by his Ordination is invested ( as we have said ) with habituall power to act as a Minister beyond his particular Church when he is lawfully called thereunto ; and as long as this correlative ( the Church universall ) lasteth , so long his ministeriall office lasteth , though his particular relation should cease . In a word , The people give being to a Minister as to be their Minister but not as to be a Minister . Another Argument brought by M. Hooker is , Arg. 2. It is lawfull for a people to reject a Pastor upon just cause ( if he prove pertinaciously scandalous in his life , or hereticall in his doctrine ) and put him out of his Office , Ergo , It is in their power also to call him outwardly , and put him into his Office. The consequence is proved from the staple rule , Ejusdem est instituere , & destituere , He that hath power to invest hath power to devest . The Antecedent is as certain by warrant from the Word , Mat. 7.15 . Mat. 7.15 . Beware of Wolves , Phil. 3.2 . Beware of false Prophets . Answ. If by putting him out of his office be meant only a putting him from being their Officer , then the argument must be thus framed ; They that have power to put out a Minister from being their Minister , have power to choose him to be their Minister ; and this we deny not . But if by putting him out of office be meant a putting him absolutely from being an Officer , we deny , that the people in this sense have power destituere , to put him out of office , or instituere , to put him into office : And we retort the Argument . They that have not power instituere have not power destituere ; They that have not power to put a Minister into office , have not power to put him out of office : But people ( not being Officers ) have not power to make an Officer , as hath been shewed ; Ergo. But it seems that Mr Hooker by the peoples rejecting their Pastor , and putting him out of office , doth mean their excommunicating of him , for he saith afterwards , That this rejection cuts him off from being a member in that Congregation where he was , &c. For answer to this we refer the Reader to what is said by a Minister , that is come out of New-England , who saith , That if Reverend Mr Hooker had been alive , and had seen what work Church-members make here in England in very many Churches , it would have caused him to bethink himself again of the Peoples power . Something we hear of ( saith he ) is done in a Church not farre from the place where he lived , it cannot be kept close , the light of that fire shines into England . Afterwards he brings Mr Cotton to confute Mr Hooker . Mr Cotton saith , That Excommunication is one of the highest acts of rule in the Church , and therefore cannot be performed but by some Rulers . Then he cites Mr Burroughs . If the Church be without Officers , they cannot do that which belongs to Officers to do , they have no Sacraments amongst them , neither can they have any spiritual Iurisdiction exercised amongst them , only brotherly admonition , and withdrawing from such as walk disorderly , for their own preservation . Much more to this purpose is brought by this Author , to whom we refer the Reader . As for those two Texts of Scripture , Matth. 7.15 . Phil. 3.2 . by which Mr Hooker proves his Antecedent , they do not at all come up to the point in hand . Though people are to beware of wolves and of false prophets , it doth not therefore follow that a people may excommunicate their Minister . Indeed this will follow , That people are to be careful to preserve themselves from heretical Ministers , and to withdraw from them , and this withdrawing if it be upon just grounds , makes him cease to be their Minister , but not from being a Minister , as we have often said . We will not trouble the Reader with answering any more Arguments , because they seem to us to have no weight in them , these two already answered being the chief that are brought . Only we shal speak a little to a similitude that is often brought by our Brethren of the contrary judgment . For it is ordinarily said ▪ That there is the same relation between a Minister and his particularCongregation , as is between a man and his wife . And as it is the mutual choise one of another that makes them man and wife : So it is the peoples choise , and the Ministers accepting that choise that makes them to be Pastor and flock . Dr Ames saith , That Ordinatio Episcopalis sine titulo est aquè ridicula , ac si quis maritus fing●ritur esse absque uxore . And indeed saith Mr Hooker , It is ridiculous to conceit the contrary . In another place the same Doctor saith , Oves rationales possunt eligere sibi pastorem , sicut sponsa eligit sibi sponsum , non per jurisdictionem aut gubernationem , sed potius per subjectionem . But we answer , That Symbolical Theology is not argumentative , Similia ad pompam non ad pugnam , Similitudes do beautifie not fortifie . There is nothing almost more dangerous in Divinity , then to overstretch similitudes , of which fault we believe our Brethren are much guilty . As for the Similitude it self , we conceive it will not hold . For 1. If Minister and people be as man and wife , then it will follow that they may not separate till death , unlesse it be in case of adultery . The Wife is as much bound to the Husband as the Husband to his Wife . But there are few people ( if any ) that think themselves obliged to abide with their Ministers till death . ( It is ordinary even with men professing godlinesse to forsake their Minister , and that oftentimes upon worldly interest . ) And there are few Ministers ( if any ) that think that they may in no case leave their people . There are three cases in which we conceive all agree , that a Minister may remove from his people ; if he cannot have his health where he is , if he be denied competent maintenance , and if the glory of God may be in an eminent manner advanced . But we hope that it will not be said that a Husband may separate from his Wife in these cases . 2. This Similitude sounds ill . For it makes every Minister to be as a Husband to his Church , and so by consequence the Head of his Church , which complies too much with the Antichrist of Rome , who cals himself the Husband and Head of the Church . The Church hath no Husband but Christ , 2 Cor. 11.2 . 3. This Similitude makes Christ to have as many Wives as there are particular Churches . Our Brethren hold , That every particular Congregation is the Body of Christ , and the Spouse of Christ , which if it were true Christ should have as many Bodies and Spouses as there are particular Churches , which ( we conceive ) cannot be right . For it is as absurd to say , That one Head hath many Bodies , and one Husband many Wives , as to say , That one Body hath many Heads , and one Wife many Husbands . But now we say , That the whole Church of Christ throughout the world is but one . That Christ properly hath but one Body , and one Wife . And that particular Churches are but members of this one Body , and limbs and members of this one Spouse , even as every particular Saint also is . And that every Minister hath a relation to this Church-Catholick as a member thereof , and seated therein , and as one that by his Ordination hath power to act as a Minister wheresoever he is ( if called ) for the good of the whole . And that he is placed in a particular Church for the actual and constant exercise of his Ministry , as in a part of Christs Body , or a limb or member of his Spouse . And that they by their choice make him their Minister , their Pastor , their Shepherd ; but not a Minister , a Pastor , a Shepherd . So much in answer to the Arguments against the second Proposition , and also concerning Election of Ministers . CHAP. X. Concerning Ordination of Ministers , wherein the first Assertion about Ordination is proved : Namely , That Ordination of Ministers , is an Ordinance of Christ. THat the method which we propounded in the beginning may not be forgotten , we crave leave to put the Reader in minde of what we have already said , That the Call of men to the Ministry , is either immediate or mediate . That the mediate Call is by Election and Ordination . And having finished what we thought fit to say about Election , we are now to proceed to speak about Ordination , concerning which we shall offer this general Proposition . That the work of Ordination , that is to say , An outward solemn constituting and setting apart of persons to the Office of the Ministry , by prayer , fasting and imposition of hands of the Presbytery , is an Ordinance of Christ. For the more methodical proving of this general Proposition , we shall undertake to make good these four Assertions . 1. That Ordination of Ministers is an Ordinance of Christ. 2. That the Essence of the Ministerial Call consisteth in Ordination . 3. That Ordination ought to be with prayer , fasting and imposition of hands . 4. That Ordination ought to be by the Presbytery . That Ordination of Ministers is an Ordinance of Christ. For the understanding of this Assertion we must distinguish between the Substance , Essence , and Formal Act of Ordination , and the Rite used in Ordination . The Essential Act of Ordination , is the constituting or appointing of a man to be a Minister , or the sending of him with Power and Authority to preach the Gospel . The Rite is Imposition of hands . In this Assertion we are not at all to speak of Imposition of hands , but onely of Ordination , as it relates to the setting of a man apart to the Office of the Ministry . Now that this is an Ordinance of Christ , we shall not need to spend much time in proving it . 1. Because we have already made this out in our third Proposition , where we asserted , That no man ought to take upon him the Office of a Minister , but he that is lawfully called and ordained thereunto . 2. Because the proving of the other three will prove this also . 3. Because we have not so many enemies to contest withall in this , as in the other three Propositions . For though there be many that hold Ordination to be onely an adjunct of the Ministerial Call , and not an Essential ingredient , which is against the second Proposition . And many that deny Imposition of hands against the third . And many that say , that a Church without Officers may ordain against the fourth Proposition . And though there be very many that hold , That an unordained man may preach as a gifted Brother , yet there are but few ( in comparison ) who say , That a man may enter into the Office of the Ministry , and preach authoritatively as a Pastor , without Ordination . Our Brethren in New-England , in their Plat-form of Church-Government say , That Church-officers are not only to be chosen by the Church , but also to be ordained by Imposition of hands and prayer , &c. And in their Answer to the thirty two Questions , they say expresly , That Ordination is necessary by Divine Institution . The very Socinians themselves , though great enemies to the Ministerial Calling ( and no wonder , when such great enemies to Christ himself ) though they deny the necessity of Ordination , yet they acknowledge that for order and decency it is fit to retain it in the Church . For our parts we think the Scripture to be so clear for the proof of this Assertion , that we wonder there should be any found to stand up in opposition against it . For First , In the Old Testament not onely the high-Priest , but all the other Priests and Levites were by divine appointment inaugurated to their Ministerial Offices , and when any men unconsecrated intruded themselves into the Priestly or Levitical Office they were remarkably punished by God himself ▪ Witnesse Corah and his company , of whom we have formerly made mention . Now surely this was written for our instruction upon whom the ends of the world are come , to teach us , that it is the will of Christ that no man should enter into the Ministerial Office unordained or unconsecrate . To hint this , the Prophet Isaiah tels us , That in the times of the New Testament the Lord would take from among Christians some to be Priests , and some to be Levites , where the New Testament Ministers are cloathed with Old Testament titles , and are called Priests and Levites , not in reference to any real unbloudy and propitiatory Sacrifice by them to be offered , as the Papists falsly imagine , but as we conceive to signifie unto us , 1. That there should be an Office of the Ministry distinct from all other Offices unde● the New Testament as well as under the Old ( and therefore it is said , that God would take of them for Priests not take all them for Priests . ) And , 2. That these Ministers were to be consecrated to their respective offices , as the Priests and Levites were . Secondly , In the New Testament we read , 1. That in the very choice of Deacons , which was but an inferiour Office and serving only for the distribution of the temporal estates of people , the Apostle requires , that they should not onely be elected by the people , but also ordained to this office . Much more ought this to be done in the choise of persons who are called to the work of preaching , and dispensing Sacramental mysteries , a service of all others of greatest weight and worth . 2. That even the very Apostle Paul , though chosen immediately by Christ unto the great Office of preaching unto the Gentiles , and that in a miraculous way , yet notwithstanding it was the pleasure of the holy Ghost , that he must be separated and set apart by men for this great work . And if this was thought necessary for an extraordinary Officer : If Paul that was separated from his mothers womb to preach Christ to the Heathen , and was separated by an immediate voice from Heaven to bear Christ's Name before the Gentiles , must also have an outward solemn separation by the Prophets at Antioch unto this work , how much more is this necessary in ordinary Officers ? 3. That Paul and Barnabas who were themselves separated to the work of the Ministry , Act. 13.1 . went about , Act. 14.23 . ordaining Elders in every Church . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth ( as we have shewed ) not a choosing by the suffrages of the people , but a special designing and appointing of Ministers by the Apostles Paul and Barnabas . 4. That Titus was left at Crete to ordain Elders in every Church , which surely had been very vain and superfluous if Ordination be not an Institution of Christ , and necessary in his Church . 5. That Timothy was ordained not only by the laying on of Pauls hands , but also by the laying on of the hands of the Presbytery . By laying on of hands , as by a Synecdoche is meant the whole work of Ordination , and hence we see that it is the will of the holy Ghost that not only Paul an Apostle , as formerly , but Timothy an Evangelist must be set apart unto his Office by Ordination . 6. That Timothy is commanded to lay hands suddenly on no man , neither to be partakers of other mens sin , but to keep himself pure . This negative command implies an affirmative , that it was his Office to lay on hands , that is , to ordain Elders , but his care must be not to do it rashly and unadvisedly upon men insufficient , lest he should thereby be made partakers of other mens sins . This Text doth necessarily imply a precept for Ordination . 7. That Timothy is commanded to commit those things which he had heard from Paul among many witnesses , to faithful men who shall be able to teach others also . Where we have , 1. A Separation of some men to be teachers in Christs Church . 2. The Qualification of these teachers , they must be faithfull men , and such as are able to teach others . 3. We have an injunction laid upon Timothy that he should commit what he had heard of Paul unto these faithfull men . Now this committing was not only to be by way of instruction , but also by way of Ordination . Pauls charge committed to Timothy was not so much to make men fit to teach others , as by Ordination to set men apart for the teaching of others , that there might be a perpetual Succession of teachers . For the further making out of this truth , let the Reader consider what is said by Mr Gillespy in his Miscellany Questions , and what we have before said , pag. 84. 8. That laying on of hands is reckoned not only as an institution of Christ , but as one of the principles of the Doctrines of Christ : but of this Text we shall speak more in the third Assertion . By all these places it is evident , That it is the will of Christ that those that enter into the Ministerial Calling should be consecrated , set apart and ordained thereunto . Most of the Objections brought against this Assertion , have been answered at large in the handling of the third Proposition . If any shall further object and say , Obj. 1. That these are but examples , and examples do not amount up to a Rule . Answ. 1. That Apostolical examples in things necessary for the good of the Church , and which have a perpetual reason and equity in them , have the force of a Rule . Of this nature is Ordination . 2. If we should not follow the examples of the Apostles in those things in which they acted as ordinary Elders , we should be left at uncertainties , and every man might do what seemeth good in his own eyes , which would tend to confusion , and the dissolution of the Church . 3. The Apostles taught the Churches to do nothing but what they had a commandment from Christ to teach them , Matth. 28.20 . 1 Cor. 11.28 . and in all their Disciplinary Institutions , which were not meerly occasional , and had only a temporary reason of their Institution ( of which kinde Ordination we are sure is not ) are to be imitated as though they were the immediate Institution● of Christ. 4. For Ordination of Ministers we have not only Apostolical example , but Apostolical pre●●pt , as we have already proved out of 1 Tim. 5.22 . Object . 2. If it be further objected . That the Ordination mentioned in the Text fore-named , was onely for those times , and not to continue to the end of the world . Answ. 1. This is not true . For if the Ministry he to continue to the end of the world , then the way of entring into the Ministry enjoyned by the Apostles , is also to continue . And there can no reason be brought why the one should be abolished , and not the other . 2. Timothy is enjoyned to keep this commandment without spot , unrebukable , untill the appearing of our Lord Iesus Christ. Beza translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec mandat● , Keep these commandments , that is , ( saith he ) all the commandments commanded him in the whole Epistle . Thus Deodate , That thou keep this commandment , that is , Not only that which is contained , vers . 11. & 12. but generally all other commandments which are contained in this Epistle . Now this commandment of laying hands suddenly on no man , is one of those commandments which he was to keep without spot untill the appearing of our Lord Jesus Christ ; which evidently proves That Ordination is an Ordinance of Christ , and is to last to the end of the world . It is worth observing which is also hinted by a Reverend Minister , that there are 4. descents of men sent and ordained . 1. Christ himself was sent and had his Commission from his Father , Ioh. 20.22 , 23. Iesus Christ did not glorifie himself to be made an High-Priest , but was anointed thereunto by God his Father , Act. 10.38 . 2. Christ Jesus as he was sent of his Father , so he sent forth his Apostles , Ioh. 20.23 . It is said Mat. 10.1 . That Christ called unto him his twelve Apostles , and sent them forth , and gave them their commission : Nay , it is said Mar. 3.14 . And he ordained twelve ; The Greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And he made twelve that they should be with him , and that he might send them forth to preach ; This making was an authoritative appointing them to their Office. The Apostles would not have dared to have preached the Gospel , had they not been commissionated by Christ thereunto . 3. The Apostles went about ordaining Elders in every Church ; Paul ordained Timothy , 2 Tim. 1.6 . 4. Timothy and Titus did ordain others as they themselves had been ordained , and that by the Apostles own appointment , Tit. 1.5 . 1 Tim. 5.22 . Nay , we reade of a Presbytery ordaining , 1 Tim. 4.14 . And as Timothy was intrusted with the Word of Christ , so he is commanded to commit the same trust to faithfull men able to teach others also , that so there may be a succession of Teachers : Thus we have four descents recorded in Scripture . 1. God anoints Jesus Christ and ordains him to his Ministerial office . 2. Christ ordains his Apostles . 3. The Apostles ordain extraordinary and ordinary Officers . 4. And these ordain others . And this commandment is given to be observed till the coming of our Lord Jesus Christ. And thus ( as the Authour fore-mentioned saith ) The Apostles admitted men in their own practice into the Ministry , and thus they appointed for succeeding times , and can any think that Ordination ended with that age ? Is there not the same cause , necessity , use and reason for it in after ages as in the first times of the Church , when there were as yet extraordinary gifts stirring in the Church which are now ceased , and therefore the more need of a standing Ministry ? Sure we are of two things . 1. That there are more , and more clear Texts for Ordination then for popular Election ; Our Brethren in New-England and many in Old England are very much for Election by the people ; And so are we if it be rightly ordered and managed ; But we desire them to shew us as clear Scriptures for Election , as we have done for Ordination . 2. That there is as much ( if not more ) in Scripture for the Justification of Ordination as for any other part of Church-Government , as for the divine right of Synods , of Excommunication , of Ruling Elders , or any other part of Discipline , in which we agree together . How then it should come to passe that many in our daies should cry up the divine right of Election by the people , of Excommunication , and other parts of Church-government , and cry down the divine right of Ordination , we know not : Indeed we confesse , That the Papists do too much extoll it , calling it a Sacrament , and not only a Sacrament in a generall sense , as Calvin seemeth to do , but a Sacrament in a proper sense , as Baptism and the Lords Supper are called Sacraments ; And also in appropriating it to Bishops , as distinct from Presbyters : Hence it may be it is , That some in our age running into the other extream ( as the nature of man alwaies is apt to do ) do too much vilifie and undervalue it , and because they like it not , brand it with the black mark ( as they do other of the Ordinances of Christ ) of Antichristian Ordination . But we hope better things of our people , and beseech them to take heed of those that call good evil and evil good , and that call the Institutions of Christ the doctrines of Antichrist . So much for the first Assertion . CHAP. XI . Proving the Second Assertion about Ordination , to wit , That the essence of the Ministeriall Call doth properly consist in Ordination . THe Second Assertion is , That the essence of the Ministeriall Call doth properly consist in Ordination . The contrary to this Assertion is maintained by many Reverend Divines , who set up Election in the room of Ordination , and make Ordination ●o be but an adjunct unto , and a consequent of this Ministeriall Call , and a confirmation of a man into that office which he hath bestowed upon him by his election . The essence and substance of the outward calling of an ordinary Officer in the Church ( say the Ministers of New-England in their Platform of Church-Government ) doth not consist in his Ordination , but in his voluntary and free Election by the Church , and in his accepting of that Election . In opposition to this we have already endeavoured at large to prove , That the essence of the Ministeriall Call doth not consist in popular Election . And therefore we intend to be very brief in proving the contrary ; That it doth consist in Ordination : This we make out by these ensuing arguments . 1. If Election doth not give the essentials of the Ministeriall Office , then Ordination doth : For the outward Call of a Minister ( as it is agreed on all sides ) doth consist only in his Election or Ordination . But Election doth not , &c. as we have formerly shewed by divers arguments . Ergo. Ordination doth . 2. If Ordination makes a man a Minister that was not one before , then it gives the essence of the Ministeriall Office. But Ordination makes a man a Minister that was not one before , Ergo , &c. That this is so appears , 1. From the Ordination of Deacons , Act. 6.3 . Look ye out seven men , &c. whom we may appoint over this businesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to put a man into an Office which he had not before . Thus it is said of Ioseph , Act. 7.10 . and he made him governour over Egypt , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. This act of Pharaohs did not confirm him in that Office which he had before , but conferred upon him an Office he never had . The like we reade Deut. 1.13 . Take ye wise men and understanding , and known among your tribes , and I will make them Rulers over you . It was not the peoples taking , but Moses his appointing that did make them Rulers . Thus Exo. 18.21 . Thou shalt provide able men , and place such over them to be Rulers of thousands , &c. It was Moses his placing that did give them the formality of Rulers . The Hebrew word in Exod. and Deut. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.12 . where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it was the Apostles appointing of Deacons that did make them Deacons : All that the people did was to set seven men before the Apostles whom they by Ordination made Deacons . 2. This appears also from Tit. 1.5 . For this cause left I thee in Crete , that thou shouldest — ordain Elders in every City , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Et constituas ; And ordain o● appoint : It is evident that there was a great want of Elders in Crete , and Titus was left to appoint and set Elders over them : Titus was not left only to adde an adjunct ( as we have formerly said ) to the Ministeriall Call , or to establish and confirm those in their places that had right to them before , but he was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is all one as in a civill sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one saith , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituere & praeficere rectores & judices , to constitute and make Rulers and Judges : Thus it is said , Luk 12.42 . Who then is that faithfull aend wise Steward whom his Lord shall make Ruler , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This act of the Lord of the house is that which gives the formall being of a Ruler unto this Steward . And it is Ordination that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is essentiale constituens of the Ministeriall office . Argum. 3. If Ordination be the sending of a manforth with power and authority to preach the Gospel , and administer the Sacraments , then it is that which gives the essence of the Ministerial Office. But Ordination is so , Ergo. The minor is proved from Rom. 10.15 . And how shall they preach except they be sent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This sending it an authoritative mission to preach the Word as Criers and Heralds ( for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth ) and also as Embassadors are sent forth by their Prince with their Letters missive and credentials , which appears by the words immediatly following , As it is written , How beautiful are the feet of them that preach the Gospel of peace , and bring glad tidings of good things ! Hence it is , That some Divines do very well define Ordination to be missio potestativa , A sending of a man forth with power and authority to preach and administer the Sacraments . It is not an installing of a man into an office to which he hath right before , but it is a giving of him his Commission and authority ; And of this kinde of sending is this Text to be understood . That it cannot be understood of providential sending we have formerly proved , nor of a sending by the Election of the people : For the people cannot be said to be sent to themselves , but Ministers are said to be sent to them . And we now further adde , That it cannot be understood only of an extraordinary mission by God , such as the Apostles had , which was to cease with the Apostles , but it must be understood of such an authoritative sending which was to continue to the end of the world : For the Apostle in that Climax of his makes it as necessary and perpetuall as calling upon the Name of the Lord , as Beleeving and Hearing the Word : For this the Apostle affirmeth , That as calling upon the Name of the Lord is perpetually necessary to salvation , so is faith to the calling upon the Name of the Lord , and so is Hearing of the Word necessary to Beleeving , so is Preaching of the Word to Hearing , and so is Ordination and Mission necessary to the orderly Preaching of the Word . And therefore we conclude , That by sending is meant a sending by Ordination , and that this sending is a deputation of a man to an Ecclesiasticall Function with power and authority to perform the same , and that it is to last as long as Preaching , Beleeving , and Praier , which is to the end of the world . Arg. 4. If Ordination be that which gives the Ministeriall office , then the essence of the Ministeriall Call consisteth in Ordination . But Ordination is that which gives the Ministerial office . That this it so appears from 2 Tim. 1.6 . Wherefore I put th●e in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands : And by 1 Tim. 4.14 . Neglect not the gift that is in thee which was given thee by prophecy , with the laying on of the hands of the Presbytery . By laying on of hands is meant ( as is aforesaid ) the whole work of Ordination ; And by gift is meant docendi officium , ( as most Interpreters say ) the office of the Ministry , and the power and authority conferred thereby upon him . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken not only for the grace by which we are fitted for an office , but for an office unto which men are through grace fitted . Thus it is taken Ephes. 4.8 . Rom. 12.6 . And thus it is here to be taken , Paul by Ordination did not onely declare Timothy to be an Officer , and confirm him in that Office which he had before ●ollated upon him by the choice of the people ▪ But he together with the Presbytery gave him the gift or office of the Ministry . Object . The Text saith , That this gift was given by prophecy , and therefore not by the laying on of the hands either of Paul or of the Presbytery . Answ. These words By Prophecy do signifie onely the moving cause , and that encouraged Paul with the Presbytery to lay hands on Timothy , viz. It was prophesied , That Timothy should be an excellent Minister , 1 Timothy 1.18 . This charge I give unto thee , Sonne Timothy , according to the Prophecies that went before of thee : So that the meaning is , Paul by Prophecy , that is , according to the Prophecies that went before of him , or Paul directed by the Spirit of Prophecy conferd the gift or office of the Ministry upon Timothy . But here we must of necessity adde one caution left we be mis-understood . When we say that Ordination gives the Ministerial office , we mean onely as to the essence of the outward Call , For we know , That it is the Prerogative Royall of the Lord Jesus to appoint Officers and Offices in his Church . It is Christ onely that institutes the office , and that furnisheth and fitteth men with graces and abilities for the discharge of so great an employment , with willing and ready mindes to give up themselves to so holy services : It is Christ onely that sets the Laws and Rules according to which they must act . All that man doth in Ordination is in a subordinate way as an Instrument under Christ to give the being of an outward Call , and to constitute him an Officer according to the method prescribed by Christ in his Word . All that we say ( that we may be rightly understood ) may be reduced to these three heads . 1. That it is the will of Christ who is King of his Church , that men should be outwardly called to the Ministry as well as inwardly fitted . And that without this Call none can warrantably do any act that belongs to an Officer , as not having the specificall form of an Officer , and ( as Mr Hooker saith ) Whatsoever is done without this , is void and of none effect . 2. That this outward Call consisteth in Election and Ordination . 3. That Ordination is that which gives the Being of this outward Call , that makes a man a Minister , That ( in this sense ) gives him his Ministeriall Office. Election doth only design the person , but it is Ordination that bestoweth the Office upon him . Arg. 5. We might argue in the fifth place from the persons appointed by Christ to ordain , and from the great solemnity used in Ordination , and from the blame that is laid upon those that ordain unworthy persons unto the Ministerial Office. 1. The persons that are said in Scripture to ordain , are ( as we shall prove hereafter ) either Apostles , Prophets , Evangelists or Presbyters . And this is a sufficient Argument to us to prove that it is Ordination that constitutes the Minister , and not Election . For it is not likely , that Christ would appoint his Apostles , and his Apostles appoint extraordinary and ordinary Elders to convey onely an adjunct of the Ministerial Call , and leave the great work of conveying the Office-power unto the common people . 2. The solemnity used in Ordination , is Prayer , Fasting , and Imposition of hands . We do not reade the like solemnity expressed in Scripture in Election , and therefore it is against reason to think , That Election should constitute the Minister , and give him all his Essentials , and Ordination only give him a ceremonial complement . 3. The blame laid upon Timothy if he should lay hands suddenly upon any Minister , is very great . For hereby he makes himself impure , and becomes accessory to the sins of those whom he makes Ministers . Now we may thus reason , Where the greatest blame lies for unworthy men coming into the Ministry , surely there must lie the greatest power of admitting men into the Ministry , else the blame is not just . But the greatest blame is laid upon the Ministers . Ergo. If the constituting cause of the Ministerial Call did lie in Election . The Minis●ers may well excuse themselves , and say , We do but ordain , we do but give an adjunct , the people did the main act , they gave the Essence , and therefore the blame belongs to them , and not to us . See more of this in Separation examined by Mr Firmin . pag. 58. Much more might be added for the proof of this Assertion , but we shall purposely wave what else might be said , least we should be overtedious . CHAP. XII . Wherein the third Assertion is proved , viz. That Ordination of Ministers ought to be by Prayer , Fasting and Imposition of hands . THE third Assertion is , That Ordination of Ministers ought to be by prayer , fasting , and Imposition of hands . Here are two things to be made out , 1. That Ordination ought to be with prayer and fasting . Prayer and fasting , though they be not necessary to the very being and essence of Ordination , yet they are very necessary to the better being of it , as divine conduits to convey the blessing of God upon it . First , For Prayer . It is observable in the old Testament , that Aaron and his sons did not enter upon their Ministry , till they had been sanctified by the holy oyl , and sprinkling of bloud , and had been seven whole dayes before the Lord , abiding at the door of the Tabernacle of the Congregation , Levit. 8.33 . In the New Testament our blessed Saviour , when he chose his Apostles is said to have spent all the night before in prayer , Luk. 6.12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And to our remembrance we do not reade that our Saviour spent a whole night in prayer , but upon this occasion , which sheweth , of how great consequence it is , that those who preach the Gospel should be sent out with solemn and earnest prayer . And this is the more observable if we compare the 9th of Matth. 36 , 37 , 38. with Luke 6.12 , 13 , 14. When Christ saw the misery of the people in the want of faithful Ministers , that they were as Sheep not having a Shepherd , he directs them to pray to the Lord of the harvest to send forth labourers into his harvest , and then as seemeth by Luke's relation , he put that in practice which he commended to do for themselves , he spent the whole night in prayer , and then Mat. 10.1 , 2. he chose and sent out his twelve Apostles to preach the Gospel . Secondly , For joyning of Fasting with prayer , we may consider , That it was not ordinary and common prayer , or some few and occasional Petitions that were put up , but as in c●ses of greatest concernment , when some great evil was to be averted , or some singular mercy to be obtained , fasting was joyned with prayer . In the Acts , where you have the records of the Primitive Churches practice , as the best president for succeeding ages , it is recorded , that persons designed to the work of the Ministry , were set apart and commended to God for his assistance , support and successe by fasting and prayer . Acts 13.1 , 2 , 3. It is said of the Prophets and Teachers of Antioch , As they ministred to the Lord , and fasted , the holy Ghost said , Separate me Barnabas and Saul for the work whereunto I have called them . And then when by a new fast , as it may seem purposely called upon that occasion , they had sought God on that behalf , they fasted and prayed , and laid their hands on them , and sent them away to preach . And as it was thus done to Paul and Barnabas , so when they had travelled farre in preaching the Gospel , and had found that happy successe on their Ministry , that many among the Gentiles were converted , because themselves could not make their constant abode in anyone place ( the greater service of the Church calling them forth to other places ) that there might be a foundation of a fixed Ministry , for the building up of those that were already converted , and for the bringing in of others yet uncalled . They ordained them Elders in every Church , which should stay with them , and watch over them in the Lord , Act. 14.23 . And these they sent out with the like solemnity in seeking God by fasting and prayer , and then commended them to the Lord in whom they believed . The Reasons why Ministers should be set a part with prayer and fasting , are weighty , and still the same . 1. The inidoneousnesse and insufficiency of any meer man ( though of the greatest abilities and indowments , whether for nature , art , or grace ) for such a work wherein we have to do withthe highest mysteries of God and heaven , and with the most precious things on earth , the truths of God , and souls of men . 2. The discouragements which every where attend this work ( when most faithfully performed ) from Satan and wicked men . 3. The successe of every ones Ministry depends wholly on Gods blessing . For neither is he that planteth any thing , neither he that watereth , but God that giveth the increase . Nor doth the faith of believers depend at all on the wisdome or or power of the Minister , but on the power of God , 1 Cor. 2.5 . And therefore it is necessary in the most solemn manner , that is , by prayer and fasting to implore aid from God whensoever we ordain Ministers . But this will be granted by all sides , and therefore we will adde no more about it . The second thing we are to make out , is That Ordination of Ministers ought to be with imposition of hands . That we may more orderly handle this Assertion , which is so much controverted in our unhappy dayes , and be rightly understood , we shall crave leave to premise three things : 1. That Imposition of hands is not a proper Gospel-duty , never used but in the New Testament , but it is a Rite and Ceremony borrowed from the Old Testament , and by Christ made a Gospel-institution . That which Grotius saith in his Annotations , That the whole Government of the Churches of Christ , was conformed to the patern of the Synagogues , is true in many things , and especially in this of Imposition of hands . We finde it was used in four cases under the Old Testament , 1. In benediction and blessing , Gen. 48.14 , 20. 2. In offering of Sacrifices unto God , Lev. 1.4.3 . In bearing witness , Lev. 24.14.4 . In ordaining or appointing unto an Office. Thus Moses when he ordained Ioshua to succeed him , he was commanded by God to lay his hands upon him , and to give him a charge in the sight of the people , Num. 27.18 , 23. Under the New Testament it is used , 1. In benediction , Mark 10.16.2 . In curing of bodily diseases , Luke 13.13 . Mark 16.18 . Acts 9.17 . 3. In conveying the miraculous gifts of the holy Ghost , Act. 8.17 , 18. Act. 19.6 . 4. In Ordination of Church-officers , and of this last way of Imposition of hands are we now to speak . Secondly , That it is not our purpose accurately to enquire whether Imposition of hands be an Essential part of Ordination , without which it is null and void , or an integral part , without which it is deficient and imperfect , or onely an inseparable adjunct . It is enough for us to assert , That it is lawfull and warrantable , and not onely so , but that it is the duty of all that are to ordain Ministers to lay hands upon them , and that it is a sin in any that is to be ordained , to refuse it . Thirdly , That though we assert the Divine Right of Imposition of hands , yet we plead for it onely in a Scripture-sense , but not in a Popish-sense . The Papists make it to be an outward sign of an inward and spiritual grace . They make Ordination a Sacrament , and Imposition of hands an operative instrument of conveying not only grace in general , but even justifying grace . Hence it is that some few of our Divines speak a little too slightly of it ( at which those that are enemies to it take much advantage ) but yet there are no Reformed Churches ( that we know of ) but do retain it and plead for it , some as a Rite and Circumstance , and moral sign ; others as an integral part , and others as an essential part of Ordination . These things premised , we come now to prove , That it is the will of Christ , that all that are ordained Ministers should ●lave Imposition of hands . This appears 1. From the examples of this Ceremony used by the Apostles in Ordination , 1. We finde that the Deacons though inferiour Officers must have hands laid on them . 2. We finde that the Apostles Paul and Barnabas , though extraordinary Officers had hands layed on them . 3. We reade that Paul layed hands upon Timothy , and also the Presbytery . Hence it is that Calvin saith , Though there be no certain precept extant concerning Imposition of hands , yet because we see it was in perpetual use by the Apostles , that , their so accurate observation ought to be in stead of a precept to us . And it is a wonder to us that they that are so exact in urging every other circumstance in Church-Government , and have suffered much prejudice in their outward estate rather then they would forbear sitting at the Sacrament ( which yet is but an outward gesture ) should take such strange liberty to themselves in dispensing with a duty that hath so many examples for the enforcing of it . 2. From that command of Paul to Timothy , Lay hands suddenly on no man. This is a divine precept for imposition of hands . For when Timothy is forbidden to lay hands suddenly , it is implied , that it was his duty to lay on hands . Hence it is that the New-England Ministers do assert , That Church-officers ought to be ordained by imposition of hands . And from this Text Walaeus hath a memorable passage , which though it be long , yet we will not think much to transcribe . I see this ( saith he , speaking of Imposition of hands ) to be required in almost all confessions . And truly since that the Apostles have alwayes used it , yea the Apostle gives a precept to Timothy , to lay hands suddenly on no man ; we judge it ought not to be omitted , because in that negative commandment , an affirmative is included , that he should lay on hands upon men that are worthy , where because it is taken by a Synecdoche for the whole calling of a Pastor , certainly it is to be esteemed either for a rite , or an essential part , otherwise it could not be taken for the whole , or at least for a proper adjunct , and common to this with all other callings . So far Walaeus . Thirdly , Because the whole work of Ordination is comprehended under this Ceremony of Imposition of hands , 1 Tim ▪ 4.14 . 1 Tim. 5.12 . Ordination is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands , and the gift or office of the Ministry is said to be given by this as by the sign , 1 Tim. 4.15 . Now then , if Imposition of hands , as a part , be put for the whole work of Ordination , it seems very strange to us that there should be any amongst us that expresse a willingnesse to be ordained , and yet an unwillingness to have Imposition of hands . We rather judge , That they that refuse Imposition of hands , which is put for the whole , will in a little time make no conscience of refusing the whole it self . We reade in Scripture , That prayer and keeping the Sabbath are sometimes put for the whole worship of God , Ier. 10.25 . Isa. 56.4 . And as it is a good Argument , keeping of the Sabbath and prayer are put for the whole worship of God , and therefore they are parts of it , if not chief parts . So it is a good Argument . Imposition of hands is put for the whole work of Ordination , and therefore it is a part of it , if not a chief part . And we desire our people further to consider , that there is but one Text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lifting up of hands in the election of a Minister ( and this also but a shadow without a substance , as we have proved ) and yet how zealous are many amongst us for popular Election ? And why should not they be much more zealous for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Imposition of hands , which hath so many substantial Texts for the justification of it , and which is so often put for the whole work of Ordination ? Fourthly , Because it is placed by the Apostle Heb. 6.1 , 2. amongst the principles of the doctrine of Christ , Therefore leaving the principles of the doctrine of Christ , let us go on unto perfection , not laying again the foundation of repentance from dead works , and of faith towards God , of the doctrine of Baptisms , and of laying on of hands , and of resurrection of the dead , and of eternall judgement . The great Question is , What is here meant by laying on of hands . The Papists understand it of the Sacrament of Confirmation : But it never hath nor ever will be sufficiently proved , that either there is such a Sacrament appointed by Christ , or that it was a custome in the Apostles daies to lay on hands , or ( as was formerly phrased ) to Bishop baptized Christians who were grown up to years of discretion ; others by laying on of hands understand the extraordinary gifts of the holy Ghost , which in these daies were given by laying on of hands . But this cannot be the meaning . 1. Because it cannot be proved , that the gift of the holy Ghost was given with every laying on of hands in those times . For the laying on of hands , 1 Tim. 4.14 . 1 Tim. 5.22 . was not for giving the holy Ghost , but for Ordination . 2. Because the giving of the holy Ghost by laying on of hands was proper to the Primitive age , and doth not concern after ages ; But the Catechetical heads enumerated by the Apostle concern all ages . 3. Because it would be hard to think , that the knowledge or profession of the doctrine concerning the giving of the holy Ghost by such laying on of hands , was such a principle as that none ignorant thereof , though instructed in all the other Articles of Christian faith , could be received as a Church-member , and as one grounded in Catechisticall doctrine . And therefore by laying on of hands , as by a Synecdoche , we suppose is meant the whole Ministry . Thus D. Ames in his Confutation of Bellarmine ; By laying on of hands ( saith he ) is here meant Totum Ministerium , the whole Ministry . Bullinger on the place , By laying on of hands , understandeth also the Ministry and their Vocation , Mission , and Authority given them . Mr. Hooker in his Survey of Church-Discipline , par . 1. pag. 1. By laying on of hands as by a Metonymy of the adjunct , understandeth Ordination , and Ordination as one particular is put ( saith he ) for the whole of Church-Discipline . And from this very Text he undertakes to prove Church-Discipline to be a fundamentall point of Religion : But we may more safely and more rationally assert the same of the Church-Ministry : For whosoever denieth a Ministry overthroweth all Gospel-Ordinances and Gospel-Churches . And here we will make bold to put our people in minde of a passage in M. Cartwrights Confutation of the Rhemists , who was a man sufficiently opposite to the Bishops and their Ceremonies , yet he is pleased to use these words upon this Text. By Imposition of hands the Apostle meaneth no Sacrament , much lesse Confirmation after Baptism , but by a Trope and borrowed Speech the Ministry of the Church upon the which hands were laid , which appeareth in that whosoever beleeveth , that there ought not to be a Ministry by order to teach and govern the Church , overthroweth Christianity ; whereas if Confirmation of Children were a Sacrament as it is not , yet a man holding the rest , and denying the use of it , might notwithstanding be saved . So Cartwright . Now then ▪ If Imposition of hands be taken in Scripture not only for the whole work of Ordination , but also for the whole Ministry ; We may ( we hope ) safely and convincingly conclude , That it is the will of Jesus Christ , that they that enter into the Ministry should have hands laid upon them : And that they that oppose Imposition of hands may as well oppose the whole Gospel-Ministry , and therein overthrow Christianity it self . We will not trouble the Reader with answering all the Objections that are brought against this Thesis , but only such as seem to carry most weight in them . Object . 1. We do not reade that the Apostles were made Ministers with Imposition of hands . Answ. 1. No more do we reade that they were made Ministers by the Election of the people ; This objection fights as much against Election as against Imposition of hands . 2. A negative argument from Scripture doth not hold in matters of this nature ; It doth not follow , because it is not recorded , therefore it was not done . Many things were done by Christ which are not written ; It is said , That Christ ordained twelve , but after what manner is not set down . 3. The Apostles were extraordinary Officers , and had an extraordinary Call. Our Thesis is of ordinary Officers ; They that oppose this Assertion must prove , that ordinary Officers were made without Imposition of hands , or else they prove nothing to the purpose . Object . 2. When the Apostle left Titus to ordain Elders in Crete , he saies not a word of Imposition of hands . Answ. 1. Nor a word of Election by the people . 2. The Apostle left him to ordain Elders as he had appointed him . Now it is irrationall to think that he would appoint Titus to do otherwise then according to what he himself practised . He ordained Deacons , Elders , and Timothy by laying on of hands : And therefore it is without dispute to us , That he appointed Titus to do so also . 3. If we compare Tit. 1.5 . with Act. 6.3 , 5. it will appear , That by appointing or ordaining Elders in Crete , is meant , ordaining by Imposition of hands : For there is the same word in both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. 6. was by laying on of hands , and so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Tit. 1.5 . Object . 3. Imposition of hands was used by the Apostles only for the present occasion , as other things were observed , as bloud was forbidden , as Paul used circumcision and shaving , viz. for the Jews sake who had their publique Officers thus set apart . Answ. 1. No circumstance of any one Text where Imposition of hands is mentioned to be used , gives ground for stating this to be the reason of its practise . 2. This was not only practised at Ierusalem but at Antioch , and not only among and by the Jews , but elsewhere , and by others . It is said of Paul and Barnabas that they ordained Elders in every Church . Object . 4. Imposition of hands was used by the Apostles in a miraculous way , and it did conferre the holy Ghost and gift of Tongues , &c. and therefore as the miracle is ceased , so ought the ceremony to cease . As in extream Unction , &c. Answ. 1. The giving of the holy Ghost and conferring of extraordinary gifts was one , but not the only use which the Apostles made of Imposition of hands . And as praier is still to be continued in the Church , though it did sometimes conveigh extraordinary blessings , Act. 8.15 , 16 , 17. Act. 9.40 . Iam. 5.14 , 15. because it had other ordinary ends and uses ; So is Imposition of hands to be continued upon the same account . Answ. 2. We never read of the holy Ghost given by Imposition of hands in Ordination : That gift which Timothy received by the laying on of the hands of the Presbytery , is no other then the gift of Office. Neglect not the gift , i. e. Neglect not the office . If Timothy had had power by laying on of hands to have conferred due qualifications for the Ministry ; why doth Paul require him to lay hands suddenly on no man ? and why must he be so carefull to see them first fit , in case his laying on of hands would fit them ? There needed not such triall of their gifts , in case a touch of his hands could have gifted them . This proves clearly , That there was no extraordinary gift conferred in Ordination . 3. There is a double Imposition of hands , The one miraculous and extraordinary , which consisted in healing the sick , and conveighing the extraordinary gifts of the Spirit . And this was temporary and is now ceased as extream Unction is ; The other is ordinary , Such is the Imposition of hands in Ordination , and therefore to be perpetually continued in the Church . We reade not only that Paul who was an extraordinary Officer , but that Presbyters who were ordinary Officers imposed hands upon Timothy . And the example of the Primitive Churches were intentionally left upon record for this end , that they might be binding patterns in like cases in after ages . And this seems to be one singular ground and reason of the Writing of the Acts of the Apostles , That the Apostles acts in the Primitive Churches might be our Rules in succeeding ages . Obj. 5. To what purpose then is Imposition of hands used , if the extraordinary gifts of the holy Ghost be not conveighed thereby ? Answ. 1. We use it , because the Apostles did use it in an ordinary way without giving the holy Ghost , as well as in an extraordinary way , because there is the same standing reason , and because the Apostle bids us , 1 Tim. 5.22 . Sufficit pro universis rationibus , Deus vult . 2. We use it not as an operative Ceremony , but as a Moral sign , so declare publickly who the party is that is solemnly set apart to the work of the Ministry . 3. We use it as it is a Rite and Ceremony by which the Office is conveyed , 1 Tim. 4.14 . 4. We use it as it is a consecrating , dedicating and offering up of the party unto the Lord and his service , as in the Old Testament hands were laid on for this end . 5. We use it as it is an Authoritative and Ministerial Benediction of the party ordained , as it was used by Iacob in his fatherly blessing of Ephraim and Manasses , and by Christ in his blessing and praying over the little children , Mat. 19.15 . Mark 10.16 . And thus we have made out the Divine Right of Imposition of hands , and our Exhortation to our people is , That they would not stumble at that way of Ordination which hath so much of God in it , nor be easily led aside into by-pathes by the seducers of this Age. And that they would not rest contented with Ministerial Examination ( though that ought to be , and that in all exactnesse ) nor with Ministerial approbation , nor yet with Authoritative Mission without this Apostolicall Ordinance of Imposition of hands . CHAP. XIII . Wherein the fourth Assertion about Ordination is proved , viz. That ordination of Ministers ought to be by the laying on of the hands of the Presbyterie . OUr last Assertion is concerning the persons who are by Divine Authority appointed to ordain , and it is this . That Ordin●tion ●f Ministers ought to be by laying on of the hands of the Presbytery . For this we have an expresse Text , 1 Tim. 4.14 . which that we may the better understand , we will give a brief Answer to some few Questions . Qu●st . 1. What is meant by the word Presbytery ? Answ. By Presbytery is not meant the Office of a Presbyter , but Collegium f●o● confess●● Presbyter●rum , a Colledge or company of Presbyters . For as Mr Rutherford well observes , The Office hath no hands . And the word is used but in two other places , Luke 22.66 . Acts 22.5 . In both which it must necessarily be taken for the Officers , and not for the Office. For the Office of Elders could not meet together , as in that plac● of Luke , nor could the O●●●ce of Elders bea● witnesse to Paul , as in that place of the Acts. Besides as Mr Hooker well saith , Not onely reason doth reject , but the very ear would not relish such an unsutable sense , Neglect not the gift which is in thee , which was given thee by prophecy , with the laying on of the hands of the Office. How harsh and unpleasant is such an expression ? Here Calvin is brought in by some who are in other things his utter enemies , to countenance this interpretation . And Mr Gillespy reckoneth it as one of Calvins few ( for they were but very few ) mistakes . But looking upon his Commentary upon the place , we finde these words , Presbyterium qui hîc collectivum nomen esse putant pro collegio Presbyterorum positum , rectè sentiunt meo judicio . They who think Presbytery in this place to be a Noun collective put for a Colledge of Presbyters , do think rightly in my judgement . And therefore though he thinks the other interpretation non male quadrare ( which was his errour ) yet he is not to be reckoned amongst those that deny that by Presbytery is meant an Assembly of Presbyters . Quest. 2. Whether this Presbytery was a Presbytery of Bishops , or of single Presbyters ? Answ. To this we shall give this short reply , That in Scripture a Bishop and a Presbyter is all one , as we shall have occasion hereafter to prove . And therfore we answer , That it was an Assembly of Bishops , that is , of Presbyters . Quest. 3. Whether this Presbytery were Congregational or Classical ? Answ. Mr Hooker of New-England confesseth , That he never yet heard any Argument that did evince either , by dint of undeniable evidence . And for our parts , we do not conceive it necessary , as to our purpose , to disquiet the Reader with a debate about it . For we deny not but that a Congregation sufficiently Presbyterated , that is , wherein there are many Ministers , may ordain , though we believe that there are but very few such , if any ; and therefore are of the opinion of the Reverend Assembly , in their Advice to the Parliament concerning Ordination , That it is very requisite that no single . Congregation that can conveniently associate , do assume to it self all and sole power in Ordination . Quest. 4. What part hath the Ruling Elder in Ordination ? Answ. Supposing that there is such an Officer in the Church ( for the proof of which we referre the Reader to our Vindication ) We answer , That the power of ordering of the whole work of Ordination belongs to the whole Presbytery , that is , to the Teaching and Ruling Elders . But Imposition of hands is to be alwayes by Preaching Presbyters , and the rather , because it is accompanied with Prayer and Exhortation , both before , in , and after , which is the proper work of the Teaching Elder . Quest. 5. Whether may one Preaching Presbyter lay on hands without the assistance of other Ministers ? Answ. Imposition of hands ought to be performed not by one single Presbyter , but by a combination of preaching Presbyters . In the Ordination of Deacons , not one Apostle alone , but a company of them laid on hands , Act. 6.6 . When Paul and Barnabas were separated unto the work whereunto they were called by God , the Prophets and Teachers joyned together in laying on of hands . It is observable that in all the Texts where mention is made of Imposition of hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural , not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular or Dual Number , and so there must of necessity be more then one Imposer of hands . Timothy was ordained by the Imposition not onely of Pauls hands , but also of the Presbytery . And therefore when we reade that Timothy is enjoyned to lay hands suddenly on no man , and Titus left in Crete to ordain Elders , we must not imagine that they were indued thereby with the sole power of Ordination . For surely the Apostle would not require Timothy or Titus to do that which he himself would not do . If Paul with the Presbytery laid hands upon Timothy , then no doubt Timothy was also , together with other Presbyters , to lay hands upon those whom he should ordain . The naming of one doth not exclude others , especially if we consider that Titus was left to ordain Elders , as Paul had appointed him . Now it is without all peradventure , that Paul did appoint him to do according as he himself practised . Quest. 6. Whether a company of Believers associated together may ordain without Ministers ? Answ. The Answer to this Question , is that which we especially aim at in this our fourth Assertion , and wherein we desire most of all to satisfie the expectation of the Reader . For this end we shall offer this Proposition in Answer to the Question . That Ordination of Ministers doth belong to Church-Officers , and not to a Church without Officers . And that Ordination by people without Ministers is a perverting of the Ordinance , and of no more force then Baptism by a Midwife , or consecration of the Lords Supper by a person out of Office. For the proof of this we might argue from what is recorded by Jewish Writers , concerning the custom of creating men members of their great Council or Sanhedrin . When Moses by Gods appointment assumed the seventy Elders to assist him in Government , and part of his spirit was by God put upon them , this was done saith Maimonides Sanhedr . cap. 4. by Moses laying hands upon them . And at length before his departure out of this life , when a successour was to be provided for him , God commands him to take Ioshua , and lay his hand upon him , &c. and accordingly it was done , Numb . 27.18 . And so for those seventy Elders , it is certain from the Jewish Writers , that the succession of these was continued through all Ages , by their creating others in the place of those that died by this Ceremony of Imposition of hands . To this purpose are the clear words of Maimonides , Moses our Master created the seventy Elders by Imposition of hands , and the divine Majesty rested on them , and those Elders imposed hands on others , and others on others . And they were found created untill the house of judgement of Ioshua , and unto the house of judgement of Moses : that is , from time to time ascending to the Sanhedrin in Ioshua's and Moses's time . Petrus Cunaeus de Rep. Hebrae●rum cap. 12. saith , This Senatorian dignity , because it was most honourable , was granted to none without a legitimate act , namely , Imposition of hands . So Moses laid his hand upon Ioshua , and the seventy Elders , which solemnity being performed , presently a divine Spirit from above fell down upon them , and filled their brests . And these being thus initiated themselves , admitted others after the same way . The same Authour tels us also out of Maimonides of a constitution made , That no man should after such a time use Imposition of hands , but by grant from Rabbi Hillel that divine old man , who was Prince of the great Council ; and how afterwards it came to cease : And what care was taken by Juda the son of Baba to support and uphold it . But because these things are not recorded in Scripture , we shall wave all such way of arguing , and rather dispute , First , From the constant practice of the Church of Christ , as it is set down in the Apostolical Writings . We challenge any man to shew any one Text in all the New Testament for the justification of popular Ordination . We reade of Ordination by Apostles , Act. 6. Act. 14. And by Prophets and Teachers , Act. 13. And by Evangelists , Tit. 1. 1 Tim. 5.22 . And by a Presbytery , 1 Tim. 4.14 . But for Ordination by the people we meet not at all with it . And without all peradventure , If Ordination be an Ordinance of Christ , it is to be managed according to the will of Christ , and that is by Ministers , and not by the community of believers . May we not say to such Churches that usurp upon this work , as it is said , Matth. 21.23 . By what Authority do you these things ? And who gave you this Authority ? Shew us your warrant out of the Word ? We reade indeed of Ordination in Churches , Act. 18.23 . and in Cities , Tit. 1.5 . but no where of Ordination by Churches , or by Cities , taking them for believers without Officers . We adde Secondly , That Ordination by the people is not onely not written in Scripture , but it is against the Scripture . For to what end and purpose should Jesus Christ appoint Officers extraordinary and ordinary for the doing of that work which the people themselves may do ? To what purpose did Paul and Barnabas go from place to place to ordain Elders ? Why was Titus left in Crete to appoint Elders in every City ? Might not the people say , What need Paul leave Titus to do that which we can do our selves ? Frastra ●it per plura , &c. If this Doctrine were true , the Apostles needed only to have preached and to have converted the people to the faith , and when they had done to have said , We have now done our work , you may now elect and ordain your Officers your selves , the power to do these things belongs to you . But the Apostles did quite contrary , and therefore certainly Ordination is not the peoples , but the Ministers Office. Adde thirdly , that which to us seems to be of weight , That all that is written in the Epistles concerning the Ordainers and the qualification of the ordained , &c. is all written in the Epistles unto Timothy and Titus who were Church-Officers . In the other Epistles which were written unto the Churches , there is no mention made of these things , which doth abundantly prove unto us , That the work of Ordination is a work belonging to Ministers , and not to the people . Lastly , We might argue from the nature of Ordination . It is a potestative and authoritative mission . It is an eminent act of Jurisdiction , not onely confirming a Minister in that Office which he had before by Election , but conveying the very Office-power of preaching and administring the Sacraments . It is that ( as we have said ) which gives the essentials of the Ministerial Call. And therefore by the rule of the Gospel it belongs to Officers , and not to private persons . The Scripture doth accurately distinguish between Church-Rulers and private believers , Heb. 13.17 , 24. 1 Thess. 5.12 . Private persons can with no more lawfulnesse convey power to another , to administer the Sacraments , then they can themselves lawfully administer the Sacraments . Church-power is first seated in Christ the head , and from him committed to the Apostles , and from them to Church-Officers . And they alone who have received it from the Apostles can derive and transmit it to other Ministers . And though we freely confesse , That all Church-power is in the people , finaliter & objective , that is , for their use and benefit , according to that of the Apostle , 1 Cor. 3.22 . All things are yours , whether Paul , or Apollo , or Cephas , all are yours , i.e. for your service and salvation ; yet we are farre from thinking that all things are theirs formally and originally , that is , of their making and authorizing . Or that they that are not Ministers themselves can derive the Ministerial Office to others . This we beleeve to be both against Scripture and reason . The serious consideration of these things is of marvellous concernment for the people of our age upon this one account especially , because there are a generation of men risen up amongst us , that renounce and disclaim all Ordination from Ministers , as unwarrantable and Antichristian , and take it up from the people as the only way of the Gospel , herein committing amongst many other these three evils . 1. In renouncing the Ordinance of Christ , and calling that which is truly Christian , Antichristian . 2. In setting up a new way of Ordination , which hath not the least footing in the New Testament , or in all Antiquity . 3. In plunging themselves into this inextricable difficulty ; for he that renounceth Ordination by Ministers as Antichristian , must of necessity renounce not only our present Ministry , but all the Ministers and Churches in the Christian world , he must turn Seeker , and forsake all Church-communion , as some in our unhappy dayes do . For all Ordination by the people is null and void , as being not only not grounded upon Scripture , but against Scripture . And to intrude into the Ministerial Office without Ordination , is as the sinne of Corah and his company , as we have formerly shewed . Our desire is that these particulars may be duly weighed by all sober Christians . It will not be amiss here to consider what is said against this Thesis by the Elders of New-England . In four things they agree with us , 1. They say , Church-officers are to be ordained . 2. And to be ordained by Imposition of hands . 3. That where there are Elders Imposition of hands is to be performed by those Elders . 4. That where there are no Elders , if the Church so desire , Imposition of hands may be performed by the Elders of other Churches . But they differ from what we have asserted , when they say , In such Churches where there are no Elders , Imposition of hands may be performed by some of the Brethren chosen by the Church thereunto . For the proof of this they bring a Reason and a Scripture . The Reason is , If the people may elect Officers , which is the greater , and wherein the substance of the Office consists , they may much more ( occasion , and need so requiring ) impose hands in Ordination , which is the lesse , and but the accomplishment of the other . Answ. 1. If this Argument were valid , it would follow that people might ordain their own Ministers , not only when they want Elders , but when they have Elders . For if Election give the essence to a Minister , and Ordination only an adjunct , we see no reason why they that give the essence , should not also give the adjunct ; And why an adjunct should belong to the Officers in that Church , to whom the essence doth not belong . But 2. We say , That Scripture-light being Judge , Election is not the greater , and Ordination the lesse . It is possible that it is upon this ground that some men have made so slight of Ordination , that so they might entitle the people thereunto . But we have abundantly shewed , 1. That Election doth not give the essence of the Ministerial Call. That Election is only the designation of the person that is to be made a Minister , not the making of him a Minister . 2. That Ordination is that which gives the essence . That it is an Authoritative appointing of a person to the Ministry , and an actual investing him into the office . That it is held forth in the Scripture as the greater , and therefore not given to one and the same persons , but this later referred to the more honourable persons , as appears from Acts 6.3 , 5. Tit. 1.5 . 1 Tim. 4.14 . 1 Tim. 5.22 . The Text they quote in the Margine for the proof of this , is not out of the New Testament but the Old , out of Numb . 8.10 , 11. And thou shalt bring the Levites before the Lord , and the children of Israel shall put their hands upon the Levites : And Aaron shall offer the Levites before the Lord , for an offering of the children of Israel , that they may execute the service of the Lord. Ans. 1. This Text doth not prove that for which it is brought , but makes rather against our Brethren . For they say , That where there are Elders , Imposition of hands is to be by the Elders , and not by the people , but in case of want of Elders . But here Aaron and his sons were present . And if it proves any thing , it proves that the people may ordain where there are Elders , which our Brethren will in no case consent unto . 2. That the children of Israel were commanded by God immediately to lay on hands upon the Levites . But in the New Testament , we meet with no such command laid upon the people . We reade that Timothy and Titus , and the Presbytery are to lay on hands , but not a word of command for the people , but rather against it , as we have shewed . 3. When it is said , That the children of Israel laid on hands , it is not imaginable that all the Israelites did put on hands , but it was done by some chief of them in the name of the rest . And as Ainsworth observes , It was done by the first-born : For the first-born was sanctified and consecrated unto the Lord , Exo. 13.1 . Because the Lord when he destroyed the first-born in Egypt , spared the first-born of the Israelites , therefore he challengeth a right in all their first-born , and they were to be given to him . And now the Levites were taken by God in stead of the first-born , as appears Numb . 8.16 , 17. And hence it was that the children of Israel , that is , the first-born of Israel , were to lay on hands upon them , for the Levites gave an atonement for them , and were offered up unto the Lord in their stead , and as the Rabbins say , Every first-born laid on hands on the Levite that was for him . Which if it be so , will afford us two other answers to this text . 4. That the children of Israel had not onely a special command , but a special reason also for what they did . And therefore this example cannot be made a patern for New Testament practice . 5. That this laying on of hands upon the Levites , was not for them to set them apart for the service of the Lord , but rather a setting them apart for a Sacrifice unto the Lord. It was the command of God that the children of Israel must put their hands upon the Sacrifices they did offer unto the Lord. The Levites were now to be waved or offered before the Lord for an offering of the children of Israel , and to be offered in stead of the first-born . And therefore the first-born did put their hands upon them as their propitiation and atonement . It is very observable , That notwithstanding this Imposition of hands , the Levites were not thereupon invested into their office , and made able immediatly to execute it . But Aaron the Priest was to wave them before the Lord for a wave-offering , that they might execute the service of the Lord. It was Aarons waving of the Levites , and separating them from among the children of Israel , that did constitute and make them Church-officers . And thus at last we have put an end to our first part concerning the Divine Right of the Gospel-Ministry , and have , as we hope , sufficiently cleared to the consciences of our people , That there is such an Office as the Office of the Ministry perpetually to be continued in the Church of Christ. That no man ought to take upon him either the Office or the Work of the Ministry , unlesse he be lawfully ordained thereunto . That Ordination of Ministers is an Ordinance of Christ , and ought to be by the laying on of the hands of the Presbytery , &c. We cannot but expect to meet with many Adversaries that will oppose what we have here written . Some will deny the very Office of the Ministry . Others will grant that there was such an Office in the Apostles dayes , but will say that it is now quite lost . Some will grant that the Office of the Ministry is perpetually necessary , but will adde , That it is lawfull for all men gifted , to enter upon the publick work of the Ministry , though they be not called and ordained thereunto . Some are for an immediate and extraordinary Call to the Ministry . Some will deny all Ordination of Ministers . Others will grant Ordination but deny Imposition of hands . Others will grant Imposition of hands , but say , That it ought to be done by private Church-members , and not by the Presbytery . By this it appears that our Adversaries differ as much one from another , as they do from us . And therefore we need not be much afraid of their opposition , for in writing against us they will be necessitated also to write one against another . It is , we confesse , a great lamentation , and shall be for a lamentation , that there should be such differences and divisions amongst Christians , and especially amongst those that professe the Protestant Reformed Religion , and have made a necessary and just separation from the Idolatry and superstition of the Church of Rome . Hereby God is greatly dishonoured . True Religion hindered and disgraced . The wicked are hard●ed in their wickednesse . The Popish party is encouraged . The godly party weakned , and great stumbling blocks are laid before weak Christians to deter them from true conversion . But we hope that this which we have written will contribute something towards the healing of these differences , and uniting of all godly and unprejudiced people in peace and truth . This is our design , this is the success we pray for . We have been necessitated to make frequent mention of A Platform of Church-Discipline , agreed upon by the Elders and Messengers of the Churches in New-England , and have expressed our dissent from some things therein contained . But we desire the Reader to take notice , 1. That in the Preface to this Platform they assure us of their hearty consent to the whole Confession of Faith ( for substance of Doctrine ) which the Reverend Assembly presented to the Parliament ; and tell us of an unanimous vote of a Synod at Cambridge , 1648. which passed in these words , This Synod having perused and considered ( with much gladnesse of heart , and thankefulness to God ) the Confession of Faith published of late by the Reverend Assembly in England , do judge i● to be very holy , orthodox and judicious in all matters of Faith , and do therefore freely and fully consent thereunto , for the substance thereof , &c. And do therefore think it meet , that this Confession of Faith , should be commended to the Churches of Christ amongst us , and to the honoured Court ▪ as worthy of their due consideration and acceptance . 2. That as we agree wholly in the same Confession of Faith , so also we agree in many things of greatest concernment in the matter of Church-Discipline . 3. That those things wherein we differ are not of such consequence , as to cause a schism between us , either in worship , or in love and affection . Our debates with them are ( as it was said of the disputes of the ancient Fathers one with another about lesser differences ) not contentiones , but collationes . We can truly say ( as our Brethren do in the fore-named Preface ) That it is far from us so to attest the Discipline of Christ , as to detest the Disciples of Christ ; so to contend for the seamless coat of Christ , as to crucifie the living members of Christ ; So to divide our selves about Church-communion , as through breaches to open a wide gap for a deluge of Antichristian and prophane malignity to swallow up both Church and Civil State. The main intendment and chief drift of this our undertaking , hath been , to oppose those that say , That there is no such Office as the Office of the Ministry ; or , That this Office is quite lost ; or , That every man that thinks himself gifted , may intrude into the Ministerial Office. These opinions we judge destructive to Christian Religion , and an in-let to Popery and all errour , to all disorder and confusion , and at last to all profaneness and Atheism . There are four things that justly deserve to be abhorred by all good Christians . 1. An Vniversal Toleration of all Religions . 2. An Vniversal Admittance of all men to the Lords Supper . 3. Vniversal Grace , that is , that Christ died equally for all , and that all men have free-will to be saved . 4. Vniversal Allowance of all that suppose themselves gifted to preach without Ordination . This last is that which we have abundantly confuted , and which we conceive to be unsufferable in a well-ordered Christian Commonwealth . And our prayer to God is , That our respective Congregations may be established in the truth against this and all other errours ; And that they may take heed least being led away with the errour of the wicked , they should fall from their own stedfastness . And ( for the preventing of this mischief ) That they may grow in grace and in the knowledge of our Lord and Saviour Iesus Christ , to him be glory both now and for ever . Amen . The End of the first Part. The Second Part , CONTAINING A Iustification of the present Ministers of England , Both such who were ordained during the prevalency of Episcopacy , from the foul aspersion of Antichristianisme , and those who have been ordained since its abolition , from the unjust imputation of Novelty ; That a Bishop , and Presbyter are all one in Scripture ; and that Ordination by Presbyters is most agreeable to the Scripture pattern . TOGETHER With an Appendix , wherein the Judgment , and Practice of Antiquity , about the whole matter of Episcopacy , and especially about the Ordination of Ministers is briefly discussed . 1 Cor. 4.1 . Let a man so account of us as of the Ministers of Christ , and Stewards of the Mysteries of God. 1 Thess. 5.12 , 13. And we beseech you , Brethren , to know them that labour among you , and are over you in the Lord , and admonish you . [ 13. ] And to esteem them very highly in love for their work sake . 1 Cor 9.2 . If I be not an Apostle unto others , yet doubtlesse I am to you , for the seal of mine Apostleship are ye in the Lord. Revel . 11.3 . And I will give power unto my two Witnesses , and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth . Acts 20.28 . Take heed therefore unto your selves , and to all the flock over the which the Holy Ghost hath made you Overseers , or Bishops . LONDON , Printed by I. L. 1654. The Justification of our Ministry is comprised undertwo Propositions . 1. That , The Call to the Office of the Ministry which some of our present Ministers did receive during the prevalency of Episcopacy , was lawfull , and valid ; which is proved , 1. By Arguments drawn from the principles of our Adversaries , wherein , by the way , Is proved , 1. That the Churches of England are true Churches . 2. The two great Objections against them , taken from their Parochial and National constitution , are sufficiently answered . 2. By Arguments taken from our own Principles , and the nature of the thing . And here our Ministry is largely vindicated from that foul aspersion of Antichristianisme which is cast upon it , because conveyed unto us ( as is said ) by Popish , and Antichristian Bishops . 2. That , The Call to the Office of the Ministry which our present Ministers do receive , since the abolition of Episcopacy , is lawful , and valid . In which is shewed , 1. That a Bishop , and Presbyter are all one in Scripture . 2. That the instances of Timothy and Titus , and the Asian Angels do not prove the contrary . And because Ordination by Presbyters without Bishops is highly accused of Novelty , as having not the least shadow of Antiquity , and thereby many Candidates of the Ministry are discouraged from this way of entring into the Ministry , and Ordination so received is accounted null , We have therefore added an Appendix , wherein is briefly held forth the Judgment , and Practice of Antiquity , both in reference to Ordination , and the whole matter of Episcopacy . The Preface . HAving sufficiently proved , That there is such an Office as the Office of a Minister , and that this Office is perpetual ; And that no man ought to assume this Office unless he be lawfully called thereunto ▪ And that this Call is by Ordination with the imposition of the hands of the Presbytery . It remains now that we should speak something concerning the Justification of our own Ministry . For what are we the better that there is a Ministery by Divine institution , if our Ministry be of man , and not of God ? What are we the better that there is a Ministry from Christ , if our Ministry be from Antichrist ? It will be said to us as it was to Christ , Physitian cure thy self . Trouble not the world with a general assertion of the necessity of a Ministry unlesse you will bring it down to particulars , and make out unto us the divine right of your Ministry . This then is the work that is now before us , which we shall the rather undertake ▪ First , for our peoples sake , that they may with all chearfulnesse and conscienciousnesse submit unto our Ministry , when it shall appear plainly unto them , that we are Ministers sent by God ; Tha● we are over them in the Lord ▪ That we are the Lords Stewards , and the Lords Ambassadors . And that they may with confidence expect a blessing from God upon our Ministry , as not doubting but that God will make use of his own Instruments , and that a Minister sent by God , will be blessed by God : wh●reas they that hear men not lawfully called , have no promise of a blessing , but rather a threatning that they shall not profit by such Preachers , as we have formerly proved . Hence it is that such hearers run from one errour to 〈…〉 as a just punishment of God upon them , 〈◊〉 to the saying of the Apostle , 2 Tim. 4.3 , 〈…〉 will come , when they will not endure sound 〈…〉 after their own lusts shall they heap to themselves 〈…〉 having itching ears . They shall make 〈◊〉 upon Teacher , they shall heap up teachers . And these teachers shall be sent by themselves , and not by God : and after their own lusts , not after the Divine rule . For so saith the Text , They shall after their own lusts heap to themselves , &c. And the reason why they do this , is not because they have more judicious eares , then other people , or because they are more holy ; but because they have ●●ching eares . But mark the curse that attends all such , vers . 4. They shall turn away their eares from the truth , and shall be turned unto fables . Secondly , for our Brethren's sake in the Ministery . For there is nothing that will more inable a Minister to discharg● his Office with courage , faithfulnesse ; and chearfulnesse , maugre all opposition of unreasonable men , nothing will more encourage him to persevere in it , and to expect a blessing from it , than the evidence that he is deputed by God to this Office , That he is feeding the flock over which the Holy Ghost hath made him overs●er . This was Gods encouragement to Ieremy and Isaiah . There is required in Ministers a singular confidence in Gods assistance , and a singular expectation of direction , protection , provision , supportation , and benediction , which they cannot have , unlesse they be fully assured , that their function and Ministry is from heaven heavenly : Hence it is that Paul (a) laboureth to make out the authority of his calling to the Corinthians , and (b) Iohn unto the Pharisees , and (c) Christ unto the Iewes . Thirdly , For our enemies sake , that cry down the pr●●ent Ministers as ●●als Priests , as Popish and Antichristian ; That Goliah-like defie the Armies of the living God ▪ That tread under their feet not onely the Ministers , but their Ministry ; And say to us , Bow down that we may go over ; That make our bodies as the ground , and ●s the street for them to go in . That say of us just as the Jewes did of Christ , Crucifie them , crucifi● th●● . Now that such as these may know , That when they fight against our Ministry , they fight against God , whose Ministry it 〈◊〉 ▪ And that when they persecu●e us , they persecute Christ , whose servants we are . And that it is in vain to kick against pricks ; That we are 〈◊〉 in Christ's right hand , and that they shall feel the power of his right hand , that would pluck us out of his right hand ; That even Ieroboam's hand ( though a King ) shall wither , if he stretch it out against a true Prophet of the Lord ; That we are a plant of Gods planting , and therefore shall not be rooted up : Therefore it is that we have undertaken this work . The Thesis we shall lay down is this , That the Ministers of the Church of England that now are , and have been since the reformation of Religion , are lawfully called to their Office , so as they need not renounce their Ordination ; nor have their people any just ground of separation from them in that respect . The present Ministers of the Church of England are of two sorts , either such as have been made Ministers since the abolishing of Prelacy by the imposition of the hands of preaching Presbyters ; or such as were ordained heretofore by the laying on of the hands of the Bishop , together with other Ministers . And there are two sorts of Dissenters amongst us . There are some that dislike our present way of Ordination , and say it is invalid , because performed by Ministers without a Bishop . There are others dislike our former way of Ordination , and say it is null , and of no validity , because we were made by Antichristian Bishops . One side deny our Ministry to be of God , because we want Bshops to Ordain us : The other side deny our Ministry to be of God , because we had once Bishops to Ordain us . And thus is the present Ministry like Jesus Christ himself crucified between two opposite parties . But as Christ , though crucified , yet rose again and is ascended up into heaven : So we doubt not but the Ministers of Christ , though they prophesie in sackcloth for the present , and may perhaps ●e slain , and lye in the streets for three dayes and an half , yet they shall rise in spight of all their enemies , and be called up into heaven in the sight of them . In opposition to these two sorts of Dissenters , we shall lay down these two Propositions : That the Cal● to the Office of the Ministers , which some of our present Ministers did receive during the prevalency of Episcopacy was lawful and valid . That the Call to the Office of Ministry , which our present Ministers do now receive since the abolishing of Episcopacy is lawful , and valid . CHAP. I. Containing the first Pr●position , and proving it by Arguments drawn from the Principles of our Adversaries , THat the Call to the Office of the Minist●ry , which some of our present Ministers did receive during the prevalency of Episcopacy was lawful and valid . THere are some amongst us that refuse to hear our Ministers , because they were Ordained ( as they say ) by Antichristian Bishops , and think they are bound in conscience to renounce our Ministery , till we have renounced our Ordination . And as the Antipaed●-baptist would rebaptize all that are baptized amongst us : So the Brownist would re-ordain all that are ordained amongst us . For our parts , we are confident that there is neither warrant out of the Word of God for rebaptization , nor re-ordination . That the latter ( which is our present work ) may the better appear , we must premise a distinction which we have formerly made use of in our Vindication , where we have also spoken something about this subject . We must distinguish between a defective Ministery , and a false Ministery ; as we do between a man that is lame or blind , and a man that is but the picture of a man. We do not deny , but that the way of Ministers entring into the Ministery by Prelates ●ad many de●ects in it , for which they ought to be truly and greatly humbled ; but yet we adde , Th●t notwithstanding all accid●nt●l corr●ptions , it is not substantially and essentially corrupted , so as there should be need of re-ordination . The Scribes and Pharisees were not onely wicked in their conversation , but mingled the leaven of false doctrine with their teachings , and had many defects in their entrance ; yet our Saviour saith , Matth. 23.2 , 3. The Scribes and P●●risees si● in Mos●s his seat . All therefore , &c. If they that sate in Moses his Chair were to be heard in all things that they taught according to the Word , though they did not live as they taught , and had many failings in their entrance , much more they that s●t in C●th●drá Christi , in the ch●i● of Christ , and teach 〈◊〉 quae sunt Christi , those things which Christ would have them teach , and live according to what they ●each , although there were many defects in their entrance into the Ministry : A● every defect in a Christian , doth not make him no Christian , and every defect in the administration of the Gospel-Ordinances , doth not make them no Gospel-Ordinances : So ●very defect in the way of entrance into the Ministry , doth not make that Ministry a false Ministry , or no Ministry . Now that our Ministry during the prevalency of Episcopacy , was lawfull and valid for the substance of it , though mingled with many circumstantiall d●fect● , appears two manner of wayes . 1. We will ar●ue ●ccordi●● to the judgement of those , who hold , that the whole essence of the Ministeriall call consisteth in the election of the people , and that Ordination is nothing else but a solemne installing of a Minister into that Office , which he had before conveyed unto him by his election : Our Brethr●n of New ●ngland , though they hold Ordination by imposition of hand● to be of divine institution , yet not so necessary , as if a Ministers call were a nullity without it ; for , they say in the same place , that the outward Call of a Minister consisteth properly and essentially in election by the people , and that this election is so necessary , as that the Minister● C●ll withou● it is ● nullity ; but not so without ordination . The Brownist● and Anabaptists doe speake f●rre more slightingly , and undervalui●gly of Ordination ; and therefore we ●rave leave to use ●rgumentum ad h●minem * Thus They that are lawfully elected by the people , are lawfull Ministers . But suc● are the Minister● of Engl●●● , &c. Ergo. Or thus , If a Minister rightly chosen by the people be a true Minister , though not at all ordained , then a Minister rightly chosen by the people is a true Minister , though ●orruptly ordained . But ( according to these men , ) a Mi●ister rightly chosen by the people is a true Minister , though not at all ordained . Erg● . But many Ministers during the prevalency of Episcopacy w●re not at all el●cted by the p●ople . But m●ny were , ●nd thi● argument serves to justifie their Ministry . 2. Though there are some , that were at first obtruded unjustly and unduely upon the people , yet the p●ople● aft●r ●cceptance ●nd ●pprob●tio● 〈◊〉 supply th● want of el●ction ●t first , 〈…〉 af●er ●onsent ●nd ●●ceptance of Leah , made her to be his wife , though he chose her not at first : And by thi● ( s●y o●r Brethren in New-England ) we hold the calling of many Ministers in England may be excused , who at first came into their places without the consent of the people . But the people that ●hose them were wicked and ungodly , and therefore they were not rightly chosen . This is not true of many place● where Ministers , were chosen by Congregations , wherein there were many godly people . 2. Visible Saints and unblameable livers are sufficient to to make up the matter of a true Church ; and who can deny , but that there are such in many , if not in most , of the Congregations in England . But what though we judge that the whole essence of the Ministeriall Call consisteth in popular election , yet the Ministers whom we plead against , look upon their Ordination , as that which give● them the essence of their Call , and think they stand Ministers by that . What is that to you what they ●hink their 〈◊〉 ●hin●ing in your opinion is their personal errour , but it c●nnot nullifie their Ministry ; for , he that hath the essentials of a true Minister , is a true Minister ; but he that is rightly elected hath the essenti●ls of ● true Minister ●ccord●ng ●o you ▪ and therefore whatsoever his judgement is about ordination , he must stand a true Minister to you , unlesse you will crosse your own position . Suppose ( as one saith ) a Deacon thinks his Ordination gives him the essentials of his office , the people think their election doth ; what then ● will you separate fro● him , and not go to him for reliefe in case of want ? he hath election and ordination , so that to be sure a Deacon he is : The case is the same with the present Ministry . This instance is urged by Mr. Burroughs , of which we shall have occasion afterwards to make further use . We shall add another Argument of the same nature , to prove that the Ministry of England , is a true Ministrie . If there were true Churches in England , during the prevalency of Episcopacy , then there was a true Ministry : For , ( according to those men ) it is the true being of a Church , that giveth being to the truth of Ministry , and Ordinances , and not the Ministry and Ordinances that give being to a Church . But there were true Churches in England , during the prevalency of Episcopacy . Ergo , &c. That there were true Churches appears , From what the New-England Ministers say in their Answer to the 32. Questions , pag. 24.25.26.27 . And in their Apologie for the Church-Covenant , pag. 36 , 37 , 38 , 39 , 40. where they shew . 1. That the Gospel was brought into England in the Apostles dayes or a little after , and that Churches were by them constituted in England according to the Evangelicall pattern . 2. That though Popish Apostacy did afterwards for many ages overspread all the Churches of England ▪ ( as in other Countries ) yet still God reserved a remnant , according to the election of Grace amongst them , for whose sake he preserved the holy Scriptures amongst them , and baptisme in the name of the Trinity onely . 3. That when God of his rich Grace was pleased to stir up the Spirit of King Edward the ●ixt , and Queen Elizabeth to cast off the Pope and all fundamentall errors in doctrine & worship and a great part of the tyranny of PopishChurch-government , &c. the people of the Nation generally re●●ived the Articles of religion , &c. wherein is contained the marrow , and summe of the Oracles of God , &c. 4. That wheresoever the people do with common and mutuall consent , gather into settled Congregations , ordinarily every Lords day ( as in England they do ) to teach and hear this Doctrine , and do professe their subjection thereunto , and do binde themselves and their Children ( as in baptisme they do ) to continue therein , that such Congregations are true Churches , notwithstanding sundry defects and corruptions found in them , wherein ( say they ) we follow the judgement of Calvin , Whitakers , and many other Divines of chief note : nor can we judge or speak harshly of the wombes that bare us , nor of the paps that gave us suck . This also appears , 2. From that Mr. Phillips of Watertown in New-England saith in a Book of his written for the Justification of Infant-Baptisme , and also concerning the form of a Church therein he proveth , that there is a true Ministry in England , because there are true Churches ; and that there are true Churches in England and in other Reformed Churches of the like consideration , he Proveth . 1. Because the true visible state of Christs Church is by Gods promise to continue unto the end of the World. Luk. 1.33 . Matth. 16.16 . and 18.18.20 . Mat. 28.19 , 20. 1 Cor. 11 , 26. Then he argueth . If the visible Church-state be to continue , then either it continued in England , and other places of like consideration , or in some other places of the World. But not in other places of the world , &c. Ergo. Again , If there be no other Churches in the World , nor have bin for many hundred years , but Popish , or Reformed . Then ( if the visible state of Christs Church must abide for ever ) either the Popish , or the Reformed Churches must be the true Churches of Christ. But not the Popish : Ergo the Reformed . 2. He argueth : If Antichrist must sit in the Temple of God , and the Courts of the Temple be given unto the Antichristian Gentiles for a certain time to tread under foot , then there was a true Church-state where he sate , and whilest he sate there , and it was the true measured Temple , whose Courts he treads under foot ; nor can there be Antichrist , unlesse there be the Temple and Courts thereof where he is . And if Antichrist ●ver sate in England , then there was the Temple of God there before he sate in it , and whilest he sate in it : as also in other Reformed Churches . The Temple or Church is the subject wherein ; he must sit , The Antichristian seat is not the subject , nor Constitutes it , but is an accident vitiating the subject ; the removing therefore of Antichristianity doth not destroy the subject , or make it to ●ease to be , but changeth it into a better estate . He adds , 3. If ever there were true Churches Constituted in England , they remain so still , or else God hath by some manifest act unchurched them . But there were true Churches in England in the Apostles dayes or a little after , and God hath by no manifest act UnChurched them . " Ergo. Thus farr this Reverend Author , That there are true Churches in England , and so by consequence true Ministers , appears further . 3. Where there are a company of visible Saints meeting constantly together in publike , to worship God according to his own way prescribed in his Word for the substance of it , there are ( according to these mens opinion ) a true Church , and a true Church-state , and a true Ministry . But during the prevalency of Episcopacy there were in our Congregations companies of visible Saints meeting together , to worship God according to his own way , prescribed in the Word for the substance of it ; Ergo. The Congregations in England are not combined together by a Church-Covenant , which is the essential form of a particular Church , and therefore are not true Churches , and so by consequence have no true Ministry , We acknowledge no such Church Covenant as commanded in Scripture distinct from the Covenant of grace . Supposing , but not granting , that a Church-Covenant is necessary to the being of a Church , yet we desire that our Brethren in New-England may be heard pleading for us . Mr. Hooker saith , that this Church Covenant is dispensed after a double manner , either explicitely , or implicitely . An implicite Covevant is when in their practise they do that whereby they make themselves ingaged to walk in such a Society , according to such Rules of Government , which are exercised amongst them , and so submit themselves thereunto , but do not make any verbal profession thereof . Thus the people in the Parishes in England , when there is a Minister put upon them by the Patron or Bishop , they constantly hold them to the fellowship of the people in such a place , attend all the Ordinances there used , and the Dispensations of the Minister so imposed upon them , submit thereunto &c. By such actions and a fixed attendance upon all such services , and duties they declare that by their practise which others do hold forth by their profession . And therefore it is a great Scandal for any to say that for want of a Church-Covenant we Nullify all Churches but our own , and that upon our grounds received there must be no Church in the World but in New-England &c. So likewise in their Apology , for a Church-Covenant they say . Though we deny not but the Covenant in many Congregations of England is more implicite , and not so plain as were to be desired , yet we hope we may say of them with Mr Parker Polit. Eccl. l. 3. c. 16. pag. 167. Non abest realis & substantialis ( quanquam magis quam par erat implicita ) Coitio in faedus , eaque voluntaria professio fid●i substantialis , qua ( Deo gratia ) essentiam Ecclesiae idque visibilis hucusque sartam tectam in Anglia conservavit . That is , there wants not that real and substantial coming together , or agreeing in Covenant ( though more implicite then were meet ) and that substantial profession of Faith , which ( thanks be to God ) hath preserved the Essence of visible Churches in England unto this day . But the Congregations of England are Parochiall Churches , and therefore no true Churches of Christ , and so by consequence have no true Ministry . There is much opposition in our dayes against distinguishing of Congregations by local bounds , and much endeavour to break this bond asunder , and to leave people at liberty to joyn ( notwithstanding their dwellings ) with what Church they please , & with no Churches if they please ; and most People speak of Parochial Churches in a most contemptible way , as of so many cages of unclean Birds , and of Parochiall Ministers , as of so many Parish Priests : But we hope this ariseth not so much out of Malice , and from a spirit of opposition , as from a misunderstanding of our judgement concerning Parochial Congregations . We will therefore briefly declare what we do not hold , and what we do hold . 1. We do not say That the bare dwelling in a Parish is sufficient to make a man a member of the Church of Christ within that Parish . A Turk , or Pagan , or Idolater may be within the bounds of a Parish , and yet we do not hold him a member of the Church in that Parish . 2. We do not say , That all that dwell in a Parish , and that joyn constantly in hearing of the word of God therein Preached , should upon that account be admitted to the Lords Table . We heartily desire , and sincerely endeavour to keep all Ignorant and Scandalous People from the Sacrament although they dwell within the same bounds with those that are admitted . 3. We do not allow , but much dislike the unequal division of Parishes , and we heartily desire a redresse herein . But we say . 1. That it is most expedient for edification , and most agreeable to the Evangelical pattern , that Congregations should be distinguished by the respective bounds of their dwellings . Thus all the Christians in Corinth did belong to the Church of Corinth , and all the Believers in Eph●sus , to the Church of Ephesus . The Churches in the New Testament are distinguished one from another by the places where the believers dwel● . As the Church at Corinth from the Church at Ephesus . And we do not read of any of one Town member of a Church in another Town distinct from it . The Reverend Assembly gave 3. reasons for the proof of this Assertion . 1. Because they who dwell together , being bound to all kind of Moral duties one to another , have the better oportunity thereby to discharge them , which Moral tie is perpetual , for Christ came not to destroy the Law , but to sulful it . 2. The Communion of Saints must be so ordered , as may stand with the most convenient use of the Ordinances ▪ and discharge of Morall duties without respect of persons , 1 Cor. 14.26 . Let all things be done unto edifying . Heb. 10.24 , 25. Iam 2.1.2 . 3. The Pastor and people must so nearly cohabit together , as that they may mutually perform their duties each to other with most conveniency . 2. We say , That all that live within the same Parish being Baptized persons , and making profession of Christianity may claime admission into the society of Christians within those bounds , & enjoy the priviledges and Ordinances there dispensed , if by their Scandalous lives they make not themselves unworthy . For we believe that all Baptized Persons are members of the Church general visible , and have right unto all the Ordinances of Christ as the circumcised Iew had , and wheresoever they come to fix their dwellings may require an orderly admission unto the Ordinances there dispensed , unlesse by their sins they have disinherited themselves . 3. We say , That it is agreeable to the will of Christ and much tending to the edification of his Church , That all those that live within the same bounds , should be under the care of the same Minister or Ministers , to be taught by them and Governed by them , and to have the other Ordinance● dispensed unto them sutable to their condition , as they shall manifest their worthinesse to part●ke of them . And ●hat to remove altogeher those Parochial bounds would open a gap to Thousands of people to live like sheep without a shepheard , and insteed of joyning with purer Chur●he● , to joyn with no Churche● ▪ and in a little time ( as we conceive * ) it would bring in all manner of prophanenesse and Athiesme . Suppose a godly man living under a wicked Minister or ●n Hereticall Minister , or a Minister that admits all men promiscuously to the Sacrament without any examination ; would you have this man bound to hear him and to receive the Sacrament from him ? If the Government of the Church were once setled , and countenanced by the Civil Magistrate , care would be taken that there should be no place for such kind of objections . 2. Such a person in such a case ought rather to remove his Habitation ( if it may be done without any great prejudice to his outward estate ) then that for his sake that good and old way of bounding of Parishes rightly understood should be laid aside . Suppose he cannot remove without very great prejudice to his outward estate . In suc● a case , It is much better as we conceive ( till the Church Government be further setled , and hath further countenance from Civil Authority ) to relieve such a one by admitting him into another Congregation for a while , than wholly to break and dissolve that Laudable and Church edifying way of distinguishing Congregations by local bounds . But would you then have every man bound to keep constantly to the Minister under whom he lives ? We are not so rigid as to tie people from hearing other Ministers occasionlly even upon the Lords day , But y●t we beli●ve that it is most a greeable to Gospel order upon the grounds for●mentioned ▪ that he that fixet● his h●bit●tion wher● there is ● godly able Orthodox Minister , should ordinarily waite upon his Ministry , & joyn to that Congregation where he dwells rather then to another . In Scripture To appoint Elders in every Church and in every City is all one . They that were converted in a City ( who were at first but few in number ) joyned in Church-fellowship with the Elders and Congregation of that City , and not with any other . But the Church of England is a National Church , and therefore cannot be a true Church , because , the Church of the Iewes was the only National Church , and there are no National Churches now under the New Testament . This objection lies as a great stumbling block to hinder many Christians from joyning with our Churches , and therefore we shall take some pains to remove it . For the better answering of this objection , we shall premise this distinction of a national Church . A Church may be called National in a two fold respect , Either because it hath one national Officer , worship , and place of worship . Thus it was among the Iewes , they had one high Priest over all the Nation ; they had one place to which all the Males were bound thrice in a year to assemble , and one special part of worship , to wit , Sacrifice which was confined to that publick place , unlesse in case of extraordinary Dispensation . Such a National Church we are far from asserting or endeavouring to establish . Or a Church may be called National , when all the particular Congregations of one Nation , living under one civil Government , agreeing in doctrine and worship , are governed by their lesser and greater Assemblies ▪ and in this sense we assert a national Church . But there is no example of any national Church in the New Testament . The reason is , because we have no example there of any Nation converted to the faith . 2. There are Prophesies , and promises of National Churches , Psal. 72 , 10 , 11 , 17. Isai. 2.2 . Isai. 19.18 , In that day shall five Citi●s sp●ak th● Languag● of Ca●aan , ●nd swear to the Lord of Host● & ● . and v. 19. — then shall be an Altar 〈◊〉 the midst of the Land of Egypt and a pilla● at th● border t●●reof to the Lord. And so on to vers . 24 25. In that day shall Isr●●l be the third with Egypt , and with Assy●ia , ●ven a blessing i● the midst of the Land ; Whom the Lord of Hosts shall bless● saying , Blessed be Egypt my people , and Assyria the work of mine hands , and Isra●l mine inheritance . From this full place we gather , 1. That in the times of the New Testament there shall be National Churches . 2. That these Churches shall combine in one way of worship by Oath and Covenant . 3. That the Lord own 's those Churches thus combined , as hi● own ▪ and promiseth to blesse them . 3. Even the Iewes themselves , when their Nation shall be turned to the Lord , and return to their own Land , shall become a National Church ; ( not as having one High Priest , one place of worship , and one special publick worship in that one place ( for these things were Typical , and Ceremonial , and so were to vanish but as ) agreeing together in the same way of doctrine , worship , and covenant as other Christian Nations do●● . This is evident from Ezek. 37.21 . to the end of the Chapter . But we do not find in the New Testament , that the particular Churches of any Nation are called a Church in the singular number ▪ But Church●● ▪ And therefore we look upon it as an unscriptural Expression to call the Congregations of this Nation The Church of England . We find that several Congregations in the same City are called a Church , as in Ierusalem , Act. 8.1 . That there were many Congregations in Ierusalem is evidently proved , both in the Reasons of the Assemblie of Divines against the dissenting Brethren ( where they prove it both from the variety of Languages , and from the multitude of professours , and Ministers ) as also in our Vindication of the Presbyterial Government : And so Act. 12 , 1 , 5. And Act. 15.4 , 22. Thus it was with the Ephesians ; called ● Church Act. 20.17 . and Revel . 2.1 . and yet had many Congregations , as appears from the Booke● fore-quoted . ( And if five Congregations may be called one Church , why not five hundred ? ) 2. We might instance , that the Churches in divers Cities are called A Church : compare Gal. 1.13.22 , 23. with Act. 26.11 . where the Churches of divers Cities are called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. Yet further it appears that all the visible Churches in the World are called A Church , 1 Cor. 12.28 . Ephes. 3.21 . 1 Cor. 10.32 . And if all the Churches in the World are called one Church , let no man be offended if all the Congregations in England be called the Church of England . But how doth it appear that it is the will of Christ that the Churches of one Nation should be governed by lesser and greater Assemblies , and so become a Nationall Church . For this we desire the Reader seriously and impartially to peruse the Vindication of the Presbyterial Government , wherein this very thing is largely proved both by the light of Nature , and by the Scripture : See Vindicat. p. 20. & 26. And thus we have endevoured by two Arguments to convince those that oppose our Ministry from their own principles , and to give them to understand that according to their own Tenents they are bound in conscience to acknowledge many of our Ministers , at least , to be true Ministers , although it should be granted them , that our Ordination is unwarrantable and Antichristian . For most of these men are amongst the number of them that vilify ▪ and disregard Ordination . The best of them make it but a meer circumstance or adjunct to the call of the Ministry . And who knowes not but circumstances may be wanting or corrupted , and yet the substance remain intire ? If we be true Churches , then ( according to their own positions ) we are true Ministers . If rightly Elected , then we have that which ( they say ) is essential to the Ministerial call . Suppose Ordination by Bishops should be an humane addition not agreeable to the Rule , yet notwithstanding hum●n● additio●● do not nullify divine institution ▪ . Mr. Burroughs in his Heart-divisions hath this saying , I confesse for my part I never yet doubted of the lawfulnesse of the call of many of the Ministers of the Parishional Congregations in England ; though they had something superadded which was sinfull yet it did not nullify that call they had by the Church , that communion of Saints , amongst whom they exercised their Ministery . If a man be Baptized in the name of the Father , Son , and holy Ghost , though there should be many Ceremonial additions of S●le , Spi●●l● , 〈◊〉 , the sign of the Crosse , &c. Yet these additions would not nullify the Ordinance of Baptism● . Now more can the superaddition of Ordination unto our election ( though it be supposed by them to be sinful ) nullify our Ministry , which in their judgements is , for the 〈◊〉 of it , confer●ed by Election . CHAP. II. Wherein the same Proposition is proved by Arguments taken from our own Principles . BUt omitting this way of Argumentation , we shall now ( God assisting ) undertake to prove according to our own Principles ( who hold That Ordination is that which gives the Ess●rice to the Ministerial call . ) That the call to the Office of the Ministry which some of our Ministers did receive during the prevalency of Episcopacy , was lawful and valid , for the substance of it , though mingled with many circumstantial defects . This appears by these ensuing Arguments . They that ( for the substance of their call ) were called to the Ministry according to the mind of Christ , are lawful Ministers of Christ. But the Ministers that were Ordained during the prevalency of Episcopacy were ( for the substance of their call ) called according to the mind of Christ , Ergo. ( Here we desire the Reader to take notice , that in this Argument , we shall not at all speak of the peoples election of their Minister . Not because we are enemies to popular Election rightly managed and ordered , or because we think that the Ministerial call doth not consist in Election as well as Ordination ( for we have formerly declared the contrary . ) But because the great stumbling stone and Rock of offence against the present Ministry is in reference to to their Ordination , therefore it is that we insist upon that onely . ) The Minor is proved by surveying the Book of Ordination established by Act of Parliament according to which Ministers were to be Ordained , during the prevalency of Episcopacy . Out of which we thus Argue . They who were sufficiently gifted and qualified for the Ministry , and were inwardly called by God , and outwardly called by prayer ▪ and fasting , with the imposition of the hands of Preaching Presbyters , were called to the Office of the Ministry ( for the substance of it ) according to the mind of Christ. But such were they who were Ordained during the prevalency of Episcopacy , Ergo. That they were such that is ▪ ought to have been such according the Rule established , and that many were such de facto , and if any were not such , it was vi●ium personae ordinantis , not vitium regulae , the fault of the person ordaining , not of the Rule for Ordination , appears by viewing the Book it self in which we shall find . 1. That the party to be Ordained is to be one that is apt to teach , willing to take pains in the Ministry , found in the faith , of honest life and conversation . And sure we are , many were such , and if any were not , it was a personal , not a Church error . 2. The party to be Ordained is to be examined touching his perswasion of an inward calling by the Spirit , whether he be inwardly moved by God to the work of the Ministry , and touching his faith of the sufficiency of the Scriptures , his purpose to execute his Ministry according to the word of God , to oppose all erroneous and strange doctrines , to fashion his conversation according to what may become a Minister of the Gospel , &c. 3. The party thus qualified , after a Sermon Preached and prayer made to God for a blessing is to be Ordained , and set apart to the work of the Ministry by the laying on of the hands of the Bishop , together with other Preaching Presbyters . This is the substance of the Book as touching the Ordination of Ministers , from which it appears That Ministers made during the prevalency of Episcopacy , were ( for the substance of their call ) called according to the mind of Christ , and therefore lawful Ministers . But it will be objected , That the Ministers we plead for were made by Bishops distinct from Presbyters ▪ who had no power nor authority to Ordain them ; and not onely so , but by Bishops who held themselves to be a superiour Order of Ministry by divine right above Presbyters , who were not onely Bishops but Lord Bishops , who were wicked and Antichristian , and whom we have renounced and sworn to endeavour to extirpate in our late solemn League and Covenant . What our opinio n is concerning the divine right of Episcopacy , and what difference there is between a Presbyter Bishop , and a Bishop over Presbyters , between a Scripture Bishop and the Bishop that obtained in the Primitiv● times and the Bishop of our times , we shall have occasion to declare hereafter . For the present , before we return an answer to this great objection consisting of many particulars , we must crave leave to premise these few conclusions , many of which we shall in the next proposition prove at large . That according to the mind of God a Bishop and a Presbyter are all one : The Scripture owns no Bishop over Presbyters , but onely a Presbyter-Bishop . That the Lawes of the Realme acknowledge nothing by divine right in a Bishop but his being a Presbyter . Sir Edward Cook makes it one part of the Kings jurisdiction to grant to Bishops that Ecclesiastical power they now exercise over us ( speaking of his times ) and also to take it from them at pleasure , &c. In Henry the 8 th● . dayes there was a Book Printed for all his subjects to receive , seen and allowed by both Houses of Parliament , wherein is said Of these two Orders onely , that is to say , Priests and Deacons , the Scripture maketh expresse mention , and how they were conferred by the Apostles by prayer , and imposition of hands . By which it is evident , That the Lawes of the Realme do not acknowledge the divine right of Prelacy . That most of our Bishops in King Edwards and Queen Elizabeths dayes did freely confess , That Episcopacy as it differed from Presbytery was onely of humane right and not from divine institution . This Bishop Iewel confesseth in his answer to Harding , and brings divers of the Ancient Fathers of the same judgement , whose sayings we shall hereafter mention . The same is affirmed by Archbishop Whitgift against Carewright , and by Bishop Downam in the Preface to his defence of his Sermon Preached at the consecration of the Bishop of Bath and Wells . That the best learned ▪ even amongst the Papists themselves ▪ do confesse , That a Bishop is not a superiour order of Ministry above a Presbyter , but onely a superiour dignity ▪ That Sacerdotium , that is , as they call it , The Priesthood , is the highest order in the Church . That a Bishop is onely 〈◊〉 Presbyter ; The first Presbyter , or , as Bellarmine calls him ▪ major 〈◊〉 , Episcopacy is not another Order distinct from the Priesthood saith Caepr●●lus . No Prelate hath more concerning Sacramental power , or of Order , then simple Priests . So Armachanus , As concerning Sacerdotal order , and things that pertain to Order , they are equal . Thus Bellarmine himself . Although a Bishop and Presbyter are distinguished , yet as concerning Sacrifice they exercise the same Ministry , and therefore they make one Order , and not two . Cusanus goeth further ; All Bishops , and haply also Presbyters , are of equal power in respect of jurisdiction , although not of execution ; which executive power is shut up and restrained by certain positive Lawes , The Master of the Sentences saith , That the Canons acknowledge onely two sorts of holy orders ; Diaconatum , sc. & Presbyteratum , quia hos solos primitiva Ecclesia legitur habuisse , & de his solis praeceptum Apostoli ●abamus . That is , The Deacon and the Presbyter . Because the Primitive Church had no other , and the Apostolique precept speaks of no other . Estins tells us , That Aquinas , Waldensis , Bonaventure , and most of the other Schoolmen are of this opinion : And Doctor Field in his 5th . Book of the Church hath this remarkeable passage Touching the preeminence of Bishops above Presbyters , there is some difference among the School Divines : For the best Learned amongst them are of opinion that Bishops are not greater then Presbyters in the power of consecration or order , but only in the exercise of it and in the power of jurisdiction ▪ seeing Presbyters may Preach and Minister the greatest of all Sacraments by vertue of their Consecration and order ▪ as well as Bishops . Touching the power of consecration or order , saith Durandus , it is much doubted of amongst Divines , whether any be greater then an ordinary Presbyter : For Hierome seemeth to have been of opinion , that the highest power of consecration or order i● the power of a Priest or Elder , so that every Priest in respect of his Priestly power , may Minister all Sacraments , confirm the Baptized , give all orders , all blessings , and consecrations , but that for the avoiding of the peril of Schisme , it was Ordained that one should be chosen , who should be named a Bishop , whom the rest should obey , and to whom it was reserved to give orders , and to do some other things which none but Bishops do . And afterwards he saith , That Hierome is clearly of this opinion , and much more to this purpose . Now hence it followeth necessarily . That the power of Ordination of Ministers exercised for these many hundred years by Bishops , did belong to them as Presbyters and not as Bishops , and that the act and exercise of it was restrained to them potius ad honorem Sacerdotii & in remedium schismatis quam ad Legis ●●cessitatem : rather for the honour of the Priesthood , and ( as was then their opinion ) for the remedy of Schisme , then for any necessity of Law. For the Scripture warrants no such practise , as we shall shew hereafter . Now this floweth from the former conclusion . For if Episcopacy be the same Order of Ministers with Presbytery , and the Ecclesiastical power equal in both , and a Bishop be nothing else in the opinion of Antiquity , but a chief Presbyter , or the President of the Presbytery , and of the same rank with them , then all the acts he doth , he must do by vertue of his Presbyterial consecration . This is demonstrable ( even our adversaries being Judges ) from this Argument . Because a Bishop made per saltum , that never had the Ordination of a Presbyter , can neither consecrate and administer the Sacrament of the Lords Supper , nor Ordain a Presbyter , himself being none , nor do any act peculiarly appertaining to Presbyters . Ordination therefore ( saith Mr. Ball ) is reserved to the Bishop , not in respect of superiority in degree of Ministry above his brethren , for if he be no Presbyter he cannot make Presbyters , but for order sake , and to prevent Schisme and division , being for substance of the same Order and consecration with them . Dr. Field manageth the same argument these or words . A Presbyter ( saith he ) ordained per saltum that never was consecrated or ordained a Deacon , may notwithstanding do all those Act● that pertaine to the Deacons Order ( because the higher Order doth alwayes imply in it the lower and inferiour in an eminent and excellent sort . ) But ● Bishop Ordained per saltum , that never had the Ordination of a Presbyter , can neither Consecrate and Administer the Sacrament of the Lords body , nor Ordaine a Presbyter , himself being non● , nor do any act peculiarly , pertaining to Presbyters . Whereby it is most Evident ( saith Dr. Field ) That that wherein a Bishop excelleth a Presbyter , is not a distinct Power of Order , , but an Eminency and Dignitie onely , specially yeelded to one above all the rest of the same Rank , for Order sake , and to preserve the unity and peace of the Church . What peace and Order was preserved hereby in the Church , we shall shew afterwards : For the present it is most clear , even from the testimony of Episcopal men themselves , That a Bishop is of the same Order and Rank with a Presbyter , and that his acts of Ordination were exercised by him as a Presbyter , not as a Bishop . These things premised , we now come to Answer to the Objection , and to every branch of it . The Ministers we plead for were made by Bishops distinct from Presbyters who had no power nor authority to Ordain them . The Bishop though distinct from his Presbyters , yet he did not Ordain them alone , but together with the laying on of the hands of other Presbyters he being as the first and chief Presbyter , or is Pr●ses Presby●●rii , The President of the Presbytery . The Bishop that ordained them was also himself a Presbyter , and had power as a Presbyter to Ordain , and therefore by vertue of his Presbyterial capacity his Ordination must needs be valid and lawful . Even as when a Bishop conse●rateth the Bread and Wine at the Lords Supper , he doth it not as a Bishop ( though he be one ) but as a Presbyter ; so also when the Ordaineth a Minister ( which is an act of a far● inferiour nature ) he doth it by vertue of a power belonging to him as a Presbyter , not as a Bishop distinct from a Presbyter , much lesse as a Lord-Bishop . This is that which is said in the Ordinance of Parliament for Ordination . Whereas the word Presbyter , that is to say Elder , and the word Bishop , do in the holy Scripture intend and signifie one and the same function , although the Title of Bishop hath been by corrupt custome appropriated to one , and that unto him a●cribed , and by him assumed as in other things ▪ so in that matter of Ordination that was not meet ; which Ordination notwithstanding being performed by him , a Presbyter joyned with other Presbyters , we hold for substance to be valid , and not to be disclaimed by any that have received it . And that Presbyters so Ordained , being lawfully thereunto appointed and authorized , may ordain other Presbyters . In the office and calling of Bishops two things ar● to be considered saith Mr. Ball. 1. The substance of their office and Ministry whereunto they are separated , to wit , to Preach the Gospel , dispense the Sacraments , and Administer the Discipline of Jesus Christ. And this is of God. 2. The superiority they take or challenge over their Brethren whether in Ordination or Jurisdiction , and this is of man. But they make not a difference or nullity in the substance of their Ministry . All Ministers of the Gospel are stewards of Jesus Chris● , se● apart to do his work wherein if any one shall challenge more th●● of right appertaineth to him , or do ought out of pride , partiality , sinister affection , tyranny , or sedition : or receive such authority to himself alone , as belongeth not to his place and office , or is common to many ; in that he is blame worthy : but thereupon his Ministry or Ministerial acts done by him are not made void , or of none effect . But the Bishop that Ordained these Ministers you plead for , Ordained them as a Bishop by vertue of his Episcopal consecration , and not as a Presbyter , by vertue of his Presbyterial Order . This is not true of all Bishops ▪ For as Mr. Firmin tells us , he heard a Reverend Minister of a Congregational Church in Essex , say That when the Bishop Ordained him , he told him : I do Ordain you as I am a Presbyter . 2. Suppose he did , this wa● his personal errour , but did not ●word ; his power of Ordination as a Presbyter . Suppose a man made a Constable by lawful authority , should afterwards unwarrantably assume the power of a Justice of the Peace , and should do things which belong to his place as a Constable under the Title of a Justice of Peace , should not this act of his be valid though he pretends to do it upon a wrong title . Mr. Burroughs in his Heart-divisions hath this observable passage . If a man doth a thing that he may do by vertue of 2 relations , or either of them , it may be he thinks he stands in one of these relations which indeed he doth not , yet he doth the action by vertue of it in his own thoughts , in this he sins ; but there is another relation wherein he stands , that is enough to warrant the action that he doth to be lawful . Now though he doth not intend the acting by this relation , the action may be sin to him , but not at all sin to those that joyn with him in it . If he will go upon a false ground , when he may go upon a true , let him look to it . I will joyn with him in that action as warranted for him to do by vertue of his second relation , which it may be he will not own himself . He gives this instance . Giving alms is a work that a man may do either by vertue of Church-office , as a Deacon , or as a Christian , whom God hath blessed in his estate , or betrusted with the distribution of what others betrust him with , Now suppose a man is in the place of a Deacon , he thinks , himself to be in that office by a right call into it , and he gives out the alms of his Church by vertue of his call ; but I am perswaded his call to that office is not right , he is not a true Deacon ; yet if I be in want , I knowing that bothhe and those who have given him monies to dispose , may and ought to distribute to those that are in need , by vertue of another relation , as men , as Christians , enabled by God , surely then I may receive alms from him lawfully , though his principle by which he gives them me is sin to him . I may communicate with him in this thing , though he acts by vertue of that offece that he had no true call unto &c. Much more may the like be said of receiving Ordination from a Bishop , who hath power to confer it as a Presbyter , though he gave it by vertue of his Episcopal consecration . But the Ministers whose Ordinations you defend were made by Bishops , who held themselves to be a superior order of Ministry above Presbyters by divine Institution . Whether they did so or no , we know not , but sure we are , that the Bishops of King Edwa●d and Queen Elizabeths dayes were not of this opinion , as we have shewed . That the lawes of the Realm do not countenance it , that the learnedest of the Papists are against it , and if any of the Bishops of late years were of this opinion , it was their personall error , and not at all essentiall to the Episcopall Office . The Ministers we speak against were made not onely by Bishops , but Lord Bishops . But not as Lord-Bishops . The Lordly dignities of Bishops were meere civil additaments annexed to their Bishopricks by Kingly favour , not essential ingredients into their Office. And therefore when they were taken from them they continued not onely Presbyters , but Bishops . The Bishops from whom these Ministers received their Ordination were wicked and ungodly , and therefore their Ordination must needs be wicked and ungoldly . This is not true of all of them . Some of them were godly , and some of them have shed their bloods for the Gospel sake . And he that shall call such Bishops wicked and ungodly , is notoriously guilty of the breach of the 9. commandement . 2. Supposing , though not granting , that all of them were wicked and ungodly , yet notwithstanding though we are far from justifying their ungodlinesse , We answer . That some evil men may and alwaies have de facto been officers and Ministers in the Church . In the Church of the Jewes Hophni and Phinehas , in the dayes of Christ ▪ Scribes and Pharises . 2. That the wickednesse of such men did not null or evacuate their ministerial acts . The Scribes & Pharisees that sat in Moses his chair were to be heard , though they said and did not . Christs commission did as well authorize Iudas as any other to Preach and baptize , &c. And surely if the Principall acts belongingto the Ministerial function , as Preaching , Baptizing , adminstring the Sacrament of the Lords Supper , be not nulled or made void by the personal wickedness of Ministers , then , consequently not their ordination . So that if Iudas had been an Apostle when Christ sent his Apostles to ordain Elders ▪ his Ordination should have been as valid as his Preaching , and Baptizing formerly had been . The Leprosie of the hand doth not hinder the growing of the corn which that hand soweth . But these Bishops were Antichristian , and their office Antichristian , and therefore the Ministers ordained by them must needs be Antichristian Ministers and not the Ministers of Christ. For satisfaction to this objection , we shall first propose what the ancient learned & godly Non-conformists have left in print about it , and then we will lay down our own answer . The old Non-conformists by joynt consent have written , That they did not see how our Bishops could be called Antichrists , or Antichristian . 1. Because the word m●rks out Antichrist by his false Doctrine : nor do we find in holy Scripture any such accounted Antichrist or Antichristian , which holding the truth of Doctrine , swerveth , either in judgement or practise , from Christs rule for Discipline . Now it is evident that our Bishops do hold and teach all fundamental doctrines and truths , and some of them have soundly maintained them against Hereticks , converted many to the truth and have suffered persecution for the Gospel . 2. Their Hierarchy and other corruptions , charged upon the calling of our Bishops , were rather to be esteemed the staires and way to Antichristianity , then Antichristianity ●t self ; for they were in the Church , before the Pop● , who is the Antichrist , and the chiefe Head link of all Antichristianity , was revealed . 3. The Antichristian Bishops hold their preeminence as from Gods law , which is unchangeable ; whereas our Bishops since his Majesties reign to this day ( for the most part ) hold superiority by no other right then the positive law , which is variable ; yea it appeares by the institution of the Court of Delegates , and the continuance thereof to this day , that they do and ought by law to hold their Jurisdiction , not as from God , but is from the Prince . Thus they . And as to the Ministers Ordeyned by Bishops , they say . Bishops are able to judge of such gifts as are required for the sufficiencie of Ministers , that many of them have been such Ministers themselves , as to whose labours th● Lord hath set to his Seal . We are perswaded , that though it were not necessary , yet it cannot be unlawful for him that entreth into the ministery to be approved , and authorized even by them . Andif our Ordination be in this behalf faultie , how will our Brethren justifie the calling of their own Ministers that have received Ordination ever from the people , who neither by commandement nor example can be found to have any such authority , nor are in any degree so capable of it as the Bishops . Thus much is said by the old Non-conformist . For our own particulars we shall return an answer to this objection by distinguishing of the word Bishop and the word Antichristian . There are three sorts of Bishop , the Scripture-Bishop , th● Bishop of the first Primitive times , and the Bishop of latter times Now we are far from thinking that the scripture Bishop ( that is to say the Presbyter ) or the Bishop of the first Primitive times ( who was nothing else but a chief Bresbyter or the Moderator of the Presbytery and had a Priority , not of power but of order onely , like a Speaker in the Parliament ) were Antichristian . The question onely is about the Bishop of latter times . The word Antichristian may be taken prope●ly or improperly . An Antichristian Minister prope●ly is one that own 's the Pope as a visible Monarchical head over the Church , and that stands a Minister with subjection and subordination to the Church of Rome , and that professedly maintains the Popish religion . An Antichristian Minister improperly is one that in his calling and office hath divers things that are Antichristian . In the first sense we believe none will say our Bishops were Antichristians . But yet we cannot deny , but that those Bishops who did take upon them by divine right the care of whole Diocesses , and did assume the whole power of jurisdiction over the people and Ministers therein ▪ and did challenge a Majority and tantum non a sole power in Ordination ▪ did symbolize herein too much with Antichrist , and had in this sence much of Antichristianisme in them ; yet notwithstanding this is not sufficient to denominate them Antichristian , no more then the having of some hypocrisy and covetousnesse , doth denominate a godly man , an hypocrite , or a covetous person . The denomination is alwaies á meliore , Our Bishops for the most part were very Orthodox in doctrine and pure in the substantialls of worship , and have written many learned treatises against Popery and Antichristianisme . Indeed in matters of Discipline and ceremonies they were exceeding faulty , and some of ●hem of late yeares began to Apo●●atize both in doctrine and worship , for which God hath grieviously punished them ; yet all this is not sufficient to make them Antichristian properly so called , much lesse to null all their acts of Ordination no more then their acts of preaching , baptizing , and administring theLords supper specially if we consider that they had power enabling them to perform all these acts as they were Presbyters , though they never had been Bishops . B●t let us suppose ( though not grant ) the Bishops were Antichristian , and their office Antichristian yet we answer . That it will not follow that the Ministers made by them are Antichristian unlesse it can also be made out ( which never can be done ) that they were Antichristian in the very act of Ordination . For as a maimed man may beget a perfect child , because he begets him not as maimed but as a man. So an Antichristian Bishop may ordain a true Minister , because he ordaines him ; not a● Antichristian , but as a Presbyter , that by divine warrant hath authority so to do . As Austin against the Donatists proves the validity of Baptisme by Hereticks , if they Baptized with water in the name of the Father , Son , and Holy Ghost , though in other points they were Heretical . So certainly a Minister ordained to Preach the Word and administer the Sacraments according to the mind of Christ is a lawful Minister , though ordained by a Bishop in other points Antichristian , considering that in that one act he is not Antichristian , but doth that which he hath warrant from the Scripture to do though he were not a Bishop . The word Sacraments , and Ministery are the institutions of Jesus Christ. And these are not made null and void though the power to dispence them in foro externo be conveighed to us by corrupt Instruments , no more then the Scriptures were polluted because offered by Hophni and Phinehas , or the Chair of Moses defiled , because the Scribes and Pharisees sat in it . We must carefully distinguish ( as a learned Minister well saith ) the acts of office ( which have their form and being from a root or fountain without us ) from the qualities of the man that performes the office . The man may be naught , yet his office good ; and acts done by vertue of his Office , Just and allowable , although the man and his religion be naught . As for instance . A Popish Landlord makes you a l●ase of a Farme , your lease is not antichristian , but good in Law , though he that demised it , be for his Religion , a Papist . A Popish Judge doth passe a sentence in Court , which stands good in Judicature , his sentence is not Popish ▪ though he that pronounced it be a Papist ; the reason is , because the legall sentence is not of him , nor from him , as a Papist , but as a Judge , who doth but deliver that which he hath received from an higher root , the Law. So in this case , Ordination is an act of Office received from Christ and is not Antichristian , though executed by one that is in other things Antichristian . We do not rebaptize them that were baptized by a popish Priest , because the power ofGods Ordinance depends not on theperson that does execute the same , but upon an higher foundation , the institution of Christ. Ministerial acts are not vitiated or made null , though they p●sse through the hands of bad men ; But stand good to all intents and purposes to such as receive them aright , by vertue of their Office authoritatively derived from the first institution . A Bishop in his Presbyterial capacity hath divine right to ordain , and therefore his Ordination is valid , though it be granted that he is Antichristian in his Episcopal capacity . If a Minister made by a Bishop be a lawfull Minister , why then did you in your late covenant abjure Episcopacy with all its dependencies ? We did not swear in our covenant to endeavour the extirpation of Scripture Episcopacy which is Presbytery ; but of Prelacy , that is , of those Lordly titles which Bishops were invested withal , and of their unjust usurpation of a sole power of jurisdiction and of a Majority of power in Ordination together with their Chancellours and Commissaries and the rest of the Hierarchy ▪ But we never did and never shall ( by God● Grace ) renounce them as Presbyters , which by consent of all sides are by divine right , nor Ordination by them upon that account , which we doubt not but is lawful and valid , and will appear so to be at the great Tribunal . And thus we have answered this objection with all the branches of it . There is one objection of great concerment yet behind . But before we mention it we shall propose three other Arguments for the Justification of the Ministry , made during the prevalency of Episcopa●y . From the glorious successe God gave unto it during the raign of Prelacy . For since our Ordination , God hath sealed to the truth of our Ministry , and hath blessed it with the Conversion of many Thousand souls unto God. Now that Ministry that God doth ordinarily blesse with bringing forth sons and daughters unto God , that Ministry must needs be a Ministry sent of God ; For God hath threatned ( as we have often said ) That a false Ministry shall not profit . And the Apostle proves the lawfulnesse of his Ministry , by the successe it had upon the hearts of the Corinthians 1. Cor. 9.1 , 2. There are many of those that cry down our Ministry as Antichristian , and separate from us as no Ministers , that cannot deny but that they had their conversion ( if they are at all converted ) from us . And if our Ministry be Antichristian , how is their conversion Christian ? From the ends and purposes for which we were Ordained . They that were Ordained by Bishops , together with other Ministers for no other end and purpose , but to Preach the Word , and Administer the Sacraments according to the will of Christ , are lawful Ministers of Christ. But so were the Ministers Ordained during the prevalency of Episcopacy . Ergo. He that shall say , That a Minister that Preacheth Christ and his truths , and administreth ●he Sacraments according to the mind of Christ , is an Antichristian Minister , because of some defects in his entrance , doth more advance and honour Antichrist , then he doth disparage or disgrace us . Mr. Ball ( no friend to Episcopal Government ) in his answer to Mr. Can , hath these words . In every true Church where the Word of God is intirely preached and received , and the Sacraments for substance rightly administred , there is a true Ministry ' and a true calling to the Ministry , though in some things maimed and faulty . From the destructive mischiefes , and Church-ruining consequences that do naturally flow from this assertion . For he that shall undertake to make good this desperate proposition ( as that learned and godly man so often cited , justly calls it ) That a Minister made by a Bishop , is no Minister of Christ , but of Antichrist , must also be forced to confesse and acknowledge ; 1. That Mr. Bradford , Mr. Rogers , Mr. Philpot , Dr. Tayl●r , Mr. Saunders , and the rest of those blessed Saints and Ministers , who laid down their lives in defence of the Gospel against Antichrist . were Antichristian Ministers . 2. He nulli●ieth and and maketh void all the Ministerial acts performed by the Ministers of England ever since the Reformation . For if our Ministry be no true Ministry , then is our Baptisme no true Baptisme , the Sacrament of the Lords Supper no true Sacrament , our Church no true Church . 3. He must acknowledge that there was neither Church , Sacraments , nor Ministry in the whole Christian World for many hundred years past . For it is without dispute , that there was no other way of entring into the Ministry for many hundred years in the Church of Christ , but by the Ordination of Bishops . 4. He must be forced ( if a Minister ) to renounce his Ministry , and take it up again from the people , who ( as the old Non conformists well say ) have neither commandement nor example in all the New Testament , to authorize them to Ordain him . And by this means he overthroweth the whole Ministry a nd Church of Jesus Christ , and will be necessitated at last to renounce all Churches , and all Ministry and turn Seekers , as some do in our dayes , even upon these very gro unds and Principles . Now then if the denying of our Ministry during the raign of Episcopacy to be a lawful● Ministry be the parental cause of such horrid and desperate consequences , we doubt not but it will be abhorred and abominated by all sober and godly Christians . And that our people that read these lines will be rooted and established in this great Truth . That the call to the Office of the Ministry which some of our Ministers did receive during the prevalency of Episcopacy was lawful and valid for the substance of it , though mingled with many circumstantial defects . CHAP. III. Wherein the great Objection against our Ministry as being derived from Rome , is answered . But the great objection ( of which we even now spake ) against this proposition , is , IF we justifie the lawfulnesse of Episcopal Ordination , then it will also follow that we must justifie the Ordination that is in the Church of Rome . For if Ordination by our Bishops be lawful , then these Bishops themselves must be be lawful Ministers , and then their Ordination must also be lawful , and so by consequence it will follow , That those in the Church of Rome , from whom the Protestant Ministers in the beginning of the Reformation had their Ordination , were true Ministers of Christ. For if they were not , then were not our Ministers made by them the Ministers of Christ. And if they were , then may a Minister of Antichrist be a Minister of Christ , and Ordination received from the Pope of Rome be a Scripture Ordination . Before we answer to this great Objection we shall premise this one distinction It is one thing to receive a Ministry from the Apostate Church of Rome as the author of it , another thing to receive a Ministry from Jesus Christ through , the Apostate Church of Rome . Our Antiministerial adversaries , if they would argue aright , their objection must be thus framed . The Ministry which hath the Pope of Rome , or ( which is all one ) That hath Antichrist for the author of it , is Popish and Antichristian . But such is the Ministry of the Church of England . Ergo. We deny the Minor : For we say , That our ministry is derived to us from Jesus Christ. We are his Ministers and his Ambassadors . It is he that gave Pastors and Teachers to his Church as well as Apostles and Evangelists .. We say , That Ordination of Ministers by Ministers , is no Romish institution but instituted by the Lord Jesus himself long before Antichrist was . That our Ministry is descended to us from Christ through the Apostate Church of Rome , but not from the Apostate Church of Rome . And that this great objection ( which some say is unanswerable ) must of necessity be summed up into this argument . Those Ministers which stand by an institution of Christ descending to them from the Apostles through the antichristian Church of Rome , are ministers of Antichrist and not of Christ. But such are our Ministers , Ergo. But here we deny the Major as utterly false ; we say , That the Ministry which is an institution ofChrist , passing to us through Rome , is not made null and void , no more then the Scriptures , Sacraments , or any other Gospel-Ordinance which we now enjoy , and which do also descend to us from the Apostles , through the Romish Church . Now that this great Truth so necessary to be known in these dayes , may be fully made out to our respective Congregations , we shall crave leave a litle to enlarge our selves in the proof of it , and shall for this end offer these ensuing considerations to be seriously weighed by all that fear God amongst us . That the Lord Jesus hath given the Ministery to the Church to continue till we all come to the unity of the faith , and of the knowledge of the Son of God , unto a perfect man unto the measure of the stature of the fulnesse of Christ ; which will never be till the day of judgement . And he hath promised to be with the Apostles teaching and baptizing alway even unto the end of the World ; which must needs be understood of them and their successors . He hath promised that the gates of hell shall not prevail against the Church ( which Mr. Hooker Mr. Cotton and others , expound of the universall visible Church existing in its particulars ) The Apostle Paul also saith , That the Sacrament of the Lords supper is to be observed , and to continue till the comming of Christ. And that glory is to be given to God by Christ Jesus in the Church [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] throughout all generations and ages . It is also prophesied concerning the Kingdom and Government of Jesus Christ , both invisible and visible , that it shall abide to the end of the world . Luc. 1.33 . Isaiah 9.6.7 . By all these te●ts , it is evident , That there was , i● , and shall be a true Church , and a true Ministery preserved by Jesus Christ , even unto the end of the World. How can glory be given to God in the Church throughout all ages , if there should be an age in which the Church should be utterly lost ? How can the Sacrament be continued in the Church till Christ come , if there were so many hundred years in which there was no true Ministery ? How can it be said That Christ is with his Ministers alway even unto the end of the World , and that the gates of hell shall not prevail against the Church , and that there is no end of Christs Government , if during all the raign of Antichrist , there was no true Church-state in the world , no true Ordinance , as some say , no true Ministery ? And therefore though we should not be able to tell how the Church and Ministry was preserved in the midst of that great and general Apostasie that hath been in the Christian World ; yet notwithstanding we ought to believe that it is so , because Christ hath said it shall be so , and heaven and earth shall ●asse away , but not one title of Gods word shall passe away . Mr. Bartlet , in his Model of the Congregational way , spends the most part of a Chapter to prove That the essentials of a Church-state together with the Officers , Ordinances and administrations thereunto appertaining , hath , and shall abide for ever in the World. This he proveth both by Prophesies , promises , and precepts of Scripture , and also by divers reasons . The same task is also undertaken by Mr. Philips of Watertown in New-England ; but for brevity we forebear transcribing them . We read Revel . 12. of a great wonder in heaven , a woman cloathed with the Sun &c. This woman represents the Christian Church , she is persecuted by the heathen Emperours and overthrows them by the blood of the Lambe , and by the word of her testimonie and by not loving her life unto the death . Afterward she is persecuted by Antichrist , and then she flies into the wildernesse where she hath a place prepared her of God , that they should feed her a thousand two hundred and threescore dayes Vers. 6. and she i● said to be nourished in the wildernesse for a time , times and half a time , from the face of the Serpent , verse 14. Note here . 1. That by the 1260 daies , and a time , times , and half a time , is meant the whole time of Antichrists raign . 2. That the Church during the whole raign of Antichrist should be in a sad lamentable and Wildernesse condition . 3. That maugre all the fury of the ten-headed , or two-headed beast , yet notwithstanding the Church of Christ should be preserved and kept safe . For there were two wings of a great Eagle given unto her to enable her to fly into the Wildernesse where she is fed and nourished 42. Moneths . And all this is to be understood not onely of a Church entitative , or a Church without Officers , but of a Church instituted or Ministerial , a Church administring Ordinances . For this woman is not onely kept alive in the Wildernesse all the time of Antichrists raign , but she is fed and nourished by Gospel-Administra●ions . ●he is fed by the Two witnesses ( for the prophesying of the witnesses is contemporary with the womans flight into the Wildernesse ) Even a● Elias was nourished in the Wildernesse and kept safe from the fury and rage of Iezebel . And as God reserved 7000. that had not bowed their knees to Baal &c. and by good Obadiah preserved an hundred Prophets of the Lord alive all the time of Ahabs bitter opposition against them ▪ Even so was the Woman , that is , The Church of Christ , reserved and nourished by the Ordinances , Scriptures , and Ministry of Christ , ( though in a Wildernesse-condition ) all the time of Antichrist's prevalency . The like to this we read of in the 11. of the Revelation , where we have two things very observable for our purpose . The one concerning the Temple measured , and the outward Court unmeasured . The other concerning the two Witnesses . 1. Concerning the Temple measured and the outward Court unmeasured . The outward Court was to be left out or cast out , to wit , as prophane , and that which God will make no account of ; It was not to be measured , but to be given unto the Gentiles ( that is the Antichristian party ) to be trod under foot , forty and two Moneths ; that is , all the time of Antichrists raign . The meaning is , ( as Mr. M●de well observeth ) ▪ That the Antichristian Apostasie which he calls redivivus Ethnicismus ) shall prevail over the Christian Chur●h , and shall bring in a new kind of Idolatry into the places where the true Religion was professed . But now the Temple and the Altar , and they that worship therein are to be measured with a divine reed . This measuring is an allusion to Ezek. 40.1 . &c. where the Temple , with all in it , was to be measured by Gods appointment , to shew , that that building was of God. So must the true Church of Christ under Antichrist be measured , that is , kept pure from Antichrist's Idolatry , walking exactly according to the Rule of the Word , and also kept safe from Antichrist's rage and fury . 1. Note here , That though the outward Court was given to the Gentiles to be troden down , yet the Temple with the worshippers therein was not given . 2. That during the prevalency ofAntichrist , the Temple and Altar and worshippers therein , that is , a true Church , and a true Ministry , and true Gospel-Ordinances , are preserved and kept safe . While the outward Court is worshipping the Beast , the true Church is serving God according to his Word , as in the inner Court of the Temple . Our English Annotations say ; That by the measuring of the Temple and altar , and the worshippers therein , is signified . 1. The fewnesse ●f the true Christians under Antichrist , in comparison of the Id●latrous , ones as the Priests and Levites , that worshipped in the inner Court , were few in comparison of the people that worshipped in the outward . 2. That Gods people , while Antichrist raged , should have a place in the Wildernesse where they might serve God according to his will , as the Jewes offered sacrifices on the alt●r in the Temple , and which should be for safety , as a Sanctuary unto them , Isai. 8.14 . Ezek ▪ 11.16 . Therefore Temple , and altar , and worshippers , and all are measured . So Jerusalem is measured after the captivity , that it may be inhabited again . Zech. 2.1 , 2 , 3 , 4. &c. 2. The Second thing observable is concerning the two Witnesses , who are said to Prophesie in sackcloth 1260. dayes , that is , all the time of the raign of Antichrist . By the Two Witnesses in general are meant Omnes Veritatis divinae interpretes & assertores ( saith Mr. Mede ) . All the Interpreters and assertors of divine truth , qui soedam illam & lachrymabilem Ecclesi ae Christi contaminationem assiduis querelis deflere●t &c. who should by their daily complaints bewaile the foul and lamentable pollution of Christ's Church . These Witnesses are said to be two for the fewnesse of them , and because two witnesses were sufficient to confirm any truth , and also in al●usion to Mos●s and A●ron in the Wildernesse , To Elijah and Elisha when the Israelites worshipped the Calves , and Baal ; To Zerubbabel and I●hoshua in Babylon , and after the return of the Israelites from captivity . For our parts , we conceive that by the Two witnesses in a more especial manner are meant the True Ministers of Jesus Christ who are called Witnesses of Christ , Act. 1.8 . and whose proper Office it is to bear witnesse to truth and holinesse , against all the Heresies , Blasphemies , Idolatries , and ungodlinesse of Antichrist . Now these two witnesses are said to Prophesie ( though cloathed in Sackcloth ) all antichrists reign , which is a clear and demonstrative argument to us , That there hath been a true Ministry , preserved by God from the beginning of the Christian Church even to this very day , notwithstanding the great and universal Apostacy that hath been in it . And our learned Protestants in divers Books have given us a Catalogue of the faithful Ministers of God , and other godly men whom the Lord raised up in all ages of the Church to bear witnesse against the growing and spreading abominations of Antichristianisme in the Christian World. 3. The third thing we offer to consideration is . To beseech our people , accurately to distinguish between the Church of Rome and the Antichristianisme of the Church of Rome , as between a man and the Plague-sore that is upon him ; and between a Field that is full of tares , and yet hath some Wheat in it . It is certain that the Church of Rome was a true Church in the Apostles dayes when the faith of it was spread throughout the World , and it is as certain that afterwards by little and litle it apostatized , till at last Antichrist set up his throne in that Church . And yet still we must distinguish between the Church , and the Apostasie of it ; between the Corn and the Tares that are in it . Thus the Apostle seems to do , 2 Thess. 2.4 . where he puts a difference between the Temple of God , in which the man of sin shall sit as God , and between the man of sin sitting in this Temple . The man of sin is no part of this Temple of God , but as a Plague of Leprosie infecting , defiling , and polluting it . But yet the Temple of God ( which is his visible Church , as appears from 1 Cor. 3.16 , 17. Revel . 3.12 , Revel . 11.1 , 2. 2 Cor. 6.19 . ) doth remain where the man of sin sits , even as the Church of Pergamus did , where the seat of Satan was . And though we renounce the Antichristianisme which pollutes the Temple of God , yet we do not renounce the Temple in self . This is that which some of our Divines say : That we differ no more from Rome then Rome differs from it self , and from what it was in the Apostles dayes , neither do we refuse any Doctrine that they hold , simply because they hold it , unlesse it can appear to us , that that doctrine is part of the Antichristianisme of that Church . The Religion of the Church of Rome , is like a peece of bread mingled with a great deal of poison . They hold many truthes , but then they poison them by their Heretial additions . They hold most that we hold , and their Apostasie consisteth rather in adding to the truth , then in detracting from it . They hold the Scriptures we hold , but they add Apocryphal to the Canonical Scriptures . They hold Christ the Head of the Church , but the Pope also . They hold Justification by Faith as we do , but they add Justification by works also ; They hold praying to God , but add praying to Saints ; They hold two Sacraments , but add five more &c. Thus their Religion is bread and poison mingled together , and whosoever living amongst them can separate the bread from the poison , shall find bread enough to nourish him unto eternal life . And the reason why we separated from them , was because they would not suffer us to eat the bread unlesse we would eate the poison also . Even as a man that is drinking a cup of Wine , and another comes and puts a Toade in it , and will not suffer him to drink the Wine unlesse he will drink the Toade also . This was our condition Unlesse we would swallow down all their Antichristian additions to Gods Word , they would not suffer us to live amongst them , and hereupon we separated , and may justly be said to be non fugitivi , sed fugati . Not withdrawing , but driven away . And which is very observable ; When the Protestant Churches did separate , they did not erect a New Church but reformed a corrupt Church . And therefore ours is called The Protestant Reformed Religion . Not , A New Religion . We take away their hereticall superstructions , but still keep the Truths which they hold ; We put away the poyson , but keep the bread ; We take out the toad , but yet do not fling away the Wine ; We remove the rubbish of Antichristianisme , but yet we do not renounce any thing of God , or of the Scriptures that is yet remaining sincere in that Church . All this we the rather observe , that thereby we might heed our people of that great cheat that is now put upon the Saints of God in this Nation , in crying down all the truths of Jesus Christ , as Antichristian , and scaring people from the doctrine of Christ by perswading them to avoid Antichrist . There is hardly any Truth of Christ but it is charged by some or other in our unhappie dayes to be Antichristian . Thus. 1. The Doctrine of the souls Immortality was , excogitata ab Antichristo ad stabiliendam suam culinam per fictum Purgatorium , et invocationem Sanctorum , Invented by Antichrist to uphold his Kitchin &c. as is said by the Cracovian-Socinians . And in the Book called Mans Mortality it is said , That the most grand and blasphemous heresies that are in the World , the mystery of iniquity , and Kingdom of Antichrist doth depend upon this doctrine of the Souls immortality . 2. The Doctrine of the Trinity is said to be a doctrine that hath Antichrist for the author of it . Zanchius in responsione ad Arianos . 3. That Christ is God coaequal and coaeternal with the Father , this also is called antichristian doctrine . Sic clamat Antichristus . So cryeth ▪ Antichrist , say the Arrians ; Zanch. in responsione ad Arianos . 4. The doctrine of the Magistrates power in punishing Anti istian heresies and blasphemies ( which the Scripture saith will be the way by which God will at last destroy Antichrist ) is said to be Antichristian . Thus Blackwood in his storming of Antichrist . 5. The Doctrine of Infant-Baptisme is also called Antichristian . 6. The Doctrine of humiliation , Repentance , Sanctification , and of good works , done out of obedience to Gods command , is antichristian , as say the Antinomians . And who knoweth not , That the very places where we meet to worship God , and the worship which we perform in those places , and that our Government of the Church by lesser and greater Synod● , is called Antichristian ? And therefore it is no wonder if our Ministry be also so called . For we are now come to that height , That there are some that renounce all Churches as Antichristian , even those Churches themselves that renounce us as Antichristian . And thus by the great subtlety of Satan under the notion of avoiding Antichristianisme there are many people tumbling down apace to direct Athiesme ; and are brought to renounce Christ himself , lest therein they should comply with Antichrist . And therefore we earnestly beseech and intreat our respective Congregations not to be affrighted at the bugbear word Antichristian or Popish . But to examin , Whether the Charge be true , and to renounce whatsoever is truly Antichristian : But to take heed that they be not frighted from Christ and from his Ordinances , and Government , & Worship , & Ministery under the notion of renouncing Antichristianisme . So much for the third consideration ; these three first considerations are more general . We shall now apply our selves more punctually to the answer of the great Objection , and desire it may be considered . Consid. 4. In the fourth place . That it hath pleased God out of his infinite Wisdom and providence to continue the two great Ordinances of Baptisme and Ordination found for the substantials of them in the Church of Rome even in their greatest apostacy . We deny not but they have been exceedingly bemudded and corrupted , Baptism● with very many superstitious ceremonies as of Oyl , Spettle , Crossings &c. Ordination with giving power to the party Ordained to make the body of Christ &c. But yet the Substantials have been preserved . Children were Baptized with water in the name of the Father , the Son , and Holy Ghost . And the parties ordained had power given them to Preach the Word of God. Now the Protestant Religion doth not teach us to renounce Baptisme received in the Church of Rome , neither is a Papist , when converted Protestant , rebaptized . Nor doth it teach us simply and absolutely to renounce Ordination ; but it deals with it , as the Jewes were to do with a captive maid when they had a mind to marrie her . They must shave her head and pare her nailes , and put the raiment of ●er captivity from off her , ●nd then take her to wife . So doth the Protestant Reformed Religion . It distinguisheth between the Ordinances of God and the corruptions cleaving unto the Ordinances . It washeth away all the defilements and pollution● contracted in the Church of Rome both from Baptisme and Ordination , but it doth not renounce either the one or the other . 1. Because they are none , of Antichrist's posts or Antichrist's inventions , but are the institutions of Jesus Christ , and were in the Church of Rome long before Antichrist sat there . 2. Because they have been preserved sound for the substantials and essentials of them , And the truth is he that renounceth the one must needs renounce the other ; which were well if some of our dissenting Brethren would seriously consider . Now that this Position may not seem strange , we will a a little compare the Apostacy of the 10. Tribes with the Apostacy of the church of Rome . The 10. Tribes did not onely worship God after a false manner by setting up their golden Calves in Dan and Bethel , but afterwards in the raign of Ahab they directly worshipped false Gods , and set up Baal and Ashtaroth , and fell away wholy from the true God ; and yet notwithstanding all this , when the Prophet came to ●noint Jehu , he saith unto him . Thus saith the Lord God of Israel , I have anointed thee King over the people of the Lord , ●ve●over Israel Here note , That they are called the people of God notwithstanding their Apostacy . And the Ordinance of Circumcision , which was retained amongst them in this their Apostacy , was Gods Ordinance and they that were circumcised under that Apostacy not onely did not renounce their circumcision , but had sinned against God if they had done it , and were accordingly admitted to the passeover by H●●●kiah as truly circumcised . For Gods Ordinance● are not to be renounced for mans Corruptions cleaving to them , but the corruptions are to be removed and the Ordinances embraced . And afterwards in Christ● time it is evident , that the Office of the Priest and the High-Priest was exc●edingly corrupted . They came ordinarily into th●ir office by bribery , & faction . And as many learned men think there were Two high Priest● together ( An●as and Caiaphas ) when Christ was crucified . The Priests and High-Priests had their chief stroak in the Crucifying of Christ. And yet we read Iohn 11.15 Caiaphas is owned by the Holy Ghost as high Priest &c. Act. 23. when Paul said to the High-Priest , God will s●it● thee thou whited wall &c. and they that stood by said , R●vilest thou the High-Priest ? Paul answered , I wist not ▪ Brethren , that he was the High-Priest . For it is written , Thou shalt not speak evil of the Rul●r of thy People . Here also Paul as many think , acknowledged him as an High-Priest , though the Priesthood at that time was tyrannical , heretical , and they came by most unjust wayes into their places and offices . From all this it appears ; That corruption● cleaving to Gods Ordinances do not null Gods Ordinances . That we are not to renounce divine Ordinances because of circumstantial defilements annexed to them . That Baptisme and Ordination were found for the substance in the Church of Rome , and therefore to be reformed , but not renounced . 5. The fift thing we desire may be considered is . That it is no disparagement to the present Ministry of the Church of England to say , That we receive our Ministry from Christ and his Apostles , and from the Pr●mitive Churches , through the impure and corrupt Channel of the Church of Rome . For , 1. It was no disparagement to Jesus Christ that he received his humane nature from Adam through many unclean channels , as Thamar , Rahab , Bethshebah , &c. 2. It is no disparagement to the holy Scriptures of the old Testament , that the Christians received them from the Church of the Iewes even after they had crucified that Christ who was the center of the whole Old Testament . Nor is it any disparagement to the Old and New Testament , that we receive them as delivered to us by sucession from the Apostles through the Church of Rome , although that Church by their corrupt Glosses and Interpretations had much depraved and corrupted them . 3. It was no disparagement to circumcision that it came from God through the hands of Idolaters unto Christ and his Apostles : Nor to Baptisme , that it comes to us from Christ through the Antichristian Church of Rome ; insomuch as many of those that renounce Ordination do yet retain their Baptisme , though it may be easily made to appear that it was as much corrupted as Ordination . 4. It is no disparagement to the Ordinance of Marriage , that many have been married in the Church of Rome , and married with all the Popish Ceremonies ; yet we never heard of any that have renounced their marriage as unlawful , because solemnized in the Church of Rome , which yet notwithstanding doth hold Marriage to be a Sacrament in a proper sense and have many corruptions in their way of marriage , and yet it is by the Law of God and man , valid for the sustance of it . 5. It was no disparagement to the Vessels of the Temple that they had been 70. years in Babylon , and abused and prophaned by Belshazzar , who in contempt of the God of Heaven drank Wine in those holy , and consecrated Vessels ; for afterwards the Israelites made no scruple of receiving them , and restoring them to the Temple . This is the fift consideration . 6. The sixt consideration is ; That the receiving of our Ordination from Christ and his Apostles and the Primitive Churches , and so all along through the Apostate Church of Rome is so far from nullifying our Ministry , or disparaging of it , that it is a great strengthening of it when it shall appear to all the World , That our Ministry is derived to us from Christ and his Apostles by succession of a Ministry continued in the Church for 1600. years . And that we have 1. a lineal succession from Christ and his Apostles . 2. Not onely a lineal succession but that which is more , and without which the lineal is of no benefit , we have a Doctrinal succession also . We succeed them in Preaching the same Doctrine that they did deliver to the Churches . The Papists boast much of a lineal succession , but they want the Doctrinal . They succeed the Apostles as darknesse succeeds light , and as Manasseh succeded Hezekiah . But this is the happinesse of the present Ministry , That we have both a lineal and doctrinal succession from Christ and his Apostles . But doth not this discourse of ours , ( when we say , That the essentials of a 〈…〉 true Ministry , and that Baptisme and Ordination for the Substantials of them were preserved in the Church of Rome during the prevalency of Antichrist ) make Rome to be a true Church of Christ. There are indeed some learned Orthodox Divines That say , That the Church of Rome is V●rè Ecclesia , though not Vera Ecclesia , is Truly a Church , though far from being a true Orthodox Church . There are others that say , That till the last Councel of Trent the Church of Rome remained a true Church for the essentials and substantials of it , and then it ceased to be a true Church . The Scripture saith , That Antichrist sits in the Temple of God , though he be no part of it ( as we have formerly said ) no more then Satan who had his seat in Pergamus was part of the Church of Pergamus . But for our parts we conceive we are not at all forced by any thing that we have said to entermeddle with this Controversie . For it doth not follow , That because Ordination , which is an Ordinance of Christ for the substance of it , was preserved in the Church of Rome , that therefore the Church of Rome is a true Church , no more then it followeth That a Theefe having the goods of an honest man in his house , which he hath stolen , should thereupon be accounted a True man. Surely The Theefe is still a theefe . And so is Rome still the Mother of Harlots , notwithstanding her possessing the Essentials of Ordination and Baptisme . Even as Babylon of old , ( A type of Rome was Babylon still and far from being the Church of God ▪ although it had the Vessels of the Temple with her : So is the Church of Rome still an Antichristian Church , The Mother of Harlots and abominations of the earth , although it hath had the Essentials of a true Ministry by Gods overruling providence continued in her . 7. The Seventh and last consideration doth more immediately concern the Ministry of England , and it consisteth of three branches . 1. That the first conversion of the English Nation from Heathenisme unto Christia●ity did not proceed from Rom● , but from Hierusalem . Mr. Fox , and Dr. Iohn White have learnedly demonstrated out of Gildas and sundry other Authors , who affirm that Britaine received the Gospel in the time of Tiberius the Emperour , under whom Christ was crucified , from some of the Apostles , or some Apostolical men . It is mostly received , that Ioseph of Arimathea was sent by Philip from France to Britaine about the year 63. and laid the first foundation of the Christian faith amongst us . To this Tertullian attesteth in his Book against the Iewes . And therefore it is a falsity for Rome to challenge the conversion of the English Nation , and no lesse absurdity for us to derive our succession from them . 2. That the Churches of England in their first Plantation were rightly gathered and constituted , as being planted by the Apostles or men Apostolical . And that true Christianity after it's first settlement in Britaine was never wholy ex●●nguished , but hath continued from the very first Plantation of it , to this very day . This Dr. VVhite proveth ●gainst the Papists in his way to the Church , § . 49. Where he sheweth ; That the Faith continued here from King Lucius to the coming of Austin the Monk , whom Gregory sent hither 600. years after Christ ; who when he came found divers Britaine Bishops and learned men , with a Monastery at Bangor who did oppose Arrianisme and P●lagianisme , and the pride of Austin the Popes Ambassador . 3. That during the raign of Antichrist here in England , God reserved unto himself many Thousands that never bowed their knees to Baal , as appears in the Book of Martyrs . And amongst other● he raised up Mr. VVickliffe , and made him a great and famous instrument of Church-reformation . Our London Divines in their Appendix to the jus divinum of Church government prove out of good Authors , that in this Church of England the corruptions which the Church of Rome would have introduced about Ordinations of Ministers and other Ecclesiastical affairs , were withstood , and opposed by the Kings of England , &c. So that if the whole be well considered , it will puzzle our Antiministerial adversaries to prove that the Church of England was beholding to the Church of Rome for either the first plantation , after reformation , or continuation of the Gospel , Church and Ministry therein , from the begining to this day . We will conclude this consideration , with the remarkable speeches of two New-England Ministers . The first is Mr. Philips of Watertown , who having proved . That England was not beholden to Rome for its first conversion , nor after reformation , at last hath these words When it pleased God more fully to clear up the light of his Gospell in this Nation , so as many thousands were redeemed from amongst men Antichristian , and were made the first fruits unto God and the Lambe , The Church-state was not essentially altered all this time nor were these first fruits unto God , New constituted Churches , but members of some Churches , clearing themselves from corruption , and by reformation recovering themselves out of a desperate diseased condition , into a more healthful and sound estate . In which course the Lord went on mightily in many places , especially after Luthers time , yea even in England , something by Henry the 8 th . more by Edward the 6 th . and Queen Elizabeth , who did not constitute new Churches , but reformed the Churches deeply degenerated from the first constitution and the pure state thereof ; as they did the like in the state of Iudah often , sometimes better and more fully , and sometimes not so fully in the dayes of the Judges , David , Asa , Iehoshaphat , Hezekiah , Iosiah , Ezra , and Nehemiah . The other is Mr. Cotton in his way of the Churches of Christ in New-England Chap. 7. Pag. III. where he saith : Four things , we observe in the State of the Churches in England which make way for Reformation amongst them . First , the Efficient instruments of their first plantation , which were either Apostles , or Apostolicall men , whether Philip , or Ioseph of Arimathea , or Simon Zelotes , as any of our Countrymen may read in Mr. Foxe's Book of Acts and Monuments , in the beginning of it next after the story of the ten persecutions , out of Gildas , Tertullian , Origen , Beda , Nicephorus ; which being so , we cannot but conceive , , the Churches in England were rightly gathered , and planted according to the Rule of the Gospel ; and all the corruptions found in them since have sprung from Popish Apostacy in succeeding ages ▪ and from want of through and perfect purging out of that leaven in the late times of reformation in the dayes of our F●ther● . So that all the work now i● , not to make them Churche● , which were non● before , but to reduce and restore them to th●ir primitive institution , &c. And thus we have ●t l●st finished our several consider●tions , in answer to thi● great Objection , and sh●ll here put an ●nd to our first Proposition , to wit ▪ That the Call to the O ffice of the Ministry , which some of our Minister● did receive , during the prevalency of Episcopacy , was l●wfull and valid , for the substance of it , though mingled with many circumstantiall d●fects . We have proved it by arguments drawn from the principles of our adversaries , and also from our owne principl●● . We have indeavoured to give full satisfaction to all the Objection● that are brought against it : We had thought to have given our people a summary recapitulation of the chiefe heads of this large discourse , but because we have been overlong ( we feare ) already , we shall forbeare it , and conclude with that saying of the Apostle , Consider what w● have said , and th● Lord give you understanding in all things . CHAP. IV. Containing the 2. Proposition , and proving it by clearing from Scriptures , and other T●stimonies , that a Bishop , and a Presbyter are all one . THat the call to the Office of the Ministry , which our present Ministers doe now rec●ive sinc● the abolishing of Episcopacy is lawfull and valid . FOr this you must know , that this way of making of Minister● doth not essentially differ from the former , but is the same for substance , onely this i● more ●urified , and refined and agreeable to Scri●ture-pattern ▪ The forme● w●s by Bishops that did claim a greater power in many thing● th●● wa● due u●●o th●m by 〈…〉 by B●shops also , bu● they are Scrip●●●e-Bishop● , that 〈◊〉 Pre●byters . There are some among us ( and these not a few ) t●●t do so Idolize a Bishop over Presbyters , as that they ●ffirm ●ll Ordi●●tions to be null and void , that are made by the Presbyte● Bishop , withou● a Bishop over Pre●by●ers . For their s●tisfaction ( if possibl● ) and for our own people● edification ●nd instruction , we will bri●fly undertake two things . 1. To prove that a Bishop over Presbyters is an Apocryphall , not a Canonical Bishop , that a Bishop and a Presbyter are Synonym●'s in Scripture . 2. We will speake something about the A●tiquity of Episcopall Government , and concerning the judgme●t of the an●ient Church ●bout it . 1. We shall undertake to prove , That according to the Scripture pattern ( which is a perfect rule both for doctrine ●nd government ) a Bishop and a Presbyter are all one , not onely in name , but in office . And that there is no such Officer in the Church ordained by Christ as a Bishop over Presbyters , This appears evidently . 1. From Titus 1.5.7 . where the Apostle leaves Titus in Creet to ordain Elders in every City , and then shews how these Elders are to be qualified , and adds the reason of his advise ; For a Bishop must be blam●l●ss . This For is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or causall , and sheweth clearely not onely the Indentity of names , but of office between an Elder and a Bishop , otherwise his argument had not onely been a false reasoning , and failed in forme , having foure termes , but in ●ruth had been no reason at all . If a Chancellour ( saith Smectymnuus ) in one of the Universities should give order to his Vice-Chancellour to admit none to the degree of Bachelour in Arts , but such a● were able to p●●●ch or k●ep a Divinity Act ▪ ( For Bachelours in Di●in●●y 〈…〉 so ; ) What reason or equity were in this ? So if 〈…〉 so . Had ● Bishop been an Order or Calling ●istinct from , o● superiour to a Pre●by●er , and not the same , this had been no more rationall or ●quall then th● former : The●efore under the name of Bishop in the seventh verse , the Apostle must needs intend the Elder mentioned in the fifth ve●se ; To this purpo●● spe●keth ▪ G●rrard de Minis●●rio Eccl●stastico , Ex hoc loco manifestum eosdem dici , & fuiss● Episcopos qui dicebant●● ▪ & e●ant Pr●sbyt●ri , ali●● 〈…〉 in textu Apostolic● connexio , quam tam●n particul● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] diser●è ponit , Qu●●ui● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac forest Illi consti●u●ndi sum Pr●sbyt●ri , qui sunt s●ne crimin● , quia Episcopum , cujus Officiu● , potestas , j●risdictio & gr●d●s diff●rt à Pr●sbyt●ro , 〈◊〉 esse fine crimine : From this plac● it is manif●s● that the same were called , and were Bishops , who were call●d , and w●re Pr●sbyt●rs , otherwise there would b● no connexion in the Text of the Apostl● , which yet the ca●sall particle [ for ] evidently makes out . For what juncture of r●●son would be in this ? They are to be made Presbyters who are blamelesse , because a Bishop ▪ whose office , pow●r , jurisdiction , and deg●●● diff●●● from a Pr●sbyter , ought to blamelesse . 2. The same is manifested , Act. 20.17.28 . Paul sends from Miletum to Eph●sus , and cals the Presbyters of the Church , and this he doth when he wa● to leave them , and never see their faces more , vers ▪ 38. To these Elders he saith , Take he●d th●●●fore unto your selves , and to all the flock , ●ver which the Holy-Ghost hath made ●ou over-sears ( or as it is in the Greek-Bishops ) to feed the Church of God , which he hath purch●s●d with his own blood . From hence we gather . 1. That Elder● are called Bishops . And not onely so , But , 2. That the Apostle gives the whole Episcopall power unto them , and chargeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to feed ; by government ●s w●ll as by life and doctrine : If it belongs to Bishops to ord●in Elders , ●nd to exercise jurisdiction in 〈…〉 , then this also belong● to Elders ; for th●y are Bishops , and their duty is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From 1 Pet. 5.1 , 2. The Elders which are among you I exhort who am also an Elder , and a witness of the sufferings of Christ , &c. Feed the flock of God which is among you , taking the oversight thereof , ( or ( as in the Greek , ) performing the Office of a Bishop over the flock of God ) not by constraint but willingly , not for filthy lucre , but of a ready mind . Here again observe , 1. That the Apostle cals himselfe a Presbyter , and so doth Iohn 2 Epistle , and 3. Epistle , vers . 1. and therefore the Presbyters are the Successors of theApostles . 2. That Presbyters are called Bishops , and that they have not onely the name but the Office of Bishops given to them ; for their work and office is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders are not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is said , Act. 20.28 . But here they are comm anded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to perform all those Offices to the Church ▪ which belong to a Bishop , which are to preach , ordain and govern , &c. 4. We argue from 1 Tim. 3. where the Apostle makes but two standing ordinary Officers , for the service of the Church , Bishops and Deacons : And therefore after he hath set down the qualification of a Bishop , he presently propoundeth the qualification of a Deacon , not at all interposing the qualification of a Presbyter , thereby giving us to understand , That a Bishop and a Presbyter are all one in Scripture language . And from hence we may safely argue , after this manner . * They which have the same name , and same qualification to their Office , and the same Ordination , and the same Work , and duty required of them , are one and the same Officer . But a Bishop and a Presbyter have one and the same name , ( as we have already proved from Act. 20. and 1. Pet. 5. ) and the same qualification to their Office ( as appears here and Titus 1.5 ▪ 7. ) and the same ordination ( for ought we can read in Scripture ) and the same work and duty , as appears from Act. 20.28 , and 1 ▪ P●t . 5.2 . and shall presently be more fully proved . Therefore a Bishop and a Presbyter are one and the same Officer . 5. This is further manifested from Phil. 1.1 . — To all th● Saints in Christ I●sus who are at Philippi , with the Bishops and D●acons . Here again note . 1. That a Bishop and a Presbyter are all one . For by Bishops cannot be meant Bishops over Presbyters ; for of such there never was ( as our Episcopal men say ) but one in a City . 2. That there are but two Orders of Ministry in the Church of Christ of divine institution , Bishops and Deacons ▪ And that therefore a Bishop over Presbyters is not a plant of Gods planting , nor an Officer appointed by Christ in his Church . 6. We argue , From these very texts in which the holy Ghost doth on purpose set down all the several sorts of Ministry which Christ hath Ordained in his Church , As 1 Cor. 12.28 . Ephes. 4.11 , 12. Rom. 12.6.7 , 8. When Christ went up to Heaven he left extraordinary , and ordinary Officers , for the perfecting of the Saints , and for the work of the Ministry , &c. But here is no mention made of a Bishop distinct from a Presbyter , much lesse of a Bishop superiour to a Presbyter , in the power of Ordination and Jurisdiction . Here are Apostles , Prophets , and Evangelists , who were extraordinary Officers , and temporary , and had no successors ( properly ) in ●undem gradum ; And here is mention of Pastors and Teachers , who are the onely ordinary standing and perpetual Ministers : But no mention of the Pope ( by which argument our learned Protestant Divines prove him to be none of Christ's Ministers ) nor of Patriarches , nor of Archbishops , or Bishops distinct from Pastors and Teachers . 7. All distinct Officers must have distinct works and operations ( nam operari sequitur esse ) and they must have distinct Commissions . But Presbyters have the same commission with Bishops , and the same work and operation , Erg● they are the same with Bishops . That they have the same Commission appears from Ioh. 20.21 . As my Father sent me , so send I you . This was said to all the Apostles equally , and to all their successors indifferently . And whose sins you forgive are forgiven , &c. This is common with Bishops to all Presbyters . So Matth. 28.20 . Go Teach all Nations , Baptising them , &c. and lo I am with you alway unto the end of the world . This is common to all Presbyters ; And as for their work and operation , The Presbyters are called Rulers , Governours and Overseers in Scripture 1 Tim. 3.5 . 1 Tim , 5.17 . 1 Thess. 5.12 . Heb. 13.7.17 , 24. And the keyes of the Kingdom of heaven are committed to them Matth. 16.19 . The Scripture puts no distinction between the Bishop and the Presbyter , nor gives us any the least hint to make us believe , That the key of doctrine should belong to the Presbyter , and the key of Discipline to the Bishop . Ordination is performed by the Presbytery 1 Tim. 4.14 . Jurisdiction likewise is given to the Presbyters . For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the Apostle saith to the Church of Corinth , Do not ye Iudge them that are within ? and put ye away from among your selves that wicked person ; And when Christ saith , Tell the Church , These texts cannot be understood of a Biship distinct from a Presbyter ; For one man cannot be called a Church which signifieth a company . And the Apostle speaks to the Corinthians , not in the singular , but in the plural number ; Nor can they be understood of the whole Congregation promiscuously ; For the Apostle saith expresly , That the punishment executed upon the incestuous person , was inflicted by many , not by all . And by the Church of which Christ speaks , and to which scandals are to be brought , must of necessity be meant , a Ruling , and Governing Church . And it is most clear in Scripture , That private members are not Church-rulers . For the Apostle puts a distinction between Saints and Rulers Heb. 13.24 . Salute all them that have the rule over you , and all the Saints . If all were the eye , where were the hands and feet ? And therefore these texts must be understood of the Presbytery . From hence then it followes . If jurdifiction and Ordination O●dination belong to the Presbyter as well as the Bishop , then a Bishop and a Presbyter , are one and the same office . 8. We might add , That the Scripture acknowledgeth no superiority or inferiority , between officers of the same kind . For th●●gh we read that one order of Ministery is said to be above another ; yet we never read that in the same Order of Officers there was any one superior to others of the same order . , We believe , That the Apostles were above the Evangelist● And the Evangelists above Pastors and Teachers , and Pastors and Teachers above Deacons ; But we likewise believe , That there was no Apostle above ●n Apostle ; but that they were all equal in power and jurisdiction , no Evangelist above an Evangelist , no Deacon above another , and so by consequence , no Presbyter , by divine right over other Presbyters . 6. Las●ly , If there be any distinction ▪ between a Bishop and a Presbyter in Scripture , the greater honour and pre●●inence must of necessity be given to the Presbyter above the Bishop , which we believe will never be granted . For according to our Prelatical Divines , the office of a Bishop as distinct from Presbyters , is to rule and govern ; and the office of a Presbyter is to preach and administer the Sacraments . Now sure we are , That preaching and administring the Sacraments are far more excellent works then ruling and governing . And the Apostle saith expressely , That they that labour in word and doctrine deserve more honour then they that Rule well , 1. Tim. 5.17 . Hence we argue . If there be a Bishop distinct from a Presbyter , either he is equal , or inferior , or superior . Our Adversaries will answer , That he is superior . But this cannot be . For superiour Orders must have superior acts and honour belonging unto them above their equalls or inferiours . But Bishops have not . For preaching is an act above Ruling , and most worthy of double honour , and so is administring of the Holy Sacraments . And therefore the act and honour of a Presbyter is above the act and honour of a Bishop , and ●rgo , a Bishop is not superior , and ergo , there is no Bishop at all in Scripture distinct from a Presbyter . This is all we have to say out of Scripture for the Identity of a Bishop and a Pre●byter and that this may not seem to be our own private judgment , or that we do herein hold any thing that is contrary to the doctrine of the Catholique Church or our own Church of England , we shall crave leave to set down what hath been the opinion of the Church of Christ , and also of our own Church concerning the divine right of Episcopal government . First we will begin with St. Ierome , who upon the first of Titus hath these words . A Presbyter and a Bishop is the same : and before there were , through the Dive●● instinct , divisions in Religion , and the people began to say , I am of Paul , and I of Apollo , and I of C●phas ; The Churches were governed by the common Councel of the Presters . But after that each man begun to account those whom he had baptized , his own , and not Christs , it was decreed through the whole world , that one of the Presbyters should be set over the rest ; to whom the care of al the Church should belong , that the seeds of schisme might be taken away . Thinkes any that this is my opinion , and not the opinion of the Scripture ▪ that a Bishop , and an Elder is the same , let him read ▪ the words of the Apostle to the Philippians , saying , Paul and Timothy the servants of Iesus Christ to them that are at Philippi with the Bishops and D●ac●ns . Philippi is one City of Macidonia , and certainly in one City there could not be many Bishops ( as they are now called ) But because at that time they called the same men Bishops , whom they called Presbyters . Therefore he speaks indifferently of Bishops , as of Presbyters . If thi● yet seems doubtful to any unlesse it be proved by another testimony , let him consider ; That in the Acts of the Apostles it is written , That when Paul came to Miletu● he sent to Eph●sus and called the Elders of that Church , and amongst other things saith unto them : Take heed to your selves , and to all the flock over which the holy Ghost hath made you Bishops to feed the Church of God which he hath purchased with his own blood . And here let yet be diligently observed : That calling the Presbyters of one City of Ephesus he afterwards called the same persons Bishops . If any will receive that Epistle which under the name of Paul is written to the Hebrewes . There are care of the Church is divided amongst many . For thus he writeth to the people : Obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account ▪ that they may do it with joy , and not with grief , for that is unprofitable for you . And Peter if called from the firmnesse of his faith saith in his Epistle . The Elders which are among you I exhort also who am an Elder and a witnesse of the sufferings of Christ , and also a partaker of the Glory that shall be revealed . Feed the flock of God which is among you &c. not by constraint but willingly . These things I have written to shew that amongst the ancients , Bishops and Presbyters were one & the same , and that by little & little , that all the seeds of dissention might be pluckt up , all the care of the Church was delegated to one . And therefore as the Elders may know , that they are to be subject to him that is set over them by the custom of theChurch , so let the Bishops know , That it is more from custom , then from any true dispensation from the Lord , that they are above the Presbyters , and that they ought to rule the Church in common , imitating Moses , who though he had it in his own power to govern the people of Israel yet notwithstanding chose 70. with whom he would judge the People . We have thought fit to transcribe this quotation at large , because it gives the same interpretation of Scriptures which we do , and makes it the result of all his discourse . That Bishops over Presbyters are from the Custom of the Church onely , and not from any divine original . We might here likewise set down the Epistle that St. Hierome writes to Evagrius , wherein he brings not only the Scripture forementioned , but most of the other places which we have brought , and gives the same explication of them ; but because it is very long , we think fit to omit it , and desire the diligent Reader for his own further satisfaction to peruse it . The next that we shall cite is St. Austin who in his 19 th . Epistle writing unto St. Hierome saith , That though according to words of honour which the custome of the Church hath brought in , Episcopacy be greater then Presbytery , yet in many things Austin is Inferior to Hierome . And in Quaest. veteris et Novi Testamenti Quaest. 101. what is a Bishop but the first Priest ? that is to say , the highest Priest. In the third place we shall add Dr. Reynolds in his Epistle to Sir Francis Knowls , who shewes out of Chrysostome , Hierome , Ambrose , Augustin● , Theodoret , Pri masius , Sedulius , Theophylact , That Bishops and Presbyters are all one in Scripture , and that Aerius co uld no more be justly condemned for heresie , for holding Bishops and Presbyters to be all one , then all those fathers ; with whom agree ( saith he ) Oecumenius , and Ansolme Arch-Bishop of Canterbury , and another Anselme and Gregory , and Gratian : and affirmes , that it was once enro lled in the Canon law for sound and Catholique Doctrine , and thereupon taught by learned men ; he adds further , That it is unlikely that Anselm● should have been Canonized for a Saint by the Pope of Rome , and the other Anselme and Gregory so esteemed in the Popes Library , that Gratians works should be allowed so long time by so many Popes for the golden fountain of the Canon law , if they had taught that for sound doctrine , which by the whole Church in her most flourishing condition was condemned for heresy , and concludes th at they who have laboured about the reformation of the Church , these five hundred yeares ( of whom he names abundance ) have taught that all Pastors be they intitulated Bishops or Priests have equal authority and power by the word of God. In the fourth place we might urge the saying of Michael Medina lib. 1. de sacris origin . who affirmes , that not onely St. Hierome , but also that Ambrose , Austin , Sedulius , Primasius , Chrisostome , Theodoret , Oecumenius , Theophylact , were of the same judgement with Aerius , and held that there was no difference between a Bishop and a Presbyter by Scripture . The Next we shall instance in is Cassander in his Book of cons●ltation , article 14 , who saith , whether Episcopacy be to be accounted an order Ecclesiastical distinct from Presbytery , is a question much debated between the Theologues and the Canonists . But in this one particular all sides agree , That in the Apostles dayes there was no difference between a Bishop and a Presbyter , but afterwards for the avoiding of Schisme the Bishop was placed before the Presbyter , to whom the power of ordination was granted , that so peace might be continued in the Church . Add further , That in the Oecumenical Councels of Constance and Basil after long debate it was concluded , That Presbyters should have dicisive suffrages in Councells as well as Bishops ; because that by the law of God Bishops were no more then they , and it is expressely given them Act 17.23 . 7. Erasmus upon 1. Tim. 4.4 . saith , that in ancient time there was no difference between a Bishop and a Presbyter , ( but afterwards for the avoiding of Schisme , a Bishop was chosen by many , ) and so many Pres byters , so many Bishops . 8. Bishop Iewel in the defence of his Apoology part 2. cap 9. divi● . 1. proveth against Harding , that Aerius could not be counted an heretick for holding that Bishops and Presbyters are all one Iure divino , and citing for it Hierom , Austin , Cyhrsostome , closeth up for answer with these words . All these and many more holy Fathers together with the Apostle St. Paul for thus saying must by Hardings advice be held for heretiques . 9. Bishop Morton in his Cathol . Apology part 1. cap. 33. affirmeth that divers other Divines besides Hierom were of the same opinion with Aerius , That there was no difference by divine right between a Bishop & a Presbyter . For which he also citeth Medina , Anselme , Sedulius , Erasmus and Alphonsus a Castro who saith that Hierome was of this opinion , that a Bishop and a Presbyter are ejusdem ordinis et authoritatis of the same Order and the same Authority . 10. Bishop Bilson ( whatsoever he saith to the contrary in his book called the perpetual government of Christs Church ) in his book against Seminaries lib. 1. pag. 318. affirmeth out of Hierome , that the Church at first was governed by the common Councel of Pr●byters ; and therefore Bishops must understand that they be greater then Ministers , rather by custome then the Lords appointment , and the Bishops came in after the Apostles times . 11. Dr. Whitakers respon ad Campiani rationes , ratio , affirmeth That Iure divino a Presbyter and a Bishop are all one . And whereas Durans affirmeth with many words that Bishops and Presbyters were Iure Divino divers , he telleth him that if he will retain the estimation of a modest Divine , he must not so confidently affirm that which all men see to be so evidently false . For , what is so well known , saith he , as this which you acknowledge not . Hierom plainly writeth , that Elders and Bishops are the same , and confirmeth it by many places of Scripture . 12. Dr. Holland the Kings Professor in Oxford , at an Act Iuly 9. 1608. Concluded against Mr , Lanes question ; An Episcopatus sit ordo distinctus a Presbyteratu , ●oque superior jure divino ▪ and said : That the Affirmative was most false against the Scriptures , Fathers , the Doctrine of the Church of England , yea , the very School-men themselves , Lombard , Thomas , Bonaventure , &c. We might cite divers others , as Arch-Bishop Whitguife against Car●hright , and Dr. Fulk upon Titus the 1. ver . 5. and Deane Nowell , &c. But we forbeare , and the rather because we shall have occasion hereafter to touch upon the same Argument . Now by all this it appears , That by Scripture , & the judgment of the antient Church , and our own Church of England , a Bishop and a Presbyter are all one , and that therefore they that are made Ministers by Presbyters , are made Ministers by Bishops , and are lawfully ordained because ordained in a way most agreeable to Scripture pattern . CHAP. V. Answering Objections taken from the pretended Episcopacy of Timothy and Titus . BEfore we leave our Scripture-proofs , it will be expected , that we should answer to what is brought out of Scripture for for the Ius Divinum of Prelacy , and also to what is brought in answer unto our Arguments out of Scripture against it . For the first , there are two chiefe and principall arguments , the one from Timothy and Titus , the other from the 7. Asian Angels . As for Timothy and Titus , It is said , that they were constituted Bishops of Ephesus , and Cree● by the Apostle Paul , and did exercise Episcopall power in these places both in Ordination and Jurisdiction , and this power was derived by them unto their successors , as being necessary to continue in the Church , as well as the power of preaching and administring the Sacraments . To this we Answer . That Timothy and Titus were not Bishops in a Prelatical sense . We deny not but that they did exercise Episcopal power both in Ordination and Jurisdiction , and that this power is necessary to be continued in the Church . But we say , that they did this , not as Bishops in a formall sense , but as extraordinary Officers or Evangelists , which were Officers in the Church distinct from Pastors and Teachers . To make this out , we will briefly do two things . 1. We will prove that Timothy and Titus were not Prelaticall Bishops . 2. That they were Evangelists . 1. That they were not Prelaticall Bishops . This we make out . 1. Because the Scripture no where cals them Bishop● . But in the Postscripts they are called Bishops . These Postscripts are no part of Canonicall Scripture . The Papists themselves ( Baronius , Serarius , and the Rhemists ) confesse that there is much falsity in them . Smectimnu●s hath everlastingly blasted the Authority of them . The first Epistle is said to be writ from Laodicea , whereas B●za in his Annotations proves apparently that it was written from Macedonia , to which opinion Baronius , and Serarius and Athanasius and Theodoret , in his Epistle before his Commentary upon Timothy , subscribe . It is also called the first Epistle . But how was Paul sure that he should live to write a second ? And it is also said to be written from Laodicea , which is the chiefest City of Phrygia Pa●atiana . But as B●za well observes , there is no mention of Phrygia Pacatiana in the writers of those ages , sed apud recentiores illos , qui Romani ●mperii jam inclinantis provincias descripserunt . The second Epistle i● thus subscribed . The second Epistle unto Timothy , ordained the first Bishop of the Church of the Ephesians , was written from Rome when Paul was brought , &c. Now these words , Ordained the first Bishop , are wanting saith B●za , in quibusdam v●t●stis codicibus , in veteri vulgatâ editione , & apud Syrum interpretem . The Syriack Interpreter reads it , Here ends the Second Epistle to Timothy , written from Rome . If St. Paul had written this Postscript , he would not have said to Timothy the first Bishop , &c. whereas it was not yet certain whether ever there should be a second . Neither would it be said , when Paul was brought , &c. But when I was the second time brought before Nero. The Epistle to Titus is said to be written from Nicopolis ; whereas it is cleare that Paul was not at Nicopolis when he wrote it Titus 3.12 . Be diligent to come to me to Nicopolis , for I have determined there to winter ; he doth not say , here to winter , but there ; where note for the present he was not there , and besides it is said , that Titus was ordained the first Bishop , &c. And who was the second ? or was there ever a second ? But we forbear transcribing any more &c. This is abundantly sufficient to invalidate the authority of the Postscript written ab hominibus v●l indoctis vel certe non s●tis attentis , as Beza saith . But some of the Fathers call them Bishops . They that call them Bishops borrow their testimonies from Eusebius , of whom Scaliger saith , and Dr. R●yn●lds approves of it : That he read ancient Histories paru● attente , which they prove by many instances . And all that Eusebius saith , is only Sic scribitur , It is so reported . But from whence had he thi● History ? Even from Clemens Fabuleus and Hegesippus not extant . 2. It is no wonder that Timothy and Titus are called Bishops by E●sebius and Theodoret , because that the Apostles themselves are called Bishops by the writers of those times , who spake of former times according to their own . Thus Peter is said to be Bishop of Rome , and Iames of Hi●rusalem . Now it is evident ( as we shall hereafter prove ) That the Apostles were not Bishops properly and formally , but onely eminently and vertually . 3. As they are called Bishops , so also they are called Apostles , Theodoret calles Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And yet we believe that there are few of our Episcopal Divines will undertake to prove them to be Veri Nominis Apostolos . Some call them Archbishops , Metropolitans , Patriarches , and yet will not be easie to perswade a person disengaged from Prelacy that there were Archbishops and Metropolitans in the Apostles dayes . The truth is , That which Thucydides saith of the ancient Greek Historians , may as truly be said of Eusebius , Irenaeus and others , &c. That those things which they received from their Fore-fathers they delivered to their posterity without strict examination , and thereby in many things more deceived themselves , and were the cause of deceiving others , as we shall have occasion to shew afterwards . For our parts we answer clearly ; That the Fathers and Councels speak of the Officers of former times according to the stile of their own times . That Timothy had an Office above a Bishop , ( as Wale Messalinus saith ) though afterwards from the custome of the Church and some acts that Bishops did like his ( but not solely ) he was allusively , if not abusively , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called a Bishop . And as another faith ; Timothy and Titus are called Bishops by the ancients , because they did those acts that by humane custome were afterwards appropriated to Bishops in regard of Presidency , but they did them not as Bishops ( which they are not called in Scripture ) hut as Evangelists which they were , and so one of them is called , 2 Tim. 4.5 . 2. The second argument to prove that Timothy and Titus were no Bishops , relates especially to Timothy , and it is this . If Timothy was Bishop of Ephesus , it must be when the first Epistle was written . For it is in that Epistle in which he is said to receive his pretended charge of exercising his Episcopal power in Ordination and Jurisdiction . But now this first Epistle was written when Paul was at Macedonia ▪ as the learned , both new and old , Papists and Protestants , agree . And it was after this when Paul came to Miletum accompanied with Timothy , and sends for the Elders of the Church of Ephesus unto him , and commends the government of the Church unto these Elders whom he calls Bishops . Now surely if Timothy had been constituted their Bishop ( in the sence of our Adversaries ) the Apostle would not have called the Elders Bishops before their Bishops face , and in stead of giving a charge to the Elders to feed the flock of Christ , he would have given that charge to Timothy , and not to them , And no doubt he would have given some directions to the Elders how to carry themselves toward their Bishop . And because none of these things were done ; it is a clear demonstration to us , that Timothy was not at that time Bishop of Ephesus . To avoid the force of this argument , there are some that say , That Timothy was not made Bishop of Ephesus till after Pauls first being a prisoner at Rome , which was after his being at Miletum . But these men while they seek to avoid the Scylla of one inconvenience , fall into the Carybdis of another as great ; For if Timothy was not made Bishop till Pauls first being at Rome , then he was not Bishop when the first Epistle was written to him ( which all agree to be written before that time ) And then it will also follow , That all that charge that was laid upon him , both of Ordination and jurisdiction , and that intreating of him to abide at Ephesus , was given to him not as to the Bishop of Ephesus ( which he was not , ) but as to an extraordinary Officer sent thither upon special occasion , with a purpose of returning when his work imposed was finished . From both these considerations we may safely conclude . That if Timothy were neither constituted Bishop of Eph●sus before Pauls first being prisoner at Rome , nor after ; Then he was not constituted Bishop at all : But he was neither constituted Bishop before nor after &c. Ergo not at all . 3. To prove that Timothy and Titus were not Bishops in a Prelatical sence , we argue from the matter contained in these Epistles . In the first Epistle ( wherein all that is alledged for Episcopacy is contained , for in the 2 Epistle there is nothing at all said about it ) Chap. 1. Vers. 3. He beseecheth Timothy to abide at Ephesus when he went into Macedonia , which had been a needless importunity ( as Smecttymnuus well observes ) if Timothy had had the Episcopal charge of Ephesus committed to him by the Apostles , for then he might have laid as dreadful a charge upon him to abide at Ephesus , as he doth afterwards to Preach the Gospel 2 Tim. 4.1 , 2. And in his Epistle to Titus Chap. 1.5 . he saith . For this cause left I thee in Creete , that thou shouldst set in order the things that are wanting &c. In which words the Apostle specifieth the occasional imployment for which he was desired to stay in that place . Now ( as the Reverend Presbyters in their conference at the Isle of Wight have well noted . ) These expressions — I besought th●e to abide still at Ephesus , I left thee in Creete , do not sound like words of instalment of a man into a Bishoprick , but of an intendment to call him away again . And if we consider his actual revocation of them both ( of which we shall afterwards speake ) and the intimation in these texts of his intention , that they should not stay there for continuance ; and the reason of his beseeching the one to stay , and of his leaving the other behind him , which was some present defects and distempers in those Churches , they will put fair to prove , That the Apostle intended not to establish them Bishops of those places , and therfore did not . Add to this , That when Paul undertook in 1 Tim. 3. to set out the Office of a Bishop , he mentioneth nothing in that Office which is not competent to a Presbyter , and therefore omits the Office of a Presbyter ( as we have formerly said ) including it in the Office of a Bishop , which certainly he would never have done , if he had at the same time made Timothy an HierachicalBishop , with a power to do that formally which was unlawful for a Presbyter to do . And in his Epistle to Titus , he directly confounds the names and offices of Presbyters , and Bishops , and makes them one and the same Titus 1.5.6 . which he certainly would not have done , if he had made them at that time distinct order● with distinct Offices , or if he had made Titus at that time Bishop ( or as some would have it ) Arch-Bishop or Primate and Metropolitan of the hundred Cities that were in Creet . So much for the proof that Timothie and Titus were not Bishops in a Prelatical sence . 2. The second thing we are to prove is , That Timothy and Titus were Evangelists , and not onely so in a general signification ( as all Preachers of the Gospel may be called Evangelists ) but in a special and proper sence . This will the better appear , if we consider what an Evangelist is , and the difference between Evangelists and other Officers of the Church . Evangelists , properly so called , were men extraordinarily imployed in preaching the Gospell without a settled residence upon any one charge ; They were Comites , et Vicarii Apostolo●um , Vice-Apostles who had Curam vicariam omnium Ecclesiarum , as the Apostles had , Curam principalem ; And they did ( as Ambrose speakes ) Evang●lizare sine Cathedra . Bishops or Presbyters were tyed to the particular care and tuition of that flock over which God had made them Overseers , Act. 20.28 . But Evangelists were not tyed to reside in one particular place , but did attend upon the Apostles , by whose appointment they were sent from place to place , as the necessity of the Churches did require . To this agreeth Mr. Hooker in his Ecclesiastical policy ; Evangelists , saith he , were Presbyters of principal sufficiency whom the Apostles sent abroad , and used as agents in Ecclesiastical affaires wheresoever they found need . They were extraordinary and temporary Officers ( as the Apostles and Prophets were ) and Officers of a Rank higher then Pastors and Teachers , and so they are reckoned Ephesians 4.11 . Now that Timothy and Titus were such Officers is made evident . Not onely because one of them is in direct terms called an Evangelist 2 Tim. 4.5 . But also , from the perpetual motion of both of them from place to place , not onely before they were sent to Ephesus and Creet , but as much after , as before . And that they did so move , appears from divers Authors who have exactly set down their several peregrinations both before and after . We shall not trouble the Reader with their travailes before they were sent to Ephesus and Creet , but shall onely relate what is said by the Reverend Minsters in their humble answer , at the Isle of Wight of their journeyings after their going thither . And first of Timothy . If Timothy say they , was Bishop of Ephesus , he must be so when the first Epistle was sent to him , in which he is pretended to receive the charge of exercising his Episcopall power in Ordination , and government ; but it is manifest that after this Epistle sent to him , he was in continual journeyes , or absent from Ephesus . For Paul left him at Ephesus when he went into Macedonia , and he left him there to exercise his Office , in regulating & ordering that Church and in ordaining ; but it was after this time that Timothy is found with Paul at Miletum : For after Paul had been at Miletum , he went to Ierusalem whence he was sent prisoner to Rome , and never came more into Macedonia , and at Rome we find Timothy a prisoner with himand those Epistles which Paul wrote while he was prisoner at Rome namely the Epistle to the Philippians , to Phil●mon , to the Colossians , to the Hebrewes , do make mention of Timothy as his companion at these times ▪ nor do we ever find him again at Ephesus , for we find that after all this , towards the end of Saint Paul● life , after his first answering before Nero , and when he said his departing was at hand , he sent for Timothy to Rome , not from Ephesus ; for it seems that Timothy was not there , because Paul giving Timothy an account of the absence of most of his companions sent into divers parts , he saith Tychieus have I sent to Ephesus . Now if your Majesty shall be pleased to cast up into one Totall what is said , The severall journeys and stations of Timothy , the Order of them ; the time spent in them , the nature of his imployment , to negotiate the affaires of Christ in several Churches and places , the silence of the Scriptures as touching his being Bishop of any one Church , you will acknowledge that such a man was not a Bishop fixed to one Church or precinct , and then by assuming that Timothy was such a man , you will conclude that he was not Bishop of Ephesus . The like may be said also concerning Titus after he was left at Creet , he was sent for by Paul to Nicopolis , and after that he is sent to Corinth , from whence he is expected at Troas , and not with Paul in Macedonia , whence he is sent againe to Corinth , and after all this is neere the time of Pauls death at Rome , from whence he went not into Creet , but unto Dalmatia , and after this is not heard on in the Scripture . From all this we gather 3. Conclusions . That Timothy and Titus were not Bishops in our Brethrens sense , that is , were not fixed Stars in Ephesus or Creet . And whereas it is answered , that the necessities of those times made even the most fixed Stars planetary , calling them frequently , from the places of their abode , to those services that were of most use for the successe of that great work , yet so that after their errands fully done , they returned to their own charge , and that therefore they might be Bishops notwithstanding their severall journeys . We challenge any of them to shew in all the New Testament , any one that was appointed Overseer of a particucular Church , whose motion was as Planetary , as we have shewed that of Timothy and Titus to have been , or if that fail , to shew that after Timothy and Titus went abroad upon the service of the Churches , they did constantly or ordinarily return either to Ephesus or Creet , and not to the places either of the Apostles present abode , or appointment . But we are fully assured that they can shew neither the one nor the other , and therefore we may safely conclude , that they were not Bishops in our Brethrens sense . That Timothy and Titus were Evangelists , and Evangelists in a proper sense , and Officers distinct from Pastors , and Teachers and Officers of an higher Rank and Order . That they were not onely Evangelists before they were sent to Ephesus and Creet , but afterwards also , as hath been abundantly proved . And the truth is , If they were Evangelists at any time , we cannot conceive how they can come to be Bishops in our Brethrens sense . For we thus argue , They that were made Evangelists in a proper sense by the Apostles , were never afterwards made Bishops in our Brethrens sense by the Apostles . For this had been to degrade them from a superiour Office to an inferiour . And if ( according to the Councell of Chalcedon ) it be not onely incongruous , but sacrilegious to bring back a Bishop to the degree of a Presbyter ; If it be an eternall reproach and shame to a Bishop to be ▪ degraded from a Bishop to a Presbyter , much more reproach and shame it must needs be , for an Evangelist to be brought down unto the Office of a Bishop . But Timothy and Titus were once made Evangelists by the Apostles , when they were chosen to travell up and downe with them as their companions , and before they were setled ( as our Brethren suppose ) the one at Ephesus , the other at Creet . This is confessed by Bishop Hall , Bishop Downham , and all Episcopall men , that we have read of this subject . And the great debate between them and us is , not whether they were once Evangelists , and Vice-Apostles or no , but how long they continued so , and whether ever they were made Bishops in our Brethrens sense . And therefore we may undoubtedly conclude , That because they were once Evangelists , therefore they were never Bishops , neither before they were sent to Ephesus and Cre●● , nor afterwards . Before we leave our discourse concerning Timothy and Titus , we must of necessity answer one Objection . It is said , that the work imposed upon Timothy and Titus in Ephesus and Creet , both of Ordination and Jurisdiction is as necessary to be continued in the Church as the work of preaching and adminstring the Sacrament , and that after their deaths , those that did succeed them did the same work , and were called Bishops by the ancient Fathers . And that therefore Timothy himselfe was a Bishop , because his Successors in the same place were called so . Timothy and Titus were Evangelists , and therefore temporary and extraordinary Officers , and therefore could not have any Successors in Office. Indeed the power they did exercise in Ephesus and Creet , was necessary for the Church of Christ , and there were some that succeeded them in that work , but none in the Office , the Apostles and Evangelists had some that came after them and did the same work that they did in governing ordaining and preaching : but they had no Successors in Office , for then they had not been extraordinary . And as one wel saith ; when the Apostles and Evangelists dyed , their Offices ceased , what parts of their Office were of perpetuall use , as praying , preaching , administring Sacraments , and the use of the Keyes , were left to those Ordinary Officers called Pastors and Teachers Eph. 4.11 . The distinction made afterward between a Pastor-Bishop , and a Pastor-Presbyter , was but an humane invention for order , and to avoid accidental inconveniencies , of which we shall speake more hereafter . In a word the successors of Timothy and Titus were Presbyters , who by common consent govern the Church , and ordain Elders , and did the same work as ordinary standing Officers which Timothy and Titus did as extraordinary and temporary Officers , &c. So it was at first , till afterwards , for avoiding ofSchisme , ( as Hierom saith ) one was chosen from amongst the Presbyters and called a Bishop ; But whether this invention were of God , and whether it were hurtfull or profitable for the Church , we shall , God willing , shew at large when we come to speak of the practise of Antiquity in point of Episcopacy . So much for Timothy and Titus . CHAP. VI. Answering Objections from the pretended Episcopacy of the seven Asian Angels . THe second Scripture ground brought to prove the Divine right of Prelacy is from the Angels of the seven Churches of Asia . These Angels ( say they ) were seven single persons : And ( as one hath lately written ) not onely Bishops , but Metropolitans and Arch-Bishops . This is said with so much confidence , that all men are condemned as blinde , or wilfull that indeavour to oppose it . And it is reckoned as one of the great prodigies of this unhappy age , that men should still continue blinde , and not see light enough in this Scripture , to build the great Fabrick of Episcopacy by Divine right upon . It is further added , That some of the ancient Fathers , mention the very men that were the Angels of those Churches . Some say Timothy was Bishop of Ephesus , when Iohn writ his Epistle to it : Others say Onesimus : Others say that Polycarp was Bishop of Smyrna . And from hence they conclude with a great deale of plausibilitie , that the Angels of the Churches were seven individuall Bishops . For answer to those things , we must of necessity referre the Reader to what is said in the bookes quoted in the margent , wherein they are fully , clearly , and ( as we conceive ) satisfactorily handled , we shall crave leave to borrow a few things out of them , adding something of our own . In answer therefore to this Scripture , we do desire those things may be considered . 1. That St. Iohn the Pen-man of the Revelation , doth neither in it , nor in any of his other writings , so much as upon the name Bishop , he names the name Presbyter frequently , especially in the Revelation ; yea , when he would set out the Office of those that are nearest to the throne of Christ in his Church , Revel . 4. He cals himselfe a Presbyter , Epist. 2. And whereas in St. Iohn's dayes some new expressions were used in the Christian Church , which were not in Scripture ; As the Christian Sabbath began to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Now both these are found in the writings of St. Iohn . And it is strange to us , that the Apostle should mention a new phrase , and not mention a new Office erected by this time ( as our Brethren say ) in the Church ▪ especially if we consider that Polycarp ( as i● related ) was made Bishop by him ; and no doubt if he had been made Bishop in a Prelaticall sense , we should have found the name Bishop in some of his writings ▪ who lived so long as to see Episcopacy setled in the Church , as our Adversaries would make us believe . Add to thi● , 1. That there is not the least intimation in all St. Iohns writngs of the superiority of one Presbyter over another , save onely where he names and chides Diotrephes , as one ambitiously affecting such a Primacy . Consider , thirdly , That the same Authors , that say that St. Iohn made Polycarp Bishop of Smyrna , and that St. Peter made Ignatius Bishop of Antioch , do also say that St. Iohn himself sate many yeares Bishop of Ephesus , and was the Metropolitan of all Asia , which is an evident demonstration to us , that these Authors did not use the word Bishop in a Prelaticall sense . For it is certain that the Apostles cannot properly be called Bishops : For , though they did eminently contain the Episcopall office , yet they were not formally Bishops . For , this were to degrade the Apostles , and to make their Office ordinary and perpetuall , this were to exalt the Bishop above his degree , and make him an Apostle , and to make the Apostle a Bishop . It doth not much differ from madness , to say that Peter or any one of the Apostles were properly Bishops , as learned Whitaker saith , whom we shal have occasion to cite this purpose hereafter . 4. Consider fourthly , That the word Angel ( which is the title given to those supposed Bishops ) doth not import any peculiar jurisdiction or preheminence , but is a common name to all Ministers , and is so used in Scripture : For all Ministers are Gods Messengers , and Ambassadours sent for the good of the Elect , and therfore the name being common to all Ministers , why should we think that there should be any thing spoken to one Minister , that doth not belong to all ? The same may be said of the word Starre ( which is also a title given to those supposed Metropolitans . ) It is evident that all faithfull Ministers are called Stars in Scripture , whose duty is to shine as lights unto the Churches in all purity of doctrine , and holiness of conversation . There is nothing in these Titles , that argue these Ministers to be Bishops in our Brethrens sense , insomuch as had they not been called Bishops , by some Authors that succeeded them ( who spake of former times according to the language of their own times ) this way of arguing would have been counted ridiculous . 5. Add lastly , That these Titles of Stars and Angels are mysterious and metaphoricall . It is said Rev. 1.20 The mysterie of the seven Stars , &c. And certainly it cannot be safe or solid , to build the structure of Episcopacy by Divine right upon mysterious and metaphorical denominations ; Theologia Symbolica non est argumentativa . Especially if we consider , that there are abundance of cleare Texts , that make Presbyters and Bishops to be one and the same : and it cannot be praise-worthy for any men ( though never so learned in the esteem of the world , ) to oppose certain allegoricall , and mysterious titles , to so many express testimonies of Scripture . Against all this it will be said , That our Saviour Christ in his Epistles to these seven Churche● , singles out one Angel in every Church from all the other ministers that were there , and dedicates his Epistle unto these Angels , thereby giving us to understand , that these Angels were superiour to all the other Ministers , Angels of an higher Orbe , Superintendents & not only Bishops overPresbyters , Arch-Bishops over other Bishops , as a high Prelatist is pleased to tell us . To this objection there are solid and every way sufficient answers given in the books forementioned ; we shall reduce all to these two head● . 1. That the word Angel is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Individually , but collectively , for all the Pastors and Ministers of the respective Ministers ; this answer we confesse is called a poore shift & vain conceit , and a manifest wresting of the plain words of our Saviour by our Episcopal men ; But we conceive there are such reasons brought for the Justification of it that cannot be answered . As for example . It is certain that our Saviour Christ speakes to this Angel often in the plural number , Rev. 2.24 . But unto you I say and the rest of Thyatira Rev. 2.10 . Fear none of those things which thou shalt suffer . B●hold , the Divel shall cast some of you into prison , that ye may be tryed , and ye shall have tribulation ten dayes : be thou faithful unto death &c. This see Rev. 2.13 . By which is evident , that by the word Angel is not meant one singular person , but the collective body of Rulers . But some copies leave out the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and read it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that shall view the Antecedent , and consequent and consider that verse . 23. it is said I will give to every one of you &c. And then followes But I say unto you , and in the conclusion of the verse , I will put upon you no other burden , will confesse that the old copies are better then that which is said to be Tecla's Manuscript . 2. It is certain that the Church of Ephesus was a collective body , and that there were many Presbyters to whom St. Paul at his final departure from them committed the charge of that Church . And these Presbyters are called Bishops , and were all of them stars of the same magnitude , and Ange●s of the same Order without a difference & distinction . 3. It is usuall with the Holy Ghost , not onely in other books of the Scripture , but in this very book of the Revelation , in Mysterious and prophetick writings and visional representations ( such as this of the stars and golden Candlestick is ) to expresse a number of things or persons in singulars . And this in visions is the usual way of representation of things , a thousand persons making up one Church , is represented by one Candlestick ; many Ministers making up one Presbytery by one Angel. Thus Revel . 8.2 . It is said , That Iohn say seven Angels which stood before God. By these seven Candlesticks Dr. Reynolds doth not understand seven Individual Angels , but all the Angels . For there are no seven Individual Angels that stand before God , but all do , Dan ▪ 7. There are many more instances brought in the book● forementioned . 4. Add lastly , That though but one Angel be mentioned in the fore●front ; yet it is evident , that the Epistles themselves ( though we are far from thinking in that formall Denomination the Angels and Candlesticks are the the same ) are dedicated to all the Angels and Ministers in every Church , and to the Churches themselves , as appears Rev. 1.11 . Rev. 2.7.11.17 . And therefore when it is said in the singular number , I know thy workes , This thou hast , Repent and do thy first workes &c. All these and the like places are not to be understood as meant of one Individuall person , but of the whole company of Ministers , and also of the whole Church , because the punishment threatned is to the whole Church Rev. 2.5.16.2 . Now we have no warrant in the word to think that Christ would remove his Gospel from a Church for the sin of one Bishop , when all the other Ministers and Churches are far from those sins . These are some of those reasons that are brought to prove that this our interpretation is no wresting or offering of violence to the text , but such a one that floweth naturally from it . We might for the confirmation of it cite Mr. Brightman , Mr. Perkins , Mr. Fox , ( who citeth Primasius , Haymo , Beda , Richardus , Thomas &c. of the same judgment ) Dr. Fulk , Mr. Mede , Gregory , and St. Austin , all of them interpreting this text as we do . But we forbear , because they are quoted by Smectimnuus . But it will be said that as some Autohors say , That Timothy was Bishop of Ephesus when our Saviour wrote this Epistle to it ; Others b) that Onesimus was Bishop , ( c ) Others that Polycarp was Bishop of Smyrna at that very time ; And therefore these Angels must needs be taken Individually for for so many single persons . They that say that Timothy was then Bishop , offer no little injury to him ; for they thereby charge him to be guilty of Apostacy , and of losing his first love , and so out of a blind zeal to Episcopacy , they make that Glorious Saint to stand charged as an Apostate . The like injurie is offered by Objections to Onesimus . 2. We have already proved , That Timothy was an Evangelist in a proper sense , and therefore cannot be called a Bishop of Ephesus in their sense . It will not follow because Onesimus was bishop of Ephesus in 3. St. Johns dayes , that therefore he was the onely person to whom Christ wrote his Epistle ; for St Paul tells us that there were many Bishops at Ephesus ( besides the supposed Onesimus ) and Christ may very well write to him and to all the rest as well as him . The like may be said concerning Polycarpe : For our Saviour speakes to the Angel of the Church of Smyrna in the plural number Rev. 2.10 . And therefore he may truly be said to write to all the other Angels that were at Smyrna as well as to one . So much for the first head of answers . 2. But now in the second place , Let us suppose it ( though we will not grant it ) That these Angels were Personae singulares , and that the word Angel is to be taken Individually ; yet , we conceive , That this will not at all advantage the Episcopal cause . For , 1. First Mr. Beza ( no great friend to Episcopacy ) acknowledgeth , That by these words To the Angel is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the President as whom it behoved specially to be admonished touching those matters , and by him both the rest of his Colleagues , and the whole Church likewise . But then he addeth . But that Episcopal Degree which was afterward by humane invention brought into the Church of God , certainly neither can nor ought to be hence concluded ; Nay not so much as the Office of a perpetual President should be of necessity as the thence arising Olig●rchical Tyranny ( whose head is the Antich●istian Beast ) now at length , with ●he most certain ruine not of the Church onely , but of the word also maketh manifest ; by which quotation it is evident , that though Beza h●ld the Angel to be a singular person , yet he held him to be Angelus pres●s not Ang●lus Princeps . And that he was Praeses pr● tempore , just as a Moderator in an Assembly , or as a Speaker in Parliament . To this effect do the Reverend Divines speak in their humble answer at the Isle of VVight , where they say , That these writings to the Angels are directed as Epistolary letters to Collective bodies usually are ; That is , To one , but intended to the body , which your Majestie illustrateth by your sending a Message to your two Houses , and directing it to the Speaker of the Hou●e of Peers ; which as it doth not hinder , we confesse , but that the Speaker is one single Person ; so it doth not prove at all , that the Speaker is alwayes the same Person ; or if he were , that therefore because your Message is directed to him , he is the Governour or Ruler of the Two Houses in the least , and so your Majestie hath given clear instance , that though these letters be directed to the Angels , yet that notwithstanding , they might neither be Bishops , nor yet perpetual Moderators . Secondly , Dr , Reynolds ( who hath written a letter in Print against the j●s divinum of Episcopacy ) acknowledgeth also , ( in his conference with Hart dial 3. ) That this Angel was persona singularis . For he saith , That Presbyters when they met together for the carrying on of the affairs of the Church by common Councel and consent , chose one amongst them to be the President of their company , and Moderator of their actions . As in the Church of Ephesus , though it had sundry Elders and Pastors to guide it ; yet amongst those sundry , was there one chief , whom our Saviour calleth The Angel of the Church , and writeth that to him , which by him the rest should know . From which saying we may safely conclude , That though we should grant ( which yet we do not ) that this Angel is a single person , yet it will not at all help the Episcopal Hierarchy . For this Angel is but a Moderator of the Presbytery , having no superiority of power either in Ordination , or Jurisdiction , above Presbyters ; is himself also a Presbytery , and ( for ought appears to the contrary , from the judgment of Dr. Reynolds ) a Moderator onely pro tempore : Which kind of government is purely Presbyterial , and not at all Episcopal , much lesse ( as some would have it , even from this text ) Archiepiscopal and Metropolitical . But it is objected by some learned men , That the Seven Cities in which these seven Asian Churches had their seat , were all of them Metropolitical , and so had relation unto the rest of the Towns , and Cities of Asia , as unto daughters rising under them ; And that therefore these Churches were Metropolitical Churches , and their Angels Metropolitical Bishops . To this we answer , 1. That it will hardly be proved that these Seven Cities were all of them Metropolitical Cities in St. Iohn● dayes ; And the situation of the most of them lying near together by the Sea side , makes it very improbable . 2. But suppose it would , yet we answer . 1. That it is no good argument from the greatnesse of the Cities , to inferr the greatnesse of the Churches : For , though the Cities were great , yet the Churches were but small , and the number of believers very few in comparison of the rest of the people . 2. We do not believe that ever it can be proved , That the Apostles did model the government of the Church according to the government of the Roman State. This was the after-policy of Christian Emperours and Bishops , but no part of Apostolical policy ; And therefore it doth not follow , That because there were divers Cities under the jurisdiction of these seven Cities , That therefore there should be divers Churches subordinate to these seven Asian Churche● . 3. We are fully assured , That it can never be made out , That any of these Asian Angels were Archbishops , or Bishops over other Bishops ; or Bishops over divers settled Churches . The seven starrs are said in Scripture to be fixed in their seven Candlesticks or Churches , not one Star over divers Candlesticks , or Churches . If this opinion were true , Then Tertullian did no● do well in saying , That St. Iohn made Polycarpe Bishop of Smyrna , but he should rather have said , That he made him Arch-Bishop . And our Saviour Christ had not given unto these seven Angels their due Titles . For he must have written . To the Angel of the Church of Ephesus , together with all those Churches in the Cities subordinate to Ephesus . And so likewise of the other Six : Surely this device was found out for the honour of Archiepiscopacy by some that did aspire unto that dignity ; But we hope that our more moderate Brethren are far from stamping a divinum jus upon Archbishops and Prim●tes and Patriarchs , for fear lest by the same proportion of reason they be forced to put a divine stamp at last upon the Pope himself . And therefore we forbear to say any more about it . For the conclusion of this discourse about the Asian Angels , we shall add ; 4. That it can never be proved , That these Asian Angels were Bishops in a Prelatical sence , much lesse Arch-Bishops and Metropolitans . For it is agreed upon on al parts , That believers in great Cities were not divided into set and fixed Congregations or Parishes , till long after the Apostles dayes . And that Parishes were not united into Diocesses till 260. years after Christ. And therefore sure we are , That there could not be Diocesan Churches , and Diocesan Bishops formally so called in the Apostles dayes . These Angels were Congregational , not Diocesan . In the beginning of Christianity the number of believers , even in the greatest Cities , were so few , as that they might well meet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place . And these were called The Church of the Citie , and therefore , to ordain Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all one in Scripture . Afterwards we conceive , That believers became so numerous in these great Cities as that they could not conveniently meet in one place . Thus it was in the Church of Hierusalem : and thus possible , it might be in most of these Asian Churches in St. Iohns time . But yet notwithstanding all this , there are three things diligently to be observed . 1. That these meeting places were frequented promis●uously , and indistinctly , and that believers were not divided into set and fixed Churches or congregations in the Apostles dayes . 2. That notwithstanding these different meeting places , yet the believers of one City made but one Church in the Apostles dayes , as is evident in the Church of Hierusalem , which is called a Church , not Churches , Act. 8.1 . & 15.6 . & 22.16 . And so likewise it is called the Church of Ephesus , and the Church of Thyatira , &c. not Churches &c. 3. That this Church in the City was governed in the Apostles dayes by the common Councel of Presbyters , or Bishops . For the Apostles went about Ordaining Presbyters in every Church ; and Act. 20.71 . Paul calls for the Elders of the Church of Ephesus ( one of these seven Churches ) and calls them Bishops , and commits the whole government of the Church unto th●m . The like may be said of the other six Churches . From all this we gather , That the Asian Angels w●re not Dioces●n Bishop● , but CongreCongregational Presbyter● seated each of them in one Church , not any of them in more then one . And though Poly●arpe , by Tertullian and Irenaeus , be called Bishop of Smyrna , and On●simus by others , Bishop of Ephesus , yet it is confessed by all , That Bishops and Presbyters had all one name in the Apostles dayes , and long after , even in Irenaus his time . And therefore the question still remains , Whether they were Bishops phrasi Apostolica , that is , Presbyters ; or phrasi Pontificia ; whether Bishops Antonomastic● , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called , or whether , as we believe ( and have proved as we conceive sufficiently ) in a general sense , as all Presbyters are called . This is all we shall say about the Second answer ; Though for our parts , we professe that we adhere unto the first answer , That the word Angel is to be taken Collectively , not Individually . And so much in answer to the Scripture-argument drawn from the Asian Angels . CHAP. VII . Containing our Reply to the Answers given to our Scripture-arguments . THe next thing we are to take in hand is to make brief replyes unto those answers that are given to some of our arguments ( for to some of them no answer at all is given ) brought against the jus divinum of Prelacy , and for the Identity of a Bishop and Presbyter in Scripture . The general answer that is returned unto all our texts of Scripture is ; That these texts do onely prove an Identity of names , but not of Offices , and that it is the great Presbyterian fall●cy . To argue from the Samenesse of names to a samenesse of function . But we answer . 1. That it is of no small consequence , that there is a constant Identity of denomination between a Bishop and ● Presbyter . For the proper end of names being ( as Smect●ymnuus saith ) to distinguish things according to the difference of their nature , and the supream wisdom of God being the imposer of these names , who could neither be ignorant of the nature of these offices , nor mistake the proper end of imposition of names , nor want variety to expresse himself , the argument taken from the constant Identity of Denomination is not so contemptible as some would make it . 2. But we answer further , That our argument is not drawn from the Identity of denomination onely , but also from the Identity of Office , & it is this . They that have the same name , and the same office , and the same qualifications for their office , and the same Ordination to their office , they are one and the same : but so hath the Presbyter , and Bishop , Ergo . This we proved from Titus 1.5.6.7 . 1. Tim. 3. and other places never yet answered . More particularly , To that place Act. 20.17 , 28. where the Apostle commits the government of the Church of Ephesus unto the Presbyters of that Church whom he there calls Bishops &c. It is answered , That these Elders were not meer Presbyters , but Bishops properly so called . And though they were sent for from Ephesus , yet they are not said to be all of Ephesus . But they were all the Bishops of Asia called from divers parts , and gathered together at Ephesus , and from thence sent for by Paul to Mil●tum . To make the new-minted answer seem probable , They bring the 25. verse , where it is said , And now behold I know that ye all among whom I have gone Preaching the Kingdom of God , shall see my face no more . This must needs relate , say they , to all the Bishops of Asia amongst whom he had gone preaching the Kingdom of God. And so also they bring the 31. verse . Ther●fore watch and remember that ●y the space of three years I ceased not to warne every one night and day with tears . Now with whom did Paul spend his three years ? Not with the Elders of one City of Ephesus , but with all the Bishops of Asia . And therefore they conclude , that this was Pauls Metropolicall visitation , not of a few Elders of one City , but of all the Asian Prelates . To all this we reply . 1. That this interpretation is a manifest wresting of the text , contrary to most of the ancient Fathers , to Hierom , Theod●ret , Chrys. &c. and contrary to many Councells , and purposely found out to avoid the deadly blow that this text give● to Episcopacy by divine right . 2. There is no sufficient ground to build that conjecture upon , That the Bishops of all Asia were gathered together at Ephesus when Paul sent from Miletum to Ephesvs . The text saith that Paul from Miletum sent to Ephesus and called the Elders of the Church . Of what Church ? Surely of that Church to which he sent , and that was Ephesus . He sent not , for ought we read , for any other Elders , neither is there any mention of any other Elders then present at Ephesus . 3. The Syriack translation reads it . He sent to Ephesus and called the Elders of the Church of Ephesus . So Hierom , Presbyteros Ecclesiae Ep●esinae . So concilium Aquis-granense . 4. If the Apostles by the Elders of the Church had meant the Bishops of all Asia , he would have said , not the Elders of the Church , but of the Churches . It is an observation brought by one of those that makes use of this answer we are now confuting , That when the Scripture speakes of Churches in Cities , it alwaies useth the singular number , as the Church of Hirusalem , the Church of Corinth &c. But when it speakes of provinces in which were many Cities , then it useth the Plural number . As the Churches of Iudaea and the Churches of Asia Rev. 1.11 . According to this observation , If the Apostle had meant of the Bishops of All Asia , he would have said , The Elders of the Churches . But because he saith the Elders of the Church , it is evident he meanes onely , The Elders of the Church of Ephesus , and so by consequence it is as evident , That by Elders ▪ the Apostle understands meer Presbyters , & not Bishops in a distinct sense , unlesse our brethren will confesse ▪ That there were more Bishops then one in Ephesus which is wholly to forsake theircause , and to confesse that which we affirm , that the Bishops of Ephesus were true Presbyters , and the Presbyters true Bishops . 5. Whereas it is said , That Paul sent not onely for the Bishops or superintendents of Ephesus , but of all Asia . We demand , who was the Bishop of Ephesus that Paul sent for ? Surely it was not Timothy . For Timothy was then present with him , and needed not to have been sent for , and yet Timothy was ( according to our Brethrens judgement ) the first Bishop of Ephesus . And if Timothy was the first Bishop , then surely there was none in Ephesus for Paul to send for , and if Ephesus at that time had no Bishop which was the Metroplis of all Asia ; How came the Daughter Churches to have Bishops before their Mothe● Church , as they call it ? 6. But , sixtly , We desire it may be proved , That there were any Bishops over Presbyters in Asia when Paul was at Miletum . This is taken for granted by Episcopall men , But this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very thing which is in question . We say That the Bishops of Asia were of the same nature with the Bishop of Ephesus , that is , they were Elders and Presbyters of the Churches to whom the Holy Ghost had committed the care of teaching and governing &c. 7. As for that which is gathered from the 25. verse , it beares no weight at all with it ; For these words , All ye , relate onely to the Elders of the Church of Ephesus that were then present . Should a man say unto ten Members of the House of Lords , and ten of the House of commons , and say unto them , All ye are now dissolved ; would it imply a presence of all the Lords and all the Commons , because the speech concerned them all , and was true of them all ? who ●nows not it would not ? So it is here , &c. As for that which is hinted from the 31 vers . it doth not ●t all prove that which it is brought for . For if we look into Act. 19. we shall find , that Paul spent most of his three years at Ephesus o●●ly , and not in other parts of Asia . Ephesus was the chief City of Asia , and greatly given to Idolatry , and there P●●l fixed his habitation . It is the observation of Hiro●● , That Paul tarried 3. years at Ephesus in praedicat●ous Evangelis assiduns & 〈◊〉 Minister , ●t Id●lolatriae arc● destructa facile mi●orum , urbi●●● fa●a & superstitio●●s convell●●et . A daily and stro●uous Minister in the Preaching of the Gospel : That by destroying the chief fort and castl● of Idol●try , h● might the ●asilier demolish the temples and , the s●●●●stitions of the less●r Cities . The te●t it self ●entioneth two years and three Moneths . And therefore this verse doth not at all prove that all the Bishops of Asia were present with Paul at Mi●etum . So much for the Justific●tion of our ●gument drawn from Act. 20.17.28 . 2. Whereas we have proved from Phil. 1.1 . That there ●re but two ordinary ●nd st●nding Officers constituted by Christ in his Church &c. To this divers answers are given , and some of them quite contrary one to the other . 1. First it is said by some , That though in the place cited there be but two Orders of the Ministry mentioned , yet it doth not follow , but that there may be mention in other Scriptures of ●nother standing Officer . We desire that these Scriptures may be produced : We say ▪ That there is no mention in any place of any others , and we add , That there is no mention of any Rules for Ordaining any others , or of any way of Mission for any others , no Qualifications for any others . And therefore that there is no other standing Officer in Christ's Church of his appointing . 2. It is confessed by others , That the Bishops in Philippi were meer Presbyters , and that the Apostles in the Churches which they planted , did not at first appoint any Bishops , but Presbyters onely , to whom they gave the power of Preaching , but reserved in their own hands the power of Governing , till towards the latter end of their lives . This conceit , though it be frequently urged , and much insisted on by the learnedest of our Brethren , yet that it is but a meer conceit , appears . 1. Because that when the Apostles placed Preaching Presbyters over the Churches , they did not only give unto them the power of Teaching , but also of governing . They are called Rulers and Governours , and their charge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we have proved at large . Our Saviour Christ committed both the Keyes ( as they are called ) The Key of Doctrine and Discipline , into the hands of Preaching Presbyters . And whom the Apostles did constitute Teachers , the same they made also Rulers and Governours . 2. Because that when Paul took his solemn leave of the Elders of Ephesus , and was never to see their faces more , he did not set a Bishop over them to Rule and govern them , But he left the power of government in the hands of the Elders ▪ Charging them to feed the flock ( over which the holy Ghost had made them Bishops ) both by Doctrine , and Discipline . 3. This answer doth yeeld thus much ; That the Apostles at first did place Presbyters in the Churches by them planted , and that to these Presbyters , he gave the power of Teaching , and ( as we have proved ) the power of governing also . Now it lyeth upon our Brethren to prove a Super-institution of a Bishop over Presbyters by the Apostles , in some after times , which we are sure they cannot do . It is evident they did the quite contrary at Ephesus : And therefore we may safely conclude , That there was no such Officer in the Apostles dayes . 4. As for the Apostles reserving in their own hands the power of governing . To this it is well answered by the reverend Divines in their humble answer &c. That the Apostles could no more devest themselves of power of Governing , then ( as Dr. Bilson saith ) they could lose their Apostleship . Had they set up Bishops in all Churches , they had no more parted with their power of Governing , then they did in setting up Presbyters ; for we have proved that Presbyters being called Rulers , Governours , Bishops had the power of Governing in Ordinary , committed to them as well as the office of teaching &c. Nor do we see , how the Apostle could reasonably commit● the Government of the Church to the Presbyters of Ephesus , and yet reserve the power of Governing ( viz. in ordinary ) in his own hands , who took his last farewell of them as never to see them more . As the reserving of that part of the power of Governme nt called Legislative , in the Apostles hands hindred not , but that in your Majesties judgment Timothy and Titus were Bishops at Ephesus and Creet , to whom the Apostle gives rules for ordering and governing the Church : So likewise there is no reason , why the Apostle reserving of that part of the power of Government called Executive , in such cases and upon such occasions as they thought m eet should hinder the setting up of Bishops , if they had intended it ; and therefore the reserving of power in their hands can be no greater reason why they did not set up Bishops at first , then that they never did . There is a third answer given which is quite contrary to the second , and that is , that these Bishops of Philippi were Bishops in a proper sence , and that at that time when the Apostle wrote his Epistle there ▪ were no single Presbyters at Philippi . 1. This answer is quite contrary to the sence that Hierom , Theodoret , and Theophylacts , and others give of this text . 2. This answer supposeth , that there were more Bishops then one planted in one City by the Apostles , which is quite contrary to the judgment of Episcopall divines , and quite destructive of the Episcopal Hierarchy . Theodoret sayth that the Apostles by Bishops understands single Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otherwise it had been impossible for many Bishops to go vern one , City . And so also Theophylact , The Apostle calls Presbyters , Bishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For there were not many Bishops in one City . And the truth is , To affirm ▪ That there were many Bishops in one City in the Apostles dayes is in plain English to grant the cause and to say , That the Apostolicall Bishops were mere Presbyters . 3. Another text brought by us to prove the Identity of a Bishop , and Presbyter was 1. Tim. 3. where the Apostle reckoning up the qualifications of a Bishop passeth from Bishops unto Deacon● , leaving out the qualifications of Presbyters , there by giving us to understand that Presbyters and Bishops are all one . To this it is answered , That because Paul wrote to Timothy and Titus who were Bishops , therefore there was no need to write any thing concerning the choice or qualification of any other sort of officers , then such as belonged to their Ordination and inspection , which were Presbyters and Deacons onely , and no Bishops . 1. This answer would have some weight in it , if it could be proved , That Timothy and Titus were Bishops in a for●all sence , or if there could be found any rule for the Ordination of an Hierarchicall Bishop , or for the qualification of him in some other place of Scripture ; but we are sure that neither the one , nor the other can be made out . 2. It is reasonable to think ( as our Divines at the Isle of Wight say ) the Apostle when he passeth immediately from the Bishop to the Deacon ( in the place forementioned ) would have distinctly exprest , or at least hinted , what sort of Bishop he meant whether the Bishop over Presbyters , or the Presbyter Bishop , to have avoided the confusion of the name , and to have set , as it were , some mark of difference in the Eschocheon of the Presbyter-Bishop , if there had been some other Bishop of a higher house . 3. According to the judgement of Episcopal men ( as our divines do well observe ) Bishops might then have ordained Bishops like themselves ; for there was then no Canon● forbidding one single Bishop to Ordain another of his own rank : and there being many Cities in Creete Titus might have found it expedient , to have set up Bishops in some of those Cities . So that this answer fights against the principle of those that hold Timothy and Titus to have been Bishops . 4. This answer is opposite to all those that hold Timothy and Titus to have been made by the Apostle Arch-Bishops of Eph●sus and Cr●●t● . If they were Arch-Bishops , then their Office was to constitute Bishops in a proper sence . There is one of no little note among our Prelatical Brethren that stoutly maintains this ; and till our Brethren be reconciled among themselves , we need make no other reply to this answer . 5. Whereas out of 1 Pet. 5. we proved ▪ That the Elder● are not onely called Bishops , but have the whole Episcopal power committed unto them , being commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To feed and take the Episcopal charge of the flock of God. To this it is said , That by Elders are meant Bishops in our Brthrens sense ; Because These Elders are required to feed the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as being Lords over Gods heritage ; So it is translated . But say some , it must be translated , Not as being Lords ●ver the Clergy committed to your care , which hints unto us ( say they ) That these Elders were Bishops over Presbyters , and not meer Presbyters . This Interpretation is Novel , and not to be found for ought we can discern in all Antiquity , and we believe , our more Moderate Brethren are ashamed of it ; and therefore we will be very brief in answer to it . All that we shall say is ; 1. That though after the Apostles dayes there came in this Nominal distinction between the people and their Ministers , insomuch as the people were called Laici , and their Ministrs Clerici : yet it is evident , that in the Apostles dayes there was no such distinction . The people of God are in this very Epistle called an holy Priesthood 1 Pet. 2.5 . and a royal Priesthood 1 Pet. 2.9 . And Deut. 32.9 . The Lords portion , and the lot of his inheri●ance . And if the Reader wil be pleased to view al the translations that have been of this text , he will never find it translated — As being Lords of the Clergy but as being Lords of Gods heritage . 2. We answer , That the Apostle , as if on purpose he had intended to have fore-armed us against this misunderstanding of the words , in the latter clause of the verse he sheweth what he maeneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Not as Lords over Gods heritage , but as being ensamples to the flock . The latter is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the former ; By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the sense of the whole verse can be no other but this ; That the Elders be careful not to Lord it over Gods heritage , that is , Gods flock , but to be examples unto them . We shall not trouble the Reader with any other answers to our arguments . These that we have mentioned being the most material . Onely for the conclusion of this discourse , we shall crave leave to take notice , That there is a Doctor , a high Prelatist of great esteem for learning amongst some men , that in a late Book of his hath undertaken to make out these two great Paradoxes . 1. That wheresover the word Bishop is used in the New Testament , it is to be taken in a Prelatical sense . For a Bishop is superiour to Presbyters in Ordination and Jurisdiction . 2. That wheresoever the word Presbyter is used in the New Testament , it is to be understood , not of a meer Pr●sbyter , but of a Bishop properly so called . And whereas we say , That the Scripture-Bishop is nothing else but a Presbyter , and that there were no Bishops distinct from Presbyters in the Apostles dayes : This Author on the contrary saith , That the Scripture-Presbyter , is a true Bishop : And that there were no single and meer Presbyters in the Apostles dayes . For our parts , we do not think it necessary to take a particular survey of all that is said in Justification of these Paradoxes . Onely we desire it may be considered . 1. That these assertions are contrary unto Antiquity ▪ which yet notwithstanding our Brethren do so highly magnify , and boast of in this controversie , and for receding from which ( as they s●y we do ) they do most deeply charge us . 2. That they are contrary to all that have ever written in defence of Episcopacy . And therefore till our Brethren can agree amongst themselves , we need not spend time to answer the private opinion of one Doctor . 3. That whosoever will defend these Paradoxes , must of necessity be forced to grant ; 1. That there were more Bishops then one in a City in the Apostles dayes , which is to betray the cause of Episcopacy , and to bring down a Bishop to the ranke of a Presbyter . 2. That there were no Bishops over Presbyters in the Apostles dayes . For if there were no Presbyters , there could be no Bishops over Presbyters . 3. That Ordo Presbyteratus is not jure divino : For if neither Christ , nor his Apostles Ordained the Office of a Presbyter . Then is the Order of Presbytery a meer humane invention : Which is an assertion , that even the worst of Papists will abominate . Bellarmine himself saith , That a Bishop that is not first a Presbyter is a meer figment , and an empty Title . 4. The Author himself in Justification of this his opinion is forc'd to confesse . 1. That the Ephesius Presbyters whom Paul sent for to Mile●●● , were all the Prelates of Asia . 2. That the Bishops of Philippi whom Paul salutes Chap. 1. were not the Bishops of that City onely , but of the whole Province , whereas Theophylact saith , That Philippi was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little City subject to the Metropolis of Thessalonica . 3. That Timothy was Arch-Bishop of Ephesus , and that when Paul sets down the qualifications of Bishops , though he mentioneth no qualification , but such which are common to a Presbyter with a Bishop ; yet he is to be understood to speak of Bishops in a prelatical sence , and not at all of Presbyters . And when he saith , The Elders that rule well are worthy of double honour &c. That is saith this Author , the Bishops that rule well &c. Thereby holding out this great error , that a Bishop that rules well is worthy of double honour though he never preacheth . And when St. Paul bid● Timothy not neglect the gift that was given him by the laying on of the hands of the Presbytery , that i● ( saith he ) of Episcopacy . And when the Apostle chargeth him not to rebuke an Elder &c. and not receive an accusation against an Elder &c. This is to be understood of Bishops ( saith he ) and not of meer Presbyters . 4. That Titus also was Arch-Bishop of Creet , and that he received no commission from St. Paul to ordain single Elders , but onely for ordaining of Bishops in every City . It seems this Author slights the postscript where Titus is called the first Bishop of Creet , and slights all those ancient Fathers that are cited by his own party to prove that he was Bishop of Creet . But he must be an Arch-bishop , and so must Tymothy be also , or else these assertions of his will fall to the ground . Now that they were neither Bishops nor Archbishops hath been sufficiently proved ( as we conceive ) in the former discourse . 5. Fiftly and lastly , those Paradoxes are contrary to the very letter of the Scripture , as we have made it evident in our arguments against the jus divinum of Episcopacy , and would further manifest it , if we thought it necessary . For when the Apostle saith Iames 5.14 . Is any sick among you ? let him call for the Elders of the Church &c. who is there that can be perswaded to believe That all these Elders were Bishops in the sense that Bishops are taken in our dayes ) is this the proper work of Bishops to visit the sick ? and , besides , If the Apostles by Elders had meant Bishops in that sense , he would have said , let him call the Elder s of the Churches , not of the Church , unlesse our Brethren will say that there were divers Bishops in every Church in the Apostles dayes , in which there were many sick persons . Besides , when it is said Act. 21.18 . Paul went in with us unto Iames , and all the Elders were present . It is supposed by our Episcopal men that this Iames was at this time Bishop of Hierusalem . Now we demand , who were these Elders ? were these also Bishops of Hierusalem ? will this answer consist with our Brethrens judgment ? So likewise when it is said Act. 15.4 . And when they were come to Hierusalem they were received of the Church and of th● A●pstles and Elders . We demand what is meant by the Church ? Is it not meant the Church of Hierusalem , to which place they are said to come ? And if so , Then we ask further what is meant by the Elders ? Must it not be answered , That by Elders are meant the Elders of Hierusalem . And then let any man tell us how these Elders can be said to be Bishops in a Prelaticall sense , especially according to the sense of our Brethren who make Iames to be at this time the onely Bishop of Hierusalem . Add further , It is said Act. 14.23 . when Paul and Barnabas had ordained them Elders in every Church Act. 11.30 . They sent relief to the Elders &c. Can any Imagin that this Relief was sent onely to Bishops , and that Paul and Barnabas ordained no Presbyters in any Church but onely Bishops . Is not this to offer manifest violence to the Scriptures ? and instead of upholding of Episcopacy is not this sufficient to render it odious and contemptible to all sober and Godly and Moderate Christians ? But we forbear . So much for our Scripture-proof , and for our Justification out of the Word of God of Ordination by Presbyters without Prelats . HAving now finished our Vindication of the present Ministers of the Church of England , both such as were made by Bishops , and such as are now made without Bishops , before we come to our Appendix ; we shall crave leave to shew in few words unto our respective Congregations , not onely the lawfulnesse of the present Ministry : But the absolute necessity of adhering to it , and the destructive dangers , and ineffable mischiefs that will follow upon receiving of it . And this will appear upon a fourfold account . 1. Because a true Ministery is essential to an Organical Church , that is , a Church administring Ordinances . A true Church saith Cyprian is Plebs Episcopo adunata . Ecclesia non est ( saith Jerom ) quae non habet sacerdotem . Sure we are ; That there cannot be a true Church Ministerial , without true Ministers . 2. Because the Scripture way and the onely Ordinary way by which men are set apart to the work of the Ministry is by Ordination , as we have abundantly shewed . He that comes any other way is a Thief and a Robber , not a true Shepherd . 3. Because That this Ordination must be performed either by Ministers , or by the people . And if all Ordination by Ministers be to be accounted Antichristian ( because these Ministers were made by other Ministers , and those by others , and those by such , as before the reformation , were belonging to the Church of Rome ) Then it will follow , That there is no way of Ordination left , but by the people . 4. Because there is neither precept nor president in all the Book of God for Ordination of Ministers by the people without Ministers . We read of Ordination by the laying on of the hands of the Presbytery , but never by the laying on of the hands of the people . We find the Apostles Ordaining , and Timothy and Titus Ordaining ( as we have formerly said ) and the Presbytery ordaining ; But no where of the peoples Ordaining . We find the people contra-distinguished from Rulers and Governours , but no where called Rulers or Governours . And if there be a power by Scripture in the people to Ordain Ministers , why was Titus sent to Creete to Ordain Elders ? why did the Apostles visit the Churches they had planted , to Ordain Elders in every Church ? And why is Timothy commanded , To lay hands suddenly on no man , &c. Some thing possibly may be said out of Scripture : For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem in totâ Scripturâ . Surely , this way of Ordination by the people is a devise that hath neither ground for it in the Scripture , nor in all Antiquity . And for private Christians to assume , not onely a power to elect their own Ministers , that is , to nominate Persons to be made their Ministers ( which we no wayes dislike or deny , so it be done in an orderly way by the guidance of the Presbytery ) but also to undertake , without Ordination , to become Publick Preachers themselves : and not onely so , but to send forth Ministers authoritatively to Preach the Gospel , and administer the Sacraments . This is a sin like unto the sin of Vzziah , and of Corah and his company . This is to make themselves Political Popes , and Antichristian Christians . And therefore for the conclusion of all , we shall make bold to speak two things to all those that renounce their former Ordination by Ministers , and take up a new way of Ordination by the people . 1. We would intreat them that before they find fault with our way of Ordination by Ministers , they would first of all justifie by the Canon of the Scripture , their new way of Ordination by the people . 2. We would desire them , in the fear of God to consider ; That whosoever renounceth Ordination by Ministers , must of nece ssity not onely renounce our Ministry , but all the Ministers and Churches Reformed in the Christian world , and as Constantine said to Acesius the Nova●ian ; He must erect a Ladder by himself to go to heaven in a new way : He must turn Seeker , and forsake all Church-Communion , as some do in these our unhappy dayes upon this very ground , that we are speaking of . For sure we are , If Ordination by Ministers be Antichristian ; Ordination by the people is much more Antichristian . But we hope ▪ better things of you , though we thus speak . And our prayer to God is , and shall be ; That the Lord would send down the spirit of Truth into the hearts of his people to guide them in the truth in these erring dayes ; The Spirit of holinesse , to sanctifie them by his truth in these prophane dayes ; And the Spirit of charity , and meeknesse , and sobriety , to cause them to speak the truth in love , (a) Ephes. 4.15 . and to love one another in the truth , (b) 2 Joh. 1. in these sinful and miserable dayes of uncharitablenesse and division . The Appendix . HAving sufficiently proved out of the word of God , that a Bishop and Presbyter are all one ; and that Ordination by Presbyters is most agreeable thereunto : We shall now subjoyn a brief Discourse about the grand Objection , from the Antiquity of Prelacy , and about the Judgement and Practise of the Ancient Church , concerning the Ordination of Ministers . And this we shall do the rather , because our Prelatical Divines do herein most triumph and boast . For Bishops distinct from Presbyters have been ( say they ) in the Church of Christ for 1600. years and up●ward . And there never was any Ordination without them . And when Coluthus was Ordained by a Presbyter without a Bishop , his Ordination was pronounced null and void : And Aerius by Austin and Epiphanius was accounted an Heretique , for holding ( an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an equality and Identity between a Bishop and a Presbyter . Nay Ierom himself saith , That a Bishop over Presbyters is an Apostolical Tradition , and that it began when some said , I am of Paul , and I of Apollos , and I of Cephas , which was ( say they ) in the Apostles dayes . And from hence it is peremptorily asserted that Episcopal government is of Apostolical institution . For answer to this great and plausible objection , and for the further declaration of our judgements concerning the Antiquity of Prela●y , we crave leave to lay down these following Proposit●ons . Proposition 1. THat whatsoever may be said for Prelacy out of antiquity , yet sure we are ( as we hope hath been sufficiently proved ) That it hath no foundation in the Scriptures . And as Christ , in matter of divorce , brought the Iewes to the first institution of marriage : so ought we in the point of Prelacy to reduce men back to the first Institution of Epis●opacy , and to say as Christ , From the beginning it was not so . It is a good saying of Tertullian , Id adulterum quod posterius , id verum quod primum . And it was well observed by Cyprian , That Christ said , Ego sum via , veritas , vita : not Ego sum consuetudo : and that consuetudo sine veritate est vet●stas erroris . Christ is truth , and not custome , and custome without Truth is a mouldy error . And as Sir Francis Bacon saith , Antiquity without truth is a Cypher without a figure . And if we should seem in what we have asserted about the Identity of a Bishop and Presbyter , to differ from some of the ancient Fathers , yet we have the same plea for our selves , which Austin had , who being prest with the authority of Cyprian , answers ; His writings I hold not Canonical , but examin● them by the Canonical writings : And in them , what agreeth with the authority of Divine Scriptures , I accept with his praise , what agreeth not , I refuse with his leave , Sure we are , That humane authority can but produce an humane faith ; and when all is done , it is the Scripture ( a perfect reconditory of all credenda , petenda , faci●nda ) to which we must flee as the onely rock , upon which we can rightly build our faith ; according to that excellent saying of Austin . Sunt certe libri Dominici , quorum auctoritati utrique consentimus , utrique credimus , utrique servimus , ibi quaramus Ecclesiam , ibi dis●●tiamus causam nostram . Proposition 2. THat there were many corruptions which crept into the Church , in the very Infancy of it , and were generally received as Apostolical traditions , which yet notwithstanding are not pleaded for by our Episcopal men , but many of them confessedly acknowledged to be errors and mistakes . Witnesse first , The Millenary opinion which Iustine Martyr saith , That he , and all , in all parts , Orthodox Christians held it ▪ and calls them Christians onely in name , with many other circumstances of aggravation , that denied it . Lactantius after a long discourse about it , concludes , Haec est doctrina sanctorum Prophetarum , quam Christiani s●quimur , hac est Christiana sapientia . The like is affirmed by Tertullian , Irenaeus , and divers others as is well known . Secondly , we will instance in the necessity of childrens partaking of the Eucharist , which was taught by Austin and others as an Apostolical tradition . Rightly ( saith Austin ) do the Punick Christians call Baptisme by no other names but health and safety ; nor the Sacraments of Christs body by no other then life : Vnde nisi ex antiquâ , ( ut existimo ) & Apostolica tradi●ion● qua Ecclesiae Christi insitum tenent praeter Baptismum , & participâtionem Dominica mensae , non sol●m non ad regnum Dei , sed nec ad salutem , & vitam ae●ernam posse quenquam hominum pervenire . In which words the absolute necessity of Baptism and of the Eucharist for all sorts of people is made an Apostolical tradition . Lastly , to name no more , St. Basil in one Chapter names 4. customes as Apostolical Traditions , to wit , signing men with the sign of the Crosse ; praying towards the East ; anointing with oyl ; standing up at prayer from Easter to Whitsuntide ; which though some of our Episcopal Divines may perhaps approve of as lawful customes , yet we conceive none of them will believe all of them , especially the two last , to be Apostolical traditions . From hence we gather , That there were many doctrines and practises pretended to be grounded upon Apostolical institution , which yet notwithstanding are rather to be accounted Apocryphal , then Apostolical . Proposition 3. THat after Christs ascension into heaven , The Church of God for a certain space of time , was governed by the common Councel of Presbyters without Bishops : This appears , 1. From the words of Ierom forementioned ; Idem Ergo est Presbyter qui Episcopus , Et antequam Diaboli instinctu studi● in religione fierent & diceretur in populis Ego sum Pauli , Ego Apollo , ego Cephae , communi consilio Pr●sbyterorum Ecclesiae , gubernabantur . Postquam v●ro unusquisque eos &c. And afterwards Paulatim vero ut dissensionum plantaria evellerentur , ad unum omnem solicitudinem esse delatam &c. Here note , That for a certain time the Church was governed by the Assembly of Presbyter● alone , and that Bishops came in postea and paulatim . It is not said Simula● Corinthi dictum fuit , Ego sum Pauli &c. Sed postquam id dictum . But Ierom seems to say , That this was done in the Apostles dayes , because then people began to say , I am of Paul , I am of Apollo , I am of Cephas . These words cannot be so understood ; For then Ierom should contradict himself ; For the whole design of the place is , to prove Bishops to be of humane constitution . Besides Ierom doth not say , That it was said so among the Corinthians ; But among the people , — & diceretur i● populis . He alludes indeed to the Apostles words , and speaks in the Apostolical phrase ; but not at all of the Apostles times . The meaning is as David Blondel well observes ; Postquam alii passim Corinthiorum more dementati i● partes di●cerpti sunt : After that others were intoxicated after the manner of the Corinthians , and divided into several factions , then was one set over the rest as their Bishop . And that this must needs be so , appears demonstratively by this argument ; Because that to prove that a Bishop and Presbyter are all one , Ierom cites places out of the Philippians , out of Titus , and out of the second and third Epistle of Iohn , which were all of them written after the Epistles to the Corinthians . But St. Ierom in his 85. Epistle ad Evagrium calls the superiority of a Bishop over Presbyters , an Apostolical tradition . A learned writer for the Prelatical government triumphs over Dr. Blondel , and Wal● Messalinus , because they passe over this objection unanswered ; and he seems to say that it never can be answered : But if he had been pleased to have cast an eye upon the Vindication of the answer to the humble Remonstrance , written by Smectymnuus , he should have found this answer . Ierom in that Epistle sharpens his reproof against some Deacons , that would equalize thewselves to Presbyters , &c. To make this repoof the stronger , he saith Presbyteris , id est , Episcopis , and a little after , he doth out of the Scripture most manifestly prove eundem esse Presbyterum atque Episcopum : and carries this proof by Paul , by Peter , and by Iohn the longest surviver of the Apostles : Then adds Quod autem postea un●s electus qui caeteris praepon●retur , in s●hismatis remedium factum . The reason why afterwards one was elected , and set over the rest , was the cure of Schisme . It is hard to conceive how this imparity can be properly called an Apostolical tradition , when Ierom having mentioned Iohn the last of the Apostles , saith , i● wa● poste● that one was set over the rest . Yet should we grant it an Apostolical tradition in Ieroms sence , it would be no prejudice to our cause , seeing with him Apostolical tradition , and Ecclesiastical custom● are the same ; witnesse that instance of the observation of Lent , which he writing ad Marc●llum saith is Apostolica traditio , yet writing adversus Luciferianos faith , it is Ecclesiae consuetudo : Whereby it fully appears , That Ierom by Apostolical tradition meant not an Apostolical institution , but an Ecclesiastical custome : Thus far Smectym●uns . And thus Ierom is made to agree with himself , whom our Episcopal Doctors would make to speak contradictions . But Ierom saith , It was toto orbe decretum , and how could this be but by Apostolical appointment ? The same Author also saith in the same place , That it came in paulatim . It was not decreed in the whole world all at once , but it came in by degrees , in some places sooner , and in some later . The saying of Ambrose , or whosoever was the Author of it , upon the 4 th . to the Ephesians is very remarkable — Ideo non per omnia conveni●nt scripta Apostoli Ord●nationi quae nunc in Ecclesiâ est &c. Nam & Timotheum Presbyterum a se creatum Episcopum vocat , quia primum Presbyteri Episcopi appellabantur : ut recedente uno , sequens ei succederet &c. Sed quia caeperunt sequentes Presbyteri indigni inveniri ad primatus tenendos , immutata est ratio , prospiciente Concilio ut non Ordo , sed meritum crearet Episcopum . This quotation we shall have occasion to mention afterwards : We bring it now onely to shew ; 1. That the Ordination that was in Ambrose his dayes ( if he be the Author ) was not in all things agreeable to the Apostolical pattern . 2. That the change that was made was prospicie●te concilio , Was by the advise of a Councel , and therefore it is not to be wondered , if in time the Church of Christ came to be governed by the lifting up of one Presbyter above the rest . But how long was it that the Church of Christ was governed by the common Councel of Presbyters without a Bishop set over them ? Dr. Blondel , a man of great Reading and Learning , undertakes in a large discourse , to make out that before the year 140. there was not a Bishop over Presbyters . To whose elaborate writings we refer the Reader for further satisfaction in this particular . Sure we are , that Clemens who lived in the first Century , in his famous Epistle to the Corinthians ( an undoubted piece of Antiquity ) makes but two Orders of Ministry , Bishops and Deacons . The occasion of that Epistle seems to be a new sedition raised by the Corinthians against their Presbyters , p. 57.58 . ( not as B. Hall saies , the continuation of the schismes amongst them in the Apostles dayes ) Clemens to remove their present sedition , tells them how God hath alwayes appointed several Orders in his Church , which must not be confounded . In the Iewish Church he appointed a high Priest , Priests and Levites . And then tells them for the time of the Gospel that Christ Jesus sent his Apostles through Countries , and Cities , in which they preached and constituted the first fruits ( approving them by the spirit ) for Bishops and Deacons , to those who should afterwards believe . Here we observe 1. That in the first and purest times , the custome was to choose Bishops in Villages , as well as in great Cities . Afterwards indeed in the year 347. in the Councel of Sardica , it was decreed , That no man should be chosen Bishop in a Village , or in a little City ne vilescat no●e● Episcopi : That the name of a Bishop might not be rendred contemptible . But in the first age of the Church , they appointed Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. That Bishops and Deacons were the onely Orders of Ministry in the first Primitive Church : And that the Apostles appointed but two Officers ( that is Bishops and Deacons ) to bring men to believe : Because , when he had reckoned up three Orders appointed by God among the Jewes , Highpriest , Priests and Levites , coming to recite Orders appointed by the Apostles under the Gospel , he doth mention onely Bishops and Deacons . The same Clemens adds pag. 57. That the Apostles knowing by Jesus Christ , that there would a contention arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , About the name Bishop , and being indued with perfect foreknowledge , they appointed the foresaid ( that is the foresaid Orders of Bishops and Deacons ) &c. Here note 1. That by name is not meant the bare name of Bishop , but the honour and dignity as it is taken Phil. 2.9 . Ephes. 1.21 . Heb. 1.4 . Revel . 11. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The controversie amongst the Corinthians , was not about the Name , but dignity of Episcopacy , for it was about the deposition of their godly Presbyters , pag. 57.58 . 2. That the onely remedy appointed by the Apostles for the care of all contentions arising about Episcopacy , is by committing the care of the Church unto Bishops and Deacons . Afterwards the Church found out another way , by setting up one Bishop over another : But Clemens tells us , That the Apostles indued with perfect foreknowledge of things , Ordained onely Bishops and Deacons for a remedy of all Schismes . It would be too long to recite all that is said in this Epistle , for the Justification of our proposition . Let the Reader peruse pag. 57.62.69.72 . and take notice ; That those that are called Bishops in one place , are called Presbyters in another , and that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throughout the whole Epistle . The like record we have of Polycarpe , that famous Disciple of Iohn the Apostle , who lived also within the first Century , and wrote an Epistle to the Philippians , in which he makes also but two Orders of Ministry , Bishops and Deacons & perswades the Philippians to be subject to their Presbyters and Deacons as to God , and to Christ. Nay , Bishop Bilson himself saith , pag. 158.159 . That Elders at first did govern by common advise , is no doubt at all to us ▪ That which is doubted and denied by us , is , That these Elders were Lay-men . Gratian in his decrees brings in Ierom word for word affirming , That a Bishop and a Presbyter are the same ; upon which words ▪ the author of the glosse saith . Some say that in the first Primitive Church , the Office of Bishops and Presbyters was common , but in the second Primitive Church , both names and Offices began to be distinguished . And again , A third sort say , this advancing was made in respect of name , and in respect of administration , and in respect of certain Ministeries which belong onely to the Episcopal office . And the same Author himself is of this opinion , saying ; Before this advancing , these names , Bishops and Presbyters , were altogether of the same signification , and the administration was common : because Churches were governed by the common advise of Presbyters . And again , This advancing was made for a remedy against schisme as is here said by St. Ierom. That one should have the preheminence in regard of the name , the administration , and certain Sacraments , which now are appropriated to Bishops . Here we have a distinction of the first and second Primitive Church , and that in the first Primitive Church , Bishops and Presbyters were all one . To all these Quotations we shall subjoyn a remarkable passage of the L. Digby recorded in a letter of his , full of excellent learning , writen to Sr. Kenelme Digby . This Gentleman was a great adorer of Monarchical Episcopacy , and yet observe what he saith . He that would reduce the Church now to the form of government in the most Primitive time● , should not take in my opinion , the best nor wisest course ; I am sure not the safest : for he would be found pecking toward the Presbytery of Scotland , which for my part I believe , in point of government , hath a greater resemblance , then either yours or ours , to the first age of Christs Church , and yet it is never a whit the better for it ; since it was a form not chosen for 〈◊〉 best , but imposed by adversity under oppression , which in the beginning forc'd the Church from what it wish't , to what it might , not suffering that dignity and state Ecclesiastical , which rightly belonged unto it , to manifest it self to the world : and which soon afterwards upon the least lucida intervalla , shone forth so gloriously in the happier as well as more Monarchical condition of Episcopacy : of which way of government , I am so well perswaded , that I think it pitty , it was not made betimes , an Article of the Scottish Catechisme ; That Bishops are jure Divino . By this passage it is easie to perceive the indiscreet zeal of this Gentleman towards Lordly and Monarchical Prelacy , and yet we have here his free clear and full confession ; That in the first , and best , and purest times of the Church , the Presbyterian government was practised , and not the Episcopal , which is the thing which we undertook to make out in this third Proposition . Against all th●t hath been said in this Proposition , it is objected ; That the Blessed St. Ignatius who lived in the first Century hath in his Epistles clearly and fully asserted Episcopal government , as it is distinct from Presbyterial . And that therefore there was no space of time wherein the Church ofChrist was governed by the common Councel of Pre●byters without Bishops properly so called . In answer to this , we must intreat the Reader to take notice , that in the Primitive times there were abundance of spurious and supposititious works put forth under the names of the Apostles , and blessed Martyrs , which were none of theirs , but father●d upon them ut ementitis titulis fidem authoritatemque erroribus suis ●onciliarent : That by their counterfect titles they might gain belief and authority to their errors . Such were the Epistle of Paul to Seneca , and Seneca's to Paul ; The lawes and constitutions Apostolical , The works of Dionysius Ar●opagita , and divers others ; The like fraud hath been used in Ignatius his works . It is certain , That the Epistle of the Blessed Virgin Mary to Ignatius , and of Ignatius to the Blessed Vi●gin , and two other Epistles of Ignatius unto St. Iohn the Apostle , are spurious and counterfeit . And as for his other twelve Epistles , five of them are by invincible arguments as we conceive , proved by Vedelius , to be written by à Pseudo-Ignatius . Eusebius and Ierom make mention but of Seven : And for those seven , though with Scultetus , Vedelius , and Rivetus , we do not renounce them as none of hi● , yet sure we are , they are so much adulterated and corrupted ; that no man can ground any solid assertion about Episcopacy from Ignatius his works . The Reverend Archbishop of Armagh saith , That there are but six of these Epistles that are genuine , and that even these six are miserably depraved and corrupted . Rivet saith very judiciously , † That in these Epistles some things are defective , some things added , some things changed ; And therefore they cannot merit oisr belief , but onely in those things in which th●y agree with the Apostolical writings . Baronius indeed saith , that all his Epistles are come to us integrae & in●orruptae intire and uncorrupted : But yet notwithstanding , it seems forgetting what he had said , he tells That when there is mention made in the Epistle to the Philadelphians of the marriages of P●ter and Paul ; That the word Paul i● foysted in . And he also tells us ( as Vedelius observes ) That the words Gratia and Am●● ▪ with which Ignatius was wont to conclude his Epistles were left out incuria librariorum in all his Epistles except two . And whereas it is said in the Epistle to the Philadelphians , That not onely the bread was given , but the cup also was distributed to all , Bellarmin● saith ; That the Greek Cop●es are corrupt . For our parts ▪ we will not trouble the Reader with a large discourse about this subject . If he please he may read that what th● Archbishop of Armagh , what ●ivet , Vedelius and Cook in his Censura Patrum . And what Salmasius and D. Blondel say about it , who all of them bring divers arguments to evince the invalidity of these Epistles . There is a learned Doctor that hath undertaken to answer the objection● of the two last . But this Doctor should do well to answer also to what the learned Archbishop of Armagh h●th written about these Epistles , who proves at large , That six of them are Nothae , the other six Mixtae , and none of them to be accounted omni ex parte sinc●rae & g●nuinae . Who also tell● us out of Casaub●n● That amongst all the Ecclesi●stical monuments , there are none in which the Papists put more confidence then in Ignatius his Epistles , That Baronius in his first Tome , almost in every page , cites Igna●ius to confirm his Popish traditions . In the Second Tome Anno. 109. he confesseth , and disputeth it at large . That these Epistles are the very Tower of the Pontifician doctrine , and that it stands upheld by them as by a pillar , and he often saith , That there was never any found , who called the truth of these Epistles into question &c. And therefore this Reverend Doctor ought not to be offended if we advise him to take heed how he complies with Baronius in justifying of Ignatius from all depravations and interpolations , left out of overmuch love of Prelacy he be found an advancer of Popery . We shall briefly offer three Reasons why we cannot build our judgment concerning the doctrine of the Primitive Church about Episcopacy upon Ignatius his Epistles . Because there are divers things quoted out of his Epistles by Athanasius Gelasius and Theo●oret , which are either not to be found in their Epistles , or to be found altered and changed , and not according as they are quoted . This is Rivets argument , and pursued at l●rge by the Archbishop , to whom we refer the Reader . From his overmuch extolling himself in his Epistle to the Trallians , where he saith : That he had attained such a measure of knowledge , That he understood heavenly things . The Orders of Angels : The differences of Archangels , and of the heavenly Host : The differences between Powers and Dominations : The distances of Thrones and Powers : The magnificencies , or magnitude● of Ae●nes or Principalities : The sublimity of the Spirit : The excellencies of Cherubims and Seraphims : The Kingdom of the Lord , and the incomparable divinity of the Lord God Almighty . All these things I know , and yet am not perfect & c. Now who is there that can believe that such Arrogant boasting can proceed from such a holy man , and humble Saint as Ignatius was . The third Reason ( which is most for our purpose ) is from his over eager ▪ and over anxious defence of the Episcopal Hierarchy which he doth with such strange , & hyperbolical expressions ( as if all Christianity were lost if Prelacy were not upheld ) and with such multiplied repetitions ad nauseam usque ▪ That we may confidently say as one doth : Certo certius est has Epistolas vel supposititias esse , vel foedè corruptas . And that they do neither agree with those times wherein he wrote , nor with such a holy and humble Martyr as he was . We will instance in some few of them . In his Epistle to the Trallians he saith ; What is a Bishop , but he that is possest of all Principalitie and authority be●ond all as much as is possible , for men to be possest of , being made an imitator according to th● power of Christ who is God. He that can find in these words an Apostolical Spirit breathing , hath little acquaintance with the Apostolical writings . How unlike is this to that of the Apostle 1 Cor. 3.5 . Who then is Paul , and who Apollo , but Ministers by whom ye believe ? In the same Epistle he saith , (a) Reverence the Bishop as ye● do Christ , at the holy Apostles have commanded ; But where is this commanded ? In his Epistle to the Magn●sians , (b) He saith : It becomes you to obey the Bishop and in nothing to oppose him ▪ For it is a terrible thing to contradict him . And again , (c) As the Lord Christ doth nothing without his Father : So must you do nothing without your Bishop , neither Presbyter , Deacon , nor L●y man. Let nothing seem right and equal to you , that is contrary to his judgment . For that that is such is wicked and ●nmity to God. In his Epistle to Polycarpe : (d) It becomes those that marry , and are married , not to marry without the consent of the Bishop . And again , my soul for theirs that obey the Bishop , Presbyters and Deacons . In his Epistle to the Philadelphians : (e) Let the Princes obey the Emperour , the Souldiers the Princes ; The Deacons and the rest of the Clergy with all the people and the Souldiers , and the Princes , and the Emperour , let them obey the Bishop . Observe here how the Princes and Emperours are enjoyned to obey the Bishop , when there were not at this time , nor many years after , any Emperour or Princes Christian . In his Epistle to the Smyr●enses he saith : (f) The Scripture saith , Honour God and the King : But I say , Honour God as the Author and Lord of all things , And the Bishop as the Prince of Priests resembling the image of God. Of God for his Principality ; of Christ , for his Priesthood &c. There is none greater then the Bishop in the Church , who is consecrated for the salvation of the whole world &c. and afterwards . He that honours the Bishop shall be honoured by God , and he that injur's him shall be punished by God. And if he be justly thought worthy of punishment that riseth up against Kings , and is therein a violator of good Lawes ; Of how much greater punishment shall he be thought worthy that will undertake to do any thing without his Bishop , thereby breaking concord , and overturning good Order &c. We need not paraphrase upon these passages . Onely we desire the Reader in the fear of God to passe sentence whether these high and supertranscendent expressions , This prelation of Bishops above Kings , do savour of the first Primitive times , or can be imagined to proceed from Blessed Ignatius , even then when he was in bonds , and ready to be Martyred . In the same Epistle he saith Let all men follow the Bishop as Christ the Father & . Let no man do any thing that belongs to the Church without the Bishop . Let that Eucharist be allowed on which is done by the Bishop or by his concession &c. It is not lawful without the Bishop to Baptize , or offer &c. That which he approves on is accepted of God , and whatsoever is so done is safe and firm . It is right that God and the Bishop be known : He that honours the Bishop is honoured of God. He that doth any thing without first consulting with the Bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Worshipper of the Divel . If this Doctrine be true , what shall become of all the Reformed Churches , especially the Church of Scotland , which ( as Ioannes Major saith lib. 2. hystoria de g●stis Scotorum cap. 2. ) was after its first conversion to the Christian faith above 230. years without Episcopal government . We will not cite any more passages of this nature ; These are sufficient to justifie that censure which the Reverend Presbyterian Divines in their humble answer to the second Paper delivered them by his Majestie at the Isle of Wight do passe upon Ignatius , where they say . That there are great arguments drawn out of these Epistles themselves , betraying their insincerity , adulterate mixtures , and interpolations : So that Ignatius cannot be distinctly known in Ignatius . And if we take him in grosse , we make him the Patron ( as Baronius , and the rest of the Popish writers do ) of such rights and observations , as the Church in his time cannot be thought to have owned . He doth indeed give testimony to the Prelacy of a Bishop above a Presbyter ; That which may justly render him suspected , is , that he gives too much Honour , saith he , the Bishop as Gods high Priest , and after him you must honour the King. He was indeed a holy Martyr , and his writings have suffered Martyrdom as well as he . Corruptions could not go currant , but under the credit of worthy names . The considerations of these things makes Salmasius to believe that these Epistles were written by a Pse●do-Ignatius at that very time when Episcopacy properly so called came into the Church , that so the people who had been accustomed to the Presbyterian government , might the more willingly and easily receive this new government , and not be offended at the novelty of it . And this he the rather thinkes , Because in all his Epistles he speaks highly in honour of the Presbytery as well as of Episcopacy . For in the Epistle to the Trallenses ; He bids them be subject to the Presbytery as to the Apostles of Iesus Christ. And a little after , he calle● the Pre●bytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ And in the s●me Epistle he saith ▪ That the Colledge of the Presbyters is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which passage must needs be understood of the second Primitive times . For afterwards , the Presbytery was much neglected and laid aside , as Ambrose complaines upon 1 Tim. 5. We will conclude our discourse concerning the The Epistles of Igna●ius with a remarkable saying of Rive● in his Critica sacra . We are ready to asc●ibe to the genuine writings of the F●thers , as much as Ignatius requires of Hero , to whom he saith . Keep that depositum which I and Christ have committed unto you . Christ in his Word hath concredited this holy depositum ; And whatsoever is agreeable in Ignatius to this holy word we imbrace : Other things which neither agree with Christ ▪ nor with the true Ignatius , we reject as adulterin● and not to be born . So much in answer to this objection . Proposition 4. THat when it is said by Ir●naeus , lib. 3. cap. 3. That the holy Apostles made Bishops in Churches , and particularly , That Polyca●pe was made Bishop of Smyrna by the Apostles , and that the Apostles made Linus Bishop of Rome , after whom succeeded Anacletus , and that Clemens was made the third Bishop by the Apostles . And when it is said by Tertullian , lib. de praescription . That Polycarpe was made Bishop of Smyrna by S. Iohn , and Clement Bishop of Rome by S. Peter . This will nothing at all advance the Episcopal cause , unlesse it can be proved , that by the word Bishop , is meant a Bishop as distinct from Presbyters ; a Bishop ( as Gerrhard saith ) p●rasi Pon●ificiâ not a Bishop phrasi Apostolica ; a Bishop in a Popish , not in an Apostolical sense ▪ which is all one with a Presbyter . For it is not denyed by any that ever wrote of Episcopacy ▪ That the names of Bishop and Presbyter were used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles dayes and many years after . And therefore Iren●us in his Epistle to Victor cited by Eusebius ▪ lib. 5. cap. 23 ▪ calls A●i●etus , Pius , Higinus , Telesphor●s , Xist●●s , Presbyters of the Church of Rome — and afterwards , Presbyter● 〈◊〉 qui te pracesserunt , The Presbyters that went before thee : And so also , Nec Polycarpus Aniceto suasit , ut servaret , qui sibi Presbyterorum , quibus successerat , consu●tudinem servandam 〈◊〉 diceba● . T●rtullian also in his Apolog. cap. 39. call● the Presidents of the Churches , Senior● or Presbyte●● , when he saith , Praesident probati quique Seniore● , &c. It is not therefore sufficient for our Episcopal Brethren to say , That Bishops over Presbyters are of Apostolical institution , because the Apostles made Bishops in Churches ; unlesse they do also prove , that those holy men who are called ●ishop● ▪ were more then Presbyters . Otherwise we must justly charge them ( of which they unjustly charge us ) to be guilty of endeavouring from the name Bishop , which was common to Presbyters with Bishops , to prove a superiority of Bishops over Presbyters . Adde to this , That when our Brethren do frequently urge those places of Irenaeus , where he ●aith , That he was able to number those that were madeBishops by the Apostles , & their successors unto his time , and often urgeth the successions of Bishops , unto whom the Apostles committed the charge of the Church in every place , This will nothing at all ( as we conceive ) advantage the Episcopal Hier●rchy ▪ unlesse they do also prove , That those Bishops were Hierarchical Bishops , and not the very same with Presbyters . For the same Autho● doth speak the very same things of Presbyters , calling them also Bishops . For he saith , lib. 4. cap. 43. Quapropter ●is 〈◊〉 in Ecclesia sunt Presbyter●s obaudir● opor●et , his qui succession●● h●be●● ab Apostol●s sicu● 〈◊〉 , qui cum Episcopa●us successi●●● charis●a veritatis cert●m , secundum placitum Patris , acc●perunt . Re●iquos vero qui absistu●● à princip●l● successione , & qu●cunque loco colliguntur , suspectos habere , vel quasi h●retic●s & mala 〈◊〉 , vel quasi sci●d●ntes & ●latos & sibi place●●●s 〈…〉 , ●t hypocritas 〈◊〉 grati● & 〈◊〉 gloriae hoc 〈◊〉 . So also 〈◊〉 . 4 ▪ cap. 44 — Ab omnibus ●a●ibus absist●re oportet adhaerere vero his qui & Apostolorum , sicut praediximus doctrinam custodiunt , & cum Presby●●rii ordine s●rmonem sanum , & conversationem sine offensa praestant ad informationem & corr●ctionem aliorum . Observe here , 1. That Presbyters are called the Successors of the Apostles . 2. That they are also called Bishops . 3. That the Apostolical doctrine is derived from the Apostles by their succession . 4. That there is nothing said in the former places of Bishops which is not here said of Presbyters . And that therefore those place● do not prove , That the Apostles constituted Bishops in the Church distinct from , and superiour over Presbyters . As for that which is said about the succession of Bishops from the Apostles unto Irenaeus his time , we shall h●ve ●ccasion to speak to afterwards . Adde also , That when in Antiquity Iames the Brother of our Lord is said to have been made Bishop of Hierusalem by the Apostles , and Peter to be ordained Bishop of Antioch , or Rome , &c. This doth not contribute to the proof of what it is brought for , to wit ▪ That there were Bishops properly so called in the Apostles dayes . For as Dr. Reynolds agains● Hart , cap. 2. saith ▪ When the Fathers termed any Apostle a Bishop of this or that City , ( as namely Saint Peter of Antioch or Rome ) they meant in a general sort and signification , because they did attend that Church for a time ▪ and supply that room in preaching the Gospel , which Bishops did after ; but as the name of Bishop is commonly taken for the Overseer of a particular Church , and Pastor of a several flock , so Peter was not Bishop of any one place : therefore not of Rome . And Dr. Whitakers , lib. de Pontif. qu. 2. cap. 15. saith , Patres cum Iacobum Episcopum vo●ant au● etiam P●trum , non propriè sum●nt Episcopi n●men , sed vocant eos Episcopos illarum Ecclesiarum in quibus aliquandiu commorati sunt . Et si propri● de Episcopo loquatur , absurdum est Apostolos fuisse Episcopos . Nam qui propriè Episcopus ●st , is Apostolus non potest esse , quia Episcopus est unius tantum Ecclesiae . A● Apostoli pl●●ium Ecclesiarum fundatores & inspectores erant . Et postea . H●● eni● non multum distat ab insania , dicere Petrum fuisse propriè Episcopum , aut reliquos Apostolos . That the Fathers when they call Iames or Peter Bishops , do not take the name of Bishop properly , but they call them Bishops of those places where they abode for any long time . And in the same place , If we speak properly of Bishops , it is absurd , to say , That the Apostles were Bishops : For he that is properly a Bishop , cannot be an Apostle . For a Bishop is onely of one Church . But the Apostles were the Founders and Overseers of many Churches . And again , he saith , It doth not much differ from a phrenzy , and madnesse to say , That Peter or any of the Apostles were properly Bishops . For the truth is , This were to degrade the Apostles , and to bring them into the Rank and Order of common and ordin●ry Officers of the Church , which is no little Sacriledge . And therefore such kind of quotations out of Antiquity do little avail our Brethren . So much for the fourth Proposition . Proposi●ion 5. THat when the distinction between a Bishop and Presbyter first began in the Church of Christ , it was not grounded upon a Ius Divinum , but upon prudential reasons and arguments . And the chief of them was ( as Hierom and divers after him say ) in remed●●m Schismatis , & ut dissensionum plantaria evellerentur , For the remedy of Schisme , and that the seeds of errour might be rooted out of the Church . Now that this prudential way ( invented no doubt at first upon a good intention ) was not the way of God , appeares ( as Smectymnuus hath well shewn ) thus , Because we read in the Apostles daies there were divisions , Rom. 16.17 ▪ and Schismes , 1 Cor. 3.3 . & 11.18 . yet the Apostle was not directed by the Holy Ghost to Ordain Bishops for the taking away of those Schismes . Neither in the Rules he prescribes for healing of those breaches doth he mention Bishops for that end . Neither doth he mention this in his directions to Timothy and Titus for the Ordination of Bishops or Elders , as one end of their Ordination , or one peculiar duty of their office . And though the Apostle saith , Oportet haereses esse ut qui probati sunt manifesti fi●●t inter vos ; yet the Apostle no where saith , Oportet Episcopos esse , ut tollantur haereses quae manifest● fiunt ; There must be Bishops that those Heresies which are manifest amongst you may be removed . 2. Because the Holy Ghost , who could foresee what would ensue thereupon , would never ordain that for a remedy , which would not onely be ineffectual to the cutting off of evil , but become a stirrup for Antichrist to get into the saddle . For if there be a necessity of setting up one Bishop over many Presbyters for preventing Schisms , there is as great a necessity of setting up one Archbishop over many Bishops ; and one Patriarch over many Archbishops , and one Pope over all , unlesse men will imagine that there is a danger of Schisme only among Presbyters , and not among Bishops and Archbishops , which is contrary to reason , truth , history and our own experience . Hence it is that Musculus having proved by Act. 20. Phil. 1.1 . Titus 1.5 . 1 Pet. 5.1 . that in the Apostles times a Bishop and a Presbyter were all one , he addes , But after the Apostles times when amongst the Elder● of the Church ( as Hierome saith ) Schismes arose , and a● I verily think , they began to strive for Majority by little and little , they began to choose one among the rest out of the number of Elders that should be above the rest in a higher degree , and called Bishop . But whether that device of man profited the Church or no , the times following could better judge , then when it first began . And further addeth , That if Hierome and others had seen as much as they that came after , they would have concluded , that it was never brought in by Gods Spirit to take away Schismes , as was pretended ; but brought in by Satan to wast and destroy the former Ministry that fed the flock ▪ Thus far Musculus . Sadeel also hath this memorable passage ; The difference between Bishops and other Ministers came in for remedy of Schisme . But they that devised it little thought what a gate they opened to the ambition of Bishop● . Hence also Dr. Whi●akers asking , How came in the inequality between Bishops and Presbyters , answereth out of Hierome , That the Schisme and faction of some occasioned the ancient Government to be changed — which , saith he , how ever devised at first for a remedy against Schisme , yet many holy and wise men have judged it more pernicious then the disease it self ; and although it did not by and by appear , yet miserable experience afterward shewed it . First ambition crept in , which at length begat Antichrist , set him in his chair , and brought the yoak of bondage upon the neck of the Church . The sense of these mischiefs made Nazianz●n wish , not onely that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . No dignity or tyrannical prerogative of place , but also that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no principal dignity , to wit , in the Church of which he is speaking . But now ( saith he ) Contentions about the right hand and the left , about the higher and the lower place , &c. have bred many inconveniencies even among Ministers that should be Teachers in Israel . Proposition 6. THat there is a wid● and vast difference between the Bishops of the Primitive times , and the Bishops of later times , as much as between ancient Rome , and Rome at this day . A Bishop at his first erection was nothing else but Primus Presbyter , or Episcopus Praeses ( as a Moderator in a Church-Assembly , or a Speaker in a Parliament ) that governed communi Concilio Presbyterorum , and had neither power of Ordination , nor of Jurisdiction , but in common with his Presbyters . Ambrose upon the 1 Tim. 3. saith , That there is one and the same Ordination of a Bishop and a Presbyter ; for both of them are Priests , but the Bishop is the first . * Dr. Reynolds saith , That when Elders were ordained by the Apostles in every Church through every City to feed the flock of Christ , whereof the Holy Gost had made them Overseers : they to the intent they might the better do it by common counsel and consent , did use to assemble themselves and meet together . In the which meetings , for the more orderly handling and concluding of things pertaining to their charge ; they chose one amongst them to be the President of their company , and Moderator of their actions — And this is he whom afterward in the Primitive Church the Fathers called Bishop . For as the name of Ministers , common to all them who serve Christ in the stewardship of the mysteries of God , that is , in preaching of the Gospel , is now by the custome of our English speech restrained to Elders who are under a Bishop ; So the name of Bishop common to all Elders and Pastors of the Church , was then by the usual language of of the Fathers appropriated to him who had the Presidentship over Elders . From which quotation it appeares , that in the judgment of learned Dr. Reynold , A Bishop at his first appearing was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The President or Moderator of the Presbytery . D. Blondel , a man of vast Reading , indeavours strenuously to make it out , That when Episcopacy first came up in the Church , the custome was to choose the Eldest of the company of the Presbyters ( whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the first of those that were ordained ) to be their Bishop or Moderator . And after his decease , the next in age succeeded him , not advanced in degree of Ministry or power above his Brethren , but onely in order and dignity as being the first Presbyter . This opinion is agreeable to that passage out of St. Ambrose ) if that Book be his where he saith — Nam & Timotheum Presbyterum à se creatum Episcopum vocat , quia primum Presbyteri Episcopi appellabantur , ut rec●dente uno , sequen● ei succederet — Sed quia ceperunt sequentes Presbyteri indigni inveniri ad Primatus tenendos immutata est ratio , prospiciente concilio , ut non Ordo , sed meritum crearet Epis●opum multorum Sacerdotum judicio constitutum , ne indignus tem●re usurparet & esset multis scandalum . I● lege nascebantur Sac●rdotes ex genere Aaron Levi●ae , &c. Whether this conjecture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be true or no , or whether ( as others think ) it was true in some Churches and not in others , we , will not now debate . But sure we are , that in Alexandria , as St. Ierom tells us , The Bishop was chosen not onely out of the Presbytery , but by the Presbytery , and by them constituted Bishop , and placed in excelsi●ri gradu in an higher degree of honour , not Office. He was not made by 3. Bishops , Sed Presbyteri unum ex se electum in excelsiore gr●an collocatu● , Episcopum nominabant . Indeed afterwards in processe of time , This Ep●scopus P●aeses came to be Episcopus Princeps and usurped sinfully upon the priviledges of Ministers and people , and made way for the coming in of Antichrist . Famous is that ( so often mentined in several writings in this age ) saying of Ambrose upon 1 Tim. 5 1 Vnde & Synagoga & post●a Ecclesia Seniores habuit quorum sine consilio nihil agebatur in Ecclesia . Quod quâ negligentiâ obsolev●rat nescio , nisi forte Doctorum desidi● aut magis superbiâ dum volunt aliguid videri ▪ From hence came that distinction of Beza's between Episcopus divinus , humanus , and Diabolicus ; By the divine Bishop he means the Presbyter ; by the humane Bishop , he means the Bishop chosen by the Presbyters to be President over them , and to rule with them by fixed Lawes and Canons ; By the Diabolical he means a Bishop with sole power of Ordination and Jurisdiction , Lording it over Gods heritage and governing by his own will and authority . And therefore when men argue from the practise of the Primitive times , and from the Bishops of those dayes to the Bishops of our dayes , they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they commit a fallacy , just as if a man should argue , That the Church of Rome is now a true Church , because it was so in the Apostles dayes . For the further handling of this proposition ▪ we refer the Reader to Sm●ctym●●us , where he shall have many pages spent to prove the imparity between the Bishops of the Primitive times and our dayes . Onely we shall crave leave to relate a passage from a Reverend Divine now with God , who holdeth forth this assertion : That the ancient Fathers in the point of Episcopacy differ more from the high Prelatist then from the Presbyterian ▪ This he proveth . Because The Presbyterians alwayes have ● President to guide their actions , which they acknowledge may be perpetual d●rante vitâ ●●do s● ben● g●sseri● : or temporary to avoid inconvenience . Which Bilson in his preface ( & again and again in his Book of the Perp. government ) takes hold of , as advantagious , because so little discrepant ( as he saith ) from what he maintain● : But now the high Prelatists exclu●e a Presbytery , ●s having nothing to do with jurisdiction , which they put as far above the sphaere of a Presbyter , as sacrificing above a Levites , to wit , an act restrained to an higher Order ; whereas the Fathers acknowledge a Presbytery , and in divers cases , Councels tie the Bishop to do nothing without them . And so it is clear , The high Prelatist● are at a further distance from the Fathers , then the Prebyterians : Afterwards he also adds , If we differ from the Fathers in point of Prelacy ( wherein our opponents are in no better terms with them , then we ) yet I would have them consider in how many thing● we jumpe with the Fathers , wherein many of them have been dissenting both in opinion , and practise ; as 1. touching promiscuous dancing , especially upon the Lords day . 2. Touching residency of Pastors in their Churches , which excludes all Pluralities . 3. Frequency and diligence in Preaching . 4. Touching the abuse of health-drinking , or drinking ad aequales calices . 5. Touching Bishops not intanling themselves with secular affairs , or businesses of state in Princes Courts . 6. Touching gaming at Cards or Dice , and such like , so that they can with no great confidence triumph in the Fathers , against us , in this one point ( wherein themselves also are at a distance from them ) while we keep closer to the Fathers ▪ then they do in many others . Proposition 7. THat the great argument that is brought for Episcopacy from the lineal succession of Bishops from the Apostles daies to our d●●e● , hath not that validity in it that is imagined . Bishop Bilson and others ●ake a great deal of pains to give us a Catalogue of the Bishops in Rome , Al●xandria , Hierusalem , and Antioch , from the Apostles daies unto Constantine's time . But we desire the Reader to consider ▪ First , That these Catalogues labour much of an Homonymy in the word Bishop . For the Bishops of later times were Bishops of a f●r different nature from the Bishops of the first times . Though the same name be common to all in the Catalogue , yet in the nature of their Office they differed very much . The later , peece by peece , taking that authority to the● which the former neither might nor did ●njoy . The later were Diocesan , the former were Bishop● onely of one Congregation . At first the Churches were governed by the Common Councel of Presbyters , and the line of succession was drawn ( saith D. Blo●del ) from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i● , the first Ordained Minister . Even ●s amongst the Athenian● there were ▪ 9. Archontes or chief Ruler● equal in power and authority , and yet the succession of Governours in Athens was desi●ed from one of them on●ly who w●● the first Ar●bon or Ruler , which was not done to diminish the ●●thority of the ●est , sed ut compendi●sio●●● minus 〈…〉 . But that the enumer●●i●n of the 〈◊〉 of their successive Governour● might 〈…〉 compendious and expedite . Even so at first ▪ there were divers Presbyters in every City which did govern with equal power and authority , and yet the line and succession was deduced from one who was the first of those that were ordained , not thereby incroaching upon the joynt authority of the rest : but for the more expedite way of reckoning . And when afterwards one was chosen out of the Presbytery , he was , for a long time ▪ but as the Moderator of a Synod amongst the Scotch and Dutch , and at most but as a Superintendent amongst the Germa●s ; of whom Zepp . lib. 2. cap. 10. saith , That they are of the same degree with other Ministers , they are only president● while the Synod lasteth , when it is dissolved , their Prerogative ceaseth . They have no prerogative over their fellow-Ministers ▪ they are subject to their Presbyteries . The Synod ended , they return to the care of their particular Churches . Secondly , That these Catalogues the nearer they come to the Apostles daies are the more ●ncer●in ▪ and indeed contradictory one unto another : Some say , that Clemens was first Bishop of Rome after Peter : some say , the third ▪ and the intricacies about the Order of Succession in Linus , Anacletus ▪ Clemens ▪ and another called Cletus ▪ as some affirm , are inextricable . Some say , That Titus was Bishop of Cr●te , some say Archbishop ; and some , Bishop of Dalmatia . Some say , That Timothy was Bishop of Ephesus ; and some say , That Iohn was Bishop of Ephesus at the same time . Some say , Polyca●ps was first Bishop of Smyrna ; another saith , that he succeeded one Bu●olus : and another , That Arist● was first . Some say , That Alexandria had but one Bishop , and other Cities two ▪ and others , that there was but one Bishop of one City at the same time . And how can these Catalogues be unquestionable , that must be made up out of Testimonies that fight one against another . Learned Iunius speaking of that great controversie about the succession of the first Bishops or Presbyters of Rome , whether Linus was the first , or Clemens , or Anacletus , hath this remarkable passage ; That these or some of these were Presbyters or Bishops of Rome at the same time , ruling the Church in common . But the following Writers , fancying to themselves such Bishops as then had obtained in the Church , fell into these snares of tradition , because they supposed , according to the custome of their own time● ▪ that the●e could be but one Bishop in one Church at the same time , which i● quite crosse to the Apostolic all times . Thirdly , This is also to be considered , That they that made the Catalogues spake according to the language of the times in which they lived , in which there was a distinction between Bishops and Presby●ers ; and therefore call them who went before them Bishops ▪ whereas indeed they were not so in a proper sence . Nor can the Bishops of after-times be said to succeed them any otherwise ( if so much ) then Caesar is said to succeed the Roman Consuls . Fourthly , These Catalogues do resolve themselves into an Apostle or an Evangelist ▪ as at Rome into 〈◊〉 ; at Alexandria into Mark ; at Ephesus into Timothy ; a● ●ret● into Titus . Now it is certain , That the Apostles and Evangelists cannot be said to be Bishops in a formal sence . For they had an universal Commission , and their Offices were extraordinary , and they had no successors properly in idem Officium . Indeed Bishops or Presbyte●s did succeed them in some part of their work , but not in their Office. Ordinary Offices succeed Extraordinary , not in the same line and degree as one Brother succeeds another in his inheritance , but as men of another Order , and in a different line . They are , we confesse , called Bishops by Ecclesiastical Writers , but that was onely by way of allusion , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we have formerly shewed . We will conclude this Proposition with part of a passage out of the conference of the Reverend Presbyters at the Isle of Wight , where they say ; And left your Majesty might reply , That however the Catalogues and Testimonies may varie , or be mistaken , in the order , or times , or names of those Persons that succeeded the Apostles , yet all agree , that there was a Succession of some Persons ; and so though the credit of the Catalogues be infirmed , yet the thing intended is confirmed thereby : We grant , that a Succession of men to feed and govern these Churches , while they continued Churches , cannot be denyed ; and that the Apostles and Evangelists , that planted and watered those Churches ( though extraordinary and temporary Officers ) were by Ecclesiastical Writers in compliance with the language and usage of thir own times , called Bishops ; and so were eminent men , of chief note , presiding in Presbyteries of the Cities or Churches , called by such Writers as wrote after the division and distinction of the names of Presbyters and Bishops : But that those first and ancientest Presbyters were Bishops in proper sence , according to your Majesties description , invested with power over Presbyters and people , to whom ( as distinct from Presbyters ) did belong the power of Ordination , giving Rules and Censures ; we humbly conceive can never be proved by authentick or competent Testimonies . And granting , that your Majesty should prove the Succession of Bishops from the Primitive times seriatim , yet if these from whom you draw , and through whom you derive it ▪ be found either more then Bishops , as Apostles , and extraordinary persons , or lesse then Bishops , a● meerly first Presbyters , having not one of the three essentials to Episcopal Government ( mentioned by your Majestie ) in their own hand ; it will follow , that all your Majestie hath proved by this Succession , is the Homonymy and equivocal acceptation of the word Episcopus . Proposition 8. THat whatsoever may be said of Episcopacy out of Antiquity , yet notwithstanding it is an opinion generally received by the Learned in all ages , That there are but Two Orders of Ministers in the Church of Christ , Bishops and Deacons , according to the saying of Paul to the Philippians , where he salutes the Bishops and Deacon● , that is , the Presbyters and Deacons . Of this opinion i● Clement in his Epistle to the Corinthians , and Polycarp● in his Epistle to the Phil●delphians , as we have shewed . Thi● also i● the opinion of most of the School-men . Lombard saith ; Whereas all the seven Orders are spiritual and sacred ; yet the Canons think that two onely are called Sacred Orders by an excellency , to wit , the order of Deaconship and Priesthood : because the Primitive Church , so far as we can read , had onely these two ; and of these only we have the Apostles precept . Bonavent●r● saith , That Episcopacy i● no order , but an eminency and dignity . The like saith A●re●lus upon the 4. Sent. distinct . 24. Nav●rrus saith , That it is the common opinion of the Divines , That Episcopacy is not an Order , but an Office. See more of this in Forbesii I●●nicu● , lib. 2. cap. 11. And in the Addition of M. Mason to his defence of the Ministry of the Church of England , where there are very many authors cited to prove , That Presbytery is the highest Order of Ministry , is not a different order , but a different degree of the same Order . See also D. Blo●de● , Sect. 3.135 . where he sheweth out of divers Councells , that under the name of Priests and Levites , the whole Gospel-Ministry were comprehended . In our own Nation that blessed man Mr. Wickloffe did judge , that there ought onely to be two Orders of Ministers in the Church , to wit , Presbyters and Deacons . And Iohn Lamber● a Martyr in his answer to Articles objected against him ▪ saith , As touching Priesthood in the Primitive Church , when vertue bore ( as Ancient Doctors do deem , and Scripture in mine opinion recordeth the same ) most room , there were no more Officers in the Church of God then Bishops and Deacons that is Ministers ; as witnesseth , besides Scripture , Hierome in his Commentariesupon the Epistles of Paul. But we shall give one instance instead of many that might be added . In the year 1537. there came out a Book called , The Institution of a Christian man , made by the whole Clergy in their Provincial Synod , set forth by the authority of the Kings Majestie , and approved by the whole Parliament , and commanded to be preached to the whole Kingdom , wherein speaking of the Sacrament of Orders , it is said expresly , That although the Fathers of the succeeding Church after the Apostles instituted certain inferiour degrees of Ministery ; yet the truth is , that in the New Testament there is no mention made of any other degree or distinction in Orders , but onely of Deacons or Ministers ; and Presbyters , or Bishops , and thoroughout the whole discourse makes Presbyters and Bishops one and the same . But of this Proposition we have had occasion to speak formerly , to which we refer the diligent Reader . Now from hence it followeth inevitably , That ▪ if according unto the judgments of our Episcopal Divines , Episcopacy be the same Order of Ministry with Presbytery , th●● it hath no more intrinsecal power of Ordination and Jurisdiction , then Presbytery hath . And that all that distinction that was put between them by Antiquity , was meerly in restraining the use and exercise of that power which was truly and really inherent in them . The actus primu● was common to both , although for order sake the actus secundus was inhibited the Presbytery . And this leads us to speak something about the practise of Antiquity in the point of Ordination of Ministers : which is that in which we believe the Reader doth desire especially to be satisfied , and which is that for which we have undertaken this discourse about Antiquity , and in which our Adversaries do most triumph . For it is said by all Anti-Presbyterians , That the way of Ordination now in use is quite contrary to Antiquity , and that whatsoever is done in this kind without a Bishop over Presbyters , is null and void . In answer to this we shall crave leave to hold forth these ensuing Propositions about Ordination , out of Antiquity ( for as to what the Scripture saith , of that we have already spoken . ) Several Propositions declaring the Iudgment and Practise of the Ancient Church about Ordination of Ministers . Proposition 1. THat in the first and purest times , when the Church of Christ was governed by the Common Councel of Presbyters , There was Ordination of Presbyters without Bishops over Presbyters . For these Bishops came in postea & paulatim , as Hierome saith . And Panormitanus lib. 1. Decretal . de consuetudine cap. quarto , saith , Olim Presbyteri in communi regebant Ecclesiam , & ordinabant Sacerdotes , & pa●iter conferebant omnia Sacramenta . Proposition 2. THat after that Bishops were admitted into the Church , yet notwithstanding Ordination by Bishops without the assistance of his Presbyters was alwaies forbidden and opposed . Cyprian in his exile writing to his charge , certifies them , that Aurelius was ordained by him and his Colleagues , who were present with him . By his Colleagues , he meanes his Presbyters , as appears epist. 58. And Firmilianus saith of them that rule in the Church , Quod baptizandi , manum imponendi & ordinandi possident potestatem . And who those be , he expresseth a little before , Seniores & Praepositi ; by whom the Presbyters as well as the Bishops are understood . In Synodo ad Quercum anno 403. it was brought as an accusation against Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he had made Ordinations without the company and sentence of his Clergy . In the Councel of Carth●ge it was decreed , Can. 20. Vt Episcopus sine Consilio Clericorum suorum Clericos non ordinet . And Can. 2. Cum ● dinatur Presbyter Episcopo eum benedicente , & manum super caput ejus tenente ; etiam omnes Presbyteri qui praesentes sunt , manus suas juxta manum Episcopi super caput illius teneant . When a Presbyter is ordained , The Bishop blessing him , and holding his hand upon his head , all the Presbyters that are present , shall likewise lay their hands upon his head , with the hands of the Bishop . By this laying on of the hands of Presbyters , is not onely signified the Presbyters consent to what the Bishop doth , but Ordo ipse confertur & gratia ordini necessa●ia impe●ratur , quemadmodum per impositionem manuum Episcopi ; The Order it self is conferred , and grace necessary is impetrated as it is by the hands of the Bishop : as saith Forbefius in his Irenicum . The Presbyters impose hands ( saith the same Author ) non tanquam duntaxat consentientes ( ad consensum enim sufficiunt suffragia , & plebs etiam consentit , nec tamen ejus est manus imponere ) sed tanquam Ordinantes , se● Ordinem conferentes , & ex potestate Ordinandi Diuinitùs acceptâ , gratiam Ordinato , hoc adhibito ritu , apprecantes ; Not onely as Consenting ( for to manifest their consent their suffrages had been sufficient , and the people also gave their consent , and yet they impose not their hands ) but as Ordaining , and conferring Orders , and by the power of Ordination conferred to them by God , praying for grace upon him that is Ordained , using the ceremony of laying on of hands . The same Author brings a famous example of Pelagius Bishop of Rome , the first of that name , who was made Bishop of Rome by Two Bishops and one Presbyter named Andreas . In the Councel of Nice it was decreed , That No Bishop should be made but by Three Bishops at least . And yet this Pelagius being by Iustinian , Anno 555. appointed to be Bishop of Rome , and not being able to obtain Three Bishops to ordain him , ( he being suspected then of a crime from which he afterwards cleared himself ) he received Ordination from Two Bishops and one Presbyter . And this Ordination Canonica habita est in hunc usque diem , is accounted Canonical even to this day . By which it is evident that Presbyters lay on hands in Ordination together with the Bishop as partners in the power . And that Pelagius and his successours would never have owned this way of Ordination , had they not believed , That a Presbyter had a power derived to him from Christ to confer Ecclesiastical Orders . And this leads us to a Third Proposition . Proposition 3. THat even according to the Judgment of Antiquity , Presbyters have an intrinsecal power and authority to ordain Ministers , and when this power was restrained , and inhibited , it was not propter legis necessitatem , but onely propter honorem Sacerdotii ; It was not from the necessity of any Divine law for bidding it , but onely for the Honour of Episcopacy . It was not from the Canon of the Scriptures , but from some Canons of the Church . Leo Primus ep . 88. upon complaints of unlawful Ordinations , writing to the Germane and French Bishops , reckons up what things are reserved to the Bishops . Among which he sets down Presbyterorum & Diaconorum consecratio ; and then adds , Quae omnia solis deberi summis Pontificibus authoritate Canonum praecipitur . And Isidore Hispalensis , lib. 2. de Offi●iis Ecclesiasticis , cap. 7. speaking of Presbyters saith , His enim sicut Episcopis dispensatio mysteriorum Dei commissa est . Praesunt enim Ecclesiis Christi ; & in confectione divina corporis & sanguinis consort●s cum Episcop● sunt ; similiter & in doctrina populorum , & in Officio praedicandi . Sed sola propter authoritatem summo Sacerdoti Clericorum ordinatio & consecratio reservata est ; ne à multis Ecclesiae disciplina vendicata , concordiam solveret , scandala generaret : and afterwards he proves by Scripture texts , that Bishops and Presbyters are one and the same . So also Concilium Aquisgran . 1. Canon 8. Solum propter authoritatem Clericorum Ordinatio & Cons●cratio reservata est summo Sacerdoti . Dr. Forbes professor at Aberdeen ( though a great friend and pleader for Episcopacy , yet , he saith , Habent Presbyteri de jure Divino , Ordinandi , sicut praedicandi , & baptizandi , potestatem : quamvis haec omnia exequi debeant sub regimine & inspectione Episcopi in locis ubi est Episcopus . And Mr. Mason a known Writer in defence of Episcopacy saith also , That a Presbyter , as he is a Presbyter , is indued with intrinsecal power and ability to Ordain , and was restrained from the exercise of it onely by the Church for Disciplines sake , and that when the Power of Ordination was reserved to the Bishop , the power of the Presbyter was not at that time utterly extinguished , but onely restrained as the faculty of the flying of a bird , when hi● wings are tyed . What authority the Church had to tye these wings , or whether the Church did well in tying them when the Scripture had left them untyed , is not now under debate . All that we produce this Authour for , is to prove , That the wing● of Presbytery were not cut off , though they were tyed up ; and that according to the judgment of Episcopal Writers themselves , Presbyters have an intrinsecal power of giving Orders . The same Authour proves this his Assertion thus ; Because that a Bishop is intrinsecally inabled to give Orders , not by his power of Jurisdiction , but by his power of Order . And because a Presbyter hath as much of the Sacrament and character of Order ( according to the Papists themselves ) as a Bishop , and therefore every Presbyter hath an intrinsecal power of giving Orders . Now that Episcopacy and Presbytery are one and the same Order of Ministry , and that that which is added in Episcopal consecration , whereby a Bishop is distinguished from a Presbyter , is only a degree of dignity and eminency , and is neither the Sacrament of Order , nor imprinteth a Character , he proveth by a world of witnesses , even from Popish Writers : From Lombard , Aquinas , Durandus , Dominicus Soto , Richardus , Aureolus , and divers other● . Tostatus saith , It is in the consecration of Bishops , as of the Pope : in which there is not imprinted a Character , seeing they are not Orders but dignities or degrees of Ecclesiastical preeminence . Gerson saith , Above Priesthood there is no superiour Order ; no not the function of a Bishop or Archbishop . Armachanus saith , A Bishop in such things hath no more in respect of his Order , then every single Priest ; Although the Church hath appointed that such things should be executed by those men whom we call Bishops . Aureolus hath a notable passage ; Every fo●m in as much as it is in act , hath power to communicate it self in the same kind : therefore every Priest hath power to celebrate Orders . Why then do they not celebrate them ? Because their power is hindred by the decree of the Church . Whereupon when a Bishop is made , there is not given unto him any new power , but the former power being hindred is set at liberty : as a man when the act of reason is hindered , and the impediment is removed , there is not given unto him a new Soul. From all these things it appears , that Presbyters have an intrinsecal power to Ordain Presbyters . Proposition 4. THat even during the prevalency of Episcopacy it was not held unlawful for a Presbyter to Ordain without a Bishop . A Presbyter had not onely an inherent power of Ordination , but in some cases he did actually Ordain . S. Ambrose upon Eph. 4. saith , Apud Aegyptum Presbyteri consignant , si praesens non sit Episcopus . Austine ( or whosoever was the author ) in quaestionibus ex utroque Testamento mixtim quast . 101. In Alexandriâ & per totam Aegyptum , fi desit Episcopus consecrat Presbyter . Which words cannot be understood ( as a learned defender of Prelacy would have them ) of the consecration of the Eucharist . For this might be done by the Presbyter praesente Episcopo ; But it must be understood either of confirmation , or ( which is more likely ) of Ordination , because Ambrose in that place is speaking of Ordination . But howsoever it is not much material . For Confirmation was restrained to the Bishop as well as Ordination ; and if the Presbyter might confirm si desit Episcopus , then he might also Ordain . Hierome saith of the Alexandrian Bishops , Presbyteri unum ex se electum , in excelsiori gradu collocatum , Episcopum nominabant , &c. That the Presbyters for many years did Ordain their Bishops . And certainly if it were not held unlawfull in Antiquity for Presbyters to ordain Bishops , much lesse could it be held unlawful for Presbyters to Ordain Presbyters . Dr. Forbes saith , That in all those Churches which are governed by the Common Councel of Presbyters without Bishops , Valida & efficax est Ordinatio quae fit per impositionem manuum solius Presbyterii . Quin & ubi est Episcopus , possunt Presbyteri Ordinare ; consentiente , licet non simul manus imponente , Episcopo . Dr. Field of the Church , lib. 3. cap. 39. tells us ; That Presbyters in some places , and at some times did impose hands , which when Gregory Bishop of Rome would wholly have forbidden , there was so great exception taken at him for it , that he left it free again . And afterwards , Not onely Armachanus , a very learned and worthy Bishop , but , as it appeareth by Alexander of Hales , many learned men in his time and before , were of opinion , that in some cases , and at some times Presbyters may give Orders , and that their Ordinations are of force , &c. And that Ordination by Presbyters was held lawfull and warrantable by the ancient Church , appears further by these ensuing Arguments . 1. Because the Chorepiscopi , who were but single Presbyters , had liberty by the Church to Ordain , if they had a licence , from the Bishop . That they had liberty appears from the 13. Canon of the Councel at A●●yra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chorepiscopis non licere Presbyteros , vel Diaconos ordinare , sed neque urbis Presbyteris nisi cum literis ab Episcopo permissum fuerit , in alienâ parochiâ . This Councel was held before the Councel of Nice in the year 314. And in the Councel of Antiochia , which was Anno 341. Can. 10. It is decreed , That the Chorepiscopi should not dare to Ordain Presbyters or Deacons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From these two Canons we may collect these two observations . 1. That before these Councels the Chorepiscopi did Ordain Presbyters without any licence at all from the Bishop of the City . Otherwise to what purpose are they inhibited ? 2. That after these Councels they might Ordain by vertue of a licence , which sheweth evidently that in the judgment of these Reverend Fathers , the Chorepiscopi had an intrinsecal power to Ordain derived to them from Christ. For a licence doth not confer a power to him that hath it not , but onely a faculty to exercise that power he hath . And this is the Conclusion that D. Forbes drawes from this practise of these Councels . Surely , saith he , The Church would not have granted this power to the Chorepiscopi . Nisi judicasset validam esse eam Ordinationem , qua per solos p●ragitur Presbyteros . It cannot be denied , but that Pope Damasus made a Constitution for the abolishing of this Office of the Chorepiscopi : But it seems this constitution was not put in execution in all Churches for above 200. years after . Isidore Hispalensis who lived Anno. 630. in libro de Officiis Ecclesiasticis cap. 6. speaks of these Chorepiscopi as yet continuing in the Church , and saith , Chorepiscopi , id est , Vicarii Episcoporum , juxta quod Canones ipsi testantur , instituti sunt ad exempla 70. Seniorum , tanquam Sacerdotes propter solicitudinem pauperum . Hi in vicis & vitis constituti , gubernant sibi commissas Ecclesias , habentes licentiam constituere Lectores , Subdiaconos , exorcistas : Presbyteros autem & Diaconos Ordinare non audeant praeter conscientiam Episcopi , in cujus regione praeesse noscuntur . Hi autem à solo Episcopo civitatis , cui adjacent , ordinantur . Observe here , That Isidore translates those words of the Canon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not as Gentianus Hervetus , Absque urbis Episcopo , but Praeter conscientiam Episcopi . Quae versio optime explicat mentem Concilii , saith Forbesius , estque ipso rei usu & exequutione firmata , ut nimirum , possent Chorepiscopi etiam Presbyteros & Diaconos ordinare , permittente , licet non simul ordinante Episcopo loci . But how will it be proved ▪ may some say , That these Chorepiscopi were onely Presbyters and not Bishops ? For if this can be clearly made out , it will undeniably follow , That according to the judgment of Antiquity , Presbyters had not onely the inward power , but also the outward exercise of Ordination for a long space . Now that these Chorepiscopi were meer Presbyters , appeares ; 1. Because they were to be ordained but by one Bishop — à solo Episcopo civitatis cui adjacent , saith the Councel of Antiochia . But by the Canons of the Church , A Bishop properly so called , was to be ordained by three Bishops . 2. Because they were to be subject to the Bishop of the City . So saith the Canon , Ab Episcopo Civitatis cui subjicitur fiat Chorepiscopus . Now we read no where of the subjection of one Bishop and his charge to another ▪ Cyprian pleads the freedome of Bishops , telling us , that each of them hath a portion of Christs flock assigned to him , for which he is to give account to God. 3. Because they could not , nay , they must not dare to exercise the power of Ordination without the leave of the Bishop . Con●il . Ancyr . saith , Non licere , nisi cum literis ab Episcopo p●rmissum fuerit . Concil . Antio●h . saith , Non audeat praeter conscientiam Episcopi . None of this would have been said , if they had been Bishops in a Prelatical sence . 4 : Because they were Bishops in villis & regionibus ; and therefore ( as some think ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But according to the Canons of the Church , Bishops in ● proper sence , were not to be made , unlesse in great Cities , n● vil●sca● nomen Episcopi , as Damasus argues , when he pleads for the abolition of the Chorepiscopi . 5. Because thi● power was afterwards taken away from the Chorepiscopi by the same authority of the Canons and Ecclesiastical constitutions , by which it was first appropriated to Bishops themselves , as Leo epist. 88. witnesseth ; which to us is a firm argument to prove , not only that they once had it , but that they had it as Presbyters . For if they had it as Bishops , the taking of it away would have been a degradation of them . 6. We might bring an argument ad homin●m , because they are said Concil . N●ocaesar . Can. 14. to have been appointed in the Church after the manner , or in imitation of the Seventy ▪ Now ▪ according to the opinion of the Hierarchical men , Bishops succeed the Apostles , not the Seventy . 7. We might also here urge the authority of Leo , epist. 88. who saith , That the Chorepiscopi , juxta Canones Neocaesarienses , sive secundum aliorum Patrum decreta , iid●m sunt qui Presbyteri ; and of Isidore Hispalensis before mentioned , and of Damasus , epist. 5. To whose sentence Concil . Hispal . Can. 7. doth subscribe ; and also of Dr. Field of the Church , lib. 3. cap. 39. who saith , Neither should it seem strange to our adversaries , that the power of Ordination should at some times be yeelded unto Presbyters , seeing their Chorepiscopi , Suffragans , or Titular Bishops that live in the Diocesse and Churches of other Bishops ; and are no Bishops according to the old course of Discipline , do daily in the Romish Church confirm children and give Orders . And again — Seeing that Chorepiscopi , or Suffragans , as they call them , being not Bishops , but onely Presbyters , do daily with good allowance Ordain Presbyters , and all other Episcopall acts . But we forbear multiplying of argument● , These are sufficient to prove , That they were but single Presbyters : And that therefore single Presbyters did Ordain even during the prevalency of Episcopacy . To avoid the strength of this argument , Bellarmine invents novum quoddam & antea inauditum Chorepiscoporum genus . He saith , That there were some of them that were meer Presbyters , and others that were veri nominis Episcopi . And that the Councel of Antiochia speaks of the last in the beginning , and of the first sort in the latter end . But certain it is , that the Canon speaks of Chorepiscopi in generall , without any distinction throughout the whole . And the scope of Damasus his letter is to prove , that all the Chorepiscopi whatsoever their Ordination was , were nothing else but Presbyters . We shall not undertake to answer Bellarmine at large , because it is done to our hands by that learned man so often mentioned , who though a lover of Episcopacy , yet surely he was a very Moderate and meek spirited man , and hath fully answered all that is brought by Bellarmine against what we have asserted . The Reader may view him if he please for his further satisfaction . There is another , whom we forbear to name , that saith , That the Chorepiscopi of whom the Canon speaks were Bishops . But he adde● , Though they were Bishops , yet they were Bishops made but by one Bishop , and Bishops meerly Titu●an , and sine Cathedrâ ▪ which is all one , as if he should say , They were not properly Bishops . For according to the Canons then in force , A Bishop properly so called was to be made by 3. Bishops , ●nd if he were Ordained sine titulo , his Ordination was null and void . We will conclude this discourse of the Chorepiscopi with a pass●ge out of Gabri●l Vasquez , Postquam proposuisset istud B●llarmini somnium , ●aec subjungit v●rba . Alii ●amen non minor●s authoritatis existimant Chor●piscopos fuisse tantùm Presbyteros . Ita expresse sentit Ayala de traditionibus Ecclesiasticis 3. part . Consideratione 4. ubi ha●c r●m ex pr●f●ss● disputat ; & noster Franciscus Turrianus in annotationibus ad Consilium Nicaenum Can. 54. ●it Ordin●m Chorepiscoporum non fuisse nisi Presbyterorum tantùm : eandem sententiam sequuntur docti aliqui rec●ntiores , &c. Porro Damasum duo illa genera Chorepiscoporum minimè distinxisse , sed de omnibus etiam illis , quoru● m● minit , Concilium Antiochenum , pronunciasse , veros non esse Episcopos ; ita ut si Presbyteri ess● nollent ; nihil om●ino essent , probat ex instituto Ayala loce citato ; Potestque ex ipso Damaso s●aderi — Nunquam dicit Damasus hos Chorepiscopos diversos esse à prioribus , aut verè Episcopos esse ; imo verò ex professo probat , licet à pluribus consecrati , verè tamen Episcopos non esse . Haec Vasquez . So much of this argument . A second Argument to prove , That it was not held unlawful in Antiquity for Presbyters to Ordain , may be drawn from the opinion of the Schoolmen and Canonists during the prevalency not onely of Episcopacy , but even of Papal Tyranny . For it is a received opinion in the Church of Rome , That the Pope may by his Commission authorize a single Presbyter to Ordain Presbyters ; he cannot , say they , commissionate a Lay-man , but he may a Presbyter . Mr. Francis Mason cite● many Authors to attest this . The Author of the Glosse saith , Di●o quod Papa potest hoc delegare simpli●i Sacerdot● , & non Laico ( sicut credo ) & sic ex tali delegatione , & adminiculo habiti Sacramenti , potest conferre quicquid habet . Imo quilibet Cl●ricus hoc facere potest ; qui ver● non habet , non potest conferre . Ros●llus also saith , V●lunt Doctores , quod Papa potest committere cuilibet Clerico , ut conferat quae babet ipse , ut si est Presbyter , possit Ordinare Presbyterum , & Diaconus Diaconum , ex man●ato Papae . And again , Ego teneo , quod Papa possit demandare Presbyter● , quod conferat omn●s sacros Ordines , & in hoc 〈◊〉 cum senten●ia Canonistarum . Dr. Forbes brings also many quotations to this purpose , some of which we shall recite as being very observable . Panormita●●● saith , — Ego potiu● p●tarem ut Sacerdoti hoc possit delegare indistinctè , quia 〈◊〉 de Sacr●●●nto Eucharisti● sit disposit●m institutione Domi●ic● , qu● ha●●ant illud administrare : hoc tamen non est dispositum in collation● Ordinum . Nam olim Presbyteri in comm●ni r●geba● Ecclesiam , & ordinabant Sacerdotes . Vnd● quemadmodum olim poterant , ita videtur quòd Papa possit hoc concedere Sacerdoti , maximè delegando , quum nihil exerceat delegatus nomine proprio . In decretalibus Gregorii 9. de consuetudine cap. 4. &c. It is said , Dico quod Papa potest hoc delegare simplici Sacerdoti , et non Laico , sicut credo , et sic ex tali delegatione , et in adminiculo habiti sacramenti , potest conferre quicquid habet . Very remarkable is that passage in Petrus Aureolus , in quartum Sent. Distinct. 24. In habente animam rationalem quandoque impeditur ●ctus rationis , et postea removetur impedimentum ; non datur nova anima , vel forma , sed tantum removetur illud quod impediebat prius animam , n● exiret in actum rationis . Sed Ordinare in Sacerdotem est actus conveniens Sacerdoti , in quantum Sacerdos est , & tantùm est actus impeditus in ●o . Probo . Quia nemo dat quod non habet , sicut in naturalibus , ubi forma transfundit seipsam : Ergo non Sacerdotis non est ordinare in Sacerdotem : sed hoc pertinet ad Sacerdotem , qui habet formam illam in actu potentem transfundere seipsam . Vnde Papa non posse● Ordines committere , nisi Sacerdoti , ut Diacono , vel Laico ; Potest autem committere cuicunque Sacerdoti : Ergo videtur , quod conferre Ordines sit pertinens ad Sacerdotem . Probo . Quia Pone , quod sit Sacerdos , omni alio circumscripto , potest Papa committere ●i Ordines : Pone autem alia omnia & circumscribe Sacerdotium , non poterit Papa committere potestatem Ordinandi ; Hoc videtur satis rationale , quia omnis forma , ex quo est in actu , videtur quod possit se communicare infra eandem speciem ( apud Capreolum est , in eandem speciem ) ergo Sacerdos hoc modo , quantum est ex potestate sibi conveniente absolutè , poterit Ordines celebrare : Ergo si potestas ●lla modo sit impedita , sicut est de facto , & impedimentum removeatur per hoc , quod fit Episcopus ; Non datur ●i Nova potestas , sed tantummodo pristina potestas prius impedita reducitur ad usum impedimento remoto , & haec reductio illius potestatis ad usum dicitur ampliatio potestatis . Hac Aureolus . From these two arguments , and the quotations alledged , we may safely gather these conclusions : 1. That there was a time when Presbyters did govern by Common Councel , and did Ordain without Bishops . So saith Panormitan , Olim Presbyteri in communi regebant Ecclesiam , & Ordinabant Sacerdotes . 2. That whole Nations have been converted to the faith and governed for hundreds of years without Bishops . This Conclusion is abundantly proved by D. Blondel , Sect. 3. de Ordinationibus , where he tells us , That Ioannes Major de gestis Scotorum lib. 2. cap. 2. saith , Per Sacerdotes & Monachos sine Episcopis Scoti in fide eruditi , That Ioannes Fordonius saith , Ante Palladi● adventum , hab●bant Scoti fidei Doctoros , ac Sacramentorum Ministratores Presbyteros solummodò vel Monachos , ritum sequentes Ecclesia Primitivae . The Scots were Christians 220. years and more without Episcopal Government . The like he proves of the Gothes and French. For brevity sake we refer the Reader to the Author himself . 3. That in Aegypt , when the Bishop was absent , Presbyters did consecrate . 4. That in Alexandria for almost 200. years the Presbyters constituted and Ordained their Bishop . 5. That though by the Canons of the Church the power of Presbyters in Ordaining was restrained , yet it was the judgment of Antiquity , That every Presbyter hath actum primum , and an inward power to Ordain , and that though his power was impedited by the Canons , yet it was not utterly extinguished . 6. That when a Presbyter is made a Bishop , he hath no new power conferred upon him , but onely his former restraints and impediments are removed , as saith Aureolus . 7. That the Chor●piscopi for a certain space did Ordain of their own authority , without receiving authority from the Bishop . Afterwards ( though they were meer Presbyters ) yet notwithstanding by the leave of Councels had liberty , with the Bishops licence , to Ordain . 8. That to this day it is the opinion of Schoolmen and Canonists , that the Pope may give liberty to a Presbyter to Ordain . From whence , saith Dr. Forbes , it evidently followeth , Ordinationem quae per solos Presbytero● peragitur non esse de jur● divino invalidam , neque Ordination●m esse de jure Divino ita propriam Episcoporum , ut non possit validè peragi per solos Presbyteros : That is , That Ordination which is by Presbyters alone , is not by Divine right invalid , neither is Ordination so proper by Divine right to a Bishop , that it may not be done ( even in the opinion of Papists themselves ) by Presbyters alone . For otherwise the Pope could not commit Ordination unto Presbyters . For Bell●rmine saith expresly , In jure Divino non potest Papa dispensare , The Pope cannot dispense in things that are by divine right . And Aureolus saith , Ea quae sunt Ordinum omnes recipiunt immediatè à Christo , ita quod in potest●te nullius imò nec Papae est ill● auferre : qua sunt autem jurisdictionis , potest ea P●pa suspendere . Now then from hence we may argue . That which by divine authority is to be done onely by Bishops , that neither Bishops nor Councels , nor Pope can commit to Presbyters that are not Bishops . Nam in jure Divino Papa non potest dispensare . But ( according to the Judgment and practise of Antiquity ) The Pope may give the liberty and power of Ordaining to Presb●ters that are not Bishops . And Bishops also may do the like . Therefore the liberty and power of Ordaining is not by divine right belonging to Bishops onely , but may be lawfully done by others , the Papists themselves being Judges . And so much for our fourth Proposition . Proposition 5. THat when Hierome saith , Quid facit Episcopus quod non facit Presbyter except● Ordinatione ? This passage cannot be understood as if Hierome had thought , That Ordination was by Divine right appropriated to Bishops , and not to Presbyters ( as Bishop Bilson saith ) . For in the very same Epistle he tells us , That by divine right a Bishop and a Presbyter are all one . And that in Alexandria , for a long time the Presbyters Ordained their Bishop . But he must b● understood of the practise of the Church in his dayes ; and his meaning i● , Quid facit Episcopus secundum Cano●●s Ecclesia quad non facit Presbyte● excepta Ordinatione ? Proposition 6. THat when Ischyras was deposed from being a Presbyter , because mad● by Collu●hus , that was but a Presbyter himself , and not a Bishop ; This was done , not because the act of Collu●●us was against the Canon of th● Scriptures , but onely because it was against the Canons of some Councel● . Thu● Dr. Fi●ld answereth , Whereas , saith he , The Fathers make all such Ordinations void 〈◊〉 are made by Presbyters , it is to be understood according to the strictnesse of the Canon in use in their time , and not absolutely in the n●ture of the thing ; which appears , in that they likewise make all Ordinations sine titulo to be void : All Ordination● of Bishops ordained by fewer then three Bishops with the Metropolitane ; All Ordinations of Presbyter● by Bishops out of their own Churches without leave . Whereas I am well assured , The Romanists will not pronounce any of these to be void , though the parties so doing are not excusable from all fault . Thus far Dr. Field . But now whether the Church in th●se dayes did well or no in restraining that by their Canons , which the Canons of the Scripture hath left free , we leave it to all sober Christians to judge and determine . Proposition 7. THat A●rius was never condemned , by any Councel , o● heresie , for holding the Identity of a Bishop and a Presbyter . But on the contrary , Concil . Aquisgranens ▪ sub Ludovico Pio Imp. 1● . an . 816. hath approved it for true Divinity out of the Scripture , that Bishops and Presbyters are equal , bringing the same texts that Aerius doth , and which Epiphanius indeed undertakes to answer ; but how slightly , let any indifferent Reader judge . We confesse , That he is called an heretick by Epiphanius and Austin● ; but this was especially , if not onely , because he was an Arrian , Epiphanius , saith he , did Arrium ipsum dogmatum novitate superare . Austine saith , That he did in Arrianorum haeresin labi . But as for his opinion , That there ought to be no difference between a Bishop and a Presbyter , Austine indeed calls it , proprium dogma . And Epiphanius calls it dogma furiosum & stolidum . But neither of them both call it an Heresie . But suppose they did , ( for so it is commonly thought ) yet that this was the private opinion of these two Doctors , and not much to be regarded , appears ; 1. Because ( as Smectym●uus hath well observed ) the same Authors condemn Aerius as much for reprehending and censuring praying and offering for the dead , and the performing of good works for the benefit of the dead . Epiphanius accused him , because he said , that superstitum preces did not opitulari ●is qui ex h●c vita discesserunt . And Austine accused Aerius because he said , Non licet orare , vel offerr● pro mortuis oblationem . He is further condemned for reprehending stata jejunia , and the keeping of the week before Easter as a solemn Fast. Which things if worthy of condemnation , would bring in most of the reformed Churches into the censure of Heresie , and would make most of our Episcopal men themselves Hereticks . 2. Because not onely Saint Hierome , but Austine himself , Sedulius , Primasius , Chrysostome , Theodoret , Oecumenius , Theophylact , were of the same opinion with Aërius ( as Michael Medina observes in the Councel of Trent , and hath written lib. 1. de Sacr. hom . origin . ) and yet none of these do deserve the name of fooles and mad men , much lesse to be branded for hereticks . Adde to this , That Alphonsus de Castro advers . haeres ▪ Titul . Episcopus , saith , That Hierome was of the same opinion with Aërius . And our learned Professor Dr. Whitakers resp . ad Campian . rat . 10. hath these words , A●rium Epiphanius & Augustinus in haereticis nume ant , & praeter eos antiqui pauci . Et si Presbyterum Episcopo aequare sit haereticum , nihil Catholicum esse potest . Cum Aerio Hieronymus de Presbyteris omnino sensit . Illos enim jure divino Episcopis aequales esse statuit . This is sufficient to answer the objection about Aerius . Proposition 8. THat even many , if not most ▪ of those that hold Episcopacy , and Episcopal Ordination to be divini juris , yet ( as we in charity believe ) they do not hold it to be so of divine institution , as to be perpetually and immutably necessary ●n the Church of Christ ; But they say , That those Church●● are true Churches that want Bishops , and those Ministers true Ministers who are Ordained by Presbyters without Bishops . Thus Bishop Downame in his consecr . Sermon , professeth , pag. 92. not so to maintain the calling of Bishops to be Divini juris , as intending thereby a general and perpetual necessity thereof . And afterwards in his defence , Though ordinary right of Ordination belongeth to Bishop● in the Judgment of the ancient Church ; yet it was not to be understood , as so appropriating it to them , as that extraordinarily ▪ and in case of necessity , it might not be lawful for Presbyters to Ordain ; and much lesse teaching absolutely a nullity of the Ordination which is performed without a Bishop ; which answer I confirmed by divers reasons , ( see them ) whereunto I now adde , That there seemeth to be the like reasons for the imposition of hands , in confirmation of the baptized , in the reconciliation of publick penitents , as in the Ordination of Ministers . But although the two former were reserved as well as the third , to the Bishop , yet extraordinarily ▪ in the case of necessity , and in the want and absence of the Bishop , the ancient Church held it lawful for Ministers to impose hands , either for confirming of parties baptized , or for reconciliation of the penitents . The former is testified by Ambrose upon Eph. 4. and Austin qu. ex Vet. & Nov. Test. mixt . qu. 101. The latter by Cyprian , lib. 3. Ep. 17. and divers Councels ▪ Concil . Carthag . graec . cap. 43. Carth. 2. cap. 4. Concil . Ara●sic . cap. 2. And the Popish Writ●rs themselves do teach , that the Pope may give license to him that is not a Bishop , to Ordain , so that he to whom such licence is given , have those Orders himself which he would give to another , Summa Angel. ordo , &c. If therefore 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 devolved , be authorized by necessity , which , as they say , hath no law . So far B. Downame . Thus also Mr. Francis Mason , — If by jure Divino you mean , That which is according to Scripture ; then the preeminence of Bishops is jure Divino . But if by jure Divin● , you understand a law and commandement of God , binding all Christian Churches universally , perpetually , unchangeably , and with such absolute necessity , that no other form of regiment may in any case be admitted : in this sence neither may we grant it , nor yet can you prove it to be jure Divino . And no doubt it were a most cruel and unmerciful opinion so to cry up Episcopacy and Episcopal Ordination , as to condemn all the reformed Churches of France , Scotland , Holland , Helvetia , &c. as no Churches , and their Ministers as no Ministers , and their Sacraments as no Sacraments . But we shall say no more of this Proposition , because there is a Reverend Minister hath spoken largely to it , and hath proved , That it was the opinion of Dr. Field , B. Downame , B. Iewell , Saravia , B. Alley , B. Pilkinton , B. Bridges , B. Bilson , D. Nowel , and divers others , That Ordination by Presbyters in some cases is lawful and valid : and hath also fully and excellently discovered the woful and unsufferable miseries and mischiefs that would flow from the contrary assertion . To him we refer the Reader , that desires to be further satisfied herein . We shall name but one Proposition more , and then we have done . Proposition 9. THat our Episcopal brethren that do so much inveigh against the Presbyterian● in all their writing● for walking contrary to Antiquity in the matter of Ordination , do themselves fall under the same accusation in many particulars which we could easily name , if we did desire to recriminate . We will instance only in two . 1. The ancient Bishops would do nothing without their Presbyters . Cyprian professeth he would do nothing without the Clergy ; he could do nothing without them , nay he durst not take upon him alone to determine that which of right did belong to all . The fourth Councel of Carthage condem●s the sentence of the Bishop as irrita nisi Clericorum praesentia confirmetur : The Church had it● Seniores sine quorum cons●lio nihil ag●batur in Ecclesiâ . There are a multitude of quotations of this nature which we might transcribe out of D. Blond●● and Smectymnuus , but we forbear . Now how contrary our Episcopal men walk to this practise , i● sufficiently manifest to all the Christian world . 2. D. Blondel that great Antiquary undertakes in a very long discourse to make it out , That for 1200. yeares the people had free liberty in the choyce of their Bishops ; he proves it by undoubted Authors in all the several Countries . And Cyprian tells us , That this power did descend upon the people de Divina Authoritate . And yet our Brethren in their practise go quite Antipodes to this part of Antiquity , and would be loath to be charged with the black brand of Innovators and despisers of all Antiquity for so doing . And therefore let them not accuse us for walking contrary to Antiquity , ( when as we are sure that we walk agreeably unto the Scriptures , and to the first and purest Antiquity ) but consider how deeply and how justly they themselves may be charged with this guilt . ANd thus we have finished all that we thought fit to adde concerning the Judgment and Practice of the Ancient Church in the point of Episcopacy . Not that we intend to be finally concluded by the determination of Apostolical Traditions unwritten , or by the Fathers , or Canons of the Church , in this great Controversie , For , though we are amongst the number of those that do much reverence Antiquity ; yet we do not Idolize it . For we know that the Ancient Church was much beguiled in receiving many things as Traditions Apostolical , which are confessed by all to have been Apocryphal . Irenaeus * tells us , that S. Iohn told those that told him , That Christ lived here upon earth , and preached ultra quadragesimum , aut etiam quinquagesimum annum , beyond 40. or 50. years ; which to be a counterfeit Tradition will be by none denyed . The Bishops of Asia in Victor's time , who was Bishop of Rome , celebrated the Christian Passeover or the Feast of Easter , upon the 14th . day of the moneth , according ●s the Jewes were commanded to eat their Passeover ; This they did as a received Tradition , not onely from Polycarpe , but from S. Iohn himself : But now , on the contrary , the Bishops of the Western Churches kept it upon the day of Christ's Resurrection , which they did from a Tradition received from S. Peter . Now sure we are that both of these cannot be true . And as for the Ancient Fathers , though they were famou● Lights in the Church , yet they have their Naev●s , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their writings are much defaced by the Popish Index Expurgatorius . A learned Gentleman undertakes in a short Epistle to make out Their Contradictions one to another . Their variance from themselves . Their Repugnancies both to Protestants , and Papists . Their want of ability in many points of our Controversies : in most , of will to decide them . And therefore we appeal from men to God ; from the Canons of the Father● , to the Canons of the Holy Scriptures , as the onely infallible Judge of this , and all other Controversies of Religion . We say with the Prophet , Ad Legem , & Testimonium , To the Law , and to th● Testimony , if they speak not according to this Word , it is because there is no light in them . And yet we have spoken something in brief even to the matter of Antiquity , which we have done upon a double account : 1. For the Vindication of Presbytery from the prejudice of Novellisme . 2. For the Satisfaction of young Students , who scruple the Ordination by Presbyters for this reason onely , Because it is , as they think , a receding from the Judgment and Practice of all Antiquity ; The contrary to which we have clearly manifested . And now we hope , at last , we may safely conclude from all the Premisses , That the Way of Ordination which is now , for the present , in use in England , by Scripture-Bishops , that is , Presbyters , is not onely lawful , but more desirable than the former way , because more agreeable to Scripture-patterne . And therefore they that are so Ordained , their Ordination is valid , and they need no Re-ordination . Subscribed in the Name , and by the Appointment of the Assembly , Novemb. 2. 1653. Roger Drake , Moderator . Samuel Balmford , Assessor . Allen Geer , Assessor . Matthew Pool , Scriba . Iohn S●abrook , Scriba . THe ingenuous Reader is earnestly desired to correct with his pen , before he readeth , those errata which he perceives to be most materiall , either by the omission , or addition or change of words ; and for lesse mistakes in letters , pointings , or accents , either to correct them or excuse them , as he passeth by them in reading . Part. 1. Errata . IN the Epistle to the Reader , page 2 line 18 reade herein . page 6 line 27 r. purposely . In the book , p. 2 l. 14 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8 l. 13 for and r. are p. 21 ▪ l●ne 11 r. add to us , ibid. l. ult . r. from Heaven . p. 24 l. ult . r. Ministers . p. 27 l. 23 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 34. l. 2 for reduced r. seduced . in marg r. iniri . p. 35 l. 1 r. Christs . p. 48 l. 6 for righteous r. precious . p. 122 l. 12 for best r. first . p. 123 l. 11. for fifth proposition r. second part . p. 149 l. 9 for thirdly r. eighthly . p. 171 l. 3. r. commanded them to do for themselves . In the second part and Appendix Errata . PAge 1 line 8 read ministry . page . 5. line 3 read these . page 6 l. 8. read what p. 15. l. 15. for now r. no. p. 20 in marg . r. Concl. 5. and l. 19 r. Ministry . p. 21. l. 1. r. in these , and dele or , and l. 34. for is r. as p. 22 l. 32. r. this makes . p. 26 l. 20. for is r. as . and l. 31 r. even . p 27. l. 5. r. Presbyter . p. 28 l. 29 for Scriptures r. Sacrifices . p. 34. in marg . by l. 1. put Consid. 1. and l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 35. l. 11. in marg . put Consid. 2. p. 36. l. 7 r. preserved . p. 45 l. 25 dele true Church and. p. 46 in marg r. Tertul. adv . Judaeos cap. 7. Br●tannorum . p. 54 l. 37. r. Jurisdiction . p. 60 l. 9. r. decisive . p. 61 l. 4. r. and that , and l. 6. dele ratio . p. 69 l. 33. for not r. met . p. 74. l. 21 dele 1. ●p . 77 l. 21 for in that r. that in p. 78 l. 18 r. the Object●r . p. 82 l. 32 for 71 r. 17 p. 83 l. 37 r. samenesse . p. 86. l. 25 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 87 l. 19. r. argument . p. 91 l. 6. r. w●re p. 93 l. 35 for confesse , r. maintain . p. 105 in marg . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and l. 16 for Officers , r. Orders , and l. 36 for care , r. cure p. 108 l. 14 for lawes r. Canons . p. 109 l , 12 dele that . p. 110 l 9. for their r. his , p. 112 ▪ l. 24 and 27 for on r. of . p. 114 l. 4 dele the p. 122 l. 37 r. intangleth . p. 127 l. 24 after Ministry put and that Episcopacy . FINIS . Notes, typically marginal, from the original text Notes for div A46373-e360 In a Letter of his unto a godly Minister named Ambro●i●a Bla●r●rus . Euseb. lib. 3 , de vita Constant. Vobis or● persuadeatis , tam cupide me amplecti concordiam , quam cupide velim mihi Dominum Iesum propitium semper fore . Luth. Eccl. Argentinensis Pastoribus . Heart-divisions . Matth. 5. 2 Tim. 2.25 , 26. Notes for div A46373-e1220 Mat. 16.19 . 2 Cor. 5.19 . 1 Cor. 4.1 . Heb. 13.17 . Mat. 5.13 , 14. Rev. 1.20 . Chap. 2.1 . Heb. 13.17 . 1 Cor. 4.1 . 1 Cor. 3.9 . Chap. 4.15 . Ephes. 4.11 . 1 Cor. 3.10 , 12 Isa. 52.8 . Ezek. 3.17 . 2 King. 13.14 . Notes for div A46373-e2580 Rom. 13.4 . Ioh. 12.26 . Act. 6. 1 Pet. 5.3 . Mat. 20.25 , 26. 1 Cor. 4.1 . Heb. 13.17 . 1 Tim. 4.14 . 2 Tim. 1.6 . Act. 14.22 ▪ Tit. 1.5 . 1 Tim. 5.22 . Argum. 1. Exo. 19.6 . 1 Pet. 2.9 Rev. 1.6 . 1 Pet. 2.5 . Exo. 28.1 . Mumb. 1.50 . Deut. 10.8 . & 33.8 . Heb. 9.6 . Isa. 66.21 . Isa. 61.6 . 1 Pet. 2.9 . Mat. 10.1 , 7. Mar. 3.14 . Luke 9.1 , 2. & 10.1 , 2. Mat. 28.19 . Act. 10.41 , 42 Act. 1.17 , 24 , 25. 2 Tim. 2.2 . Col. 1.7 . 1 Cor. 12 . 2● . Ver. 29. Eph. 4.11 . Act. 13.2 . Gal. 2.7 . Act. 20 . 2● . 2 Cor. 5.18 , 19 1 Cor. 9 ▪ 16 , Col. 4.17 . Argum. 2. Rom. 2.2 . Eph. 4.11 . 1 Pet. 5.2 . Act. 20.28 . 1 Cor. 12.28 . Gal. 6.6 . 1 Tim. 5.17 . Heb. 13.17 . Heb. 13.24 . 1 Cor. 4.1 . Tit. 1.7 . Gal. 6.10 . Luke 12.42 . 1 Pet. 4.10 . Luke 16.2 . 1 Cor. 4.1 . Tit. 1.17 . Rom. 10.14 . 2 Co. 5.19 , 20. Act. 20.18 . 1 Pet. 4.15 . 1 Pet. ●2 . Rev. 1.20 . R●v . 2.1 . v. ● . 12.18 . Rev. 3.1 , 7 , 14. A●gum . 3. 1 Tim. ● . ● . 1 Tim. 3.2 . I●m . 1.19 . 2 Tim. 2.2 . Tit. 1.9 . 2 Tim. 2.15 . Not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 12 . 4● . 2 Tim. 3.10 . 1 Tim. 9.21 ▪ 22. 2 Cor. 2.16 . Mal. 1.13 . 1 Tim. 1.7 . Argum. 4. ● Tim. 3.5 . 1 Pet. 5.2 , 3. 1 Tim. 4.14 . ● Tim. 4.15 . Act. 6.2 , 4. 1 Tim. 4.13.15 . ● Tim. 4.2 . 2 Tim. 2.25 . 2 Cor. 12.15 . 1 Cor. 9.16 , 17 Mat. 28.19 . 1 Cor. 4.1 . 1 Cor. 10. ●6 . 1 Cor. 11.24 . 1 Tim. 4.14 . 1 Tim. 5.22 . Heb. 13.17 . Heb. 13.17 . 1 Tim. 4.16 . Tit. 2.1 . 2 Tim. 4.2 . Argum. 5. 1 Thes. 5.12 . Heb. 13.7 . 1 The. 5.13 . ● Tim. 5.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 The. 5.13 . Rom. 10.15 . 1 Pet. 1.12 . Eph. 3.9 , 10. Heb. 13.17 . Heb. 13.17 . Gal. 6.6 . 1 Cor. 9.7 . to 19. V. 13. V. 14. 2 Thes. 3.8 , 9. Act. 20.34 . 1 Cor. 9.6 . comp . ver . 5. 1 Cor. 7.26 . com . with 37. 2 Cor. 11. ● . to 9. v. 12 , 13. 1 Cor. 4.11 , 12 1 Cor. 9.7 , 14. v. 8. to 15. 2 Cor. 11.8 . Phi. 4.10 , 14 , 15 , 16 , 17. Argum. 6. Mat. 15.13 . Mat. 28.20 . 2 Cor. 3.5 , 6. Phil. 1.19 . 2 Cor. 4.1 . Rev. 1.1 . Mat. 16.19 . Ioh. 20.23 . Mat. 10.40 . Luk. 10.16 . Ioh. 13.20 . V. 41.42 . 1 Kin. 18.13 . 2 Chr. 30.12 . 2 Chro. 36.16 . 2 Cor. 3.9 . Mal. 4.6 . 1 Thes. 4.8 . Rom. 15.4 . Rom ▪ ● . 16 . Aryum . 2. Iud. 13.22 . Dan. 10.15 , 17 1 Cor. 4.1 . 2 Cor. ● . 1 . 2 Cor. 7.1 . Rev. 22.16 , 19 Ioh. 1.33 . Mat. 3.1 , 11 , 12 Mat. 21.24 . Luk. 7.30 . Matth. 3.13 . with 15. Mat. 3.6 . Ioh. 4.1 . Act. 2.38 , 41. Act. 8.10 . Act. 10.48 . Act. 16.33 . 1 Co. 1.14 , 16 Mat. 20.20 . Gal. 3.27 . Rom. 6.3 , 4 ▪ 1 Co● . 12.13 . 1 Pet. 3.21 . Matth. 26.26 , 27 , 28. 1 Co. 11.23 . 1 Co. 11.26 . Act. 2.42 , 46.10.7 . 1 Cor. 11.26 . 2 Th. 1.7 , 8. Argum. 3. 2 Pet. 1.1 . Matth. 24.42 . compared with v. 2 , 3. Mar. 13.37 . Mat. 6.9 . to 14 Ioh. 17.20 . 2 Pet. 2.3 , 4. 1 Cor. 7.26 . 1 Cor. 1.17 . Matth. 5.18 . Rev. 21.22 , 23 Joh. 4.14 . & 6.51 , 58. Joh. 8.51 , 52. Matth. 25.46 . Luk. 18.18 . Rom. 13.22.10.21 , Eph. 2.3 . 1 Cor. 2.12 . Rom. 8.7 . Col. 1.21 . Rom. 8.0 . Heb. 11.6 . 2 Cor. 3.14 . 1 ▪ Tim. 3. last . Act. 8.30 . 2 Co. 4.3 . Deut. 13.1 , 2. 1 Tim. 1.7 . 2 Tim. 3.6 . v. 8. Rom. 16.17 , i8 2 Cor. 11.13 . v. 14. v. 15. Gal. 1.7 . with 5.12 . Act. 20.29 , 30 2 Pet. 2.1 . Nos hodiè conquerimur & deploram●s quod Satan plus nocuerit Evangelio nostro , per suos n inistros , spiritus illos phanaticos , quam per omnes reges principes & episcopos qui illud vi persecuti sunt , & adhuc persequuntur . Luther . in Galat. c. 1. v. 1. And after pag. 14. Quanta difficultate paratur domino plebs perfecta ! decem annos laboratur antequam Ecclesia rect & piè instituta paratur , & u●i parata est irrepit aliquis fanaticus , & quidem idiota , qui nihil novit , quam contumeliose loqui contra synceros verbi doctores , is in uno momento evertit omnia : quem non vehementer movet ista indignita● ? V. 2. Revel . 3.14 , 15 Revel . 3.20 . 1 Tim. 4.1 . Perperam foedus inire cum grege hac conditione si gregis custodes fuerint sublati . Sad. de vocatio●e pastorum . p. 541. Heb. 11.40 . Heb. 8.6 . Heb. 13.8 . Matth. 16.18 . Acts 26.18 . Rom. 10.14 . 2 Cor. 2.16 . 1 Pet. 2.8 . Rom. 1.16 . 1 Pet. 2.7 . Rom. 10.15 . 1 Cor. 1.21 . Esay 54.13 . Ier. 31.34 . Heb. 8.10 , 11. 1 Tim. 3. ult . Mat. 16.17 . 2 Cor. 3.14 . Ier. 3.14 , 15. 1 Cor. 15.38 . 1 Cor. 3.6 , 7. Heb. 8.7 . Joh. 7.16 . Joh. 16.7 . Hos. 6.6 . Mat. 12.7 . 1 C6r . 7.17 . 1 Thes. 4.7 . v. 10. Luke 19.47 . Joh. 18.20 . Joh. 10.7 . Heb. 10.24.25 Col. 3.16 . 1 The. 5.14 . Gal. 6.1 , 2. 1 Jhoh . 4.1 . Mat. 15.14 . Isa. 8.20 . Argum. 5. Joh. 10.16 . Rom. 10.14 . Act. 14.22 . Phil. 3.12 . 1 Pet. 2. Psal. 133.3 . 1 Cor. 12.25 . Eph. 5.13 . Eph , 5.15 . Tit. 1.11 . Rom. 12.6 , 7. Arg. 6. Pro. 29.18 . 2 Chro. 15.3 . Amos 8.11 , 12 Mat. 21.43 . Rev. 2.5 . Isa. 13.21 . Psal. 80.13 . 1 King. 12.32 . 1 King. 19.10 . 1 King. 22.38 . 2 King. 10.33 ▪ 2 Chr. 16.10 . 2 Chr. 25.16 . 2 Chron. 36.15 , 16. Jude ver . 19. 1 Thess. 15.19 , 20. 1 Thess. 1.13 . Objection . Rev. 13. v. 3. Ver. 16. Rev. 17.2 . Rev. 18.15 . Soluti●n . Rev. 18.4 . Mat. 24. v. 23 , 24 , 25. Stapleton Orat. Academ . 28. Jacob Usher de Statu & Success . Ecclessiae cap. 3. p. 64. Nicola Lyran. in Apocalyps . cap. 20. Jacob. Usher ibid. pag. 297. Bonaventure in Vit ▪ Francis. cap ▪ 3. Jaco . Usher . ib. pag. 265. Heylin in his late Geograph . p. 251 , 252. H. Grotius in 2. thes . 2.4 . & Tractat. de Antichristo . Bellarmin . de Antichristo , cap. 13. Màlum in aliquo bono fundatur , Aquin. contra Gentil . lib ▪ 3. cap. 11. Rom. 11.4 . Rev. 14.1 , 4 , 5. Rev. 12.17 . Si Dominus temporalis terram suam neglexeri● purgare ab h●retica praevitate excommunicationis vinculo innodetur , & summus pontifex vasallos ab ejus fedelita●e demintiet absolut●s & terram exponat alijs occupandam . Con Lateran . sub Innoc. 3. Vid. Alphons . D●cr●tum in Jacob. Usher pag. 253. M. Mede in Apocalyps . c. 13.7 . Huc & illuc dipersi ubique cum exegitarentur , tamen extitere semper per intervalla qui corum doctrinam inter-mortuam renovarunt . Thuan. l 5. ad an . 1550. Ja. Usher . ibid. p. 159. ad 173. Thuan. ibid. Qui hodie sunt Calvinist ae olim dicti fuerunt Berengariani . Serar . Who was created Pope An. 315. ut Onuph . Inter omnes fectas quae sunt vel fuerunt non est periculosior Ecclesiae D●i quam Pauperum de Lugduno , tribus de causis . 1. Quia Diuturnior quidam dicunt quod duraverit a tempore Sylvestri , alij dicunt quod a tempore Apostolorum . 2. Quia Generalior fere enim nulla terra est , qua haec secta non serpit . 3. Quia magnam habet Speciem Pietatis , eo quod coram hominibus justè vivunt & bene de Deo omnia credunt , solum Romanam Ecclesiam blasphemant & oderunt , cui multitudo facilis est ad credendum . Rainerius contra hereticos . cap. 4. pag : 54. Consider . 4. Rev. 13.8 . Romana Ecclesia ad hunc statum venit , ut non esset digna regi nisi per reprobos . Petr. Aliac . de informatione . D. Usher ibid. pag. 179. ● Thes. 2.10 , 11 , 13. Rev. 17.4 . Brightman , Mede , Iunius , Paraeus in Apocalyps . Bellarm. de Antichristo . c. 2. Paraeus in Apocalyps . c. 11.3 . 7. Century . Bed● histor . l. 3. 8. Century . Albertus , & Clemens , & Sāpson , & complures ali● à Bonifacio dissen●●r●●t , ●ist●r . Magdeburg . Cent. 8. Albertus Gallus & ejusdem secta s●●erdot●s P. Bonifacio adversari vehem●ntissime caep●ru●t . Aven● . Anal. l. 3. 9. Century . Baronius tom . 9 Balae . Possevi● . Acts Monum . pag. 130. Vid. Sim. Birckbeck , pag. 220. Baron . t●m . 9. 10. Century . 11. Century . 12. Century . Mr. Fox 1. part pag. 180. 13. Century . Robertus Grostedus Romanorum malleus . Mr. Fox 1. part pag. 292. 14. Century . 15. Century . 16. Century . Berengarius egenos scholares praesertim theologiae studios●s , quotidiana stipe ( cum opulentu● esset ) ita sollicitavit , ut eorum opera omnis p●n● Gallia & vicinae gentes eo malo quam citissime laborarent . Alan . de Euchar. Per eg●●●s scholares quos quotidia●●● stipendiis sustentabat , &c. Mat. Paris . Jacob. Usher . pag. 199. Minis●ris quid●m nostris optaremus cam faelicitatem , ut se su●sque absque illis adminiculis operar●m honestarum alere possent , ita enim plus temporis saltem ad studia sua ipsis suppeteret , & occasio major esset instituendi nostros doctrina & eruditione necessaria . N●n enim superstitiose , vel dem●nter potius , manibus opus facere mandamus nostros , quod nisi hoc saciunt peccare eos judicamus . Sicut de quodam memorari audimus , qui ex sacerdote agricola factus fuerit , quòd scriptum esse diceret , In sudore vultus comedes panem tuum . Ad eum modum ( Christo gratia ) non est passus nostros labi Dominus : Sed plerique ex nostris necessitate eo adiguntur ut opus faciant , &c. In scripto edito Anno 1572. Jac. Usher ▪ p. 168. 5. Consider . M● . Fox Acts and Monum . part . 2d. Pag. 116. Pag. 128. Cae●eri qui errorem ●uebantur , ignibus ●xusti sunt , in quibus pleriqu● sacerdotes . Thuan. l. 5. Act. and M●n . par . 2. p. 14● . Act and Mon. pa●t . 2. Pag. 277.293.309.361 . 397.528 . Ruth 2.20 . Isa. 65.15 . 6. Consider . Indefessus Christi miles . Calv. opusc . 7. Consider . 1 Sam ▪ 17. 2 Sam. 23. 8. Consider . Psal. 51.19 , 20 2 Cor. 10.12 . 2 Cor. 10.7 . 1 Cor. 6.15 . 9. Consider . * Peruse what a subtle Jesuite and Politician ( Adam Co●tzen by name ) hath written in his Politicks , lib. 2. c. 18. § 6. where among divers other means prescribed for the reducing of people to Pope●y , this is one , Haer●siarchae & doctores ●rrorum Republica pellendi sunt . Vna quidem vice , si commode fieri queat , sin mìnus , se●sim & paulatim : Non opus est hac quid●m in re probatione , nam turbulentis & vertiginosis Aeolis abactis , mare , quod imò fundo exciverunt , sponte conquiescet : Et error , cui patro●imum deerit , sine pugna concidet , &c. that is , Hereticall Teachers and Masters of Errours ( So he cals the Ministers of the Gospel ) are to be banished out of the Common-wealth , and that at once , if it can conveniently be , if not , insensibly and by degrees ▪ That this is a sure way to reduce a nation to the true Religion ( So he miscals Popery ) needs not much proof ; For when the turbulent windes are diverted or driven away , the waves of the Sea will be quiet and the tempest will cease ▪ And Errour ( so he nicknames the Truth ) when it wants Patrons , will fall without striking a stroak . Thus far Coutzen . So that in the judgement of this crafty Jesuite there is no way more likely to introduce Popery , then to throw down Protestant Ministers , whether by blasting their reputation , or taking away their subsistence , or persecuting their persons , ( all comes to one thing ; ) And therefore you poor souls that are seduced into this Anti-ministeriall design by Iesuiticall craft , consider what you are doing , whose projects you are carrying on ; Look to your selves , Smite your hand upon your thighs , and say , What have we done ? M●de in Rev. 11.12 . Duo Prophetae injusti , Pontisex & Lutherus , & hic quidem illo deterior . Sleidan . l. 10. ad Ann. 1535. Calv. adversus Libertin . ad Ann. 1547. Propos. 3. Argum. 1. Otherwise then providentially . Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Argum. 1. Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Argum. 7. Argum. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In loc . In loc . Loring Tostatus . Corn. a Lapido . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propos. 1. Ius summum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocandi Ministros ad Deum solum pertinet . Gerhard . de Minist . Eccles. Propos. 2. Gal. 1.1 . Zanch. in 4. Praecep . p. 769. Ier. 23.2.1 . Mat. 10.1 . Ioh. 10.41 . Gerhard . do Minist . Eccl●s . p. 87. Mat. 24. ●4 . 2 Thes. 2.9 . Gal. 1.8 , 9. * Non dican● ideo verum esse , qui● illa & illa mirabilia fecit Donatus vel Pontius , vel quilibet alius , &c. aut quia ille frater noster & illa soror nostra tal● visum vigilans vidit , ●el ●ale visum dormiens somniavit . Removeantur ista v●l figmenta menda●ium bominum , vol portenta fallacium Spirituum , &c. Remotis ●mnibus istis , Ecclesi●m su●m demon●tron● non in signis & prodigi●s fallacibus , ( quia etiam contra ista verbo Domini praep●rati & ca●ti re● liti sum●s ) sed in praescripto Legis ▪ in Prophetarum praedictis , in Psalmorum cantibus , in ipsi●s P●storis vocibus , in Evangelist●r●m praedicationibus & laboribus , hoc est , in omnibus Canonicis sanctorum librorum autoritatibus . August . de Unita●e Eccles. c. 18 , 19 , in Edi●ione Lov●niensi . Ann. 1616. Nec habemus mandatum ut expect●mus immediatam vocationem , nec promissionem Deum velle hoc tempore mitt●re operarios in messem suam per immediatam vocationem . S●d per Apostolos tradidit , & Ecclesiae praescripsit certam formam qu●modò nunc velit mitt●re & vocare Ministros nimirum p●r mediatam vocationem . Neque enim opus nunc est immediatâ vocatione . Deus enim omnino vult ut ministerium usque ad consummationem seculi alligatum sit ad vocem doctrinae quae a Filio D●i accepta , & ab Apostolis immedia●è vocatis Ecclesiae tradita est . Chemnit . loc . commun . de Ecclesiâ . Zanch. in 4. Praecep . p. 719. Idem liquet in Ecclesiâ Romanâ , corruptissimus fuit magna ex●parte cul●us Dei ; interim servavit ibi Deus integros fid●i articulos , & baptismum ad substantiam quod attinet , & quantum erat satis ad salutem electorum , ita ut sicut non peni●ùs extincta ibi fuit Ecclesia , sic neque penitùs interierit Ministerium . Zanch. ut supra . Gerhard . de Minist . Eccles. p. 88. Bucan . loc . communes de Ministerio . quest . 43. Rom. 16.18 . Act. 15.24 . Pag. 147.148 . Quamvis vero ritus ordinationis in Ecclesiâ Pontificiâ multis superstitiosis ac inutilibus Ceremonijs sit vitiatus , ex ●o tamen ipsius ordinationis essentiae nihil decedit . Distinguenda igitur Episcopi ordinantis impuritas ab ordinatione , quae sit totius Ecclesiae nomine , & in ipsa ordinatione distinguendum est divinum ab humano , essentialè ab accidentali , pium & Christianum ab Antichristiano . Sicut olim in Ecclesiá Israelitica super cathedram Moses sedebant Scribae & Pharisaei , Mat. 23.2 . quorum Ministerio , Sacrificiis , Ordinationibus utendum , interim tamen a sermento ipsorum cavendum erat , Mat. 16.12 . Ita quoque in Ecclesiâ Romanâ , illorum qui erant in ordinariâ successione , ministerio , Sacramentis , ordinationibus utendum erat , interim tamen fermentum admixtum à puritate massae distinguendum . Zanch. in 4. Praecep . p. 774. Of the same judgement is Amesius who in his Medulla Theologiae . l. 1. cap. 33. saith thus ; Wiclephus , Lutherus Zuinglius , & similes Evangelij restauratore● primi non fuerunt propriè loquendo extraordinarij Ministri : Extraordinarij tamen non malè à quibusdam appellantur . 1. Quia aliquid praestiterum simile eorum , quae ab extraordinarijs ministris praestita fuerunt olim . 2. Quia quoad gradum , singularia quaedam dona acceperunt à Deo , prout res ipsa postulabat , quod etiam affirmari potest de multis inter Martyres illustriores . 3. Quia ordine tunc temporis perturbato & collapso , necesse habueru● nonnulla tentare praeter ordinem communem . Propos. 1. Eph. 4.11 . Act. 20.28 . 2 Cor. 5.20 . 1 Cor. 4.1 . 1 Th. 5.12 , 13 Heb. 13.17 . 1 Cor. 3.5 , 6. Propos. 2. Paraei Comm●n . in Romanos . Propos. 3. Propos. 1. Act. 1.23 . Communibus calculis eligere . Act. 6.3 . Selden de Synedrijs . M. Gillespies Treatise of Miscellany Questions . ● . 2. p. 8 , 9. Idem pag. 30. Pag. 28. Pag. 30 , 31. Bucani loc . commun . de Minist . Gerhard . de Minist . p. 95 Diatribe . Propos. 2. Ames . Med ▪ p , 217. M. Hookers Survey of Church-Discipline . Vocatio propriè & essentialiter consistit in Electione . Ames . Survey of Church-Discipline . par . 2. pag. 67. Act. 6.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 6.6 . Act. 14.21 , 23. Tit. 1.5 . M. Hooker par . 2. cap. 2. pag. 66. M. Firmin Separation examined . pag. 56. Survey of Church-Discipline . par . 2. cap. 2. pag. 61 , 62. Separation examined , pag. 62. M. Hudson of the essence and unity of the Church-Catholick , and his Vindication . pag. 140. Act. 2.41 . M. Hudsons Vindication , p. 148 , 149 , 150. Pag. 144. M. Balls Trial of the Church-way , p. 80. Survey of Discipline , part 2 , c. 2. p. 61. Hudson Vindication . p. 139. Austin contra Parmenianum lib. 2. c. 13. De bono conjugali . Contra Iovinian . c. 24. M. Hook●● Survey of Church-Discipline . par . 2. cap. 2. pag. 67 , 68. Pag. 68. M. Firmin Separation examined . pag. 63. Key ● , pag. 16. Ames . Medull . Theol. l. 1. c. 39. Survey of Disciplin . p. 68. par . 2. Bellarm. enervatus , Tom. 2. l. 3. cap. 2. Pag. 88 , 89. Assert . 1. Chap. 3. Chap. 9. Socin . Tract . de Eccles. Nicolaides de Ecclesia & missione Ministerii . Levit. 8. Num. 8. Esa. 66.21 . Act. 13.1.2 , 3 , 4. Gal. 1 , 15 , 16. Act. 9.15 ▪ Gal. 1.1 . 1 Tim. 1.6 . 1 Tim. 4.14 . 1 Tim. 5.22 ▪ 2 Tim. 2.2 . Heb. 6.1 , 2. Rom. 10. 1 Tim. 6.14 . M. Lyford in his Apology for the Ministry . Anselme , Lombard , Thomas , Cajetane , Gerson , Bucerus . Part. 2. Pag. 45. 1. Cor. 3.7 . Annotat. upon Acts 11.3 . Totum regimen Ecclesiarum Christi consormatum fuit ad Synagogarum exemplar . Licet nullum extet certum praeceptum de manuum impositione , quia tamen suisse in perpetuousu Apostoli● videmus , illatam accurata c●rum observatio praecepti vice nobis esse debet . Calv. instit . l. 4. c. 3. Sect. 16. Platform , ● . 9. Walaeus de Pastoribus . p. 472. Video in omnibus confessionibus nostrarum Ecclesiarum , praeter unam & alteram , illam requiri : Et san● cum Apostoli semper eam usurparent , imò Apostolus praecep●um dat Timotheo , 1 Tim. 5 , 22. Ne cito eniquam manus imponito , nos omittendam non judicamus : quia in negativo illo mandato etiam affirmativum continetur , ut dignis manus imponat : ubi cum pro tota electi●ne Pastor●s sumatur per Synecdochen , certe pro ritu aut parte essentiali habenda est , alioquin pro to●o sum●●on posset , aut saltem pro adjuncto proprio & omnibus vocationibus communi . Bellarminus enervatus , tom . 2. pag. 76. Assert . 4. Hooker . part . 2. cap. 2. Part. 2. Chap. 2. Prop. Platform of Church-Disc . chap. 9. Notes for div A46373-e44700 Jer. 23.32 . Jer. 1.5 , 8 , 10 , 18 , 19. Isai. 49.1 , 2 , 3 , 4 , 5. Isa. 51.16 . (a) 1 Cor. 9.1 , 2 , 3. (b) Joh. 1.23 , 33. (c) Joh. 5. Joh. 6. Isa. 51.23.3 Propos. 1. Propos. 2. Notes for div A46373-e45260 Propos. 1. Answer to the 32. quest . pag. 67. * An Argument taken from their own principles . Object . 1. Answ. 1. 2. Object . 2. Answ. 1. Object . 3. Answ. Argu. 2. Object . 1. Answ. 1. Hooker's Survey Part 1. cap. 4. Page 56. Object . 2. Answ. Deut. 15.7.11 . Matth. 2● 39. Matth. 5.17 . Exod. 2.4 . 1 Cor. 12.13 . Rom. 3.1.2 . * As our experience abundantly shewes . Object . Answ ▪ Object . Answ. Quest. Answ. Object . Answ. Object . Answ. 1. Object Answ. 1. Object . 3. Answ. Pag. 123. Notes for div A46373-e47860 Arguments . Object . Answ. Conclusion 1. Conclu . 2. Sir Ed. Cook de jure Regis Eccles. fol. 8. Printed 1543. and called The institution of a Christian man. Co●c●● . 3. Conclu . 4. Armach . lib. 11. c 2. Bell. de Cleric . lib. 1. cap. 11. Cusa , concor . lib. 2. cap. 13. Lombard lib. 4. dist . 24. Estius in libr. quart & dist . 24. Duran . in 4 ▪ Sentent . dist . 24. qu. 5. Conclu . Answer to Mr. Can. pag. 96. Of the Church lib. 3. cap. 39. Object . 1. Answ. 1. Answ. 2. Answer to Can. pag. 93. Object . Answ. 1. Pag. 184. Object . 3. Answ. Object . 4. Ans. Objct. 5. Ans. 2. Object . 6. Ans. From the better part . Ans. Object . 7. Ans. Argument 2. Jer. 23.32 . Argu. 3. Argu. 4. Mr. Ball. Notes for div A46373-e50430 Object . Answ. Object . Answ. Object . Ans. Eph. 4 . 11.12.13· Matth. 28.20 Math. 16.18 . Hooker Part. 1. c. 11. 1. Cor. 11.26 . Eph. 3.21 . Mr. Bartlet . ch . 4. Mr. Philips against Tho. Lambert . P. 144 ▪ 145. Rom. 11.1 , 2. Heathenism revived . Dr. Whites way to the Church dig● . 52. Bishop Vsher de successione Eccl. Simon Berkbeck Protestants Evidence . Catalogus Testium veritatis . Revel . 2.13 . Theses Cracovia impressae . Dout. 21 12.12 . ●3 . 2. K. 9.6 . Exod. 12.43.44.48 . 2. Chron. 30 18.19.20 ▪ Jer. 27.21 ▪ 22. ●za . 5.14 ▪ 15. Ezi● 5 . 14· Object . Answ. Acts and Mon. lib. 2. pag. 1. &c. Whites way to the Church Sect. 49. Tert. adv . Iudaeis cap 7. Britannarum inaccessa Romanis loca Christo verò subdita . 2 Tim. 2.7 . Notes for div A46373-e53640 Propos. 2. Revel . 2.27 . Rev. 19.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Post Episcopum Diaconi Ordinationem subjicit : Quave ? nisi quia Episcopi & Presbyteri unae Ordinatio est ? uterque enim sacerdos est , &c. Ambros. in 1 Tim. 3. Heb. 13.17 . 1 Thess. 5.12 ▪ 1 Tim. 5.17 . 1 Cor. 5.12 , 13. Matth. 18.17 . 2 Cor. 2·6 . Idem ergo est Presbyter qui Episcopus & antequam Diaboli instinctu , studia in religione fierent & diceretur in populis , ego sum Paul● ego Apollo , ego ●ephae , communi Presbyterorum ▪ Consilio Ecclesiae gubernabantur . Postquam verò unusquisque eos quos baptiza Verat , suos putabat esse , non Christi ▪ in to●o orbe decretum est , ut unus de Presbyteris electus super poneretur cae●eris , ad quem omnis Eccl●siae cura pertineret , & schismatum semina tollerentur ▪ Putat aliquis non Scripturarum sed nostram esse sententiam , Episcopum & Presbyterum unum esse , & aliud aetatis , aliud esse nomén officii , relegat Apostoli ad Philippenses verba , dicenti● , Paulus , & Timotheus servi Iesu Christi qui sunt Philippis , cum Episcopis & Diaconis . Philippi una est urbs Macedoniae : & certè in una civitate plures , ut nuncupantur , Episcopi esse non poterant . Sed quia eosdem Episcopos illo tempore quos & Presbyteros appelabant , propterea indifferenter de Episcopis qu●si de Presbyteris est locu●us . Adhuc alicui hoc videatur ambiguum ▪ nisi altero testimonio comprobetur . In Actibus Apostolorum scriptum est , quòd cum venisset Apostolus Miletum , miserit ▪ Ephesum : & vocave●i● Presbyteros Eccle●●ae ejusdem : quibus postea inter caterae sit locutus : Attendi●e vobis & omni gregi : in quo vos Spiritus Sanctus posu●t Episcopos pascere Ecclesiam Domini , quam acquisivit per sanguinem suum . Et hic diligentiùs observate , quom●do unius civitatis Ephesi Presby●eros vocans postea eosdem Episcopos dixe●it . Si quis ●ult recipere eam Epistolam , quae sub nomine Pauli ●d Hebraeos scripta est : & ibi aequalit●r inter plures Ecclesiae cura dividitur . Siquidem ad plebem scribit ; Parete principibus vestris , & subjecti estote , ipsi enim sunt qui vigilant pro animabus vestris , quasi rationem reddentes , ne suspirarites hoc faciant siquidem hoc utile vobis est . Et Petrus qui ex fide● firmitate nomen accepit in Epistola suae loquitur dicens : Presbyteros ergo vos obsecro compresbyter , & teslis Christi passionem : qui & ejus gloriae quae in futuro rev●lando est socius sum . Pascite eum qui in vobis est gregem Domini : non quas● cum necessitate , sed voluntariò Hac propterea , ut ostenderemus apud veteres eosdem fuisse Presbyteros quos & Episcopos , pulbatim vero ut dissensionum plantaria ●oellerentur ad unum omnem solicitudinem esse delatam . Sicut ergo Presbyteri sci●nt se ex Ecclesiae consuil●dine ei qui sibi prapositus fuerit esse subjectos ; ita Episcopi noverint se magis consu●●●dine quam dispositionis Dominicae veritate , Presbyteris esse majo●●s : & in communi debere Ecclesiam regere , imitantes Moysen : quis cum haheret in potestate solus piae esse populo Israel , septuainta elegit cum quibus populum judicaret . Hi●ronymus Evagrio Tom. 3. Quamvis secundum honorum vocabula quae Ecclesiae usus obtinuit Episcopatus Pre sbyterio major est , in multis tamen Augustinus Hiero●●mo minor est . An Ep●scopatus inter Ordines Ecclesiasticos pon●ndus sit ▪ inter Theologos et Canon●stas non convenit ; convenit autem inter omnes in Apostolorum aetate int●r Episcopos et Pr●sbyteros nullum discrimen ●uisse , sed post-modum Schismatis ●vitandi causa Episc●pum Presbyterii suisse praepositum , cui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , Ordinandi pot●stas concessa est sine quà ordinandi disti●ctione pax vel politica vel Ecclesiastica retineri vix possit . Notes for div A46373-e56040 Object . Answ. Object . 1. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae a majoribus acceperunt posteri , ea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 securi examinis , suis iter posteris tradiderunt . ●ib . 5. 〈◊〉 . Capel . S●●ectymnuus . 1. Tim. 1.3 . H●b . 13.23 . Phil. 1 ▪ 1. Philem. 1. Col. 1.1 . Heb. 13.23 . 2. T●m . 4.6.10.11.12.16 . Titus 13.12 . 2. Cor. 1.12 . 2 Cor. 5.6 . 2. Cor. 8.6 . 2 Tim. 4.10 . Conclus . 1. Conclus . 2. Conclus . 3. Object . Answ. 1. Notes for div A46373-e59430 In tacta Iuce adhuc caecutire aliquos inter pessima , & in●auspicatissimi , seculi prodigia numerandum est . Smectimnuus . The vindicati of Sme●tym . The humble answer of the Divines at the Isle of Wight . * L ords day , † The Word ▪ Hoc enim non multum distat ab iusania , dicere Petrum fuisse propciè Episcopum , ut reliquos Apostolos . Answ. Object . Answ. Object . ) Ribera , tyra , Pererius . b) Tertul. Ignatius , Eusebius . Answ. Sed hinc stutui Episcopalis ille gradus postea humanitus in Eccl●siam Dei invectus certe nec potest nec debet , imo ne perpetuum quidem istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus esse necessaria ●portucsse , sicut ●xorta inde Tyrannis oligarchia ( cuus apex ●st Antichr●stian● bestia cetissima cum totius , non Ecclesiae modo sed etiam orbis pernicie , nunc andem declar●t . Object . Answ. Act. 2 ▪ 40. & 4 4. & 5.14 . A●t . 14.23 . Notes for div A46373-e61670 Reply ▪ Hierom , in praefatione Epist. ad Ephesios . Reply . Reply . Reply . Reply . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A46373-e64530 Lib. Con●ra . Crescon . 2. cap. 32. Austin lib. 1. de peccat . merit . & remiss . Basil de Spiritu Sancto cap. 27● Object . 1. Answ. Object . 2. Answ. Answ. Object . 3. Answ. Quest. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clemens ad . Corinth . p. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perpetual government of Christs Church . Distinct. 93. cap. Legimus . Obje●t . Answ. † Ex quibus constat quaedam esse resecta . quaedam assuta , quaedam mutata , ac proinde epistolas illas fidem facere non posse , nisi in iis in quibus cum Apostolorum Scriptis conveniunt . Riveti critica sacra . Reason 1. Reason 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ● . Reason 3. Coci censura . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Walo Messalinus . cap. 4. Nos sane genuinis scriptis parati sumus deferre quantum jure bono poscere ab Herone potuit . Custod● , inquit depositum meum quod ego & Christus concredimus , ubi Christus in verbo suo depositum sacrum concredidit , cui qu● apud Ignatium ▪ concinnat amplecti●ur ; Cae●●ra vero quae nec cum ●hristo , nec cum vero Ignatio conveniut ut adulterin● & non ●erenda 〈◊〉 . Irenai lib. 3. cap. 3. Lib. 4. cap. 63. Lib. 5. cap. 20. Episcopi & Presbyteri una est Ordinatio ; uterque enim Sacerdos est , sed Episcopus primus . * In Conference with Hart , in the end of the third , and beginning of the fifth Division . Mr. Iohn Gerce his Sisters Sieve broken , cap. 4. Iun. con●rv . lib. 2. cap. 5. not . 18. 4. Sent. distinct . 24. Non est ordo praecise loquendo , Sed ordinis eminentia vel dignitas . Ponav . in 4. Sent. dist●●ct . 24. Catalogus ●●stium tom . 2. Tantum Duos ordines Ministrorum esse deb●re judicavit , Presb●t●ros , viz. & Di●conos . Cypr. Ep. 33. Apud Cyprian epist. 75. Lib. 2. cap. 11. Cap. 11 ▪ Cap. 11. The Addition of Francis Mason unto his defence of the Ministry of the Church of England , wherein the Ord nation of the Ministers of the Reformed Churches is maintained . Lib. 4 ▪ d. 24. artic . 2. Forbes●i Irenicum , cap. 11. 〈◊〉 tertiam partem Thomae disp . 238. cap. 7. De potestate Imperatoris & Papae , part . 4. cap. 16. Lib. 2. de Concil . cap. 18. Lib. de Matrim . cap. 11. Lib. 3. cap. 39. Mr. Baxter in his Christian Concord and agreem●nt . Epist. 6.28.18 . Epist. 68. * Lib. 2. cap. 39. Euseb. lib. 5. cap. 22 , 23. Lord Digby . Isa. 8.20 . 
A69533	----	Five disputations of church-government and worship by Richard Baxter. Baxter, Richard, 1615-1691. 1659 Approx. 1281 KB of XML-encoded text transcribed from 292 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A69533 Wing B1267 ESTC R13446 11702082 ocm 11702082 48262 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69533) Transcribed from: (Early English Books Online ; image set 48262) Images scanned from microfilm: (Early English books, 1641-1700 ; 524:17) Five disputations of church-government and worship by Richard Baxter. Baxter, Richard, 1615-1691. [10], 38, [10], 24, 492 p. Printed by R.W. for Nevil Simmons ..., London : 1659. Reproduction of original in Cambridge University Library. Each part except the first, has special t.p., dated 1658. I. Whether it be necessary or profitable to the right order or peace of the churches of England, that we restore the extruded episcopacy? Neg.--II. Assert. Those who nullifie our present ministry and churches, which have not the prelatical ordination, and teach the people to do the like, do incur the guilt of grievous sin.--III. An episcopacy desirable for the reformation , preservation and peace of the churches.--IV. Whether a stinted liturgie or form of worship be a desireable means for the peace of these churches?--V. 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Liturgics. 2004-04 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-06 Emma (Leeson) Huber Sampled and proofread 2004-06 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion FIVE DISPUTATIONS OF Church-Government , AND WORSHIP . I. Whether it be Necessary or Profitable to the right Order or Peace of the Churches of England , that we Restore the extruded Episcopacy ? Neg. II. Assert . Those who Nullifie our present Ministry and Churches , which have not the Prelatical Ordination , and teach the People to do the like , do incur the guilt of grievous Sin. III. An Episcopacy desirable for the Reformation , Preservation and Peace of the Churches . IV. Whether a stinted Liturgie or Form of Worship be a desireable means for the Peace of these Churches ? V. Whether Humane Ceremonies be Necessary or Profitable to the Church ? By Richard Baxter . LONDON , Printed by R.W. for Nevil Simmons , Bookseller in Kederminster , and are to be sold by him there , and by Thomas Iohnson at the Golden Key in St. Pauls Church-yard , 1659. At 4. s. 6. d. bound . To his Highness RICHARD Lord Protector OF THE Common-wealth of England , Scotland and Ireland . SIR , THese Papers are ambitious of accompanying those against Popery into your Highness presence , for the tender of their service , and that upon the same account . The Controversies here decided , are those that have had a hand in most of the great transactions that of late years have here past ; and that still have a hand in the differences that hinder our desired peace . I observe that the Nation generally rejoyceth in your peaceable entrance upon the Government . And are affected with indignation , if they hear but any rumors that troublesom persons would disturb their hopes . And many are perswaded that you have been strangely kept , from participating in any of our late bloody contentions , that God might make you an Healer of our breaches , and imploy you in that Temple●work , which David himself might not be honoured with , though it was in his mind , because he had shed blood abundantly , and made great wars , 1 Chron. 22.7 , 8. I perceive also that some settlement of Church-affairs will be expected from you by the most . And therefore it concerneth all our welfare that you be well acquainted with the state of those differences , about which all will expect your judgement . For my own part I think not that matters are half so far out of order in the Churches , as most discontented men imagine : But yet I know there is much to be mended , wherein both God and most good men expect you should contribute a considerable part . Some think there is no settlement in the Church , till they are in the saddle , and all their Brethren are become their servants , and do them obeysance . And alas , we have those that take it for no settlement , till they have the sword in their own hands , or have engaged you to use it at their discretion , and may again fill the Prisons or other Lands , with their Brethren that are far better then themselves ▪ Those I mean that in their writings so glory that their predecessors hang'd the Puritans , and lament that of late they were but silenced , as being a less effectuall means . Some would have no other settlement then we have , or else would have Licentiousness settled by a Law , and have unlimited Liberty in Religion . Doubtless these are conscious what it is that they have need of : If Heathens , Infidels and Papists be but excepted out of the Toleration , it displeaseth them : And we can easily conjecture why . If we grant them all the Liberty of their consciences ( that is , of their mis-belief , because , alas , we cannot cure it ) it satisfieth them not , unless they may have also Liberty of tongue and Practise . When I have heard and read the Reasonings of some of them against the Immortality of the soul , and the Christian Religion it self , I have wondered why they should take it for such a point of Liberty , to have leave to draw others to their opinion , when they seem to think that mens Happiness or Misery is no more concerned in it . These are the men that tell the world that Magistrates have nothing to do with Religion , but only with our Peace and Bodily welfare , contrary to the fullest Testimony of the Scriptures : Which is but to perswade men to esteem you as the dirt of the earth , and to value the Ministry above the Magistracy , as much as the Soul is better then the Body , and as Heaven is better then this dunghill-world . And for this odious doctrine , they have no stronger reason , then because that Heathen Princes are uncapable of deciding matters about Religion . As if mens wilfull and wicked indisposition would change the office , and disoblige both them and those that are guilty of no such unfitness , from the obligations laid upon them by the Lord : They may as wisely say that a sober Physitian is obliged to no more then a drunken one can perform ; or that a seeing man may do no more then the blind can do : Or that a Learned Prince may not meddle with Learning , because an unlearned Prince is unfit for it . But any man that hath read Bellarmine , Parsons , Gretser , or such like Jesuites , may know the Fathers of this doctrine : Nothing more familiar with them , then that Princes have nothing to do but for our Bodies , and the Common Peace : but forsooth it is the Pope that must Rule all about our Souls . The Libertines know whose cause they plead . But verily men that regard the Interest of Christ and their salvation , would set light by Princes , if they believed them to be such terrestriall animals as Papists and Libertines would make them . Some also there be , that would have a settlement upon too rigorous terms , though they would not have it executed with cruelty . Most men would fain have their own opinions prevail , and too many place too much of their Religion in censuring as Heterodox all that differ from them , and think it an evidence of their Godliness that they are Uncharitable ; and seeing many minds and waies , they think that punishment must heal them all : Not that they would be driven to their Brethren , but all their Brethren must be driven unto them . In the midst of all these cross expectations , if you will consult with , and obey the Lord , I dare boldly tell you , it is past all doubt , that you must avoid extreams , and keep as tenderly the golden mean , in this point , as in any that concerns you . If you give Liberty to All that is called Religion , you will soon be judged of no Religion , and loved accordingly . If you so far close with any Party of them that walk in the faith of Christ , and the fear of God , as to deal rigorously with the rest , you will be hated by them as a Persecutor . And if men be oppressed in that which they value above their lives , it will tempt them to neglect their lives for their relief . If you joyn with no Church in the Lords Supper and other holy Communion , lest you seem to espouse the party that you joyn with , you will by most be judged to be carnally wise , self-seeking and irreligious , or one that is yet to seek for your Religion . If you restrain all that are against the great undoubted Truths of Christ , from infecting others , and own all that hold the Necessary Truths in Godliness and Charity , you will please both God , and most good men . And if you hold your personall Communion with those that are of your own judgement in lesser differences , this will not lose you the affections of the godly ( though of a few factious persons it may ) as long as you are a tender Father to them all , though you Communicate but with some . The Godly Emperours that supprest the Arrians and many Heresies , maintained the Novatians in the Liberty of their Churches , and were beloved both by the Novatians and the Orohodox . But if you cou●● be the happy instrument of taking away the Divisions of the Godly , that there might be no such thing as Parties or Separations known among them ( though diversity of opinions there will be ) ( and if you could give all the Ministers of the Nation a pattern of such union of the tolerable dissenting parties in your own Pastors , with whom you shall Communicate ) this would be the way to lift you highest in the Esteem and Love of all your people , and make them see that you were appointed of God to be a Healer and Restorer ; and to glory in you , and bless God for you as the instrument of our chiefest peace . And O what a precedent and preparative it would be , for the Healing of all the Protestant Churches through the world ! And certainly your Highness hath a fair opportunity for this happy work ▪ You enter in a season when we are tired with contention , and sensible of our loss and danger , and tenderer then formerly of one another , and the most angry parties are much asswaged , and there is not so much reproach and bitterness among the Godly , as lately there hath been . A Spirit of Peace and Healing is lately risen in the hearts of many thousands in the Land , and Ministers that differed , do lovingly associate , and most do feel the smart of our Divisions , and are so prepared for a perfecter closure , that they wait but for some Leading hand . I am certain that there are Healing Principles before us , and a temperament is obvious to judicious charitable men , upon which we might accord . And , though some are too rough to lie in any building , yet moderate men are to be found of every party , that deserveth your encouragement , whom you may use as a precedent to the rest , and instruments to promote this work . It is you that have those great advantages that can facilitate that which to others were impossible : and from you it is expected . In this Book , and one of Confirmation , which I lately published , I confidently affirm , is contained much of that Reforming , Reconciling Truth which must heal us if ever we be healed . And though the study of such matters require much time , yet seeing God commandeth Princes that the Book of his Law depart not out of their mouthes , but that they meditate in it day and night , that they may do according to it , Iosh. 1.8 . I may suppose that they will be willing also to meditate on such Books as help them to understand it . I should have been as ready as another to censure such an address as this , as guilty of presumptuous boldness , but that I consider what is the work of my Calling , and what it is to be faithfull to the Eternall God , and am conscious of fidelity to your Highness in my boldness , and know that these are necessary Truths , and that to the Counsellors of Peace is joy , Prov. 12.20 . and have no interest in this world that I regard , in comparison of the Churches happiness . My earnest Prayers for your Highness shall be , that your own soul being first subjected and devoted wholly unto God , you may Rule us as one that is Ruled by him , and never know any Interest but his , and that which is subservient to him , and may escape that stumbling stone , on which the Princes of the earth do commonly dash themselves in pieces , even by espousing an Interest contrary to Christs , and so growing jealous of his holy waies , and falling out with them : and that God would endue your Highness with that heavenly Wisdom , that is first Pure , and then Peaceable , Jam. 3.17 . and you may escape the flattering suggestions of the Wisdom of the flesh , and serious Piety may be the first part of your Policy , that so the Eternall God may be engaged in the Protection of your Dominions and You : That you may alwaies remember , that you are Christs and your Peoples , and not your Own : and that the diligent promoting of GODLYNESS and CONCORD may be the study and resolved work of your Life . This is the way , and only this , ( let flesh and blood say what it will ) to make you truly Great and Happy . God is the Center and Common Interest of all his servants . Keep close to him , and they will all keep close to you . There is no other Common Interest , nor any thing that the Godly do so highly value . If they see that it is indeed for God , they can bear any thing , or do any thing ; for they are wholly devoted to him alone . The more of God appeareth on you , and the more you promote his Interest in the world , the highlyer will you be advanced , and the dearer will you be to all that Love him . And even with the ungodly multitude , that Piety is honoured in Princes , that is despised in their neighbours ; and the hand of God is plainly demonstrated in their surviving Honour ; the names of Pious Princes being Great , when the Greatest leave a name that is vile , even in the mouthes of common worldly men , who are ready to keep a Holy-day for a Saint when he is dead , though they hate or will not imitate the living . Your Zeal for God will kindle in your subjects a Zeal for you . The mo●e your Life and Government is Divine , the more Divine will you appear , and therefore the more Amiable and Honourable to the Good , and Reverend to the evil . Parliaments will Love and Honour you , and abhor the motions that tend to a division , or your just displeasure . Ministers will heartily Pray for you , and Praise the Lord for his mercies by you , and teach all the people to Love , and Honour , and Obey you . The people will rejoyce in you ; and you will be Loved or Feared of all : Such happiness attendeth serious Piety , when impiety , selfishness , and neglect of Christ is the shame and ruine of Prince and People . I crave your Highness pardon of this boldness , and your favourable acceptance of the tendered service of A faithfull subject to your Highness , as you are an Officer of the Universall King. Richard Baxter . A PREFACE to those of the Nobility , Gentry , and Commons of this Land , that adhere to PRELACY . Honourable , Worshipful , and Beloved Country-men . IT being much for your sakes that I have published the following Disputations , it behoveth me here to address my self to you , in a few preparatory words . What distance there hath long been , and still continueth between you and your Brethren ( for so they are ) is too much known to friends and foes , at home and abroad , and too much daily manifested by each side . Shall it still continue , or would you have it healed ? If it must continue , tell us how long , and tell us why ? Would you have it go with us to Eternity ? and will you not be reconciled , nor dwell with us in Heaven ? It is not in your Power to shut us out ; And will you not be there , if we be there ? Or do you think there will be any Discord where Love is Perfected , and we are One in God ? If you can be content to be saved with us , and believe that all of both Opinions , that truly love and fear the Lord , shall live there in dearest Love for ever ; how can you chuse , when you forethink of this , but Love them now , that you must for ever Love ? and long to be reconciled to them , with whom you must there so harmoniously accord ? You know that Earth is our preparation for Heaven : and such as men would be there , they must begin to be here : As they must be Holy here , that ever will there see the Lord in Holiness ; so must they here be Loving and Peaceable , that ever will live in that perfect heavenly Love and Peace . And why is it that the distance must be so great ? Are we not all the Children of one Father ? Have we not all the same God , the same Redeemer , the same Spirit in us ? ( if we are Christians indeed , Rom. 8.9 . ) Are we not in the same Baptismal Covenant with God ? Have we not the same holy Scripture for our Rule ? and are we not in the same universal Church , and of the same Religion ? some of you say , No ; to the grief of your friends , and the shame of your own understandings , and uncharitableness . I beseech you bear it , if I touch the sore : For my work is Healing ; and therefore though it Must be touch't , it shall be as gently as the case will bear . If I may judge by such as I have had any opportunity to know , I must say , that the distance on your part is continued in some by confused apprehensions of the case , and not distinguishing things that differ ; In some by discontents of mind , and too deep a sense of worldly losses , and the things that you take as injuries from others : In some by the advantage of a co-interest and consociation with those Divines that are of your way , and so by a Willingness to think them in the right , and those in the wrong that you take for adversaries : In some by a stiffness and stout●ess of disposition , that cals it Constancy to hold your own , and Manliness not to stoop to others , and takes it as dishonourable to seek for Peace , even in Religion with your supposed adversaries ; or to yield to it , at least without much importunity : With too many ( miserable souls ! ) it is meer ungodliness , and enmity to that way of Piety , that in many that you differ from , appears : And in the best of you it is a Remissness of Charity , and want of Zeal for the Churches Peace , and the Love and Vnity of Brethren . To confute the reasonings of all these sorts , would draw out this Preface to too great a length . The first sort my experience hath caused me to observe . Oft have I faln into company with men that pour forth bitter odious words against Presbyterie : and I ask them what that Presbyterie is that they speak of with so much abomination ? Is it the Name or the Thing , which they so abhor ? If the Name , is it not a term of Scripture used by the Holy Ghost ? 1 Tim. 4.14 . Are not the Pastors of the Church most frequently called the Presbyters , or Elders ? Tit. 1.5 . Act. 14.23 . & 15.2 , 4 , 6 , 22 , 23. 1 Tim. 5.17 . Act. 20.17 . James 5.14 . 1 Pet. 5.1 , &c. It must needs then be the Thing , and not the Name which they abominate . And what is that Thing ? most of them cannot tell me . Some presently talk of the disuse of the Common Prayer ; as if that were a part of Presbyterie ; and Government , and the form of worship were all one . Some presently run to Scotland , and talk of forcing men to Confession of sin , and of their secular enforcement of their Excommunications . But 1. If this be odious , why was it used by the Bishops ? Is it good in them , and bad in others ? 2. And why plead you for Discipline , and against Toleration , if you so loath the things you plead for ? 3. But will you not , when it s known so openly , distinguish the Ministerial Power from the secular ? It s known by their Laws and constant Practice , that all the Power that was exercised by Violence , on Body or Estate , by the Assemblies , was derived from the Magistrate , whose Commissioners also sate among them . And the Bishops in England were seconded by the Sword , as much as they . It s known that the Presbyterians commonly maintain in their Writings , that Pastors have no Coercive or Secular Power , but only the Keys of the Kingdom of Heaven , to exercise on the Conscience , committed to them by Christ. 4. And the writings and practice of those in England , openly manifest it : and its them with whom you have most to do . Some tell me that Presbyterie is the Government of the Church without Bishops : And is it only the Negation of your Prelacy that is the odious thing ? Is there nothing Positive odious in Presbyterie ? Thus our Belief is condemned by the Papists , even because we Believe not so much as they ; when in the Positives of our Faith there is nothing that they can blame . Some make it the odious thing that they have Lay-Elders ; But 1. The Presbyterians account them not Lay , but Ecclesiasticks . 2. And what is the Odious harm that these men do among them ? They are present , and Consent to the admonishing and censuring of offendors . And what great harm doth that to the Church ? Is it because they do not Preach ? No sure ; in that your Readers are much like them . What work can you Name that these Elders are appointed to , that by your Confession is not to be done ? It is not the Work then , that you blame , but that these men do it . 3. But what is this to all that are in this point of your mind , and think that unordained Elders wanting Power to preach , or administer the Sacraments , are not Officers in the Church of Gods appointment ? As far as I can understand , the greater part , if not three for one of the English Ministers that you stand at a distance from , are of this mind , and so far against Lay-Elders as well as you ; of whom I confess my self to be One. ( and that M r Vines was One , I have shewed you in the End. ) Surely then all we are none of the odious Presbyterians in your eyes . Why then is there such a distance ? And are Lay-Elders as bad as Lay-Chancellors ? So also when some have been hotly condemning us as being against Bishops , I ask them what a Bishop is ? and what sort of Bishops it is that they mean ? And most of them are unable to give me a rational answer to either of the Questions ? But some that are wiser , though they know no more sorts of Bishops but one , yet they can say , that by a Bishop they mean an Ecclesiastick Governour of Presbyters and the people . And if so , then why do they vilifie Bishops under the name of Presbyters ? I have here shewed you that if this be all , then every Parish hath a Bishop where there is a Pastor that hath Chappels , and Curates under him : Or any two Ministers that will subject themselves to a third , do make a Bishop . You delude your selves and others , while you plead only in general for Bishops : We are all for B●shops as well as you . All the Question is , What sort of Bishops they must be ? Whether only Episcopi gregis , or also Episcopi Episcoporum gregis ? and if so , Whether they must be Bishops of single Churches , as our Parishes are , or a multitude of Churches , as Diocess●s are ? And if the last were granted , Whether these be not properly Archbishops ? In all other parts of the Controversie I find , that the followers of each party go much in the dark , and take much upon trust from the Teachers whom they value , and little understand the true state of our differences : So that it is more by that common providence , commonly called Good luck , that some of them are Protestants or Christians , then from any saving grace within them . Had Papists or Mahometans but as much interest in them , as the Bishops , it is like they would have been as much for them . As for those of you that know your own Opinions , and the Reasons of them , you must needs kn●w that the Divines called Episcopal in England , are of two sorts , that very much differ from one another : And therefore supposing you to be the followers of these differing Divines , I shall accordingly furthe● speak to you as you are . I. The Bishops of England , and their followers from the first Reformation , begun by King Edward the sixt , and revived by Queen Elizabeth , were s●und in Doctrine , adhering to the Augustinian Method , expressed now in the Articles and Homilies : They differed not in any considerable points from those whom they called Puritans : But it was in the form of Government , and Liturgy , and Ceremonies that the difference lay . II. But of late years a new strain of Bishops were introduced , differing much from the old , & yet pretending to adhere to the Articles and Homilies , and to be Fathers of the same Church of England as the rest . I know of none before B p Mountague of their way , and but few that followed him , till many years after . And at the demolishing of the Prelacy , they were existent of both sorts . Would you know the difference ? If you have read the writings of B p Jewel , Pilkington , Alley , Parry , Babbington , Baily , Abbot , Carlton , Morton , Usher , Hall , Davenant , with such like on one side ; and the writings of the New Episcopal Divines that are now most followed , on the other side , I need not tell you the difference . And if you will not be at the labour to know it by their writings , its like that you will not believe it if I tell you . For if you will take all on trust , I must suspect that you will put your trust in them to whom you are addicted . The New party of Episcopal Divines are also subdivided : some of them are ( if their Defence of Grotius , and Grotius his own Profession may be believed ) of Grotius his Religion , that is , Papists : Others of them , though they draw as neer the Grotians as Protestants may do , yet own not Popery it self . So that we have three notable parties of Episcopal Divines among us . 1. The old Orthodox Protestant Bishops and their followers . 2. The New Reconciling Protestant party . 3. The New Reconciling Papists , or Grotians . A brief taste of the difference I will give you . 1. The Old Episcopal party , as I said , in Doctrine agreed with the Non-conformist , and held that Doctrine that now we find in the Articles , and Homilies , and in the Synod of Dort , where B p Carlton , B p Hall , B p Davenant , and three more Divines of this Nation were , and had a great hand in the framing of those Canons , and by consenting , did as much to make them obligatory to us in England , as commonly is done in General Councils by the Delegates of most Nations . But the New Episcopal Divines , both Protestants and Papists , do renounce the Synod of Dort , and the Doctrine of our Articles and Homilies , so far as it is conform thereto , in the points of Predestination , Redemption , Free-will , Effectual Grace , Perseverance , and Assurance of Salvation : following that Doctrine which is commonly maintained by the Iesuites and Arminians in these points . 2. The Old Episcopal Divines did renounce the Pope as Antichrist , and thought it the duty of the Transmarine Churches to renounce him , and avoid communion with his Church , as leprous and unfit for their communion . But the New Episcopal Divines do not only hold that the Pope is not Antichrist , but one part of them ( the Protestants ) hold that he may be obeyed by the Transmarine Western Churches as the Patriarch of the West , and be taken by us all to be the Principium unitatis to the Catholick Church , and the Roman Determinations still may stand , except those of the last four hundred years , and those , if they obtrude them not on others . So B p Bramhall , and many more : And M r Dow , and others tell us that the Canon Law is still in force in England , except some parts of it which the Laws af the Land have cast out . And the Grotians teach , that the Church of Rome is the Mistris of other Churches , and the Pope to stand as the Head of the Vniversal Church , and to Govern it according to the Canons and Decrees of Councils : and they receive the Trent-Creed and Council , and all other Councils which the Pope receives , excepting only against some School-points , and abuse of manners among the Papists , which their Canons and Decrees condemn . 3. The old Episcopal Divines did take Episcopacy to be better then Presbyterian Equality , but not nec●ssary to the Being of a Church , but to the Better being where it may be had . But the New Prelatical Divines of both sorts , unchurch those Churches that are not Prelatical . 4. The Old Episcopal Divines thought that Ordination by Presbyters without Prelates was valid , and not to be done again , though irregular . But the New ones take it to be No Ordination , nor those so ordained to be any Ministers , but Lay-men . 5. And accordingly the Old Episcopal Divines did hold the Forrein Protestant Churches , of France , Savoy , Holland , Geneva , Helvetia , &c. that had no Prelates , as true Churches , and their Pastors as true Ministers of Christ , and highly valued and honoured them as Brethren . But the New sort do disown them all as no true Churches , though they acknowledge the Church of Rome to be a true Church , and their Ordination valid . 6. The Old Episcopal Divines thought it lawful to joyn in actual Communion with the Pastors and Churches that were not Prelatical . But the New ones separate from their communion , and teach the people to do so , supposing Sacramental administrations to be there performed by men that are no Ministers , and have no authority . 7. The Old Episcopal Divines thought it meet to suspend , silence , imprison , or undo those Godly Divines that did not bow towards the Altar , or publish to their People Declarations or Instructions for Dancing on the Lords Day , or that did preach twice a day . But many of the New ones practically told us , that this was their judgement . Of these differences I have given you some proof hereafter : and would do here in the express words of the Authors on both sides , were it not that I should be needlesly tedious , and that I should unnecessarily offend the particular Divines of the New party who are among us , by reciting their words . More of the differences I pass by . I. And now I would know of those of you that follow the Ancient Episcopal Divines , what hindereth you from a charitable , peaceable Communion with those Orthodox Ministers now in England , that some of you stand at a distance from ? Doctrinal differences ( at least , requiring such a distance ) you cannot pretend . B p Hall tels you in his Peace-maker ( after cited ) that there is none between you and the Forrein ( Presbyterian ) Churches . And as for the matter of Episcopacy , if you will insist upon the late English Frame as necessary , viz. [ That there be but One Bishop over many hundred Churches , and that he have the sole power of Excommunication , and that he rule by a Lay●Chancellor , &c. and be a Lord , and seconded with a forcing power , &c. ] then you will forsake the Iudgement of your Leaders : For they will tell you that some of these are but separable appurtenances , some of them corruptions and blemishes , and some not Necessary . What need we any more ado ? You see in the published Iudgements of B p Hall , B p Usher , D r Holdsworth , Forbes , and others , ( after cited ) that they would have all Presbyters to be Governors of the Churches , one of them having a stated Presidency or Moderatorship , and this will content them . And are we not then agreed ? I am confident most of the Ministers in England would be content to yield you this : But what if there be some that are not of your mind concerning the stated Presidency which you desire ? will you therefore uncharitably refuse communion with them ? so would not your Leaders ! In this therefore you will forsake them , and forsake many holy Churches of Christ , and forsake charity , and Christ himself that teacheth you another lesson . Will it not content you that you have freedom your selves to do that which seemeth best in your own eyes , unless all others be of your opinion ? But perhaps you will say that you have not Liberty your selves to practise according to this your judgement . To which I answer , 1. Your Brethren of the Ministery have not the power of the Sword , and therefore do neither deny you Liberty , nor can give it you : It is the Magistrates work . And will you separate from us for other mens doings ? For that you have no rational pretence . If you know of any that perswade Magistrates to restrain your Liberty , that 's nothing to others : Censure none but those that you know to be guilty . 2. I never knew that you were deprived of the Liberty of exercising such an Episcopacy as the forementioned Bishops do desire . I do not believe you could be hindered , and we that are your neighbours never hear of it . I know not of either Law or Execution against you . If you think that the clause in the Covenant , or the Ordinance against Prelacy , or the late Advice that excepts Prelacy from Liberty , are any restraint to you , I think you are much mistaken . It is only the late frame of Prelacy as it stood by Law , exercised by Archbishops , Bishops , Deans , Chancellors , &c. and that by force upon dissenters , that is taken down . You have not Liberty to force any by corporal punishment to your obedience . But you have full Liberty ( for ought that ever I heard ) to exercise the meer Episcopacy desired by Hall , Usher , and such like , on all that are of your judgement , and will submit to it . That we may hold constant Assemblies of Pastors we find by experience : And in these Assemblies if you will choose one for your stated President , who will hinder you ? No one I am confident ; Tell us whoever suffered for so doing ? or was prohibited , or any way hindered from it by any force ? Nay more , if you will give this President a Negative vote , in Ordination and Iurisdiction , who will hinder you ? yea who can ? If twenty Ministers shall resolve that they will never Ordain , or Excommunicate any without the consent ( yea or Command if you must have it so ) of such a man whom they take for their President , who can or will compell them to the contrary ? And all the People that are of your mind , have Liberty to joyn themselves with such Pastors on such terms , and submit themselves to you , if they will. But you will say , that this is no setting up of Episcopacy , while every one that is unwilling to obey us , may refuse it . I answer , This is all that the Nature of Episcopacy requireth : And this is all that the Church saw practised ( even Rome it self ) for above three hundred years after Christ. And is not that now tolerable for your Communion with us , which served then for the Communion of all the Churches on earth ? Is the Primitive pattern of purity and simplicity become so vile in your eyes , as to be inconsistent with Christian Communion ? Let not such principles be heard from your mouths , or seen in your practises . Whether the Magistrate ought to compell us all to be of your mind or way , I will not now meddle with : but if he will not , will you therefore separate from your Brethren ? Or will you not exercise the Primitive Episcopacy on Consenters ▪ because you have not the sword to force Dissenters ? And are you denied your Liberty , because you are not backed by the Sword ? This concerneth other mens Liberties , and not yours . You have the Liberty of Episcopal Government , ( though not of smiting others with the Magistrates Sword ) and as much Liberty for ought I know as Presbyterians or Independents have ( though not so much countenance ) And how comes it to pass that the other modes of Government are commonly exercised upon meer Liberty , and yours is not ? Is it because you have no confidence in any Arm but flesh ? If your Episcopal Power be of Divine appointment , why may you not trust to a Divine assistance as well as others , that you think are not of God ? If it can do nothing without the Sword , let the Sword do all without it , and retain its proper honour . If it can do less on voluntary Subjects , then other ways of Church-government can do , say so , and confess it most infirm , and give place to them . But if yours have most Authority from Christ , and spiritual force upon the Conscience , exercise it , and let us see it by experience ; or else expect not that any should believe you , or take you to be resolute servants of Christ , and true to your Ministry . But perhaps you will say , that you cannot have Communion with us , because we are schismaticks : For so much B p Usher himself doth seem to charge us with . ] To which I answer , 1. B p Usher chargeth none with Schism , but those that cast off Bishops to whom they had sworn obedience . But if I may judge of other Counties by this , there are so few of those , that they can afford you no pretence of scruple against the Communion of our Assemblies . I know not ( to my remembrance ) of one Minister in this County liable to this charge : but most never swore to them , and the rest had no hand in their exclusion . 2. Whoever among us did either swear to , or disobey such Bishops as Bishop Usher there assureth us were the Bishops of the antient Churches ? If they set up another ( intolerable ) sort in stead of the Bishops which he himself requireth , judge whether it were a greater sin to swear to them , or to disobey them . 3. And the schism which he mentioneth is not such in his own judgement as makes men uncaple of your Communion . This pretence therefore is frivolous . Especially considering that most of us have no Prelates that so much as claim a Government over us . In this County since B p Prideaux died ( who was one of the ancient moderate sort ) we know of none that ever made a pretence to the place . And are we schismaticks for not obeying a Bishop when we have none ? And surely none can justly lay a claim to such a superiority , even according to the ancient Canons , unless he be first chosen by our selves , yea and the people , as a Reverend Bishop ( I hope yet living ) of the ancient sort hath told you , Morton Apolog. Cathol . Part. 1. cap. 85. p. 257. Bellarmine himself confessing that ut Clerus & populus Episcopumeligeret , hic modus fuit in usu tempore Chrysostomi , Ambrosii , Augustini , Leonis , Gregorii . Bellarm. l. 1. de Clericis cap. 9. And other of our Bishops say the same . I conclude therefore that we are not only of one faith and Church w●th you , but differ so little in our opinions about lower things , that you can thence have no pretence for an alienation : And therefore with those of you that are godly and peaceable , I take it for granted that we are actually agreed . But if any will sacrifice the Churches Peace ▪ their Charity , their souls to their parties , or passions and discontents , I leave them to God , and to the reading of other kind of Books , that tend to change an unrenewed mind . II. And to those of you that follow the newer strain of Prelatical Divines , I shall adventure a few words , how small soever the probability is of their success . And 1. To those of you that are not departed from the Communion of all Protestants ; nor gone with Grotius over to the Romanists . I beseech you , as before the Lord , proceed not in your bitterness , uncharitableness , or separation from your Brethren , nor your hindering the work of God in their ministration , till you are able to produce such solid grounds for what you do , as you dare stand to at last , before the Iudgement-seat of Christ. 1. Some of you charge us with no less then Heresie , as following Aerius in the rejecting of Bishops , or equalizing Presbyters with them : and can you hold communion with Hereticks ? I answer , 1. All is not heresie that every angry man hath called so , no not of the venerable Ancients . Do you indeed take your Dignity and preheminence to be an Article of our Faith ? Why then was it never in the Creed ? 2. Many among us are for Episcopacy , that are not for your sort of Prelacy . It is that species that our Controversie is about . 3. I shall answer you in the words of our Reverend Morton ( a Prelate , though not of the New strain ) Apolog. Cathol . Par. 1. cap. 33. pag. 96 , 97. who answereth the Papists that use against us the same objection [ Non de differentia omni , sed de differentia Ordinis , seu Potestate Ordinandi ( NB ) quaestio est instituenda . Adversar . Aerius haereticus ordinis differentiam negabat esse jure divino ; idem Protestantes : Resp. Quod idem forte sanctus Hieronymus , nec aliud Patres alii asseverarunt : hoc scholae vestrae Doctor primarius non ita pridem facile largiebatur : Mich. Medina , lib. 1. de sac . orig . affirmat , non modo S. Hieronymum idem in hoc cum Aerianis haereticis sensisse , verum etiam Ambrosium , Augustinum , Sedulium , Primasium , Chrysostomum , Theodoretum , Oecumenium , Theophylactum . Bellarm. lib. 4. de Eccles. milit . c. 9. Ita , ( inquit Valent. Jesuit . Tom. 4. disp . 9. qu. 1. punct . 2. ) isti viri alioqui sanctissimi & orthodoxi — At ( inquit id . ibid. ) non est tolerabilis haec responsio . Probabo vero hoc non modo ferendum , sed etiam omnibus aliis responsis praeferendum esse . Advocatus . Erasmus Annot. in 1 Tim. 4. [ Antiquitas inter Praesbyterum & Episcopum nihil intererat , ut testatur Hieronymus : Sed post propter schisma à multis delectus est Episcopus , & quotquot Presbyteri , totidem erant Episcopi . ] Tua , Erasme , apud Jesuitas sordet authoritas ( but not with you that I write to ) — Advocat . Alphonsus à Castro advers . haeres . tit . Episcop . [ Hieronymus in ea opinione fuit , ut crederet Episcopum & Presbyterum ejusdem esse ordinis & authoritatis ] Ecce etiam alterum : Bellarm. lib. 1. de Rom. Pontif. c. 8. [ Videtur REVERA Hieronymus in ea opinione fuisse . ] An ille solus ? [ Anselmus & Sedulius opinionem suam ad Hieronymi sententiam accommodarunt . ] Quam eandem sententiam Medina vester Patribus pariter omnibus tribuit — Quid ex his , inquies ? ostendam ; si cognovissent Patres hanc in Aereo haeresin damnatam esse , tantum abest ut ei errori verbis suffragari viderentur ; ut potius in contrarium errorem abriperentur : si non cognoverunt hanc opinionem in Aereo damnatam , cur vos eam hoc nomine in Protestantibus damnandam esse contenditis ? Cassander lib. consult . art . 14. [ An Episcopatus inter Ordines Ecclesiasticos ponendus sit , inter Theologos & Canonistas non convenit : convenit autem inter OMNES in Apostolorum aetate inter Episcopos & Presbyteros NULLUM DISCRIMEN fuisse ; sed postmodum Schismatis evitandi Causa Episcopum Presbyteris fuisse praepositum , cui Chirotonia ▪ id est Ordinandi potestas concessa est ] If you will not keep company with Reverend Morton , I pray you go not beyond these Moderate Papists . 2. But you say , that at least we are Schismaticks , and you must not hold Communion with schism . And how are we proved Schismaticks ? Why , [ 1. Because we have cast off Bishops . 2. Because we now obey them not . ] I have answered this already ; to which I add : ] 1. It s a fine world , when men will separate themselves from the Churches of Christ to avoid schism , and they that are against separation , and offer Communion to the Separatists , must be taken to be the Schismaticks themselves . It is schism that we detest , and would draw you from , or else what need we say so much for Concord and Communion ? 2. I have told you already , that it is not one Minister of a Multitude in our Communion that did cast off the Prelates ; half of them did nothing to it , and the other half were Ordained since . 3. Nor can you truly say , that now they refuse obedience to Bishops , where there are none to obey , or none that command them . 4. Again I tell you , it is not Episcopacy , but only the sinful species of Prelacy , which the Parliament , and Assembly , and Covenanters did cast off . And what if you think this species best ? must all think so , or else be Schismaticks ? And why not all Schismaticks then that are against the Papacy , which is thought by others the best form ? I have here given you some Arguments to prove your Prelacy which was cast off , to be against the will of Christ , and the welfare of the Churches . And I shall not believe that its schism to be against sin and the Churches ruine . And I cannot but admire to read in your writings , that Discipline and Piety are pretended by you , as the things which you promote , and we destroy , when I am most certain that the destruction of Piety and Discipline are the very things by which you have so much offended your Brethren ; and we would heartily come as near you as we can , so that Piety and Discipline may not be destroyed . Had we not known that the able faithful Preachers whom you called Puritans ( conformable and not conformable ) that laboured in the word and doctrine , were fitter to promote piety then the ignorant , drunken , worldly Readers , and lazy Preachers , that once a day would preach against doing too much to be saved ; and had we not known , that Piety was better promoted by Learning the will of God , and praying , and meditating on the Lords Day , then by dancing ; and by cherishing men truly fearing God , then by scorning , imprisoning , persecuting and expelling them ; we would never have been so much against your doings as we have been . But mens salvation is not so contemptible a thing , as to be given away to humour the proud , that cannot live in Communion with any , unless they may drive them to destruction . We will not sell mens souls to you at such rates , nor buy your Communion , nor stop the reproachful mouths of any by such horrid cruelties . We talk not now to you of matters that are known by hear-say only : we see which way promoteth Piety , and which destroyeth it : we see that most of the ungodly in the land , are the forwardest for your wayes . You may have almost all the Drunkards , Blasphemers , and Ignorant haters of godliness in the Country , to vote for you , and if they durst , again to fight for you at any time . I cannot be so humble as to say , I am blind , and see not what indeed I see , because another tells me , that his eyesight is better then mine , and that he seeth things to be other then I see them to be . I doubt not but there are some Pious persons among you : I censure you no further then experience constraineth me . But I know that the common sense of most that are serious in practical Christianity , is against your formal wayes of worship , and against the course that you have taken in this land ; and the spirit of prophaneness complyeth with you , and doteth on you , in all places that ever I was acquainted in . Bear with plain truth : it is in a cause of everlasting consequence . There is somewhat in a gracious soul , like health in the body ▪ that disposeth it to relish wholesom food , and perceive more difference between it , and meer air , or toyish kickshaws , then it can easily express . In abundance of your most applauded Preachers , the things of God were spoken with so little life and seriousness , as if they had not been believed by the speaker , or came not from the heart ; yea Godliness and Diligence for Heaven , was the thing that they ordinarily preached against under the name of preciseness , and being righteous overmuch . And the Puritans were the men that Pulpits rendered most odious to the people , and your Preachers exercised their wit and zeal against ; while almost all their hearers through the Land did take a Puritan to be one that was seriously Religious . Many a place have I lived in , where there was not a man that ever spoke a word against Bishops or Ceremonies ; but a few there were ( alas , a few ) that would sometime read a Chapter in the Bible , and pray with their Families , and speak of the life to come , and the way to it , and for this they were commonly called Puritans . If a man had but mildly askt a swearer why he swore , or a drunkard why he would be drunk , or had once named Scripture , or the life to come , unless prophanely , the first word he should hear , was , [ O you are one of the holy Brethren ! you would not drink or swear , but you will do worse in secret ! It was never a good world since there was so much talk of Scripture and Religion : but the King and the Bishops will take an order with you , and all the Puritans and Precisians in the Land ] I profess upon my common sad experience , that this was the common language of the people that were ignorant and prophane in all parts of England that ever I came in ( which were not a few ; ) and these were the men that they called Puritans , and on such accounts . And what could the Prelates and Preachers of the Land have done more to mens damnation , then to preach them into an hatred of Puritanism , when it was known by all that lived among them , that Piety was Puritanism in their account , and no man was so free from it , as he that would scorn at the very name of Holiness , and drink and swear , as if he had defyed God. This is true , and England knows it : and if you will after this think that you have wiped your mouths clean , by saying as M r Pierce , that by Puritans , he means none but [ men of blood , sedition , violence , despisers of dominion , painted sepulchres , Protestants frightened out of their wits , &c. ] the righteous God that loveth righteousness , and hath said , Be ye holy for I am holy , will make you know to your penitent or tormenting sorrow , that the thing which commonly was reputed Puritanism in England , was no such thing as you describe : And that it s none of your wisdom to ●ick against the pricks , and play with the apple of Gods eye , and bring men to hate the members of Christ , and then tell them you meant the members of the Devil , and to thrust men into Hell in jest : I have heard before the King many a Sermon against Puritans , which I judged impious , but yet had this excuse , that much of the auditory partly understood , that it was not Piety as such , that was directly reviled : And so perhaps it might be in the Vniversities , and some few intelligent auditories : but so it was not among the common people through the Land. A Puritan with them was of the same signification as a serious Christian is with me . And if you bring the Land to an hatred of such as are called Christians , and then say that by Christians you meant none but mad men , seditious , bloody , &c. you shall answer in earnest for spitting in the face of Christ in jest ; and that before him that will not take your jears or jingles , or adding reproach unto reproach for a sufficient excuse . I know also that the casting out of the Ministers of your way , i● much that offendeth you : concerning which I shall only say , that I meet with none , or very few that profess not their willingness that all men of your mind that truly fear God , and are able and diligent , should be kept in . And if you be angry for the casting out of the ignorant , insufficient , negligent or scandalous , there 's no remedy . But be ashamed to reproach us for casting out such from the service of Christ , as Julian the Apostate would have cast out from the Priesthood of his Idols : and let us crave your leave to expect as much Devotion in the servants of Christ , as he expected in his enemies . Vid. Iulian. Oper. pag. 549 , 550 , 551 , &c. fragment . [ Facessant itaque procul à nobis illeberales joci , ac petulans omne colloquium — In his occupanda sunt studia , & cum privatim , tum publice Diis sa●pe supplicandum est ; maxime quidem ter de die : sin minus , saltem diluculo ac sub vesperam . Neque enim Sacerdotem decet , diem ullum ac noctem sine sacrificio transigere . Est autem ut initium diei diluculum , ita noctis vespera . Itaque rationi consentaneum est , ut amborum intervallorum , velut primitiae quaedam Diis consecrentur — Equidem sic statuo , sacerdotem oportere noctes atque dies puru● se ab omnibus & integrum servantem — p. 555. Non enim mediocriter adversus Deos delinquimus cum sacras vestes ostentamus , & omnium oculis tanquam miru● aliquid objicimus . Ex quo id accidit , ut cum multi ad nos impuri homines accedant , sacra illa Deorum symbola contaminentur . At vero nos sacerdotali uti veste , nisi ut sacerdotibus dignum est vitam instituamus , id ipsum noxas omnes criminum , ac Deorum maxime contemptum in sese continet . — Ad obscaena illa theatrorum spectacula nullus omnino sacerdos accedat — neque cum histrione ullo vel auriga , vel saltatore sit amicitia conjunctus , ad eorumve foras accedat . — Placeat eos ex omnibus constitui qui in Civitatibus optimi sunt , & imprimis quidem Dei , deinde vero hominum amantissimos quosque , sive pauperes sint , sive divites . — p. 557. Duobus hisce praeditus sit ornamentis , Religione erga Deum , & in homines benignitate — Et Epist. 49. p. 203. [ Sed velim omnes nostros sacerdotes omnino , qui Galatiam incolunt , vel minis impellas , vel ratione persuadeas , ut sint honesti ; vel sacerdotali ministerio abdices , si non una cum uxoribus , liberis , & famulis Diis colendis sedulo animos attendant — Deinde sacerdotem quemque hortare ne accedat ad spectacula , neve in taberna bibat , neu ' artem aliquam aut opificium turpe in ●ameve exerceat . Et qui tibi in his rebus morem gerunt , eis honorem tribuito : qui autem resistunt expellito . ] Leg. & fragm . Epist. 62. We crave your leave to use the Presbyters as strictly as Julian did these Priests , and to expect as much piety and sobriety in them ; and that you will not condemn all those for Puritanism , that will not be worse then this Apostate Pagan . And for Discipline , could we have any from your Episcopacy worth the naming , we should be the more reconcilable to it : But it hath not been , nor it cannot be . Common drunkards that were for twenty or thirty years together drunk usually once or twice a week , and abundance as prophane in other kinds , were the stated members of this Parish Church where now I live , in the Bishops dayes ; and were safer from any trouble then the Puritans among them that would not imitate them . Let me here mind you of two of the following Arguments , which perswade us that your Prelacy is not of God , because it is destructive of Discipline . 1. When Episcopacy was first known in the Church , every Presbyterie , or Consessus Presbyterorum had a Bishop ; and every Presbyter had right to be a member of some such Presbyterie . And seriously would you have all the Presbyters in a Diocess to be a Presbyterie , where your Bishop must preside for the ordinary Government of the Diocess as one Church ? Are you strangers in England ? Or do you not know what abundance we have that in one Parish are every week scandalous , by drunkenness , cursing , swearing , railing , or such like ? And can all the Pastors travail so far to the Presbyterie so frequently without neglecting their Pastoral work ? Or can all these people be perswaded without the Magistrates sword to travail so far to answer for their impiety ? Will they not tell us , we have somewhat else to do ? Are we not like to make them wait seven years and seven , before the most of them can have a tolerable tryal , when so many hundred Parishes , of which some one may have hundreds of obstinate scandalous persons , must all go so far , and have but one Iudicature ? 2. I beseech you give me leave but from Scripture , and from Dr. Hammonds Paraphrase , to lay before you the work of a Bishop , and then tell me whether one man , or ten , or an hundred can do this work for one of our ordinary Diocess , any more then one man can build a City ? 1. A Bishop must be the publick Teacher of all the flock which he is to Oversee . And can one man undertake this for many score or hundred Churches ? 2. A Bishop must personally oversee and take care of all the flock , as Ignatius speaks , enquiring of each one by Name ; and can a Bishop know and personally instruct so many hundred Parishes ? These two parts of his Office I prove together : Act. 20.20 . [ I taught you publickly , and from house to house . 28. 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 blood . 31. Therefore watch , and remember that by the space of three years , I ceased not to warn every one night and day with tears . See Dr. Hammond on the Text , who tells you that it is spoke to Bishops . 1 Pet. 5.1 , 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 , but willingly , not for filthy lucre , but of a ready mind ; neither as being Lords over Gods Heritage , but as ensamples to the flock ] See Dr. Hammond expounding it as spoken to Bishops , q. d. [ The Bishops of your several Churches I exhort — take care of your several Churches , and govern them , not as secular Rulers by force ( NB ) but as Pastors do their sheep , by calling and going before them , that so they may follow of their own accord . ] Heb. 13.7 . Remember them that have the Rule over you , who have spoken unto you the word of God ] Dr. Hammond Paraphr . [ Set before your eyes the Bishops and Governors that have been in your Church , and preached the Gospel to you — ] O all you Inhabitants of Yorkshire , Lincolnshire , Norfolk , Suffolk , Essex , Middlesex , Kent , Worcestershire , &c. how many of your Parishes did ever hear a Bishop preach the Gospel to them ? Vers. 17. Obey them that have the Rule over you , and submit your selves , for they watch for your souls as they that must give account ] D. H. [ Obey those that are set to Rule you in your several Churches , the Bishops , whose whole care is spent among you , as being to give account of your proficiency in the Gospel . ] O dreadful account , for him that must give it for so many thousands whose faces he never saw , and whose names he never heard , much less did ever speak a word to them ! 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 ] see Dr. H. expounding it of Bishops . 1 Thes. 5.12 . And we beseech you Brethren to know them which 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 ] Dr. H. [ Pay all due respects to the Bishops of your several Churches — ] Tell us ye Parishes of England , what labours have Bishops bestowed among you ? or how many of you have they admonished ? and which of them are you hence obliged to honour for their works sake ? and is it them , or is it the Presbyters ? I mention none of this as blaming Bishops for negligence ; but as blaming them that will plead for , and undertake an impossible task ; and after all with an hardened forehead will defend it with violence and separation from dissenters , when so many ages have told the world to their faces , that the undertaken task was never done . 3. It is the work of Bishops to confirm the Baptized : and is now made peculiar to them . D. H. [ on Heb. 13. a. To teach , exhort , confirm , and impose hands , were all the Bishops office in that place ] And if so , then the examining all the persons in a Diocess , till they have just satisfaction that they are fit to be confirmed , and the actuall Confirmation of them all , will be a considerable task of it self . 4. It is the Bishops work to exercise Discipline in the Church , by admonishing the unruly and disorderly , and hearing the case when the Church is told of those that have continued impenitent , and openly to rebuke them , and to cast them out by Excommunication , if they remain impenitent and unreformed . Dr. H. on Tit. 3.10 . [ It is thy office and duty toward such an one , first to admonish him once or twice , and if that will not work upon him or reduce him , then to set a mark upon him , to inflict the censures on him , and to appoint all men to break off familiar converse with him . ] And O what abundance of work is this in the several parts , even in one Parish , much more in a Diocess , see Dr. H. on Mat. 18.17 , 18. 5. It is the Bishops work to take the principal care of the poor , and their stock , or the contributions for them , which contributions were made at every Assembly . See Dr. H. on 1 Cor. 12.28 . e. [ The supream trust and charge was reserved to the Apostles and Bishops of the Church . So in the 41. Canon of the Apostles : A Bishop must have the care of the monies , so that by his Power all be dispensed to the poor by the Presbyters and Deacons ; and we command that he have in his Power the goods of the Church . So Iustin Martyr Apol. 2. That which is gathered is deposited with the Prefect or Bishop , and he helps , relieves the Orphans and Widdows , and becomes the Curator or Guardian to all absolutely ( NB ) that are in want . So Ignatius to Polycarp ; After the Lord thou shalt be the Curator of the Widdows . And Polycarp himself speaking of the Elders or Bishops , They visit and take care of all that are sick , not neglecting the Widdow , the Orphan , or the poor . ] So Dr. H. read him further . Remember this , all you that are for our English Prelacy . See that the Bishop be at once in every Parish in his Diocess to receive the contributions . Or see that you put all into his hands and custody : see that he take care of all the poor , and widdows , and orphans , in all your Country , and that all their monies be disbursed by him , or his special appointment , and be the common Overseer of the poor for his Diocess . And when you and he have tryed this one seven years , come then and tell us , whether he will be any longer a Prelate , or you will any longer be for Prelacy . In the mean time judge in your Consciences by these passages of Antiquity cited by D. H. whether the antient Bishops had one Congregation , or many score or hundred to be their Pastoral charge ? 6. Also it is a part of the Bishops work to visit the sick , and pray with them , and for them , Iam. 5.14 . Is any sick among you ? let him call for the Elders of the Church , and let them pray over him ] see Dr. H. that by Elders is meant the Bishops ▪ e. [ Because there is no Evidence whereby these ( inferiour Presbyters ) may appear to have been brought into the Chur●h so early , and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural , doth no way conclude that there were more of these Elders then one in each particular Church ( any more then that the sick man was bound to call for more then one ) and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church was both in the Scripture stile , and in the first writers the title of Bishops : and lastly , 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 ] so far Dr. H. Remember all you that are all for Prelacy , to send for the Bishop when you are sick , every person in the Diocess , according to this express command : And if he would do his work by a Deputy , remember , that in all that Diocess which was the Bishops charge in the Scripture-times , there was no Presbyter existent but himself , as is here confessed . So in the following words the same Learned Dr. further proveth from Antiquity , [ that one part of the Bishops office is set down , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that visit all the sick ] Let us have such Bishops as can and will do this , and our Controversie will soon be at an end about Episcopacy . Were it not that I have spoken of these things afterwards , and fear being tedious , I should have shewed , that 7. Baptizing , 8. Congregating the Assemblies , 9. Administring the Lords Supper , 10. Guiding the Assembly in the whole publick worship , 11. Blessing the people at the dismission , and 12. Absolving the penitent ; and more then all these were the works of the ancient Episcopal function . And now I leave it to the Conscience of any man that hath a grain of Conscience left him , whether one man be able , were he never so willing , to do any one of all these duties , much less to do all of them for many hundred Parishes ? Can a Bishop teach them all , and Catechise ●nd confer with all , and counsail , and comfort , and admonish all , and Govern all , and try all cases of every scandalous impenitent person of so many thousand , and Censure , and Absolve , and Confirm , and Try them for Confirmation , and receive all the Churches stock , and be the Overseer of all the poor , and take care of all the Orphans and Widdows , and visit , counsail , and pray with all the sick , and guide every Congregation in publick worship , and give the Sacrament to all , and pronounce the Blessing in every Assembly , &c. and this for a whole County or more ? O wonderful , that ever this should become a Controversie among men , that vilifie others as unlearned and unwise in comparison of them ? I must lay by respect to man so far , as plainly to profess , that I take these for such errors as must need proceed from want of Piety and Conscience , and practice of the duties that are pleaded for . If these men did not talk of Governing a Church , as those talk of Governing a Navy , an Army , or a Commonwealth , that never set their hand to the work , it is not possible sure that they should thus err . O how many Bishops never tryed what it is to Govern the Church , or faithfully perform any one of all these works ! I solemnly profess , that with the help of three more fellow Presbyters , and three or four Deacons , besides the greater help of abundance of Godly people here in their places , I am not able to do all this as it should be done , for this one Parish . And y●t the greatest part of our trouble is taken off , by the refusal of the multitude of the ungodly to come under Discipline , or be members of our Pastoral charge . Sirs , these are not scholastick speculations ! The everlasting Ioy or Torment of our people lyeth upon the successful performance of these works ( as we that are Christians verily believe ) And therefore to Dispute , whether One man should do all this for a Diocess , is all one as to Dispute , whether it shall all be undone or no ? and that is , whether we shall give up our Countries to the Dev●l or no ? And shall the Prelatical Controversie come to this ? You have no way to avoid it , but by Delegating your power to others , and casting your work upon them . But you confess that this was never done in Scripture-times , there being then no Subject Pesbyters to whom it might be committed . And by what authority then can you do it ? Can Episcopacy be transferred by Deputation to another ? This is long ago confuted by many writers , Popish and Protestant . Do the work by another , and you shall have your wages by another . And what is your Office , but your Authority and Obligation to do your work ? He therefore that you commit this to is a Bishop . So that this is but to make us Deputy Bishops : And if so , let us call them Bishops . I have read many of your writers of late , that say we have no Government , and saith one of them , the Presbyterian Government was never yet set up in any one Parish in England ] These are strange things to be reported to English men . Perswade the world next that no man in England hath a nose on his face . Is it not known that the Presbyterian Government hath been exercised in London , in Lancashire , and in many Counties , these many years ? And what Government is it that you think we want ? The people are guided in the matters of God by their several Pastors . The Pastors live in Concord by Associations in many Countries . Both Pastors and People are Governed by the Magistrate : And what need we more ? Look into this County where I live , and you shall find a faithful , humble , laborious Ministry , Associated and walking in as great unity as ever I read of since the Apostles daies . No difference , no quarrels , but sweet and amicable Correspondency , and Communion , that I can hear of . Was there such a Ministry , or such love and concord , or such a godly people under them in the Prelates reign ? There was not : I lived where I do : and therefore I am able to say , there was not . Through the great mercy of God , where we had ten drunken Readers then , we have not one now : and where we had one able godly Preacher then , we have many now : and in my own charge , where there was one that then made any shew of the fear of God , I hope there is twenty now : And the Families that were wont to scorn at holiness , and live in open impiety , are now devoted to the worship and obedience of the ●ord . This is our loss and misery in these times which you so lament . 3. But perhaps you will refuse Communion with us , because of our differences from you in doctrine about the Controversies called Arminian . But the fierceness of many of you hereabouts doth serve but to discover your ignorance and uncharitableness . The Papists that differ among themselves about these points , can yet hold Communion in one Church : and cannot you with us ? Will you be fiercer against us then the Iesuites against the Dominicans ? Nay we go not neer so far as they . We cleave to Augustine , and the Synod of Dort , who own not Physical Predetermination , and meddle not with Reprobation antecedent to foresight of sin , and who confess a sufficiency in Christs satisfaction for all . And yet must we have those impotent clamors , with which the writings of Mr. Pierce and other such abound ? Why then do you pretend to follow the Church of England , which Mr. Hickman hath shewed you plainly that you desert ? Many of the highest meer Arminians are charitable peaceable men , that hate separation from their Dissenting Brethren . Curcellaus is one of the most eminent men living of that way . And how charitable and peaceable an Epistle hath he writ before D. Blondels book de Papissa Joanna ? And I hear that Mr. Hoard , the Author of the Book called Gods Love to mankind , lives in peaceable Communion with the Neighbour Ministers in Essex . And I have had Letters from many of that way with whom I Correspond , full of Christian Love and Piety , and hatred of calumny and separations . But verily I must tell you , that when we find any of you in your writings and Sermons making it your work to vilifie the Ministry , and with the Quakers to make them odious to the people , and making your jeers , and railing , and uncharitableness the life of your Sermons , we cannot but suspect that you are Popish Emissaries , while we find you in their work , or else that you are Malignant Enemies , and of the s●●pentine brood , whose heads shall shortly be bruised by the Lord. 4. And if it be the disuse of your Common Prayer that you separate from us for , I would know of you , wh●ther you would have denyed Communion with all that lived before it had a being . If this be your Religion , I may ask you , where was your Religion before Luther ? before King Edwards daies ? If you say in the Mass book ( and what else can you say ? ) I ask you then , where was it before the Mass book had a being ? Would you have denyed Communion to the Apostles and all the Primitive Church for some hundreds of years , that never used your Book of Common Prayer ? will you still make things indifferent , necessary ? 2. One word to those of you that follow Grotius : I have shewed that he professeth himself a Papist , even in that Discussion which M r Pierce so magnifieth as excellent . I hear Mr. Thorndike and others defend him : and some think I injure him by calling him a Papist . Wonderful ! what will not be a Controversie among learned men ? Are we faln among such that deny him to be a Papist , that professeth expresly to be satisfied , if evil manners be but corrected , ( and school-opinions not imposed ) which are contrary to Tradition and all Councils ? and that professeth to own the Creed and Council of Trent , and all the Popish Councils whatsoever , and the Mistriship of Rome , and the Catholick Mastership of the Pope governing the Catholick Church according to these Councils ? What is a Papist if this be none ? I refer you to my Evidence in the Discovery of the Grotian Religion , and the first Chap. of the second Part of my Catholick Key , replying to Mr. Pierce . Confute it rationally if you can . I shall now only desire you when you have read Rivet , to read a Book called Grotius Papizans , and to hearken to the testimony of an honest , learned Senator of Paris , that admired Grotius , and tells you what he is from his own mouth : and that is , Claud. Sarravius , who saith in his Epistol . pag. 52 , 53. ad Gronov. [ De ejus libro & libello postremis interrogatus , respondit plane Milleterio Consona , Romanam fidem esse veram & sinceram , solosq●e Clericorum mores degeneres schismati dedisse locum ; adferebatque plura in hanc sententiam . Quid dicam ? Merito quod falso olim Paulo Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Deploro veris lachrymis tantam jacturam ] Here you have a credible witness , that from his own mouth reporteth it , that our Reformation was to Grotius a schism , and nothing but the ill manners of the Clergy gave us the opportunity . And pag. 190. Epist. ad Salmas . [ Vis ergo me exerte dicere quid sentiam de postremo Grotii libro ? & an omnia mihi in eo probentur ? Rem rogas non magnam , nec adeo difficilem , quemque expedire promptum est . Tantum abest ut omnia probem , ut vix aliquid in eo reperiam , cui sine conditione calculum apponam meum . Verissime dixit ille qui primus dixit , Grotium Papizare . Vix tamen in isto scripto aliquid legi quod mirarer , quodve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurreret . Nunquid enim omnes istiusmodi ejusdem authoris lucubrationes erga Papistarum errores perpetuam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , erga Jesuitas amorem , erga nos plus quam Vatinianum odium produnt & clamant : In Voto quod ejus nomen praeferebat , an veritus est haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profiteri ? ] Had none of you owned Grotius his Popery , I would never have charged it on you . But when Grotius himself glorieth of his adherents in England , and so many of you plainly defend him , and profess your owning of those books , and those doctrines in which his Popery is contained , ( if ever Popery were known in the world ) I must then crave your pardon , if I think somewhat the worse of Popery , because they that hold it are ashamed of it . For I abhor that Religion which a man hath cause to be ashamed of , and will not save him from being a loser by it , that owneth it , and standeth to it to the last . And I think that man hath no Religion , who hath none which he will openly profess and stand to . I have at this time but these few requests to make to you , which I beseech you to answer without partiality . 1. That you will seriously consider , whether it be truly Catholick , to unchurch us , and so many Churches of Christ as are of our mind , as your partakers do ? Because Catholicism is your pretense , consider whether you be not further from it then most people in the world ? 2. Because I conceive this Book is not suited to your great objections , I desire your perusal of another that comes out with it , called A Key for Catholicks , especially the second Part , and if you cannot answer them , take heed how you continue Papists . 3. While you hold us for no Ministers or Churches , or Capable of your Communion , it is in vain for us to hope for Communion with you : but we desire that you will consider of those terms of a more distant sort of Communion , which there I have propounded in the End of the first and second Part : and deny us not that much . 4. At least we beseech you , that while you are Papists , you will deal openly , and no worse with us then sober Papists that speak according to their Consciences use to do . Do not let it ( as the Lord Falkland speaks ) be in the Power of so much per annum ( nor of your factious interest ) to keep you from professing your selves to be what you are ; and do not make the Protestant name a meer cloak to secure you in the opposing of the Protestant Cause , and follow not the example of Spalatensis , and the Counsel of Campian and Parsons , in feigning a sort of Doctrinal Puritans , and railing at Protestants under that name . Deal with us but as sober Papists do , and we shall take it thankfully . How highly doth Bodin a Learned Papist extol the Presbyterian Discipline at Genevah from its effects , when among many of you it hath as odious titles as if it were some blasphemous damning thing . What sober Papist would talk as Mr. Pierce doth [ p. 30. of the great abomination of the Presbyterian Directory , ] and not be able to name one thing in it that is abominable . Is it a great abomination to exhort and direct men to preach , and pray , and praise God , & ? If it be the Omission of his forms and Ceremonies , that is no Part of the book ; and if it be some Directions that are against them , they that revile the Common Prayer book , as most Papists have done , or they that count such Ceremonies and Forms indifferent things , as others have done , have little reason to account that so great an abomination that directeth men to omit them . What abominable thing is imposed by the Directory ? Tell us if you can . What excellent things doth Thuanus speak of the Presbyterians or Calvinists ? and how highly doth he extol the most of their Leaders or Teachers whom he mentioneth ? But to Mr. Pierce ; what a bloody perfidious sort of men are they , unfit to live in a Commonwealth ? And to Grotius ; the Protestants are not only of bad lives , but by the Power of their Doctrine they are such . I have shewed you in my Key for Catholicks how great the praises of Calvin are in the mouth of Papir . Massonius , and other sober Papists : and the same may be said of others of our Divines , who are mentioned by you with most calumniating odious words . Even Maldonate the Jesuite , when he is rail●ng at the Calvinists , confesseth of them , ( in Matth. 7.15 . ) that [ Nothing was in their mouths but , the Lord , and our heavenly Father , and Christ , and Faith ; an Oath was not heard : nothing appeared in their deeds , but Alms-deeds , and Temperance , and Modesty ] Is this like your language of them ? Nay , if Satan had dictated to him , how could he have uttered more falshood and detestable calumniation then Mr. Pierce hath done , p. 73. when he saith [ were Hacket , Lancaster , Arthington and others hanged for Non-conformity ? or was it nothing but Ceremonial which Coppinger , &c. designed against the lives of the whole privy Council , and against the person of the Queen ? were not Cartwright , and Travers , and Wentworth , and Egerton , and other Presbyterian Ministers privy to the plot ? ] The Lord will rebuke this slanderous tongue . Did ever Cochlaeus , or Bolseck go beyond this man ? How fully is it known that Hacket and his Companions were Grundl●tonians or Familists , just such as James Nailor , and the Quakers , ( who are far nearer the Papists then the Puritans or Presbyterians ) and that they madly came into London , Coppinger and Arthington , as his two Prophets , proclaiming Hacket to be Iesus Christ ; and that for obstinate insisting on this Blasphemy , Hacket was hanged , and dyed blaspheming , and Arthington upon his Repentance published the whole Story of the begining and progress of the business , as you may see it in the Book called Arthingtons Seduction . In which their madness , blasphemy , or any Treason of theirs or others , this man might as honestly have said , that Augustine , or Luther , or Cranmer had an hand , or were privy to the plot , as Cartwright , Travers , and such Presbyterian Ministers . What he hath read in Bancroft , I know not , nor much regard , till Bancroft himself be better cleared of what he is by writers charged with , concerning Ficlerus , Dolman , &c. and while he was known to be the most violent persecutor of the Puritans . But I see as the Papists will take it for a currant truth , that Luther was fetcht away by the Devil , and that Calvin was stigmatized for Sodomy , and dyed blaspheming , &c. if they can but say , that one Cochlaeus or Bolseck of their own hath spoke it ; so such men among us dare tell the world the most odious falshoods of Cartwright , Travers , and the Presbyterian Ministers , if they can but say , that Bancroft said it before them . And now the rest may take it as unquestionable , when Mr. Pierce hath said it . Do these men believe that there is a day of Iudgement ? If they do , they make but lamentable preparation for it . And his assertion pag. 77. that [ Excommunicating Kings and killing them is the doctrine of the Presbyterians ] and much more of his writing is of the same kind . To this I have given him an Answer in my Key for Catholicks , where he shall see whether Papists or Protestants are for King-killing ? Had you not gone so far beyond such moderate Papists as Cassander , Hospitalius , Massonius , Bodin , Thuanus , &c. in your enmity and bitterness against the Protestants , as clearly to contradict them , and to speak blood and venom , when they speak charitably , and honourably , we might have had more peaceable neighbours of you , though none of your Communion . And I suppose that those who separate from us , as having no true Ministry or Churches , would have all these Ministers that they take for none , to be silenced and cast out . I do not think you will deny this to be your desire , and your purpose , if ever you should have power ? And if so , what men are you ? and what a case would you bring this Nation in ? To your Objections I have answered in this book , and said somewhat more to you in another Preface . And upon the whole matter am forced now to conclude , that it is an Enmity to holiness in unsanctified hearts that is the principal cause of our distance and divisions ; and that the way to convince such men , as too many are that we deal with , is not Disputing , but praying to the Lord to change their hearts : And that if we could once perswade them but to the Love of God and Holiness , and to a serious practice of Christian Religion , and ( if they be Bishops ) to a faithful practice of those works of a Bishop which they confess are his duty , and to try Church-Government before they plead for what was never tryed by them , our Controversies would then be ended ▪ they would never more plead for such a Prelacy that destroyeth Piety , and Discipline , nor never revile the Servants of the Lord : nor never desire so much to promote the work of Hell , as the casting out all that they account no Ministers , and the casting off of all that they account no Ordinances or valid Administrations , would be . Farewel Disputing with such men , in order to their Conviction , and an healing peace . Hoc non est artis , sed pietatis opus . POSTSCRIPT . WHat the Publisher of Dr. Stewards Sermon doth mean by his Commmending it to my Consideration , when there is not a word in it that I am concerned in more then he , I understand not . If he thereby intimate , that I charged Dr. Steward to be of Grotius's Religion , or any other that disowneth it , he egregiously abuseth his Reader and himself . If he intend to argue that none of the Prelatical Party were Grotians , because Dr. Steward was not : Let him prove his Consequence ; I disprove it , 1. From the testimony of Grotius himself . 2. From the mouths and books of those that have owned Grotius among us , even since they were acquainted with his judgement , and have owned his Votum & Discussio in particular . If his meaning be that [ Dr. Steward was a Grotian , and yet no Papist : therefore Grotians are no Papists ] one branch of his antecedent is false : Either he was no Grotian , or he was a Papist . Again I profess , that it is far from the desire of my soul , to raise so much as the least suspicion on any that own not the Doctrine and Design of Grotius . Disclaim it , and we are satisfied . Dr. Heylin was taken for as hot an antipuritan as most in England : and yet ( in a moderate Letter to me ) he disclaimeth Grotianism : which I mention , partly lest any , by my naming him on another occasion in that Book , misconceive me to have accused him of this , and principally to discourage the defenders of Grotius , when such men as Dr. Heylin and Dr. Steward are against them . The CONTENTS . DISPUATION 1. WHether it be Necessary or Profitable to the right Order or the Peace of the Churches of England , that we restore the extruded Episcopacy ? Neg. Peace with Episcopal Divines to be sought , pag. 2 , 3. The Nature of Church-Government opened , pag. 5. to 14. Twelve sorts of Bishops to be distinguished , pag. 14 , 15. Which of these may be admitted for Peace , pag. 16. Vnfixed General Ministers to do the Ordinary part of the Apostles work , are to be continued : proved , pag. 21 , 22. What Power Apostles had over other Ministers , p. 23 , to 30. The Authors Concessions for Episcopacy , pag. 30 , 31. Arguments against the English Prelacy . 1. It destroyeth Government and its end , pag. 32. 2. It gratifieth Satan and wicked men , pag. 36. 3. It unavoidably causeth divisions , pag. 37. 4. It suspendeth or degradeth all the Presbyters , pag. 38. 5. It maketh Lay men Church-governors . 6. And oppresseth the Bishops with guilt , pag. 44. 7. It is the product of pride , pag. 45. 8. It gratifieth lazy Ministers , pag. 46. 9. It is not of Gods Institution , pag. 48. 10. 〈◊〉 is contrary to Gods word , pag 51. 11. It is unsafe , as never used in Scripture times . How fully the supposition is granted us , pag. 58 , 59. Many Reasons proving that the Apostles ( who de facto are confessed by Dr. H. to have setled no subject Presbyters in Scripture times , but one Bishop over one stated Congregation ) intended not the changing of this Order afterwards , pag 63. to 74 , &c. More Arguments that Diocesan Bishops are no Scripture-Bishops , pag 75. They are contrary to the Iewish and Apostolical Government , pag. 76 , 77. Proved by two Arguments more , pag. 83 , 84. The Confession of Episcopal writers , pag. 85 , 86. Against Diocesan Bishops ( of many Churches ) the Testimony of Clemens Romanus , p. 87. ( with Grotius's exposition , pag 88. Of Polycarps and Ignatius ( who is full against them ) pag. 88. Of Iustin Martyr , and Gregory Neocaesa●iensis , pag. 92 , 93. Tertullian , pag. 93 , 94. Of Clemens Alexandr . and from the late division of Parishes , pag. 96. Ninius testimony cited by Mr. Thorndike of 365. Bishopricks planted by Patrick in Ireland , pag. 96 , 97. More cited by Usher , pag. 97. The Testimonies of Councils , pag. 98. to 103. Many weighty Consequents of the proved point , pag. 103. DISPUTATION 2. THose who Nullifie our present Ministry and Churches which have not the Prelatical Ordination , and teach the people to do the like , do incur the guilt of grievous sin . A Preface to the Dissenters , pag. 109. One Letter of a Minister of another County that openeth the Necessity of this Disputation , pag. 127. Chap. 1. A Minister of Christ defined , pag. 130. Whether special Grace be Necessary to the being of a Minister , pag. 130 , 131. What Qualifications are Necessary , pag. 132. Ministers Christs Officers , pag. 133. Must be separated to the work , pag. 134. Who are the true objects of the Ministry , pag. 134 , &c. Whether the Pastors or Church be first , p. 136. Whether a particular Church or the Vniversal be first , ibid. The Pastors work in a particular Church , p. 137. How far Intention is Necessary to the Validity of an administration , p. 138. A Call to exercise after a Call to Office , p. 139. Chap. 2. Of the Nature and Ends of Ordination , shewing what it is that is the Ordainers work , and what not , p. 141. Chap. 3. Humane Ordination not of Constant Necessity to the Being of the Ministry , fully proved , p. 150. Chap. 4. An uninterrupted Succession of Regular Ordination is not of Necessity , p. 168. proved . Chap. 5. Ordination by such as the English Prelates , not Necessary to the Being of the Ministry , proved , p. 178. Objections Answered . Chap 6. Ordination especially at this time by English Prelates is unnecessary , p. 190. Chap. 7. The Ordination used now in England , and in other ●rotestant Churches is valid and agreeable to Scripture , and the practice of the antient Church , p. 198. fully proved : and so our Ministry vindicated , by twenty Arguments . Chap. 8. The greatness of their sin that are now labouring to perswade the people of the Nullity of our Ministry , Churches and Administrations : Manifested in forty aggravations , p. 240. Chap. 9. The sinfulness of despising or neglecting Ordination , p. 252. The distinct power of Pastors , People and Magistrates to our Call , p. 253. Approbation of Pastors must be sought , p. 258. What Pastors should be sought to for Ordination , p. 266. DISPUTATION 3. AN Episcopacy desirable for the Reformation , Preservation , and Peace of the Churches , p. 274. Chap. 1. Of General unfixed Bishops or Ministers , p. 275. Chap. 2. Of fixed Pastors , that also participate in the work of the unfixed , p. 286. Chap. 3. It is lawful for the several Associations of Pastors , to choose one man to be their President durante vita , if he continue fit , p. 297. What power shall such have ? p. 301. Chap. 4. It is lawful for the Presbyters of a particular Church to have a fixed President for life , p. 307. Chap. 5. Objections against the forementioned Presidency answered , p. 316. Chap. 6. The summ of the foregoing Propositions , and the Consistency of them , with the principles of each party , and so their aptitude to reconcile , p. 335. Chap 7. Some Instances proving that moderate men will agree upon the forementioned terms , p. 339. Bishop H●lls full Consent , p. 340 , 341. Dr. Hide ( of the new party ) stigmatizeth his book with the brand of irrational Separatism and Recusancy , p. 342 , 343. Bishop Ushe●s full Consent to us , p. 344. with Dr. Hold●worths , and Dr. Forbs . The Presbyterians Consent to the same terms . Mr. Ga●akers , Mr. Gerees , the London Province , Beza's , Calvins , Mr. Rich. Vines in two Letters : Bishops can have no other power over Pastors of other Churches , then the Synods have , p. 347 , 348. Presbyterians for a Church of one Congregation , p. 348. The Polonian Protestants Government , p. 353. DISPUTATION 4. WHether a stinted Liturgy or Form of worship be a desirable means for the peace of these Churches ? Proposition . 1. A stinted Liturgy is in it self lawful , p. 359. Prop. 2. A stinted Liturgy in some parts of publick holy service is ordinarily necessary , p. 365. Prop. 3. In those parts of publick worship where a form is not of ordinary necessity , but only Lawful , yet may it not only be submitted to , but desired , when the peace of the Church doth accidentally require it , p. 367. Prop. 4. So great is the difference between men and men , times and times , that forms may be a duty to some men , and at some times , and a sin to other men , and at other times , p. 368. Prop. 5. The Ministers and Churches that earnestly desire it , should not by the Magistrate be absolutely and generally prohibited the use of a convenient stinted Liturgy , p. 372. Prop. 6. To prescribe a form of prayer , preaching ( or other service where is no necessity of it ) and to lay a Necessity on it , as to the thing it self , or the Churches peace , &c. and to punish , silence , suspend , excommunicate , or reproach as Schismaticks the able , godly , peaceable Ministers or People that ( justly or unjustly ) dare not use it , is so great a sin , that no godly Ministers should desire or attempt it , nor any godly Magistrate suffer it , p. 373. Prop. 7. The safest way of composing a stinted Liturgy , is to take it all , or as much as may be , for words as well as matter , out of the holy Scripture , p. 378. Prop. 8. Yet is it lawful to use a Liturgy that is not so taken out of Scripture as to words , p. 380. Prop. 9. The matter of a Liturgy in which the Concord of many is expected , must not be doubtful or unnecessary things , ibid. Prop. 10. Humane forms of publick prayer or other worship ( excepting the fore-excepted necessary cases , as Psalms , &c. ) should not be constantly used by Ministers that have liberty , and are able to pray without them : Nor should any ( ordinarily ) be admitted into the Ministry ( except in great Necessities of the Church ) that are not able to pray without such forms , p. 381. Objections on both sides , p. 386. The summ of this Dispute , p. 392. DISPUTATION . 5. Qu. WHether humane Ceremonies be Necessary or Profitable to the Church ? p. 395. Chap. 1. Distinctions and Propositions in order to the decision , ibid. Chap. 2. Ceremonies forbidden , or which man hath not power to institute , are not to be imposed as profitable or lawful , p. 399. which those be . Instances of all our commonly controverted Ceremonies considered , p. 409. Chap. 3. In such unlawful impositions it is an aggravation of the sin , if Ceremonies are pretended to be Divine , p. 425. Chap. 4. If things unlawful are commanded as indifferent , or things indifferent as necessary , they are sinfully imposed : and the more , because of such pretenses , p. 427. Chap. 5. A lawful and convenient thing is sinfully imposed , when it is imposed on a greater penalty then the nature and use of it doth require , or then the common good will bear , p. 429. Chap. 6. It is not lawful to make any thing the subjects duty by a Command , that is meerly indifferent antecedently , both in it self and as cloathed with its accidents , p 433. Chap. 7. Some things may be lawfully and profitably commanded at one Time and Place , and to one sort of People , that may not at , or to another , no nor be obeyed if commanded , p. 439. Chap ▪ 8. Those orders may be profitable for the peace of the Churches in one Nation , that are not necessary to the peace of the Churches of many Nations , p. 445. Chap. 9. There is no meer Humane Vniversal Soveraign , Civil or Ecclestastical over the whole Church , and therefore none to make Laws obligatory to the whole , p. 448. Chap. 10. If it be not our Lawful Governors that command us , but usurpers , we are not formally bound to obey them , though the things be lawful which they command , p. 452. Chap. 11. The Commands of lawful Governors about lawful Ceremonies , must be understood and obeyed with such exceptions as do secure the End : and not to the subverting of it , p. 458. Chap. 12. It may be very sinful to command some Ceremonies , when yet it may be the subjects duty to use them when they are commanded , p. 460. Chap. 13. The Constant use of things indifferent should not be commanded ordinarily ( see the exceptions ) but they should be sometimes used , sometimes not , p. 464. Chap. 14. Thirty Reasons against the imposing of our late Controverted Mystical Ceremonies , as Crossing , Surplice , &c. p. 467. Chap. 15. Reasons perswading to Obedience in Lawful things , p. 483. ERRATA . PAge 10. l. 4. r. had not been by themselves . p. 24. l. 23. for Philetas , r. Alexander . p. 30. l. penult . for Perfect , r. President . p. 33. l. 34 , 35. r. the 2000th . or 3000th . person . p. 37. l. 34. for it , r. is . p. 41. l. 9. r. Presbyterie . p. 72. l. ult . for that , r. the. p. 77. l. 24. r. occasioning . p. 78. l. 16. r. had in it . p. 81. l. 1. blot out any . l. 28. for at all , r. all . l. 29. blot out the. p. 87. l. 17. for had r. have . Marg. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 88. l. 17. for Prelacy , r. Policarpe . l. 37. for there that , r. that there . p. 89. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 93. l. 3. r. he was , and l. 34. for ad , r. at . p. 94. l. 29. r. we well . p. 95. Marg. l. 31. r. Blondel , and l. 33. for yet , r. and. p. 96. l. 9. r. Churches . p. 97. l. 5. for Scholarum , r. Scotorum . p. 100. Marg. l. 13. for no , r. on . p 104. l. 8. for I mean , r. I wave . p. 106. l. 4. for that , r. the. Disp. 2. Pref. p. 117. l. 16. for pass , r. pas● . p. 118 l. 30. blot out and. p. 121. l. 14. r. Bishop . p. 124. l. 17. r. Iansenius . p. 137. l. 5. r. Members . p. 139. l. 5. for men , r. run . p. 157. l. 3. & 4. r. pleasure & Pastors , & l. 34. r. and. p. 160. l. 2. r. will. p. 163. l. 11. for Proctors , r. Doctors . p 166. l. 14. r. sin in the. p. 169. l. 6. blot out upon . p. 181. l. 26. r. owed . p. 182. l. 11. r. And yet . p. 18● . l. ult . for as , r. at . p. 184. l. 3. for Art. 11. r. Act. 11. p. 191. l. 29. for he , r. the , & l. 37. for decase , r. depose . p. 194. l. 29. for and , r. &c. p. 199. l. 13. for Art. 11. r. Act. 11. p. 219. l. 1. r. Arrianus . p. 229. l. 32. for three and four , r. third & fourth . p. 241. l. 22. for name , r. main . p. 245. l. 14. for Davenant , r. Davenport . p. 253. l. 18. blot out do . p. 265. l. 12. blot out to . p. 277. l. 2. r. one & the. & l 12. r. works . p. 291. l. 18. for the , r. that . p. 316. l. 16. r. as their . p. 317. l. 23. for Overseers , r. Others . p. 328. l. 21. r. B●hmenists . p. 339. l. 16. r. had no other . p. 340. l. 9. r. the least . p. 367. l. 9. r. add to . p. 372. l. 21. for h● , r. the. p. 409. l. 34. r. but what was . p. 420. l. 16. r. of the Will. p. 421. l. 26. for them , r. than . p. 430. l. 28. r. Law. An Advertisement to prevent misunderstanding . MY exceeding scarcity of time , constraining me to write these Papers in much haste , and allowing me but a cursory perusal of them when written , and the like after the printing , for the collecting the Errata of the Press , I find by this hasty review , and by some observation of mens readiness to misunderstand me , that it is necessary to speak a little more about the following particulars , that I may be understood by such as are willing to understand me : and the mistakes of others I shall easily bear . Sect. 1. Pag. 89. There is somewhat that requireth correction of the pen , and somewhat that requireth explication . In translating that passage of Ignatius , [ Unus panis qui pro omnibus fractus est ] must be written next [ effusus est ] before [ & unus Calix . ] And for the following objection , though it was made by a discreet person , yet I know no ground for it : unless Is. Vossius his Edition leave out [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( which I have not now at hand , but is likelyest ) I know not of any Greek copy that leaves it out . Indeed Bishop Ushers Latine doth , and the Vulgar Latine leaves out the translation of the next words before it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of which saith Bishop Usher [ Ex interpretatione hac excidisse videantur . ] And noting the corruption of the Vulgar Translation in this very place , I there premised to my Answer , that it might occasion a change in the Text : that it hath done so in many places , I think is easie to prove ; but that it hath done so here , there is no probability , ( if any Greek Copy be as is objected : ) and the Reasons of my conjecture of the possibility , are so little for a probability , that as I express them not , so I think them not worth the expressing , but rather bid you take that as non dictum . Though of the general I find Bishop Usher himself saying , both of his Latine Version [ Ex eâ solâ integritati suae restitui posse Ignatium , polliceri non ausim , ] and of the first Greek Edition [ Hanc reliqui sequuti sunt editores ; non ex Graco aliquo codice alio , sed partim ex ingenio , partim ex vetere Vulgato Latino Interprete , non paucis in locis eandem corrigentes ] Epist. ad Lect. ante Annot. & pag. 26. Dissert . Sect. 2. I must intreat the Reader to observe that my drift in this writing is not so much to oppose any form of Government meerly as contrary to the Institution or Apostolical Rule , as to plead against that which I take to be destructive to the Ends of Government : Not that I desire not a careful adhering to the sacred Rule , but 1. Because I suppose that many circumstantials of Discipline undetermined in the Word are feigned by some to be substanstantial necessary things : and that many matters are indifferent that some lay the Peace if not the being of the Church upon . 2. Because I so far hate contention , that if any Government contrary to my Iudgement were set up , that did not apparently in the nature of it wrong the Church , I would silently live under it in peace and quietness : and accordingly would be now loth to enter a quarrel with any Writers that differ from us in tolerable things : But if I know that their judgement reduced to practice is like to be the undoing of many souls , and to cast Discipline almost wholly out of the Church , I think it better to displease them , then let them undo the Church without contradiction . The best is , the serious Christians of this age have experience to help them to understand the case , and I suppose my Disputation to be unto them as if I Disputed before a man that is restored from want , or banishment or sickness , whether he should be reduced to the Condition from which he is restored ? Sect. 3. Some passages here will occasion the Question ( as p. 5. ) Whether and how far Church Government is jure Divino ? ] But of this , in the main I am agreed with them that I dispute . To speak further , my own judgement is , 1. That the Spirit of God hath established all the Officers and worship-Ordinances of his Church ; and that no new Church-office or Ordinance of worship ( as to the substance ) may be instituted by man ; 2. But that there are many Circumstantials about the Exercise of those Offices and Ordinances , that are not determined particularly by a Law , but are left to humane prudence to determine of , by the General directions of the Law. And so I suppose that Bishops and Presbyters are but one Office , of Gods institution ; but in the exercise of this Office if one for order be made a Moderator or President of the rest , or by agreement ( upon a disparity of parts or interest ) do unequally divide their work between them , in the exercise , it is a thing that may be done , and is fit where the Edification of the Church requireth it , but not a thing that always must be done , nor is of it self a Duty , but a thing indifferent . The following Case therefore I hence resolve . Sect. 4. Quest. [ Whether the Order of subject Presbyters might lawfully be created by Bishops or any humane Power ? and whether the Order of Bishops might lawfully be created for the avoiding of Schism by the consent of Presbyters ? or Metropolitans by Bishops ? ] Answ. If you understand by the word [ Order ] a distinct Office , none may create any of these but God. But if by [ Subject Presbyters ] be meant only men of the same Office with Bishops , that do for the Churches benefit subject themselves to the direction or Presidency of another , ( upon some disparity in their gifts or the like ) in the exercise of that Office , I suppose that this is a thing that by Consent may be lawfully done . And so I verily believe that betimes in the Church it was done , ( of which anon . ) So if by [ Bishops ] be meant no distinct Office , but one of the Presbyters chosen from among the rest , to exercise his Ministery in some eminency above the rest , by reason of his greater Gifts , or for Peace and Order , I doubt not but it is a thing that consent may do : ( And accordingly the Canon Law defines a Bishop that he is [ Unus è Presbyteris , &c. ] So if by [ a Metropolitan ] be not meant another Office , but one in the same Office , by reason of the advantage of his Seat , chosen to some acts of Order for the common benefit , I doubt not but it may be done : but every such Indifferent thing , is not to be made Necessary , statedly and universally to the Church . Sect. 5. When I do in these Papers plead that the Order of Subject Presbyters was not instituted in Scripture times , and consequently that it is not of Divine Institution , I mean as aforesaid , that as a distinct Office , or Species of Church ministers , as to the Power from God , it is not of Divine Institution , nor a lawful Institution of man ; but that among men , in the same Office , some might Prudentially be chosen to an eminency of degree as to the exercise ; and that according to the difference of their advantages there might be a disparity in the use of their authority and gifts , I think was done in Scripture times , and might have been after , if it had not then . And my judgement is , that ordinarily every particular Church ( such as our Parish Churches are ) had more Elders then One , but not such store of men of eminent gifts as that all these Elders could be such . But as if half a dozen of the most judicious persons of this Parish were Ordained to be Elders , of the same Office with my self , but because they are not equally fit for publick preaching , should most imploy themselves in the rest of the Oversight , consenting that the publick preaching lie most upon me , and that I be the Moderator of them for Order in Circumstantials : This I think was the true Episcopacy and Presbytery of the first times . From the mistake of which , two contrary Errors have arisen : The one of those that think this Moderator was of another Office in specie , having certain work assigned him by God , which is above the reach of the Office of Presbyters to perform ; and that he had many fixed Churches for his charge . The other of them that think these Elders were such as are called now Lay-elders , that is , Vnordained men , authorized to Govern , without Authority to Preach , Baptize , or Administer the Lords Supper . And so both the Prelatical on one side , and the Presbyterians and Independents on the other side , run out , and mistake the ancient form , and then contend against each other . ( This was the substance of what I wrote to Mr. Vines , which his subjoyned Letter refers to , where he signifieth that his judgement was the same . ) When Paul and Barnabas were together , Paul was the chief speaker , and yet Barnabas by the Idolaters called Jupiter . Nature teacheth us that men in the same Office should yet have the preheminence that 's due to them by their Age , and Parts , and Interests , &c. and that Order should be kept among them , as in Colledges and all Societies is usual . The most excellent part of our work is publick preaching , but the most of it for quantity is the rest of the Oversight of the Church ( in Instructing personally , admonishing , reproving , enquiring into the truth of accusations , comforting , visiting the sick , stablishing the weak , looking to the poor , absolving , answering doubts , excommunicating , and much more . ) And therefore as there is a necessity ( as the experienced know ) of many Elders in a particular Church of any great number , so it is fit that most hands should be most imployed about the said works of Oversight , yet so as that they may preach as need and occasion requireth ( and administer Sacraments ) and that the eminent Speakers be most employed in publick preaching , yet so as to do their part of the rest as occasion requireth : And so the former Elders that Rule well shall be worthy of double honour , but especially these that labour in the Word and Doctrine , by more ordinary publick preaching : And such kind of seldom-preaching Ministers as the former , were in the first times , and should be in most Churches yet that are numerous . Sect. 6. When I speak in these Papers therefore of other mens Concessions that there were de facto in Scripture times , but One Bishop without any subject Presbyters to a particular Church , remember that I speak not my own judgement , but urge against them their own Concessions : And when I profess my Agreement with them , it is not in this , much less in all things , ( for then I needed not disspute against them , ) but it is in this much , that in Scripture times there was de facto , 1. No meer Bishop of many particular Churches ( or stated worshipping Congregations , ) 2. Nor any distinct Office or Order of Presbyters , that radically had no Power to Ordain , or Govern , or Confirm , &c. ( which are the subject Presbyters I mean. ) Sect. 7. Specially remember that by [ Bishops ] in that dispute , I mean , according to the Modern use , one that is no Archbishop , and yet no meer Presbyter , but one supposed to be between both , that is , a Superior to meer Presbyters in Order or Office , and not only in degree or modification of the exercise ; but below Archbishops ( whether in Order or Degree : ) These are they that I dispute against ; excluding Metropolitans , or Archbishops from the question , and that for many Reasons . Sect. 8. If it were proved or granted that there were Archbishops in those times , of Divine Institution , it would no whit weaken my Arguments ; For it is only the lowest sort of Bishops that I dispute about : yea it confirmeth them . For if every combination of many particular Churches had an Archbishop , then the Governors of such Combinations were not meer Bishops , and then the meer Bishops were Parish Bishops , or Bishops of single Churches only : and that is it that I plead for , against Diocesan Bishops , that have many of these Churches ( perhaps some hundreds ) under one Bishop of the lowest rank , having only Presbyters under him of another Order . Sect. 9. If any think that I should have answered all that is written for an Apostolical Institution of Metropolitans , or of Archbishops , or of the subject sort of Presbyters , or other points here toucht , I answer them , 1. In the former my work was not much concerned ; nor can any man prove me engaged to do all that he fancieth me concerned to do . 2. Few men love to be contradicted and confuted , and I have no reason to provoke them further then necessity requireth it . 3. I take not all that I read for an argument so considerable , as to need Replyes . If any value the Arguments that I took not to need an Answer , let them make their best of them : I have taken none of them out of their hands by robbing them of their Books ; if they think them valid , let them be so to them . Every Book that we write must not be in folio ; and if it were , we should leave some body unanswered still . I have not been a contemner or neglecter of the writings of the contrary-minded . But voluminously to tell the world of that I think they abuse or are abused in , is unpleasing and unprofitable . Sect. 10. And as to the Jus Divinum of limited Diocesses to the Apostles as Bishops , and of Archbishops , Metropolitans , &c. I shall say but this : 1. That I take not all for currant in matter of fact , that two , or three , or twice so many say was done , when I have either cross testimony , or valid Reasons of the improbability : I believe such Historians but with a humane faith , and allow them such a degree of that , as the probability of their report , and credibility of the persons doth require . 2. I take it for no proof that all that was done in all the Churches , that I am told was done in some . 3. I take the Law of Nature and Scripture to be the entire Divine Law , for the Government of the Church and World. 4. And therefore if any Father or Historian tell me , that this was delivered by the Apostles as a Law to the Vniversal Church , which is not contained in Scriptures , nor to be proved by them , I will not believe them ; no more then I would have believed Papius and all his Millenary followers , that pretended Tradition from Saint John ; nor any more then I would have believed the Asians or Romans that pretended different times for Easter , as a Tradition Apostolical binding the whole Church . 5. If it were proved that de facto the Apostles did thus or thus dispose of a circumstance of Government or Worship , which yet is undetermined in Scripture , I take it not for a sufficient proof , that they intended that Fact for an Universal Law , or that they meant to bind all the Churches in all ages to do the like : no more then Christ intended at the Institution of his Supper to tie all ages to do it after Supper , in an upper room , but with twelve , and sitting , &c. 6. Yea if I had found a Direction or Command from the Apostles , as Prudential determiners of a Circumstance pro tempore & loco only ( as of the kiss of love , hair , covering , eating things strangled , and blood , &c. ) I take it not for a proof that this is an universal standing Law. One or two of these exceptions wil shake off the proofs that some count strong for the universal obligation of the Church to Diocesans or Metropolitans . Sect. 11. That the Apostles had Episcopal Power ( I mean such in each Church where they came , as the fixed Bishops had ) I doubt not . And because they founded Churches according to the success of their labors , and setled them , and if they could , again visited them , therefore I blame not the Ancients for calling them the Bishops of those Churches . But that each man of them was really a fixed Metropolitan , or Patriarch , or had his proper Diocess , in which he was Governor in chief , and into which no other Apostle might come as an equal Governor without his leave , this and such like is as well proved by silence as by all that I have read for it of Reason or History , that is , the Testimonies of the Ancients . I find them sometime claiming a special interest in the Children that they have begotten by their Ministry : But doubtless when Paul & Barnabas or Silas went together , some might be converted by one , and some by another within the same Diocess or City . If any man shall convince me , that any great stress doth lie upon this questiō , I shal be willing to give him more of my reasons for what I say . Sect. 12. And as to them that confidently teach that the Apostles suited the Ecclesiastical Government to the Politick , and that as by a Law , for the Church universally to obey : All the confutation at present that I will trouble them with , shall be to tell them , that I never saw any thing like a proof of it , to my understanding , among all the words that are brought to that purpose : and to tell them , 1. That if Paul chose Ephesus , Corinth , and other the most populous places to preach in , it was but a prudential circumstantiating of his work , according to that General Law of doing all to Edification : and not an obligation on all the Pastors or Preachers of the Gospel to do the same where the case is not the same . 2. And if Paul having converted many in these Cities do there plant Churches ( and no other can be proved in Scripture times ) it follows not that we may plant no Churches but in Cities . 3. And if the greatest Cities had then the most numerous Churches and the most eminent Pastors fitted to them , and therefore are named with some note of excellency above the rest , it followeth not that the rest about them were under them by subjection . 4. Yea if the Bishops of the chief Cities for order sake were to call Provincial Assemblies , and the meetings to be in their Cities , and they were to be the Presidents of the rest in Synods , with such like circumstantial difference , it followeth not that they were proper Governours of the rest , and the rest to obey them in the Government of their proper charges . Nor that they had power to place and displace them . 5. Much less will it prove that these Metropolitans ▪ taking the name of Diocesans , might put down all the Bishops of two hundred Churches under them , and set up none but Presbyters ( in order distinct from Bishops ) over the flocks , besides themselves ; and so the Archbishops having extinguished all the first Order of Bishops of single Churches , to take the sole Government of so many Churches , even people as well as Presbyters into their own hands . 6. And I do not think that they can prove that the Apostles did institute as many sorts of Church-Government then , as there were of civil ●olicy in the world . All the world had not the Roman form of Government : Nor had lesser Cities the same dependence upon greater , in all other Countryes . 7. Was it in one degree of subordination of Officers only , or in all , that the Apostles suited the Ecclesiasticall Government to the Civil ? If in One , how is it proved that they intended it in that one , and not in the rest ? If in all , then we must have many degrees of Officers , more then yet we have ▪ Inferiors very many , and Superiors some of all conscience too high : then we must have some to answer the Correctors , the Consular Presidents , and the Vicars , and Lieutenants , the Pro-consuls and Prefects , and the Emperor himself : Even one to be Vniversal in the Empire ( that 's yet some Limit to the Pope , and will hazzard the removing of the Supremacy to Constantinople , by the Rule that the Apostles are supposed to go by . ) And great variety must there be in the several Diocesses of the Empire ( which Blondell hath punctually described de primatu in Eccles. pag. 511. to 519. shewing the causes of the inequality of Bishopricks and Churches . ) 8. According to this Opinion the form of Church must alter as oft as Emperours will change their Policy , or Wars shall change them : And upon every change of the Priviledges of a City , the Churches Preheminence must change , and so we shall be in a mutable frame : Which if Basil and Anthymius had understood , might have quicklier decided their controversie . Yea according to this opinion , Princes may quite take down Metropolitans at pleasure , by equalling the priviledges of their Cities . The best is then , that it is in the power of our Civil Governours to dissolve our obligation to Metropolitans , yea and to all Bishops too , if Cities must be their only residence , as I have shewed . Sect. 13. As for them that pretend humane Laws for their form of Government , that is , the decrees of General Councils ; I answer , 1. I disown and deny all humane Laws as obligatory to the Church Vniversal : It is the prerogative of God , yea the greatest point of the exercise of his Soraignty to be the Law-giver to his Vniversal Church . There can be no Vniversal Laws without an Vniversal Law-giver : and there is no Vniversal Law-giver under Christ in the world . 2. And for General Councils ( since Scripture times at least ) there have beeen no such things nor any thing like them , unless the Roman Empire , yea a piece of it , be the whole world . I know therfore no humane Vniversal Laws , whether it be for forms of Government , Liturgies , Holy dayes , or any thing else . Sect. 14. But the principal matter that tends to end our d●fference , is , the right understanding of the Nature of that Government that is properly Ecclesiastical : What is it that we must have Diocesans and Metropolitans to do ? ( besides what I have granted to Apostolical Bishops in the third Dispute ? ) Is it to Teach or Rule the people of the particular Churches ? They cannot do it at so great distance , not knowing them nor conversing with them ; at least so well as they that are on the place , as the ancient Bishops were . Is it to Rule the Presbyters only ? Why then hath not every Church a Bishop to Rule the flock , but a Presbyter that is forbidden to Rule them ( in all that which they call Iurisdiction themselves ) ? And how is it that Presbyters shall be Ruled by Diocesans , and the Diocesans by Provincials ? not by force : For the Pastors have no coercive power by violence , or touching mens bodies or estates . Is it by bare commanding ? Why what will that do on dissenters that disobey ? shall they depose the Bishops or Presbyters that disobey them ? But how ? Not by any force , but command , or exhortation , or Excommunication . They can do no more that I know of . And what if they excommunicate a Pastor ! Let the case be supposed as now it is among us : What if a Bishop with the few that adhere to him , excommunicated all the Pastors in the County that are not satisfied of the Divine Right of Diocesans , or of the lawfulness of all his imposed Ceremonies and Forms ? The people will take it to be their duty ( most generally where the Ministry hath been savingly effectual ) to own their Pastors notwithstanding such an Excommunication , and the Pastors will take it to be their duty to go on with their work : and the excommunication will do no good ( unless perhaps to make some Division , and make both parties the scorn of the ungodly , or procure the rabble to rail more bitterly at their Pastors , and hate all their advice , be a desireable good . ) And as when the Pope excommunicated them , some Bishops again excommunicated the Pope ; so some of these Pastors its like would excommunicate their Metropolitans : And why a Bishop , or at least a Synod of Bishops may not cast a wicked Metropolitan out of their communion , is past my understanding to conceive . Synods are for Communion of Churches ; and if we had a Monarchical , National Church in conformity to the Common-wealth , I know not how it would stand with the Law of God , for the whole Nation to hold Communion with an Heretical Primate . A Roman Synod deposed John the thirteenth , and other Popes have been deposed by Councils . I conclude therefore , that what ever power men claim , if the Magistate interpose not ( which is extrinsick to the Church-Government in question ) it will work but on mens Judgements , call it Deposing , Excommunicating , or what you please : and this power no man can take from you but by hindring you to speak . You may now depose thus and excommunicate whom you please , and when they have sleighted it , or excommunicated you again , you will have done . Nay I think you do excommunicate us already : For you withdraw from our Communion , and draw many with you , and so you exercise your power ( I mean it of that party that in the second Disputation I have to do with . ) Sect 15. Much of my Opposition to the English Prelacy dependeth on the supposition , that they took all the people , and not only the Presbyters for the objects of their Government , or for their charge : And I find some of the younger sort that are sprung up since their fall , do doubt of this . But 1. all men in England that knew but twenty year ago what belonged to these matters , are past doubt of it . And I have no mind to dispute against them that contradict the common knowledge of the Nation : as if they should doubt whether we had ever a King in England . 2. Read over the Canons , and the yearly Visitation Articles ( which the Church-wardens ordinarily sware to present by , before they had ever read the Book , or heard what was in it ) and then judge . 3. Their arguing for the sole Iurisdiction of Bishops , and that they only were properly Pastors , and that Presbyters had not the Key of Discipline , but of Doctrine , is some evidence . 4. It is known to the Nation , that the Pastors of the Parish Churches had no power by their Laws ( or sufferance ) to cast out any the most enormous sinner or Heretick from the Church , nor to bring them to open confession of their sin , nor to Absolve the penitent , but by Reading of their Sentence , and publishing what they sent from their Courts ; and consequently could do nothing of all the means in order hereto : ( For the means cannot be used where the end is known to be impossible . ) All the obstinate scandalous persons , and scorners at a holy life , we must take as members of our Churches , having no power to cast them out . Indeed we had the same power as the Church-wardens , to put our names to their presentments . But a power of accusing to a Chancellors Court is not a Power of Governing ; especially when Piety under the name of Preciseness and Puritanism , was so hated and persecuted , that to have accused a man for meer prophaness would have been so far from obtaining the end , as that it was like to have been the undoing of the accuser , except he had been out of the suspicion of Preciseness ( as they called it ) himself . But I need not dispute the with any but those that being bred i● better times ( though far from what we desire ) are unacquainted with the cas● of their Predecessor . Sect. 16. Object . But do you not contradict your self , in saying the Pastors were degraded or suspended , as to the exercise of so great a part of their work , and yet say here , & Pref. to the Reformed Pastor , that the Power of Discipline was given them ? ] Answ. 1. In their Ordination the Bishops said to them [ Receive the Holy Ghost : whose sins thou dost remit they are remitted ; whose sins thou dost retain they are detained . ] And in the Book of Ordination it was asked of them [ Whether they would give their faithful diligence always to administer the Doctrine and Sacraments , and the Discipline of Christ as the Lord hath commanded , and as this Realm hath received the same according to the Commandements of God ? ] And the Rubrick of the Common Prayer Book enableth the Curate to admonish open and notorious evil livers by whom the Congregation is offended , and those that have wronged their neighbors , that they come not till they have openly declared that they have repented and amended . ] But 1. This doth but serve to leave them unexcusable , that acknowledged Discipline to belong to the Office of a Presbyter , when yet he might not exercise it . The Bishops in the Ordination of Presbyters enabled them to preach the Gospel : And yet they were after that forbidden to preach till they had a License ; and it was put into the Visitation Articles , to present those Ministers that preached without License . If they will deny us the exercise of the Power that they first confess belongeth to our Office , we are not answerable for their self-contradictions . 2. By Discipline I suppose they mean but our Instruction , and our publishing their Orders for Penance , Excommunication , or Absolution . 3. They were the Judges of the sense of the Laws , as far as the execut●on required : And the Vniversal Practice of England , with their writings , shewed us , to our cost , their judgement . What good would it do us , if the Law had been on our side , while the Concurrent Iudgement and Practice of the Governors denyed it , and went against it . 4. He that had kept a man from the Sacrament , according to the plain words of the Rubrick , was to have been accountable for it at their Courts , and so likely ( if he had been a man of serious piety , and not a persecutor of Puritans ) to have been undone by it , and was like to make so little of it , as to the Ends of Discipline ( all men being compelled by the Presentments to receive the Sacrament ) that I never knew one ( to my best remembrance ) in 25 years time that I lived under the Bishops , that was kept from the Sacrament , except a Puritan that scrupled to take it kneeling . And what was this to true Church-Government ? Sect. 17. Object . But either they did it according to the established Law , or not : If they did , the fault was in the Law , and not in them : If they did transgress the Law , then the fault was in mens abuse , and the Law and Order cannot be blamed . Answ. A sad case to poor ignorant miserable souls , that they must be left in obstinacy , and deprived of Gods means of Reformation without Remedy , because either the Law or Iudges must be excused . The Iudges are the mouth of the Law to us : that is Law in the issue to us which they unanimously call Law. If the fault were in the Law , it was time it should be altered : if it was in the Bishops universally , it was time they should be altered . Let us but have a Remedy , and enjoy Gods Ordinances , which he that is the Churches Head and King hath appointed for our benefit , and we have done . Sect. 18. Object . But may not Bishops when they Ordain , Delegate what measure of Ministerial Power they please ? and if you never received more , why should you use it ? ] Answ. A poor relief to the forsaken Church : Deprive her of Government , and then tell us that we had no power ! Is the Power desirable to us , if the Ordinance were not desirable to the Church ? 2. What Power have Bishops , and whence did they receive it , to change the Office of Christs institution , or his Apostles ? If so , they may turn the three Orders ( which the Papists themselves say the Pope cannot alter ) into as many more . Then they may create an Office for Baptizing only , and another for the Lords Supper only , and another for praying only , and so of the rest ; which is worse then making Lay-elders , or then taking away the Cup in the Sacrament . Hath Christ by his Spirit instituted Church-offices , and are they now at the Bishops power to transform them ? 3. If they had power to distribute the work in the exercise , part to one , and part to another , yet they have no power to deprive the particular Churches of the whole or any part ; but one or more must do it , and the Office must be the same , and the power exercised to the edification , and not the confusion and corruption of the Church . Sect. 19. Object . But the Keys were given only to the Apostles , and not to the seventy Disciples nor to Presbyters . ] Answ. 1. If the seventy were only Disciples , and not Church-officers , the Ancients and the English Bishops have been much mistaken , that have so much urged it , that Presbyters succeed them as Bishops do the Apostles : But if they be Officers , then they have the Keys . 2. The Episcopal Divines , even the Papists , commonly confess that part of the Keys are given to the Presbyters : and Christ gave them together . 3. Were they given only to Apostles for themselves , or to convey to others ? If to themselves only , then no one hath them now . If to convey to others , then either to Apostles only as their Successors ( but there 's none such ) or to Patriarchs or Primates , or Metropolitans , or Archbishops only : ( but none of this will please the Bishops ) or to Bishops only ; which I grant , taking Bishops in the Scripture sense . And I desire to see it proved , that it was not a presumptuous Innovation in them whosoever they were , that after the days of the Apostles Ordained a new sort of Presbyters in the Church that should have no power of the Keys . 4. They that must use the Keys , must have Power to use them . But Parish Bishops must use them ( as the nature and necessity of the work doth prove : ) Therefore Parish Bishops must have the Power . If only one man in a Diocess of an hundred or two hundred Churches shall have the power of the Keys , we may know after all the talk of Discipline , what Discipline to expect . Sect. 20. Object . Why blame you Lay-chancellors , Registers , Proctors , &c. when you set up Lay-elders ? we are as well able to call Chancellors Ecclesiastical , as you can call Lay-elders so . ] Answ. I never pleaded for Lay-elders : If other men erre , will it justifie your error ? But I must tell you , an unordained man in a single Parish , having power only to assist the Pastor in Government , is far unlike a Lay-Court to Govern all the Churches of a Diocess . Sect. 21. Object . Do not your Arguments against Bishops for excluding Discipline , make as much for the casting out of Ministers , of whom you complain in your Reformed Pastor for neglect of Discipline ? ] Ans. 1. The Nature of Prelacy as set up in England , ●here only one man had the Government of so many Churches , unavoidably excludeth it , if the best men were Bishops ( till it be otherwise formed : ) But the nature of a Parochial Episcopacy is fitted to promote it . 2. Those Presbyters that I blamed for neglecting the higher acts of Discipline , do yet keep away more prophane persons from the Lords Supper in some one Church , then ever I knew kept away in all places under the Prelates . 3. If Ministers sinfully neglect Discipline , yet as Preachers and Guides , in publick worship , &c. they are of unspeakable need and value to the Church : But few Bishops of England preached ordinarily : And 4. We are desirous that Bishops shall continue as Preachers , but not as Diocesan excluders of Parochial Church-Discipline . Sect. 22. Object . By pretending to agree with them that say there were no Presbyters in Scripture times , you would put down Presbyters , and then the Government of the Church will be such as you blame . Ans. It is the thing I plead for , that every Church may have such Bishops as they had in the Apostles days , and not meer ( new devised Presbyters ) that are of another Office and Order . Sect. 23. Object . Bishops had Deacons to attend them in the Scripture times , though not Presbyters ; therefore it follows not that Bishops had then but One Congregation . Answ. Yes beyond doubt : For Deacons could not , and did not perform the Pastoral part in the whole publick worship of any stated Churches . They did not preach ( as Deacons ) and pray and praise God in the publick Assemblies , and administer the Sacraments : It 's not affirmed by them that are against us : therefore there were no more Churches then Bishops . Sect. 24. Object . But what doth your Arguing make against the other Episcopal Divines that are not of the opinion that there were no meer Presbyters in Scripture times ? Answ. 1. Other Arguments here are as much against them , though this be not ( if they maintain that sort of Episcopacy which I oppose . ) 2. They also confess the smalness of Churches in Scripture times : ( as I have shewed out of Bishop Downam ; ) and that is it that I plead for . Sect. 25. Object . But if you would have all reduced to the state that de facto the Church Government was in in Scripture times , you would have ( as but one Church to a Bishop , so ) but One Bishop to a Church ; as Dr. H. Dissert . 4 c. 19 , 20 , 21 , 22. hath proved copiously , that is , that Scripture mentioneth no assistant Presbyters with the Bishop : and would that please you , that think a single Congregation should have a Presbyterie ? You should rather as he teacheth you , c. 21. p. 237. be thankful to Ignatius , and acknowledge the dignity of your Office , ab ●o primario defensore astrui & propugnari . ] Answ. As we make no doubt from plain Scripture to prove , ( and have proved it ) that single Churches had then many Presbyters ( some of them at least : ) So having the greatest part of Fathers and Episcopal Divines of our mind herein , ( even Epiphanius himself ) we need not be very solicitous about the point of Testimony o● Authority . 2. We had rather of the two have but one Pastor to a Congregation , then one to a hundred or two hundred Congregations , having a Presbyter under him in each , authorized only to a part of the work . 3. Either the distinct Office of the Presbyters is of Divine Institution , to be continued in the Church , or not . If not , Bishops or some body it seems may put down the Office. If it be , then it seems all Gods Vniversal standing Laws ( even for the species of Church Officers ) are not contained in Scripture . And if not in Scripture , where then ? If in the Fathers , 1. How shall we know which are they , and worthy of that name and honor ? 2. And what shall we do to reconcile their contradictions ? 3. And what number of them must go to be the true witnesses of a Divine Law ? 4. And by what note may we know what points so to receive from them , and what not ? But if it be from Councils that we must have the rest of the Laws of God ( not contained in the Scripture . ) 1. Is it from all or some only ? If from all , what a case are we in , as obliged to receive Contradictions and Heresies ? If from some only , which are they , and how known , and why they rather then the rest ? Why not the second of Ephesus as well as the first at Constantinople . But this I shall not now further prosecute , unless I were dealing with the Papists ( to whom have said more of it , in another writing . ) 4. Ignatius his Presbyters were not men of another Office , nor yet set over many Churches that had all but one Bishop : But they were all in the same Churches with the Bishop , and of the same Office , only subject to his moderation or presidency for Vnity and Order sake : and this we strive not against , if limited by the general Rules of Scripture . Sect. 26. Object . Those that you have to deal with say not , that [ There were no Presbyters in the Apostles days , but only that in the Apostles writings , the word [ Bishops ] always signifies Bishops , and the word Elders either never or but rarely Presbyters . But it is possible for them to be in the time of those writings that are not mentioned in those writings ; and the Apostles times were larger then their writings , as you are told Vind. against the Lond. Minist . p. 106. ] Ans. 1. The words I cited ( from Annot. in Act. 11. ) faithfully , which you may peruse : which say that there is no evidence that in Scripture times any of the second Order were instituted . ] So that it is not Scripture writings only , but Scripture times that 's spoken of . And 2. If there be no evidence of it , the Church cannot believe it or affirm it ; for it judgeth not of unrevealed things ; and therefore to us it is no Institution that hath no evidence . 3. The Apostles were all dead save John before the end of Scripture times : So that they must be instituted by John only : And John dyed the next year after Scripture times , as the chief Chronologers judge : For as he wrote his Apocalypse about the 14 th year of Domitian , so his Gospel the year before Trajan , and dyed the next year , being after the commoner reckoning , An. D. 98. and some think more . And what likelihood , or proof at least , that John did institute them the year that he dyed ? when the same men tell us of his excursion into Asia to plant Elders ( b●fore that year , it 's like . ) 4. And if they were not instituted in Scripture time , then no testimony from Antiquity c●n prove them then instituted . But indeed if we had such testimony and nothing of it in the Scripture it self , we should take it as little to our purpose . For 5. doth Ant●quity say that the Institution was Divine , of Universal obligation to the Church , or only that it was but a prudential limitation of the exercise of the same Office ( the like I demand of other like Testimonies in case of Diocesses , Metropolitans , &c. ) If only the later , it binds us not , but proveth only the licet , and not the oportet at least , as to all the Church . And then every Countrey that finds cause , may set up another kind of government : ●ut if it be the former that is asserted as from antiquity , then the Scripture containeth not all Gods Vniversal Laws ; Which who ever affirmeth , must go to Fathers or Councils instead of Scripture to day , and to the infallibility of the Pope , or a Prophetical Inspiration to morrow , and next — Sect. 27. Once more to them that yet will maintain that the Apostles modelled the Ecclesiastical form to the Civil , and that as a Law to the whole Church , we take it as their Concession , that then we ow no more obedience to the Archbishop of Canterbury , then to the Civil Magistrate of Canterbury , ( and especially London sure is exempted from his superiority . ) And I yet know not that any Civil Magistrate of Canterbury , or York , or London , or Worcester , hath any government in this Countrie , except the Soveraign Rulers at Westminster be meant . And I hope our Itinerant course of Iudges , will prove the right ( to the Objectors ) of Itinerant Apostolical Overseers of the Churches , for settlement at least . Sect. 28. Object . But Parishes being not divided till long after the Apostles days , there might be then no ordinary Assemblies but in the City ; and yet the whole Territory adjacent be the Diocess . ] Answ. Were there in the Territories persons enough to make many Assemblies , or only so few as might travel to , and joyn with the City Assembly ? If the latter , it 's it that I assert , as usual in the first age at least ; If the former , then either all those in the Territories met for publick Worship and Communion , or not : If not , they sinned against the Law of God that obliged them thereto as well as Citizens : If they did , then they must have either Bishop or Presbyter with them , for the due performance of that worship . Sect. 29. If any think all these stragling objections and advertisements here unseasonable , I render him this true account of them : This first Disputation was prepared only for our ordinarily Monthly Exercises here , and so written long ago , before the London Ministers Book , or the Answer to it , and the rest that have followed , and therefore could not take notice of much that hath since passed , and withal was not intended for publick view : But when I saw s● many of the Gentry and Commonalty withdraw from the publick worship , and the ignorant and prophane had learnt to refel their Pastors Instructions , by calling him a Lay-man , and saw how the new separation threatned the perdition of multitudes of the people , & especially was awakened by the Calls of Ministers in other Countries that were far more troubled with them then we , I thought meet to prefix this to the Second Disputation , which was it that was desired of me : and therefore to take notice of those things so late . Sect. 30. And the common experience tells you that it is not a few that go the way that lately was singular even among the Episcopal ; to which I may add the Testimony in Vindic. against the London Ministers , p. 104. [ 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 knows , of all that embrace the same cause with him ) &c. — ] Sect. 31. And this at least I may expect from the Reader , that if he think we argue weakly , he will confess that we argue not for worldly greatness , but go against our carnal interest . We contend against Bishopricks of the English mode , as desiring no such Wealth or Honour . Some of us have as good opportunities to have a part in that kind of Greatness if it were again introduced , as they : But I am not able alone for a Parish charge , and am loth to have more on my hands , and my accounts ; which is I suppose the mind of my Brethren also . Sect. 32. One more Advertisement I owe the Reader , that this being written so long since I was made confident by Bishop Usher , de Primordiis Eccl. Brit. that Ireland was the Ancient Scotia where Palladius , &c. planted the Gospel , which pag. 97. I have signified . But I should wrong Scotland , if I should not tell thee , that I have received such Arguments to the contrary since then , from the Right Honourable , and my highly valued friend , the Earl of Lawderdail , that I am forced to suspend my judgement in that point , till I have leisure better to study the point , being yet unable to answer the said arguments . Whether it be Necessary or Profitable to the right order or the Peace of the Churches of England that we restore the extruded Episcopacy ? IN this Question here are these three things supposed . 1. That there are yet particular Churches of Christ in England : and therefore those that conclude that there hath been no Church among us since the Diocesan Bishops were laid by , are none o● them that we are now disputing with : and indeed we think so gross a conceit unworthy of a Confutation . 2. It is supposed that both the right Order and the Peace of these Churches are matters highly to be valued . 3. And also that its our duty for the obtaining of it , to do that which is necessary or profitable thereto . But the doubt is ▪ Whether the Episcopacy in question be necessary or profitable thereto ? For the decision whereof I shall briefly tell you my Judgement , in these propositions , whereof the two first are but preparatory . Proposition 1. A Peace with the Divines of the Episcopal judgement , is much to be desired and earnestly to be endeavoured . Prop. 2. A certain Episcopacy may be yielded to , for the Peace ( if not for the right order ) of the Church . Prop. 3. The Diocesan Episcopacy which was lately in England , and is now laid by , may not lawfully be re-assumed or re-admitted , as a means for the right Order or Peace of the Church . 1. For the first of these , I think it easie to prove that we ought to seek an Agreement in the Episcopal controversie , with those that differ from us in that point . For , 1. They are brethren , of the same faith with us , whom we are bound to love and honour , and therefore to use all just means for peace with them . If we must as much as in us lyeth , if possible , live peaceably with all men , Rom. 12.18 . much more with Brethren of the same family and profession . 2. They are very many ; and the far greatest ( though not the purest ) part of the Church is of their mind : All the Greek Church , and the Ethiopian Church , and the Jacobites , Armenians , and all other parties without the verge of the Reformation from Popery here in the West , that ever I read or heard of , are all of that way , besides all the Romane Church : And , though I know that much ignorance , and imperfection , if not superstition and fouler errors may be justly charged on the Greek , Ethiopian , &c. Churches , as well as on Rome ( though not Popery it self ) yet I think there is scarce a good Christian that is not unwilling to cast off so great a part of the Church of Christ , as these are Indeed , he that dares so far despise all the Churches of Christ on earth except these few that are happily reformed , as to think that it is no duty of ours ▪ to seek unity and peace with them , by all just means , I think is no meet person for us to dispute with . It is the hainous sin of Rome , to despise and unchurch Greeks , Ethiopians , and all save themselves , which I hope Protestants will never imitate , who have justly condemned them so deeply for it . Let the Donatists shut up the Church of Christ in Afr●ca , and call the rest Cecilians ; and let the Papists reduce it to the subscribers to their Trent confession , or to them only that believe in the Popes universal Headship and Government , and call all others Hereticks : yet will all true Catholicks imitate Augustine and the Councils that were called against the Donatists , who still described the Catholike Church to be that which was dispersed over the world , having begun at Ierusalem : and though to Gods praise we dare rejoycingly affirm , that the most illustrious and the soundest part of it is in Europe , among the Reformed , yet dare we not say that it is all or the greatest part here ; Nay we confess that we are but a small part of Christs Church . And therefore common sobriety may tell us , that the Peace of so great a part of Christs Church as is in all the rest of the world , is highly to be valued , and sought with all our might , in righteousness . Moreover , even among the reformed Churches there are many for some Episcopacy or Superintendency : As the Church of England and Ireland was lately for Diocesan Episcopacy : so the Churches in Denmark , Sweden , Saxionie , and other parts of Germany , Transilvania , &c. are for a lower sort of Episcopacy , called Superintendency among them . 3. And the quality of many of the Divines of that way , is such as bespeaks our greatest reverence to them , and should move us to thirst after Unity and Reconciliation with them . Many of them are men of eminent Learning and Godliness , and sound in the faith . I know that it is commonly objected , that they are generally ungodly men that are that way ; and though some of them are Learned men , yet they are all , or almost all , of careless and carnal lives , or meerly formal and superstitious , and therefore their Communion is not much to be desired . To which I answer . 1. The plain undenyable truth is that it was so here with the most of them in the Bishops dayes , where ever I was acquainted : There were more Ministers in many places that would have scorned , threatned or troubled a man for a godly diligent life , then that would lead him that way by a good example . We must speak that truth that cannot be hid , whoever be displeased . To this day , too many of that way are careless and scandalous . But then Consider withall , 2. That it is but too common for the common sort even of Ministers as well as people , to be careless and bad , what ever opinions they are of : Especially if the times do discountenance practical Religiousness , the greater part are likely to follow the times , being that way also so strongly enclined by nature . 3. Consider also that we have had , and have men of that Judgement that have been excellent Instruments of the Churches good , and so eminent for Gods graces and gifts , that their names will be pretious whilest Christ hath in England a Reformed Church : were there in all England but one such man dissenting from us , as Hooper , Farrar , Latimer , Cranmer , Ridley , Iewel , Abbot , Davenant , Vsher , Hall , &c. what sober Godly man would not be exceeding solicitous for a reconciliation ? I am sure ( besides the godliness of their lives , and painful preaching ) One Iewel , One Vsher , One Davenant , hath done so much against the Roman Usurpers , as they will never well claw it off them to the last . Moreover who knoweth not that most of the Godly able Ministers of England since the Reformation , did judge Episcopacy some of them Lawful , and some of them most fit ( for the Non-conformists were but few : ) and that even before this late trouble and war , the most , even almost all , of those that were of the late Assembly at Westminster , and most through the land , did subscribe and conform to Episcopal Government , as a thing not contrary to the word of God : so that it is evident that it is very consistent with a Godly life to judge Episcopacy lawful and fit ; or else we should not have had so many hundred learned and godly men of that mind . And I am not altogether unapt to believe , that many of them yet are so far reconcileable to it ( moderated , ) that if it were again established , they would submit to it as they did : For I hear but of few that have made any recantation of their former conformity ; but contrarily have known divers of them profess a reconcilableness as aforesaid , as Mr. Gataker doth in one of his books express his own Judgement . If I have proved this preparatory proposition ( which I think needeth but litle proof , ) then have I also proved 1. That they have sinned much who have hitherto forborn the use of any means for Peace , which was in their power . 2. And that we are bound our selves to desire and seek after a peace with such men : and that we cannot discharge a good conscience while we neglect such means as is within our reach , and fit for us to use . The second Proposition is , that [ A Certain Episcopacy may be yielded to , for the peace , if not also for the right order of the Church ] In the declaration of my judgement concerning this , I make no doubt but I shall displease both sides ; the one for yielding so much ; the other for yielding no more . But jacta est alea : I live not upon mens favour , nor the air of their applause : That truth which displeaseth at present , may tend to peace , and produce it at the last , when the angry humour is allayed , or at least , when the angry age is gone . For the clearer determination of this and the main Question following it is necessary that I here stay 1. To open the nature of Church-Government in general : 2. To open the sence of the word [ Episcopacy ] and the several sorts of Bishops . And then 3. I shall tell you what sort of Episcopacy it is that I could yield to for the Churches peace . 1. I must confess I think that the greatest part of the controversie by far , is in this first question , of the nature of Ecclesiastical Government , strictly so called , which is only in the hands of Christs Ministers , Bishops or whomsoever , commonly called , Clergy men . A●d concerning this ( having written my thoughts more largely el●ewhere ) I shall now lay down these few Propositions . Prop. 1. All this power Ecclesiastical is Jure divino , given from God himself ; and that either immediately , or by the mediation only of the Ap●stles . I mean as to the determination in specie , what it shall be , and the constitution of that order and power in the Church , though perhaps some other causes , at least * sine quibus non may intervene for the reception of this power by an individual person . These therefore that plead only the Laws of the Land , or only Canons of former Bishops for their standing or authority , do say nothing that as to our controversie is regardable . Wh●t men do , they may undo , if there be reason for it , and if it depend on their authority , we must submit to their reason . Prop. 2. This Divine Constitution of the Species of Church-Power and Government , is to be found wholly in the written word of God , called the holy Scriptures . This we are agreed on against the Papists , who would supply the supposed defects of Scripture by their unwritten Traditions , which they call the other part of Gods word . Church Canons and Laws of men may determine of some modes and circumstances for the better execution of the Laws of God , by the People whom they are over : but they cannot make new Church Ordinances or Governments , nor convey a Power which God the fountain of Power did not ordain and convey : nor can they give what they themselves had not . The Church-office and Authority therefore that is not proved from the Holy Scripture , is to be taken as the fruit of humane arrogancy and presumption . Yet I deny not but that we may find much in Antiquity , in Fathers and Councils about matters of fact to help us to understand some Scriptures , and so to discern the matter of right . Prop. 3. The Scripture doth not Contradict , but suppose and confirm the light of Nature ; nor doth it impose upon any man Natural impossibilities , nor constitute offices which cannot be executed , or which would destroy that end to which they are supposed to be Constituted . Prop. 4. Ecclesiastical Authority comprehendeth not the power of the sword , nor any power of using violence to mens bodies , or laying mulcts or confiscations on their estates . The Ecclesiastical Power which Christ ordained , was exercised for the first three hundred years without any touching of mens bodies or purses , before there were any Christian Princes . Prop. 5. Magistrates are not eo nomine obliged to punish men because they are Excommunicated ( whether upon every just Excommunication they should punish , I will not now dispute ) but they are bound to know that their penalties be deserved , before they inflict them ; and therefore must themselves take Cognisance of the Cause , and as rational agents , understand before they act ; and not blindly follow the Judgements of the Bishops , as if they were but as Executioners where the Bishops are Judges . Prop. 6. * The Power of the highest Church-governours is but an Authority of Directing in the way to salvation : It is but Directive : but then there is no room for the common Objection , that [ then it is no greater then any other man may perform ; ] for it is one thing to Direct Occasionally from Charity , and another thing to Direct by Authority in a standing office , as purposely appointed hereunto . † The Power of Church-Governors is but of the same nature as is the Power of a Physitian over his Patients , or of a School-master over his Schollers , supposing he had not the power of the rod or actual force , but such a power as the Professors of Philosophy or other sciences had in their several schools upon the adult ( nor all so great neither ; because the Laws by which we must rule , are made to our hands , as to the substantials . ) Hence therefore it is plain , that as we can bind or force no man to believe us , or to understand the truth , and to be Christians , but by the power of demonstrated Evidence , and by the light which we let in ( through Gods grace ) into their Consciences , so neither can we cause any to execute our sentences against offenders further than by light we convince them that it is their duty : so that if all the Bishops or Presbyteries in the land should judge such or such an opinion to be heresie , and should Excommunicate those that own it as hereticks , in this case if the Church do believe as the Pastors believe , they will consent and avoid the Excommunicate person ; but if they take it to be Gods truth which the Pastors call heresie , they will not take themselves bound by that sentence to avoid him : nor will the Offender himself any further be sensible of a penalty in the sentence , then he shall be convinced that he hath erred ; and if the Church avoid him , he will justifie himself , and judge that they do it wrongfully , and will glory in his suffering : so that it is on the Conscience that Church-Governors can work ; and no otherwise on the outward man , but mediante Conscientiâ . Prop. 7. The ground of this is partly because no Church Governors can bind any man contrary to Gods word : Clave errante , & ita apparente , if the people know that he erreth , they are not to obey him against God. Yet in the bare inconvenient determination of some Circumstantials , by which the duty is not destroyed , but less conveniently performed , the people are bound to obey their Governors , because it is not against Gods determination , and because he erreth but in an undetermined point , of which God appointed him to be the orderly determiner . But if God have once determined , no mans contrary determination can oblige ; nor yet if they go beyond the sphere of their own work , and determine of an aliene subject , which God did never commit to their determination : else a Minister , or Bishop , might oblige every Taylor how to cut his garment , and every Sho●-maker how to cut his shoe , so that they should sin if they did disobey , which is ridiculous to imagine : and if they go about to introduce new stated Ordinances or Symbols in the Church which they have nothing to do with , or in any other work shall assume to themselves a power which God never gave them , it doth no more oblige then in the former case . Prop. 8. Another reason of the sixth Proposition , is , because The People have a Iudgement of discerning , whether the Governors do go according to Gods word or not : else they should be led blindfold , and be obliged by God to go against Gods word , whensoever their Governors shall go against it . It is not bruits or Infants , but rational men that we must rule . Prop. 9. The three things which Church power doth consist in , are ( in conformity to the three parts of Christs own office ) 1. About matter of Faith , 2. About matter of Worship , 3. About matter of Practice in other cases . 1. Church-Governors about Doctrine or Matters of Faith , are the Peoples Teachers , but cannot oblige them to Err , or to believe any thing against God , nor make that to be truth or error that is not so be●ore . 2. In matter of Worship , Church-guides are as Gods Priests , and are to go before the people , and stand between God and them , and present their prayers and prayses to God , and administer his holy mysteries , and bless them in his name . 3. The Commanding Power of Pastors is in two things : 1. In Commanding them in the name of Christ to obey the Laws which he hath made them already . And this is the principal . 2. To give them new Directions of our own , which as is said , 1. Must not be against Gods Directions . 2. Nor about any matter which is not the object of our own office , but is without the verge of it . 3. But it is only in the making of under laws , for the better execution of the laws of Christ ; and those under-laws must be only the Determination of Ci●cumstances about Gods service which Scripture hath made necessary in genere , but left to the Governors determination in specie ; and they are such as are al●erable in several ages , countries , &c. so that it had been unfit for Christ to have determined them in his word , because his word is an u●iversal Law for all ages and countries ; and these Circumstances will not bear an universal determination : else why could not Christ have done it ? nay how is his Law perfect else that doth omit it ? For example , God hath commanded us to read the word , preach , hear , sing , which must necessarily be done in some time , place , gesture , number of words , &c. But he hath not commanded us on what day of the week our Lecture shall be , or at what hour of the day , nor what Chapter I shall read , nor how many at once , nor what Text I shall preach on , nor what Psalm I shall sing , nor in what words I shall pray , whether imposed by others , or not , whether with a book , or foreconce●ved form , or not ; nor whether I shall read with spectacles or without , or whether I shall discern how the time p●sseth by an hour-glass , or by the clock , or by conjecture without them . These therefore and other such like , must humane Prudence determine of . But with these Cautions . 1. These are mostly matters that require a various determination in several places according to the great variety of Circumstances ; and therefore it is for the most part fitter for the particular Pastor of that Church , who is upon the place , and seeth the case , to determine them pro re nata , * then for Synods , or distant Prelates , to do it by general Laws or Canons binding all . 2. Though upon a small misdetermination of such a Circumstance ▪ the people must obey , yet if it be so grosly misdetermined as to destroy the duty it self Circumstantiated , or to be notoriously against the end which it is pretended for , then they are not to obey it . As if a Pastor would appoint the People to hear in the night only , or at such unseasonable times that they cannot come , or in many the like cases . Note also tha● it is one thing to prescribe these matters in a direct Regimental Respect , and that belongeth to him upon the Place ▪ and its another thing to prescribe them for common Vnion or Con●ord among many Churches , and that belongs to a Synod , ( of which a●on . ) And it is most certain by sad experience , that scarce any thing hath broken the uni●y and peace of the Church more , than unnecessary determinations pretended to be for its ●nity and peace . Could men have been content to have made Gods Laws the center and touchstone of the Churches Unity , all had been well : but when they must make Canons for this Vesture , and that Gesture , and the other Ceremony , and determine in what words all men shall pray , and how many words he shall say , or how long he shall be , and so make standing Laws upon mutable circumstances , and this without any necessity at all , but meerly to domineer , as if they had been themselves ordained and entrusted with Gods worship and mens souls ; such sottish Presbyters , that know not how to speak or do any thing but as it is prescribed them , nor how to carry themselves soberly or reverendly without being obliged which way to bow , and when and how oft , with the like . Unnecessary things made Necessary have destroyed the Churches Peace ; and so blind are the Authors of it , that yet they will not see their errour , though the cries , and groans , and blood of the Churches have proclaimed it so long . The Church Historie of these one thousand and three hundred years at least doth tell us that it is the Church Governours by their too much business and overdoing in such wayes , even by too bold and busie determinations about doctrines or Ceremonies , that have broken all in peices and caused that confusion , dissention and seemingly remediless divisions in the Church . Prop. 10. In cases which are beyond the present understanding of the people , they are bound as Learners , to submit to the judgement of their Guides : If they see no sufficient cause , either in the matt●r to cause them to suspect that their Teachers are mistaken , or in their Teachers to cause them to suspect them to be seducers , they owe them ●o much credit and respect as their Guides , as to believe them fide humanà , or to suppose that they are likelier to be in the righ● then themselves ; and therefore in matters of Doctrine not to contradict them , but to submit to learn of them , till by learning they come to that ripeness of understanding , as to be capable of discerning the errors of their Guides , and so to contradict them groundedly , if indeed they err : so also i● the order of variable ●ircumstantials about the service of God , though the people ought not to obey their Governours , if under tha● pretence they should command them things sinful ; yet when they are not able to see any certain evil in the thing commanded , nor so strong a probability of evil as should cause them to suspend obedience while they take better advice , in such a case it is their Duty to obey the guides of the Church . For they are certain that they are commanded to obey them that rule over them , and watch for their souls , Heb. 13.17 . but they are not certain that in such a case it is an evil that is prescribed by them , nor is it supposed to be much probable ; therefore a certain evil of disobedience must be avoided before an uncertain and improbable evil . This the very office of Church Governours doth plainly import . Object . Then if the Minister mistake , all the people that understand not the grounds of the matter , must err for company . Answ. If by Must , you speak of their Duty , I deny the consequence : For their Duty is to be men of understanding , and to see the truth in its own evidence , and so not to err ; But if by Must , you only express a Necessity of Infirmity which they have sinfully contracted themselves , then I yield all : but I say , that it is a greater sin to disobey their guides , without known reason , and consequently never to obey them in any case beyond the present knowledge of the people , then it is to follow them fide humana in such mistakes as we have no sufficient means at present to discover . For the former will overthrow almost all Ministration and Church-government . Obj. Then it is no sin for an Ignorant man to Err with his Teacher for company . Answ. I deny that Consequence : for it is his sin to be an Ignorant man : and consequently to have any Error . But supposing him already Ignorant by his own sinfulness , and that the Ministers of the Gospel come to heal it , we may well say that it is his greater sin to disbelieve and disobey them without apparent cause , then to mistake with them where he is not able to discern the mistake . Prop. 11. He that disobeyeth the Word of God in the mouth of a Minister or Church governor , committeth a double sin , in comparison of him that disobeyeth the same word in the mouth of a private man : for bsides the sin which he first committeth , he breaketh also the fifth Commandment , and despiseth Christ in his Messenger : As a man that shall refuse to worship God , to use his name reverently , &c. when a private man telleth him that it is his duty , doth sin by that refusal : but if he refuse it when his own Father or Mother , or Minister command him , he also breaks the fifth Commandment besides the rest . Ministerial Authority therefore doth aggravate the sins of persons that are disobedient . Prop. 12. Yet for all this , one private man that evinceth out of Scripture a sin or a duty contrary to the doctrine or commands of our Guides , must be regarded in that before them ; and the evidence and divine verity which he bringeth must not be refused , because Church Governors are against it . Otherwise we should make Gods Officers to be greater then himself ; and the Promulgators and Preachers of his Law , to have power to null or frustrate the known Law which they should proclaim , and that the means is to be preferred before the end , and when it destroyes the end , and so ceaseth it self to be a means , which are things not to be imagined . Prop. 13. Yet is it a great sin for any men lightly and rashly to suspect their Teachers and Rulers , and much more Councils or the whole Church ; and too easily to credit the singular opinions of any private man or dissenting Pastor . But we should be very suspicious of the private man rather , and of the singular man ; and therefore should search well , and see good reason for it before we credit them , though we may not refuse any truth which they shall bring . Prop. ●4 . The uses of Synods or Councils , is not directly to be superiour Governours of particular Pastors and Churches ; but it is Directly 1. For the Information and Edification of the Pastor● themselves by the collation of their reasons and mutual advice ; 2. For the Vnion and Communion of the said Pastors , and of the particular Churches by them : that they may agree in one , and go hand in hand to do Gods work ; and so may avoid the crossing and hindering of each other , and one may not receive those to communion without satisfaction , who are excommunicated by others , and so that by this concord of Pastors they may be strengthened to a more successfull performance of their duties . But then , these Direct ends of Synods being presupposed , Indidirectly they may truly be said to be for Government ; Because God in general having commanded us to carry on his work as much as we can in Unity and Peace , and it being the proper work of Councils to agree upon wayes of Unity , it followeth that for Unity sake it becomes our duty to submit to their just Agreements ; and so that the forming of such Agreements or Canons , is consequently or Indirectly a part of Government , though Directly it is but for Unity and Concord . Pastors in Synods have the same power over their people as they have out : and therefore what Canons they make justly for the Government of the people , as Pastors , are Directly acts of Government : but as Assembled Pastors , and also as to the Canons by which they bind each other , they act but by consent or contract in order to concord and communion , and not by a superiour Ruling power . So that Synods as Synods are Directly only Gratiâ Vnitatis & Communionis , and not Gratia Regiminis ; but Indirectly and by consequence from the first use , they are after a sort Regimental . To conclude this about the Nature of Church-Government , in the two former similitudes it is somewhat apparent : For Christ calls himself the Physitian that comes to heal diseased souls : and his Church is also a School , and his people are all Schollars or Disciples , and Ministers his Ushers or under-Schoolmasters . Now the Physitian may prescribe to his Patient the times , the quantities of taking Medicines , and what diet to use , and what exercise in order to his health ; and also Physitians may make a Colledge , and frequently meet for mutual Edification , and Agree what Patients to meddle with , and what not , and that they will not receive those Patients that run from one to another to their own hurt , and that they will use none but such and such approved Medicaments , with divers the like circumstances . But yet no Physitian can either compell men to be their Patients ; nor compell them ( any otherwise then by perswasion ) to take their Medicines , when they are their Patients ; nor can they corporally punish them for any disobedience to their directions : But this they may do : they may tell them first that if they will not be ruled , they shall be without the Physitians help , and then their desease will certainly kill them , or endanger them ; and if the Patient continue so disobedient as to frustrate the means of cure , the Physitian may give him over , and be his Physitian no more ; and this is the Power of a Church Guide , and this is his way of punishing : Only he may further acquaint them with a Divine Commission , then a Physician can do to his Patient , ( at least gradually ) and so press obedience more effectually on their consciences . So a Schoolmaster may make orders for the right circumstantiating of matters in his School ( supposing one Grammer enjoyned by superiour Authority , ) and he may order what Authors shall be read , and at what hours , and how much at a time , and dispose of the seats and orders of his Schollars : But yet if he be a Teacher of the Adult , according to our case , he cannot corporally punish those that either refuse to be his Schollars , or to learn of him or obey him ; but the utmost that he can do is to put some disgrace upon them while they abide in his School , and at last to shut them out . And then all the Schoolmasters in the Countrey may well agree upon one Method of Teaching , and that they will not receive those without satisfaction into one School , who are for obstinacy and abuse cast out of another . But such Agreements or Meetings to that end do not make either one Physitian or Schoolmaster to be the Governour of the rest , or above another , nor yet to have the charge of all the Schollars or Patients of all the rest ; so is it in the case of Ecclesiastical Assemblies . HAving said this much concerning the Nature of Church-Power and Government , I come to the second thing promised , which is to enumerate the several sorts of Bishops that are to fall under our consideration , that so we may next consider , which of them are to be allowed of . And here I suppose none will expect that I shew them all these sorts distinctly existent ; it is enough that I manifest them to be in themselves truly different . 1. And first the name [ Bishop ] may be given to one , that is only the Overseer or Ruler of the People of one particular Church , and not of any Church-rulers themselves : That ruleth the flock , but not any Shepherds . 2. Those also may be called Bishops , who only are Ioint-Rulers with others of a particular Church , and Presidents among the Elders of that one Church for Vnity and order sake , without assuming any Government over those Elders . 3. A third sort there are that are Presidents in such an Eldership , and withal do take a Negative voice in the Government , so that nothing shall be done without them in such affairs . 4 A fourth sort are the sole Pastors of such a particular Church that have many Ministers under them as their Curates , who are properly to be Ruled by them alone ; so that the Pastor is the sole Ruler of that Church , and the Curates do only teach and otherwise officiate in obedience to him : Which is the case of divers Ministers of great Parishes , that keep one Curate at their Parish Church , and others at their Chappels . Yet it s one thing to be the sole Ruler of the Parish , and another to Rule the rest of the Elders . 5. A fifth sort of Bishops are those that are the fixed Presidents of a Classis of the Pastors of many particular Churches ; who hold the title durante vitâ , or quàm diu bene se gesserint , though they are in use only while the Classis sitteth , and have only a power of Moderating and ordering things , as the foreman of a Jury , or a double or casting voice , as the Bayliff in Elections in most Corporations , or as the President in some Colledges ; but no Negative voice , which maketh a Power equal with all the rest . 6. A sixth sort are the heads of such Classes , having a Negative voice , so that the rest can do nothing without them . 7. A seventh sort are the Presidents of Provinces or Diocesses containing many Classes , which have only a Moderating Power , but no Negative voice . 8. An eighth sort are the Bishops of particular Cities with all the Rural parts that are near it , containing many Churches ; who assume the Power of Governing that Diocess to themselves alone without the Presbyters of the particular Churches , either not using them at all in matter of Government , or only consulting with them in Assemblies , but giving them no determining votes . 9. A ninth sort is a Diocesan Bishop of such a City , who doth not take upon him the Rule of the people of the Diocess ( beyond his own Congregation ) but only of the Pastors ; supposing that the several Pastors or Presbyters have power to Rule the several Congregations , but withall that they themselves are to be ruled by him . 10. A tenth sort are such Bishops as assume the Government of these Diocesan Bishops , which are common●y called Archbishops : to which also we adjoyn Metropolitans , Primates , and Patriarchs , who assume the Power of Governing all below them : as under the seventh rank I do also for brevity comprehend Metropolitans , Primates , and Patriarchs , who assume no Governing Power over other Bishops , but only the primam sedem , and the moderating Power in Councils . 11. The eleventh sort are unfixed general Pastors , called Ambulatory , or Itinerant , that have a care of all the Churches , and are no further tyed to any particulars , then a● the necessary defect of their natural capacity ( seeing they cannot be in all places at once , ) or else the dispatch of that work which they there meet with , before they go further , and some such occasion doth require : and being excluded out of no part of the Church , further then by consent for the common good , they shall exclude themselves ; such , I mean , as the Apostles were . 12. The twelfth and last sort is the Judas that goes under the name of St. Peters Successor , and Christs Vicar General , or the Vice-Christ , who claimeth a power of Governing the whole universal Church as its Head , having Infallible power of determi●ing Controversies , and matters of Faith , and whose Office must enter the definition of the Catholick Church , and those that separate from him are no Catholikes , or true Christians . This is he that beareth the bag , and maketh the twelfth sort . 3. I Come now in the third place to tell you , how many and which of these sorts of Episcopacy I think may be admitted for the Peace of the Church : And , 1. Of the first sort ●here is no Controversie among us : few will deny the Ius Divinum of Presbyters , as having the Rule of the people of a particular Church , and the sole Rule , supposing that there is no other Pastor over that Church but himself . 2. Of the second sort of Parish Bishops ( who are meer Presidents over the whole Eldership of that particular Church , and that continually , or fixedly . ) I think there is little question will be made by any , but they also will easily be admitted . 3. The third sort ( A Parochial Bishop , having a Negative voice in a Parish Eldership ) I should be content to admit for the Peace of the Church : but whether of it self it be desirable , I do not dispute : for if one Pastor even in a Parish may have a Negative voice among two or three Curates , it will follow that the thing it self is not unlawful , viz. for one Minister to have a Negative vote among many , and so among an hundred , if there be nothing else to forbid . 4. The fourth sort ( for brevity ) Comprehendeth two sorts . 1. Such Pastors of a single Congregation , which having diverse Curates under them who are Presbyters , do yet themselves take upon them the sole Government of the people and of their Curates . I think this is intolerable , and indeed a Contradiction , or a Nulling of the Presbyters office : for it is essential to the Presbyter of any Church to be a Guide or Ruler of that Church : to put them out of all Rule therefore is to Null , or suspend the exercise of their office ; which cannot statedly be done without destroying it . But then 2. if we speak of the second sort , that is , such Pastors of particular Churches , as have Curats who are Presb●ters , and they govern their Curates , but take the Curates as true Governors of the flock , these as I dare not simply defend , ( for if it be lawful for one Pastor to Rule two or three in a Parish , then why not twenty or an hundred , if nothing else forbid ? ) so I confess I should be ready to admit of them , if it might attain the Churches peace : for I see many godly Divines that are against Episcopacy , yet practice this ; and will have no Curates in their Parish , that will not be Ruled by them . And there is a certain Obedience which Juniors and men of weaker parts , do owe to their Seniors and men of far greater knowledge , though the Office be the same . And the Nature of the Government being not Compulsive and Coercive , but only upon the voluntary , whose judgements approve and their wills consent , its considerable how far even a Ruler of others may voluntarily consent and so oblige himself to be Ruled by another , that could not have any power to Rule him , without that consent of his own , and voluntary Condescension . 5. As for the fifth sort , that is , [ The standing President of a Classis , having no Negative voice ] I should easily consent to them for order and Peace : for they are no distinct Office , nor ass●me any Government over the Presbyters . And the Presbyterian Churches do commonly use a President or Moderator pro tempore . And doubtless if it be lawful for a Month , it may be lawful for a year , or twenty years , or quam diu se bene g●sserit : and how many years had we one Moderator of our Assemblies of Divines at Westminster ? and might have had him so many years more if death had not cut him off ? And usually God doth not so change his gifts , but that the same man who is the fittest this month or year , is most likely also to be the fittest the next . 6. And for the sixth sort , viz. [ A President of a Classes having a Negative voice , ] I confess I had rather be without him , and his power is not agreeable to my Judgement , as a thing instituted by God , or fittest in it self . But yet I should give way to it for the Peace of the Church , and if it might heal that great breach that is between us , and the Ep●scopal Brethren , and the many Churches that hold of that way ; but with these Cautions and Limitations . 1. That they shall have no Negative in any thing that is already a duty or a sin : for an Angel from heaven cannot dispense with Gods Law. This I doubt not will be yielded . 2. That none be forced to acknowledge this Negative vote in them , but that they take it from those of the Presbyters that will freely give or acknowledge it . For its a known thing that all Church-power doth work only on the Conscience , and therefore only prevail by procuring Consent , and cannot compell . 3. Nor would I ever yield that any part of the Presbyters dissenting should be taken as Schismaticks , and cast out of Communion , or that it should be made the matter of such a breach . This is it that hath broken the Church , that Bishops have thrust their Rule on men whether they would or not , and have taken their Negative voice at least , if not their sole Jurisdiction , to be so necessary , as if there could be no Church without it , or no man were to be endured that did not acknowledge it ; but he that denyeth their disputable Power must be excommunicated with them that blaspheme God himself . And as the Pope will have the acknowledgement of his Power to be inseparable from a member of the Catholike Church , and cast out all that deny it , so such Bishops take the acknowledgement of their Jurisdiction to be as inseparable from a member of a particular Church , and consequently ( as they suppose ) of the universal : and so to deny them shall cut men off , as if they denyed Christ. This savoureth not of the humility that Christ taught his followers 4. Nor would I have any forced to declare whether they only submit for Peace , or consent in approbation : nor whether they take the Bishops Negative vote to be by Divine Institution , and so Necessary , or by the Presbyters voluntary consent & contract , as having power in several cases to suspend the exercise of their own just authority , when the suspension of it tendeth to a publike Good. No duty is at all times a duty . If a man be to be ordained by a Presbytery , it is not a flat duty to do it at that time when the President is absent , except in case of flat necessity ; why may not the rest of the Presbyters then , if they see it conducible to the good of the Church [ resolve never to ordain ( except in case of such Necessity , ) but when the President is there , and is one therein ; ] which is indeed to permit his exercise of a Negative vote , without professing it to be his right by any Institution ? It is lawful to ordain , when the President is present ; it is lawful ( out of cases of Necessity ) to forbear when he is absent : according therefore to the Presbyterian principles , we may resolve to give him de facto a Negative voice , that is , not to ordain without him , but in Necessity : and according to the Episcopal principles , we must thus do : for this point of Ordination is the chief thing they stand on . Now if this be all the difference , why should not our May be , yield to their , Must be , if the Peace of the Church be found to lye upon it . But 5. I would have this Caution too , that the Magistrate should not annex his sword to the Bishops censure , without very clear reason : but let him make the best of his pure spiritual Authority that he can : we should have kept peace with Bishops better , if they had not come armed , and if the Magistrates had not become their Executioners . 7. As to the seventh sort , viz. [ A President of a Province fixed , without any Negative voice ] I should easily admit of him , not only for Peace , but as orderly and convenient , that there might be some one to give notice of all Assemblies , and the Decrees to each member , and for many other mattters of order : this is practised in the Province of London pro tempore , and in the other Presbyterian Churches . And as I said before in the like case , I see not why it may not be lawful to have a President quam diu se bene gesserit , as well for a moneth , or a year , or seven years , as in our late Assembly two successively were more , ( as I remember ) so that this kind of Diocesan or Provincial Bishop , I think may well be yielded to for the Churches Order and Peace . 8. As to the eighth sort of Bishops , viz. [ The Diocesan who assumeth the sole Government of many Parish Churches both Presbyters and People ] as ten , or twelve , or twenty or more , as they used to do , even a whole Diocess , I take them to be intolerable , and destructive to the Peace and happiness of the Church , and therefore not to be admitted under pretence of Order or Peace , if we can hinder them . But of these we must speak more when we come to the main Question . 9. As for the ninth sort of Bishops , viz. [ A Diocesan Ruling all the Presby●ers , but leaving the Presbyters to Rule the People ] and consequently taking to himself the sole or chief Power of Ordination , but leaving Censures and Absolution to them , except in case of Appeal to himself ; I must needs say that this sort of Episcopacy is very ancient , and hath been for many ages of very common reception , through a great part of the Church ; but I must also say that I can see as yet no Divine institution of such a Bishop taken for a fixed limited officer , and not the same that we shall mention in the eleventh place . But how far mens voluntary submission to such , and consent to be ruled by them , may authorize them , I have no mind to dispute . Only this I will say , that though I allow not in my judgement this sort of Episcopacy , yet I think it incomparably more tolereable than the eighth sort , which taketh the whole Government of the people from the Presbyters to themselves ; And if I lived in a place where this ●overnment were established , and managed for God , I would submit thereto ▪ and live peaceably under it and do nothing to the disturbance , disgrace or discouragement of it . My reasons I le not stay to produce . 10. As for the ten●h sort of Bishops , viz. Archbishops , Metropolitans , Primates and Patriarchs , having not only the moderation of Synods , but also either the sole Government of all the Clergy , and cheif Government of all the people , or a Negative voice in all , I am much more in judgement against them , then the former , and so much the more against them , by how much the larger their Jurisdiction is , for reasons which I shall anon have occasion to produce . 11. As for the eleventh sort of Bishops that is [ such as succeed the Apostles in the office of Preaching and Governing , to wit as unlimited universal Officers ] it is a great doubt among many whether any such should be ? For though it be certain that such were , yet we are in doubt whether they have any successors . For my own part , I confess my self satisfied in this , that the Apostles have Successors , though not in their extraordinary Immediate manner of Mission , nor in their extraordinary Gifts of the Spirit , yet in all that part of their office which is of standing Necessity to the Church : And I am satisfied that their general Ministry , or ambulatory p●eaching as unfixed officers , and their Government of the Church by Office ( such as they did then use ) are of standing Necessity to the Church : And therefore that as such unfixed general Officers , the Apostles de jure have Successors . And this I have formerly proved to you in my Theses de Polit. Ecclesiast . briefly thus . Argument 1. Christ promised when he instituted this General Office to be with them to the end of the world : therefore it was his will that it should continue to the end of the world , ( Mat. 28 20 , 21. ) It was to a Ministry that were sent to preach the Gospel to every Creature , or to all the world , and to Disciple Nations , that this promise was expresly made ; therefore such a Ministry is to be continued . Argum. 2. The same work and Necessity still continueth : Fo● , 1. There are still most of the Nations on earth unconverted . 2. The Converted and Congregated to be Confirmed and Governed , therefore the Office continueth . Argum. 3. We can fetch no Argument from the Apostles Example or from any Precept or Promise to them , to prove the succession of fixed Pastors , which is stronger then this by which we prove the succession of General unfixed Officers : therefore either we must yield to this , or by the same reasons as we deny it , we must deny the Ministry too : Which is not to be done . Argum. 4. The Apostles had many Associates in this General Office in their own times : Therefore it was not proper to them , ☞ nor to ce●se with them . Barnabas , Sylas , Timothy , Titus , Apollo , with multitudes more in those times , were unfixed General Officers , that went up and down to convert the world , and staid only to order and confirm the new gathered Churches , and then went further ; sometimes returning to review , preserve , and strengthen their converts . Argum. 5. If we can prove that such unfixed General officers were by Christ settled in his Church , and that by such the Churches were in any sort then to be governed , then our cause is good , till the repeal or revocation of this office and order be proved . Let them therefore that affirm such a revocation prove it : for till then , we have proved enough , in proving that once it was instituted . But they cannot prove that revocation , I think , nor yet any Cessation , or that the institution was but pro tempore . Argum. 6. It is not a tolerable thing to charge God with such a sudden Mutation of his Law or Order of Church Government without very certain proof . If we find Christ setling one way of Church-Government , in his own time , and presently after , for the first age , it is a most improbable thing that he should take that down again , and set up another kind of Government to continue ever after . This seems to charge Christ with so great mutability , that it is not to be done without very clear proof . But such proof is not produced . I know it is easily proved that the immediate Mission , and extraordinary measure of the Spirit , for Miracles , ●nogues , Infallible delivery of the doctrine of Christ are ceased : But this is nothing to the general office of Preaching or Governing the Church , which is of standing use . So that I am satisfied of this , that the Apostles as General Preachers and Governours have successors . But then I must confess my self not fully satisfied , what Governing Power it was that the Apostles had over the Pastors of the Church . I find that when Saravia , and after him , the Disputants in the Isle of Wight , do insist on this Argument from the way of Church Government by the Apostles , that their Antagonists do presently grant the Minor [ that The Government of the Church at first was by men authorized to Rule the Presbyters and their Churches . ] but they deny the Major , that [ the Government which was then in the Church should continue till now , ] because it was by Apostles , whose Office they think ceaseth . Whereas I must confess I am unavoidably forced to yield the Major , that we must have the same kind of Government that was at first instituted , unless we had better proof of a change : For the stablishment of particular Churches and Presbyters was no change of the Apostles power , seeing they gave not away their power to the Presbyters nor ceased to have the same Apostolical power which they had before . Only the Apostles extraordinary Mission , Gifts and Priviledges , I confess are ceased . But then I conceive that the Minor which is so easily granted , viz. [ that the Apostles had the Government of the particular Presbyters ] will hold more dispute , at least as to the nature and degree of their power : and were I as fully satisfied about the Minor as I am of the Major , I must by this one Argument be forced to be for the Ius Divinum of Ep●scopacy . What at present seems truth to me , I shall lay down in these Propositions . Prop. 1. It is certain that the Apostles were general unfixed Officers of Christ , having the care of the whole world committed to them within the reach of their natural Capacity : and that their business was to take that course in the particular management of their work , as is most conducible to the propagation of the fa●th through the whole world : and that in all places where they came , they had the same power over the Churches gathered , as the fixed Pastors of those Churches have . This much is past doubt . Prop. 2. It is as certain that common prudence required them to make a convenient distribution of the work , and not go all one way , and leave other places that while without the Gospel . But some to go one way , and some another , as most conduced to the conversion of all the world . Prop. 3. It is certain that the Apostles were not armed with the sword , nor had a compulsive coercive power by secular force ; but that their Government was only forcible on the Conscience , and therefore only on the Conscientious , so far as they were such ; unless as we may call mens actual exclusion by the Church and their desertion and misery the effect of Government . Prop. 4. It is most certain that they who had the extraordinary priviledge of being eye-witnesses of Christs Miracles and Life , and ear-witnesses of his Doctrine , and had the extraordinary power of working Miracles for a Confirmation of their Doctrine , must needs have greater * Authority in mens Consciences then other men , upon that very account , if there were no other . So that even their Gifts and Priviledges may be ( and doubtless were ) one ground at least of that higher degree of Authority , which they had above others . For in such a Rational perswasive Authority which worketh only on the Conscience , the case is much different from the secular power of Magistrates . For in the former , even Gifts may be a ground of a greater measure of Power , in binding mens minds . And here is the greatest part of the difficulty that riseth in our way , to hinder us from improving the example of the Apostles , in that it is so hard to discern how much of their power over other Presbyters or Bishops was from their supereminency of Office and Imperial Authority , and how much was meerly from the excellency of their Gifts and Priviledges . Prop. 5. It s certain that the Magistrates did not then second the Apostles in the Government of the Church , but rather hinder them by persecution . The excommunicate were not punished therefore by the secular power , but rather men were enticed to forsake the Church for the saving of their lives : so that worldly prosperity attended those without , and adversity those within : which further shewes that the force of Apostolical Government was on the Conscience , and it was not corrupted by an aliene kind of force . Prop. 6. Yet had the Apostles a power of Miraculous Castigation of the very bodies of the Offenders , at least sometimes : which Peter exercised upon Anania● and Sapphyra , and Paul upon E●●mas , and some think upon Hymenaeus and Philetas , and those other that were said to be delivered up to Satan : certainly Paul [ had in readiness to revenge all disobedience ] 2 Cor. 10.6 . which its like extendeth somewhat farther than to meer censures . But it s most certain that the Apostle used no● this power o● hurting mens bodies ordinarily , but sparingly as they did other Miracles ; perhaps not according to their own wills , but the Holy Ghosts . So that this did not corrupt their Government neither , and destroy the Spirituality of it . Yet this makes it somewhat more difficult to us to improve the Apostles example , because we know not how much of their power upon mens Consciences might be from such penal Miracles . Prop. 7. The Apostles had power to Ordain and send others to the work of the Ministry . But this only by the consent of the ordained , and of the people ( before they could be compleat fixed P●stors ) for they forced not any to go , or any people to entertain them . And it seemeth they did not Ordain singly , but many together , Acts 14.23 . * Timothy had his Gift by the laying on of Pauls hands and of the hands of the Presbyterie , 1 Tim. 4.14 . and 2 Tim. 1.6 . Prop. 8. It seems that each Apostle did exercise a Government over the Churches which were once planted : but this was principally in order to well setling and confirming them . Prop. 9. No one Apostle did appropriate a Diocess to himself , and say , Here I am sole Governor , or am chief Governor ; nor did they or could they forbid any others to Govern in their Diocess : though , as is said , they did agree to distribute their work to the publike advantage , and not to be all in one place at once : but yet successively they might . Prop. 10. Nay it s certain that they were so far from being the sole Bishops of such or such a Diocess , that they had usually some more unfixed general Officers with them . Paul and Barnabas went together at first : and after the Division , Barnabas and Mark , Paul and Silas , and sometimes Timothy , and sometime Epaphroditus , and sometime others went together afterward . And others as well as Iames were usually at Ierusalem : and all these had a general power where they came . And it cannot be proved that Iames was Ruler of Peter , Paul and the rest when they were at Ierusalem , nor that he had any higher power then they . Prop. 11. Yet it seems that the several Apostles did most look after those same Churches which themselves had been the instruments of gathering , and that some addition of respect was due to those that had been spiritual Fathers to them , above the rest , 1 Cor. 4.15 . Prop. 12. It was therefore by the General Commission of Apostleship that they Governed particular Churches pro tempore while they were among or neer them , and not by any special Commission or Office of being the Diocesan or Metropolitane of this or that place . 1. It was below them , and a diminution of their honor to be so affixed , and take the charge of any particular Churches . 2. We find not that ever they did it . 3. If they had , then all the disorders and ungovernedness of those Churches would be imputable to them , and therefore they must be still with them as fixed Bishops are , seeing they cannot govern them at such a distance as make● them uncapable . 4. When Peter drew Barnabas and many more to dissimulation , and almost to betray the liberties of the Gentiles , Paul doth not say , This is my Diocess , and I must be the Ruler here : nor doth Peter plead this against him , when Paul and Barnabas fell out , whether Mark should be taken with them or not ; neither of them did plead a Ruling Authority , nor say , This is my Diocess , or I am the superior Ruler , but they produced their reasons , and when they could not agree concerning the validity of each others reasons , they separated and took their several companions and waies . Prop 13. It was not only the Apostles , but multitudes more that were such general unfixed Ministers : as the seventy , Barnabas , Silas , Epaphroditus . Timothy and many others . And all these also had a Power of Preaching and Ruling where they came . Prop. 14. None of these General Officers did take away the Government from the fixed Presbyters of particular Churches ; nor kept a Negative vote in their own hands , in matters of Government : for if no fixed Bishop ( or Presbyter ) could excommunicate any member of his Church without an Apostle , then almost all Churches must remain polluted and ungoverned , through the unavoidable absence of those twelve or thirteen men . The Apostles therefore did admonish Pastors to do their duties , and when themselves were present had power to do the like , and to censure Pastors or people that offended : but they did not take on them the full Government of any Church , nor keep a Negative vote in the Government . Prop. 15. It seems utterly untrue that Christ did deliver the Keyes only to the twelve Apostles as such , and so only to their Successors , and not the seventy Disciples or any Presbyters . For 1. The seventy also were General unfixed Officers , and not like fixed Presbyters or Bishops : and therefore having a larger Commission must have equal power . 2. The Apostles were not single Bishops as now they are differenced from others : but they were such as had more extensive Commissions , then those now called Arch Bishops or Patriarchs . If therefore the Keyes were given them as Apostles , or General Officers , then they were never given to Bishops . For Bishops as fixed Bishops of this or that Diocess are not Successors of the Apostles , who were Gene●al unfixed Officers . 3. It is granted commonly by Papists and Protestants , that Presbyters have the power of the Keyes , though many of them think that they are limited to exercise them under the Bishops , and by their Direction and Consent , ( of which many School-men have wrote at large ) 4. The Key of Excommunication is but a Ministerial Authoritative Declaration , that such or such a known Offendor is to be avoided , and to charge the Church to avoid Communion with him , and him to avoid or keep away from the Priviledges of the Church ; and this a meer Presbyter may do : he may authoritatively Declare such a man to be one that is to be avoided , and charge the Church and him to do accordingly . The like I may say of Absolution : if they belong to every authorized Pastor , Preacher and Church guide , as such , then not to a Bishop only , but to a Presbyter also . And that these Keyes belong to more then the Apostles and their Successors , is plain , in that these are insufficient Naturally to use them to their Ends. An Apostle in Antioch cannot look to the censuring of all persons that are to be Censured at Athens , Paris , London , &c. so that the most of the work would be totally neglected , if only they and their supposed Successors had the doing of it . I conclude therefore that the Keyes belong not only to Apostles and their Successors in that General Office , no nor only to Diocesan Bishops : for then Presbyters could not so much as exercise them with the Bishops in Consistory , which themselves of late allow . Prop. 16. The Apostles were fallible in many matters of fact , and consequently in the Decisions that depended thereupon ; as also in the Prudential determination of the time and season and other Cirumstances of known duties . And thence it was that Paul and Barnabas so disagreed even to a parting , where one of them was certainly in the wrong . And hence Peter withdrew from the uncircumcision , and misled Barnabas and others into the same dissimulation so far that he was to be blamed and withstood , Gal. 2. Prop. 17. In such Cases of misleading , an Apostle was not to be follownd : no more is any Church-Governor now : but it is lawful and needful to dissent and withstand them to the face , and to blame them when they are to be blamed , for the Churches safety , as Paul did by Peter , Galatians 2.1 . Prop. 18. In this Case the Apostles that by Office were of equal Authority , yet were unequal when the Reasons and Evidence of Gods mind which they produced was unequal : so that a Presbyter or Bishop that produceth better Reasons , is to be obeyed before another that produceth less Reason , or that Erreth . And the Bishop of another Church that produceth better Evidence of Gods mind , is to be obeyed before the proper Bishop of that same Church that produceth weaker and worse Evidence . Yea a private man that produceth Gods Word is to be obeyed before Bishops and Councils that go against it , or without it ( in that case , where the word bindeth us : ) so that , in all cases where Scripture is to determine ▪ he that bringeth the best Scripture proof , is the chief Ruler , that is , ought chiefly to prevail . Though in the determination of meer Circumstances of duty , which Scripture determineth not , but hath left to Church-Guides to determine pro re natâ , it may be otherwise , so that the Apostles power in determining matters of faith , was not as Church-Governors , but as men that could produce the surest Evidence . Prop. 19. It is not easie to manifest , whether every Presbyter in prima instantia be not an Officer to the Church Universal , before he be affixed to a particular Church ; and whether he may not go up and down over the world to exercise that office , where ever he hath admittance . And if so , what then could an Apostle have done by vertue of his meer office , without the advantage of his extraordinary abilities , and priviledges , which the Presbyter may not do ? May an Apostle charge the people where he comes to avoid this or that seducer or heretick ? so may any Preacher that shall come among them , and that by authority . May an Apostle Excommunicate the very Pastor of the place , and deprive him ? why what is that but to perswade the people , and Authoritatively require them , to avoid ▪ and withdraw from such a Pastor , if the Cause be manifest ? And so may any Pastor or Preacher that comes among them . For if ( as Cyprian saith ) it chiefly belong to the people even of themselves to reject and withdraw from such a Pastor , then a Preacher may by Authority perswade and require them to do their own duty . Yet I shall acknowledge , that though both may do the same duty , and both by Authority , yet possibly not both by equal Authority , but an Apostle Majore authoritate , and so may lay a stronger obligation on men to the same duty ; but the rest I determine not , but leave to enquiry . Prop. 20. In making Laws or Canons to bind the Church which are now laid down in Scripture , the Apostles acted as Apostles , that is , as men extraordinarily Commissioned , illuminated and enabled infallibly to deliver Gods will to the world . And therefore herein they have no Successors . In Conclusion therefore seeing that matters of meer Order and Decency depending on Circumstances sometime rationally mutable , sometime yearly , daily , hourly mutable , are not to be determined Vniversally alike to all the Church , nor to all a Nation , nor by those that are at too great a distance , but by the present Pastor , who is to manage the work , and being intrusted therewith , is the fittest Judge of such variable Circumstances : and seeing for standing Ordinances that equally belong to all ages and places , Gods word is perfect and sufficient without the Bishops Canons ; and seeing that Scripture is a perfect Law of God , and Rule of Christian faith ; and seeing that in the expounding of the Scripture , they that bring the best Evidence will beget the most Knowledge , and they that produce the clearest Divine Testimony , will beget most effectually a Divine belief , and those that are known to be of far greatest abilities in learning , experience and grace , and consent with the most of the Church , will procure more effectually an humane belief , then a weak unlearned unexperienced Pastor of our own ; therefore the Jurisdiction of supereminent Bishops , Metropolitans , Primates and Patriarchs , will appear to be reduced into so narrow a room , and written in so small a character , that he hath need of very quick sight that can read it , and humble men may be easily drawn to think , that the Unity , Happiness , and Safety of the Church lyeth not in it , and that if it had been only for Christ and not their own Greatness , there had not been such Contention and Division made about it in the Church , as there hath been ▪ TO draw some of this which I have said into a narrower room , I shall briefly tell you what I could heartily wish both Magistrates and Ministers would speedily accomplish for the order and Peace of the Church in these matters . 1. I could wish that they would choose out the ablest Godly men , and let them be appointed General Teachers , and Guides , to call the uncalled , and to order , confirm , and so take care of the Churches that are gathered : And if by the Magistrates consent and their own , they divide their Provinces , it will be but meet . These I would have to go up and down to the several Parishes in their Provinces , and to have no particular Parishes of their own , nor to take the fixed Pastors power from them , but to take care that it be by themselves well exercised : And I would have the Magistrate keep his sword in his own hand , and let these prevail with mens consciences as far as they can ; and in that way , if they would exceed their bounds , and arrogate any unjust power to themselves , we shall dissent and deny it them , and stand upon our ground , and deal with them upon equal terms , and so need not to fear them . And I have cause to think that neither Presbyterians nor all the Independents will be against such General Officers ( Successors of the old ones ) as I here describe : Not the Presbyterians : for in Scotland they appointed and used such in the beginning , of their Reformation when they made Visitors of the particular Churches , and assigned to each their limited Provinces , and so they were Commissioners , to cast out Ministers , put in others , and plant Kirks , and they had several Superintendents , all which is to be seen in the Doctrine and Discipline of the Kirk of Scotland ( printed not long agoe again . ) And the Itinerant Comm●ssioners in Wales that were set there to go about preaching and Reforming , doth shew that their Judgements were not against the Power . 2. I could wish that every Parish Church may have one Eldership ( where they may be had ) or some Elders and Deacons , with one Constant Fixed , Perfect for Order and Unity . 3. I could wsh that Ordination and Constitutions for Unity and Communion may be done only in Synods , less or greater : and that of many Presbyteries there may consist a Classis , as commonly called , and of many of those a Province : And that the Classical meeting may be frequent , and that some one , the fittest man , may be standing President of that Classis during life , except he deserve removal . 4. I could wish also that the Provincial Assembly ( to be held once a quarter or half year in each County ) may have the most able , discreet , godly Minister chosen to be the standing President also during life ▪ unless he deserve removal . So that here are four several sorts of Bishops that for Peace and Order I could consent to : to wit , 1. A General unfixed Superintendent . 2. A fixed Parochial Bishop President of that particular Presbytery . 3. A Classical Bishop , President of that Classis . 4. A Provincial Bishop , President of the Provincial Assembly . But there is no necessity of these . 5. Of the degree of their Power I said enough before . It is intolerable they should have a Negative vote in Excommunications and Absolutions and such Government of the people ( except the Parochial Bishop ) save only in case of appeals , and there I leave it to each mans consideration , though I had rather they had none : But whether they should be admitted a Negative in Ruling the Pastors , I determine not . Only in case of Ordination , I would have all resolve to do nothing ( except in a case of Necessity ) but when the President is One : and stop there ; which will permit him de facto the use of his Negative , and yet trouble no mans conscience to acknowledge de jure that it Must so be ▪ for to that none should be forced . This much I could willingly yield to for reconciliation and unity : And I doubt not but I shall be sufficiently reproached by some for yielding so far , and by others for yielding no further . AND now at last after these ( not needless ) preparations , I come to the main Question it self , Whether it be Necessary or Profitable for the right Order or Peace of the Churches , to restore the extruded Episcopacy ? And this I deny , and having said so much already for explication , shall presently give you the Reasons of my denyal ; in which the rest of the necessary explication will be contained . Argument 1. That sort of Prelacy or other Government which destroyeth the End of Government , and is certainly inconsistent with the Necessary Government and discipline to be exerci●ed in the Churches , is not to be restored , under pretence of the Churches Order or Peace ( nor can be consistent with its right Order and Peace . ) But such is the Episcopacy which was of late exercised in England , and is now laid by . Therefore , &c. The Major needs no proof ; for few Christians I think , will deny it . If Episcopacy as lately here exercised , be the certain excluder of Government it self and Christs discipline , while it only retains the empty name , then doubtless it is not to be restored . The Minor I prove thus . If there be a very Natural Impossibility that the late English Episcopacy though in the hands of the best men in the world , should Govern the Churches as Christ hath appointed , and as they should and may otherwise be Governed ; then the foresaid inconsistency and destructiveness is apparent . But that there is such a Natural Impossibility for the late English Episcopacy to Govern the Church , thus I shall prove . 1. By shewing you what is undoubtedly necessary in Christs Government ; 2. And then what was the late English Episcopacy ; and then 3. The Impossibility will appear of it self when both these are opened and compared together without any more ado . 1. And 1. It is past controversie among us , that Church Governours should watch over each particular soul in their flock , and instruct the ignorant , admonish the faln , convince gainsayers , counterwork seducers among them , seek to reclaim the wandring , strengthen the weak ▪ comfort the distressed , openly rebuke the open obstinate offendors , and if they repent not , to require the Church to avoid their Communion , and to take cogniscance of their cause before they are cut off : as also to Absolve the penitent , yea to visit the sick ( who are to send for the Elders of the Church ▪ ) and to pray with and for them , &c. yea and to go before them in the worship of God. These are the acts of Church Government that Christ hath appointed , and which each faithful Shepherd must use , and not Excommunication , and other Censures and Absolution alone . 2. But if they could prove that Church Government containeth only Censures and Absolution , yet we shall easily prove it Impossible for the late English Episcopacy to do that . For , 3. It is known to our sorrow that in most Parishes there are many persons , and in some greater Parishes very many , that have lived , common open swearers , or drunkards , and some whoremongers , common scorners of a godly life , and in many more of those offences , for which Scripture and the ancient Canons of the Church do excommunicate men , and we are commanded with such no not to eat . And it s too well known what numbers of Hereticks and Seducers there are , that would draw men from the faith , whom the Church-Governours must after the first and second admonition reject . 4. And then it s known what a deal of work is Necessary with any one of these , in hearing accusations , examining Witnesses , hearing the defendants , searching into the whole cause , admonishing , waiting , re-admonishing , &c. 5. And then it s known of how great Necessity , and moment all these are to the honour of the Gospel , the souls of the offendors , to the Church , to the weak , to them without , &c. So that if it be neglected , or unfaithfully mannaged , much mischief will ensue . Thus in part we see what the Government is . Next let us see what the English Episcopacy is . And 1. For the extent of it , a Diocess contained many score or hundred Parishes , and so many thousands of such souls to be thus Governed . Perhaps some Diocesses may have five hundred thousand souls , and it may be London Diocess nearer a million . And how many thousand of these may fall under some of the forementioned acts of Government , by our sad experience we may conjecture . 2. Moreover the Bishop resideth , if not at London ( as many of them did ) yet in his own dwelling , many miles , perhaps twenty or thirty from a great part of his Diocess , so that most certainly he doth not so much as know by face , name , or report the hundreth , perhaps the thousandth , or perhaps the second or third thousandth person in his Diocess . Is it Possible then for him to watch over them , or to understand the quality of the person and fact ? In Church Cases the quality of the person is of so much moment , that without some knowledge of it , the bare knowledge of the fact sometimes will not serve . * 3. And then it is known that the English Episcopacy denyeth to the Presbyters all power of Excommunication and Absolution , u●less to pronounce it as from the Bishop when he hath past it : And they deny him also all power so much as of calling a sinner to open Repentance , which they called Imposing penance : and also they denied all power of denying the Lords Supper to any without the Bishops censure , except in a s●dden case , and then they must prosecute it after at the Bishops Court ; and there render the Reason of that suspension : So that the trouble , danger , labour , time would be so great that would be spent in it , that scarce one Minister of a hundred did venture on it once in seven and seven years , except only to deny the Sacrament to a man that would not kneel , and that they might do easily and safely . 4. And then Consider further , that if the Minister should be one of an hundred , and so diligent as to accuse and prosecute all the open scandalous offendors of his Parish , before the Bishops Court , that so he might procure that act of Government from them , which he may not perform himself , it would take up all his time , and perhaps all would not serve for half the work , considering how far he must ride , how frequently he must attend , &c. And then all the rest , or most of the Pastoral work must be neglected , to the danger of the whole Congregation . 5. It is a great penalty to an innocent man to travail so far to the trial of his ●ause . But the special thing that I note is this , that it is Naturally Impossible , for the Bishop to hear , try and judge all these causes , yea or the fifth or hundredth of them , or in some places one of five hundred . Can one man hear so many hundred as in a day must be before him , if this discipline be faithfully executed ? By that time that he hath heard two or three Causes , and examined Witnesses , and fully debated all , the rest can have no hearing ; and thus unavoidably the work must be undone . It is as if you set a Schoolmaster to teach ten or twenty thousand Schollars ? Must they not be needs untaught ? Or as if you set one Shepherd to look to two or three hundred several flocks of Sheep , that are every one of them three or four miles asunder , and some of them fourty miles from some of the rest . Is it any wonder th●n if many of them be lost ? 6. But what need we further witness then the sad experience of the Church of late ? Are we not sure that discipline lay unexercised , and our Congregations defiled , and Gods Laws and the old Canons were dead letters , while the Bishops keep up the lame and empty name of Governours ? How many drunkards , swearers , whoremongers , raylers , Extortioners , scorners at a godly life did swarm in almost every Town and Parish ? and they never heard of discipline , except it were one Adulterer or fornicator once in seven years within twenty miles compass ( where I was acquainted ) that stood in a white sheet in the Church : We know that there was no such Matter as Church Government exercised to any purpose , but all left undone , unless it were to undoe a poor Disciplinarian ( as they therefore scornfully called them ) that blamed them for neglect of Discipline . For my part , the Lord my Judge knows , that I desire to make the matter rather better then it was , then worse then it was ; and I solemnly profess that for the Peace of the Church , I should submit to almost any body that would but do the work that is to be done . Here is striving between the Episcopal , Presbyterian and Independent , who it is that shall Govern. I would make no great stirr against any of them all that would but do it effectually . Let it be done , and it s not so much matter by whom it is done , as it is to have it lie undone . But I can never be for that party that neither did the work , when they might , nor possibly can do it . To be for them , is to consent that all should be undone ; and that Drunkards and Railers and all wicked persons shall continue so still , or continue members of our Churches in all their obstinacy : and that there shall be nothing but the name of Government and Censure without the thing . It s hard making men of Conscience believe the contrary that have had the triall that we have had : If where good men were Bishops thus it was , what hope of better by that way ? We cannot shut our eyes against so great experience . And certainly those Learned men among us that think so much Discipline may serve turn to all the Congregations in the whole Diocess , as the Bishop can perform or have a Negative Vote in , do too manifestly shew that they * are less friends to real godliness , and greater friends to sin , and care too little for the matter it self while they contend about the manner or agent , then serious Christians should do . If men once plainly shew themselves meer formalists , and would set up a scarecrow , and pull down all true Discipline , by setting up one man to do the work of five hundred , and making the exercise of it impossible , what serious Christian will ever take their part ? Not I while I breath : Who can choose but see that such do seek their dignity , and Lordships , and worldly Mammon more then the Kingdom of Christ. I know they will be angry with me for this language ; but so are most impenitent persons with reproofs . I would advise all of them that survive to lay to heart before the Lord , what they did in undertaking such an impossible task , and leaving so many souls and Congregations without Christs remedy , and suffering the Churches to be so foul , while they had the Beesom in their hands . This being so manifest that it is impossible for an English Bishop to Govern as they undertook so many Congegations , I may well next argue from the mischiefs that follow . Argum. 2. THat Government which gratifieth the Devil and wicked men , is not to be restored under any pretence of the Order or Peace of the Church : But such was the English Episcopacy ; therefore , &c. The Major is un●enyable , supposing that it do not this by an avoidable accident , but by natural Necessity , as I have proved , I confess some of the Men were so Learned and Good men , that I think few men honour their names more then my self . But it is the way of Government that I have spoke of . And for the Minor , it is as plain from experience , and the argument before used . If it necessarily exclude the exercise of Christs discipline from most Congregations , then doth it gratifie Satan : But , &c ▪ And if it keep wicked obstinate sinners from the power of discipline , then doth it gratifie sinners in their Sins , and consequently please Satan . But this it doth : therefore , &c. Who knows not ( for it cannot be denied ) that the generality of the rabble of ignorant persons , worldlings , drunkards , haters of Godliness ▪ &c. are very zealous for Episcopacy , whilest multitudes of truly conscientious people have been against it ? And who knows not that they both fetcht their chief Motives from experience ? The ungodly found that Bishops let them keep their sins , and troubled them not with this preciseness , but rather drove away the precise preachers and people whom they abhorred . And the godly people that disliked Ep●scopacy , did it principally on the same experience , observing that they befriended the wicked , at least by preserving them from the due rod of discipline ; but exercised their zeal against them that scrupled or questioned at least their own standing or assumed power , or the abuse of it . And then further , Argum. 3. THat Government which unavoidably causeth separations and divisions in the Church , is not ●o be restored under any pretence of its Order and Peace ? But such is the English Episcopacy ? therefore ; &c. I know the clean contrary is strongly pretended , and they tell us that we may see how Episcopacy kept men in Unity , by the many Sects that since are risen . But let it be observed , 1. That these Sects were hatched in the separation which was caused by themselves . 2. That the increase hath been since there was no Government at all . 3. It was not Episcopacy , but the Magistrates Sword whose terror did attend it , that kept under heresies in that measure that they were : Had Episcopacy stood on its own legs , without the support of secular force , so that it might have workt only on the conscience , then you should have seen more Sects then now . Do you think that if Episcopacy were in Scotland in the Case as Presbytery is now , without the Sword to enforce it , that it would keep so much Unity in Religion as is there ? It s known in France and other places that Presbytery hath kapt more Unity , and more kept out Heresies and Schisms , even without the Sword , then Episcopacy hath done with it . 4. But the thing that I speak of it undenyable ; that it was the pollution of our Churches that caused the Separatists in the Bishops dayes to withdraw . This was their common cry against us , Your Churches bear with Drunkards , Whoremongers , Railers , open Scorners at Godliness , with whom the Scripture bids us not eat ; And we could not deny it : for the Bishops did keep it so , by keeping out all effectual Discipline . Only we told them , that it was the Prelates sin , and not theirs that could not help it , and that a polluted Church might be a true Church . And so the Disciplinarian Non-Conformists were fain by many painful writings to suppress the spirit of separation , or else it had been like to have overwhelmed all ; Mr. Iohn Paget , Mr. Bradshaw , Mr. Arthur Hildersham , Mr. Iohn Ball , Mr. Brightman , Mr. Paul Bains , Mr. Dod , Mr. Parker , Dr. Ames , and many other such , were fain to make it a great part of their business , to quench the fire of separation , which even their persecutors kindled by the exclusion of Discipline . And yet the sense of the Churches uncleanness was so deep in mens minds , that it had bred such abundance of discontended humors , that they easily broke out , and turned into this disorderly swarm which we have seen , as soon as the wars had but given them liberty . And even to this day it is the uncleanness of our Churches , ( wherein I would the Pastors were wholly innocent ) which maintaineth much of the separation , among many sober godly men . For the Churches were left so polluted by the Bishops , that in most places the Presbyters dare scarce go roundly about the cure , unless they had the help of the sword , wherein yet for my part I think them deeply sinful . Argum. 4. THat Episcopacy which degradeth all the Presbyters in the Diocess , or causeth them to suspend the exercise of an Essential part of their Office , is not to be restored under any pretence of right order , or peace . But such was the late English Episcopacy : therefore . I confess this is the second inconvenience which followeth it , which I think utterly intolerable , where there is any possibility of a remedy . The Major I suppose will be granted . For though an Office may be unexercised for a time on some special reason , yet if it be statedly suspended , and that suspension established by Law or Custom , during the life of the Minister , this is plainly a destroying or nulling of the Office it self , and not to be endured . And that it is not to be endured appeareth thus ; 1. Because the Office of the Presbyter is of Divine Institution , and therefore not to be nulled by man. I never yet read or heard of any more but one Divine of any reputation who denyed that Presbyters as now called are appointed in the Scriptures , and I think , that one hath destroyed his cause by it , of which more anon . 2. Because the Church cannot with any safety spare the Office of the Presbyters , because they are many , perhaps many hundred to one Prelate : and if so many of Christs Officers be laid by , it is easie to see what loss the vineyard and harvest may sustain . The Minor I prove thus . That Episcopacy which taketh from the Presbyters the power of Church-Government , and alloweth them only the power of preaching and administring Sacraments , and those other parts of the work which they distinguish from Government , do thereby destroy the very Office of the Presbyters ( and so degrade or suspend them ) But the late English Episcopacy taketh from the Presbyters the power of Church-Governing ; &c. therefore . The Antecedent is well known by those that know their Canons , claim and constant practice in England , till the time of their exclusion . That the Consequence is currant appeareth thus . Church-Government is as real and as essential a part of the Presbyters work and office as any other whatsoever . Therefore they that take this from him , do destroy his Office. The Antecedent is proved thus : if those Texts of Scripture which mention the Office of Presbyters , Acts 20. and 14.23 . and many other places do speak of Presbyters as now understood , and not of Prelates , then Ruling is as much essential to their office as Preaching . This is proved ▪ 1. From the express wo●ds of the several Texts , which make them Overseers of the flock , Acts 20.28 . and to be over the people in the Lord , to whom they are to submit , 1 Thes. 5.12 , 13. and Rulers of them , whom they must obey , as well as Preachers to them , Heb 13.7 , 17 ▪ 24. 1 T●m . 3 , 4 ▪ 5. 2. It s proved from common Consent . For , 1. Those that think these Texts speak of Presbyters as now understood , do most commonly confess this sense of the Text , v●z . that it makes them Rulers ; only some of them add , that themselves must be Ruled by the Bishops . 2. He that denyeth these Texts to speak of such Presbyters , doth confess that those of whom it doth speak , are certainly Rulers of the Church . And then I assume : But the general vote of almost all Expositors old and new , Episcopal and others from the Apostles daies till now , as far as we can know by their writings , did take these Texts , at least many of them , to speak of such Presbyters : and I think the new exposition of one man , is not to be taken against the Exposition of the whole stream of Expositors in all ages , without better reason to evince them to have erred , then any I have yet seen produced . At least , all the Episcopal Divines except that one man , and those that now follow his new Exposition , must yield to what I say , upon the authority of these Texts . But if this Divine were in the right , and none of these Texts be spoken of Presbyters , yet I make good my Antecedent thus . For 1. If Presbyters be of humane Institution , then neither Preaching or Ruling is any Essential part of their Office by Divine Institution ; because they have none such : and therefore I may say one is as essential as the other : that is , neither is so . But yet of their humanly instituted Office , it is as essential a part still : for if it be true , that there were no Presbyters in the Church till about Ignatius his daies , yet its certain that when they were instituted ( whether by God or man ) they were as truly made Rulers as Preachers . And therefore we find their Ignatius still calling on the people to obey the Presbyters as well as the Bishops . And Hierom tells us , ( Epist. ad Evagr. ) how long the Presbyters governed the Churches Communi Consilio , by Common Counsel or Consent , and how themselves at Alexandria chose our one and made him their Bishop : and Cyprian tells us enough of the Presbyters ruling in Council or Consistory with the Bishop in his time : so that he would do nothing without the Presbyters . Much more proof may easily be brought of this , but that I find it now acknowledged , and so it is needless . I will not go far , but only note a few Canons , especially of the fourth Council of Carthage . Can. 23. is , Vt Episcopus nullius Causam audi●t absque praesentia Clericorum suorum ; alioquin ir●ita erit sententia Episcopi , nisi Clericorum praesentia confirmetur . Can. 22. Episcopus sine Consilio Clericorum suorum Clericos 〈◊〉 ordinet ; ita ut Civium assensum , & conniventiam , & testimonium quaerat . Can. 29. Episcopus si Clerico vel laico crimen imposuerit , deducatur ad probationem in Synodum . Can. 32. Irrita erit donatio Episcoporum , vel venditio , vel c●mmutati● r●i Ecclesiasticae , absque conniventia & subscriptione clericorum . Can. 34. Vt Episcopus in quelibet l●co sedens stare Presbyterum non patiatur . Can. 35. Vt Episcopus in Ecclesia in consessu Prsebyterorum sublimior s●deat : Intra domum verò collegam se Presbyterorum esse cognoscat . Can. 36. Presbyter qui per dioeceses Ecclesias regunt , non à quibuslibet , &c. Can. 37. Diaconusita se Presbyteri ut Episcopi Ministrum esse cognoscat . Here you see that Bishops may not Ordain , hear any cause , accuse a Clergy man or Lay-man , not give , sell , or Change any Church goods , without the Presbyters : and that he is their Collegue , and must not let them stand if he sit , and that they Rule the Churches through the Diocesses , and that the Deacons are Servants as well to them as to the Bishop . Aurelius and Augustine were in this Council . If they that think it uncertain whether Presbyters be mentioned in the New Testament , and that think they began about Ignatius his time , do mean that yet they were of Divine Apostolical Institution , then they strike in with the Papists in making the Scriptures to be out part of Gods word , and insufficient to reveal all Divine institutions about his Church-Government , and Worship , and so we must look for the rest in uncertain Tradition . Nay I know not of any Papist to my best remembrance that ever reckoned up the Office of Presbyters under their meer unwritten Traditions . If they say that they are of Ecclesiastical Episcopal Institution , not by inspired Apostles , but by Ordinary Bishops , then 1. They make all Presbyters to be jure Episcopali , and Bishops only and their Superiours to be jure Divino , as the Italians in the Council of Trent would have had all Bishops to depend upon the Pope : But in this they go far beyond them ; for the Italian Papists themselves thought Presbyterie jure Divino . 2. Either they may be changed by Bishops who set them up , or not : If they may be taken down again by man , then the Church may be ruined by man ; and so the Bishops will imitate the Pope ▪ Either they will Reign , or Christ shall not Reign , if they can hinder it : Either they will lead the Church in their way , or Christ shall have no Church : If man cannot take them down , then 1. It seems man did not Institute them ; for why may they not alter their own institutions ? 2. And then it seems the Church hath universal standing , unchangeable Institutions , Offices and binding Laws of the Bishops making : And if so , are not the Bishops equal to the Apostles in Law making , and Church Ordering ? and are not their Laws to us as the word of God , and that word insufficient ? and every Bishop would be to his Diocess , and all to the whole Church , what the Pope would be to the whole . 3. Moreover , how do they prove that ever the Apostles gave power to the Bishops to institute the order of Presbyterie ? I know of no text of Scripture by which they can prove it And for Tradition , we will not take every mans word that saith he hath tradition for his conceits , but we require the proof . The Papists that are the pretended keepers of Tradition , do bring forth none as meerly unwritten , but for their ordines inferiores , and many of them , for Bishops as distinct from the Presbyters ; but not for Presbyters themselves . And Scripture they can plead none ; For if they mention such texts where Paul bids Titus ordain Elders in every City , &c. they deny this to be meant of Elders as now , but of Prelates whom Titus as the Primate or Metropolitane was to ordain : And if it be meant of Elders , then they are found in Scripture , and of Divine Apostolical Institution . 4. If they were Instituted by Bishops after the Scripture was written , was it by one Bishop , or by many ? If by one , then how came that one to have Authority to impose a new Institution on the universal Church ? If by many , either out of Council , or in ; if out of Council , it was by an accidental falling into one mind and way , and then they are but as single men to the Church : and therefore still we ask , how do they bind us ? If by many in Council , 1. Then let them tell us what Council it was that Instituted Presbyterie , when and where gathered , and where we may find their Canons , that we may know our order , and what Au●hors mention that Council . 2. And what authority had that Council to bind all the Christian world , to all ages ? If they say it bound but their own Churches , and that age ; then it seems the Bishops of England might for all that have nulled the Order of Presbyters there . But O miserable England and miserable world , if Presbyters had done no more for it , then Prelates have done ! I conclude therefore that the English Prelacy either degraded the Presbyters , or else suspended to ally an essential part of their office : for themselves called them Rectors , and in ordaining them said , [ Receive the Holy Gh●st : Whose sins thou dost remit they are remitted , whose sins thou dost retain they are retained ] And therefore they delivered to them the Power of the Keyes of opening and shutting the Kingdom of Heaven ; which themselves make to be the opening and shutting of the Church , and the Governing of the Church by Excommunication and Absolution : And therefore they are not fit men to ask the Presbyters ; By what authority they Rule the Church , by binding and loosing , when themselves did expresly as much as in them lay , confer the Power on them : And we do no more then what they bid us do in our Ordination ; Yea they thereby make it the very work of our office : For the same mouth , at the same time that bid us [ t●ke authority to preach the word of God ] did also tell us that whose sins we remit or retain they are remitted or retained : and therefore if one be an Essential , or true integral part at least of our office , the other is so too . From all which it is evident , that if there were nothing against the English Prelacy , but only this that they thus suspend or degrade all the Presbyters in England , as to one half of their off●ce , it is enough to prove that they should not be restored under any pretence whatsoever of Order or Unity . Argum. 5. THat Episcopacy which giveth the Government of the Chu●ch , and management of the Keys of Excommunication and Absolution into the hands of a few Lay●men ▪ while they take them from the Presbyters , is n●t to be restored under any pretence of Vnity or Peace : But such was the English Prelacy : therefore , &c. The Major is plain : because it is not Lay-men that are to be Church Governours , as to Ecclesiastical Government : This is beyond Question with all save the Congregational , and they would not have two or three Lay men chosen , but the whole Congregation to manage this business . The Minor is known by common experience , that it was the Chancelor in h●s Court , with his assi●●ants and the Register , and such other meer Lay-men , that managed this work . If it be said , that they did it as the Bishops Agents and Substitutes , and therefore it was he that did it by them ▪ I answer , 1. The Law put it in the Chancellors , and the Bishop● could not hinder it . 2. If the Bishops may delegate others to do their work , then it seems Preaching and Ruling , Excommunica●ing and Ab●olving may as well be done by Lay-men as Clergy men : Then they may commission them also to administer the Sacraments : And so the Ministry is not necessary for any of these works ▪ but only a Bishop to depute Lay-men to do them ; which is false and confusive . Argum. 6. THat Episcopacy wh●ch necessarily overwhelmeth the souls of the Bishops with the most hainous guilt , of neglecting the many thousand souls whose charge they undertake , is not to be restored for Order or Peace ( For men are not to be ove●whelmed with such hainous sin on such pretences ) But such is the English Prelacy : and that not accidentally , through the badness of the men only , but unavoidably through the greatness of their charge , and the Natural Impossibility of their undertaken work . How grievous a thing it is to have the blood of so many thousands charged on ●hem , may soon appear ▪ And that man that undertakes himself the Government of two or three , or five hundred thousand souls that he never seeth or knoweth , nor can possibly so Govern , but must needs leave it undone ( except the shadow of a Government which is committed to a Lay Chancellor , ) doth willfully draw this fearful Guilt upon himself . Argum. 7. THat Episcopacy which is the product of Proud Ambi●ion and Arrogancy , contrary to the express command of Christ , is not to be restored for Order or Peace . But such is the late English Prelacy : therefore , &c. The Major is undoubted . The Minor is proved thus . Were it not for p●oud Ambition men would not strive to have the doing of more work then an hundred times as many are able to do , and the answering before God for as many souls : But the English Prelates did strive to have the work and account of many hundreds : therefore , &c. The Minor is proved and known by experience . And the Major is proved thus . 1. From the common aversness that all men have to labour , excessive oppressing labour , and that spiritual too . 2. From the self-love that is naturally in all : No man can naturally and rationally desire that which would tire him , oppress him , and finally damn him , without great repentance , and the speciall mercy of God , unless by the power of some lust that draweth him to it . 3. And common prudence wi●l teach men not to thrust themselves into impossible undertakings . If we see a man desirous to have the Rule of a whole County under the Prince , and that there should be no Justice of Peace , or other Magistrate to Rule there but he , though he know that he must answer it upon his life , if the County be no● well Ruled , as to the punishing of all the known drunkards , swear●rs , adulterers &c. in the County ; may not any man see that Ambition makes this man in a manner besides himself , o● e●se he would never set so light by his own life , as certainly and willfully to cast it away , by undertaking a work which he knoweth many men are unable to perform : And Ambition it must needs be ▪ because Honour and Preheminency is the bait and thing contended for , and there is no●hing else to do it . And how expresly do●● Christ forbid this to his Apostles , telling them , [ With you it sh●ll not be so : but he that will be the greatest shall be the servant of all ] Luke 22.26 . As the old Rimer hath it [ Christus dixit quodam lo●o ; Vos non sic , nec dixit j●co : dixit sui● ergo isti Cujus sunt ? non certè Christi ] Speaking of the Prelates . I own not the Censure , but ● own Christs prohibition . Certainly the Honour is but the appendix for the work sake , and the work is the first thing and the main of the office . And I would know whether they would strive thus for the work and the terrible account , without the honour and worldly gain . Nay do they not destroy the work , wh●le they quarrel for the doing of it , for the honor sake ? If it were the Churches good and the work that they so much minded , they would contend that so many should have the doing of it as are necessary thereto ▪ and not that none should do it but they . He that would turn all the labourers out of the Harvest saving himself , in all this County , that he may maintain his own priviledge , I should think doth not much mind the good of the owner , or the well doing of the work , or his own safety , if he were to answer for all upon his life . Argum. 8. THat Episcopacy which so far gratifieth lazy Mi●isters as to ease them of the most p●inful , troublesom and hazardous part of their work , is not to be restored for order or unity : but such was the late English Prelacy : therefore , &c. The Major is undoubted . The Minor is before proved as to the work it self . And as to the quality and consequents , experience putteth it past all doubt , that the work of Government and Oversight , is incomparably more troublesom then the preaching of a Sermon , Baptizing , administring the Lords Supper , and praying with them . When we come to touch men by personal reproof , and make that publike , and that for disgraceful sins , and suspend or excommunicate them if they be obstinate , usually we do not only turn their hearts against us , but they rage against us , and could even be revenged on us with the cruellest revenge . We find that all the Preaching in the world doth not so much exasperate and enrage men , as this Discipline . I can Preach the most cutting and convincing truths , in as close a manner as I am able , to notorious wicked livers , and they will bear it patiently , and say it was a good Sermon , and some of them say that they care not for hearing a man that will not tell them of their sins . And yet call them to an open confession of these sins in the Congregation , or proceed to censure them , and they will rage against us as if we were their mortal enemies . The Bishops let all these men ( almost ) alone ; and therefore never exasperated them : and so now they rage the more against us , and love the Bishops the better , because they were never so troubled by them . And here I cannot but note , how groundless that accusation is of some Prelatical men against the Conscionable adversaries of their way , when they say , the Presbyters would fain have the Reins of Government in their own hand : which may be true of the unconscionable , that know not what it is that they undertake : but for others , it is all one as to say , They would fain have all the trouble , hatred and danger to themselves . These Objecters shew their own minds , and what it is that they look at most themselves and therefore think others do so : its dear bought honour that is purchased at such rates of labour and danger . I here solemnly profess for my own part , that if I know my heart , I am so far from thinking it a desirable thing to Rule , much less to Rule a Diocess , that if I might so far gratifie my carnal desires , and were not under the bond of Gods Commands , and so were it not for fear of sinning and wronging mens souls that are committed to my charge , I would give , if I had it , many thousand pounds , that I might but Preach , Pray , Read , Baptize , administer the Lords Supper , though I did more then I do in them , and be wholly freed from the care and trouble of oversight and government of this one Congregation , which is further required . O how quiet would my mind be , were I but sure that God required none of this at my hands , nor would call me to any account for the neglect of it ! And that this is not my case only , but the common case to find Discipline so troublesom , is apparent in this ; that the whole body of the Nation ( for the generality ) have contended against it these many years , and in almost every Congregation in England , the greater part do either separate from the Ministers , and forbear the Lords Supper , or some way oppose it and withdraw , that they may avoid it . And most of the Ministers in England , even godly men , do much , if not altogether neglect it . So that some through a Carnal indulging of their own ease and quiet , and to avoid mens ill will ; and some through the great oppositions of the people , or for one such cause or other , do let all alone . In so much , as even here in this County where we have associated and engaged our selves to some execution of Discipline , this work goes on so heavily as we see , and need not mention further : when yet there is not a daies omission of Sermons and other Ordinances : so that its apparent that its it which all lazie , carnal , man-pleasing Ministers may well comply with , as that which suites their Carnal Interests , to be free from the toil and care of Discipline . If you say , why then do the Bishops desire it , if flesh and blood be against it ? I answer ; Experience and the impossibility of performance tells us , that it is not the work , but the empty name and honour that they took up : and that indeed the flesh doth much more desire . Had they desired or been willing of the work , as they were of Lordships and Riches , they would have done it . Argum. 9. NO Episcopacy , ( at least which hath so many evils as aforesaid attending it ) which is not of Gods Institution , should be admitted into the Church . The late English Prelacy , as to the disapproved properties before mentioned , is not of Gods Institution : therefore it is not to be admitted into the Church . The Major is confessed by all that plead for the Ius Divinum of Episcopacy , or most : and with the qualification , from the ill consequents , will be yielded by all . The Minor I prove by parts : 1. That the exclusion of Presbyters from Rule , and the putting the Government from them into a Lay-mans hand , with the rest before mentioned , are not of Divine Institution , is proved already , as much as needs . 2. If at the present we yield a superintendency or preheminence of one Pastor before others , yet the Controversie remaineth , whether a Prelate should be only Parochial , that is , only the President of the Elders of one particular Church , or at the utmost of that with two or three , or a few neighbour small Parishes which he may well oversee , without the neglect of the Discipline . Now I know not how any man of that way can prove out of Scripture , that a Bishop must have more then one Parish , much less more then three or four , or a few . For it is confest by them , for ought I know , that Scripture doth not determine how many Presbyters , or Churches a Bishop must have under him , ( only we say he must have but one : ) for the main thing that they labour to prove is , that a Bishop is above Presbyters as to Ordination and Jurisdiction : and so he may be if he be a Parish-Bishop : for a Parish-Church may have a Curate , and 2 or 3 Chappels with Curates at them , besides Deacons ; and according to the old course , perhaps many Presbyters more that did not publikely preach ( though they wanted not authority ) but oversee the flock . Now one man may have all that most of their Arguments require , if he be but the chief over this Parish Presbytery . But perhaps they will say , that according to Scripture , every City only must have a Bishop , and therefore all the Country about must be his Diocess , though the number of Churches and Presbyters under him be not determined . To which I answer , that the word Only , is not in Scripture : no Text saith that it was Only in Cities that Churches or Bishops were to be seated . There is no prohibition of setling them in Villages . It will be said , that There is no example of any Bishop but in a City . To which I answer . 1. Themselves ordinarily tell us in case of Sacrament gesture , and many other things , that examples do not alway bind affirmatively ; much less can they prove that they bind negatively ; I mean , not to do that which was not done . Can you prove in Scripture that there were any particular Churches or Assemblies for Sacraments and other worship in Villages ? If not , then is it lawful now to have any ? If not , then all our Parish Churches in the Country are unlawful . If yea , then why may we not have Bishops in the Countreys without Scripture example , as well as Churches ? for we shall prove that the reasons why there were none or few Bishops in the Country , was for want of Churches for them to oversee . The Gospel was not then preached , nor any Bishops placed in many Nations of the world : it doth not follow therefore that there must be none since . 2. The reason is evident why Churches and Bishops were first planted in Cities ; because there was the greatest Concourse of people ▪ not that God loves a Citizen better then a Countrey-man , or that he will have his Churches so limited to soil , or place , or scituation : it is the number of persons where-ever they live , that must be regarded , that the Church be not too great nor too small : but if there be the same number of people Cohabiting in the Countrey , as one of the Apostolical Churches did consist of , then there is the same reason to have a Church and Bishop in that Country Village , as was then for having one in a City . 3. Elders should be ordained in every Church , and therefore Bishops ( for some of them say that these were Bishops ) But Churches may be in Country Villages ; therefore Elders and Bishops may be in Country-Villages . 4. I prove from Scripture that there were Bishops in Villages , or out of Cities , thus . Where there was a Church , there was a Bishop . But in a Village there was a Church ; therefore . The Major I prove from Act. 14.23 . compared with 1 Tim. 3. They ordained them Elders in every Church , or Church by Church : but these Elders are called Bishops in 1 Tim. 3. ( and by some of that way maintained to be such ▪ ) For the Minor I prove it from Rom. 16.1 . where there is mention of the Church at Cenchrea : but Cenchrea was no City , but as Grotius speaks , Portus Corinthiorum , ut Piraeus Atheniensium , viz. ad sinum Saronicum : apparet ibi Ecclesiam fuisse Christianorum . Grot. in Act. 18.18 . & in Rom. 16.1 . vide et Downam , Defens● pag. 105. who out of Strab● saith , it was the Port that served most properly for Asia . But Bishop Downam saith ( ibid. ) that Cenchrea was a Parish subordinate to the Church of Corinth , having not a Bishop or Presbytery , but a Presbyter assigned to it : so before he saith , by a Church , he means a Company of Chr●sti●ns ha●ing a Bishop and Presbytery . ] But if he will so define a Church as that the Prelate shall enter the Definition , then he may well prove that every Church had a Prelate . And so a Patriarch may be proved to be Necessary to every Church , if you will say , you mean only such congregations as have a Patriarch . But it was denominated a Church , Act. 14.23 . before they had Presbyters ordained to them , and so before fixed Bishops : when the Apostles had converted and congregated them , they were Churches . And the Text saith that they ordained them Elders in every Church , or Church by Church ▪ and therefore Cenchrea being a Church , must have such Elders ordained to it , according to the Apostles Rule . And that it was a Parish with one Presbyter subject to Corinth , is all unproved , and therefore to no purpose . 5. Yet I prove that the English Prelacy on their own grounds , is not Iure Divino in that it is against the word of God , according to their own interpretation ; of which next . Argum. 10. THat Episcopacy which is contrary to the w●rd of God , or Apostolical Institution , according to their own interpretation , is not to be restored . But such is the late English Episcopacy : therefore , &c. I prove the Minor ( for the Major needeth none : ) according to their own interpretation of Tit. 1.5 . and other Texts ; Every City should have a Bishop , ( and if it may be , a Presbytery ) ( And so many Councils have determined , only when they grew greater , they except Cities that were too small : but so did not Paul ) But the late Episcopacy of England is contrary to this : for one Bishop only is over many Cities . If therefore they will needs have Episcopacy , they should at least have had a Bishop in every City : and though we do not approve of confining them to Cities , yet this would be much better then as they were : for then 1. They would be nearer their charges , and within reach of them . 2. And they would have smaller charges , which they might be more capable of overseeing ; for there would be ten or twenty Bishops ●or one that be now . If they say that except Bath and Wells Coventry and Lic●fi●ld , or some few , they have but one City . I answer , it s not so . For every Corporation or Burrough-Town is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and therefore should have a Bishop Let them therefore either prove that a Market-Town , a Burrough , a Corporation , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or else let every one of these Towns and Burroughs have a Bishop , to govern that Town with the Neighbouring Villages by the consent and help of the Presbyters of these Vil●ages , ( according to their own grounds . ) And if it were so , they would be no more then Classical Bishops at most . Perhaps they 'le say that , while we pretend to take down Bishops , we do but set up more , and would have many for one , while we would have every Corporation or Parish to have a Bishop . To which I answer , its true : but then it is not the same sort of Bishops which we would exclude and which we would multiply : we would exclude those Bishops that would undertake two or three hundred mens work themselves , and will rule a whole Diocess alone ( or by a Lay Chancellor ) when every conscionable man that hath faithfully tryed it , doth feel the oversight of one Congregation to be so great a burden , that it makes him groan and groan again . We would exclude those Bishops that would exclude all others in a whole Diocess , that they may do the work alone , and so leave it undone , while they plead that it belongs to them to do it . If they will come into the Lords Harvest , and exclude from the work of Government , the Labourers of a whole County or two , we have reason to contradict them . But this is not to bring in more such Bishops as they that will shut out others , but to keep in the necessary labouring Bishops whom they would shut out . Nor do we shut out them themselves as Labourers or Rulers , but as the excluders of the Labourers or Rulers . If we have a Church to build that requireth necessarily two hundred workmen , and some Pillars in it to Erect , of many hundred tun weight , if one of the workmen would say , that it belongs to him to do it all himself , or at least when the materials are brought to the place prepared , to rear and order and place every stone and pillar in the building , I would no o●herwise exclude the vain pretender then by introducing necessary help that the work may be done ; and I should think him a silly Civiller ●hat would tell me , that while I exclude him , I do ●ut multiply such as he ; when his every fault consisted in an hinderance of that necessary multiplication . I know that some will say , that we feign more work then is to be done ▪ and we would have the sentence of Excommunication pass upon every light offence . I answer ; that its a thing that we abhor : we would have none Excommunicated but for obstinacy in hainous sin ; when they will not hear the Church after more private admonition . But there 's much more of the work of Government to be done on men that are not Excommunicable , to bring them to Repentance , and open confession , for man●fe●●a●ion of that Repentance to the satisfaction of the Church : but what need we plead how great the work is which every man may see before his eyes , and experience putteth beyond dispute ? Furthermore that the English Episcopacy is dissonant from all Scripture Episcopacy , I prove thus . The Scripture knoweth but two sorts of Episcopacy : the one General , unfixed as to any Church or Country or Nation ; which was not called Episcopacy in the first times : the other ●ixed Overseers of determinate Churches appropriated to their special charge : these were called Bishops in those times : whereas the former were , some called Apostles , from their immediate mission and ex●raordinar● . Priviledges ; or Evangelists , or Fellow labourers and he●pers of the Apostles , or by the like titles signifying their unlimited indeterminate charge . But our English Bishops are neither of these : therefore not any of Scripture appointment but different from them . 1. They are not of the Apostolical Order of General Ministers : for 1. Their principal work was Preaching to convert , and congregate , and then order Churches but our Bishops seldom preached , for the most part . 2. They were not tyed to any particular Church more then other , save only as prudence directed them p●o tempore & re nat , for the succe●s of their work for the Church Un●ve●s●l ▪ nor were they excluded or restrained from any part of the world as being another mans Diocess ; save only as prudence might direct them for the common good , to distribute themselves pro tempore . This is apparen● 1. by Christs Commission , who sendeth them into all the world , only by certain advantages and particular calls , sitting Pe●er more for the Circumcision , and Paul for the Uncircumcision , when yet both Pet●r and Paul and all the rest , did preach and look to both Circumcision and Uncircumcision . 2. By the History of their peregrinations and labours , which shew that they were not so fixed , whatever some writers may ungroundedly affirm . Eus●bius ( discrediting by fabulous mixtures the lighter sort of his Testimonies , and censured by some rejection by Gelasius and others ) and some with him , do tell us of some such things , as some Apostles being fixed Bishops , but with no such proofs as should satisfie a man that weighs the contrary intimations of Scripture , and the discord of these reporters among themselves . Only it is certain , that nature it self would so restrain them that as they could be but in one place at once , so they could not be in perpetual motion : and prudence would keep them longest in those places where most work was to be done . And therefore Pauls three years abode at Ephesus and the neighbouring parts of Asia , did not make him the fixed Diocesan Bishop of Ephesus . And what I say of the Apostles , I say also of many such Itinerant unfixed Ministers which were their helpers , as Silas , Apollo , Barnabas , Titus , Timothy , &c. For though Timothy be called by some An●ients the first Bishop of Ephesus , and Titus of Crete ; yet it is apparent they were no such fixed Ministers , that undertook a Diocess durant● vita as their proper charge , which were then called B●shops ; but they were ●tinerant helpers of the Apostles in gathering , planting and first ordering of Churches . And therefore Titus was left in a whole Nation or large Island , to place Bishops or Elders in each City , and set things in order , and this but till Paul come , and not to be himself their fixed Bishop : and Timothy is proved by Scripture to have been unsetled and itinerant as a helper of Paul , after that he is by some supposed to be fixed at Ephesus . I will not needlesly actum agere : let any man that is unsatisfied of this , read impartially Mr. Prins unbishoping of Timothy and Titus , and note there the Itinerary of Timothy from Scripture Texts . If therefore our Bishops would have been of the Apostles and their General helpers race , they should have gone up and down to gather and plant Churches , and then go up and down to visit those which they have planted ; or if they live where all are Enchurched already , they should go up and down to preach to the rud●r sort of them , and by the power of the word to subdue men further to Christ , an● to see that all Ministers where they come do their duty , reproving and admonishing those that neglect it , but not forbidding them to do it , as a thing belonging only to them . And by Spiritual weapons and authority should they have driven Ministers to this duty , and not by meer secular force ( of which more anon . ) 2. And as for the fixed Bishops of Apostolical Institution , our English Prelacy are not like them . For the fixed Bishops established by the Apostles were only Overseers of one particular Church : But the English Prelates were the Overseers of many particular Churches . Therefore the English Prelates were not the same with the old Bishops of the Apostles institution . The course that the Prelates take to elude this argument is by giving us a false definition of a particular Church . That we may not therefore have any unprofitable strife about words , I shall signifie my own meaning . By a Particular Church I mean an Associated or combined company of Christians , for Communion in Publick Worship , and Furtherance of each other in the way to heaven , under the Guidance of Christs Church Officers , ( one Elder or more ; ) such as are undivided , or Churches of the first order commonly called Ecclesiae Primae , as to existence , and which contain not divers Political Churches in them . A family I mean not : for that 's not a Political Church , having no Pastor . An accidental company of Christians I mean not . For those are no Association , and so no Political Church : Nor do I mean a National , or Diocesane or Classical Church , or any the like ; which are composed of many particular Churches of the first order , conjunct . It is not of Necessity that they alway or most usually meet in one Congregation : because its possible they may want a capacious convenient room , and its possible they may be under persecution , so that they may be forced to meet secretly in small companies ; or there may be some aged weak people or children that cannot travail to the chief place of Meeting ; and so may have some Chappels of ease , or smaller meeting . But still it must be a number neither so big , nor so small as to be uncapable of the ends of Association , which enter the definition ; how ever weakn●ss , age or other accidents may hinder some members from that full usefullness as to the main end , whith other members have . So that they which are so many , or live at such a distance as to be uncapable of the ends , are not such a Church , nor are capable of so being : For the number will alter the species . In a word , it cannot , I think , be proved that in the Primitive times , there was any one fixed Bishop that Governed and Oversaw any more then one such particular political Church , as was not composed of divers lesser political Churches : nor that their Churches which any fixed Bishop oversaw were more then could hold Communion in Worship in one publick place , for so many of them as could ordinarily hear at once ( for all the families cannot usually come at once : ) they were not greater then some of our English Parishes are , nor usually the tenth part so great . I have been informed by the judicious inhabitants , that there are fourscore thousand in Giles Cripple-gate Parish in London : and about fifty thousand in Stepney , and fourty thousand in Sepulchres . There cannot any Church in Scripture be found that was greater , nor neer so great as one of these Parishes . No not the Church at Ierusalem it self of which so much is said : No not if you admit all the number of moveable Converts and Sojournours to have been of that particular Church , which yet cannot be proved to have been so . I know Bishop Downam doth with great indignation Dispute that Diocesses were be●ore Parishes , and that it was more then one Congregation that was contained in those Diocesses ; We will not contend about the name Diocess and Parish , which by the Ancients were sometime used promiscuously for the same thing : But as to the thing signified by them , I say that what ever you call it , a Diocess , or a Parish , there were not near so many souls as in some English Parishes ; nor take one with another , their Churches commonly were no more Numerous then our Parishes , nor so numerous . A Diocess then and a Parish were the same thing , and both the same as our particular Churches now are ; that is , the Ecclesiae primae , or Soceities of Christians combined under Church-Rulers , for holy Communion in Worship and Discipline . And there were no otherwise many Congregations in one Church , then as our Chapples of ease , or a few meeting in a private house because of rainy weather , are many Congregations in one Parish . The foresaid Learned and Godly , ( though angry ) Bishop Downame , saith Def. li. 2. cap. 1. page 6. that [ Indeed at the very first Conversion of Cities , the whole Number of the people converted , being some not much greater then the Number of the Presbyters placed among them , were able to make but a small Congregation . ] Call that Church then a Diocess or a Parish , I care not , so we come near an agreement , about the proportion of Members that the definition be not overthrown , and the ends of it made impossible by the distance , number , and unacquaintedness of the members that cannot have any Church communion immediately one with another . If there be no communion , how is it a Church ? Nay or if there be no such communion as consists in mutual assistance and conjunction in Worship , and holding familiarity also in our conversation ( which the excommunicated are excluded from ) And if a communion there be , it is either Immediate by the members themselves Assembled , or else but Mediately by their Officers or Delegates . If it be only by the latter Mediately , then it is not the Ecclesia prima , but orta : It is an association of several Political Churches : For that is the difference between the communion of a single particular Church , and many combined Churches , that as the first is a combination of persons and not of Churches , so the communion is held among the Members in common , whereas the other being a combination of Churches , the communion is maintained orderly by Officers and Delegates , joyning in Synods , and sent from the Congregations . If therefore it be an Immediate ordinary communion of members in Ecclesiastical affairs , viz. Worship and Discipline , that is the Particular Church that I intend , call it what you will else , and whether there may be any private meetings in it besides the main body , or not , as possibly through some accidents there may be ; and yet at Sacrament and on the most solemne occasions , the same persons that were at Chappels or less meetings , may be with the chief Assembly . But I shall proceed in the proof of this by the next Argument , which will serve for this and the main together . Argum. 11. THat sort of Church Government may most safely be now practised which was used in the Scripture times , and that 's less safe which was not then used . But the Government of many Elders and particular Churches by one Bishop ( fixed , and taking that as his proper Diocess , such as the English Bishops were ) was not used in Scripture times . Therefore it is not so safe to use it or restore it now . The Major is proved hence : 1. In that the Primitive Church which was in Scripture times , was of unquestionable Divine Institution , and so most pure . And it is certainly lawful to practice that Church-Government which alone was practised by all the Church in the Scripture times of the New Testament . 2. Because we have no certain Law or Direction but Scripture for the frame of Government as jure Divino . Scripture is Gods sufficient and perfect Law. If therefore there be no mention of the Practice of any such Episcopacy in Scripture , no nor any precept for the practice of it afterwards , then cannot we receive it as of Divine Institution . The Objections shall be answered when we have proved the Minor. And for the Minor I shall at this time argue from the Concessions of the most Learned and Reverend man that at this time hath deeply engaged himself in defence of Episcopacy , who doth grant us all these things following . 1. That in Scripture times they were the same persons , and of the same office that were called Bishops and Presbyters . 2. That all the Presbyters mentioned in Scripture times , or then instituted ( as far as we can know ) had a Power of Ordination . 3. And also a Power of Ruling the Church , Excommunicating and Absolving . 4. That there was not then in being any Presbyter ( such as the Bishops would have in these times ) who was under the Bishop of a particular Church or Diocess . His words are these [ And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Elders , have been also extended to a second Order in the Church , and is now 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 that second order were then instituted , though soon after , before the writing of Ignatius Epistles there were such instituted in all Churches . ] 5. It is yielded also by him that it is the office of these Presbyters or Bishops to Teach frequently and diligently , to reduce Hereticks , to reprove , rebuke , Censure and absolve , to visit all the sick and pray with them , &c. And therefore it must needs follow that their Diocess must be no larger then that they may faithfully perform all this to the Members of it : And if there be but one Bishop to do it , I am most certain then by experience that his Diocess must be no bigger then this Parish , nor perhaps half so big . 6. And it must needs follow , that in Scripture times a Particular Church ▪ consisted not of seve●al Churches associated , nor of several Congregations ordinarily meeting in several places for Christian communion in the solemn Worship of God , but only of the Christians of one such Congregation with a single Pastor ( though in that we dissent , and suppose there we●e more Pastors then one usually , or often . ) That this must be granted with the rest is apparent . 1. The Reverend Author saith as Bishop Downam before cited [ That when the Gospel was first preached by the Apostles and but few Converted , they ordained in every City and region , no more but a Bishop and one or more Deacons to attend him , there being at the present so smal store out of which to take more , and so small need of ordaining more , that this Bishop is constituted more for the sake of those which should after believe , then of those which did already . ] 2. And it s proved thus : If there were in Scripture times any more ordinary Worshiping Assemblies on the Lords dayes then one under one Bishop , then either they did Preach , Pray , Praise God , and administer the Lords Supper in those Assemblies , or they did not : If not , then 1. They were no such Worshipping Assemblies as we speak of . 2. And they should sin against Christ who required it . 3. And differ from his Churches which ordinarily used it . But if they did thus , then either they had some Pastor ( Presbyter or Bishop ) to perform these holy actions between God and the people , or not : If not , then they suppose that Lay-men might do all this Ministerial work , in Word , Sacraments , Prayer , and Praise in the name of the Assembly , &c. And if so , what then is proper to the Ministry ? then farewell Bishops and Presbyters too . If not , the●●●her the Bishop must be in two Assemblies at once performing the Holy Worship of God in their communion ( but that 's impossible : ) or else he must have some assisting Presbyters to do it ; But that 's denyed : Therefore it must needs follow that the Church order , constitution and practised Government which was in Scripture times , was this ; that a single Worshipping Congregation was that particular Church which had a Presbyter or Bishop ( one or more ) which watched over and ruled that only Congregation as his Diocess or proper charge , having no Government of any other Church ( Congregation ) or Elders . De facto this is plainly yielded . Well : this much being yielded , and we having come so far to an agreement , about the actual Church Constitution and Government of the Scripture times , we desire to know some sufficient reason , why we in these times may not take up with tha● Government and Church order which was practised in the Scripture times ? And the Reason that is brought against it is this ; Because it was the Apostles intention that this single Bishop who in Scripture times had but one Congregation , and Governed no Presbyters , should after Scripture times , have many settled Congregations , and their Presbyters under them , and should have the power of ordaining them , &c. To this I answer , 1. The Intentions of mens hearts are secret till they are some way revealed . No man of this age doth know the Apostles hearts but by some sign : what then is the revelation that Proveth this Intention ? Either it must be some Word or Deed. For the first I cannot yet find any colour of proof which they bring from any word of the Apostles , where either they give power to this Presbyter or Bishop to Rule over many Presbyters and Congregations for the future : Nor yet where they do so much as foretell that so it shall be . As for those of Paul to Timothy and Titus ▪ that the● rebuke not an Elder , and receive not accusation against them but under two or three Witnesses , the Reverend Author affirmeth that those E●ders were not Presbyters under such Bishops as we now speak of , but those Bishops themselves , whom Timothy and Titus might rebuke . And for meer facts without Scripture words , the●e is none that can prove this pretended Intention of the Apostles . First , there is no fact of the Apostles themselves or the Churches or Pastors in Scripture time to prove it . For Subordinate Presbyters are confessed not to be then ●nstituted , and so not existent : and other fact of theirs there can be none . And no fact after them can prove it . Yet this is the great Argument that most insist on , that the practice of the Church after Scripture times , doth prove that Intention of the ●p●stles which Scripture doth not ( for ought is yet proved by them that I can find ) at all express . But we deny that , and require p●oo● of it . It is not bare saying so that will serve . Is it not possible for the succeeding Bishops to err and mistake the Apostles Intentions ? If not , then are they Infallible as well as the Apostles , which is not true . They might sin in going from the Institution : And their sin will not prove that the Apostles intended it should be so de jure , because their followers did so de facto . If they say that it is not likely that all the Churches should so suddenly be ignorant of the Apostles Intention , I answer , 1. We must not build our faith and practice on Conjectures . Such a saying as this is no proof of Apostolical intentions , to warrant us to swerve from the sole practised Government in Scripture times . 2. There is no great likelihood that I can discern that this first practised Government was altered by those that knew the Apostles , and upon supposition that these which are pretended were their intents . 3. If it were so , yet is it not impossible , nor very improbable , that through humane frailty they might be drawn to conjecture that that was the Apostles intents which seemed right in thier eyes , and suited their present judgements and interests . 4. Sure we are that the Scripture is the perfect Law and Rule to the Church for the Establishing of all necessary Offices and Ordinances : and therefore if there be no such intentions or Institutions of the Apostles mentioned in the Scripture , we may not set up universally such Offices and Ordinances , on any such supposed intents . De facto we seem agreed , that the Apostles settled One Pastor over one Congregation having no Presbyters under his Rule : and that there were no other in Scripture time : but shortly after when Christians were multiplied , and the most of the Cities where the Churches were planted , were converted to the faith , together with the Country round about , then there were many Congregations , and many Pastors , and the Pastor of the first Church in the City did take all the other Churches and Pastors to be under his Government , calling them Presbyters only , and himself eminently or only the Bishop . Now the Question between us is , Whether this was well done or not ? & Whether these Pastors should not rather have gathered Churches as free as their own ? & Whether the ●hristians that were afterward converted should not have combined for holy Communion themselves in particular distinct ●hurches and have had their own Pastors set over them , as the first Churches by the Apostles had ? They that deny it , and Justifie their fact , have nothing that we can see for it , but an ungrounded surmise , that it was the Apostles meaning that the first Bishops should so do : But we have the Apostles express Institution , and the Churches practise during Scripture times , for the other way . We doubt not but Christians in the beginning were thin , and that the Apostles therefore preached most , and planted Churches in Cities because they were the most populous places , where was most matter to work upon , and most disciples were there ; and that the Country round about did afford them here and there a family which joyned to the City Church : Much like as it is now among us with the Anabaptists and Separatists , who are famed to be so Numerous and potent through the Land , and yet I do not think that in all this County , there is so many in Number of either of these sects as the tenth part of the people of this one Parish ; nor perhaps as the twentieth part . Now if all the Anabaptists in Worcestershire , or at least that lived so neer as to be capable of Church communion , should be of Mr. T 's . Congregation at Bewdley , or of a Church that met in the chief City , Worcester ; yet doth not this intimate that all the space of ground in this County is appointed or intended for the future as Mr. T 's . Diocess ; but if the successive Pastor should claim the whole County as his charge , if the whole were turned to that opinion , no doubt but they would much cross their founders mind . And ( if the comparison may be tolerated ) we see great reason to conceive that the Ancient Bishops did thus cross the Apostles minds . When there were no more Christians in a City and the adjoyning parts , then half some of our Parishes , the Apostles planted fixed Governours called Bishops or Elders over these particlar Churches , which had constant communion in the worship of God : And when the Cities and Countreyes were converted to the faith , the frailty of ambition co-working thereto , these Bishops did claim all that space of ground for their Diocess where the members of their Church had lived before ; as if Churches were to be measured by the acres of Land , and not by the number of souls ; whereas they should have done as the Bee-hives do , when they are ready to swarm , so that the old hive cannot contain them all , the swarm removes and seeks them another habitation , and makes them a New hive of their own . So when a Church grows big enough for two Churches , one part should remove to another meeting place , and they should become two Churches , and the later be of the same sort as the former , and as free , and not become subject to the former , as if men had right to be Rulers of others , because they were Converted before them , or because they dwell in a walled City , and others in the Villages . This Error therefore was no contrived or suddain thing , but crept on by degrees , as Countries were Converted and Churches enlarged ; we are agreed therefore de facto , that it was otherwise in the Apostles daies , and that soon after , in some places , it came to that pass as the Prelates would have it ( in some degree . ) But whether the Apostles were willing of the change , is the Question between us ; we deny it , and expect their better proof . And till they prove it , we must needs take it for our duty to imitate that Government which themselves confess was only practised in Scripture times ; supposing this the safest way . BUt yet , though the proof lye on their part , who affirm the Apostles to have had such Intentions , that Pastors of single Congregations should afterward become the Pastors of many , I shall ex super abundanti give them some Reasons for the Negative . 1. And first we are most certain that the holyest Pastors of the Church , had so much Pride and Ambition , that might possibly make them guilty of such a mistake as tended to the ●ncrease of their own power and rule . We find even the twelve Apostles contending in Christs own presence for the Primacy , till he is put sharp●ly to rebuke them , and tell them the Necessity of humility , and teach them better the state of his Kingdom . Paul met with many that contended against him for a preheminence , and put him upon all those defences of the dignity of his Apostleship● which we find him using . Peter found it necessary to warn the Pastors that they should not Lord it over Gods Heritage . And Iohn did meet with a Lording Diotrephes , that loved to have the preheminence . While they lay under the Cross , the Bishops were aspiring , and usurping authority over one another ; or else Victor of Rome had not presumed to Excommunicate the Asian Bishops for not conforming to his opinion : What abundance of unworthy contentions did the Bishops of the first ages fill the Churches with ? and much about superiority , who should be greatest ; what should be the priviledges of their several Seas ; &c. Their pride no doubt was a great cause of their contention ; and those contentions necessitated the interposition of Emperors to reconcile them that could not agree of themselves . If the Emperors called a Council to that end , even the Council it self would fall to pieces , and make all worse , if the Magistrate did not moderate them . Had not Constantine burnt the Nicene Schedules , and done much to maintain an Union among them , the success of that Council might have been such as would have been no great encouragement to succeeding ages to seek for more . What bitter quarrels are there between the most eminent of all the Fathers and Bishops of the Church ? between Chrysostom and Epiphanius ; Chrysostom and Theophilus Alexandrinus ; Hierom and Iohn of Ierusalem ; Ierome and Ruffinus ; besides his quarrels with Chrysostom and Augustine . I open not the concealed nakedness of the Saints ; but mention those publike doleful tragedies which made the Church an amazement to it self , and a scorn to the Heathens that lived about them ; witness the well known censure of Ammianus Marcellinus : when so many people shall be murdered at once in contention for a Bishoprick as were at the choice of Damasus ; ambition was too predominant . The mentioning of the contentions of those most excellent Bishops , and the first four general Councils , makes Luther break out into so many admiring exclamations , in his Treatise de Conciliis , that ever such men should so ambitiously quarrel about toyes and trifles , and childish things , and that even to the disturbing of all the Churches , and setting the Christian world on a flame . Of the two Churches of Rome and Constantinople he saith , Ita hae ●uae Ecclesiae ambitiose r●●atae sunt , de re nihili , vanissimis & nugacissimis naeniis , done●●●ndem utraque horribiliter vastata & deleta est . pag. 175. This caused Nazianzen ( who complaineth so much himself of the ●dium or displeasure of his fellow Bishops ) to profess himself to be so affected , that he would avoid all Assemblies of Bishops , because he had never seen a good end of any Synod , and which did not rather increase the evils than remove them ; and his reason is not as B●llarmine feigneth , only because they were all Arrians ; but because , The desire of contending , and of preheminency or principality , and their emulation , did overcome reason , ( which Luther mentioning ib. pag. 225. wondereth that for these words he was not excommunicated as an arrant heretick ) Who knoweth not , that knoweth any thing of Church history , how the Church hath been torn in pieces in all ages except the first , by the dissention of the Bishops , till the Pope drew part of them to unite in him ? And who knoweth not , that knoweth any thing of the present state of the Christian world , into how many fractions it is broken at this day , and almost all through the Division of these Guides ? If therefore we shall imagine that the Pastors of the Church could not be tainted with so much ambition as to inlarge their own Diocesses , and gather the new Chuches under themselves , when they should have formed them into the same order and freedom as were the first , we shall shut our eyes against the most full experience of the Christian world ▪ especially when the change was made by degrees . 2. The second Reason that perswadeth me to stick to the sole practised Government in Scripture times , and not to alter it upon pretended Intentions of the Apostles , is this : Nothing that intimateth temerity , or mutability , is to be charged upon the Holy Ghost but to institute one frame or species of Church-government for Scripture times , and to change it presently into another species to all succeeding ages , doth intimate temerity or mutability ; or at least , is so like it , that therefore without good proof it is not to be charged on the Holy Ghost . That they are two distinct species of Government is plain : one is the Government of a Particular Congregation , without any other Congregations or Elders under that Government : the other is the Governing of many Elders and Churches by one supereminent Prelate : and if these be not two differing sorts of Government , then let the Prelates confess that the Government which we would continue is of the same sort with theirs : for ours is of the first sort ; and if theirs be of the same , we are both agreed . And that the Lord Jesus Christ should settle one kind of Government de facto during Scripture time , and change it for ever after , is most improbable : 1. Because it intimateth levity , or mutability in a Law-giver , so suddenly to change his Laws and form of Government ; either something that he is supposed not to have foreseen , or some imperfection is intimated as the cause . Or if they say , that it was the change of the state of the body Governed , viz. the Church : I answer , 2. There was no change of the state of the Church to necessitate a change of the kind of Officers and Government : for ( as I shall shew anon ) there was need of more Elders then one in Scripture times ▪ and the increase of the Church might require an increase of Officers for Number , but not for Kind . There was as much need of assisting Presbyters , as of Deacons . I may well conclude therefore , that he that will affirm a Change of the Government so suddenly , must be sure to prove it ; and the rather , because this is the Bishops own great and most considerable Argument on the other side , when they p●ead that the Apostles themselves were Rulers of Presbyters , therefore Rulers over Presbyters ( and many Churches ) should continue as Gods Ordinance : many on the other side answer them , ( though so do not I ) that this Ordinance was temporary , during the Apostles times , who had no Successors in Gove●nment : to wh●ch the Prelates reply , that it s not ●●agi●ab●e that Christ should settle one sort of Church-Governme●t for the first age , and another ever after , abolishing that first so soon : and tha● they who affirm this , must prove it . For my part , I am overcome by this Argument , to allow all that the Apostolical pattern can prove , laying aside that which depended on their extraordinary gifts and priviledges ; but then I see no reason but they should acknowled●e the ●o●ce of their own Medi●m : and conclude it s not im●ginable that , if God set●led ●ixed Bishops only over particular Congregations , without any such order as subject Pre●byters , in the first age , he should change this , and set up subject Presbyters and many Churches under one man for ever after . If they say , that this is not a change of the spe●ies , but a growing up of the Church from Infancy to Maturity : I answer ▪ It is a plain change of the Species of Government , when one Congregation is turned into Many , and when a new order of Officers , viz. subject Presbyters without power of Ordination or Jurisdiction , is introduced , and the Bishops made Governours of Pastors , that before were but Governours of the People , this is plainly a new Species . Else I say again , let them not blame us for being against the right Species . 3. The third Rea●on is this : They that affirm a change ( not of the Governours , but also ) of the very nature or kind of a particular Governed or Political Church , from what it was in Scripture times , do affirm a thing so improbable ▪ as is 〈◊〉 without very clear proof to be credited . But such are they that affirm that Congregational Bishops were turned to Diocesan : therefore , &c. The Church that was the object of the Government of a fixed Bishop in Scripture times , was , [ A competent Number of persons in Covenant with Christ ( or of Christians ) co-habiting , by the app●intment of Christ and their mutual expressed consent , united ( or associated ) under Christs Ministerial Teachers and Guides for the right worshipping of God in publick and the Edification of the Body in Knowledge and Holiness , and the maintaining of obedience to Christ among them ▪ for the strength , beauty and safety of the whole and each part , and thereby the Pleasing and Glorifying God the Redeemer , and Creator , ] I● would be too long , rather then difficult to stand to prove all the parts of this Definition , of the first particular Political Church . That part which most concerneth our present purpose , is the Ends , which in Relations must enter the Definition : which in one word is , The Communion of Saints personally , as Associated Churches consisting of many particular Churches , are for the Communion of Saints by officers and Delegates . And therefore this communion of Saints is put in our Creed , next to the Catholick Church , as the end of the combination . I shall have occasion to prove this by particular Texts of Scripture anon . A Diocesan Church is not capable of these Ends. What personal communion can they have that know not nor see not one aonther ? that live not together , nor worship God together ? There is no more personal communion of Saints among most of the people of this Diocess , then is between us and the inhabitants of France or Germany : For we know not so much as the names or faces of each other , nor ever come together to any holy uses . So that to turn a Congregation into a Diocesan Church , is to change the very subject of Government . Obj. This is meer independency , to make a single Congregation , the subject of the Government . Answ. 1. I am not deterred from any truth by Names . I have formerly said , that its my opinion that the truth about Church-Government , is parcelled out into the hands of each party , Episcopal , Presbyterian , Independents , and Erastian : And in this point in Question the Independents are most right . Yet I do dot affirm ( nor I think they ) that this one Congregation may not accidentally be necessitated to meet in several places at once , either in case of persecution , or the age and weakness of some members , or the smalness of the room : But I say only that the Church should contain no more then can hold communion when they have opportunity of place and liberty ; and should not have either several settled Societies or Congregations , nor more in one such Society then may consist with the Ends. And that these Assemblies are bound to Associate with other Assemblies , and hold communion with them by the mediation of their Officers ; this , as I make no doubt of , so I think the Congregational will confess . And whereas the common evasion is by distinguishing between a Worshipping Church and a Governed Chuch , I desire them to give us any Scripture proof that a Worshipping Church and a Governed Church were not all one , supposing that we speak of a settled society or combination . I find no such distinction of Churches in Scripture . A family I know may perform some worship , and accordingly have some Government : And an occasional meeting of Christians without any Minister , may perform some Worship without Government among them . But where was there ever a Society that ordinarily assembled for publick worship , such as was performed by the Churches on the Lords dayes , and held communion ordinarily in worship , and yet had not a Governing Pastor of their own ? Without a Presbyter they could have no Sacraments and other publike Worship ▪ And where was there ever a Presbyter that was not a Chu●ch Governour ? Certainly if subject Presbyters were not till after Scripture times , nor any settled Worshipping Church without a Presbyter ( unless the people preached and administred the Sacraments , ) then there could be no Worshipping Church that had not their own proper Governour , nor any such Governour ( fixed ) that had more Churches then one . Reason 4. The contrary opinion feigneth the Apostles to have allotted to each Bishop a space of ground for his Diocess , and to have measured Churches by such spaces , and not by the number of souls : But this is unproved , & absurd . 1. Unproved , For there is no place in Scripture that giveth the Bishop charge of all that space of ground , or of all the Christians that shall be in that space during his time . Indeed they placed a Bishop in each City , when there was but a Church in each City : But they never said ▪ there shall be but one Church in a City , or but one Bishop in a City ; much less in all the Country region . 2. And its absurd : For it s the number of souls that a Church must be measured by , and not a space of ground , ( so they do but co-habite : ) For if in the same space of Ground , there should be twenty or an hundred times as many Christians , it would make the number so great as would be uncapable of personal communion , and of obtaining Church Ends. If a Schoolmaster have a School in the chief City or Town of this County , and there come as many from many miles compass as one School can hold , and there be no more there : so long all that space may belong to his School , not for the space sake , but the number of Schollars : For if there be afterward an hundred times as many in that space to be taught , they must set up more Schools , and it were no wise part in the old Schoolmaster to maintain that all that Country pertaine●h to his School , because that it was so when there were fewer . So that to measure our the matter of Churches by space of ground , and not by number of souls , is plainly against the Reason of the Relation . Reason 5. The opposed opinion doth imply that God more regardeth Cities then Country Villages , or that Churches are to be measured according to the number and greatness of Cities rather then according to the number of souls . For they suppose that every City should have a Bishop if there be but twenty , or fourty , or an hundred Christians in it : but if there be five hund●ed Country Parishes , that have some of them many thousand souls in them , these shall have no Bishops of their own , but be all ruled by the Bishop of the City . Now how unreasonable this is , methinks should not be hard to discern . For , 1. What is a City to God any more then a Village , that for it he should make so partial an institution ? Doth he regard Rome any more then Eugubium , or Alexandria more then Tanis , for their worldly splendor or priviledges ? No doubtless it is for the multitude of inhabitants . And if so , its manifest that an equal number of inhabitants elsewhere , should have the same kind of Government . 2. Is it probable that God would have twenty thousand or an hundred thousand people in a Diocess ( and in some a Million ) to have but one Church-Ruler , and yet would have every small congregation in a City to have one , though there be none else under him ? What proportion is there in this way of Government , that an hundred or fifty men shall have as many Governours as a Million ? as if ten thousand or an hundred thousand Schollars ou● of a City shall have no more Rulers , then an hundred in a 〈◊〉 ; and all because one part are in a City , and the other not ? Or a Physitian shall have but an hundred Patients to look to in a City , and if there be a Million in that City and Country , he shall also upon pain of Gods everlasting wrath undertake the care of them all ? Let them that strive for such a charge look to it ; I profess I admire at them , what they think 1. Of the needs of men souls : 2. Of the terrours of Gods wrath . 3. And of their own sufficiency for such a work ? Were it my case , if I know my own he●rt at all ▪ I should fear that this were but to strive to damn thousands , and to be damned with them , by undertaking on that penalty to be their Physitian ( under Christ ) when I am sure I cannot look to the hundreth man of them , and I had rather strive to be a gally-slave to the Turks , or to be preferred to rid Cha●els , or the basest office all my dayes . Reason 6. According to the oppos●d opinion , it is in the power of a King to make Bishops to be either Congregational or Diocesan , to make a Bish●p to ha●e a Million of souls or a whole Nation in charge , or to have but a● few . For if a King will but dissolve the Priviledge and title , and make that no City wh●ch was a City , though he diminish not the number of souls ; and if he will do thus by all the Cities , save one in his dominion , then must there be but one Bishop in his dominion . And if he will but make every countrey Town , that hath four or five hundred or a thousand inhabitants to be incorporate , and honour it with the title and priviledges of a City , th●n shall they have a Bishop . Moreover , thus every Prince may de jure banish Episcopacy out of his Dominions , without diminishing the number of Christians , if he do but defranchise the Cities , and be of the mind as I have heard some men have been , that Cities are against the Princes interest , by strengthening the people , and advantaging them to rebellions . Also if there be any Indian Nations so barbarous as to have no Cities , though they were converted , yet must they have no Bishops : Also it would be in the Princes power de jure to depose any of those Bishops that the Ap●stles or their Successors are supposed to set up : For the R●man Emperour might have proclaimed Antioch , Alexandria , or any of the rest to be no Cities , and then they must have no longer have had any Bishops . And what Bish●ps shall Antioch have at this day ? Now how absurd all this is , I need not manifest : that whole Contre●e● sh●ll have no Government for want of 〈◊〉 , that Kings shall so alter Church Officers at their ple●sure ●hen they intend it not , meerly by altering the Civil Priviledg●s of their people ; that a King may make one Diocess to become an hundred , and an hundred become one , by such means . And yet all this doth unden●ably follow , if the Law be that every City and only every City shall be a Bishops Sea where there are Christians to be governed . Reason 7. There is no sufficient Reason given , why subject P●●s●byters should not have been set up in the Scripture times ▪ as well as after , if it had been the Apostles intent that such should be instituted . The Necessity pretended , was no necessi●y , and the Non-necessity is but pre●ended . First it is pre●e●●ed that there were so few fit men that there was a Necessity of forb●arance . But this is not so : For , 1. The Church had larger gifts of the Spirit then , then now , and therefore proportionable to the flocks they might have had competent men , then as well as now . 2. They had men enough to make Deacons of , even s●ven in a 〈◊〉 : And who will believe then that they could find none to make such Elders of ? Was not Stephen or Philip sufficiently qualified to have been a subject Elder ? 3. They had many that prophesied , and interpreted , and spake with tongues in one Assembly , as appears , 1 Cor. 14. And therefore its man●f●st that there were enough to have made Ruled Elders : At least sure the Church at Ierusalem , where there were so many thousands , would have afforded them one such , if it had been requisite . But secondly , its pretended not to have been Necessary , because of the fewness of the people . But I answer , 1. The same persons say that in Ignatius his time all Churches had such Presbyters : And its manifest that many Churches in the Scripture times , were more populous or large , then many or most beside them were in Ignatius time . 2. Did the numerous Church at Ierusalem ordinarily meet on the Lords dayes for holy communion , or not ? If they did , then it was but a Church of one Congregation ( which is by most denyed ) If not , then the several Assemblies must have several Presbyters ( for several Bishops they will not hear of , ) Doubtless they did not celebrate the holy communion of the Church and Ordinances of God , by meer Lay-men alone . 3. What man that knows the burden of Pastoral Oversight , can say that such Churches of thousands , as Ierusalem , Rome , Alexandria , &c. had need of no more than one man , to Teach them , and do all the Pastoral work ? and so that assisting Ruled Presbyters were then needless ? If they were needless to such numerous Churches then ; let us even take them for needless still , and set up no new orders which were not seen in Scripture times . Reas. 8. The Apostles left it not to the Beshops whom they established to make new Church-offices and orders quoad speciem , but only to ordain men to succeed others in the offices and orders that themselves had ( by the inspiration of the Holy Ghost ) appointed , or else Christ before them . A Bishop might make a Bishop or a Deacon perhaps , because these were quoad speciem made before , and they were but to put others into the places before appointed . But if there were no such creature in Scripture times as a subject Presbyter , that had no power of Ordination and Jurisdiction , then if the Bishops afterward should make such , they must make a new office , as well as a new officer . So that either this new Presbyter is of the institution of Christ by his Apostles , or of Episcopal humane institution . If the former , and yet not institututed in Scripture times , then Scripture is not the sufficient rule and discoverer of Divine Institutions and Church Ordinances : and if we once forsake that Rule , we know not where to fix , but must wander in that Romane uncertainty . If the latter , then we must expect some better proof then hitherto we have seen , of the Episcopall ( or any humane ) power to make new Offices in the Church of Christ , and that of universal and standing necessity . Till then we shall think they ought to have made but such Presbyters as themselves . Reason 9. If there be not so much as the name of a Ruled Presbyter without power of Ordination , or Iurisdiction , in all the Scripture , much less then is there any description of his Office , or any Directions for his ordination , or the qualifications prerequisit in him , and the performance of his office when he is in it : And if there be no such Directory concerning Presbyters , then was it not the Apostles intent that ever any such should be ordained . The reason of the consequence is , 1. Because the Scripture was written not only for that age then in being , but for the Church of all ages to the end of the world : And therefore it must be a sufficient directory for all . The second Epistle to Timothy was written but a little before Pauls death . Surely if the Churches in Ignatius daies were all in need of Presbyters under Bishops , Paul might well have seen some need in his time , or have foreseen the need that was so neer , and so have given directions for that office . 2. And the rather is this consequence firm , because Paul in his Epistles to Timothy and Titus doth give such full and punctual Directions concerning the other Church-officers , not only the Bishops , but also the Deacons , describing their prerequisite qualifications , their office , and directing for their Ordination , and conversation : Yea he condescendeth to give such large Directions concerning Widows themselves , that were serviceable to the Church . Now is it probable that a perfect Directory written for the Church to the worlds End , & largely describing the qualifications and office of Deacons , which is the inferiour , would not give one word of direction concerning subject Presbyters without power of Ordination or Rule , if any such had been then intended for the ●hurch ? No nor once so much as name them ? I dare not accuse Pauls Epistles written to that very purpose , and the whole Scripture , so much of insufficiency , as to think they wholly omit a necessary office , and so exactly mention the inferiour and commonly less necessary , as they do . Reason 10. The new Episcopal Divines do yield that all the texts in Timothy , Titus , and the rest of the New Testament , that mentitn Gospel Bishops or Presbyters , do mean only such as have power of Ordination and Iurisdiction , without the concurrence of any superiour Bishop . The common Inerpretation of the Fathers , and the old Episcopal Divines of all ages , of most or many of those texts , is , that they speak of the office of such as now are called Presbyters . Lay both together , and if one of them be not mistaken , they afford us this conclusion , that the Presbyters that now are , have by these texts of Scripture , the power of Ordination and Iurisdiction without the concurrence of others . And if so , then was it never the Apostles intent , to leave it to the Bishops to ordain a sort of Presbyters of another order , that should have no such power of Ordination or Jurisdiction , without the Bishops Negative . Reason 11. We find in Church History that it was first in some few great Cities ( especially Rome and Alexandria ) that a Bishop ruled many settled worshipping Congregations with their Presbyters ; when no such thing at that time can be proved by other Churches : therefore we may well conceive that it was no Ordinance of the Apostles , but was occasioned afterwards , by the multiplying of Christians in the same compass of ground where the old Church did inhabite ; and the adjacent parts , together with the humane frailty of the Bishops , who gathered as many as they could under their own Government when they should have erected new Churches as free as their own . Reason 12. If the Description of the Bishops settled in the New Testament , and the work affixed to them , be such as cannot agree to our Diocesan Bishops ▪ but to the Pastors of a single Church , then was it never the mind of the Holy Ghost that those Bishops should degenerate afterwards into Diocesan Bishops : But the Antecedent is certain ? therefore so is the Consequent . I here still suppose with Learned Dr. H Annot. in Act. 11. & passim , that the name Presbyter in Scripture signifieth a Bishop , there being no Evidence that in Scripture time any of that Second Order , ( viz. subject Presbyters ) were then instituted . Though I am far from thinking that there was but one of these Bishops in a Church at least as to many Churches . Now as we are agreed de facto that it was but a single Church that then was under a Bishop and not many such Churches ( for that follows undenyably upon the denying of the existence of subject Presbyters ; seeing no such Churches can be , nor the worshipping Assemblies held without a Bishop or Presbyter ; ) so that it was the mind of the Apostles that it should so continue , is proveed by the Desciption and work of those Scripture Bishops . Argument 1. From Acts 20.28 , 29 , 31. The Bishops instituted and fixed by the Holy Ghost were and are to take heed to all the Flock over which the Holy Ghost hath made them overseeers , to feed the Church of God , and to watch against Wolves , and to warn every one night and day ] But this cannot be done by Diocesan Bishops , nor any that have more then one Church : Therefore Diocesan Bishops are not the Bishops that the Holy Ghost hath so fixed and instituted , such as Paul describeth were to continue : and that 's such as can do that work . Argument 2. The Bishops that the Holy-Ghost settled and would have continue , ( and had the Power of Ordination given them , ) were such as were to be Ordained in every City and every Church , Acts 14.23 . Tit. 1.3 , 4 , 5. See Dr. Hammonds Annotat. But it is not Diocesan Bishops that are such ( for they are over many Churches and Cities ) therefore it is not Diocesan Bishops that were settled by the Holy Ghost , nor meant in those texts . Ar. 3. The Bishops which were instituted by the Holy Ghost , and are meant in Scripture , were to watch for their peoples souls as those that must give account , Ruling over them , and to be obeyed by all , and speaking to them the word of God , Heb. 13.7 , 17 , 24. But this cannot be done by a Bishop to a whole Diocess , ( nor will they be willing of such an account if they be wise : ) therefore it is not Diocesan Bishops that are meant in Scripture . Argument 4. The Bishops settled for continuance in Scripture were such as all the people were to know as labouring among them , and over them in the Lord , and admonishing them , and to esteem them very highly in love , for their work sake , 1 Thes. 5.12 , 13. But this cannot be meant of our Diocesan Bishop , ( whom the hundreth part of the flock shall never see , hear , nor be admonished by : ) therefore it is not such that were settled for continuance in the Church . Argument 5. The Bishops settled by the Holy Ghost , must by any that are sick be sent for , to pray over them . But this a Diocesan Bishop cannot do , to the hundreth or thousandth person in some places ; therefore it is not Diocesan Bishops ( but the Bishops of a single Church that are capable of these works that are meant by the Holy Ghost , to continue in the Church , and consequently to whom the power of Ordaining was committed . If any question whether the Texts alleadged do speak of subject-Presbyters , or Bishops , I refer them to the foresaid Reverend Doctor , with whom I am agreed , that there were no subject-Presbyters instituted in Scripture times . Reason 13. It was not one or two or all Churches for a year or two or more in their meer fieri or infancy before they were well formed , that consisted only of one settled worshipping Assembly and its guides ; but it was the formed and stablished state of the particular Churches . To prove this I shall briefly do these three things . 1. I shall shew it in respect to the Jewish Synagogues . 2. As to the Churches in the Apostles dayes after many years growth ; even of every Church that 's mentioned in the New Testament , as a particular Political Church . 3. As to some of the Churches after the Apostles dayes , mentioned by the ancients . 1. It is apparent that the Jews Synagogues were particular Congregational Churches , having each one their several Rulers , and as many Learned men suppose , they had an Ecclesiastical Judicature of Elders , belonging to each of them , where fit men could be found , and this distinct from the Civil Judicature : Or as others think , they had a Sanhedrim which had power to judge in both Causes , and one of these was in every City , that is , in Places of Cohabitation . For in every City of Israel which had one hundred and twenty families ( or free persons say others ) they placed the Sanhedrim of twenty three . And in every City which had not one hundred and twenty men in it , they set the smallest Judicature of three Judges , so be it there were but two wise men among them , fit to teach the Law and resolve doubts . See A●nsworth on Numb . 11.16 . citing Talmud . Bab. & Maimonides , more at large . And doubtless many of our Country Villages , and almost all our Parishes have more then 120. and every Country Village may come in , in the lesser number below 120. which are to have three Elders : and that say some , was every place where were ten men . And that these were under the great Sanhedrim at Ierusalem , is nothing to the matter ; For so we confess that such particular Churches as we mention , have some such General officers over them de jure , as the Apostolical men were in the Primitive Church ; but not that any of these Synagogues were under other Synagogues ; though one were in a great City , and the other but in a small Town . And that these Synagogues were of Divine institution , is plain in divers texts , particularly in Lev. 23.1 , 2 , 3. where a convocation of holiness , or a holy Convocation is commanded to be on every Sabboth in all their dwellings , which most plainly could be neither the meeting at Ierusalem at the Temple , nor yet in single families : and therefore it is not to much purpose that many trouble themselves to conjecture when Synagogues began , and some imagine it was about the Captivity : For as their controversie can be but about the form of the meeting place , or the name , so its certain that some place there must be for such meetings ; and that the meetings themselves were in the Law commanded by God : and that not to be tumultuary confused ungoverned Assemblies . If the scourging in the Synagogues prove not this power ( which is much disputed , ) Mat. 10.17 . and 23.34 . Luke 6.22 . and 12.11 . and 21.12 . Acts 22.19 . and 26 11. Yet at least , excluding men their Synagogue Communion , may Iohn 9.22 , 34. and 12.42 . and 16.2 . But because this argument leads us into many Controversies about the Jewish customes , lest it obscure the truth by occasion in quarrels , I shall pass it by . 2. I find no particular Political Church in the New Testament , consisting of several Congregations , ordinarily meeting for communion in Gods Worship ; ( unless as the forementioned accidents might hinder the meeting of one Congregation in one place , ) nor having half so many members as some of our Parishes . When there is mention made of a Country , as Iudea , Galile , Samaria , Galatia , the word [ Churches ] in the plural number is used , Gal. 1.2 . Acts 15.41 . and 9.31 . 2 Cor. 8.1 . But they 'l say , These were only in Cities : But further consid●r , there is express mention of the Church at Cenchrea , which was no City ; and they that say that this was a Parish subject to Corinth ▪ give us but their words for it , without any proof that ever I could see : and so they may as well determine the whole cause by bare affirmation , and prevent disputes . The Apostle intimateth no such distinction , Rom. 16.1 . 1 Cor. 11.18 , 20 , 22.16 . [ When ye come together in the Church , I hear that there be divisions among you . — When ye come together therefore into one place , this is not to eat the Lords Supper . ] — 16. [ We have no such Custome , nor the Churches of God ] Here the Church of Corinth is said to come together into one place : And for them that say , This is per partes , and so that one place is many to the whole ; I answer , the Apostle saith not to a part , but to the whole Church , that they come together in one place , and therefore the plain obvious sence must stand , till it be disproved . And withall he calls the Christian Assemblies in the plural number [ Churches : ] for its plain that it is of Assembly Customes that he there speaks . So 1 Cor. 14. there is plainly expressed that it was a particular Assembly that was called the Church , and that this Assembly had it in many Prophets , Interpreters , & others that might speak . Verse 4. [ He that Prophesieth , Edifieth the Church ] that is , Only that Congregation that heard . And Verse 5. [ Except he interpret that the Church may receive Edifying ] And Verse 12. [ Seek that ye may excell to the Edifying of the Church . ] Verse 19. [ In the Church I had rather speak five words with my understanding , that I may teach others also . — ] And Verse 23. [ If therefore the whole Church be come together into one place , and all speak with tongues — ] One would think this is as plain as can be spoken , to assure us that the whole Churches then were such as might , and usually did come together for holy communion into one place . So Verse 28. [ If there be no Interpreter , let him keep silence in the Church : ] And which is more , lest you think that this was some one small Church that Paul speaks of , he denominateth all other particular Congregations , even Ordered Governed Congregations , [ Churches ] too . Verse 33. For God is not the author of confusion but of peace , as in all the Churches of the Saints . ] So that all the Congregations for Christian Worship , are called , All the Churches of the Saints . And it seems all as well as this , so stored with Prophets and gifted men that they need not take up with one Bishop only for want of matter to have made subject Elders of : And Verse 34. [ Let your women keep silence in the Church ] for it is a shame for a woman to speak in the Church . ] So that so many Assemblies , so many Churches . Obj. But it seems there were among the Corinthians more then one Congregation by the plural [ Churches . ] Answ. 1. Many particular seasons of Assembling , may be called many Assemblies or Churches , though the peoole be the same . 2. The Epistle was a Directory to other Churches , though first written to the Corinthians . 3. Those that say , it was to Corinth , and other City-Churches that Paul wrote , need no further answer : It seems then each City had but a Congregation , if that were so . 4 Cenchrea was a Church neer to Corinth , to whom Paul might well know his Epistle would be communicated : and more such there might be as well as that , and yet all be entire free Churches . So in Col. 4.16 . [ And when this Epistle is read among you , cause that it be read also in the Church of the Laodiceans , and that ye likewise read the Epistle from Laodicea . ] This Church was such as an Epistle might be read in , which doubtless was an Assembly . The whole matter seems plain in the case of the famous Church at Antioch , Acts 11.26 . A whole year they assembled themselves with the Church , and taught much people ] Here is mention but of One Assembly , which is called the Church ; where the people , it seems , were taught . And its plain that there were many Elders in this one Church ; for Acts 13.1 . it said [ There were in the Church that was at Antioch certain Prophets and Teachers ] And five of them are named , who are said to Minister there to the Lord ▪ And though I do not conclude that they were all the fixed Elders of that particular Church , yet while they were there they had no less power then if they had been such . In the third Epistle of Iohn , where there is oft mention of that particular Church , it appeareth Verse 6. that it was such a Church as before which the ●rethren and strangers could bear witness of Gaius Charity : And it s most probable that was one Assembly ; but utterly improbable that they travailed from Congregation to Congregation to bear this witness . And Vers. 9 , 10. it was such a Church as Iohn wrote an Epistle to , and which Diotrephes cast men out of : which is most likely to be a Congregation , which might at once hear that Epistle , and out of which Diotrephes mig●t ●asilier reject strangers , and reject the Apostles letters , then out of many such Congregations , Gal. 1.22 . When Paul saith , he was Vnknown by face to the Churches of Iudea , it is most likely that they were Churches which were capable of seeing and knowing his face not only by parts , but as Churches . And its likely those Churches that praised Luke , and sent him with Paul as their chosen messenger , were such as could meet to choose him , and not such as our Diocesses are , 1 Cor. 16.1 , 2. Paul gives order both to the Church of Corinth , and the Churches of Galatia , that upon the Lords day at the Assembly ( as it is ordinarily expounded ) they should give in their part for the relief of the Churches of Iudea . So that it seems most likely that he makes [ Churches ] and such Assemblies to be all one , Acts 14.23 . They ordained them Elders , Church by Church , or in every Church . Here it is confessed by those we plead against , that Elders signifie not any subject Elders having no power of Ordination or Government : And to say that by Elders in each Church is meant only one Elder in each Church , is to forsake the letter of the text without any proved Necessity : We suppose it therefore safer to believe according to the first sence of the words , that it was Elders in every Church , that is , more then one in every Church that were ordained . And what sort of Churches these were , appears in the following verses , where even of the famous Church of Antioch its said , Verse 27. when they were come , and had gathered the Church together , they rehearsed all that God had done by them — So that its plain that this Church was a Congregation to whom they might make such rehearsal . And Chap. 15.3 . It s said that they were brought on their way by the Church : And if it be not meant of all , but a part of the Church , yet it intimateth what is aforesaid . To conclude , though many of these texts may be thought to speak doubtfully , yet consider 1. That some do most certainly declare that it was particular stated Assemblies that were then called Churches , even Governed Churches , having their Officers present . 2. That there is no certain proof of any one particular Political Church that consisted of many such stated Assemblies . 3. That therefore the Texts that will bear an exposition either way , must be expounded by the certain , and not by the uncertain texts ; so that I may argue thus . If in all the New Testament , the word [ Church ] do often signifie stated worshipping single Assemblies , and often is used so as may admit that interpretation ; and is never once used certainly to signifie many particular stated worshipping Assemblies ruled by one fixed Bishop , then we have any just cause to suppose that the particular Political Churches in Scripture times consisted but of one such stated Congregation . But the Antecedent is true , therefore so is the Consequent . As for the New Episcopal Divines that say There were no subject Presby●ers in Scripture times : I suppose according to their principles , they w●ll grant me all this , as is aforesaid And for others , the Instances that they bring to the contrary should be briefly considered . The great swaying Instance of all ( which did sometime prevail with me to be my self of another mind ) is the Numerous Church at Ierusalem : Of which its said that three thousand were converted at once , and five thousand at another time , and the word mightily grew and prevailed , and daily such were added to the Church as should be saved : to wh●ch some add the mention of the Miriades of believing Jews yet zealous of the Law , which the brethren mentioned to Paul , Acts 21.20 . And the instance of Ephesus and Rome come next . But I remember how largely this business is debated between the late Assembly at Westminster and the Dissenting Brethren , that I think it unmeet to interpose in it any further then to annex these few considerations following . 1. That all that is said on that side , doth not prove certainly that that one Church at Ierusalem was the eighth part so big as Giles Cripple-gate Parish , or the fifth part so big as Stepney or Sepulchres , nor neer so big as Plimoth or some other Country Parishes . 2. That it is past doubt that the magnitude of that Body of Believers then at Ierusalem , was partly acccidental , and the members cannot at all be proved settled cohabitants , nor that Church as in its first unordered Mass be the proved to be the fittest pattern for imitation . 3. That Christ hath not punctually determined how many members shall be in a particular Church . 4. But the ends ( being personal holy communion ) are the Rule by which humane prudence must determine it . 5. That its fitter one Church instance give way to many in point of our imitation , then of many to that one , caeteris paribus . 6. That it s known among us that more then are proved to have been members of that Church , may hear one man preach at the same time . I have none of the loudest voices , and yet when I have preached to a Congregation judged by judicious men to be at least ten thousand , those farthest off said they could well hear ( as I was certainly informed . ) 7. That its certain by many passages historicall in ●cripture that men did then speak to greater multitudes , and were heard at far greater distance then now they can orderly be : which I conjecture was because their voices were louder , as in most dryer bodies ( which dryer Countreys have ) is commonly seen , when moister bodies have of●er hoarser voices ; and other reasons might concur . 8. That it is confessed or yielded that the Church at Ierusalem might all hear at once , though not all receive the Lords Supper together . And if so , then they were no more then might at once have personal communion in some holy Ordinances , and that the Teachers might at once make known their minds to . 9. And then the reason of receiving the Supper in several places seems to be but because they had not a room so fit to receive all in , as to hear in . And so we have now in many Parishes Assemblies subordinate to the chief Assembly : For divers families at once may meet at one house , and divers at another , for repetition , prayer or other duties ; and some may be at Chappels of ease that cannot come to the full assembly . 10 ▪ They that are for Presby●erial Churches of many Congregations , do not say , that There must be many , to make the first political Church , but only that , There may be many ? If then there be no Necessit● of it , 1. Should it not be forborn when it appeare●h to prudence most inconvenient ( as frequently it will no doubt . ) 2. And when it is Necessary for a peaceable Accommodation , be●ause others think it a sin , should not a May be give place to a Must not be , in pacificatory consultations , caeteris paribus ? 11. It is granted also by them , that the Pastors of one Congregation have not a charge of Governing other neighbour Congregation in Consistory , ( one rather then another , which they g●vern not , though perhaps as neer them ) but b● con●ent . And therefore as there is but a licet , not an oportet ▪ of such consent pleaded for : so while no such consent is given , we have no such ch●●ge of Governing neighbour Congregations ; and none may force us to such consent . 12. And Lastly , that if a si●gle Congregation with it own Officer , or Officers , be not a true particular Political Church ; then our ordinary Parish assemblies are none ; and where the Presbyterian Government is not set up ( which is up but in few places of England ) it would then follow that we have no true Political Churches left among us ( & perhaps never had : ) which I meet yet with few so uncharitable as to affirm , except the Papists and the Separatists and a few of the new sort of Episcopal Divines , who think we have no Churches for want of ●ishops , ( except where Bishops yet are retained and acknowleged . ) For my part I would not lay too great a stress upon any forms or modes which may be altered or diversified . Let the Church have but such a Number of souls as may be consistent with the ends and so the essence of a particular Church , that they may held personal holy communion , and then I will not quarrel about the name of one or two Congregations , nor whether they must needs all meet together for all ordinances , nor the like . Yea I think a full number ( so they be not so full or distant , as to be uncap●ble of that communion ) are desireable , for the strength and beauty of the Church ; and too smal Churches , if it may be , to be avoided . So that all the premises being considered , out difference appears to be but small in these matters between the Congregational and Presbyterian way , among them that are moderate . I shall not presume more particularly to enter into that debate , which hath been so far proceeded in already by such Reverend men , but shall return to the rest of the task before promised against the Diocesan Churches as the supposed subject of the Bishops Government . As for Scripture times and the next succeeding together , I shall before I look into other testimonies , propound these two Arguments . 1. From the Bishops office , which was before mentioned . If the office of a Bishop in those times , was to do so much work as could not be done by him for a Church any greater than our Parishes , then were the Churches of those times no greater then our Parishes : But the Antecedent is true ; therefore so is the consequent . The works are before mentioned , Preaching , Praying , administring the Lords Supper , visiting the sick , reducing hereticks , reproving , censuring , absolving : to which they quickly added too much more of their own . The impossibility of a faithful performance of this to more is so undenyable , that I cannot suppose any other answer but this that they might ordain Presbyters to assist them in the work , and so do much of it by others . But 1. I before desired to see it proved by what authority they might do this . 2. Their office and work are so inseparable that they cannot depute others to do their work ( their proper work ) without deputing them also to their office . For what is an office but the state of one Obliged and Authorized to do such or such a work ? A Presbyter may not authorize another to preach as the Teacher of a Congregation , and to administer the Sacraments , without making him a Presbyter also : Nor can a Bishop authorize any to do the work of a Bishop in whole or by halves without making him a Presbyter or half a Bishop . And he is not authorized either to make new officers in the Church , or to do his work by deputies or substitutes . 2. I argue also from the Identity of that Church to wh●ch the Bishops and Deacons were appointed for ministration . It was not a Church of many stated Congregations , or any larger than our Parishes for number of souls that the Deacons were made Ministers to : therefore it was no other or bigger which the Bishops were set ove● . The consequence is good : because where ever Deacons are mentioned in Scripture or any Writer that I remember neer to Scripture times , they are still mentioned with the Bishops or Presbyters as Ministers to the same Church with them , as is apparent b●th in the seven chosen for the Church at Ierusalem , and in Phil. 1.1 , 2. and in the Direction of Paul to Timothy for ordaining them . And the Antecedent is proved from the nature of their work : For they being to attend on the tables at the Love feasts and the Lords Supper , and to look to the poor , they could not do this for any greater number of people then we mention ; Whether they had those feasts in one house or many at once , I determine not ; but for the number of people , it was as much as a Deacon could do at the utmost to attend a thousand people . I shall proceed a little further towards the times next following ; and first I shall take in my way the confession of one or two learned men that are for Prelacy . Grotius in his Annotat. on 1 Tim. 5.17 . saith [ Sed notandum est in una Vrbe magna sicut plures Synagogas , ita & plures fuisse Ecclesias , id est , conventus Christianorum . Et 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 1.14 . & Epiphanius , ubi de Ario agit , dicitque Alexandriae nunquam duos fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voce ●a sumpta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ita ut significat jus illud quod habebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] So that Grotius affirmeth that Bishops had not then so much as all the converted persons of a great City under their care , but the Churches and Assemblies were the same , and each Assembly had a Prelate , and in the great Cities there were many of these Churches and Prelates , and that only the City of Alexandria had the custom of having but one such Bishop in the whole City . 2. Those learned men also must grant this cause who maintain that Peter and Paul were both of them Bishops of Rome at once , there being two Churches , one of the Circumcision under Peter , the other of the uncircumcision under Paul : and that one of them had Linus , and the other Cletus for his Successor , and that this Church was first united under Clemens : and the like they say of two Churches also at Antioch , and elswhere . If this be so , then there is no Law of God that Bishops should be numbred by Cities , but more Bishops then one may be in one City , and were , even when Christians comparatively were a small part of them . 3. Also Mr. Thorndike and others affirm that it was then the custome for the Bishops and Presbyters to sit in a semicircle , and the Bishop highest in a Chair , and the Deacons to stand behind them : This he gathereth from the Apost . Constitut. Ignatius , Dionysius Arcop . and the Jews Constitutions , ( in his Apost . form page 71. and Right of the Church , &c. p. 93.94 , 95. ) And if this were so , it seems that Bishops , Presbyters and Deacons were all the Officers of one such stated Congregation , and had not many such Congregations under them : For the Bishop could be but in one place at once , and therefore this could be the custome but of one Church in his Diocess , if he had many , whereas it is made the form of the ordinary Christian Assemblies . The same learned man ( Right of Church p. 65. ) saith that [ About Saint Cyprians time , and not af●re , he finds men●ion of setled Congregations in the Country ] By which it may be well conjectured what a small addition the Bishops had out of the Countreys to their City Chu●ches , and how many Congregations they Governed in the Apostle dayes and after . He affirmeth also that [ the power of the Keyes belongeth to the Presbyters , and that its convertible with the power of celebrating the Eucharist , and that 's the Reason Why it belongs to them , page 98. ibid. and that [ the Power of the Keys , that is , the whole power of the Church whereof that power is the root and sourse , is common to B●shops and Presbyters ] page 128 and that to this all sides agree , page 106. and that by their Grant Deacons and others may preach , but not Rule or administer the Lords Supper : see page 118.123 . And he is far from being of their mind that think in Scripture times there was but one single Bishop without other Presbyters in a Diocesan Church : For he supposed many in a Congregation . Page 126 he saith [ You see by St. Paul , 1 Cor. 14. that one Assembly whereof he speaks there , furnished with a great number of Prophets , whether Presbyters , or over and above them . In the Records of the Church , we find divers times a whole Bench of Presbyters presiding at one Assembly . ] And before he had shewed how they sate about the Bishop , and the congregation stood before them . And page 127. he saith that [ Clemens the Disciple of the Apostles , in his Epistle to the Corinthians to compose a difference among the Presbyters of that Church partly about the celebration of the Eucharist , adviseth them to agree and take their turns in it . ] I confess I knnw not whence he hath this ( doubtless not in the true approved Epistle of Clement ; ) but it shews in his judgement , 1. That there were then many Presbyters in the Church of Corinth 2. And that that Church was but one Congregation , or not very many : Else what need the Presbyters take their turns , when they might have done it at once ? 3. That the word Presbyter in Clemens signifieth not a Prelate . 4. And it seems this intimateth there was then no Bishop in Corinth : else no question but Clemens would have charged these disagreeing Presbyters to obey their Bishop , and used some of Ignatius language : 5. Nay if Bishops had been then known in the world , is it not likely that he would have charged them to get a Bishop if they had not , to Govern such a disagreeing Presbytery ? And page 129 , 130 , 131. he shews that [ the condemning of Marcion at Rome , and of Noelus at Ephesus , are expresty said by Epiphanius , Haeres . 42. num . 1. & 2. Haeres . 57 num . 1. to have been done and passed by the Act of the Presbyters of those Churches — And which is of later date , the Excommunication of Andronicus in S●nesius 57. Epist. I find reported to have passed in the same sort , and all this agreeable to the practice recorded in Scripture ] alledging , 1. Tim. 5.19 . Acts 21.18 . citing Cyprian Ep. 46. and the Apost . Constit. and saith , Bloudell in this might have spared his exact diligence , it being granted , &c. Mr. Thorndike also tells us pag. 62. of the words of Ninius , that [ in Ireland alone , Saint Patrick at the first plantation of Christianity founded three hundred and threescore and five Bishopricks ] And can any man believe that all these had Cities or more then one of our Parish Churches , when all Ireland to this day hath not seven Cities ? and when all this was done at the first plantation of the Gospel ? I think we had this sort of Episcopacy . Even since the Reformation there is reckoned in Ireland but four Arch-bishops , nineteen Bishops . What think you then were 365. Bishops at the first plantation of the Gospel ? To proceed to some further Evidence . 1. It s manifest in Clemens Rom. Epist. to the Corinthians there is mention of no more but two Orders ; the one called sometime Bishops , sometime Presters , the other Deacons , page 54.55.57 * and this he saith the Apo●●les did as knowing that contention would arise about the name of Episcopacy , and that they so se●led the Ministerial Offices that others should succeed in them when some were deceased . For my part I cannot see the least reason to be of their mind that think Clemens here doth speak only of Prelates or supereminent Bishops , ( of which I refer the Reader to Mr. Burtons notes in his English Translat●on of Clemen● ) But suppose it were so : If at that time the Churches had none but single Bishops , it is plain then that they were but single Congregations : For no other Congregations having communion in the●r-then-ordinary , publike worship , could be managed without a Bishop or Presbyter to do the work . But for them that sleight Mr. Burtons & other mens plain Reasons concerning the judgement of Clem. Romanus , and force his words to speak what they mean not , I desire them to observe the judgement of Grotius whom they profess so much to value : who in his Epistol . 162 ad ▪ Bignon . gives this as one Reason to prove this Epistle of Clemens genuine [ Quod nusquam meminit , exsortis illius Episcoporum autoritatis , quae Ecclesiae consuetudine post Marci mortem Alexandriae , atque eo exemplo alibi , introduci cepit , sed planè ut Paulus Apostolus ostendit Ecclesias communi Presbyterorum qui iidem omnes & Episcopi ipsi Pauloque dicuntur , consilio fuisse gubernatas . Nam quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominat , omnia ista nomina non ad Ecclesiam sed ad Templum Hieros . pertinent : unde infert omnia recto ordine agenda , si Iudaeis , tanto magis Christianis ] You see that Grotius ( then , ) and Clemens , in his judgement , were against Prelacy . 2. The very same I say of Prelacie , Epist. ad Philip. which mentioneth only two sorts , Presbyters and Deacons . 3. And though Ignatius oft mention three , it seems to me that they were all but the Governours or Ministers of one Congregation , or of no more people then one of our Parishes . In the Epist. ad Smyr● . he saith [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. Vbi Episcopus praesens fuerit , illuc & plebs Congregetur , sicuti & ubi Christus est omnis militia coelestis a●est ] as the common interpreter translateth it , [ ut vid. est in Edit . Perionii & Vsherii , ] &c. [ Vbi comparuerit Episcopus , ibi & Multitudo sit ; quemadmodum ubi Christus , ibi omnis astat exercitus coelestis ] as Hier. Vairlenius & Videlius translate it : Or , [ Vbi utique apparet Episcopus , illic multitudo sit ; quemadmodum utiq , ubi est Christus Iesus , illic Catholica Ecclesia ] as Vshers old Tranlation . And by the Context it appeareth that this pl●bs , or multitudo is the Church which he ruleth , and not only one Congregation among many that are under him : For this doth without distinction bind all the people one as well as another , to be where the Bishop is or appeareth , viz. in the publick Assembly for Communion in Worship . It is plain therefore there that were not then many such Assemblies under him : otherwise all save one must have necessarily disobeyed this command . And in the Epistle to the Philadelphians he hath [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] i. e. [ Vna enim est caro Domini nostri Iesu Christi , & unus illius sanguis qui pro nobis effusus est , & unus calix qui pro omn●bus nobi● distributus est , unus panis qui omnibus fractus est , unum altare omni Ecclesiae , & unus Episcopus cum presbyterorum Collegio & Diaconis conservis meis . ] Here it is manifest that the particular Church which in those dayes was governed by a Bishop , Presbytery and Deacons , was but one Congregation ; for every such Church had but one Altar . Object . But some Greek Copies leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Answ. 1. The corrupt vulgar translation might occasion the change of the text , saith Bishop Vsher ( Annot. in loc . page 40. ) [ intermedia illa , ex interpretatione hâc excidisse videantur . ] 2. The old translation of Bishop Vsher which leaves it out , yet hath Vnum Altare & unus Episcopus , &c. and the sence is ●he same if the other words were out . 3. Ignatius hath the like in other places , as we shall see anon ; which forbiddeth such quarrels here . Object . But saith the Learned and Godly Bishop Downame , ( Def. li. 2. cap. 6. page 109. ) the word Altar being expounded for the Communion table , is not likely , a●d too much savoureth of Popery : but by one Altar is meant Christ who sanctifieth all our Sacrifices and Oblations and maketh them acceptable to God ; as Ignatius expoundeth himself in h●s Epistle to the Magnesians : All as one run together into the Temple of God unto one Iesus Christ as it were unto one Altar . ] To this I answer , that it is some confirmation to me , that the words are so express , that so learned a man hath no more to say by way of evasion . For doubtless this is too gross and palpable to satisfie the judicious impartial reader . 1. That the very text which he citeth of the Epistle to the Magnesians doth make fully against him ▪ I shall shew anon . 2. That it is not Christ that is meant here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is evident , 1. In that Christ his flesh and blood are before distinctly mentioned : 2. In that the word is put in order among the external Ordinances : 3. In that it is so usual with other ancient writers and Ignatius himself to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sence as we now take it , that it will be plain violence to imagine that it is Christ that was meant by it . And for Popery , there is no such matter of danger , in using a word Metaphorically : Otherwise we we must make the Ancients commonly to be friends to Popery ; for they ordinarily call the Lords Table and the place where it stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I say The Table and the Sacrarium or place of its standing : for this seems plainly the meaning of Ignatius : so saith Bishop Vsher Annot. in loc . ubi sup . [ Altare apud Patres mensam Dominicam passim denotat apud Ignatium & Polycarpum ; Sacrarium quoque . So H. Stephens Altarium Sacrarium . See what Learned Mr. Thorndike himself in his Right of the Church , &c. page 116. saith to this purpose more largely ; where concerning Ignatius his use of the same word to the Ephesians he saith [ Where it is manifest that the Church is called a Sanctuary or place of sacrificing : Mr. Mead in his Discourse of the name Altar page 14. sheweth that Ignatius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the Lords Table , and takes Videlius his concession , as of a thing that could not be denyed . In the Epistle of Ignatius ( or whoever else ) to Polycarp Bishop of Smyrna he saith , Crebrius celebrantur conventus Synodique Nominatim omnes inquire . Servos & ancillas ne fastidias ( as Vairlenius translateth ) or ( as Bishop Vshers old Translation ) Saepe Congregationes fi●nt . Ex nomine omnes quaere : Servos & ancillas ne despicias . — ] Whether this were Ignatius or not , all 's one to me , as long as I use it but historically to prove the matter of fact in those times . But surely no man should marvail if I hence gather that great Polycarp was Bishop but of one Congregation , when he must enquire or take notice of every one of his Congregation by name , even as much as servants and maids . I would every Parish Minister were so exactly acquainted with his flock ! Another passage there is in Ignatius to the same purpose Epist. ad Magnes . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] i. e. Omnes adunati ad Templum Dei concurrite , sicut ad unum Altare ▪ sicut ad unum Iesum Christum , as the vulgar translation . Or as Vairl●nius , [ Omnes velut unus quispiam in templum Dei concurri●● , velut ad utum Alnare ; ad unum Iesum Christum ] So the old Latine in Vsher to the same purpose . And in the words before going he bids them [ Come all to one place for prayer ] Here is no room for Bishop Downams conceit , that its Christ that 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For they are plainly put as distinct things : as if he should say , come all to one Altar , as to one Christ. i. e because it is but one Christ that is there to be partaked of . All this doth so evidently prove that in those dayes a Bishop with his Presbytery and Deacons , had but one Congregation meeting at one Altar for Church Communion in the Eucharist , that it caused Mr. Mead ( in his Discourse of Churches pag. 48 , 49 , 50. Cent. 2. ) to say as followeth , having cited these words of Ignatius [ Loe here a Temple with an Altar in it , whether the Magnesians are exhorted to gather themselves together to pray : To come together in one place , &c. For it is to be observed that in these Primitive times they had but one Altar in a Church , as a Symbole , both that they worshipped but one God through one Mediator Iesus Christ , and also of the Vnity the Church ought to have in it self . Whence Ignatius not only here , but also in his Epistle to the Philadelphians urgeth the unity of the Altar for a motive to the Congregation to agree together in one : For unum Altare ( sai●h he ) omni Ecclesiae , & unus Episcopus cum Presbyterio & Diaconis conservis meis . This custome of one Altar is still retained by the Greek Church : The contrary use is a transgression of the Latines , not only Symbolically implying , but really introducing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — &c. Nay more then this it should seem that in those first times , before Diocesses were divided into those lesser and sub●rdinate Churches , we ca●l now Parishes , and Presbyters assigned to them , they had not only one Altar in one Church or Dominicum , but one Altar to a Church , taking Church for the company or Corporation of the faithfull , united under one Bishop or Pastor , and that was in the City or place where the Bishop had his See and Residence , like as the Iews had but one Altar and Temp●e for the whole Nation united under one high Priest. And yet as the Iews had their Synagogues , so perhaps might they have more Oratori●s then one , though their Altar were but one ; there namely where the Bishop was . Die solis saith Justin Martyr , omnium qui vel in oppidis vel ruri degunt , in eundem locum conventus fit : Namely as he there tells us , to celebrate , and participate the holy Eucharist . Why was this , but because they had not many places to celeb●ate 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 S. Cyprian Epist. 40.72 , 73. de unit . Eccles. And thus perhaps is Ignatius to be understood in that forequoted passage of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unum Altare omni Ecclesiae , & unus Episcopus cum Presbyterio & Diaconis ] So far Mr. Mead. I hope upon the consent of so admirable a Critick and learned man , it will not be so much blame-worthy in me , if I speak somewhat the more confidently this way ; and say , that I think that the main confusion and Tyranny that hath overspread the Churches , hath been very much from the changing the Apostolical frame of Churches , and setting up many Altars and Congregations under one Bishop in one ( pretended particular ) Church . I had three or four passages ready to cite out of Ignatius , but these are so express , that I apprehend the rest the less necessary to be mentioned . The next therefore that I shall mention shall be the forementioned words of Iustin Martyr Apol. 2 , cited by Mr. Mead , and by others frequently to this purpose : In which I observe all these particulars full to the purpose . 1. That they had but one Assembly each Lords day for Church communion for one Church . 2. That this was for reading and prayer and the Eucharist . 3. That the President ( who is commonly by those of the Episcopal judgement said to be here meant the B●shop ) did preach and give thanks and administer the supper : so that it was administred but to one Congregation as under that Bishop of that Church , for he could not be in two places at once . 4. That to the Absent the Deacons carried their portion after the consecration : so that they had not another Meeting and Congregation by themselves for that end . This is all so plain that I shall think it needeth no Vindication . So that were there but these two Testimonies , I should not marvail if Bishop Downam had extended his confession a little further , when he acknowledgeth ( D●f . li. 2. cap. 6. page 104. 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 ex●eed the proportion of a populous Congregation , ] ( And then we are not out in so interpreting the words of Paul and other writers of the holy Scripture . ) The next that I shall mention ( whoever was or when ever he lived ) is Dionys. de Eccles. Hierarch . cap. 4. where he tells us that the Praefect ( who was the Bishop , if there were any ) did Baptize those that were converted , and the Presbyters and Deacons did but assist him : And abundance of work he mentioneth wh●ch they had with all that they Baptized , and they called all the Congregation together who joyned in Prayers with the Bishop at the Baptism . All which shews that he was then the Bishop but of one particular Church , which ordinarily Assembled together for publick worship . For , 1. If he had many such Churches or Congregations under him , he could not be thus present to celebrate Baptism in them all . Nor would one only be mentioned as his charge . 2. Nor is it possible that one Bishop should with so long a way of Baptisme as is there described , be able to Baptize all the persons in a Diocess such as ours , or the twentieth part of them , much less in those times , when besides the Infants of Believers , the most eminent sort of Baptism , and greatest labour , was about the multitudes of Adult Converts , that by the Gospel were daily added to the Church . Gregory Thaumaturgus was as by force made Bishop of Neocesarea : and yet his whole Diocess or City had but seventeen ●hristians in it at his entrance , though when he died he found upon enquiry but seventeen Pagans , so great a change was made by the Gospel and by Miracles : But by this Diocess of seventeen souls we may conjecture what the Churches were in those times ( though we should allow others to be an hundred times as great , they would not be so great as the tenth part of many Parishes in England . ) See the truth of this passage in Greg. Nissen Oratio in Greg. Thaumatur . twice over he recites it . And Basil. Mag. l. de Spir. Sanc. c. 19. And Roman . Breviar . Die 15. Novemb. And the Menolog Graec. mentioned before Greg. Neocesar . works Printed ad Paris 1622. But I shall return to some before Gregory . The next that I shall cite is Tertullian , that well known place in his Apolog. c. 39. [ Corpus sumus de conscientia Religionis & Discipline unitate & spei federe . Coimus in coetum & Congregationem ut ad Deum quasi manu facta precationibus ambiamus orantes . — Cogimur ad div●narum literarum Commemorationem — Certè fidem sanctis vocibus pascimus , spem erigimus , fiduciam figimus , disciplinam praceptorum 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 à communicatione Orationis , & conventus , & omnis sancti commercii relegetur . Praesident probati quiq , seniores , &c. ] If I be able to understand Tertullian , it is here plain that each ●hurch consisted of one Congregation , which assembled for Worship , and Discipline at once or in one place , and this Church was it that had Presidents or Seniors to guide them both in Worship and by Discipline . So that if there were any more of these Assemblies in one particular Political Church , then there were more Bishops then one , or else others besides Bishops exercised this Discipline : But indeed it s here plainly intimated that Bishops were then the Guides of Congregations ( single , ) and not of Diocess●s consisting of many such . I shall put Tertullians meaning out of doubt by another place , and that is , de Corona Militis cap. 3. [ Eucharistiae Sacramemtum & in tempore victus , & omnibus mandatum à Domino , etiam antelucanis ritibus , nec de aliorum manu ●uam praesidentium sumimus . ] And if they received this Sacrament of none but the Presidents , ( and that every Lords day at least , as no doubt they did ) then they could have no more Congregations in a Church then they had Presidents . And ( though Pamelius say that by Presidents here is meant also Presbyters , yet ) those that we now dispute against , understand it of the Prelates . And if they will not so do , then may we will interpret the foresaid passage Apol. to be meant of the same sort of Presidents ; and then you may soon see what Bishops were in Tertullians dayes . For we have no reason to think that they are not the same sort of Officers which he calleth Presidents , and of whom he there saith , Praesident probati Seniores . So in the foregoing words in Tertullian , ibid. it s said [ Aquam adituri ibidem , sed & aliquando prius in Ecclesia sub Antistiti● manu contestamur nos renunciare Diabolo , & Pompae & angel●s ejus ] Where it seems that there were no more thus initiated then the Antistes himself did first thus engage in the Congregation ; And I believe they take this Antistes for a Bishop . And here by the way let this argument be noted . Seeing its past doubt that the first sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Catus or holy Assembly it self , why should the Meeting place be so often called also Ecclesia in those times , in the borrowed sence , but only in Relation to the People there assembled ? and it s plain that it was but one Congregation and not many that assembled in that place : and therefore it was from that one that the Place is called Ecclesia . That it is oft so called , besides this place of Tertullian ( which seems so to use the word ) I refer you to Mr. Meads exercitation of Temples , who proves it distinctly in the several Centuries . That saying of Theophilus Antiochenus ad Antolychum seems to intimate the whole that I intend [ sic Deus dedit mundo qui peccatorum tempestatibus & Naufragiis jactatur , Synagogas , quas Ecclesias Sanctas N●minamus in quibus veritatis doctrina ferv●t , ad quas confugiunt veritatis studiosi , quotquot s●lvari , Deique judicium & iram evitare volunt . ] So that the Churches of those times which were as Noahs Ark , and where safety was to be found for the soul , were Synagogues or Assemblies . So Tertul. de Idololatr . c. 7. pag. ( mihi ) 171. Tota die ad hanc partem zelus fidei peroravit , ingenuū Christianum ab Idolis in Ecclesiam venire , de adversaria officina in domum Dei venire . — ] See more places of Tertullian cited by Pamelius on this place num . 29. page 177. specially see that de virg . Veland . cap. 13. p. 224. * Clemens Alexandrinus hath divers passages to the purpose now in hand . Stromat . li. 7. in the beginning , he mentioneth the Church and its officers , which he divideth only into two sorts , Presbyters and Deacons . But I will name no more particular persons , but come to some intimations of the point before us from customes or Practices of the Church and the Canons of Councils . And it seems to me that the dividing of Parishes so long after ( or of Titles as they are called ) doth plainly tell us that about those times it was that particular Pol●cical Church did first contain many stated Congregations . And though it be uncertain when this began ( Mr. Thorndike as we heard before , conjectureth , about Cyprians dayes ) yet we know that it was long after the Apostles , and that it was strange to less populous places long after it was introduced at Rome and Alexandria , where the number of Christians , & too much ambition of the Bishop , occasioned the multiplication of Congregations under him , and so he became a Bishop of many Churches ( named as one ) who formerly was Bishop but of a single Church . For if there had been enough , one hundred or fifty or twenty or ten years before , to have made many Parishes or stated Assemblies for communion in worsh●p , then no doubt but the light o● Nature would have directed them to have made some stated divisions before ; For they must needs know that God was not the God of Confusion but of order in all the Churches : And they had the same reasons before as after : And persecution could no● be the hindrance any more at first then at last : For it was under persecuting Emperours when Parishes or Titles were distinguished , and so it might , notwi●hstanding persecutions have been done as well at first as at last , if there had been the same reason . It seems therefore very plain to me that it was the increase of Converts that caused this division of Titles , and that in planting of Churche● by the Apos●les , and during their time , and much af●er , the Chu●ches consisted of no more then our Parishes , w●o being most inhabitants of the Cities had their meetings there for full communion , though they might have other subor●inate me●tings as we have now in mens houses for Repenting Ser●●ons and Prayer . And as Mr. Thornd●ke out of N●nius tells us of 365. Bishopricks in Ireland planted by Patrick , so other Authors tell us that Patrick was the first Bishop there ; or as others and more credible , Palladius the first , and Patrick next : and yet the Scots in Ireland had Churches before Palladius his dayes , ( as Bishop Vsher sheweth de Primordiis Eccles. Britan. 798 , 799 , 800 , &c. ) Iohannes Major de gestis scholarum li. 2. cap. 2. prioribus illis temporibus per Sacerdotes & Monachos , sine Episcopis Scotos in fide eruditos fuisse affirmat . Et ita sane ante Majorem scripsit Johannes Fordonus Scotichron . li. 3. cap. 8. [ Ante Palladii adventum habebant Scoti fidei Doctores ac Sacramentorum Ministratores Presbyteros solummodo vel Monaches , ritum sequentes Ecclesiae Primitivae ( N. B. ) Of which saith Usher [ Quod postremum ab iis accepisse videtur qui dixerunt ( ut Johan . Semeca in Glossa Decreti dist . 93. ca. Legimus ) [ quod in Prima Primitiva Ecclesia commune erat officium Episcoporum & Sacerdotum : & Nomina erant communia , & officium commune ; sed in secunda primitiva caeperunt dinstigui & nomina & officia . ] So that it seems that some Churches they had before ; but Palladius and Patrick came into Ireland , as Augustine into England , and abundantly increased them , and settled withall the Roman Mode ▪ So that it seemed like a new Plantation of Religion and Churches there . Yet it seems that the Bishops setled by Patrick ( save that himself an Archbishop was like our Bishops ) were but such as were there before under the name of Presbyters , saith Fordon , after the rite or fashion of the Primitive Church . And saith Vsher ibid. p. 800. [ Hector Boethius fuisse dicit Palladium primum omnium qui Sacrum inter Scotos egere Magistratum à summo Pontifice Episcopum creatum : quum antea Populi suffragiis ex Monachis & Caldeis pontifices assumerentur . Boeth . Scotorum Histor. lib. 7. fol. 128. b. And he adds the saying of Balaeus , ( Scriptor . Britanic . centur . 14. cap. 6. ) [ A Caelestino illum missum ait Johannes Balaeus , ut Sacerdotalem ordinem , inter Scotos Romano ritu institueret . Habebant ( inquit ) antea Scoti suos Episcopos ac Ministros , ex verbi Divini Ministerio plebium suffragiis electos , prout Asianorum more fieri apud Britannos videbant : Sed haec Romanis , ut magis ceremoniosis atque Asianorum osoribus , non placebant ] By these passages it is easie to conjecture whether they were Bishops of a County , or Bishops of a Parish that were there in those daies . For my part I heartily wish that Ireland had three hundred sixty five good Bishops and Churches at this day , even when the whole Nation profess themselves to be Christians , ( which then they did not . ) To this purpose runs the 14. Canon Concilii Agath . ( and if it were so then , much more long before ) [ Si quis etiam extra Parochias in quibus 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 ] Here it appeareth that there was but one legitimus ordinariusque conventus in a Parish ; though they tolerated an Oratory or Chappell of ease . And that a Parish here is taken for a Diocess , or such a Church as had proper to it self a Bishop and Presbyterie , as it is probable from the ordinary use of the word by Eusebius and other antients in that sence , so also from what is further said in the following Canons of this Council : And so the word Parish here may be expository of the word City , or else denote a Rural Bishoprick . For Can. 30. saith [ Benedictionem super plebem in Ecclesiâ fundere aut paenitentem in Ecclesia benedicere presbytero penitus non licebit . ] And if a Presbyter may not bless the people or the penitent , ( when the blessing of the people was part of the work in every Solemn Assembly for Church communion ) then it is manifest that a Bishop must be present in every such Assembly to do that part which the Presbyter might not do : and consequently there were no more such Assemblies then there were Bishops . And to prove this more fully mark the very next Canon of that Council , viz. the 31. [ Missas die dominico secularibus totas audire speciali ordine praecipimus , ita ut ante benedictionem Sacerdotis egredi populus non praesumat . Quod si fecerint , ab Episcopo publicè confundatur ] So that its plain that on every Lords day all the people ( for here is no distinction or limitation ) were to be present in the publick worship to the end , and the Bishop to pronounce the blessing ( whoever preached ) and openly to rebuke any that should go out before it . From whence it is evident that all such Church Assemblies for communion every Lords day were to have a Bishop present with them to do part of the work : and therefore there were no more such Assemblies then there were Bishops . In the 38. Canon of the same Council we find this written [ Cives qui superiorum solennitatum , id est , Paschae & Natalis Domini , vel Pentecostes festivatibus cum Episcopis interesse neglexerint , quum in Civitatibus commnionis vel benedictionis accipiendae causa positos se nosse debeant , triennio communione priventur Ecclesiae . ] So that it seems there were no more Church-members in a City then could congregate on the festival daies for Communion and the Bishops Blessing : therefore there were not many such Congregations : when every one was to be three years excommunicate that did not Assemble where the Bishop was . Moreover all those Canons of several Councils that forbid the Presbyters to confirm by Chrysm , and make it the Bishops work , do shew that the Diocess were but small when the Bishop himself could do that besides all his other work . In the Canons called the Apostles , cap. 5. it is ordained thus [ Omnium ali●rum primitiae Episcopo & Presbyteris domum mittuntur , non super Altare . Manifestum est autem quod Episcopus & Presbyteri inter Diaconos & reliquos clericos eas dividunt . ] By which it appeareth that there was but one Altar in a Church to which belonged the Bishop , Presbyterie , and Deacons , who lived all as it were on that Altar . And Can. 32. runs thus [ Si quis Presbyter contemnens Episcopum suum , seorsim collegerit , & Altare aliud erexerit , nihil habens quo rebrehendat Episcopum in causa pietatis & justitiae , deponatur quasi principatus amator existens — Haec autem post unam & secundam & tertiam Episcopi obsecrationem fieri conveniat . ] Which shews that there was then but one Convention and one Altar to which one Bishop and Presbyters did belong : So that no other Assembly or Altar was to be set up apart from the Bishop by any Presbyter that had nothing against the Bishop in point of Godliness or Justice . And I believe if Bishops had a whole Diocesse of two hundred or three hundred or a thousand Presbyters to maintain , they would be loth to stand to the fifty eighth Canon which makes them Murderers if they supply not their Clergies wants : But let that Canon pass as spurious . And long after when Concilium Vasense doth grant leave to the Presbyters to preach , and Deacons to read Homilies in Country Parishes as well as Cities , it shews that such Parishes were but new and imperfect Assemblies . In the Council of Laodicea the 56. Canon is [ Non oportet Presbyteros ante ingressum Episcopi ingredi Ecclesiam , & sedere in tribunalibus , sed cum Episcopo ingredi : nisi forte aut aegrotet Episcopus , aut in peregrinationis commodo eum abisse constiterit . ] By which it seems that there was but one Assemby in which the Bishop and Presbyters sate together : Otherwise the Presbyters might have gone into all the rest of the Churches without the Bishop at any time , and not only in case of his sickness or peregrination . The fifth Canon of the Council of Antioch is the same with that of Can. Apost . before cited , that no Presbyter or Deacon contemning his own Bishop , shall withdraw from the Church and gather an Assembly apart , and set up an Altar . By which still it appears that to withdraw from that Assembly , was to withdraw from the Church , and that one Bishop had but one Altar and Assembly for Church Communion . So Concil . Carthag . 4. Can. 35. which order the sitting of the Presbyters and Bishop together in the Church : And many decrees that lay it on the Bishop to look to the Church lands and goods , and distribute to the poor the Churches Alms , do shew that their Diocesses were but small , or else they had not been sufficient for this . All the premises laid together me thinks afford me this conclusion , that the Apostolical particular Political Churches were such as consisted of one only Worshipping Congregation ( a Congregation capable of personal communion in publick worship ) and their Overseers ; and that by little they departed from this form , each Bishop enlarging his Diocess , till he that was made at first the Bishop but of one Church , became the Bishop of many , and so set up a new frame of Government , by setting up a new kind of particular Churches . And thus was the primitive Government corrupted , while men measured their charge by the circuit of Ground , thinking they might retain the old compass when they had multiplied converts , and therefore should have multiplyed Churches and Bishops . * To all this I add these observations . 1. That the very Nature of Church Government tels us that a Governour must be present upon the place , and see to the execution : For God hath made us the Laws already , and Synods must in way of Vnion determine of the most advantagious circumstances for the perfo●ming of the duties which God imposeth : And particular Bishops are to guide their particular Congregations in Gods Worship , and in order thereto ; Their guidance is but a subservient means to that worship : And therefore they must Rule the Church as a Captain doth his Company in fight , or a Physitian his Patient , or a Schoolmaster his School , by his own presence , and not at many miles distance by a Surrogate . 2. The doctrine which makes the first particular Political Church to consist of many stated Worshipping Churches like our Parishes , doth set on the saddle , if not also hold the stirrup for a Diocesan Bishop to get up , to head those prepared bodies . 3. Seeing the Presbyterians do confess that it is not Necessary ( but lawful ) for a particular Political Church to consist of many Worshipping Churches , and say , It may consist only of one : Common Reason and experience will then direct us to conclude that its best ordinarily take up with that one : seeing people that know one another , and live within the reach of each other for common converse ▪ and ordinarily meet and join in the same publick Worship , are most capable of the ends of Church Policy ; and a Pastor capable of guiding such , better then other Parishes that he knows not . 4. He that makes the Pastor of one Parish the Ruler of the rest adjoining , doth lay upon him much more duty then sitting in a Presbyterie to vote in censures . For those censures are a small part of Church Government , comparatively ( else most Congregations in England have little or no Government ; for they have little or none of these Censures . ) Yea indeed true Church Guidance or Government contains a great part , if not most of the Pastoral work , which a man would be loth to undertake over too many distant unknown Congregations : Though he may well undertake in Synods to promote Unity , and to do the best he can for the whole Church of Christ. If therefore those of the Congregational way , were as neer us in other things , as in this before insisted on , ( especially if they would renounce * that great mistake of the Peoples having the Power of the Keys or Government , and take up for them with a Iudicium Discretionis , and just liberty ) we need not stand at so great a distance . And lastly , If Ministers of the Gospel would tenderly weigh the greatness of their work and charge , and the dreadfulness of their account , the worth of souls , the power and prevalency of sin , the rage of all the Churches enemies , and the multitudes of them , they would sooner tremble to think of the difficulties in Governing or guiding one Congregation in the way to heaven , than grasp at more , and think themselves able to be the guides of many , and draw such a heavy burden on themselves , and prepare for such a reckoning . Lest they be offended with my words , I will say the like in the words of Chrysostom ( or whoever else was the Author of the Imperfect work ) on Matth 20. Hom. 35. pag. ( mihi ) 901. [ Si haec ergo ita se habent , secularem quidem primatum desiderare , et si ratio non est , vel causa est : quia etsi justum non est , vel utile est . Primatum autem Ecclesiasticum concupiscere , neque ratio est , neque causa : quia neque justum est , neque utile . Quis enim sapiens ultro se subjicere festinat servituti , labori , dolori , & quod majus est , periculo tali ut det rationem pro omni Ecclesia , apud justum judicem ? nisi forte qui non credit Iudicium Dei , nec timet , uti abutens primatu suo Ecclesiastico seculariter , convertat ●um in Secularem . Sed ne forte qui talis est in appetendo primatum , profectum pietatis pie praetendat , dico , Nunquid qui in ordine prior est ▪ jam & meritis est melior ? ] And of the Ministerial honours he saith ( ibid. ) D●niq , ipsi honores in Christo in prima quidem facie videntur honores , revera autem non sunt honores diversi , sed sunt diversa Ministeria : ut puta honor oculi videtur , quia illuminat Corpus : Sed ipse honor illuminandi non est ei honor sed Ministerium ejus . — ] So much to prove the Proposition , that the late English Episcopacy is not to be restored , under any pretence of Order or Peace . Wherein I have purposely forborn the mention of its Abuses , and doleful consequents , because they may suppose that Abuse to be separable from the thing . Consequents of that which is already Proved . TO save the debating of many great Controversies that break the peace and destroy or diminish the Charity of many , I may abbreviate the work , by giving you some of the true sequels of what hath been sufficiently proved . Cons. I. The taking down of the English Episcopacy was ( as to the thing ) so far from being evil , and deserving the Accusations that some lay upon it , that it was a matter of Necessity to the Reformation and well being of the Churches of Christ in these Nations . It was no worse a work in it self considered , then the curing of a grievous disease is to the sick , and the supply of the necessities of the poor in their indigence . What guilt lieth upon that man , that would have all the sick to perish , for fear of injuring one Physitian , that had undertaken the sole care of all the County ? or that would have all the County to have but one Schoolmaster : Or an hundred Ships to have but one Pilot , and consequently to perish : How much greater is their guilt , that would have had the forementioned Episcopacy continued , to the hazzard of many thousand souls , and the abasement and ejection of holy Discipline , the pollution of the Churches , and the hardening of the wicked , and the dishonour of God ? I mention not this to provoke any to dishonour them , but to provoke the persons themselves to Repentance . And I intreat them to consider , how sad a thing it is , that without any great inducement , they should draw such a mountain of guilt upon their souls . The Bishops had the temptation of Honour and Riches : but what honour or gain have you to seduce you , to choose a share with other men in their sin and punishment ? I meddle not here with the Manner of demolishing Episcopacy , but with the Matter : because I would not mix other Controversies with this . But I am confident those men that usually own the late Episcopacy , and revile them that demolisht it , shall one way or other feel ere long , that they have owned a very unprofitable cause , and such as they shall wish , they had let alone , and that it made not for their honour to be so much enemies to the welfare of the Church , as the enemies of the abolition of that Prelacy will appear to be . Cons. II. The matter of that clause in the National Covenant , which concerneth the abolition of this Prelacy before mentioned , was so far from deserving the Reproaches and Accusations that are bestowed on it by some , that it was just and necessary to the well being of the Church . In this also I purposely mean the Civil controversie about the authority of imposing , taking , or prosecuting the Covenant , and speak only of the Matter of it : ( to avoid the losing of the truth by digressions , and new controversies ) They that by reproaching this clause in the Covenant , do own the Prelacy which the Covenant disowneth , might shew more love to the Church and their own souls , by pleading for sickness , and nakedness , and famine , and by passionate reproaches of all that are against these , then by such owning and pleading for a far greater evil . Cons. III. Those of the English Ministry , that are against the old Episcopacy , and are glad that the Church is rid of it , are not therefore guilty of Schism , nor of sinfull disobedience to their spiritual superiours . If any of them did swear obedience to the Prelates ( a tyrannicall imposition that God never required , nor the Primitive Church never used ) that 's nothing to our present case , which is not about the keeping of oaths , but the obeying or rejecting the Prelacy in it self considered . It is not schismatical to depart from an ●●●rpation that God disowneth , and the Church is endangered and so much wronged by , and to seek to pull up the Roots of Schism , which have bred and fed it in the Churches so long . Cons. IV. Those that still justifie the ejected Prelacy , and desire the restauration of it , as they needlesly choose the guilt of the Churches desolations , so are they not to be taken for men that go about to heal our breaches , but rather for such as would widen and continue them , by restoring the main cause . Cons. V. If we had had such an Episcopacy as Bishop Hall and Bishop Vsher did propound as satisfactory , ( and such men to manage it , ) Episcopacy and Peace might have dwelt together in England to this day : It is not the the Name of a Bishop that hath been the matter of our trouble , but the exorbitant Species introducing unavoidably the many mischiefs which we have seen and felt . Cons. VI. Ordination by the ejected Prelacy , in specie , is not of necessity to the being or well-being of a Presbyter or Deacon . If the Species of Prelacy it self be proved contrary to the word of God , and the welfare of the Church , then the Ordination that is by this Species of Prelacy , cannot be necessary or as such desirable . Cons. VII . A Parochial or Congregational Pastor , having assistant Presbyters and Deacons , either existent or in expectance , was the Bishop that was in the dayes of Ignatius , Iustin , Tertullian , and that Dr. Hammond describeth as meant in many Scriptures , and existent in those dayes . I speak not now to the question about Archbishops . Cons. VIII . The Ordination that is now performed by these Parochial Bishops ( especially in an assembly , guided by their Moderator ) is , beyond all just exception , Valid , as being by such Bishops as the Apostles planted in the Churches , and neerer the way of the Primitive Church , then the Ordination by the ejected Species of Prelates is . Cons. IX . As the Presbyters of the Church of Alexandria did themselves make one their Bishop , whom they chose from among themselves , and set him in a higher degree ( as if Deacons make an Archdeacon , or Souldiers choose one and make him their Commander , saith Hierom ad Evagr. ) so may the Presbyters of a Parochial Church now . And as the later Canons require that a Bishop be ordained or consecrated by three Bishops , so may three of these ( Primitive ) Parochial Bishops , ordain or consecrate now another of their degree . And according to the Canons themselves , no man can justly say that this is invalid , for want of the Consecration by Archbishops , or of such as we here oppose . Cons. X. Those that perswade the People that the Ordinanation of those in England and other Churches is null that is not by such as the English Prelates were , and that perswade the people to take them for no Presbyters or Pastors , that are not ordained by such Prelates , and do make an actual separation from our Churches and Ministers , and perswade others to the like , upon this ground , and because the Ministers have disowned the English Prelacy , and withal confess that Church of Rome to be a true Church , and their ordination and Priesthood to be just or true , are uncharitable , and dangerously Schismatical ( though under pretence of decrying Schism , ) and many wayes injurious to the Church and to the souls of men and to themselves . This will not please ; but that I not only speak it but further manifest it , is become Necessary to the right Information of others . FINIS The Second DISPUTATION : VINDICATING The Protestant Churches and MINISTERS that have not Prelatical Ordination , from the Reproaches of those Dividers that would nullifie them . WRITTEN Upon the sad complaints of many Godly Ministers in several parts of the Nation , whose Hearers are turning Separatists . By Rich. Baxter . LONDON , Printed by Robert White , for Nevil Simmons Bookseller in Kederminster . 1658. The Preface . Christian Reader , IF thou be but for the interest of Christianity , more than of a party , and a Cordial friend to the Churches Peace , though thou be never so much resolved for Episcopacy , I doubt not but thou and I shall be one , if not in each Opinin , yet in our Religion , and in Brotherly affection , and in the very bent of our labours and our lives : And I doubt not but thou wilt approve of the scope and substance of this following Disputation , what imperfections soever may appear in the Manner of it . For surely there is that of God within thee , that will hardly suffer thee to believe , that while Rome is taken for a true Church , the Reformed that have no Prelates must be none : that their Pastors are meer Lay-men , their Ordination being Null : and consequently their administrations in Sacraments , &c. Null and of no Validity . The Love that is in thee to all believers , and especially to the Societies of the Saints , and the honour and interest of Christ , will keep thee from this , or strive against it , as nature doth against poyson or destructive diseases . If thou art not a meer Opinionist in Religion , but one that hast been illuminated by the spirit of Christ , and felt his love shed abroad in thy heart , and hast ever had experience of spiritual communion with Christ and his Church , in his holy Ordinances , I dare then venture my cause upon thy judgement : Go among them that unchurch our Churches , and degrade our Ministers , and perswade all people to fly from them as a plague , and try their doctrine , their spirits , their publick worship , their private devotion , and their whole conversation ; and when thou hast done , come into our Assemblie● , and spare not , if thou be impartial , to observe our imperfections : judge of our Order and Discipline and Worship , together with our Doctrine and our lives : and when thou hast done un●church us if thou darest , and if thou canst . We justifie not our selves or our wayes from blemishes : but if thou be but heartily a friend to the Bridegroom , offer us then if thou darest a bill of divorce , or rob him if thou darest of so considerable a portion of his inheritance . Surely if thou be his friend , thou canst hardly find in thy heart to deliver up so much of his Kingdom to his Enemy , and to set the name of the Devil on his doors , and say , This is the house of Satan and not of Christ. If thou have received but what I have done ( though , alas too little ) in those Societies , and tasted in those Ordinances but that which I have tasted , thou wouldst abhor to reproach them , and cut them off from the portion of the Lord. Remember it is not Episcopacy nor the old conformity that I am here opposing . ( My judgement of those Causes I have given in the foregoing and following disputation : ) But it is only the New Prelatical Recusants or Separatists , that draw their followers from our Churches as no Churches and our Ordinances of Worship as none , or worse then none , and call them into private houses , as the meetest places for their acceptable worship . Who would have thought that ever that generation should have come to this , that so lately hated the name of separation , and called those private meetings , Conventicles , which were held but in due subord●nation to Church meetings , and not in opposition to them , as theirs are ! Who would have thought that those that seemed to disown Recusancy , and persecuted Separatists , should have come to this ? Yea that those that under Catholick pretences can so far extend their charity to the Papists , have yet so little for none of the meanest of their Brethren , and for so many Reformed Protestant Churches ? Yea that they should presume even to censure ut out of the Catholick Church and consequently out of heaven it self . I have after here given thee an instance in one , Dr. Hide , who brandeth the very front of his Book with these Schismatical uncharitable st●gmata . The sensless Queres of one Dr. Swadling , and others run in the same channel , or sink . If these men be Christians indeed , me thinks they should understand , that as great ( that I say not greater ) blemishes , may be found on all the rest of the Churches , as those for which the Reformed are by them unchurched : and consequently they will deliver up All to Satan ; and Christ must be deposed : And how much doth this come short of Infidelity ? At least me thinks their hearts should tremble least they hear at last , [ In not loving the●e you loved not me : in despising and reproaching these , you despised and reproached me . ] And yet these men are the greatest pretenders next the Romanists , to Catholicisme , Vnity , and Peace ! Strange Catholicks that cut off so great and excellent a part of the Catholick Church ! And a sad kind of Vnity and Peace which all must be banished from , that cannot unite in their Prelacy , though the Episcopacy which I plead for in the next Disputation they can own . The summ of their offer , is , that if all the Ministers not Ordained by Prelates , will confess themselves to be meer Lay-men , and no Ministers of Christ , and will be Ordained again by them , and if the Churches will confess themselves No Churches , and receive the essence of Churches from them , and the Sacrament and Churh Assemblies to be Null , invalid , or unlawfull till managed only by Prelatical Minister● , then they will have Peace and Communion with us , and not till then . And indeed must we buy your Communion so deer ? As the Anabaptists do by us in the point of Baptism , so do these Recusants in the point of Ordination . You must be Baptized saith one party , for your Infant Baptism wat none . You must be Ordained saith the other sort , for your Ordination by Presbyters was none . The upshot is , We must be all of their Opinions and parties , before we can have their Communion , or to be reputed by them the Ministers and Churches of Christ. And on such kind of terms as these , we may have Vnity with any Sect. If really we be not as hearty friends to Order and Discipline in the Church as they , we shall give them leave to take it for our shame , and glory in it as their honour . But the question is not , whether we must have Church-Order ? but whether it must be theirs , and none but theirs ? Nor whether we must have Discipline , but whether it must be only theirs ? Nay , with me , I must profess , the question is , on the other side whether we must needs have a Name and shew of Discipline that 's next to none , or else be no Churches or no Ministers of Christ ? The main reason that turneth my heart against the English Prelacy is because it did destroy Church Discipline , and almost destroy the Church for want of it , or by the abuse of it , and because it is ( as then exercised ) inconsistent with true Discipline . The question is not , whether we must have Bishops and Episcopal Ordination . We all yield to that without contradiction . But the doubt is about their Species of Episcopacy , Whether we must needs have Ordination by a Bishop that is the sole Governour over an hundred , or two hundred , or very many particular Churches ? or whether the Bishops of single Churches may not suffice , at least as to the Being of our office ? I plead not my own cause , but the Churches ▪ For I was ordained long ago by a B●shop of their own with Presbyters . But I do not therefore take my self to be disengaged from Christianity or Cathol●cism , and bound to lay by the Love which I owe to all Christs members , or to deny the Communion of the Churches , which is both my Duty , and I am sure an unvaluable Mercy . And I must say , that I have seen more of the Ancient Discipline exercised of late , without a Prelate , in some Parish Church in England , than ever I saw or heard of exercised by the Bishops in a thousand such Churches all my dayes . And it is not Names that are Essential to the Church , nor that will satisfie our expectations . We are for Bishops in every Church ; And for Order sake , we would have one to be the chief . We dislike those that disobey them in lawful things , as well as you . But let them have a flock that is capable of their personal Government , and then we shall be ready to rebuke all those that separate from them , when we can say as Cyprian ( Epist. 69. ad Pupian . ) [ Omnis Ecclesiae populus collectus est , & adunatus , in individua concordia sibi junctus . Soli illi foris remanserint , qui etsi intus essent , ejiciendi fuerant — Qui cum Episcopo non est , in Ecclesia non est ( that is , in that particular Church . ) Cyprian had a people that could all meet together to consult or consent at least about the Communion or Excommunication of th● members . Epist. 55. Cornel. he tells Cornelius how hard the people were to admit the lapsed or scandalous upon their return if the manifestation of repentance were not full . The Church with whom the person had Communion , was then it that had a Bishop , and was no greater then to be capable of the Cognizance of his cause , and of receiving satisfaction by his personal penitence . Brethren ! ( for so I will presume to call you , whether you will or not ) Some experience hath perswaded me , that if we had honestly and faithfully joyned in the practice of so much of Discipline , as all our principles require , it would have helped us to that experimental knowledge ( by the blessing of God ) which would have brought us nearer even in our Principles , then our idle Disputations , separated from practice will ever do . As Augustine saith of the disputes de causa mali ( Lib. de utilitat . Credendi , cap. 18. ) Dum nimis quaerunt unde sit malum , nihil reperiunt n●si malum ] so I may say of these disputes , while we thus dispute about the causes of disorder and division , we find nothing but disorder and division . It is easie to conjecture of the ends and hearts of those that cry down Piety as preciseness , while they cry up their several wa●es of order : it seems they would have ordered impiety : and their order must be a means to keep down holiness , which all just order should promote . Those men that can fall in with the most notoriously ungodly , and favour and flatter them for the strengthening of their interest , do tell us what Discipline we may expect from them . If they tell us that our Churches also are corrupted , and all are not truly or eminently godly , we can say to them as Augustine ( lib. de utilitat . Credend . cap. 17. ) [ Pauci hoc faciunt , pauciores bene prudenterque faciunt : sed populi probant , populi audiunt , populi favent ] yea we can say much more . But f●r those that go further , and clap the prophanest railers on the back , and hiss them on to hiss at those that diff●r from them , and are glad to hear the rabble revile our M●nist●y and our Churches , in taking part with their Prelacy and Liturgy , they tell us lowder what unity and order they desire , and what a mercy of God it is , that such as they have not their will : and though among themselves the slanders and reproaches of such men may go for credible or be accepted as conducing to their ends ; yet in the conclusion such witnesses will bring no credit to their cause , nor with just men much discredit ours ; at least it will not diminish our reputation with God , nor abate his love , nor hinder his acceptance and then we have enough . Saith ( Cyprian Epist. 69. ad Pupian ) Quasi apud lapsos & prophanos , & extra Ecclesiam positos , de quorum pectoribus excesserit Spiritus Sanctus , esse aliq●id possit nisi mens prava , & fallax lingua , & odia venenata , & sacrilega mendacia , quibus qui credit , cum illis necesse est inveniatur , cum judicii dies venerit . ] That is [ As if with the scandalous and prophane , and those that are without the Church , from whose brests the holy Spirit is departed , there could be any thing but a naughty mind , and a deceitful tongue , and venemous hatred , and sacrilegious lies ; and those that bel●eve them must needs be found with them when the day of judgement comes . ] Me thinks rather the hatred , and railing of the ungodly should intimate to you that our Ministry is of God! why else do all the most obstina●ely wicked maligne us as their enemies , though we never did them wrong ? why seek they our destruction , and are glad of any Learned men that will encourage them in their malignity , and to strike in with any party that are against us ; when all the harm we wish or do them , is to pray for them ▪ and perswade them , and do our best to save them from damnation ! As Cyprian ( ubi sup . ) said to Pupian [ ut etiam qui non credebant Deo Episcopum constituenti , vel Diabolo crederent Episcopum proscribenti ] so say ● [ They that will not believe Gods testimony of our Ministry , let them believe the Devils testimony , as the confession of an enemy , that by the mouths of the wicked revileth us as Ministers , and persecut●ti●us for doing our Masters work . Another reproach is commonly laid upon our Min●stry by those that vilifie them in order to their end● , viz that they are boyes , and raw and unlearned , and manage the work of God so coursely as tends to bring it into contempt . I would there were no ground for this accusation at all : but I must needs say , 1. That no men are more unmeet then you to be the accusers . Have you so corrupted the Ministry with the insufficient and ungodly , that we are necessitated to supply their places with men that are too young ; and now do you reproach us , because we imperfectly mend your crimes ? yea because we work not in possibilities ? It is the desire of our souls , that no able useful man may be laid by , however differing in smaller matters , or controversies of policy ? But we cannot create men , nor infuse learning into them ; but when God hath qualified them , we gladly use them ; the b●st that can be had are chosen ; and what can be done more ? And I hope y●u will acknowledge , that godly and tolerably able young men are fitter then impious , ignorant Readers . We excuse no mans weakness : but to speak out the truth , too many of the adversaries of our Ministry accuse our weakness with greater weakness ▪ when they are unable or undispos●d themselves to manage the work of God with any of that gravity , and seriousness as the unspeakable weight of the business doth require , they think to get the reputation of learned able men , by an empty childish , trifling kind of preaching ; patching together some shreds of sentences , and offering us their Centons with as much ostentation , as if it were an uniform , judicious work . And then they fall a j●ering at plain and serious Preachers , as if they were some ignorant bawling fellows , that were nothing but a voice , and had nothing to produce but fervent nonsence . Brethren , will you bear with us a little , while we modestly excuse our simplicity which you contemn . We will not say , that we can speak wisedom to the wise , nor make ostentation of our Oratory : but we must tell you that we Believe what we speak ▪ and somewhat feel it ; and therefore we endeavour so to speak wh●t we believe and feel , that others also may bel●eve and f●el us . If a man speak smilingly , or not affectionately of very great affecting things , the hearers use to say , You are but in jeast ; and they believe him not , because he speaks as one that doth not believe himself . It is not wit but Levity and stupidity that we renounce . As Seneca saith , we refuse not an eloquent Physitian : but it is not eloquence , but Healing that we need : the easing of our pains , and saving of our lives , and not the clawing of our ears . We dare not speak lightly or triflingly of Heaven or Hell. We more condemn our selves when we find within us but a dull apprehension of th●se exceeding great eternal things , then we do for want of neat expressions . A vain curiosity in attire , doth shew that substantial worth is wanting . We most abhor the preaching of false doctrine : and next , that manner of preaching Truth that causeth an airy levity in the hearers ; and when the manner seemeth to contradict the matter . One taste or sight of Heaven or Hell would put you into another pass your selves . Truly Brethren ( though I am one my self , that have the least advantages to vie with you in that wherein you glory ▪ yet ) there are many among them whom you thus despise , that have wits inclined to as much unruliness and luxuriancy as yours : but being ballanced with the sense of everlasting things , and seasoned with the Light and Life of Christ , they are as careful to keep under and rule their wit , as others are diligent to feed its wantonness , and make ostentation of it to the world . It will shortly appear but ingenious folly which was not animated and regulated by Christ. The wisedom of the world is foolishness with God : and the foolishness of God is wiser then men , 1 Cor. 1.25 . &c. We find the most experienced Learned Divines betake themselves to the plainest stile ; and much more addicted to the ancient simplicity , then green , inflated , empty brains . When we displease both our selves , and ou● queasie ▪ co●e and acry auditors by the hom●lyness of our style , w● usually hear more of the success of those sermons , then of those wherein by a wordy Curiosity , we procure from the acry more applause . Saith Augustine ( de Catechiz ▪ ●ud●b cap. 2. ) [ Na● & mihi semper prope sermo me●s di●plicet sic & tu eo ipso quod ad te saep●us adducu●tur baptizandi — deb●s intelligere n●n ita displicere aliis sermonem tuum ut displicet tibi : nec infru●tuosum ●e debes puta●e , quod ea quae cernis non explicas ita ut cupis ; quando fo●te ut cupis nec cernere valeas ] Our business is to teach the ignorant , to convert the impen●tent , and to edifie and confirm the weak ; and therefore if repetitions , and homely expressions , with all the seriousness we can use , be found the fittest means to attain these ends , we shall study them and not decline them , though some dislike them . Augustine de doctrin . Christ lib. 4. cap. 12. Qui ergo dicit cum doc●re vult , quamdiu non intelligitur , nondum se existimet dixisse quod vult e● quem vult docere : quia etsi dixit quod ipse intelli●it , nondum ille ( illi ) dixisse putandus est , a quo intellectus non est : si vero intellectus est , quocunque modo dixerit , dixit . ] I confess when I heard a through pased preacher in the Prelates re●gn , experience taught me presently to expect three great infirmities in him , viz. stumbling , spotling , and tiring : stumbling either in doctrine , conversation , or both ; especially in a stony way : spotling even the clearest of his Br●thren , and that both in the Pulpit , and behind their backs . For most of the wounds we have from s●ch are in our back parts , though we never fled . They can most effectu●lly confute us when we do not hear them . As one of them that I knew , divided his Text into one part , and so do many of them their Disputations : they are best at Disputing alone , when there is none to contradict them . They are better gun-men then sword-men : Eminus fortissimi ; cominus — more valiant a far off than neer at hand : and making more use of powder then of bullet ; the noise exceeding the execution : and being nearest themselves , it is a wonder that their Consciences start not at the report . It is the reward of these pugnacious souls , to be cryed up as victorious , and to have th●ir triumph attended by their like : and it is enough to prove them victors that th●y can but crow and erect the crist . And if they are soon ti●ed we must not wonder ; for they preach at too high rates to hold out long . Iunkets are not for full meals ; and feasting must not be all the year . When they preacht but seldom , they justified it by telling us , that one of their sermons was worth ten of theirs that preach●d so often : and half a crown was as good as ●iv● six pences . For my part , I do not undervalue their w●t , nor envy them the honour of it : but I would fain have things Divine to be Divinely handled ; and the weightiest matters to be spoken off in the most serious weighty manner . And I would not have a school boy when he hath said a Declamation , to thin● that he is more learned then Scotus or Ockam , because he hath a smoother style : nor to think that he hath done a gallanter piece of work , then he that hath read a Lecture in Metaphysicks . I am much inc●ined to honour their parts ; I value the wit of a Comaedian , when I value not the employment of it . I have often hea●d a Rustical Iustice call a f●dler a Rogue , that cal●ed hims●lf a Musician ; and perhaps he puts him in the ●locks , that thinks he deserves a Princes ear : when I hav● thought of their Art , a●d forgotten the abuse , I have be●n 〈◊〉 to 〈◊〉 their case . I could be well content that so 〈…〉 as Nero perish not : le● him live a● an Artist 〈…〉 as an Emperour . I honour and lo●e the learning and 〈◊〉 of the Iesuits : l●t 〈◊〉 be encouraged as 〈…〉 not as Jesuits . Let them a●l be used ●n that which they are 〈◊〉 for . But a 〈◊〉 wit is not enough to make a Minister of the Gospel of salvation . Counters can jingle as well as gold . If such must be Bishops , let them be Diocesans , ( so t●ey be ●ept without a sword ) for when they have an hun●red Chur●he● ▪ they will trouble them but seldom , with their preaching : and that may be endured for a day that cannot for a year . If you think I have turned my excuse of a plain and serious Ministry into a recrimination , or seemed guilty of what I blame , consider of what and to whom I speak . I am far from a contempt of learning , or encourageing ignorant insufficient men , or justifying any ridiculous unseemly deportment , or any rash , irrational expressions , in the work of God. And I earnestly intreat the servants of the Lord to take heed of such temerity and miscarriages , and remember what a work they have in hand , and how much dependeth on the success , and that the eyes of God and men are on them , and that it is no light matter to an honest heart , that Christ and his cause should be dishonoured by our weaknesses , and our labours should hereby be frustrated , and sinners hardned in their impiety . But yet I must say , that many that are but low in Learning , have greater abilities ( by grace and use ) to manage the great essentials of Christianity , and set home a necessary truth upon the heart , and deal with ignorant dead-hearted sinners , then many very Learned men did ever attain to . And I confess I could wish for the service of the Church , that some such ( now private ) less-learned men , in great Congregations were yoaked with some Learned men that are less fit for lively rouzing application ; that they might Lovingly go together , the one confessing his defect in Learning , and the other his defect in application , and the unlearned depending for guidance from the more Learned , in cases of difficulty , where his abilities fall short ; that so they might be both as one able Minister , communicating the honour of their several abilities to each other to supply and cover each others defects . But if such a thing should be attempted ( though agreeably to the Churches practice for many hundred years after Christ ) what an out-cry should we have from the men now in hand , against Mechanicks and unlearned men ! and how many would reproach their work that cannot mend it ! I have been long on this subject : I will end it with this story . Gregory Nysen tells us in his relation of the Life of Gregory Thaumaturgus , that this holy man then Bishop of Neocaesarea , was so famous by his miracles and successes that the Neighbour Countreys sent to him , to preach and plant Churches among them . Among others Comana a neighbour City sent to him to come and plant a Church and Bishops among them . When he had stayed a while , and preached and prepared them , and the time was come that he was to design them a chief Pastor ( or Bishop ) the Magistrates and principal men of the City were very busie in enquiring anxiously and curiously , who was of most eminent rank and splendour , excelling the rest , that he might be chosen to the office ▪ and dignity of being their Bishop . For Gregory him●elf had all these Ornaments , and therefore they thought their Pastor must have them too But when it came to choice they were all to pieces , some for one and some for another : so that Gregory looked to heaven for Directions , what to do . When they were thus taken up with proposing men of splendor and eminency . Gregory ( remembring Samuels anointing David , ) exhorted them to look also among the meanest : for possibly there might be found among them some of better qualifications of mind : Whereupon some of them signified , that they took it as a contumelie and s●orn , that all the chief m●n for eloquence , dignity and splendor should be refused , and that Mechanicks and tradesmen that labour for tehir living should be thought fitter for so great an office . And saith one of them to him in derision , If you will pass by all these that are chosen out of the best of the Citizens , and go to the scum and basest of the people for a Pastor for us : its best for you even to make Alexander the Collier a Priest , and lets all agree to choose him . The good man hearing these scornful words , it struck into his mind to know who that Alexander the Collier was ? Whereupon they brought him presently with laughter , and set him in the midst of them collowed and half-naked , and ragged and sordid , and thus stood Alexander among them . But Gregory suspected somewhat better by him , then they that laught at him ; and thereupon taking him out of the company , and examining his life , he found that he was a Philosophick man , that being of a very comely person , and loth it should be any occasion of incontinency , and also renouncing the vanities of the world , had addicted himself to the life of a Collier , that his person and worth might be hid from men , and his mind be kept in an humble frame . Whereupon Gregory appointeth some to take away Alexander , and wash him and cloath him with his Pastoral attire , and bring him into the Assembly as soon as they had done . In the mean time Gregory goes to the Assembly , and fals a preaching to them of the nature of the Pastoral office , and the holiness of life required thereto , entertaining them with such speeches , t●ll Alexander was brought , and comely adorned in Gregories garm●nts was set before them . Whereupon they all fell a gazing and wondering at Alexander : and Gregory falls a preaching to them again of the deceitfulness of judging by outward appearances , about the inward worth of the soul , and that Satan had obscured Alexander , lest he should subvert his kingdom . To be short , he ordaineth Alexander their Bishop ( a Pastor of a single Church . ) And when they desired to bear him preach , he shewed that Gregory was not deceived in him : His sermon was sententious and full of understanding : but because he had no flowers of Oratory , or exactness and curosity of words , one that was a curious hearer derided him , who it is said was by a vision brought to repent of it . And thus despised Alexander the Collier was made Bishop ( or Pastor ) of Comana , when the great ones were rejected : and afterward proved a Champion for Christ , to whom he passed in Martyrdome through the flames . I have recited this for their sakes that deride the gifts of God in men whom they account unlearned : but not to encourage any to thrust themselves on so great a work without Ordination and due qualifications . Object . But it is Ordination it self that is wanting to the Pastors of the Reformed Churches , and therefore they are no Pastors , &c. Answ. The contrary is manifested in this ensuing Disputation . This separating Principle is it that I here purposely contend against . For it is cast in to divide and to destroy : And to quench such granado's and fire-works of the Devil , is a necessary work for them that will preserve a Churches Peace . I read in Thuanus of a Bishop in France that turning Protestant , took his Popish consecration for insufficient , and was again elect , and ordained by the Protestant Minsters , without a Prelate , to be a Prelate . But that Presbyters Ordained by a Presbytery of Protestants should be reordained by a Prelate , and that as necessary to the being of their office , is strange doctrine to all the Protestant Churches . It was rejected commonly by the English Bishops , even by A. B. Bancroft himself . Saith Firmilian ( inter Epist. Cypriani ) [ Omnis potestas & gratia in Ecclesia constituta est , ubi praesident Majores natu , qui & baptizandi , & Manus imponendi & ordinandi poffident potestatem ] i. e. All Power and Grace is placed in the Church where Elders do preside , who possess the power of Baptizing ▪ Imposing hands , and Ordaining . ] I know it will be said that Firmilian speak of Bishops only . But I believe not that he spoke of such Bishops only as we have in question , or that he did not plainly speak of Presbyters as such . For he speaks of the plenitude of Power and Grace in the Church : and therefore intended more then what was proper to a Prelate . 2. He mentioneth Elders , Majores natu , in general without distinction . And 3. His praesident is plainly related to the Church ( as the ubi shews : ) it being the People and not the Elders over whom these Elders are said to preside . And 4. Baptizing is first instanced , which was known to be commonly the work of Presbyters , and never appropriated to the Prelate . So that the same persons that did Baptize , even the Elders of the Church , according to Firmilian , did then possess the power of laying on hands and of ordaining . But these things are more fully discussed in what followeth . And if any either adversary or friend would see the Reformed Churches Ministry and Ordination more fully vindicated , I refer them to Voetius against Jasenius Desperata causa Papatus : which if I had read before I had written this Disputation , I think I should have spared my labour . Reader , if others are too busie to misled thee , I may suppose thee unwilling to be misled , especially in a matter of so great concernment : For saith Blessed Agustine , Multos invenimus qui mentiri velint , qui autem falli ●eminem : de Doctrin . Christ. l. 1. cap. 36. ) And therefore as thou lovest Christ , his Church , and Gospel , and the souls of others and thine own , take heed how thou venturest in following a sect of angry men , to unchurch so great and excellent a part of the Catholich Church , and to vilifie and depose so great a number of able faithfull Ministers of Christ , as those that had not Prelatical Ordination . And if you are Gentlemen , or unlearned men , that for want of long and diligent studying of these matters , are uncapable of judging of them , and therefore take all on the Authority of those whose Learning and parts you most esteem ▪ I beseech you before you venture your souls on it any further ; procure a satisfactory answer to these Questions . 1. Whether the Reformed Churches that have no Prelates , have not abounded with as learned men as any one of those that you admire of a contrary judgement ? 2. If you are tempted to suspect men of partiality , whether they that plead for Lorship , honour and preferment , or they that plead against it , and put it from them , are more to be suspected , ca●teris paribus ? 3. If you will needs suspect the Protestant Ministers of partiality : what ground of suspicion have you of them that were no Ministers ? such as the two Scaligers , whose learning made them the admiration of the Christian world , even to Papists as well as Protestants : and yet were cordial friends to those Reformed Churches which these men deny and draw men to disown . Such also as Salmasius , that hath purposely wrote about the subject : with abundance more . 4. If these are not to be trusted , why should not Bishops themselves be trusted ? were not Bishop Usher , Andrews , Davenant , Hall , and others of their mind , as learned pious men as any whose Authority you can urge against them ? 5. If all this be nothing , I beseech you get a modest resolution of this doubt at least : whether the concurrent judgement of all the Protestant Churches in Christendom , even of the English Bishops with the rest , should not be of more authority with any sober Protestant , then the Contrary judgement of those few that are of late risen up for the cause that you are by them solicited to own . It is a known Truth that the generality of the Bishops themselves and all the Protestant Churches in the world , have owned them as true Ministers that were ordained by Presbyteries , without Prelates : and have owned them as true Churches that were guided by these Ministers , and have taken them for valid administrations that were performed by them . And are your few Recusants that would draw you to separation of greater Learning , authorty and regard , then all the Protestants in the world besides ? I beseech you , if you will needs take things upon trust , consider this , and trust accordingly . Though I must say it is pitty that any truely Catholick Christian should not have better grounds than these , and be able himself in so palpable a case to perceive his duty . For my own part , my conscience witnesseth that I have not written the following Disputation out of a desire to quarrel with any man , but am drawn to it , to my great displeasure , by the present danger and necessity of the Churches , and by compassion to the souls that are turned from the publick Ordinances , and engaged in the separation , and also of the Churches that are divided and troubled by these means . The sad complaints of many of my Brethren from several parts have moved my heart to this undertaking . Through Gods Mercy , I have peace at home : but I may not therefore be insensible of the divisions and calamities abroad . I shall adjoin here one of the Letters that invited me , and no more ; because in that one you may see the scope and tenour of the rest , and that I rush not on this displeasing work , without a Call , nor before there is a cause . The passages that intimate an ever-valuing of my self , you may charitably impute to the Authors juniority and humility , with some mistake through distance and disacquaintance . One of the Letters that invited me to this task . Reverend Sir , UNderstanding by the Preface to the Reader before your Gilda● Salvianus , that you intend a second part , wherein you promise to speak of the way how to discern the true Church and Ministry , I make bold to present you with the desire of some Godly Ministers : viz. that if you see it convenient , you would do some thing towards the vindication of the present Churches and Ministers from the aspersions of the new Prelatical party in England . It is a principle much made of by many of the Gentry and others , that we are but Schismatical branches broken off from the true body ; and this by faithfull tradition is spread amongst them : the learning of some rigid Prelatical Schollars is very prevalent with them to make them thus account of us . With these men we must be all unchurched for casting off Diocesan Episcopacy : though we be found in the faith , and would spend our selves to save souls , and the main substance of our Ordination ( at least ) cannot be found fault with ; yet because we had not a Bishop to lay his hands on us , we are not sent from God. Of what consequence this opinion may prove , if it spread without being checked , an ordinary apprehension may perceive . I can guess something from what I observe from those of this leaven already , that our most serious pains will be little regarded , if our people take this infection ; when we would awaken them , we cannot , because they take it that we have no power to teach them . It must not be men of mean parts that must undertake more fully to wipe off this reproach : for the learned adversaries are tall Cedars in knowledge in comparison of many of us : and if men of parts do not grapple with them herein , they will easily carry the vote in many mens judgements ; for they judge that the greater Schollars by far certainly have the better in the contest . Sir , We beseech you that you would improve your acquaintance in Antiquity for our help in this case . Not that we would engage you in wrangling with particular men by name , who will not want words : but however you would evidence it that our Ordination by Presbyters is not void , and of no effect . I have this reason ready to give for this request : for ( besides what I had formerly heard ) I was lately with some of those not of the meanest influence , who urged Episcopacy as of absolute necessity , affirming that this order the Church of God ever observed : and that it was doubtless of Apostolical institution , being a thing of Catholick tradition , and that 's the best standard to intepret Scripture by . What then are we arrived at , that have forsaken the whole Church herein ? Though I am little versed in the Ancients , yet I tell them we acknowledge that soon after the Apostles times the name Bishop came up as distinct f●om the Presbyters ; but then I call for their proof that the Primitive Bishops had the power of jurisdiction over Presbyters , or that to him only ordination was appropriated . I tell them also that we have certain evidence that in some Churches these Bishops were made by Presbyters , so was the custom in Alexandria ▪ and when did ever the Church judge them to be no Bishops or Ministers ? And also of Tertullians Praesident probati quique Seniores , and of Cyprians Salvo inter Collegas pacis & concordiae vinculo : and that doubtless if Cyprian be to be believed , the Church was then ruled by the joint consent of its Pastors , of whom one was indeed the President or Moderator , who yet called himself compresbyter , and the Presbyters s●atres ( not filios as it was of l●te . ) This answer I have had from some of them , that the Church in those times was much under the clo●d , being persecuted , and had not that liberty to settle Diocesan Episcopacy in that Glory , which the Apostolical institution aimed at , and that the Church was then what it could be , and not what it would be . Do you judge of its weight . For my part , I am most stumbled at the reading of Ignatius ( whom Dr. H. so strenuously d●fends ) and cannot tell how to evade that Testimony in the behalf of Episcopacy , if it be indeed the testimony of the true Ignatius . But methinks his phrase is much unlike either that of Clemens , or of Cyprian in this case . It s great pity that Dr. Bloudel wants his eyes , and so we are hindred of enjoying of more of his labours in this point . His Notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a very pretty on , and it were well if we had fuller evidence added to that which he hath endeavoured after in his Preface , to his Apology for Hierom. Or if your judgement about the power of every single Pastor were fully improved , it would conduce much to the clearing of these controversies . I could methinks be glad of the practice of those proposals which Bishop Usher hath made in a late printed sheet : But these angry Brethren who now oppose us are of a higher strain . But I run out too far and forget whom I am writing to . Truly I am deeply sensible , what mischief those seeds which are as yet but thin-sown ( as I may say ) may grow up to in time : I know not how it is with yo● ; but with us , I fear 〈◊〉 for one at least would be easi●y drawn to ●uch an opinion of us , if the temptation were but somewhat stronger ; multitudes observing how c●vil transactions have 〈◊〉 in a round , begin also to think we shall also arive at our old Church-customs again : now ●f th●se Episcopal 〈◊〉 judgement should but be dispersed mo●e abroad , how easily would it make these people think that we have d●luded them all this whi●● ? and so will not regard us . Alas ▪ that a sad thought is it if I should study and preach and pray for mens souls ▪ and yet be re●ected as one that had no cha●ge of them as a M●nister , laid on me for God ▪ We thank you for what you said in your Christian Concord : and 〈◊〉 you would enlarge further on this Subject , as you see convenient : That the striplings in the Ministry may be furnished with arguments against our 〈…〉 such able hands as yours are . I have do●e ; only I shall desire your pardon for my interrupting you in your other business ; and if I shall hereafter crave your assistance and direction i● some cases , I pray you excuse me if uncivil , and vouchsafe to let me hear from you ▪ for I am about to settle where the charge is great . The Lord continue you 〈◊〉 us , that you may be further an instrument of good . I rest , Ian. 8. 1657. Your Affectionate friend and weak Brother M. E. Assert . Those who nullifie our present Ministry and Churches , which have not the Prelatical Ordination , and teach the people to do the like , do incur the guilt of grievous sin . CHAP. I. Sect. 1. FOR the making good this Assertion , 1. I shall prove that they groundlesly deny our Ministry and Churches ; and 2. I shall shew th● greatness of their sin . In preparation to the first I must 1. Take some notice of the true Nature of the Ministerial function : and 2. Of the Nature and Reasons of Ordination . Sect. 2. We are agreed ( ore tenus at least ) that the Power and Honour of the Ministry is for the Work , and the Work for the Ends , which are the revelation of the Gospel , the application or conveyance of the benefits to men , the right worshiping of God , and right Governing of his Church , to the saving of our selves and our people , and the Glorifying and Pleasing God. Sect. 3. So that [ A Minister of the Gospel is an Officer of Iesus Christ , set apart ( or separated ) to preach the Gospel and thereby to convert men to Christianity , and by Baptism to receive Disciples into his Church , to congregate Disciples , and to be the Teachers , Overseers , and Governours of the particular Churches , and to go before them in publick worship and administer to them the special Ordinances of Christ , according to the word of God ; that in the Communion of Saints , the members may be edified , preserved , and be fruitful and obedient to Christ ; and the Societies well ordered , beautified and strengthened ; and both Ministers and People saved ; and the Sanctifier , Redeemer and the Father Glorified and Pleased in his People now and for ever ] Sect. 4. In this Definition of a Minister , 1. It is supposed that he be competently qualified for these works : For if the Matter be not so far Disposed as to be capable of the Form , it will not be informed thereby . There are some Qualifications necessary to the being of the Ministry , some but to the well being . It s the first that I now speak of . Sect. 5. Before I name them , lest you misapply what is said , I shall first desire you to observe this very necessary distinction : It s one thing to ask , Who is to take himself for a called and true Minister ; and to do the work , as expecting Acceptance and Reward from God : and it s another thing to ask , Whom are the people ( or Churches ) to take for a true Minister , and to submit to as expecting the Acceptance and bl●ssing of God in that submission from hi● admin●stratio●s . Or its one thing to have a Call which wil before God justifie his Ministration and another thing to have a Call which will before 〈◊〉 justifie the Peoples submission , and will justifie in foro Ecclesia , both him and them . And so it s one thing to be a Minister whom God and Conscience will justifie and own , as to Himself and another thing to be a Minister to the Church , whom they must own , and God will own and bless only as to their good . In the first sence , none but truely sanctified men can be Ministers ; but in the latter an unsanctified man may be a Minister . As there is a difference among Members between the Visible and Mystical , ( of which I have spoken elsewhere . * ) So is there between Pastors . Some have a Title that in foro Ecclesiae or Ecclesia judice will hold good , that have none that is good in foro Dei : In one word ▪ the Church is bound to take many a man as a true Minister to them , and receive the Ordinances from him in faith , and expectation of a Blessing upon promise ; who yet before God is a sinful invader , an usurper of the Ministry , and shall be condemned for it . As in worldly Possessions , many a man hath a good Title before men , and at the bar of man , so that no man may disturb his Possession , nor take it from him , without the guilt of theft , when yet he may have no good Right at the bar of God to justifie him in his retention . So it is here . Sect. 6. It is too common a case in Civil Governments ( the ignorance of which occasioneth many to be disobedient . ) A man that invadeth the Soveraignty without a Title , may be no King as to himself , before God , aod yet may be truly a King as to the People . That is , He stands guilty before God of Usurpation , and ( till he Repent , and get a better Title ) shall be answerable for all his administrations as unwarrantable : And yet , when he hath settled himself in Possession of the Place , and exercise of the Soveraignty , he may be under an obligation to do justice to the people , and defend them , and the people may be under an obligation to obey him and honour him ▪ and to receive the fruits of his Government as a blessing . Mens Title in Conscience and before God ( for Magistracy and Ministry ) themselves are most to look after , and to justifie ; and it s often crakt and naught , when their Title in foro humano may be good ; or when the people are bound to obey them . And those miscarriages or usurpations of Magistrates or Ministers which forfeit Gods Acceptance and Blessing to themselves , do not forfeit the blessing of Christs Ordinances and their administrations to the Church : For it is the guilty and not the Innocent that must bear the loss . A Sacrament may be as effectual , and owned by God , for my benefit , when it is from the hand of a man that shall be condemned for administring it , as when it is from the hand of a Saint that hath a better call ; supposing still that I be innocent of his usurpation or error . This necessary distinction premised , I say , that special Grace is necessary to that Call of a Minister that must be warrantable and justifyable to himself before God ; but it i● not necessary to that call that 's justifyable before the Church , and is necessary to our submission and to the blessing of the Ordinances and their Validity to our good . Sect. 7. But yet here are some Qualifications essentially necessary , to Dispose the man to be Receptive of the Ministry , coram Ecclesia ( though saving grace be not . ) As 1. It is of Necessity that he be a Christian by Profession ; and so that he Profess that faith , repentance , love , obedience , which is saving . For the Minister in question is only A Christian Minister : and therefore he must be a Christian , & aliquid amplius by profession . 2. It is therefore Necessary that he Profess and seem to Understand and Believe all the Articles of the faith , that are essential to Christianity , and do not heretically deny any one of these ( what ever he do by inferiour Articles . ) 3. He must be one that is able to preach the Gospel : that is , in some competent manner , to make known the Essentials of Christianity : or else he cannot be a Minister at all . 4. He must be one that understandeth the Essentials of Baptism , and is able to administer it ( Though the actual administration be not alway necessary . ) 5. He must understand the Essentials of a particular Church , and profess to allow of such Churches as Gods Ordinance , or else he cannot be the Pastor of them . 6. He must Profess to Value and Love the Saints , and their communion : Or else he cannot be a Minister for the communion of Saints . 7. He must Profess and seem to understand , believe , and approve of all the Ordinances of Christ which are of Necessity to Church-communion . 8. And he must be tolerably able to dispense and administer those Ordinances : Or else he is not capable of the office . 9. He must Profess and seem to make the Law of God his Rule in these administrations . 10. And also to desire the saving of mens souls , and the wellfare of the Church , and Glory and Pleasing of God. If he have not beforehand all these Qualifications , he is not capable of the Ministry , nor can any Ordination make him a true Minister . Sect. 8. If you demand my proof , it is from the common principles that 1. The form cannot be received but into a disposed capable matter : but such are no disposed capable matter : therefore , &c. — 2. The office is for the work ▪ and therefore presupposeth a Capacity and ability for the work . The office containeth 1. An Obligation to the Duty : But no man can be obliged to do that which is Naturally Impossible to him ( though a Moral Impossibility may stand with an obligation to duty , and a Natural only as founded in the Moral ) 2. It containeth an Authority or Power to do the work : But such Power ( which is but a Right of excercising Naturall Abilities ) doth presuppose the Abilities to be exercised : Natural Power , is presupposed to Civil Authority . 3. It is Essential to such Relations that they be for their Ends : And therefore where there is an apparent incapacity for the end , there is as apparent an incapacicy of the Relation . But enough of this . Sect. 9. 2. A Minister is [ an officer of Christ , ] and therefore receiveth his Authority from him , and can have none but what he thus recieves . And therefore 1. He hath no Soveraignty or Lordship over the Church , for that is the perogative of Christ. 2. He hath no degree of underived Power , and therefore must prove his Power , and produce his Commission before he can expect the Church to acknowledge it . 3. He hath no Power to work against Christ , or to destroy the souls of men , or to do evil : Though he hath a Power by which occasionally he may be advantaged to evil , yet hath he no Authority to do it : ) For Christ giveth no man power to sin , nor to do any thing against himself . 4. He deriveth not his authority from man ( though by man , as an instrument , or occasion , he may ) The People give him not his Power : The Magistrate gives it not : The Ordainers ( Bishops or Presbyters ) give it not , any further then ( as I shall shew anon ) by signifying the will of Christ that indeed giveth it , and by investing men in it by solemn delivery . The Choosers may nominate the person that shall receive it ; and the Magistrate may encourage him to accept it ; and the Ordainers may Approve him and Invest him in it : but it is Christ only that gives the Power as from himself . As in Marriage , the persons consent , and the Magistrate alloweth it as Valid at his bar ; and the Minister blesseth them and declareth Gods consent : But yet the Power that the Husband hath over the wife is only from God as the conferring cause ; and all that the rest do is but to prepare and dispose the person to Receive it ; save only that consequently , the consent of God is declared by the Minister . Of which more anon , when we speak of Ordination . Sect. 10. 3. A Minister is a man [ separated , or set a part ] to the work of the Gospel . For he is to make a calling of it , and not to do it on the by . Common men may do somewhat that Ministers do , even in preaching the Gospel : but they are not [ separated or set apart to it , and so entrusted with it , nor make a Calling or Course of employment of it . ] Ministers therefore are Holy persons in an eminent sort , because they have a two-fold Sanctification . 1. They are as all other Christians sanctified to God by Christ through the spirit , which so devoteth them to him , and brings them so neer him , and calls them to such holy honourable service , that the whole Church is called a Royall Priesthood , a Holy Nation , &c. to offer spiritual sacrifice to God. And Christ hath made them Kings and Priests to God. But 2. They are moreover devoted and sanctified to God , ( not only by this separation from the world , but ) by a separation from the rest of the Church to stand neerer to God , and be employed in his most eminent service ! I mention not mans Ordination in the Definition , because it is not essential to the Ministry , nor of Absolute Necessity to its being ( of which anon . ) But that they be set apart by the will of Christ and sanctified to him , is of Necessity . Sect 11. 4. These Ministers have a double subject to work upon , or object about which their Ministry is Employed . The first is [ The world , as that matter out of which a Church is to be raised ] The second is , Believers called out of the world ] These Believers are , [ Either Only Converted , and not invested in a Church state ; or such as are both Converted and Invested : ] These later are either [ such as are not yet gathered into a particular Church , or such as are . ] For all these are the objects of our office . Sect. 12. 5. Accordingly the first part of the Ministerial office is to Preach the Gospel to unbelievers and ungodly ones for their Conversion . This therefore is not , as some have imagined , a common work , any more then preaching to the Church ▪ Occasionally ex Charitate , only another man may do it . But ex Officio , as a work that we are separated and set a part to and entrusted with , so only Ministers may do it . No man hath the Power of Office ; but he that hath the Duty or Obligation , to make it the trade or business of his life , to preach the Gospel ( though bodily matters may come in on the by . ) Sect. 13. 6. Hence it appears that a man is in order of Nature a Preacher of the Gospel in General , before he be the Pastor of a particular flock : though in time they often go together : that is , when a man is ordained to such a particular flock . Sect. 14. 7. And hence it follows that a man may be ordained sine Titulo or without a particular charge , where the Converting preparatory work is first to be done . Sect. 15. 8. And hence it appeareth that a Minister is first in order related to the unbelieving world , as the object of his first work , before he be related to the Church existent : either Catholick or particular : And that he is under Christ first a Spiritual Father , to beget children unto God , from the unbelieving world , and then a Governour of them . If others have already converted them to our hands , and saved us that part of our work , yet that overthroweth not the order of the parts and works of our office , though it hinder the execution of the first part ( it being done to our hands by others in that office . ) Sect. 16. 9. The second part of the Ministers work is about Believers meerly converted , together with their Children , whom they yet have power to Dedicate to God : And that is to Invest them in the Rights of a Christian , by Baptism in solemn Covenanting with God the Father , Son and Holy Spirit . And these are the next Material objects of our Office. Many of the Ancients ( Tertullian by name , and the Council of Eliberis ) thought that in case of Necessity , a Lay-man ( though not a Woman ) may Baptize : If that be granted , yet must not men therefore pretend a Necessity where there is none . But I am satisfied 1. That Baptism by a a private man , is not eo nomine a Nullity , nor to be done again : 2. And yet that it is not only a part of the Ministers work to Baptize and approve them that are to be Baptized , ex officio , but that it is one of the greatest and highest actions of his office : Even an eminent exercise of the Keyes of the Kingdom , letting men into the Church of Christ : it being a principal part of their Trust and power to judge who is meet to be admitted to the Priviledges and fellowship of the Saints . Sect. 17. 10. The third part of the Ministers work is about the Baptized , that are only entred into the universal Church ( for many such there are , ) or else the unbaptized that are Discipled , where the former work and this are done at once : And that is , to congregate the Disciples into particular Churches for Holy Communion in Gods Worship , &c. They must do part of this themselves in Execution . But he leads them the way , by Teaching them their duty , and provoking them to it , and directing them in the execution , and oft-times offering himself or another to be their Teacher , and Leading them in the Execution . So that it belongeth to his office to gather a Church , or a member to a Church . Sect. 18. 11. Hence is the doubt resolved , Whether the Pastor , or Church be first in order of time or Nature ? I answer : The Minister as a Minister to Convert and Baptize and gather Churches , is before a Church gathered in order of Nature and of time . But the Pastor of that particalar Church as such , and the Church it self whose Pastor he is , are as other Relations , together and at once ; as Father and Son , Husband and Wife , &c. As nature first makes the Nobler parts , as the Heart and Brain and Liver ; and then by them as instruments formeth the rest ; And as the Philosopher or Schoolmaster openeth his School , and takes in Schollars ; and as the Captain hath first his Commission to gather Soldiers : But when the Bodies are formed , then when the Captain or Schoolmaster dieth , another is chosen in his stead ; So is it in this case of Pastors . Sect. 19. 12. Hence also is the great controversie easily determined , Whether a particular Church or the universal be first in order , and be the Ecclesia Prima : To which I answer 1. The Question is not de ordine dignitatis , nor which is finally the Ministers chief End : For so it is past controversie that the Universal Church is first . 2. As to order of existence , the universal Church is considered either as consisting of Christians as Christians , converted and Baptized : or further as consisting of Regular Ordered Assemblies , or particular Churches . ( For all Christian● are not members of particular Churches : and they that are , are yet considerable distinctly , as meer Christians and as Church-members ( of particular Churches ) And so its clear , that men are Christians in order of Nature , and frequently of time , before they are member of particular Churches : and therefore in th●s re●pect the universal Church ( that is , in its essence ) is before a particular Church . But yet there must be One particular Church , before there can be many . And the Individual Churches are before the Association or Connection of these individuals . And therefore though in its essence and the existence of that essence the universal Church be before a particular Church ( that is , men are Christians before they are particular Church-members ; ) yet in its Order , and the existence of that Order , it cannot be said so : nor yet can it fitly be said that thus the Particular is before the universall . For the first particular Church and the universal Church were all one ( when the Gospel extended as yet no further ) And it was simul & semel an ordered universal and particular Church : ( but yet not qu● universal ) But now , all the Vniversal Church is not Ordered at all into particular Churches : and therefore all the Church universal cannot be brought thus into the Question . But for all those parts of the universal Church that are thus Congregate ( which should be all that have opportunity ) they are considerable , either as distinct Congregations independent ; and so they are all in order of nature together ( supposing them existent : ) Or else as Connexed and Asso●iated fo● Communion of Churches , or otherwise related to each other : And thus many Churches are after the Individuals & ●he single Church is the Ecclesia prima as to all Church forms of Order ; and Associations are but Ecclesiae ortae , arising from a combination o● relation or Communion of many of these . Sect. 20. The fourth part of the Ministerial work is about particular Churches Congregate , as we are Pastors of them . And in this they subserve Christ in all the parts of his office . 1. Under his Prophetical office , they are to Teach the Churches to observe all things whatsoever he hath commanded them : & deliver & open to them that Holy doctrine which they have received from the Apostles that sealed it by Miracles , and delivered it to the Church . And as in Christs name to perswade and exhort men to duty , opening to them the benefit , and the danger of neglect . 2. Under Christs Priestly office they are to stand between God and the People , and to enquire of God for them , and speak to God on their behalf and in their name , and to receive their Publick Oblations to God , and to offer up the sacrifice of Praise and Thanksgiving on their behalf , and to celebrate the Commemoration of the sacrifice of Christ upon the Cross ; and in his name to deliever his Body and Blood , and Sealed Covenant , and benefits to the Church . 3. Under his Kingly office ( a Paternal Kingdom ) they are to Proclaim his Laws , and Command obedience in his Name , and to Rule or Govern all the flock , as Overseers of it , and to reprove , admonish , censure and cast out the obstinately impenitent , and confirm the weak , and approve of Professions and Confessions of Penitents , and to Absolve them , by delivering them pardon of their sin , in the name of Christ. Sect. 21. 14. This work must be done for the ends mentioned in the Definition . To his own Safety , Comfort , and Reward , it is necessary that those Ends be sincerely intended . For the comfort and Satisfaction of the Church and the validity of the Ordinances ( Sacraments especially ) to their spiritual benefit , it is necessary that these ends be professed to be intended by him ; and that they be really intended by themselves . Sect. 22. 15. By this the Popish case may be resolved , Whether the Intention of the Priest be necessary to the Validity and success of Sacraments ? The reality of the Priests Intention is not necessary to the Validity of them to the people : For then no ordinance performed by an hypocrite were Valid ; nor could any man know when they are Valid and when not . But that they may be such administrations , as he may comfortably answer for to God , his sincere Intention is Necessary . And that they be such as the People are bound to submit to , it is necessary that he profess a sincere Intention : For if he purposely Baptize a man ludicrously in professed jest or scorn , or not with a seeming intent of true Baptizing , it is to be taken as a Nullity and the thing to be done again . And that the ordinances may be blessed and effectual to the Receiver upon Promise from God , it is necessary that the Receiver have a true intent of receiving them to the ends that God hath appointed them . Thus and no further is Intention necessary to the validity of the Ordinance and to the success . The particular ends I shall not further speak of , as having been longer already then I intended on the Definition . Sect. 23. But the principal thing that I would desire you to observe , in order to the decision of our controversie , hence , is that the Ministry is first considerable as a Work and Service , and that the Power is but a Power to be a servant to all , and to do the work . And therefore that the first Question is , Whether the great burden and labour of Ministerial service may be laid on any man without Ordination by such as our English Prelates ? Or whether all men are discharged from this labour and service on whom such Prelates do not Impose it ? If Magistrates , Presbyters and People conspire to call an able man to the work and service of the Lord , whether he be justified for refusing it , what ever the Church suffer by it , meerly because the Prelates called him not ? Sect. 24. Though the forementioned works do all belong to the Office of the Ministry , yet there must be Opportunity and a particular Call to the exercise of them , before a man is actually obliged to perform the several acts . And therefore it was not without sence and reason that in Ordination the Bishop said to the Ordained [ Take thou authority to Read or to preach the word of God , when thou shalt be threunto lawfully called ] Not that another call of Authority is necessary to state them in the office , or to oblige them to the Duty in General : But we must in the invitation of people , or their consent to hear us , or other such advantagious accidents , prudently discern when and where we have a Call to speak and exercise any act of our Ministry . Even as a Licensed Physitian must have a particular Call by his Patients before he exercise his skill . This call to a particular act , is nothing else but an intimation or signification of the will of God , that hic & nunc we should perform such a work : which is done by Providence causing a concurrence of such inviting Circumstances that may perswade a prudent man that it is seasonable . Sect. 25. A man that is in general thus obliged by his office to do all the formentioned works of the Ministry , ( that is , when he hath a particular call to each ) may yet in particular never be obliged to some of these works , but may be called to spend his life in some other part of the Ministry , and yet be a compleat Minister , and have the obligation and Power to all , upon supposition of a particular Call ; and not be guilty of negligence in omitting those other parts . One man man may live only among Infidels , and uncalled ones , and so be obliged only to Preach the Gospell to them in order to Conversion , and may die before he sees any ready to be baptized : Ano●her may be taken up in Preaching and Baptizing , and Congregating the Converted , and never be called to Pastoral Rule of a particular Church . Another may live in a Congregated Church where there is no use for the Discipling-Converting-Preaching of the Gospel , and so may have nothing to do but to Oversee that particular Church and Guide them in holy Worship . And in the same Church if one Ministers parts are more for Publick preaching , and anothers more for Private instruction , and acts of Guidance and Worship ; if one be best in expounding , and another in lively application ; t●ey may lawfully and ●itly divide the work between them : and it shall not be imputed to them for unfaithfulnss and negligence that one forbeare●h what the other doth . For we have our guifts to the Churches edification ▪ Thus Paul saith he was not sent to Baptize , but to Preach the Go●pel : Not that it was not in his Commission , and a work of his office : but quoad exercitium he had seldome a second particular Call to exercise it , being taken up with that Preaching of the Gospel , and settling and confirming Churches which to him was a greater work . Sect. 26. This Ministry before des●r●bed ( whether you call it Episcopatum , Sacerdotium , Presbyteratum , or what else is fit ) is but one and the same Order ( for Deacons are not the Ministers defined by us : ) It is not distinguished into various Species : Even the Patrons of Prelacy , yea the Schoolmen and other Papists themselves , do ordinarily confess , that a Prelate and Presbyter differ not Ordine , but only Gradu . So that it is not another office that they ascribe to Prelates , but only a more eminent Degree in the same Office. And therefore they themselves affirm , that in Officio the Power of Ordination is in both alike ( the office being the same ) But that for the honour of the Degree of Prelacy , for the unity of the Church , Presbyters are hindered from the Exercise of that Ordination , which yet is in their Power and Office Sect. 27. As far as Ordination is a part of the Ministerial Work it is comprised in the forementioned acts , [ of Congregating , Teaching , Ruling , &c. ] and therefore is not left out of the Definition , as it is a duty of the office : though it be not exp●essed among the Efficient causes , for the reason above mentioned : and because I am now more distinctly to treat of it by it self , and to give you fu●ther reasons hereof in the explication of the Nature and Ends of this Ordination . CHAP. II. Of the Nature and Ends of Ordination . Sect : 1. THat we may know how far the Ordination in question is necessary to the Ministry , and whether the want of it prove a Nullity , we must first enquire what goes to the laying of the Foundation of this Relation , and how many things concur in the efficiency , and among the rest , what it is that the Ordainers have to do as their proper part ; and what are the reasons of their Power and Work. Sect. 2. As all that deserve the name of men , are agreed that there is no Power in the world but from God the Absolute Soveraign , and first Cause of Power : so all that deserve the name of Christians are agreed that there is no Church Power but what is from Christ the head and Soveraign King of the Church . Sect. 3. As the will of God is the Cause of all things ; And no thing but the Signification of it is necessary to the conveying of meer Rights : So in the making a man a Minister of the Gopel , there needeth no other principal efficient cause then the Will of Jesus Christ ; nor any other Instrumental Efficient , but what is of use to the signifying of his Will : So that it is but in the nature of signs that they are Necessary . No more therefore is of Absolute Necessity , but what is so necessary to signifie his will. If Christs will may be signified without Ordination , a man may be a Minister without it : ( Though in other respects he may be culpable in his entrance , by crossing the will of Christ concerning his duty in the manner of his proceedings . ) Sect. 4. There is considerable in the Ministry , 1. Beneficium . 2. Officium . 1. The Gospel , pardon , salvation-Ordinances are those great Benefits to the sons of men , which the Ministery is to be a means of conveying to them : And is it self a Benefit as it is the means of these Benefits . In this respect the Ministry is a Gift of Christ to the Church , and his Donation is the necessary act for their Ministration . But of this gift the Church is the subject . He giveth Pastors to his Church . 2. But in conjunction with the Churches Mercies , the Minister himself also partakes of mercy : It is a double Benefit to him to be both receptive with them of the blessing of the Gospel , and to be instrumentall for them in the conveyance , and to be so much exercised in so sweet and honourable , though flesh-displeasing and endangering work . As in giving Alms , the giver is the double receiver ; and in all works for God , the greatest Duties are the greatest Benefits ; so is it here . And thus the making of a Minister is a Donation or act of bounty to himself . Christ giveth to us the Office of the Ministry , as he giveth us in that office to the Church . As a Commanders place in an Army is a place of Trust and Honour and Reward , and so the matter of a gift , though the work be to fight and venture life . Sect. 5. The Duty of the Minister is caused by an Obligation ; and that is the part of a Precept of Christ : And thus Christs command to us to do his work doth make Ministers . Sect. 6. From the work which the Ministers are to perform , and the command of Obedience laid upon the people , ariseth their duty , in submission to him , and Reception of his Ministerial work ; And in Relation to them that are to obey him , his office is a superiour Teaching Ruling Power , and so is to be caused by Commission from Christ , as the fountain of Power that is to command both Pastor and People . Sect. 7. So that the Ministry consisting of Duty , Benefit , and Power , ( or Authority , ) it is caused by Preceptive Obligation , by Liberal Donation , and by Commission . But the last is but compounded of the two first , or a result from them . The Command of God to Paul , e. g. to Preach and do the other works of the Ministry , doth of it self give him Authority to do them . And Gods command to the People to hear and submit , doth concur to make it a Power as to them . And the Nature and ends of the work commanded are such as prove it a Benefit to the Church ; and consequentially to the Minister himself . So that all is comprehended in the very imposition of the Duty : By commanding us to preach the word , we are Autho●ized to do it , and by Doing it we are a Benefit to the Church , by bringing them the Gospel and its Benefits . Sect. 8. Our Principal work therefore is to find out , on whom Christ imposeth the Duties of Church Ministration : And by what signs of his will , the person himself and the Church may be assured that it is the Will of Christ , that this man shall undertake the doing of these works . Sect. 9. And therefore let us more distinctly enquire , 1. What is to be signified in order to a Ministers Call ; and 2. How Christ doth signifie his will about the several parts ; and so we shall see what is left for Ordination to do , when we see what is already done , or undone . Sect. 10. 1. It must be determined or signified that A Ministry there must be . 2. And what their Work and Power shall be . 3. And what the Peoples Relation and duty toward them shall be . 4. What men shall be Ministers , and how qualified . 5. And how it shall be discerned by themselves and others which are the men that Christ intends . Sect. 11. Now let us consider 1 What Christ hath done already in Scripture , 2. And what he doth by Providence , towards the determination of these things . And 1. In the Scripture he hath already determined of these things , or signified that it is his Will , 1. That there be a standing Ministry in the Church to the end of the world : 2. That their work shall be to preach the Gospel , Baptize , Congregate Churches , Govern them , ad●inister the Eucharist , &c. as afore-mentioned . 3. He hath left them Rules or Canons for the directing them ( in all things of constant universal necessity ) in the performance of these works . 4. He hath described the persons whom he will have thus employed , both by the Qualifications necessary to their Being , and to the Well-being of their Ministration . 5. He hath made it the Duty of such qualified persons to desire the work , and to seek it in case of need to the Church . 6. He hath made it the Duty of the people to desire such Pastors , and to seek for such and choose them or consent to the choice . 7. He hath made it the Duty of the present Overseers of the Church to Call such to the work , and Approve them , and Invest them in the office ( which three acts 〈◊〉 are called Ordination , but specially the last . ) 8. He hath made i● the Duty of Magistrates to encourage and protect them , and in some cases to command them to the work , and set them in the office by their Authority . All these particulars are determined of already in the Laws of Christ , and none of them left to the power of men . Sect. 12. The ordainers therefore have nothing to do to judge 1. Whether the Gospel shall be preached or no , whether Churches shall be Congregate or no , whether they shall be taught or governed or no ? and Sacraments administred or no ? 2. Nor whether there shall be a Ministry or no Ministry ? 3. Nor how far ( as to the Matter of their work and power ) their office shall extend , and of what Species it shall be ? 4. Nor whether the Scripture shall be their constant universal Canon ? 5. Nor whether such qualified persons as God hath described , are only to be admitted , or not . 6. Nor whether it shall be the duty of such qualified persons to seek the office ? or the Duty of the People to seek and choose such , or of Pastors to ordain such ? or of Magistrates to promote such and put them on ? None of this is the Ordainers work . Sect. 13. If therefore any man on what pretence soever , shall either determine that the Gospel shall not be preached , nor the Disciples Baptized , the Baptized Congregated , the Congregations governed , the Sacraments administred , &c. or that there shall be no Ministers to do those works ; or if any man Determine that which will infer any of these ; or if he pretend to a Power of suspending or excluding them , by his Non-approbation , or not-authorizing them ; he is no more to be obeyed and regarded in any of this Usurpation , then I were if I should make a Law , that no King shall reign but by my nomination , approbation or Coronation . And if any man under pretence of Ordaining , do set up a man that wants the Qualifications which Christ hath made necessary to the Being of the Ministry , his Ordination is Null , as being without Power , and against that Will of Christ that only can give Power . And so of the rest of the particulars forementioned : Where the Law hath already determined , they have nothing to do but obey it . And though the miscarriages of a man in his own calling do not alwaies nullifie his acts , yet all that he doth quite out of the line of his Office are Nullities . Sect. 14. We see then that all that the Law hath left to the Ordainer is but this : In General , to Discern and judge of the person that is Qualified according to the Description of the Law ; and particularly to call him out to the work , if he need excitement , and to Try and Approve him , before he be admitted , and to Invest him , or solemnize his admittance , at his entry . So that the sum of all is , but to find out the qualified person , because he is not named by the Law. Sect. 15. And even in this the Ordainers are not the only Discerners or Judges ; but the person himself , the People and the Magistrates , have all the forementioned parts in the work . And God himself goes before them all , and by providence frequently points them out the man whom they are bound to choose , Ordain , accept and submit unto : and that by these particular acts . Sect. 16. 1. As God doth plainly describe the persons in the word , so he doth Qualifie them accordingly by his Guifts : and that of three sorts : Even , his special Graces ( necessary so far as was before mentioned ) Ministerial Abilities of Knowledge and utterance , and a desire after the work , for its ends . 2. God useth to qualifie so small a nu●ber thus , compared with his Churches Mecessities , that whether they should be Ministers ( in general ) or not , is seldom matter of controversie to prudent men , or at least a doubt that 's more easie to decide . 3. God useth by Providence to give some one man , by advantage of parts , acquaintance , opportunity , interest , &c. a special fitness for one place and people above other men , and so to facilitate the decision . 4. God useth to stir up the hearts of the Church to choose or consent to the person thus qualified . 5. And he useth to stir up desires or consent in the heart of the person to be the Pastor of that particular flock . 6. And he useth oft times to procure him Liberty , if not some call from the Magistrate . 7. And also to remove impediments in his way . 8. And to assist ordainers in discerning the qualifications of the person , when the work comes to their hands . All this God doth providentially . Sect. 17. By this much it appeareth , that the Ordainers do not give the power as from themselves to others ; nor doth it pass through their hands . They are but the occasions , and the Instruments of Inauguration or solemn possession , when their interposition is due . It is the standing Act of Christ in his Law that giveth the Power immediately , I say immediately , as without any mediate receiving and conveying cause , that is directly efficient of the Power it self , though not so Immediately as to exclude all Preparations , and perfecting Instruments , accidentall causes & other means . As in case of Marriage , it is the womans consent that is of Necessity to the designation of the Person that shall be her husband . But it is not her Consent that properly giveth him the power of an husband over her . For that is done by God himself , in that Law by which he constituteth the husband to be head of the wife , and determineth in specie of his power , which one determination immediately conferreth the power on all individual persons , when once they are chosen and named : so that the Elector of the person doth but prepare and dispose him to receive the power , and not give it . He doth but open the door and let men in to the Ministry , & not give it . It s one thing to bring the person to the Pool that healeth , that he may be the man that first shall enter : and it s another thing to heal him : It s one thing to Judge of the person that shall receive the Power immediately from God , and another thing to give it him our selves . Sect. 18. It s thus in the case of Magistrates Power , in which mens interest hath ever been more discernable to the world and beyond controversie then in the power of Ministers . Though here there be a certain specification that dependeth on the will of man , yet the Power it self is immediately from God , and men do but choose the person that shall receive it , and present him to God , and solemnly inaugurate him . And for my part , I think I shall never consent to any side that will needs give more to men ( whether Presbyters , Prelates , or people ) in making a Minister , then in making a King. All power is of God ; the powers that be are ordained of God. Sect. 19. If any doubt of this ( as I perceive by many writings , they do ) I shall , to spare the labour of a Digression , refer them to the copious unanswerable labours of abundance of Protestants that have written in England for the Royal Power : But instead of more , let them but read Spalatensis , and Saravia and Bilson , and rest satisfied , or confute them before they expect any more from me . Sect. 20. As in the making of Bayliffs for our Corporations , either the people , or the Burgesses , have the power of choosing , and the Steward or Recorder hath the power of swearing him , and performing the Ceremonies : and yet none of these confer the power , but only design the person , who receives the power from the Prince alone , by the Charter of the Cities or Towns , as his Instrument : so is it in the ordaining of Ministers . The People may choose , and the Pastors may invest , but its God only by the Gospel Charter that confers the power from himself . Sect. 21. Hence it is pla●n that the Argument is vain that 's commonly used by the Prelates , from Nemo dat quod non habet . For it falsly supposeth that the Ordainers are the givers of Power ( the master-error in their frame . ) Christ hath it , and Christ giveth it . Men give it not , though some of them have it : For they have it only to use and not to give . When the People choose a King , they give him not the Power , but God giveth it to the man whom the people choose . When our Corporations choose their Bayliff , the choosers give him not the Power ; for they had it not themselves ; but they determine of the man that immediately from the Princes Charter shall receive it : Nor doth the Recorder or Steward give it Primarily , but only Instrumentaliter & perfective by a Ceremonial inauguration . So the People give not Pastors the Power : Nor the Ordainers , but only complementally . Sect. 22. From what is aforesaid also it appeareth , that the work of the Ministry is founded first in the Law of nature it self , which upon supposition of mans misery and his recovery by Christ , and the Promise and means appointed for application , requireth every man that hath Ability and Opportunity , to do his best in the Order appointed him by God , to save mens souls by proclaiming the Gospel , and using Gods appointed means , for the great and blessed Ends that are before us . Sect. 23. Hence it also appeareth that Gods first command ( partly in Nature and partly in the Gospel ) is that [ The work shall be done , the Gospel shall be preached , Churches gathered and governed , Sacraments administred : ] and that the Precept de ordine is but secundary and subservien● to this . And if at any time , alterations should make Ordination impossible , it will not follow that the duty Ordered ceaseth to be duty , or the precept to oblige . Sect. 24. The Scriptures name not the man that shall be a Pastor , yet when it hath described him it commandeth the Described person duely to seek admittance , and commandeth the People , ordainers and Magistrates to [ Choose and Appoint these men to the Ministerial work . ] Now these Precepts contain in each of them two distinct determinations of Christ. The first is [ that such men be Ministers . ] The second is [ that they offer themselves to the office , and that they be Accepted and Ordained . ] For the first is implyed in the latter . If the Soveraign Power make a Law , that there shall be Physicians licensed by a Colledge of Physitians to Practice in this Common-wealth ] and describe the persons that shall be licensed ; This plainly first concludeth that such persons shall be Physitians , and but secondarily de ordine that thus they shall be licensed : so that if the Colledge should License a company of utterly insufficient men , and murderers that seek mens death , or should refuse to License the persons qualified according to Law , they may themselves be punished , and the qualified persons may act as Authorized by that Law , which ●indeth quoad materiam , and is by the Colledge ( and not not by them ) frustrate quoad ordi●em . So is it in this case in hand . Sect. 25. Hence it appeareth that [ Ordination is one means conjunct with divers others , for the Designation of right Qualified persons , described in the Law of Christ ) for the reception and exercise of the Ministerial office . And that the ends of it are 1. To take care that the office fail not : and therefore to call out fit men to accept it , if modesty or impediments hinder them from offering themselves , or the people from nominating them . 2. To Judge in all ordinary cases of the fitness of persons to the office , and whether they are such as Scripture describeth and calls out . 3. And to solemnize their Admittance , by such an investiture , as when Possession of a House is given by a Ministerial tradition of a Key ; or Possession of Land by Ministerial delivery of a twig and a turf , or as a Souldier is listed , a King Crowned , Marriage Solemnized , after consent and Title , in order to a more solemn obligation , and plenary possession ; such is our Ordination . Sect. 26. Hence it appeareth that as the Ordainers are not appointed to Judge whether the Church shall have Ordinances and Ministers , or not ( no more then to judge whether we shall have a Christ and heaven , or not : ) but who shall be the man ; so it is not to the Being of the Ministry simply , and in all Cases that Ordination is necessary , but to the safe being and order of admittance , that the Church be not damnified by intruders . Sect. 27. Ordination therefore is Gods orderly and ordinary means of a Regular admittance ; and to be sought and used where it may be had ( as the solemnizing of Marriage . ) And it is a sin to neglect it wilfully , and so it is usually necessary necessitate Praecepti , & Necessitate medii ad ordinem & bene esse . But it is not of absolute Necessity Necessitate medii ad esse Ministerii , or to the Validity or Success of our office and Ministrations to the Church ; nor in cases of necessity , when it cannot be had , is it necessary necessitate praecepti neither . This is the plain truth . Sect. 28. There are great and weighty Reasons of Christs committing Ordination to Pastors . 1. Because they are most Able to judge of mens fitness , when the People may be ignorant of it . 2. Because they are men doubly Devoted to the Church and work of God themselves , and 〈◊〉 may be supposed ( regularly ) to have the greatest 〈◊〉 and most impartial respect to the Church and cause of God 3. And they must ( regularly ) be supposed to be men of greatest piety and and holiness ( or else they are not well chosen . ) 4. And they being fewer , are fitter to keep Unity , when the people are usually divided in their choice . 5. And if every man should enter the Ministry of himself that will judge himself fit , and can but get a people to accept him , most certainly the worst would be oft forwardest to men , ( before they are sent , ) and for want of humility would think themselves fittest ( the common case of the Proud and Ignorant ) and the People would be too commonly poisoned by heretical smooth-tongue'd men ; or more commonly 〈◊〉 please and undoe themselves , by choosing them that have most interest in them , by friends or acquaintance , and them that will most please and humour them , and instead of being their Teachers and Rulers , would be taught and ruled by them , and do as they would have them . Order is of great moment to preserve the very being of the Societies ordered , and to attain their well-being . God is not the God of Confusion but of Order , which in all the Churches must be maintained : No man therefore should neglect Ordination without necessity : And these that so neglect it , should be disowned by the Churches , unless they shew sufficient cause . CHAP. III. Ordination is not of Necessity to the being of the Ministry . Sect. 1. HAving shewed what the Ministry is , and what Ordination is , and how the work is imposed on us , and the Power conferred , I may now come up to the point undertaken , to shew the sin of them that Nullifie all our Ministers calling and administrations , except of such as are ordained by the English Prelates . And for the fuller performance of this task , I shall do it in these parts . 1. I shall shew that Ordination it self by man is not of Necessity to the being of a Minister . 2. I shall shew that much less is an uninterrupted succession of Regular Ordination ( such as either Scripture or Church Canons count valid ) of Necessity to the being of Church or Ministry . 3. I shall shew , that much less is an Ordination by such as our English Bishops necessary to the Being of the Ministry . 4. I shall shew that yet much less is an Ordination by such Bishops rebus sic stantibus , as now things go , of necessity to the being of the Ministry . 5. I shall shew that without all these pretences of necessity for a Presbyterian Ordination , the present way of Ordination by this & other Reformed ▪ Churches is agreeable to the Holy Scripture , and the custome of the Ancient Church , and the postulata of our chief opposers . 6. I shall then shew the greatness of their sin that would Nullifie our Ministry and administrations . 7. And yet I shall shew the greatness of their sin that oppose or wilfully neglect Ordination . 8. And lastly I shall return to my former subject , and shew yet how far I could wish the Episcopal Brethren accommodated , and propound somewhat for a Peace . Sect. 2. I shall be much briefer on all these , then evidence would invite me to be , because I apprehend the most of them to be of no great necessity to our cause , we having enough without them , and lest men should think that we need such Mediums more then we do ; and because of my exceeding scarcity of time which forceth me to do all hastily . And for the first that [ Humane Ordination is not of Absolute Necessity to the Being of the Ministry ] I argue as followeth . Arg. 1. If the Necessity of Ordination may cease ( as to single persons ) and the Necessity of Ministration continue ( or if the obligations to each are thus separable ) then is not Ordination of Necessity to the Being of the Ministry . But the Antedent is true : which I shall prove by parts ( for the consequence is past all doubt , nor will any I suppose deny it . ) Sect. 3. That the obligation to be Ordained may cease to some persons , I prove by instances in certain cases . And 1. In case of a mans distance from any that should Ordain him . As if one or many Christians were cast upon the Coasts of any Indian Heathen or Mahometan Nation , as many have been . There is no ordination Possible : and therefore not necessary or due . And to return for it to the Christian part of the world , may be as impossible : and if not , yet unlawfull by reason of delay . Sect. 4. And 2. In case of the great Necessity of the People that cannot bear the absence of such as are able to teach them so long as while he travaileth many hundred or thousand miles for Ordination ; As Basil in another case writes to the Bishops of the West , that if one of them ( the Eastern Bishops ) should but leave their Churches for a very small time , much more for a journey into the West , they must give up their Churches to the Wolves to be undone before they return ; And this case is ordinary abroad . Sect. 5. And 3. That in case by Civil wars or enmity among Princes , men be unable to travail from one of their Countries into the other for an Ordination ( which else oftimes cannot be had ) so the Turks and Persians , and the Indian Mogol , and the Tartarians and many other Princes , by such wars may make such passage an impossible thing : Nor is it like they would suffer their subjects to go into the enemies country . Sect. 6. And 4. in case that Princes ( Infidels or others ) should persecute Ordination to the Death : I do not find that it were a Duty to be ordained , if it would cost all men that seek it their lives , and so made them uncapable of the Ends of Ordination : ( For the dead preach not ) If we were all forbid to preach on pain of death , I know we should not forbear , unless our places were so supplied , that mens souls were not apparently endangered by our omission . But he that may preach without Ordination , can scarce prove it a duty to seek Ordination when it would cost him his life . Or if he will plead it in Paper , he would soon be satisfied in tryal . Sect. 7. And 5. In case that the Generality of Bishops within our reach turn Hereticks , ( as in many parts of the East in the Arrian revolt , when scarce seven Bishops remained Orthodox ) Or in case of a National Apostacie , as in the Kingdomes of Nubia , Tenduc , and many more that by the conquest of Infidels have revolted . Sect. 8. And 6 Ordination is no duty in case that Bishops confederate to impose any unlawfull oaths or other Conditions on all that they will ordain . As the Oath of the Roman Prelates containing divers falshoods and unlawful passages doth make all Roman Ordination utterly impious and unlawfull to be received ; and therefore not necessary . Sect. 9. And 7. In case that Bishops themselves ( whom those that we now speak to do suppose to have the whole Power of Ordination ) should either have a des●gn to corrupt the Church , and ordain only the unworthy , and keep out such as the Necessities of the Church requireth , or set up a destructive faction , or by negligence or any other cause should refuse to ordain such as should be ordained ; In all these cases Ordination is impossible to them . Sect. 10. And 8. In case that death cut off all the Bishops within our reach , or that the remnant be by sickness , or banishment or imprisonment hindered , or by danger affrighted to deny Ordination , or by any such means become in accessible , Ordination must here fail . Sect. 11. And 9 In case that Bishops through contention are unknown , as Bellarmine confesseth it hath been at Rome , that the wisest could not tell which was Pope : Especially if withall both parties seem to be such as are not to be submitted to , Ordination fails . Sect. 12. And 10. In case of Prophetical immediate calls from God , which many had of old , and God hath not bound himself from the like again , though none have reason to expect it , and none should rashly presume of it : In all these ten cases Ordination faileth . Sect 13. And that it doth so , needs no proof : the Instances prove it themselves . Briefly 1. Nemo tenetur ad impossibile : But in many of these cases Ordination is Impossible : therefore , &c. Sect. 14. And 2. Nemo tenetur ad inhonestum : No man is bound to sin : For Turpe est impossibile in Law. But in many of these cases or all , is plainly sin : therefore &c. Sect. 20. And 3 Cessante fine cessat obligatio . The means are for the end : But in many , if not all these cases , Cessat finis , & ratio medii : therefore cessat obligatio . Sect. 21. And 4. Cessante materia cessat obligatio . But here aliquando cessat materia : As in case of the Apostacy , death , banishment , concealment of Bishops , therefore , &c. — Sect. 22. And now I am next to prove that when the Obligation to Ordination ceaseth , yet the Obligation to Ministerial Offices ceaseth not , but such must be done . And 1. I prove it hence , because the obligations of the common Law of Nature cease not upon the cessation of a point of Order : But if the Ministerial works should cease , the Obligations of the Law of Nature must cease . — Here I have two points to prove . 1. That the Law of Nature ( supposing the work of Redemption already wrought ; and the Gospel and Ordinances established ) obligeth men that are able and have Opportunity to do the work of Ministers . 2. And that this Law is not ceased when Ordination ceaseth . Sect 23. The Law of Nature prohibits cruelty , and requireth Charity , and to shew mercy to men in greatest Necessities according to our ability : But to suspend the exercise of the Ministerial office , were the greatest cruelty , where there is Ability and opportunity to exercise it : and to exercise it is the greatest work of Mercy in all the World. Nature teacheth us to do good to all m●n while we have time , and to save them with fear , pulling them out of the fire , and to love our neighbours as our selves ; and therefore to see a man , yea a town and Country and many Countries , lie in sin and in a state of misery , under the Wrath and Curse of God , so that they will certainly be damned if they die in that condition , and yet to be silent , and not Preach the Gospel to them , nor call them home to the state of life , this is the greatest cruelty in the world , except the tempting and driving them to hell . To let the precious things of the Gospel lie by unrevealed , even Christ and pardon and holiness , and eternal life , and the communion of Saints , and all the Church Ordinances , and withal to suffer the Devil to go away with all these souls , and Christ to lose the honour that his grace might have by their conversion , certainly this in it self considered is incomparably more cruelty to men , then to cut their throats , or knock them on the head , as such : and as great an injury to God as by omission can be done . I need not plead this argument with a man that hath not much unmand himself , much less with a Christian. For the one is taught of God by nature , to save men out of a lesser fire then Hell , and a lesser pain then everlasting torment , to the utmost of his power : And the other is taught of God to love his brother and his neighbour as himself . If the Love of God dwell not in him that seeth his brother in corporal need , and shutteth up the bowels of his compassions from him ; how then doth the love of God dwell in him , that seeth his brother in a state of damnation , Cursed by the Law , an enemy to God , and within a step of everlasting death and desperation , and yet refuseth to afford him the help that he hath at hand , and all because he is not ordained ? Sect. 24. Let this be considered of , as in any lower case . If a man see another fall down in the streets , shall he refuse to take him up , because he is no Physician ? If the Country be infected with the Plague , and you have a Soveraign medicine that will certainly cure it with all that will be ruled , will you let them all perish , rather then apply it to them , because you are not a Physitian , and that when the Physitians are not to be had ? If you see the poor naked , may no one make them cloaths but a Taylor ? If you see the enemy at the Walls , will you not give the City warning , because you are not a Watch-man , or on the Guard ? If a Commander die in fight , any man that is next may take his place in case of Necessity . Will you see the field lost for a point of Order , because you will not do the work of a Commander ? A hundred such cases may be put , in which its plain , that the substance of the work in which men can do a great and necessary good , is of the Law of Nature , though the regulating of them in point of order is oft from Positive Laws : but the Cessation of the obligation of the Positives about Order , doth not disoblige us from the common Law of Nature : For then it should allow us to lay by humanity . Sect. 25. To this some may say , that [ Its true we may preach in such cases , but not as Ministers , but as private men : and we may baptize as private men in Necessity : but we may do nothing that is proper to the Ministry ] To this I answer . God hath not made the Consecration of the Bread and Wine in the Eucharist , nor yet the Governing of the Church , the only proper acts of the Ministry . To preach the word as a constant service , to which we are separated , or wholly give up our selves , and to baptize ordinarily , and to congregate the Disciples , and to Teach and Lead them in Gods worship , are all as proper to the Ministry as the other . And these are works that mens eternal happiness lieth on . If you would have an able gifted Christian in China , Tartary , Indostan , or such places , ( supposing he have opportunity ) to speak but occasionally as private men , and not to speak to Assemblies , and wholly give up himself to the work , and gather Churches , and set a foot all Church Ordinances among them , you would have him unnaturally cruell to mens souls . And if you would have him give up himself to these works , and yet not be a Minister , you speak contradictions . For what 's the office of a Minister , but [ a state of Obligation aod power to exercise the Ministe●ial acts ? ] As it s nothing else to be a Physitian , supposing abilites , but to be obliged and impowred to do the work of a Physitian ] The works of the Ministry are of Necessity to the salvation of mens souls ; Though here and there one may be saved without them by privater means , yet that 's nothing to all the rest : It is the salvation of Towns and Contreyes that we speak of . I count him not a man , that had rather they were all damned , then saved by an unordained man. Sect. 26. The End of Ordination ceaseth not , when Ordination faileth : the Ministerial works and the benefits to be thereby conveyed , are the Ends of Ordination : therefore they cease not . This is so plain that I perceive not that it needs explication or proof . Sect. 27. Nature and Scripture teach us , that Ceremonies give place to the substance , and matters of meer Order give place to the Duty ordered ; and that Moral Natural duties cease not when meer Positives cease : But such is the case before us . Ordination is the ordering of the work : If that fail , and the work cannot be rightly Ordered , it follows not that it must be cast off , or forborn . On this account Christ justified his Disciples for plucking ears of Corn on the Sabbath day . Necessity put an end to the Duty of Sabbath keeping ; but the duty of preserving their lives continued . On this account he justifieth his own healing on the Sabbath day ; sending them to study the great rule . Go learn what this meaneth , I will have Mercy and not Sacrifi●e : ] So here , he will have Mercy to souls and Countreyes , rather then Ordination : On this account he saith , that [ The Priests in the Temple break the Sabbath and are blameless ] and he tells them [ what David did when he was hungry , and they that were with him , how he eat the shewbread , which ( out of Necessity ) was not lawfull for him to eat , but only for the Priests ] and yet he sinned not therein . Sect. 28. Moreover , the Church it self is not to cease upon the ceasing of Ordination , nor to hang upon the will of Prelates . Christ hath ●ot put it in the power of Prelates , to deny him a Church in any countries of the world . For he hath first determined that particular Churches shall be ( and that determination ceaseth not , ) and but secondly that they shall have Pastors thus ordained : He is not to lose his Churches at the pleasures of an envious or negligent man : But so it would be if Pastor must cease when Ordination ceaseth : For though w●thout Pastors there may be communities of Christians , which are parts of the universal Church , yet there can be no Organized Political Churches . For 1. Such Churches consist essentially of the Directing or Ruling Part , and the Ruled Part ) ( as a Republick doth . ) 2. Such Churches are Christian Associatio●s for Communion in such Church Ordinances which without a Pastor cannot ( ordinarily at least ) be administred : And therefore without a Pastor the Society is not capable of the End , and therefore not of the form or name ; ( though it be a Church in the fore-granted sence . ) Nay indeed , if any should upon necessity do the Ministerial work to the Church , and say he did it as a Private man , it were indeed but to become a Minister pro tempore , under the name of a private man. If Paul had not his Power to destruction but to Edification , neither have Prelates : And therefore the Acts are null by which they would destroy the Church . Their Power of Ordering it ( such as they have ) occasionally enableth them to disorder it ( that is , If they miss in their own work , we may submit : ) but they have no authority to destroy it , or do any thing that plainly conduceth thereunto . Sect. 29. The ceasing of Ordination in any place , will not either disoblige the people from Gods publick Worship , Word , Prayer , Praise , Sacraments ; Neither will it destroy their Right to the Ordinances of God in Church communion . But this it should do , if it should exclude a Ministry ; therefore , &c. — The Major is proved , 1. In that the Precept for such Publick worship , is before the precept for the right ordering of it . He that commandeth the Order , supposeth the thing ordered . 2. The precept for publick worsh●p , is much in the Law of Nature and therefore indispensable : and it is about the great and Necessary duties that the honour of Gods add saving of men , and preservation of the Church lieth on : It is a standing Law to be observed till the coming of Christ. And the Rights of the Church in the excellent Benefits of Publick Ordinances and Church order , is better founded then to depend on the Will of ungodly Prelates . If Prince and Parliament fa●l , and all the Governours turn enemies to a Common-wealth , it hath the means of Preservation of it self from ruine lest in its own hands ; or if the Common-wealth be destroyed , the Community hath the Power of self-preservation , and of forming a Common-wealth again to that end . The life and being of States , specially of mens eternal happiness , is not to hang upon so slender a peg as the corrupt will of a few Superiours , and the mutable modes and circumstances of Government ; nor a Necessary End to be wholly laid upon an uncertain and oft unnecessary means . The children lose not their Right to Food and Rayment , nor are to be suffered to famish , when ever the Steward falls out with them , or falls asleep , or loseth the Keyes . Another servant should rather break open the doors , and more thanks he shall have of the Father of the family , then if he had let them perish , for fear of transgressing the bounds of his calling . If incest ( that capital disorder in procreation ) were no incest , no crime , but a duty , to the Sons and daughters of Adam in case of Necessity ( because Order is for the End and thing ordered ) then much more is a disordered preservation of the Church and saving of souls and serving of God , a duty , and indeed at that time , no disorder at all . Sect. 30. 7. Moreover , if the failing of Ordination , should deprive the world of the preaching of the word , or the Churches of the great and necessary benefits of Church Ordinances and Communion , then one man ( yea thousands ) should suffer ( and that in the greatest matters ) for the sin and wilfulness of others , and must lie down under such suffering , lest he should disorderly redress it . But the consequent is against all Justice and Reason : Therefore the Antecedent is so to . Sect. 31. In a word , it is so horrid a conclusion , against Nature , a●d the Gospel , and Christian sence , that the honour of God , the f●uits of Redemption , the being of the Church , the salvation or comfort of mens souls , must all be at the Prelates mercy , that a considerate Christian cannot ( when he is himself ) believe it : that it should be in the power of heretical , malicious , or idle Prelates to deny God his honour , and Christ the fruit of all his sufferings , a●d Saints their Comforts , and sinners their salvation , and this when the remedie is before us , and that it is the will of God that all these evils should be chosen before the evil of an unordained Ministry ; this is an utterly incredible thing . Sect. 32. Argument 2. Another Argument may be this : If there may be all things essential to the Ministry without humane Ordination , then this Ordination is not of Necessity to its Essence ; But the Antecedent is true ; therefore so is the consequent . That there be a people qualified to receive a Pastor , and persons qualified to be made Pastors , and that God hath already determined in his Law that Pastors there shall be , and how they shall be qualified is past all dispute : So that nothing remains to be done by man ( Ordainers , Magistrates or People ) but to determine who is the man that Christ describeth in his Law , and would have to be the Pastors of such a flock , or a Minister of the Gospel , and then to solemnize his entrance by an Investiture . And now I shall prove that a man may be a Minister without the Ordainers part in these . Sect. 33. If the will of Christ may be known without Ordination , that this man should be the Pastor of such a People , or a Minister of the Gospel , then may a man be a Minister without Ordination . But the will of Christ may be known , &c. ergo . — Sect. 34. Nothing needs proof but the Antecedent ( For it is but the signification of the will of Christ that conferreth the Power , and imposeth the Duty ; ) And that his will is sometime signified concerning the individual person without Ordination , is apparent hence : 1. The Description of such as Christ would have to preach the Gospel , is very plain in his holy Canons ( in the Scripture . ) 2. His Gifts are frequently so eminent in several persons , as may remove all just occasion of doubting , both from the persons themselves and others . 3. Their suitableness to a People by interest , acquaintance , &c. may be as notable . 4. The Peoples common and strong affection to them , and theirs to the People , may be added to all these . 5. There may be no Competitor at all ; or none regardable or comparable ; and so no controversie . 6 The Necessities of the People may be so great and visible , that he and they may see that they are in danger of being undone , and the Church in danger of a very great loss or hurt , if he deny to be their Pastor . 7. The Magistrate also may call and command him to the work . 8. The People and he may consent and they may unanimously choose him , and he Accept their choice . And in all these the will of Christ is easily discerned , that this is the person whom he would have to undertake the Ministry . Sect. 35. For 1. Where ●●ere are so many evident signs of his Wills and Characters agreeing to the description in the Law , there the will of Christ ma● be discerned , and it may be known that this is the described person . But these are here supposed ( o● enough of these : ) And indeed it is no very strange thing for all or almost all these to co●cur , where there are persons of excellent qualifications . Sect. 36. And 2. Where there is no Controversie , or room for a Controversie , the determination may be made without a Judge : ( The Principal reason and use of Ordainers is , that there may be standing Judges of the fitness of men , to prevent the hurt of the Church by the withdrawing of the Worthy , and the intrusion of the unworthy : ) But here is no Controversie , or place for Controversie : therefore , &c. — Sect. 37. But I suppose some will say that [ Though the Approbation of the Ordainers be not alwaies of Necessity : because the person may be easily known without them ; yet their Investing the person with the Power i● of Necessity , because without that he is but a person fit for the Office , but cannot receive it till some authorized person shall deliver it ] Because the great mistake is involved in this objection , I shall answer it fully . Sect. 38. The Law it self is it that directly gives the Power , and Imposeth the Duty , when the person is once determined of that falls under it : There needs no more but the signification of the W●ll of Christ , to confer the Power or Benefit , or impose the Duty . As an act of Oblivion pardoneth all the described persons ; and an Act that imposeth any burden or office upon every man of such or such an estate or parts , doth immediately by it self oblige the persons ; though some Judges or others may be appointed to call out the persons , and see to the execution ( who do not thereby impose the duty ) so is it in this case . Gods Law can Authorize and oblige without an Ordainer sometimes . Sect. 39. The Investiture performed in Ordination by man , is not the first Obligation or Collation of the Power , but only the solemnization of what was done before . And therefore though it be necessitate praecepti a duty , and ordinarily necessary to Church Order and preservation , yet is it not necessary to the Being of the Ministerial Office or Power . Sect. 40. And this will be made apparent , 1. From the common nature of all such subsequential Investitures and inaugurations , which are necessary to full possession and exercise of Power sometimes , but not to the first being of it , nor to the exercise neither in cases of Necessity , when the Investiture cannot conveniently be had . Sect. 41. Ordination ( as to the Investing act ) is no otherwise necessary to the Ministry , then Coronation to a King , or listing to a Souldiour , or solemn investiture and taking his Oath to a Judge , or other Magistrate , &c. But these are only the solemn entrance upon Possession and exercise of Power , supposing a sufficient Title antecedent ; and in cases of Necessity , may be unnecessary themselves ; and therefore so is it here as a like case . Sect. 42. 2. If want of Investiture in cases of Necessity , will not excuse the determinate person from the burden of the Ministerial work , then will it not prove him destitute of the Ministerial Authority : ( For every man hath Authority to do his Duty , in that he is obliged to it ; ) But the Antecedent is plain ; If once I know by certain signs , that I am a man that Christ requireth to be imployed in his work , I durst not totally forbear it , in a case of such exceeding moment , for want of the regular admittance , when it cannot be had ; while I know that the work is the End , and the Ordination is but the means ; and the means may promote the end , but must not be pleaded against the End , nor to destroy it ; it being indeed no Means , when it is against the end . Ordination is for the Ministry , and the Ministerial Office for the Work , and the Work for Gods honour and mens salvation : And therefore God must be served , and men must be saved , and the Ministry to those ends must be used , whether there be Ordination to be had or not . Necessity may be laid upon us , without Ordination , and then woe to us if we preach not the Gospel . The Law can make Duty without an Ordainer . Sect. 43. If this were not so , a lazy person that is Able for the Ministry , might by pleasing or bribing the Ordainers , be exempted from abundance of duty , and escape the danger of Guilt and Judgement upon his Omission . And truly the burden is so great to flesh and blood , if men be faithful in their Office , the labour so uncessant , the people so unconstant , ungrateful and discouraging ; the worldly honours and riches so tempting which may b● had in a secular life , with the study and cost that fits men for the Ministry , and the ene●ies of our work and us a●e so many and malicious , and times of persecution so frequent and unwelcome , that if it were but in the Prelates power to exempt all men at their pleasure , from all the trouble and care and danger and sufferings of the Ministery , they would have abundance of Solicitors and Suitors for a dispensation ? especially where the Love of God and his Church were not very strong to prevail against temptations ( for this would free them from all fear . ) Sect. 44. 3. If a man and woman may be truly husband and Wife without a solemn Marriage , then a Minister and People may be truly conjoined in their Relations and Church-State without his solemn Ordination . For these are very neer of a Nature . A private Contract between themselves may truly make them Husband and Wife : and then the standing Law of God conveyeth to the man his Power , and obligeth him and the woman to their duties , without any Instrumental investiture : And yet if there be opportunity it is not lawful for any to live together in this relation , without the investiture of Solemn Matrimony , for Order sake , and to prevent the fornication and bastardy , that could not be avoided if Marriage be not Ordinarily publick . Just so it is a very great sin to neglect Ordination ordinarily , and where it may be had , and tendeth to the bastardy of the Ministry , and of Churches , and soon would most be illegitimate if that course were taken . And yet if Pastor and People go together without Ordination , upon private Contract , in case of Necessity , it is lawful : And if there be no Necessity , it is sinful , but yet doth not Null the Baptism , and other Ministerial administrations of any such person , to the Church of Christ , or the upright members . Sect. 45. 4. If a man may be a true Christian without Baptism , and have Christ and pardon and Justification and eternal life without it ; then may a man be a true Minister without Ordination . For no man can reasonably plead that Ordination is more necessary to a Minister then Baptism to a Christian. Even the Papists that make a Sacrament of it , and ascribe to it an indelible Character , must needs set it somewhat lower then Baptism . Baptizing is commonly called our Christening , as that in some sort makes us Christians . And yet for all that the true use of Baptism is but to solemnize the Marriage between Christ and us , and to Invest and inaugurate them in a state of Christianity solemnly , that were indeed Christians before . And the Papists themselves confess that when a man first repenteth and believeth ( with a faith formata Charitate ) he is pardoned , and in a State of Salvation before Baptism , and shall be saved upon the meer Votum Baptismi , if in case of Necessity he die without it ( Though the partial Proctors will damn the infants for want of Baptism , that never refused it , when they save the parents that have ●ut the desire . ) No doubt but Constantine , and many other , that upon mistake deferred their Baptism , were nevertheless Christians ; and judged so by the Church both then and now . And yet to neglect it wilfully were no smal sin . So if in our case , men want Ordination , they may be really Ministers , and their Ministrations Valid ; but it is their very great sin , if their wilfull neglect be the cause that they are not Ordained . Sect. 46. As Baptism is the open badge of a Christian , so Ordination is the open badge of a Minister : and therefore though a man may be a Christian before God without Baptism , yet Ordinarily he is not a Christian before the Church without Baptism , till he have by some equivalent Profession given them satisfaction : And therefore if I knew men to be utterly unbaptized , I would not at first have Communion with them as Christians . But if they could manifest to me that Necessity forbad them , or if it were any mistake and scruple of their consciences that hindered them from the outwa●d Ordinance , and they had without that Ordinance made as publick and bold a profession of Christianity , and satisfactorily declared themselves to be Christians by other means , I would then own them as Christians , though with a disowning and reprehension of their error ; Even so would I do by a Minister : I would not own him as a Minister unordained , unless he either shewed a Necessity that was the Cause , or else ( if it were his weakness and mistake ) did manifest by his abilities and fidelity and the consent and acceptance of the Church , that he were truly called : And if he did so , I would own him , though with a disowning and reproof of his mistake , and omission of so great a duty . Sect. 47. 5. There is not a word of God to be found that makes Ordination of absolute Necessity to the being of the Min●stry : therefore it is not so to be esteemed . The examples of Scripture shew it to the regular way , and therefore Ordinarily a duty : but they shew not that there is no other way . Sect. 48. Object . It is sufficient that no other way is revealed ; and therefore till you find another in Scripture , this must be taken for the only way . Answ. 1. Scripture is the Rule of our Right performance of all duties : We cannot imagine that in the Rule there should be the least defect ; and therefore no precept or imitable pattern of sin in the smallest matter is there to be found . And yet it followeth not that every sin doth Nullifie a Calling , because there is no Scripture warrant for that sin . All that will follow is , that no other way is innocent or warrantable : and that only when Necessity doth not warrant it . 2. I have shewed already that there are other wayes warranted in some cases in the Scripture : And I shall shew anon that as great omissions nullifie not the office . Sect. 49. Object . But how shall they preach unless they be sent ? saith Paul , Rom. 10. Answ. But the question is , Whether no man be sent that have not humane Ordination ? The text doth not affirm this . Let that be God● Ordinary way : but yet it followeth not there is no other . If God send them however , they may preach ; as Edesius , Frumentius , Origen , and others did of old . Sect. 50. Argument 3. He that hath the Talents of Ministerial Abilities , is bound to improve them to the service of his Master and best advantage of the Church : But such are many that cannot have Ordination : ergo — Concerning the Major , note that I say not that every man that is able is bound to be a Minister , much less to enter upon the sacred function without Ordination : For 1. Some men that have Abilities may want liberty and opportunity to exercise them . 2. Others that have Ministerial Abilities , may also have Abilities for Magis●racy , Physick , Law , &c. and may live in a Country where the exercise of the later is more Necessary and useful to the good of men , and the service of God , then the exercise of the Ministry would be . For these men to be Ministers , that either want opportunity , or may do God greater service other waies , is not to improve their Talents to their Masters chiefest service : But still the general obligation holds , to improve our Talents to the best advantage , and do good to as many as we can , and work while it is day . And therefore 1. Such a man is bound ( if he be not otherwise called out first ) to offer his service to the Church and seek Ordination : And if he cannot have it upon just seeking , in case of Necessity , he is to exercise his Talents without it : lest he be used as the wicked slothful servant , that hid his Talent , Mat. 25. Sect. 51. If this were not so , it would follow that the Gifts of God must be in vain , and the Church suffer the loss of them at the pleasure of Ordainers : and that the fixed universal Law that so severely bindeth all men , as good Stewards to improve their Masters stock ( their Time , abilities , interest , opportunities ) might be dispensed with at the Pleasure of Ordainers . And that God hath bound us to seek in vain , for Admittance to the exercise of the Talents that he hath endowed us with : and that even in the Necessities of the Church . Which are not things to be granted . Sect. 52. Object . By this doctrine you will induce disorder into the Church , if all that are able must be Ministers when they are denyed Ordination : For then they will be the Iudges of their own Abilities , and every brain-sick proud Opinionist , will think that there is a Necessity of his Preaching ; and so we shall have confusion , and Ordination will be made contemptible by Pretences of Necessity ! Sect. 53. Answ. 1. God will not have the Necessities of mens souls neglected , nor allow us to let men go quietly to damnation , nor have his Churches ruined , for fear of occasioning the disorders of other men . It s better that men be disorderly saved , then orderly damned : and that the Church be dissorderly preserved , then orderly destroyed ! God will not alllow us to suffer every Thief and Murderer to rob or kill our neighbours , for fear lest by defending them , we occasion men to neglect the Magistrate : Nor will he allow us to let men perish in their sickness , if we can help them , for fear of encouraging the ignorant to turn Physitians . 2. There is no part of Gods service that can be used , without occasion of sin to the perverse : Christ himself is the fall as well as the rising of many ; and is a stumbling stone and Rock of offence : and yet not for that to be denyed . There is no just and reasonable cause of mens abuse in the doctrine which I here express . 3. True Necessity will excuse and Justifie the unordained before God , for exercising their Abilities to his service . But pretended counterfeit necessity will not Justifie any ; And the final judgement is at hand , when all things shall be set strait , and true Necessity and counterfeit shall be discerned . 4. Until that day , things will be in some disorder in this world , because there is sin the world , which is the disorder . But our Remedies are these , 1. To teach men their duties truly , and not to lead them into one evill to prevent another , much less to a mischief destructive to mens souls , to prevent disorder . 2. The Magistrate hath the sword of justice in his hand , to restrain false pretenders of Necessity ; and in order thereto , it is he , and not the pretender that shall be judge . And 3. The Churches have the Power of casting the pretenders ( if the case deserve it ) out of their communion ; and in order thereto , it is not he but they that will be Judges . And other remedies we have none till the last day . Sect. 54. Quest. But what would you have men do that think there is a Necessity of their labours , and that they have Ministerial abilities ? Answ. 1. I would have them lay by pride and selfishness , and pass judgement on their own Abilities in Humility and self-denyal . If their Corruptions are so strong that they cannot ( that is , they will not ) do this , that 's long of themselves . 2. They must not pretend a Necessity where is none . 3. They must offer themselves to the Tryal of the Pastors of the Church that best know them . 4. If in the judgement of the godly able Pastors that know them , they are unfit , and there is no need of them , they must acquiesce in their judgement . For able Godly men are not like to destroy the Church or envy help to the souls of men . 5. If they have cause to suspect the Pastors of Corruption , and false judgement , let them go to the other Pastors that are faithfull . 6. If all about us were corrupt , and their judgements not to be rested in , and the persons are assured of their Ability for the Ministry , let them consider the State of the Church where they are : And if they are sure ( on Consultation with the wisest men ) that there is a Necessity , and their endeavours in the Ministry are like to prevent any notable hurt , without a greater hurt , let them use them without Ordination , if they cannot have it . But if they find that the Churches are so competently supplied without them , that there is no Necessity , or none which they can supply without doing more hurt by offence and disorder then good by their labours , let them forbear at home , and go into some other Countries where there is greater need ( if they are fit there for the work . ) if not , let them sit still . Sect. 55. Argument 4. If unordained men may Baptize in case of Necessity , then may they do other Ministerial works in case of Necessity : But the Antecedent is the opinion of those that we now dispute against . And the Consequence is grounded on a Parity of Reason : No man can shew more for appropriating the Eucharist , then Baptisme to the Minister . CHAP. IV. An uninterrupted Succession of Regular Ordination , is not Necessary . Sect. 1. HAving proved the Non-necessity of Ordination it self to the Being of the Ministry , and Validity of their administrations , I may be the shorter in most of the rest , because they are sufficiently proved in this . If Ordination it self be not of the Necessity which the adversaries do assert , then the Regularity of Ordination cannot be of more Necessity then Ordination itself : Much less an uninterrupted Succession of such Regular Ordination : Yet this also is asserted by most that we have now to do with . Sect. 2. By Regular Ordination , I mean in the sence of the adversaries themselves , such as the Canons of the Church pronounce not Null , and such as by the Canons was done by such as had Authority to do it : in special , by true Bishops ( even in their own sence . ) Sect. 3. And if the unin●errupted succession be not Necessary , then neither is such Ordination at this present Necessary to the being of the Ministry : For if any of our predecessors might be Ministers without it , others in the like case may be so too . For we live under the same Law , and the Office is the same thing now as it was then . Sect. 4. Argument 1. If uninterrupted Regular Ordination of all our Predecessors be Necessary to the Being of the Ministry , then no man can know that he is truly a Minister of Christ. But the Consequent is false , and intolerable ; therefore so is the Antecedent . Sect. 5. The truth of the Minor is apparent thus . 1. If we could not be sure that we are true Ministers , then no man could with comfort seek the Minstry , nor enter into upon it . For who can have encouragement to enter a calling when he knows not whether indeed he enter upon it or not ? and whether he engage not himself in a course of sin , and be not guilty as Vzza of medling with the Ark unlawfully ? especially in so great and tender a case where God is so exceeding jealous . Sect. 6. And 2. who can go on in the Calling of the Ministry , and comfortably do the work , and bear the burden , that cannot know through all his life , or in any administration , whether he be a Minister or a Usurper ? What a damp must it cast upon our spirits , in Prayer , Praise , administration of the Eucharist and all publick worship , ( which should be performed with the greatest alacrity and delight ) when we remember that we are uncertain whether God have sent us , or whether we are usurpers , that must one day hear , [ Who sent you ? Whence had you your Power ? and who required this at your hands ? Sect. 7. And the Consequence of the Major ( that we are all uncertain of our Call and office , both Papists and Protestants ) is most clear ( in case of the Necessity of such successive Ordination ) For 1. No man ever did , to this day demomstrate such a succession , for the Proof of his Ministry . Nor can all our importunity prevail with Papists ( Italians or French ) to give us such a proof . 2. It is a thing impossible for any man now alive , to prove the Regular Ordination of all his Predecessors , to the Apostles daies , yea or any Ordination at all . How can you tell that he that ordained you , did not counterfeit himself to be Ordained ? Or at least that he was not ordained by an unordained man ? or that his Predecessors were not so ? It is a meer impossibility for us to know any such thing ; we have no Evidence to prove it : Sect. 8. Object . But it is probable though not certain : for the Church proceedeth by such Rules , and taketh the matter to be of so great weight , that there is no probability that they would suffer any to go for Pastors or Bishops that are unordained , in so great a case . Answ. 1. All this is no certainty : and therefore no proof : and no satisfaction to the mind of a Minister , in the forementioned doubts . 2. Yea we have so great reason to be suspicious in the case that we cannot conclude that we have so much as a probab●ly . Sect. 9. For , 1. We know that there is so much selfishness and corruption in man as is like enough to draw them to deceit . Ordainers may be bribed to consecrate or ordain the uncapable , and the Ordained or Consecrated may be tempted to seek it in their incapacity ; and many may be drawn to pretend that they were Ordained or Consecrated when it was no such matter . And so there is not so much a a Probability . Sect. 10. 2. And we know that there were so many heresies abroad , and still have been , and so much faction and Schism in the Church : that we cannot be sure that these might not interrupt the succession , or that they drew not our predecessors to counterfeit a Consecration or Ordination when they had none , or none that was regular . Sect. 11. 3. And we know our selves that the thing hath been too usual . When I was young , I lived in a village that had but about twenty houses . And among these there were five that went out into the Ministry . One was an Old Reader whose Original we could not reach . Another was his son , whose self●Ordination was much suspected : The other three had Letters of Orders , two of them suspected to be drawn up and forged by him , and one that was suspected to Ordain himself . One of them , or two at last were proved to have counterfeit Orders , when they had continued many years in the Ministry . So that this is no rare thing . Sect. 12. Among so many temptations that in so many ages since the Apostles dayes , have befallen so many men , as our predecessors in the Ministry , or the Bishops predecessors have been , it were a wonder if all of them should scape the snare : So that we have reason to take it for a thing improbable , that the succession hath not been interrupted . Sect. 13. And we know that in several ages of the Church the Prelates and Priests have been so vile , that in reason we could expect no better from men so vicious , then forgery and abuse , he that reads what Gildas and others say of the Brittish , and what even Baronius , much more Espencaeus , Cornelius Mus. and others say of the Romanists ; yea he that knows but what state the Bishops and Priests have been in and yet continue in , in our own dayes , will never think it an improbable thing that some of our predecessors should be guilty either of Simony or other vice that made them uncapable , or should be meer usurpers under the name of Bishops and Ministers of Christ. Sect. 14. Argument 2. If uninterrupted Regular Ordination of all our Predecessors be Necessary to the Being of the Ministry , then can no Bishop or Pastors whatsoever comfortably Ordain : For who dare lay his hand on the head of another , and pretend to deliver him authority , in the name of Christ , that hath no assurance ( nor probability neither ) that he hath any Commission from Christ to do it ? But the Consequent will be disowned by those that dispute against us ? therefore so should the Antecedent be also . Sect. 15. Argument 3. If there be a Necessity of an uninterrupted succession of true Regular Ordination , then no man can know of the Church that he is a member of , or of any other Church on earth , that it is a true Church . ( By a Church I mean not a Community , but a Society : not a company of private Christians living together as Christians neighbours , but a Politick Church consisting of Pastor and people associated for the use of publick Ordinances and Communion therein : ) But the consequent is false ; — &c. Sect. 16. The Major , or consequence is certain : For no man can know that the Church is a true Political Organized Church , that knows not that the Pastor of it is a true Minister of Christ. Because the Pastor is an Essential constitutive part of the Church in this acceptation . And I have proved already that the truth of the Ministry cannot be known upon the Opponents terms . And for the Minor , I think almost all Church members will grant it me . For though they are ready enough to accuse others , yet they all take their own Churches for true , and will be offended with any that question or deny it . Sect. 17. Argument 4. If there be a Necessity of an unin●errupted succession of true Ordination , then cannot the Church or any Christian in it , know whether they have any true Ministerial administrations , whether in Sacraments or other Ordinances . For he that cannot know that he hath a Minister , cannot know that he hath the administration of a Minister ) But the consequent is untrue , and against the comfort of all Christians , and the honour of Christ , and is indeed the very doctrine of the Infidels and Papists , that call themselves Seekers among us . Sect. 18. Argument 5. If the Churches and each member of them are bound to submit to the Ministry of their Pastors without knowing that they are regularly ordained , or that they have an uninterrupted succession of such Ordination , then are they quo ad Ecclesiam , true Pastors to them , and their administrations valid , though without Ordination or such a succession . But the Antecedent is true , and granted by all that now we have to deal with . Though they will not grant a known unordained man is to be taken for a Minister , or one whose succession had a known intercision ; Yet they will grant that if the Nullity be unknown , it freeth not the people from the obligation to their Pastors . Sect. 19. Bellarmine ( lib 3. de Eccles. c. 10. ) was so stalled with these difficulties that he leaves it as a thing that we cannot b● resolved of ; that our Pastors have indeed [ Potestatem Ordinis & Iurisdictionis ] that is , that they are true Pastors . And he saith that [ Non habemus certitudinem nisi Moralem , quod illi sint vere Episcopi . ] But when he should prove it to us that there is a Moral Certainty , he leaves us to seek and gives us not so much as a ground to conjecture at any probability . Sect. 20. But he saith that we may know that [ some Pastors at least are true : or else God had forsaken his Church . ] A●sw . But what the better are we for this , if we know not , which they are that are the true Pastors , nor cannot possibly come to know it ? Sect 21. But he saith that [ Quod Christi locum tenent , & quod debemus illi● obedientiam may be known : and thereupon he saith tha● Certe sumus certitudi●● infallibili quod isti quos videmus sine veri Episcopi & Pastores nostri : Nam ad hoc non r●quiritur , nec fides nec Character Ordinis , nec legitima Electio , sed solum ut habeantur pro talibus ab Ecclesia . ] From all this you may note 1. That they are veri Episcopi & Pastores nostri , that were never ordained , if they are but reputed such by the Church , 2. That we may know this by infallible Certainty , 3. And that we owe them obedience as such . So that as to the Church they are true Pastors without Ordination , and consequen●ly to the Church a succession is unnecessary . Sect. 22. Yet of such Usurpers he saith [ Eos quidem non esse in se veros Episcopos , tamen donec pro talibus habentur ab Ecclesia , deberi illis obedientiam , cum conscientia etiam erro●●a obliget . ] So that they are not veri Episcopi in se : and yet they are veri Episcopi & Pastores nostri , if Bellarmine say true ; And the words have some truth in them , understood according to the distinction which I before gave , Chap. 1. Sect. 5 , 6. He hath no such Call as will save himself from the penalty o● usurpation ( if he knowingly be an usurper ) but he hath such a Call as shall oblige the Church to obey him as their Bishop or Pastor . Sect. 23 But his reason ( Cum conscientia etiam erronea obliget ] is a deceit ; and neither the only , nor the chie● reason , no● any reason . Not the only nor chief reason ; because the obligation ariseth from God , and that is the greatest . Not any reason ; 1. Because indeed it is not an Erroneous Conscience , that tells many people that their usurping Bishops or Pastors are to be obeyed as true Ministers . For as it is terminated on the Pastors act or state , it is no act of Conscience at all ▪ and therefore no error of conscience . For conscience is the knowledge of our own affairs . And as it is terminated on our own Duty of obeying them , it is not Erroneous ; but right ; For it is the will of God , that for order sake we obey both Magistrates and Pastors that are setled in Poss●ssion , if they rule us according to the Laws of Christ ; at least , if we do not know the Nullity o● their call . 2. And its false that an Erroneous Conscience bindeth , that is , makes us a Duty ; For at the same instant it is it self ● sin and we are bound to depose it , and change 〈◊〉 , and renounce the e●ror . It doth but intangle a man in a Necessity of sinning till it be laid by . But it is God only that can make our duty , and cause such an obligation . Sect. 24. From the adversaries Concessions then an uninterrupted succession , or present true Ordination is not of Necessity to the being of the Ministry , Church or Ordinances quoad Ecclesiam : for the Church is bound to obey the usurpers , and that as long as they are taken for true Pastors . Which is as much as most Churches will desire in the case . Sect. 25. And the consequence is easily proved : For where God obligeth his Churches to the obedience of Pastors ( though usurpers ) and to the use of Ordinances and their Ministration , there will he bless the Ministry and those Ordinances ( to the innocents , that are not guilty of his usurpation ) and that obey God herein . And consequently the Ordinances shall not be Nullities to them . God would never set his servants upon the use of a means which is but a Nullity ; nor will he command them to a duty , which he will blast to them when he hath done without their fault . It s none of the Churches fault that the Bishop or Pastor is an usurper , wh●le they cannot know it , and that any of his Predecessors were usurpers since the Apostles dayes . And therefore where God imposeth duty on the Church and prescribeth means , ( as Baptism , Prayer , the Lords Supper , Church-Government &c. ) it is certain that he will not blast it , but bless it to 〈◊〉 obedient , nor punish the Church so for the secret sin of I know not who , committed I know not where nor when , perhaps a thousand years ago . Sect. 26. Argument 6. As other actions of usurpers are not Nullities to the innocent Church , so neither is their Ordinanation : and consequently , those that are Ordained by usurpers , may be true Ministers . If their Baptizing , Preaching , Praises , Consecration and administration of the Eucharist , binding and loosing , be not Nullities , it follows undenyably on the same account , that their Ordinations are not Nullities : and consequently , that they are true Ministers whom they ordain ; and succession of a more regular Ordination is not of Necessity , to the Ministry , Church or Ordinances . Sect. 27. Argument 7. If such uninterrupted succession be not Necessary to be Known , then is it not Necessary to the Being of the Ministry or Validity of Ordinances administred ; But such a succession is not Necessary to be known : therefore — The Consequence of the Major is plain , because the Being or Nullity of Office and administrations , had never been treated off by God to men , nor had it been revealed , or a thing regardable , but that we may know it : Nor doth it otherwise attain its ends . And that it is not necessary to be known , I further prove . Sect. 28. If this succession must be known , then either to the Pastor , or to the Church , or both : but none of these : therefore — 1. If it must be known only to the Pastor , then it is not Necessary as to the Church . And yet it is not Necessary to be known to the Pastor himself neither . For ( as is shewed ) its impossible for him to know it , so much as by a Moral Certainty . His Predecessors and their Ordinations were strange to him . 2. Not to the Church . For it is not possible for them to know it : Nor likely that they should know as much as the true Ordination of their present Pastor according to the Prelatical way , when it is done so far out of their sight . Sect. 29. If the foresaid uninterrupted succession be necessary to the being of our Ministry , or Churches or Ordinances , then is it incumbent on all that will prove the truth of their Ministery , Churches or Ordinances , to prove the said succession . But that is not true ; for then none ( as is aforesaid ) could prove any of them . Either it is meet that we be able to Prove the truth of our Ministry , Churches and administrations , or not . If not , then why do the adversaries call us to it ? If yea : then no man among the Churches in Europe ( on their grounds ) hath any proof ; and therefore must not pretend to the Ministry , Churches or Ordinances , but we must all turn Seekers to day , and Infidels to morrow , by this device . Sect. 30. Argument 8. The Ministry of the Priests and Levities before the incarnation of Christ , and in his time , was not Null , though they wanted as much or more then such a succession of right Ordination : therefore it is so still with the Gospel Ministery . The Antecedent I shall more fully manifest neerer to the end : Only now observe , that when Abiathar was put out by Solom●n ; and when such as were not of the line or Genealogie of the Priests , were put as polluted persons from the Priesthood ( Neh. 7.64 , 65. and 13 29 , 30. Ezra 2.62 . ) yet were not any of their administrations taken to have been Null . Sect. 31. Argument 9. If the Ministration or Governing acts of Vsurping Princes may be Valid , and there need no proof of an uninterrupted succession to prove the validity , then is it so also in the Ministry : But the Antecedent is certain ; therefore , &c. The Validity of the consequence from the parity of Reason I shall manifest anon . Sect. 32. Argument 10 If an uninterrupted Succession of Canonical or true Ordination be Necessary to the Being of the Church , Ministry and Ordinances , then Rome and England have lost their Ministry , Churches , and Ordinances . But the Consequent will be denyed by the adversaries ; therefore so also must the Antecedent , if they regard their standing . Sect. 33. Though this be the Argument that I have the greatest advantage to press the adversary with , yet because I have made it good already in two or three other writings ( in my Key for Catholicks , and my Safe Religion , and Christian Concord ) I shall say but little of it now . But briefly this may suffice : 1. For the Church of Rome , if either Heresie , Infidelity , Sodomie , Adultery , Murder , Simony , violent intrusion , ignorance , impiety , want of due election , or of due consecration , or plurality of Popes at once , can prove an interruption of their succession , I have shewed them already where it s proved ; But if none of these prove it , we are safe our selves . Sect. 34 But Grotius ( in Discus . Apolog. Rivet . ) pleads for them , that if any intercision have been made at Rome , it hath been made up from other Churches . ] Answ. 1. That is not proved , but nakedly affirmed . 2. Nor will it serve the Papists turn , that must have all Churches hold from Rome and her succession , and Rome from none , nor to be patcht up from their succession . 3. De facto the contrary is certain : For 1. Those other held their Ministry as from the universal Headship of the Pope ; and therefore had themselves their interruptions in the former interruptions of Rome ( as being but her members : ) and therefore were not capable themselves of repairing of her breaches , 2. The successors of the illegitimate Popes ( such as deposed Eugenius , &c. ) and men as bad as they , have continued the succession : And t●e Bishops that were consecrated by power received from the illegitimate Popes , were the only persons that were the repairers of the breach . And yet the Pope will hardly yield that he receiveth his power from any of these . 3 There have been greater defects in the succession then this of Consecration , even of due Election , Capacity , yea of an office it self which Christ will own . The Vicechristship of the Pope is no office of Christs planting . Sect. 35. And 2 For the English Prelates , as they are unable to prove their uninterrupted succession , so the interruption is proved , in that they derived and held their Power from the Vicechrist of Rome , and that qua talis , for so many ages . This was their own profession : and all that they did was as his Ministers by his Authority , which was none . Sect. 36. Object . But this nulled not the true Authority which they received from the Pope or Prelates as Prelates . Answ. The Pope was uncapable of giving them Authority ( and whether the Prelates as such were so too , we shall enquire anon . ) And though I grant that ( where the person was fit ) there was yet a Ministry Valid to the Church ( and perhaps to themselves in the main ) yet that is because Canonical Ordination is not of Necessity to the Being of the Ministry ; ( but by other means they might be then Ministers , though this corruption was conjunct , that they received their Power imaginarily from R●me ) but that the said Canonical succession was interrupted , by this Papal tenure , and many a delinquency , is nevertheless sure , and sufficient to inforce the Argument as to them that now are our adversaries . But so much shall suffice for the Non-necessity of this succession of a true and Regular Ordination . CHAP. V. Ordination by such as the English Prelates , not Necessary to the Being of the Ministry . Sect. 1. I Have made this work unnecessary by the two former Chapters : For if no Ordination be of Necessity to the Being of the Ministry , nor an uninterrupted Succession Necessary , then doubtless an Ordination by these Prelates in Specie is not Necessary at present , or as to succession . But yet ex abundati I add . Sect. 2. Argument 1. Ad hominem , I may well argue from the Concession of the English Prelates themselves and their most zealous adherents ; And their judgements were 1. That such a succession as aforesaid of right Ordination was not of Necessity ; And for this they that write against , the Papists do commonly and confidently dispute . Sect. 3. And 2. They maintained that the Protestant Churches that had no Bishops were true Churches , and their Ministers true Ministers , and so of their administrations . This was so common with them that I do not think a dissenting vote can be found , from the first Reformation , till about the preparations for the Spanish match or little before . Sect. 4. I have in my Christian Concord cited at large the words of many , and the places of the writings of more , as 1. Dr. Field , 2. Bishop Downam , 3. Bishop Iewel , 4. Saravia , 5. Bishop Alley , 6. Bishop Pilkinton , 7. Bishop Bridges , 8. Bishop Bilson , 9. Alexander Nowel , 10. Grotius ( their friend then ) 11 , Mr. Chysenhal , 12. The Lord Digby , 13. Bishop Davenant , 14. Bishop Prideaux , 15. Bishop Andrews , 16. Chillingworth , 17. ( To which I now add ) Bishop Brom●all ▪ ( of Schism ) 18. Dr. Fern , 19. Dr. Steward ( in his answer to Fountains letter ( these of the later , or present sort ) 20. And Bishop Vsher ( whose judgement of it is lately published by Dr. Bernard at his own desire ) 21. And Mr. Mason ( in a Book of of purpose for justification of the Reformed Churches ) hath largely pleaded this cause . 22. And Dr. Bernard saith that Dr. Overall was judged not only to consent to that Book , but to have a hand in it . 23. And no wonder when even Bancroft himself ( the violentest of all the enemies of them called Puritans in those times ) is said by Spotswood ( there recited by Dr. Bernard ) to be of the same mind , and to give it as his judgement , that the Scotch Ministers ( then to be Consecrated Bishops ) were not to be reordained , because the Ordination of Presbyters was valid . Sect. 5. These Novel Prelatical persons then , that so far dissent frrom the whole stream of the Ancient Bishops and their adherents , have little reason to expect that we should regard their judgement above the judgement of the English Clergy , and the judgement of all the Reformed Churches . If they can give us such Reasons as should conquer our modestie , and perswade us to condemn the judgement of the Plelates and Clergy of England ▪ & all other Churches of the Protestants , and adhere to a few new men of yesterday , that dare scarcely open the face of their own opinions : we shall bow to their Reasons when we discern them : But they must not expect that their Authority shall so far prevail . Sect. 6. And indeed I think the most of this cause is carried on in the dark : What Books have they written to prove our Ordination Null ? and by what Scripture Reasons do they prove it ? The task lieth on them to prove this Nullity , if they would be Regarded in their reproaches of the Churches of Christ. And they are not of such excessive Modesty , and backwardness to divulge their accusations , but sure we might by this time have expected more then one volume from them , to have proved us , No Ministers and Churchess if they could have done it . And till they do it ; their whsperings are not to be credited Sect. 7. Argument 2. If that sort of Prelacy that was exercised in England was not necessary it self , yea if it were sinfull , and tended to the subversion or exceeding hurt of the Churches ; then is there no Necessity of Ordination by such a Prelacy . But the Antecedent is true : therefore so is the consequent . The Antecedent hath been proved at large in the foregoing Disputation . Such a Prelacy as consisteth in the undertaking of an impossible task , even for one man t● be the only Governour of all the souls in many hundred Parishes , exercising it also by Lay men , and in the needful parts , not exercising it all all ▪ a Prelacy not chosen by the Presbyters whom they Govern ; yea suspending or degrading ●he Presbyters of all those Churches , as to the governing part of the●● office , and guilty of the rest of the evils before mentioned , is not only it self unnecessary , but sinful , and a disease of the Church which all good men should do the best they can to cure . And therefore the effects of this disease can be no more Necessary to our Ministry , then the bur●ing of a feaver , or swelling of a Tympany , is necessary to the body . Sect. 8. No Bishops are Necessary but such as were in Scriture times : But there were none such as the late English Bishops in Scripture times : Therefore the English Bishop● are not necessary . He that denyeth the Major , must go further in denying the sufficiency of Scripture ▪ then I find the Papists ordinarily to do : For they will be loth to affirm that any office is of Necessity to the Being of the Church or of Presbyters , that is not to be found in Scripture , or that was not then in Being : Therefore so far we are secure . Sect. 9. And for the Minor , I prove it thus . If the English Bishops were ●either such as the unfixed General Ministers , nor such as the fixed Bishops of particular Churches , then were they not such as were in Scripture times . But they were neither such as the unfixed General Ministers , nor such as the fixed Bishops of particular Churches : therefore , &c. Sect. 10. Bes●des these two sorts of Ministers , there are no more in the New Testament . ( And these a●e diversified but by the exercise of their office , so far as they were ordinary Ministers to continue . ) The unfixed Ministers ( whether Apostles ▪ Evangel●sts or Prophets ) were ●uch as had no special charge of any one Church as their Diocess , but were to do their best for the Church in general , and follow the direction and call of the Holy Ghost for the exercising of their Ministry . But it s known to all that our Engsish Bishops were not such . They were no ambulatory itinerant Preachers : they went not about to plant Churches , and confirm and direct such as they had planted : but were fixed to a City , and had every one their Diocess , which was their proper charge ( but Oh how they discharged their undertaking ! ) Sect. 11. Object . The Apostles might agree among them selves to divide their Provinces , and did accordingly , James being Bishop of Jerusalem , Peter of Rome , &c. Answ. No doubt but common reason would teach them when they were sent to preach the Gospel to all the world , to disperse themselves , and not be preaching all in a place , to the disadvantage of their work : But 1. It s one thing to travail several ways , and so divide themselves as itinerants ; and another thing to divide the Churches among them , as their several Diocesses to wh●ch they should be fixed ▪ Which they never did , for ought is proved . 2. And its one thi●g prudently to disperse themselves for their labour , an● another thing to claim a special power over a Circuit or Diocess as their charge , excluding a like charge and power of others . So far as any man , Apostle or other , was the Father of souls by their conversion , they owned him a special honour and love , which the Apostles themselves did sometimes claim : But this was nothing to a peculiar Diocess or Province . For in the same City ( a Ierusalem ) some might be converted by one Apostle , and some by another . And if a Presbyter convert them , I think the adversaries will not therefore make them his D●ocess , not give him there an Episcopal Power , much less above Apostles in that place . Nor was this the Rule that Diocesses could be bounded by , as now they are taken . Sect. 12. Nor do we find in Scripture the least intimation that the Apostles were fixed Diocesan Bishops , but much to the contrary . 1. In that it was not consistent with the General charge , and work that Christ had laid upon them to go into all the world , and preach the Gospel to every creature : How would this stand with fixing in a peculiar Diocess ? Sect. 13. And 2. We find them answering their Commission in their practice , going abroad and preaching and planting Churches , and sometimes visi●ing them in their passage , but not s●tling on them as their Diocesses ; but going further , if they had opportunity , to do the like for other places . Yea they planted Bishops in the several Cities and Churches which they had gathered to Christ. Though Paul staid three years at Ephesus and other adjacent parts of Asia , yet did not all that abode prove it his peculiar Diocess : ( And yes its hard to find again so long an abode of Paul or any Apostle in one place . ) Elders that were Bishops we find at Ephesus , Acts 20. and some say Timothy was their Bishop , and some say Iohn the Apostle was their Bishop : but its clear that it was no peculiar Diocess of Paul. Sect. 14. And 3. We still find that there were more then one of these general itinerant Ministers in a Place , or at least that no one excluded others from having equal power with him in his Province , where ever he came . Barnabas , Silas , Titus , Timotheus , Epaphroditus , and many more were fellow-labourers with Paul in the same Diocess or Province , and not as fixed Bishops or Presbyters under him , but as General Ministers as well as he . We never read that he said to any of the false Apostles that sought his contempt [ This is my Diocess , what have ●ou to do to play the Bishop in another mans Diocess ? ] Much less did he ever plead su●h a Power , against Peter , Barnabas or any Apostolical Minister : Nor that Iames pleaded any such prerogative at Ierusalem . Sect. 15. And therefore though we reverence Eusebius and other Ancients , that tell us of some Apostles Diocesses , we take them not as infallible reporters , and have reason in these points partly to deny them credit from the word of God. The Churches that were planted by any Apostle , or where an Apostle was longest resident , were like enough to reckon the series of their Pastors from him : For the founder of a Church is a Pastor of it , though not a fixed Pastor , taking it as his peculiar charge , but delivering it into the hands of such : And in this sence we have great reason to understand the Catalogues of the Antients and their affirmations that Apostles were Bishops of the Churches . For Pastors they were : but so that they had no peculiar Diocess , but still went on in planting and gathering and confirming Churches : Whereas the Bishops that were setled by them ( and are said to succeed them had ) their single Churches which were their peculiar charge ; They had but one such charge or Church , when the Apostles that lead in the Catalogues had many ; & yet none so as to be limited to them . And why have we not the Diocess of Paul and Iohn , and Mathew and Thomas , and the rest of the twelve , mentioned , as well of Peter and Iames ? Or if Paul had any , it seems he was compartner with Peter in the same City ( contrary to the Canons that requireth that there be but one Bishop in a City . ) Sect. 16. It s clear then that the English Bishops were not such Apostolical unfixed Bishops as the Itinerants of the first age were . And yet if they were , I shall shew in the next Argument that it s nothing to their advantage ; because Archbishops are nothing to our question . And that they were not such as the fixed Bishops of Scripture times , I am next to prove . Sect. 17. The fixed Bishops in the Scripture times had but a single Congregation , or particular Church for their Pastoral Charge : But our English Bishops had many ( if not many hundred ) such Churches for their charge : therefore our English Bishope were not of the same sort with those in Scripture . The Major I have proved in the former Disputation . The Minor needs no proof , as being known to all that know England . Sect. 18. And 2. The fixed Bishops in the Scripture times had no Presbyters , at least , of other particular Churches under them , ( They Governed not any Presbyters that had other associated Congregations for publick Worship . ) But the English Bishops had the Presbyters of other Churches under them ( perhaps of hundreds : ) therefore they are not such as the Scripture Bishops were . There is much difference between a Governour of People and a Governour of Pastors ; Episcopus gregis , & Episcopus Episcoporum , is not all one . None of us saith , Cyprian in Concil . Carthagin . calleth himself , or takes himself to be Episcopum Episcoporum . No fixed Bishops in Scripture times were the Pastors of Pastors , as least , of other Churches . Sect. 19. This I suppose I may take as granted de facto from the Reverend Divine whom I have cited in the foregoing Disputation , that saith ( Annotat. in Art. 11. ) that [ Although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders , have been also extended to a second order in the Church ; and now i● 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 that second Order were then instituted ; though soon after , before the writing 〈◊〉 ●gnatius Epistles , there were such instituted in all Churches ] So that he granteth that de facto there were then no Presbyters but Bishops , and that they were not instituted : and therefore Bishops had no such Presbyters to Govern ; nor any Churches but a single Congregation : For one Bishop could guide but one Congation at once in publick worship ; and there could be no Worshipping Congregations ( in the sence that now we speak of ) without some Presbyter to guide them in performance of the worship . Sect. 20. So saith the same Learned man , Dissertat . 4. de Episcop . page 208 , 209. [ in quibus plures absque dubio Episcopi ●uere , nullique adhuc quos hodie dicimus Presbyteri And therefore he also concludeth that the Churches we●e then Governed by Bishops assisted by Deacons without Presbyters , instancing in the case of the Church of Ierusalem , Act. 6. and alledging the words of Clem. Roman . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ( How Grotius was confident that Clemens was against their Episcopacy , ( shewed before ) To the same purpose he citeth the words of Clemens Alexandrinus in Euseb. of Iohn the Apostle ▪ concluding [ Ex ●is ratio constat quare sine Pres●yterorum mentione intervenient● , Episcopis Diaconi immediate adjiciantur , quia scilicet in singulis Macedoniae civitatibus , quam vis Episcopus esset , nondum Presbyteri constituti sunt ; Diaconis tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique Episcopis adjunctis ] Dissertat . 4 cap. 10. Sect. 19 , 20 , 21. So also cap. 11. Sect. 2. & alibi passim . Sect. 21. Object . But though de facto there were no Bishop●●uling Presbyters then , nor ruling any more then a single Worsh●p●ing Church , yet it was the Intention of the Apostles that they should afterwards enlarge their Diocess , and take the care of many Churches , and that they should ordain that so●t of subject Presbyters that were not instituted in Scripture-times . Answ. Do you prove the secret Intention of the Apostles to be for such a Mutation , and then we shall be satisfied in that . But till then it is enough to us that we have the same Government that de facto was set up by the Apostles , and exercised in Scripture times . And that it s granted us that the office was not then instituted which we deny : For it is the office of such subject Presbyters having no Power of Ordination that we deny . Sect. 22. Object . But though in Scripture times there were no Bishops over many Churches and Presbyters , yet there were Archbishops that were over many . Answ. Because this objection contains their strength , I shall answer it the more fully . And 1. If there were no subject Presbyters in those times , then Archbishops could rule none . But there were none such , as is granted : therefore , &c. And what proof is there of Archbishops then ? Sect. 23. Their first proof is from the Apostles : But they will never prove that they were fixed Bishops or Archbishops . I have proved the contrary before . But such an itinerant Episcopacy as the Apostles had ( laying by their extraordinaries ) for my part I think should be continued to the world and to the Church ( of which after . ) Another of their proofs is from Timothy and Titus ● who , thy say , were Archbishops . But there is full evidence that Timothy and Titus were not fixed Bishops or Archbishops , but Itinerant Evangelists , that did as the Apostles did , even plant and settle Churches , and then go further , and do the like . See and consider but the proofs of this in Prins unbishoping of Timothy and Titus . Such Planters and Itinerants were pro tempore the Bishops of every Church where they came , ( yet so as another might the next week be Bishop of the same Church , and another the next week after him , yea three or four or more at once , as they should come into the place ) And therefore many Churches as well as Ephesus and Creet its like might have begun their Catalogue with Timothy and Titus : and many a one besides Rome might have begun their Catalogue with Peter and Paul. Sect. 24. Another of their proofs is of the Angels of the seven Churches which they say were Archbishops . But how do they prove it ? Because those Churches or some of them were planted in chief Cities , and therefore the Bishops were Metropolitans . But how prove they the consequence ? By their strong imagination and affirmation . The Orders of the Empire had not then such connection and proportion , and correspondency with the Orders of the Church . Let them give us any Valid proof that the Bishop of a Metropolis had then ( in Scripture times ) the Bishops of other Cities under him , as the Governor of them , and we shall thank them for such unexpected light . But presumption must not go for proofs . They were much later times that afforded occasion for such contentions as that of Basil and Anthymius , ( Whether the bounds of their Episcopal Jurisdiction should change as the Emperours changed the State of the Provinces ? ) Let them prove that these Asian Angels had the Bishops of other Churches , and the Churches themselves under their jurisdiction , and then they have done something . Sect. 25. But if there were any preheminence of Metropolilitans neer these times , it cannot be proved to be any more then an honorary Primacy : to be Episcopus primae sedis , but not a Governour of the rest . How else could Cyprian truly say ( even so long after ) as is before alledged , that none of them was a Bishop of Bishops , nor imposed on others , but all were left free to their own consciences , as being accountable only to God ? Sect. 26. Yea the Reverend Author above mentioned shews ( D●ssertat . de Episcop . 4. cap. 10. Sect. 9 , 10 , & alibi ) that there were in those times more Bishops then one in a City , though not in una Ecclesia aut Coe●u . And the like hath Grotius oft . So that a City had oft then more Churches then one , and those Churches had their several Bishops : and neither of these Bishops was the Governour of the other , or his Congregation : much less of the remoter Churches and Bishops of other Cities . And this they think to have been the case of Peter and Paul at Rome , yea and of their immediate successors there . And so in other places ( Lege Dissert . 5 c , 1. ) Sect. 27. When the great Gregory Thaumaturgus was made Bishop of Neocaesarea , he had but seventeen Christians in his City ; and when he had increased them by extraordinary successes , yet we find not that he had so much as a Presbyter under him . And if he had , it s not likely that Musonius , his first and chief entertainer , would have been made but his Deacon , and be the only man to accompany him and comfort him in his retirement in the persecution , and that no Presbyter should be mentioned : which shews that Bishops then were such as they were in Scripture-times ( at least in most places ) and had not many Churches with their Presbyters subject to them , as D●oc●san Bishops have . And when Comana , a small place not far off him , received the faith , Gregory Ordained Alexander the Colliar ) their Bishop , over another single Congreg●tion , and did not keep them under his own Pastoral charge and Government : Vid. Greg. Nys●n in vita Thaumat . ) Sect. 28. But because that our D●ocesan Bishops are such as the Archbishops that first assumed the Government of many Churches , and because we shall hardly drive many from their presumption , that Timothy and Titus were Archbishops ( besides the Apostles , ) I shall now let that supposition stand ; and make it my next Argument that , ( Argument 3. ) Ordination by Archbishops is not necessary to the Being of Ministers or Churches . Our English Bishops were indeed Archbishops : therefore Ordination by them is not Necessary — ] It is not the Name , but the office that is pleaded Necessary . Sect. 29. And for the Major , I think it will not be denyed . All that I have to do with , Protestants and Papists , do grant the Validity of Ordination by Bishops . And for the Minor , it is easily proved . The Bishops that are the Governours of many Churches and their Bishops , are Archbishops . The Bishops of England were the Governours of many Churches with their Bishops : therefore they were Archbishops . The Major will be granted . And for the Minor I prove it by parts : 1. That they were ( by undertaking ) the Governours of many Churches . 2. And of many B●shops . Sect. 30. He that is the Governour over many Congregations of Christians associated for the publick Worship of God and holy communion and Edification , under their Proper Pastors , is the Governour of many Churches . But such were our English Bishops : therefore , &c. That such Societies as are here defined are true Churches , is a truth so clear , that no enemy of the Churches is is able to gainsay with any shew of Scripture or reason , they being such Churches as are described in the Scriptures . And 2. That our Ministers were true Pastors , if any will deny , ( as the Papists and Separatists do ) I shall have occasion to say more to them anon . Sect. 31. Argument 4. If Ordination by such as the English Bishops be of Necessity to the Ministry and Churches , then was there no true Ministry and Churches in the Scripture times , nor in many years after : But the consequent is false ; therefore so is the Antecedent . The reason of the Consequence is because there were no such Bishops in those times ; and this is already proved , they being neither the Itinerant Apostolical sort of Bishops ▪ nor the fixed Pastors of particular Churches ; besides which there were no other . Sect. 32. Argument 5. If Ordination by such as the English Prelates be Necessary to the Being of the Ministry and Churches , then none of the Protestants that have not such Prelates ( which is almost all ) are true Churches or have true Ministers : But the Consequent is false : therefore so is the Antecedent . Of this I shall say more anon . Sect. 33. If none of the Protestants Churches that have not such Bishops are true Churches , and have not a true Ministry , then neither Roman , Greek , Armenian , Aethiopian , &c. or almost any through the world are true Churches : For they are defective in some greater matters , and chargeable with greater errors then these . But the Consequent is false ; therefore so is the Antecedent . He that denyeth all these to be true Churches , denyeth the Catholick Church : And he that denyeth the Catholick Church , is next to the denying of Christ. Sect. 34. Having thus proved that there is no necessity of Ordination by such as the English Prelates , I have withall proved that men are not therefore ever the less Ministers , because they have not their Ordination , nor our Churches or Ordinances ever the more to be disowned . Sect. 35. Yet where there is no other Ordination to be had , it may be a duty to submit to theirs : Not as they are Episcopi exortes ( as even Grotius calls them ) or of this species ; but as they are Pastors of the Church , notwithstanding such superfluities and usurpations . Sect. 36. It is not the duty therefore , but the sin , of any man that was Ordained by such Prelates to a lawful office , to disclaim and renounce that Ordination ( as some do . ) For it is not every irregularity that nullifieth it : There may be many modal circumstantials , or accidental miscarriages that may not Null the the substance of the Ordination it self . Sect. 37. Yet it must be concluded , that we may not be wilfully guilty of any sin in the modes or accidents : But that may be a sin in the Ordainer , which the Ordained may not be guilty of , as doing nothing that signifieth an approbation of it , but perhaps disowning it . Sect. 38. If we have been guilty of submitting to a corrupt ordination , as to the accidents , we must disown and repent of the sinfull mode and accidents , though not of the Ordination it self in substance . As we must bewail the errours and infirmities of our preaching , prayer , and other holy duties , without renouncing the duty it self , which is of God , and to be owned . Sect. 39. As to the Question of some , Whether a man may be twice Ordained , in case he suspect his first Ordination : I answer , 1. You must distinguish between a General Ordination to the office of the Ministry , and a special Ordination to a particular Church . ( As the licensing of a Physitian ; and the setling him over a City or Hospital ) The first may be done but once , in case it be truely done : but the second may be done as oft as we remove to particular Churches : Though yet both may be done at once , at our first Ordination ; they are still two things ; Even as Baptizing a man into Member-ship of the universal Church , and taking him into a particular Church . It s not like that the separation and Imposition of hands on Paul and Barnabas , Act. 13.2 , 3. was to their first Apostleship . Sect. 40. If a man have weighty reasons to doubt of his first Ordination , his safest way is to renew it , as is usuall in Baptim , with a [ Si non Baptizatus es Baptizo te ] If thou be not Ordained I Ordain thee . This can have no danger in such a case . CHAP. VI. Ordination at this time , by English Prelates especially , is unnecessary . Sect. 1. BEsides what is said against the Necessity of such Prelatical Ordination in it self , I conceive that more may be said against it as things now stand from several accidental reasons , which make it not only unnecessary but sinful , to the most . Sect. 2 As 1. The Obligation that was upon us from the Law of the Land , is taken off ( which with the Prelates themselves is no small argument when it was for them ) So that we are no further now obliged , then they can prove us so from Scrip●u●e Evidence ; and how little that is , I have shewed before . The English Prel●cy is taken down by the Law of the Land : we are left at Liberty ●rom humane Obligations at least . Sect. 3. If any man say , that it is an unlawful power that hath made those Laws by which Prela●ical Government is taken down . I a●swer , 1. It is such a Power as they obey themselves , and therefore they may permit others to obey it . They hold their estate● and lives under it , and are protected and ruled by it ; and profe●s submission and obedience , for the generality of them . And when another Species of Government was up , that commanded 〈◊〉 to ●ake an engagement , to be true to the Government as 〈◊〉 without a King and House of Lords , when our 〈◊〉 refused that Engagement as unlawful , the generality of the contrary minded took it ( even all that I was acquainted with , that were put upon it ) So that I may take it for granted that they judge the power which they obey themselves , to be obeyed by others . Sect. 4. And 2. I would be glad to hear from them any regardable proof that those that Governed when Paul wrote the 13th Chapter to the Romans had any better Title to their Government ; Let them review their own late writings on that subject , and they may have arguments enough that are Valid ad hominem at least . Sect. 5. The Laws of the Land do make the Acts even of an Usurper Valid while he is in possession , and make it treason to them that do against him that which is treason if it were against a lawfull Prince : and therefore if we granted them what they here affirm , it would be no advantage to their cause . Subjects must look at the present Governours with peaceable subjection : For if they be left to try their Princes titles , and suspend obedience upon their single opinions , you know what will follow . Sect. 6. And 3. It will be hard to prove that many a Prince that hath ruled in England , had a better Title : It s known that many of their Titles were naught ; And yet their Lawes are Valid still , or were so to Posterity . And how can they convey a better title to their Heirs then they had themselves ? If you say that the Consent of the People gave them a better , I must return that if that will serve , the people in Parliaments ( more then one ) and in their real subjection , have consented to this . But this is a subject that requireth much more to be said of it , or nothing at all : and therefore I shall take up here , with this little which he present cause makes necessary . Sect. 7. And I may add a further Reason ; that we are not only disobliged by the Laws from former Prelacy , but we are obliged against it . The Rulers have deposed and forbidden it , And in lawful things it is a duty to obey our Governours . And that the demolishing of the Prelacy , is a lawful thing ( in it self considered : For I meddle not with the manner at this time . ) I have said enough before to prove . It hath been usual for Princes to decase bad Priests , and heretical or contentious Bishops , and to correct disorders , and restrain usurpations of Prelates among themselves . And if any such thing be now done by our present Governours , I know not any thing of that necessity in the English Species of Prelacy , as will warrant us to d●sobey them . Sect. 8. And it is a thing that is inconsistent with the Peace and Unity of these Churches : Which is another reason . For 1. We have seen the ill effects of it ( which I am not willing to open to the worst ) 2. And the multitude of the most conscientious people are against it . 3. And the generality of the most conscionable faithful Ministers are against it ; So that it could not be restored , without the apparent ruine of these Churches . 4. And a Learned Reverend Assembly of Divines , chosen out of the several Counties by a Parliament , were against it . 5. And many Parliaments have been against it . 5. And the generality of their adherents in the two Nations , that then lived in their Power , have taken a Solemn Covenant against it . Not against all Episcopacy , but against the English sort of Prelacie . So that it cannot be restored , without incomparably much more hurt , then the continuance of it would have done good , and without setting all these Churches on a flame : So far is it now from being a likely means of Unity or Peace among us . Sect. 9. And if yet they plead the obligation of the ancient Laws ( which is most insisted on by many ) I must by way of just excuse , remember them of one thing , which its like they do not forget : that if those Laws are still in force to oblige us to seek Ordination from the Prelates , and to Authorize the Prelates to Ordain , notwithstanding the Laws of later Powers that have repealed them , then it must needs follow that those later Powers are taken for no Powers : and consequently that the same Laws do oblige the Prelates to put the Oath of Allegiance and Supremacy , as to some other Power , upon the O●dained before they lay hands upon them , and oblige the Ordained to take those Oaths , as well as to be so Ordained . For if they be yet of force in one , they are of 〈◊〉 in both . And so no man can be Ordained by you 〈…〉 guilty of that which the present Lawes make 〈…〉 forfeiting his life : which I know nothing in the 〈…〉 him to do . 〈…〉 think I may conclude that it is your own judgement , that men should rather forbear your Ordination , then hazard their lives , or violate the present Laws , because when a Declaration or Order came forth not long ago , prohibiting men of your perswasion that had been sequestred to Preach or Administer Sacraments , the generality of you presently obeyed it , and some wrote for the forbearance that they practised . And if an Ordained man should obey the present power , by forbearing to preach and administer Sacraments , or may forbear these to escape a temporal danger ; much more may men do so about your sort of Ordination . Sect. 11. Moreover 4. We shall be guilty of a fixed Schism among the Refo●●ed Church●s , and of making the healing of our breaches impossible , if by our compliance we own your dividing Principle , that [ No other are true Ministers or Churches but such as have your Manner of Ordination ] For by this Rule all the Ministers in these and other Protestant Nations must be degraded , or taken for no Ministers , and all the Churches for no true Churches ( though perhaps they may be confessed Christian Communities , ) Nor the Ordinances and administrations true . And do you think these are likely terms for Peace ? Will they ever be yielded to by so many Churches ? Or is it a desirable thing ? Should Rome be so much gratified ? And our Churches ruined ? and the souls of millions cast away , and sacrificed to your opinions , or Peace ? While your Prelacy pretended to no more , but to be the best sort of Government , and your Church to be the best of Churches , we could submit to you in all things that were not flatly sinful : But when you will be the only Churches , and unchurch all others , even the most flourishing Churches for knowledge and holiness , and when you must be the only Ministers , and others must be none , unless they will be Ordained by you ; this is enough to put a sober man to a stand , whether he shall not be guilty of notorious schism , by complying with so schismatical a principle , if he subject himself voluntarily to a Prelacy that hath such principles and pretences , and to an Ordination that is administred on these grounds and terms . This was not the ground , nor these the principles of the former English Prelates : and therefore we were more capable of subjection to them or Communion with them . We could have lived in their Communion and in the Communion of the rest of the Protestant Churches that have no Prelacy . But if by innovation , you have made such a change , as that we must separate from all the Reformed Churches and Ministers that have not your kind of Ordination , if we will be your subjects or be Ordained by you according to your grounds , its time for us to look about us , that we escape that separation and schism , that you would lead us into and engage us in by your way of Ordination . Sect. 12. Among your selves there are many that affirm that if the Pope would have been content with his old Patriarchal Power , and principium unitatis , or primacy of Order , and wave his last four hundred years determinations , or at least not obtrude them on other Churches ( as Bishop Bromhall speaks ) they could have held communion with him , that now cannot ; If Rome would have been content to be a Member of the Catholick Church , though pretendedly the noblest , they could have owned it : But when it will be The Catholick Church , and separate it self from all the rest , unchurching all that are not subject to them , and united in their Government , they then drive us further from Communion with them . Imitate them not in any degree in this Notorious schi●m and separation . Be contented to be Ministers and Churches ; and tell not Christ , he hath none but you , and such as you ; and tell not Satan , that the Kingdom of Christ is thus cut short , to the honour or rejoycing of his adversary . Sect. 13. It was not so ridiculous as sad to me , to read in Mr. T. Ps. Self-revenger against Mr. Barlee , pag. 37. and Ordination called a [ Notorious Comoe Tragedie , equally sad and ridiculous , which he and others lately acted in Daintry Church , intituled by the Actors , An Ordination of Ministers , but by many of the Spectators , An Ordination of Lay-Preachers to be Lay-preachers still , and ( without repentance ) for ever uncapable of the Priesthood , by being Ordained by such Priests as were uncapable of Ordaining . ] Thus Mr. P. Sect. 14. And it seems he was of the same judgement , ( whoever he was ) that would have abused Bishop Vsher , by giving out that he told him , that [ as for Holland , he questioned if there was a Church among them , or not , or words fully to that Purpose ] Against which abuse of the Dr. the Bishop was fain to vindicate himself , See page 124 , 125. Of his Posthumous Judgement . Sect. 15. Moreover , 5. We know not of almost any Bishops in England , by whom men may be Ordained . Four or five Reverend Learned men of that degree are commonly said to survive among us ( whom we much honour and value for their worth ) But as these are so distant , and their residence to the most unknown , so the rest ( if there be any ) are known to very few at all , that I can hear of : It s famed that many Bishops there are ; but we know it not to be true , nor know not who they be : and therefore it cannot well be expected , that their Ordination should be sought . If they reveal not themselves and their Authority , and do not so much as once command or claim obedience from the generality of Ministers , how can they expect to be obeyed ? If they plead the danger of persecution , I answer , 1. What Persecution do they suffer that are known ( above others of their way ? ) 2. If that will excuse them ( when we never heard of any that suffered the loss of a penny for being known to be a Bishop , since the Wars were ended ) then it seems , they take the Being of the Ministry and Churches to be but of small moment , that are not worthy their hazzard in a manifestation of their power : And if this excuse them from appearing , it must needs in reason excuse others from knowing them , obeying them , and submitting to them . Sect. 16. And when they shall declare themselves to be our Bishops , they must in all reason expect that the proof of it as well as the naked affirmation , be desired by us . For we must not take every man for a Bishop that saith he is so . They must shew us according to the Canons that the Clergy of the Diocess lawfully Elected them , and Bishops Consecrated them ; which are transactions that we are strangers to . If they take the secret Election of six or seven or very few in a Diocess , to be currant , because the rest are supposed to be uncapable by Schism ; 1. Then they shew themselves so exceedingly unjust as to be unmeet for Government , if they will upon their secret presumptions , and unproved suppositions , cut off or censure so many parts of the Clergy , without ever accusing them , or calling them to speak for themselves , or he●ring their Defence . 2. And if upon such presumptuous Censures you make your selves Bishops besides the Canons , you cannot expect obedience from those that you thus separate from , and censure unheard . Sect. 17. It s known that the English Bishops ( as Grotius himself affirmeth ) were chosen by the King according to the custom here , the Chapter being shadows in the business : And if the King may make Bishops , he may make Presbyters ; and then Ordination is unnecessary . But if you say that the Consecrators make them Bishops , and not the Kings Election , then Rome had many Bishops at once , when ever three or four Popes were consecrated at once ( which marrs all succession thence dirived , ) and then if some Bishops consecrate one , and some another , both are true Bishops of one Diocess , and many Pastors may be thus Ordained to one Church . Sect. 18. And it concerneth us before we become their subjects , to have some credible Evidence that they are so Orthodox , as to be capable of the place . And the rather because that some that are suspected to be Bishops ( how truly I know not ) have given cause of some suspicion : Either by writing against Original sin , or by owning Grotius's Religion , ( which what it was I have shewed elsewhere , ) or by unchurching the Protestant Churches , and Nullifying their Ministry that have not their kind of Ordination , while they take the Roman Ordination to be Valid , and their Church and Ministry to be true , with other such like . Sect. 19. And 6. If we should now , when better may be had , subject our selves to the Ordination and Government of the abolished Prelacy , we should choose a more corrupt way of administration , and prefer it to a more warrantable way : ( That this way is corrupt , is proved in the former Disputation . That a way more warrantable may be had , I shall prove anon . ) Though submission to a faulty way in some cases of Necessity is excusable , yet when we have our choice , the case is altered . Sect. 20. And a tender Conscience hath very great reason to fear lest by such voluntrary subjection , they should incur moreover this double guilt : 1. Of all the hurt that this corrupt sort of Episcopacy did , before the abolition . 2. And of all the hurt that it might do again if it were introduced : which is neither small , nor uncertain : He that hath seen the fruits that it brought forth but for a few years before the abolition , and weighs the arguments brought against it , methinks should fear to be the restorer of it . Sect. 21. If any man ( as Mr. Thorndike and others do ) shall write for a more regular sort of Episcopacy , it s one thing to find a tolerable Bishop in his Book , and another thing to find him existent in England : For we know not of any New sort of Regulated Episcopacy planted : and therefore must suppose that it is the Old sort that is in being . Let them bring their Moderate forms into existence , and then its like that many may be more inclined to submit to their Ordination : but their moderate principles having not yet made us any Moderate Episcopacy , I see not how we should be ever the more obliged for them to submit to the Old : but rather are the more justified in disowning it , when their own reformed modell is against it . CHAP. VII . The Ordination used now in England and in other Protestant Churches , is Valid , and agreeable to Scripture and the Practice of the Ancient Church . Sect. 1. HAving already proved that the late English Bishops Ordination is not of necessity ; it is satisfactory without any more ado , to them that would nullifie our Ministry and Churches that have not their Ordination . But because we may meet with other adversaries , and because in a case of so much weight , we should walk in the clearest light that we can attain , for the satisfaction of our own Consciences , I shall further prove the Validity of our Ordination , and the truth of our Call , and Minstry , and Churches . Sect. 2. Argument 1. The Ordination is Valid which is performed by such Bishops as were instituted and existent in Scriture times . But our Ordination ( used in England and other refo●med Churches ) is performed by such Bishops as were institut●d and existent in Sc●●pture times : the refore such Ordination is Valid . Th● Major will not be denyed ( being ●●derstood with a supposition of other requisites that are not now in controversie : ) For those that we have to deal with do grant , that such Bishops as are mentioned , Acts 20. 1 Tim. 3. Tit. 1. Phil. 1.1 . and in other passages of Scripture , had the power of Ordination , and that it belonged not only to the Apostles and Evangelists , and ( such as they call ) Archbishops ; but that the fixed Bishops of particular Churches had it . Sect. 3. The Minor I prove thus ( that our Ordination is by Scripture Bishops . ) The Scripture Bishops were the Pastors of Particular Churches , having no Presbyters subject to them . Most of our Ordainers are such Pastors : therefore most of our Ordainers are Scripture Bishops . Sect 4. The Major is asserted at large by the foresaid 〈◊〉 Dr. H. H. Annot. in Art. 11. b. p. 407. Where he shews 〈◊〉 though this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also 〈◊〉 second Order in the Church , & is now only in use for them , under 〈◊〉 name of Presbyters , yet in the Scripture times , it belonged princ●pally if not only to Bishops , there being no evidence that any of 〈◊〉 second order were then instituted — ] So that the Scripture Bishops were the Pastors of single Churches having no Presbyters under them ; for there were no inferiour Presbyters ( that had not the Power of Ordination ) instituted in those times . This therefore may be taken as a granted truth . Sect. 5. And that our Ordainers are such , is commonly known : 1. They are Pastors : ( it is but few of the Prelates that denyed this : ) They are * Rectors of the People , and have the Pastoral charge of souls . 2. They are Pastors of Particular Churches . 3. They have ( for the most part at least ) no subject or inferiour Presbyters under them : therefore they are Scripture Bishops . Sect. 6. Object . The difference lyeth in another point : The Scripture Bishops had the Power of Ordination : Your Pastors have not the Power of Ordination : thereefore they are not the same . Answ. That is the thing in Question . I am proving that they have the power of Ordination , thus : In Scripture times all single Pastors of single Churches had the Power of Ordination , there being no other instituted : But our Ordainers are the single Pastors of single Churches , ( and of Christs institution : ) therefore they have the Power of Ordination . If the Pastors now are denyed to be such as were instituted in Scripture times , 1. Let them shew who did institute them , and by what authority . 2. The sole Pastors of particular Churches were institu●ed in Scripture times : But such are ours in question , therefore , &c. Sect. 7. There is no sort of Pastors lawfull in the Church but what were instituted in Scripture times : But the sort of Pastors now in question are lawfull in the Church : therefore they were instituted in Scripture times : The Minor will be granted us of all those that were Ordained by Prelates : They would not Ordain men to an office which they thought unlawful . The Major is proved thus : No sort of Pastors are lawful in the Church but such of whom we may have sufficient evidence that they were instituted by Christ or his Apostles : But we can have sufficient evidence of none but such as were instituted in Scripture times , that they were instituted by Christ or his Apostles : therefore no other sort is lawfull . The Major is proved in that none but Christ and such as he committed it to , have power to institute new Holy Offices for Worship in the Church ; But Christ hath committed this to none but Apostles ( if to them , ) therefore , &c. Whether Apostles themselves did make any such new Office , I will not now dispute ; but if they did , 1. It was by that special Authority which no man since the planting of the Churches by them can lay claim to , or prove that they have . 2. And it was by that extraordinary guidance and inspiration of the Holy Ghost , which none can manifest to have been since that time communicated . Sect. 8. Moreover , if there were a Power of instituting new Offices in the Church since Scripture times , it was either in a Pope , in Councils , or in single Pastors . But it was in none of these : not in a Pope ; for there was no such Creature of long time after , much less with this authority : Not in a Council : For 1. None such was used : 2. None such is proved . 3. Else they should have it still . Not in every Bishop , as will be easily granted . Sect. 9. If such a Power of instituting New Church-Offices were after Scripture times in the Church , then it is ceased since , or continueth still ; Not ceased since . For 1. The Powers or officers then l●●t continue still ; therefore their authority continueth still . 2. There is no proof that any such temporary power was given to any since Scripture times . Nor doth any such continue still ; Otherwise men might still make us more New Offices , and so we should not know when we have done , nor should we need to look into Scripture for Christs will , but to the will of men . Sect. 10. Argument 2. No men since Scripture times had power to change the Institutions of Christ and the Apostles , by taking down the sort of Pastors by them established ; and setting up another sort in their stead . But if there be lawful Pastors of particular Churches that have not power of Ordination , then men had power to make such a change . For the sort of Pastors then instituted were such as had but one Church , and were themselves personally to guide that Church in actual Worship , and had the power of Ordination , and there was no subject Presbyters , nor no single Pastors that had not the Power of Ordination : All single Pastors of particular Churches had that Po●er then : But all , or almost all such single Pastors of particular Churches are by the Dissenters supposed to be without that Power now : Therefore it is by them supposed that Christs form of Church Government and sort of Officers are changed , and consequently that men had power to change them , for they suppose it lawfully done . Sect. 11. Argument 3. The Pastors of City Churches may ordain ( especially the sole or chief Pastors : ) Many of our present Ordainers are the Pastors of City Churches ( and the sole or chief Pastors in some Places : ) therefore they may Ordain . The Major is proved from the doctrine of the Dissenters , which is , that every City Church should have a B●shop , and that every Bishop is the chief ( and sometimes only ) Pastor of a City Church . If they say that yet every Pastor ( though the sole Pastor ) of a City Church is not a Bishop . I answer , that then they will infer the same power of changing Scripture Institutions , which I mentioned , and disproved before . Let them prove such a Power if they can . Sect. 12. The Minor is undenyable , and seen de facto , that many of our Ordainers are such Pastors of City Churches , and that of two sorts : some of such Cities as have both the Name and Nature of Cities : And some of such Cities as have truly the nature , but in our English custom of speech have not the name : such as are all Corporations , in the several Market Towns of England . Sect. 13. Argument 4. Those Pastors that have Presbyters under them , have power of Ordination : But very many English Pastors at this day have Presbyters under them : therefore they have Power of O●dination : By Presbyters I mean not men of another office , but gradually inferiour in the sa●e office . The Major is proved ad hominem from the Concessions of the Dissenters : For ( though I rarely meet in their disputations for Bishops , with any Definition of a Bishop , yet ) This is it that they most commonly give us as the Essential difference of a Bishop , that he is one that is over Presbyters . Yea this ag●eeth with their higher sort of Bishops that they say were in the Church in Ignatius daies , when subject Presbyters were instituted : and therefore those Pastors may ordain that are of that higher sort of Bishops . Sect. 14. The Minor is notorious : Many of our Pastors in Market Towns and other large Parishes have a curate with them , in the same Congregation , and one or two or more Curates at several Chappels of ease , that are in the Parish . And these are under them 1. De facto , being chosen and brought in by them , Ruled by them , and paid by them and removed by them . 2. De jure , the Bishops and Laws of the Land allowed this . Sect. 15. Argument 5. The stated or fixed President of a Presbyterie may Ordain ( with his fellow Presbyters ) But many of our Parish Pastors are the fixed Presidents of Presbyteries : therefore they may ordain . The Major I take for granted by all that stand to the Ordinary descriptions of a Bishop : For the stated President of a Presbyterie , is not only a Bishop , in the judgement of Forbes , Bishop Hall , Bishop Vsher and such other , but is indeed the Primitive Bishop in their judgement , and such a Bishop in whom they would rest satisfied , and do propose such for the Churches Peace ▪ Sect. 16. And the Minor is notorious : For 1. In the most of our ordered Churches there is a Presbyterie of Ruling Ecclesiastick Elders . 2. In many there are divers preaching Presbyters ( which may satisfie them that are against meer ruling Elders ) as I shewed before . And if these be not inferiour to the chief Pastor in Ecclesiastical Degree , yet they are his Compresbyters , and he is ( in all Parishes that I know where Curates or Assistants are ) their stated President or Moderator , so that we have in all such Congregations ( according to the doctrine of the Bishops themselves ) not only such Bishops as were in the Apostles days when there was no subject Presbyters , but also such Bishops as were in Ignatius daies , when the fixed President or Bishop had many Presbyters , to whom he was the President or Moderator . Sect. 17. Yea if you will make his Negative voice Essential to a Bishop ( which Moderate Episcopal men deny ) yet commonly this agreeth to such Parish Bishops as have Curates under them : For in the Presbyterie they have ordinarily a Negative Voice . Sect. 18. Yea where there are no such Presbyteries with a President , it is yet enough to prove him a Bishop , that he hath Deacons under him , or but one Deacon : saith Dr. H H. Annotat . in Act. 11. b. [ When the Gospel was first preached by the Apostles , and but few converted , they ordained in every City and Region , no more but a Bishop , and one or more Deacons to attend him , there being at the present so small store out of which to take more , and so small need of Ordaining more — ] Sect. 19. Argument 6. The Moderator or President of many Pastors of particular Churches assembled , may Ordain , and his Ordination is Valid . But such a Moderator or President is ordinarily or frequently One in our Ordinations : therefore they are Valid . The Major is granted by many of the Dissenters , and all their principles , I think , do infer it : For such a one is a Bishop , not only of the Apostolical institution : Nor only such as was in Ignatius days , but such an Archbishop as next afterward sprung up . When it is not only one Church and its Presbyters that are under him , but the Presbyters ( or Bishops ) of many Churches that he is Moderator or President of , methinks those that are for the highest Prelacy , should not deny the Validity of his Ordination . Sect. 20. But two things will be here objected : The one is , that he was not consecrated to this Presidency or ▪ Moderatorship , by Bishops . To which I answer , 1. That Consecration is not of Necessity to such a Bishop according to the principles of Episcopal Divines ; it being no new Office or Order that they are exalted to , but a new Degree ; Ordination ( which was received when they were made Presbyters ) may suffice , and is not to be iterated . 2. The Election of the Presbyters served ( as Hi●rom testifyeth ) in the Church of Alexandria : therefore it may serve now : ( of which more anon . ) 3. He is chosen by true Bishops , as is shewed . Sect. 21. The other Objection is , that our Presidents are but pro tempore , and therefore are not Bishops . To which I answer , 1. That in some Places they are for a long time , and in some for an uncertain time . Dr. Twiss was Moderator of the Synod at Westminster , for many years together , even durante vita ; and Mr. H●rle after him was long Moderator : The London Province hath a President for many moneths ; even from one Assembly to another . 2. I never yet met with an Episcopal Divine that maintained that it was essential to a Bishop , to be such du●rante vita : I am sure it is not commonly asserted . If a man be made the Bishop of such or such a Diocess , for one and twenty years , or for seven years , it will be said to be irregular ; but I know none of them that have averred it to be so great an Error as nullifieth his Power and administrations . And if it may stand with the Being of Episcopacy to be limited to seven years , then also to be limited to seven moneths , or seven weeks , or days : Especially when ( as usually with us ) they fix no time at the first Election , but leave it to the liberty of the next Assembly to continue or to end his power . Let them prove that affirm it , that duration for life is essentiall to a Bishop . Sect. 22. Argument . 7. Where all these forementioned qualifications of the Ordainer do concur , ( viz. 1. That he be the Pastor of a particular Church , and the chief Pastor of it , and the Pastor of a City Church , and have Deacons and Presbyters under him , and be the fixed President of a Presbyterie , and the Moderator or President of a larger Presbyterie of the Pastors of many Churches , ) there ( according to the principles , even of the r●gider sort of Dissenters ) the Ordination is valid : But all these forementioned qualifications do frequently concur to some of our present Ordainers in England : therefore even according to the more rigid Dissenters , their Ordination is Valid : The premises are so plain that they need no confirmation . Sect. 23. Argument 8. Ordination by a Presbyterie is Valid . But in England and other Reformed Churches we have Ordination by a Presbyterie : therefore our Ordination is Valid . The Major is proved from 1. Tim. 4.14 . [ Neglect not the gift that is in thee which was given the● by Prophecy , with the laying on of the hands of the Pres-Presbyterie . Also from Act. 13.1 , 2 , 3. They were the Prophets and Teachers of the Church of Antioch that imposed hands on Barnabas and Saul , ( whether it were for their first Ordination to the Office , or only for a particular Mission , I now dispute not . ) The Church of Antioch had not many Prelates , if any : but they had many Prophets and Teachers , and these and none but these are mentioned as the Ordainers . As for them that say these were the Bishops of many Churches of Syria , when the Text saith they all belonged to this Church of Antioch , they may by such presumptuous contradictions of Scripture say much , but prove little . Sect. 24. As for them that grant us , that there were no subject Presbyters instituted in Scripture-times , and so expound the Presbyterie here to be only Apostles and Bishops of the higher order , I have shewed already , that they yield us the Cause : though I must add , that we can own no new sor● of Presbyterie , not instituted by Christ or his Apostles . But for them that think that Prelates with subject Presbyters were existent in those times , they commonly expound this Text of Ordination by such subject Presbyters , with others of a Superior rank or degree , together ▪ Now , as to our use , it is sufficient , that hence we prove that a Presbyterie may ordain : and that undeniably a Presbyterie consisted of Presbyters , and so that Presbyters may ordain . This is commonly granted us , from this Text. That which is said against us by them that grant it , is , that Presbyters did Ordain , but not alone , but with the Bishops . Sect. 25. But , 1. if this were proved , it s nothing against us : for if Presbyters with Bishops have power to O●dain , then it is not a work that is without the reach of their Office , but that which belongeth to them : and therefore if they could prove it irregular for them to Ordain without a Bishop , yet would they not prove it Null . Otherwise they might prove it Null , if a Bishop Ordain without a Presbyterie , because according to this Objection they must concur ▪ 2. But indeed , they prove not that any above Presbyters did concur in Timothies Ordination , whatever probability they may shew for it . And till they prove it , we must hold so much as is proved and granted . Sect. 26. As for 2 Tim. 1.6 . it is no certain proof of it . It may be Imposition of hands in Confirmation , or for the first giving of the Holy Ghost after Baptism ( ordinarily used by the Apostles ) that is there spoken of : which also seemeth probable , by the Apostles annexing it to Timothies Faith , in which he succeeded his Mother and Grandmother ; and to the following effects of [ the Spirit of Power , and of Love , and of a sound mind , ] which are the fruits of Confirming Grace : admonishing h●m , that he be not ashamed of the Testimony of our Lord which is also the fruit of Confirmation . However the p●ob●bility go , they can give us no certainty , that Paul or any Apostle had an hand in the Ordination here spoken of : when the Text saith that it was [ with the laying on of the hands of the Presb●terie ] we must judge of the office by the name : and therefore 1. we are sure that there were Presbyters . 2. And if there were also any of an higher rank , the Phrase encourageth us to believe , that it was as Presbyters , that they imposed hands in Ordination . Sect. 27. Argument 9. If Bishops and Presbyters ( as commonly distinguished ) do differ only Gradu , non Ordine , in Degree and not in Order , ( that is , as being not of a distinct office , but of a more honourable Degree in the same office ) then is the Ordination of Presbyters valid , though without a Bishop ( of that higher Degree ) But the Antecedent is true : therefore so is the Consequent . The Antecedent is maintained by abundance of the Papists themselves ; much more by Protestants . The reason of the Consequence is , because ad ordinem pertinet ordinar● . Being of the same office , they may do the same work . This A●gument Bishop Vsher gave me to prove that the Ordination of meer Presbyters without a Prelate is valid , when I askt him his Judgement of it . Sect. 28. Argument 10. If the Prelates and the Laws they went by did allow and require meer Presbyters to Ordain , then must they grant us that they have the Power of Ordination : But the Antecedent is true , as is well known in the Laws , and common Practice of the Prelates in Ordaining : divers Presbyters laid on hands together with the Bishop : and it was not the Bishop but his Chaplain commonly that examined and approved : usually the Bishop came forth , and laid his hands on men that he never saw before , or spoke to , but took them as he found them presented to him by his Chaplain : so that Presbyters Ordained as well as he , and therefore had power to Ordain . Sect. 29. If it be Objected that they had no power to Ordain without a Bishop : I answer , 1. Nor a Bishop quoad exercitium , without them , according to our Laws and Customs , at least ●●●ually . 2. Ordaining with a Bishop proveth them to be Ordainers ; and that it is a work that belongeth to the order or office of a Presbyter : or else he might not do it at all , any more then Deacons , or Chancellors , &c. may . And if it be but the work of a Presbyters office , it is not a Nullity , if Presbyters do it without a Prelate , if you could prove it an irregularity . Sect. 30. Argument 11. If the Ordination of the English ●relates be valid , then much more is the Ordination of Presbyters , ( as in England and other Reformed Churches is in use . ) But the Ordination of English Prelates is valid , ( I am sure in the judgement of them that we dispute against : ) therefore so is the Ordination of English Presbyters much more . Sect. 31. The reason of the Consequence is , because the English Prelates are more unlike the Bishops that were fixed by Apostolical Institution or Ordination , then the English Presbyters are , as I have shewed at large in the former Disputation : the Scripture Bishops were the single Pastors of single Churches , personally guiding them in the worship of God , and governing them in presence , and teaching them by their own mouths , visiting their sick , administring Sacraments , &c. And such are the English Presbyters : But such are not the late English Prelates that were the Governors of an hundred Churches , and did not personally teach them , guide them in worship , govern them in presence , and deliver them the Sacraments , but were absent from them all save one Congregation . These were unliker to the Scripture fixed Bishops , described by Dr. H. H. then our Presbyters are : therefore if they may derive from them a Power of Ordination , or from the ●aw that instituted them ; then Presbyters may do so much more . Sect. 32. Argument 12. If the Ordination of Papist Bishops be valid , much more is the Ordination of English Pre●byters so : but the Antecedent is true , in the judgement of those against whom we dispute : therefore the Consequent must be granted by them on that supposition . Sect. 33. The reason of the Consequence is , because the Popish Bishops are more unlike to the Scripture Bishops , and more u●capable of ordaining , then the Presbyters of the Reformed Churches are . For 1. The Papist Prelates profess to receive their Power from a Vice-christ , at least quoad exercitium , & media conserendi , which Protestant Presbyters do not . 2. The Papist Bishops profess themselves Pastors of a new Catholick Church ▪ which is headed by the Papacy as an essential part ; and which Christ will not own ( as such : ) But so do not the Protestant Presbyters . 3. The Papist Prelates Ordain men to the false Office of turning Bread into the Body of Christ by the way of Transubstantiation , in their Consecration , and offering it as a Sacrifice for the quick and dead , and delivering this as the very Body of Christ , and not Bread to the Communicants , and perswading them that it is such , and holding and carrying it to be Worshipped by them with Divine Worship , and the like : But the Protestant Presbyters are Ordained , and do Ordain others , to that true Office of a Presbyter or Pastor , or Bishop which Christ hath instituted . 4. The Papist Prelates have abundance of false doctrines , and practices in Worship , which the Protestant Presbyters have not . 5. And they have no more to shew for a Power of Ordination , then our Presbyters have : so that these with many the like considerations , will prove , that if the Papists Ordination be Valid , that of the Protestant Churches by Presbyters is so much more . And doubtless , they that plead for a succession from the Papist Prelates , do hold their Ordination Valid . Sect. 34. Argument 13. If the Protestant Churches that have no Prelates be true Churches ( in a Political sense , ) and the Ordinances among them valid , and to be owned and received , then are the Pastors of those Churches true Pastors , though they have no Ordination but by Presbyters . But the Antecedent is true : therefore so is the Consequent . The reason of the Consequence is clear , and granted by them that we have now to do with : Because the Pastors are essential to the Church as Political , and the said Ordinances of Publike worship , ( as the Lords Supper , ) and Government , cannot be allowable without them , nor such as the people should submit to or receive . This therefore we may take as granted . Sect. 35. And for the Minor , that the Protestant Churches are true Churches that have no Prelates . 1. There are so few of them that have Prelates , that he that will unchurch all the rest , I suppose ( when he playes his game above board ) would take it for an injury , to be accounted a Protestant himself . 2. If the Churches of the West called Papists , and the Churches of Africa , Asia , and America , be true Churches of Christ , and have true administrations , then ( much more confidently may we affirm that ) the Protestants are so too . But the Antecedent is maintained by those that we now dispute against , ( excepting the Papists , who yet maintain it as of their own Church ) therefore , &c. Sect. 36. The reason of the Consequence is , because the Papists , Greeks , Armenians , Georgians , Syrians , Aegyptians , Abasines , &c. have much more to be said against them then we have : And if the lesser ( or supposed ) imperfection of the Protestant Churches do unchurch them , ( for wanting Prelates , ) then the many great , and real defects of the other Churches will unchurch them much more . Especially this holds as to the Church of Rome , which yet is taken by the Dissenters to be a true Church , and by some of them , at least , denyed to be the seat of Antichrist . Their Vicechrist and usurping head , and all the Ministry that hold by him , afford us other kind of Arguments against their Church , then want of Prelates can afford them or others against our Churches . Sect 37. And if any will deny the Antecedent so far as to unchurch all the Churches in the world , that are more defective then the Protestants , he will blot out of his Creed the Article of the Catholick Church , and being a Seeker or next one to day , is like to be an Infidel ere long , as I shall further shew , when I speak of the sinfulness of such . Sect. 38. Argument 14. If the Administrations of a Usurping Presbyter to an innocent people are Valid ( and not Nullities , ) then the Ordination of an Usurping Ordainer to an Innocent expectant , is Valid : ( and consequently the Ordination of Presbyters is Valid , if they were Usurpers , as they are unjustly said to be . ) But the administrations of usurping Presbyters to an Innocent people are Valid : therefore , &c. Sect. 39. The Antecedent is granted by Bellarmine himself ( in the place before cited ) who saith that no more is required to oblige the people to obey him , and submit , then that he be reputed a Pastor : And all must say so , 1. That will not rob the Innocent of the Benefit of Gods Ordinances , because of an usurpers fault . 2. And that will not leave the people , almost commonly , in an utter uncertainty , whom they should take for a Pastor and obey ; and when the Ordinances are Valid for their good . Sect. 40. The Consequence is made good by the Parity of Reason that is in the two cases . If usurpation cause not a Nullity , invalidity or unprofitableness in one case , to the innocent receiver , no nor make it his sin to receive , no more will it in the other : For there is no Reason for any such difference . Nay i● it be a duty to submit to an unknown usurper , in several cases , in receiving the Sacraments , hearing , praying , &c. so is it a duty in such cases to receive Ordination . Sect. 41. Object . But the usurping Presbyter doth nothing but what belongeth to the office of a Presbyter : but the usurping Ordainer doth that which belongs not to the office of a Presbyter : and therefore his action is a Nullity , as being extra proprium forum . Sect. 42. Answ. 1. It is proved before to belong to the office of a Presbyter to Ordain : 2. But suppose it were not ; yet the objection is vain : because it is the office of a Bishop that the Ordaining Presbyter doth pretend to , and which you imagine that he doth usurp . They say that subject Presbyters ( quoad ordinem vel Officium ) are no creatures of Gods appointment ; and therefore they renounce that Office ; and claim that office which you call Episcopacy , and hath the Power of Ordination . The quarrel between us is not about meer Bishops ( such as Dr. H. H. describeth as aforesaid ) These are not denyed : but the Parish Ministers profess themselves such Bishops : But it is about the other sort of Presbyters , subject to Bishops , that the quarrel is : For they say , that the Church should have none such , and Dr. H. H. saith there is no Evidence that any such were instituted in Scripture times . Now as a pretended Presbyters administrations are Valid to the innocent receiver of the Sacrament , so a pretended Bishops administration in Ordination is as Valid to the innocent , caeteris paribus . Sect. 43. Argument 15. They that have the Keyes of the Kingdom of Heaven , have the power of Ordination : But Parochiall Pastors called Presbyters have the Keyes of the Kingdom of Heaven : therefore they have the power of Ordination . Sect. 44. The Minor is granted commonly by Papists and Protestants , as to some of the Keyes , but it is by many denyed as to other . They say that every Pastor hath the Key of doctrine and of Order , but not the Key of Jurisdiction . But 1. Christ gave the Keyes of the Kingdom of Heaven together and never divided them . Therefore they are not to be divided . He did not give one Key to one , and another to another , but all to the same men : And what God hath joyned together , let no man put asunder . 2. The Apostles in delivering these Keyes to others , are never found to have separated them . For Subject Presbyters were not instituted in Scripture-times : Therefore all that were then Ordained Presbyters had all the Keyes together , and so that of Iurisdiction ( as it is called ) with the rest . 3. That Presbyters had the Key of Order , will prove that they may Ordain , as is aforesaid . 4. But that English Presbyters had the Key of Iurisdiction is proved , 1. In that they were with the Bishops to Ordain by Imposition of hands . 2. In that they were by the Book of Ordination charged to administer Discipline : though this was disused , and the Prelates frustrated their power . Sect. 45. I shall recite the words of Reverend Vsher for the proof of this , Reduction of Episcopacy , &c. [ By Order of the Church of England all Presbyters are charged ( in the Book of Ordination ) to administer the Doctrine of Sacraments and the Discipline of Christ , as the Lord hath commanded , and as this Realm hath received the same ; and that they might the better understand what the Lord hath commanded therein , the exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to to be read unto them at the time of their Ordination , Take heed unto your selves and to all the flock , among whom the Holy Ghost hath made you Overseers . to Rule the Congregation of God which he hath purchased with his blood . Of the many Elders who thus in common ruled the Church of Ephesus , there was one President , whom our Saviour in his Epistle unto this Church in a peculiar manner stileth the Angel of the Church of Ephesus . And Ignatius in another Epistle written about twelve years after unto the same Church , calleth the Bishop thereof . Betwixt the Bishop and the Presbyterie of that Church , what an harmonious consent there was in th● ordering of the Church Government , the same Igna●i●● doth fully there declare , by the Presbyterie with St Paul , understanding the Community of the rest of the Presbyters or Elders who then had a hand not only in the delivery of the D●ctrine and Sacraments , but also in the Administration of the Discipline of Christ : For further proof of which we have that known Testimony of Tertullian in his General Apology for Christians : ●n the Church are used exhortations , chastisements and divine censure , for judgement is given with great advice as among those who are certain they are in the sight of God ; and it is the chiefest foreshewing of the Iudgement which is to come , if any man have so offended that he be banished from the Community of Prayer , and of the Assembly , and of all holy fellowship . The Presidents that bear rule therein are certain approved Elders , who have obtained this honour not by Reward , but by good report , who were no other ( as he himself intimates ) elsewhere , but those from whose hands they used to receive the Sacrament of the Eucharist . For with the Bishop who was the chief President , ( and therefore stiled by the same Tertullian in another place , summus Sacerdos for distinction sake ) the rest of the dispensers of the Word and Sacraments joyned in the common Government of the Church ; and therefore where in matters of Ecclesiastical judicature , Cornelius Bishop of Rome used the recieved form of gathering together the Presbyterie , of what persons that did consist , Cyprian sufficiently declareth , when he wisheth him to read his Letters to the flourishing Clergy which there did preside or rule with him . The presence of the Clergy being thought so requisite in matters of Episcopal audience , that in the fourth Council of Carthage it was concluded , That the Bishop might hear no mans cause without the presence of the Clergy ; and that otherwise the Bishops sentence should be void , unless it were confirmed by the presence of the Clergy : which we find also to be inserted into the Canons of Egbert , who was Archbishop of York in the Saxon times , and afterwards into the body of the Canon-Law it self . True it is that in our Church this kind of Presbyterial Government hath been long disused , yet seeing it still professeth that every Pastor hath a right to rule the Church ( from whence the name of Rector also was given at first unto him ) and to administer the Discipline of Christ , as well as to dispence the Doctrine and Sacraments , and the restraint of the exercise of that right proceedeth only from the custom now received in this Realm ; no man can doubt but by another Law of the Land , this hinderance may be well removed ] Sect. 46. And indeed the stream of Antiquity , and the Authors that are principally rested on for Episcopacy , are full against them that deny the Government of the people to the Presbyters ; And it is the principal mischief of the English Prelacy , thus to degrade ( or quoad exercitium to suspend at least ) all the Presbyters from their office : Not as it is a denying them any part of their honour ( that 's not to be much regarded ; ) but as it is a discharging them of their work and burden , and consequently leaving the Churches ungoverned . And for the Government of Presbyters themselves , in Cyprians dayes the Bishop did not , could not , Ordain , or censure any Presbyter without his Clergy , and Councils have decreed that so it should be . Yea and the plebs universa also was consulted with by Cyprian . Sect. 47. And now I come to the Major of my Arrgument , which I prove thus . Either Ordination is an act of the exercise of the power of the Keyes , or of some other power : But of no other power : therefore of the Keyes . If it be the exercise of any other power , it is either of a secular power , or an Ecclesiastick : but neither of these , therefore of no other . Not of another Ecclesiastick power : for there is no Ecclesiastical power , ( at least which Ordination can be pretended to belong to ) but the power of the Keyes ; not of a secular power ; for that belongeth not to Ministers , nor is it here pretended . Sect. 48. And I think it will appear that the power of Baptizing , and judging who shall be taken for Christians , and who not , and the power of administring the Eucharist and Eucharistical actions in the Church , is as great as this of Ordination , especially supposing that a Presbyterie must concur in this , and a single Pesbyter may do the other . And therefore the one being granted them , the other cannot be denyed . Sect. 49. Argument 16. If the administrations of the Priests and Teachers in Christs dayes among the Jews was Valid to the people , then the Ordination of our Presbyteries , and the administrations of our Presbyters so ordained are Valid to the people and receivers now : But the Antecedent is true : therefore so is the Consequent . This Argument is managed so frequently and copiously by our Ministers heretofore against the Separatists , that I shall need to say but little of it . Sect. 50. The Antecedent is proved easily from Scripture . Acts 13.27 . & 15.21 . shew that Moses and the Prophets were read in the Synagogues every Sabbath day , and Luke 16.29 . shews that it was the peoples duty to hear them , Mat. 23.1 , 2 , 3. Then spake Iesus to the Multitude and to his Disciples , saying , The Scribes and the Pharises sit in Moses seat : all therefore whatsoever they bid you observe , that observe and do : but do not ye after their works : for they say and do not . ] Mat. 8.4 . Mark 1.44 . Luke 16.29 . But go thy way , shew thy self to the Priest , and offer for thy cleansing those things which Moses commanded , &c. So that it was the peoples duty to hear , and submit to the Teachers and the Priests . Sect. 51. The reason of the Consequence is , because these Priests and Teachers had not so good a Call as our Presbyters , to their Office , but were lyable to far more exceptions . The Priests were not of the line that God had by his Law appointed to succeed in the Priesthood : the succession had long failed , as to the just title of the Successors . The Priesthood was bought for money of the Civil Powers : and instead of being the Priest for life , he was oft changed every year : chosen by a Pagan Prince , and by him displaced : and most think there were two at once . The Scribes and Pharises had abominably corrupted the Law by their traditions and false expositions ; and their Calling was much more defective then ours : so that if they must pass yet for Ministers of God , and their administrations be valid , then so must Presbyters and their administrations be esteemed much more . I know we need not this odious comparison of our Ministry with the Priests or Pharises , but to shew the adver●●ries the odiousness of their accusations , and grossness of their 〈…〉 〈…〉 Presbyters may make a Bishop ▪ 〈◊〉 they may make a 〈◊〉 . But they may make a Bishop : 〈◊〉 they may make ( 〈◊〉 ordain ) a Presbyter . The 〈◊〉 of the Major is proved thus . 1. They that may ●onfer 〈…〉 D●gree ▪ may confer the lower : the place of a Bishop is supposed the higher Degree , and the place of a Presbyter the lower . 2. ●he Bishops themselves require more power in or to the Consecration of a Bishop , then to the Ordination of a Minister , called a Presbyter . The later may be done , according to their Canons , by one Bishop ( with assisting Presbyters , ) but the former must have three Bishops at the least . Sect. 53. To this it is commonly answered , that Praecise the Ordination of a Presbyter , is a greater work then the making of a Bishop ▪ and therefore the Major is denyed . To which I reply . 1. I speak not of a Greater work , because the word greater is ambiguous , and may signifie the greater change in regard of the Terminus a quo , which is not it that I intend . But the addition of an higher degree of power , may require more power to the effecting it , then the giving of the Lower degree , though the lower be praecise the greater change : for the higher is the greater change as to the terminus ad quem ; and as Episcopacy comprehendeth or supposeth Presbyterie , so the power of making a Bishop comprehendeth or supposeth the power of Ordaining Presbyters . It may be praecise , ( or cum praecisione , as the Schoolmen speak ) it may be a greater work to make a beggar to be the chief Prince next to the King in a Kingdom : and yet sin● praecisione and in regard of the terminus ad quem it is a greater work to make him afterward a King ; and doubtless the addition of this Power requireth the Greater power to effect it . Sect. 54. Otherwise , if the Dissenters will stand to their answer , we shall from their own grounds infallibly overthrow their cause thus . It is a greater work to Baptize then to Ordain or Confirm : therefore he that may Baptize , may Ordain and Confirm . Just as making a Presbyter is cum praecisione , and in respect to the terminus a quo , a greater work then Consecrating or making a Bishop ; so Baptizing is cum praecisione and in respect to the terminus a quo , a far greater work then Ordination ; the one making a Christian , and the other a Minister of a Christian . See Aquil. in Scotel . in 4. sent . d. 7. q. 2. pag. 816. of Confirmation . Sect. 55. It is only the Minor therefore that will hold dispute , which I prove from the well known words of Hierom to Evagrius ( which Bishop Vsher told me he alleadged to King Charls at the Isle of Wight to this end , when he was asked by him for an instance of Presbyters Ordaining ) [ Quod autem postea unus electus est , qui caeteris praepone●etur , in schismatis remedium factum est , ne unusquisque ad se trahens Christi Ecclesiam rumperet . Nam & Alexandriae à Marco Evangelista usque ad Heraclam & Dionysium , Episcopos , Presbyteri semper unum ex se electum , in excelsiori gradu collocatum , Episcopum nominabant : quomodo si exercitus Imperatorem faciat : aut Diaconi eligant de se , quem industrium noverint , & Archidiaconum vocent . ] Presbyters then made the first Bishops at Alexandria . Sect. 56. To this it is answered , that it was only Election of Bishops that Hierom ascribeth to the Alexandrian Presbyters , and not Ordination of them ; for that was done by some other Bishops : and that it is Ordination that makes a man a Bishop . Sect. 57. To this I reply : 1. Hierom here undertakes to tell us , how Bishops were made at Alexandria ; but maketh not the least mention of other Ordination or Consecration , then these words express as done by the Presbyters : And therefore till they prove it , we must take the affirmation of another Ordination to be but the groundless presumption of the Assertors . 2. Hierom doth purposely bring this as an argument , to prove the identity first , and the neerness afterward , of Bishops and Presbyters , that [ Presbyters made Bishops : ] which would have been no argument , if it was not Presbyters but Prelates that made them , and if the Presbyters only chose them ; for , 3. The people may choose a Bishop , as well as the Presbyters , and ordinarily did it : and yet this proveth not that the people were neer the Bishop in degree ; that which the people themselves may do , and frequently did , is not the only thing that Hierom here ascribeth to the Presbyters : but such is the Election of a Bishop : therefore , &c. 4. It is the Original or first making of Prelates at Alexandria that Hierom here speaks of ▪ which he shews was from the Presbyters consent . This appeareth plainly in his words ( though some can make the plainest words to signifie what they would have them ) For 1. He begins with a [ Presbyteris , id est Episcop●s , ] and 2. proceedeth from many scripture passages , to prove them in scripture times the same : and that not only quoad nomen , but officium ; for 3. When he had done with the Testimonies of Saint Iohn in his two Epistles , he immediately addeth [ Quod autem postea unus electus est , qui caeteris praeponeretur &c. ] where note , both that [ unus qui caeteris praeponeretur ] is more then the bare name : and also that [ Postea ] referreth to the date of Iohns Epistles , and therefore he plainly averreth , that it was after Iohns Epistles , that [ one was chosen to be before the rest . ] 5. And to the Answer I further reply , that here is all that was done , and all that was needfull to be done , ascribed to the Presbyters : For 1. They elected one . 2. They did in excelsiori gradu electum collocare , place him in an higher degree , and 3. Episcopum nominabant : they named him the Bishop ( by way of excellency . ) And if Election and placing him in the Degree , and giving him peculiarly the name , be not Ordination , then Ordination is but some Ceremony ; for these contain the substance . 6. And Hierom expresly resembleth this action of the Presbyters to an Armies making an Emperour or General ; as if he had said , As the Army makes an Emperour ( Imperatorem faciat ) so Presbyters made the Bishop : but the Army so made the Emperour , that they left it not to another power to make him ( and to them only . ) So that it is both [ Making a B●shop ] that is here ascribed to the Presbyters , and [ such a making ] as leaveth him not unmade , to the making of another . 7. And he resembleth it to the making of an Arch-deacon , supposing that the Deacons do 1. Elect. 2. Judge of the person ( quem industrium noverint . ) 3. And give him the name ( & Archi-diaconum vocent . ) 8. And he affirmeth this to be ( semper ) the constant custom of the Alexandrian Presbyters , till the dayes of Heraclas and Dionysius : intimating that then the custom changed : but what custom was then changed ? Not the Election of a Bishop by the Presbyters , ( with the people ) for that continued long after : and therefore it must be the Constitution , which afterward was done by Neighbour Bishops in Consecration , but till then by the Election , Collocation , and nomination of the Presbyters of that City-Church . 9. Having shewed thus , that Bishops and Presbyters were the same , and in the beginning called them by the same name , he affirms that [ Omnes Apostolorum successores sunt ] that is , All these Bishops . 10. And he plainly affirms that the difference is made by Riches and Poverty : He is the greater that is the richer , and he is the inferiour that is the poorer . [ Potentia divitiarum & paupertatis humilitas , vel sublimior●m , vel inferiorem Episcopum facit . ] Let any impartial Reader peruse the Epistle it self , and conside● of these ten passages , and then believe if he can , either that Hierom did imply that other Bishops made these Alexandrian Bishops , and not the Presbyters , or that these Presbyters altered but the name , and gave not the Bishop his new degree , or that this was not a thing that was now de novo in remedium schismatis contrived or performed by them . There is evidence enough against these conceits . Sect. 58. And further , for them that think it was but the name that was now changed , I would ask them these few Questions , ( supposing them to be of their mind , that tell us that Inferiour Presbyters were not instituted in Scripture-times , and that it was only Prelates that are called Bishops and Presbyters in Scripture . ) 1. Is it not strange , that when after Scripture-times , a New Office was made , it should not have a new Name also ; but should have the same name with the old superiour office ? 2. And is it not strange that both names of the superior Office ( Bishop and Presbyter ) should be commonly given to the new inferior Office , at the first ? 3. And strange that the Church must afterward be put to change the names , and retrench or recall the name of a Bishop from the new sort of Presbyters , and confine it to the old , leaving ( as old ) the name of a Presbyter to the new inferior Office. 4. And if in Scripture-times ( in the dayes when Iohn wrote his Epistles and Revelation ) the names of Bishop and Presbyter were both appropriated to Prelates , there being no Inferiour Presbyters then instituted ; and yet from Mark the Evangelist , the Alexandrian Presbyters brought back the name of a Bishop to the Prelates , retaining the name Presbyter themselves , Quaero How long time was there after the Institution of Inferiour Presbyters , till the regulating of their names , from the dayes of Mark ? About thirty four years backward . Mark dyed in the eighth year of Nero , and the Presbyters made Arianus Bishop after his death , who continued twenty two years , even from the eighth of Nero , to the fourth of Domitian , as Eusebius in Histor. Eccles. l. 2. cap ▪ 23. & lib. 3. cap. 12. & in Chronic. & Hieronym . in Catalog . & ex illis Usher Annal. Vol. 2. ad an . Dom. 67. pag 677. And Helvicus and others are neer the same time . And saith Helvicus , Iohn wrote the Revelations about the fourteenth year of Domitian , and wrote his Gospel about the first year of his Successor Nerva . So that Mark dyed about thirty six years ( or thir●y four at least ) before Iohn wrote his Gospel ; so that here you have your choice , whether you will believe , that subject Presbyters did regulate the names of themselves and Bishops , and did elect ( or make , Bishops thirty six years before they were instituted themselves ; or whether you will believe , that yet at the death of Mark there were no inferior Presbyters at Alexandria , and so no superior Bishops , for all this that Hierom doth report . Sect. 59. As for the Episcopal Divines that dissent from the Principle of the forecited Learned Author ( who saith that there is no evidence that any of the second sort of Presbyters were instituted in Scripture times ) I need not deal with them in th●s Disputation : for all of them that ever I yet met with , do grant the validity of Presbyters Ordination , and the truth of the Reformed Churches and their Ministry , and Ordinances : otherwise it were easie enough to vindicate all these from them also , if they denyed them . Sect. 60. Argument 18. Ad hominem . If the late English Prelates had a lawful call to their Prelacy , then much more have Ministers Ordained by Presbyters a lawfull call to their Ministry . But the Prelates say that they had a lawfull Call to their Prelacy : therefore , &c. The reason of the Consequence ( which only will be denyed ) is , 1. Because the Presbyters are Ordained to an Office that is of Christs Institution ; but the Prelates are Consecrated to an Office that is not of Christs Institution , but against it , and against the light of Nature ( in taking on them the impossible Government of an hundred , or many hundred Churches ) as was shewed in the former Disputation . 2. Because the Prelates hold an uninterrupted Succession of Legitimate Ordination necessary to the Being of their Prelacie ( I mean , such as now we dispute against , hold this ) but so do not the Presbyters . The said dissenting Prelates are still upon their N●mo dat quod non habet ; which therefore we may urge upon them . And 1. They cannot prove an uninterrupted Succession themselves , on whom it is incumbent , according to their principles , if they will prove their Call. 2. We can prove that they are the successors of such as claimed all their Power from the Roman Vicechrist , and professed to receive it from him , and hold it of him as the Catholick Head , and so that their Ordination comes from a seat that hath had many interruptions , and so had no power of Ordination , by their Rule : For when the succession was so oft and long interrupted , Nemo dat quod non habet : and therefore all that followed must be usurpers and no Popes : and those that received their Offices from them must be no Officers : But the Presbyters that Ordain will give a better proof of their Call then this . Sect. 61. Argument 19. Where the Office is of Gods Institution , and the persons are endued with Ministerial abilitities , and are Orderly and duly designed and separated to the Office of the sacred Ministry , there are true Ministers , and Valid administrations . But all these are found in the Reformed Churches that have Ordination without Prelates : therefore , &c. The Major is undenyable , as containing a sufficient enumeration of all things necessary to the Being of the Ministry . Sect. 62. The Minor is proved by parts . 1. That the Offi●e of a Presbyter is of divine institution , is confessed by most : And I suppose those that deny it to be of Scripture ins●i●ution , will yet have it to be Divine : But if they deny that , yet it sufficeth us , that it is the same officer that they call a Bishop , and we a Presbyter ; that is , the chief Pastor of a particular Church . Sect. 63. 2. And that the persons are duly or competenly qualified for the Ministry , nothing but Ignorance , Faction and Malic● , that ever I heard of , do deny . ( Supposing the humane frailties , that make us all insufficient gradually for these things ) The Ignorant that know not what the Ministerial qualifications are , do judge as carnal interest leadeth them . The Factious rail at all that be not of their mind . Grotius thought the opinions of the Calvinists made them unfit materials for the Catholick Edifice that by his Pacification he was about to frame . So do most other Sects , reject those as unworthy that suit not with their minds . And malice ( whether ●n●mated by Heresie , Prophaness or Carnal interest ) will easily find faults , and unweariedly slander and reproach : But besides such I meet with none that dare deny the competent abilities of these Ministers Sect. 64. And 3. That the persons are Orderly and duly separated to the work of the Ministry is thus proved . Where there is a separation to the Ministry by mutual Consent of the person and the flock , and by the Magistrates authority , and by the Approbation and Investiture of the fittest Ecclesiastical officers that are to be had , there is an orderly and due separation to the Ministry ; But all this is to be found in the Ordination used in England and other Reformed Churches , without Prelates : therefore &c. This proves not only the Validity of their Ordination , but the full Regularity . Sect. 65. God himself ( as hath been shewed ) doth by his Law appoint the Office of the Ministry , imposing the duty upon the person that shall be called , and giving him his power , by that Law. And then there is nothing to be done , but to detertermine of the person that is to receive this power and solemnly to put him in Possession by Investiture . Now the principal part of the former work is done also by God himself : by his Qualifying the person with his eminent Gifts ▪ and giving him opportunities and advantages for the Work. So that the people and Odainers have no more to do , but to find out the man that God hath thus qualified , and to elect , approve and invest him ; and usually he is easily found out , as a candle in the night . So that the two great acts by which God maketh Ministers , is his Instituting Law that makes the office , and his Spiritual and Naturall Endowments given to the person ; which the Church is but to find out , and call into use and exercise . And therefore we may still truly say , that the Holy Ghost maketh Pastors or Overseers of the Church , as well as formerly he did Act. 20.28 . ) because he giveth them their Gifts , though not such Miraculous Gifts as some then had ; By his common Gifts of Knowledge and Utterance , and his special Gifts of Grace , it is the spirit that still makes Ministers , and still Christ giveth Pastors to the Church . Sect. 66. It is therefore to be noted that , Eph. 4.6 , 7 , 8 , 11 the way of Christs giving officers to his Church is said to be by [ giving Gifts to men ] and the diversity of Offices is founded in the diversity of the Measure of Grace , ( or these Gifts ) [ To every one of us is given Grace according to the measure of the gift of Christ. Therefore he saith , Ascending on high he led captivity 〈◊〉 , and gave Gifts to men ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) — And he gave some Apostles , some Prophets , some Evangelists , and some Pastors and T●●chers ] So that giving Gifts , and giving Apostles , Prophets ▪ &c. are here made the same work of God : Not that 〈…〉 and Approbation of these gifts is hereby made unnecessary , but 〈◊〉 this is Gods principal act by which ●e giveth Pastors and Teachers to the Church , and by which the Officers a●e distinguished . For the Church is to discern and submit to those that are thus gifted ; and to follow the Spirit , and not either contra●ict or lead him . When God hath thus gifted men , the main w●rk is done , for making them Ministers ( i● withall he give t●em opportunities and advantages for the work ) and it is the Churches Duty ●o Own and Approve these Gifts of God , and to do their parts to introduce the person : And if the Ordainers refuse this , in case of Necessity , the gifted person is bound to improve his Gifts without them . I say [ in case of Necessity ] using the best Order that is left . Sect. 67. This being premised , I come to the Argument ( § . 64. ) And the Major is undenyable , because there are all things enumerated , that are Necessary to the determination of the person qualified , that is to receive the power from Christ ▪ Sect. 68. And the Minor I prove by parts , 1. That our Ministry have usually the peoples consent , is a known case that needs no proof : 2. So is it that they have the Magistrates allowance , and his Authority appointing Approvers for their Introduction , and allowing Ordination and commanding Ministerial Works . Sect. 69. And doubtless the Magistrate himself hath so much Authority in Ecclesiastical affairs , that if he command a qualified person to preach the Gospel , and command the people to receive him , I see not how either of them can be allowed to disobey him : ( Though yet the party ought also to have recourse to Pastors for Ordination , and people for consent , where it may be done . ) And Grotius commendeth the saying of Musculus , that would have no Minister question his Call , that being qualified , hath the Christian Magistrates Commission . And though this assertion need some limitations , yet it is apparent that Magistrates power is great about the Offices of the Church . For Solomon put out Abiathar from the Priesthood , and put Zadeck in his place , 1 Kings 2.27 , 35. David and the Captains of the host separated to Gods service those of the sons of Asaph and of Heman and of Ieduthun who should Prophesie with Harps , &c. 1 Chron 16.4 . And so did Solomon , 2 Chron. 8.14 , 15. They were for the service of the house of God , according to the Kings Order , 1 Chron. 25.1 , 6. And methinks those men should acknowledge this , that were wont to stile the King [ In all causes , and over all persons the supream Head and Governour . ] Sect. 70. But 3. We have moreover in the Ordination of the Reformed Churches , The approbation and solemn Investiture of the fittest Ecclesiastical Officers that are to be had . And no more is requisite to an orderly Admission . There being nothing for man to do , but to determine of the qualified person , and present him to God to receive the power and obligation from his Law ; it is easie to discern , that where all these concur ( the Peoples Election or Consent , the Magistrates Authority , the determination of fit Ecclesiastical Officers , and the qualification and consent of the person himself , ) there needs no more to the designation of the man. Nor hath God tyed the essence of the Church or Ministry , to a certain formality , or to the interest or will of Prelates ▪ nor can any more ad ordinem be required , but that a qualified person do enter , by the best and most Orderly way that is open to him in those times and places where he is . And that we have the fittest Approvers and Ordainers , I prove . Sect. 71. If the most of the Protestant Churches have no other Ecclesiastical Officers to Ordain but Presbyters , then is it the most fit and orderly way to enter into the Ministry in those Churches by their Ordination , and those Presbyters are the fittest that are there to Ordain . But the Antecedent is a known truth . If any in denyal of the Consequence say , that the Churches should rather be without Ministers then have Ordination by such , they are confuted by what is said before . Sect. 72. And if you say , that they should have Bishops , and it is their own fault that they have not ; I answer , Suppose that were a granted truth , it can reach but to some that have the Rule : It is not the fault of every Congregation , or expectant of the Ministry : It is not in their power to alter Laws and forms of Government : and therefore they are bound to enter by the fittest way that is open to them . Sect. 73. Moreover , even in England ; the Presbyteries are fitter for Ordination then the present Bishops : ( as to the Nation in general ) therefore the Ordination by Presbyteries is done by the fittest Ecclesiastical officers , and is the most regular and desireable Ordination . Sect. 74. I prove the Antecedent by comparing the Ordination of the Presbyteries and the present Prelates . 1. I have before shewed that the English Prelacy is more unlike the Primitive Episcopacy , then our Parochial Presbytery or Episcopacy is ; and therefore hath less reason to appropriate to themselves the Power of Ordaining . 2. The Ordaining Presbyters are Many , and known persons ; and the Prelates few , and to the most ( and except three or four , to almost all that I am acquainted wi●h ) unknown . 3. The Presbyters Ordain Openly where all may be satisfied of the impartiality and Order of their proceedings : But the Prelates Ordain in Private , where the same satisfaction is not given to the Church . 4. Hereupon it is easie for any vagrant to counterfeit the Prelates secret Orders , and say he was Ordained by them , when it is no such matter ; and who can disprove him ? But the publick Ordination of Presbyters is not so easily pretended by such as have it not , and the pretence is easily discovered . 5. The Prelates for ought I hear , are very few , and therefore few can have access to them for Ordination : But Presbyteries are in most countreyes . 6. The Prelates , as far as I can learn , Ordain Ministers without the peoples consent over whom they are placed , and without giving them any notice of it before hand , that they may put in their exceptions if they dissent : But the Presbyters ordinarily require the consent of the people ; or at least will hear the reasons of their dissent . 7. The Presbyteries Ordain with the Magistrates allowance , and the Prelates without and against them . Those therefore that are Ordained by Prelates usually , stand on that foundation alone , and want the consent of People and Magistrates ; when those that are Ordained by Presbyteries have all . 8. Ordination by Prelates is now pleaded for on Schismatical grounds , and in submitting to it , with many of them , we must seem to consent to their Principles ( that all other Ordination is Null , and the Churches are no true Churches that are without it . ) But Presbyteries Ordain not on such dividing terms . 9. We hear not of neer so much care in the Prelates Ordinations in these or former times , as the Presbyteries ; I could give some instances even of late of the great difference , which I will not offend them with expressing . 10. Most of them that we hear of , Ordain out of their own Diocesses , which is against the ancient Canons of the Church . 11. Some of them by their Doctrines and their Nullifying all the Reformed Churches and Ministry that have no Prelates , do shew us that if they had their will , they would yet make more lamentable destructive work in the Church then the hottest persecutors of their late predecessors did . For it is plain that they would have all the Ministers disowned or cast out , that are not for the Prelacy . And what a case then would this land ( and others ) be in ? ( Of which more anon . ) So that we have reason to fear that these are destroyers , and not faithful Pastors . I speak not of all , but only of the guilty : For again I say , we very much Reverence such Learned , Worthy men as Bishop Morton , Bishop Brownrigg , and some others yet surviving are . 12. The Ordination by Prelates , as things now stand , endangereth mens liberty in the exercise of the Ministry , by some things in the Manner which I shall not mention . Review the rest that I said before in Cap. 5. and 6. and then judge , Whether he that in these dayes is Ordained by a Learned Grave Presbytery ( and perhaps where a City Pastor is Moderator or President , and many of the Ordainers are the fixed Presidents or Bishops of a Parochial Church , having a Presbytery where they preside , ) I say , Whether such be not separated to the Ministry in the most orderly way that is now to be found existent ? and come not in at the door that God would have them to enter at . Sect. 75. It is strange that those men ( among the Papists ) that allow of the Cardinals choosing a Pope , and exercising so much Government as they do over all the Christian world , and all this under the name of Presbyters of Rome , should yet be against Ordination by such Presbyters as are indeed Parochial Bishops , and accuse it to be a Nullity . I see not how these things cohere . Sect. 76. But yet many Papists are more moderate in this ▪ then those at home that we now deal with . That Erasmus , Richardus Armachanus , Gui●el . Durantes , and many more of them , were on our side in this point , is commonly known , and manifested by abundance of our writers , some of them Bishops , and some Episcopal Divines themselves . Sect. 77. And divers of their Schoolmen do maintain that the [ Ord● Episcopalis non differt à Caracthere Sacerdotali , nisi sicut forma intensa a se ipsa remissa ] as Soncinas relateth ( in 4. Sent. d. 25. ) the sentence of Paludanus , which Voetius recites . And the same Soncinas , and Voetius after him do cite Aureolus , proving that Gradus Episcopalis & Sacerdotum non sunt distinctae potestates , &c. Quia Sacerdos authoritate Papae potest Sacerdotem instituere . Ergo non differunt potestas Episcopalis & Sacerdotis , nisi sicut potestas impeditae & non impedita : quae tamen est eadem . Antecedens probatur , quia omnis virtus activa , non impedita , potest transfundere seipsam ] To the same purpose Cusanus and many more . Sect. 78. Hence it is that Presbyters have of old had a place in Councils , yea and a suffrage too : and the Council of Basil did decide and practise it : which is allowed by many of the Papists . And hence it is that divers of the Papists do make Episcopal preheminency to be but of Ecclesiastical Institution . Sect. 79. That the Chorepiscopi did ordain , and their Ordination was Valid , though they were not accounted Bishops ( any otherwise then our Parochial Bishops are ) is a thing that hath been spoken of so oft , and by so many , even Bishops themselves , that I shall pass it by . Sect. 80. And saith Voetius , even among the Papists , the Abbots and such regular Prelates that are no Bishops , and the Chapter of Canons may Ordain ; yea and exercise other acts of Jurisdiction , as excommunicating , &c. It is not therefore proper to the Bishops . Sect 81. It is therefore as Hierom speaks of Confirmation by a Bishop only , in honorem Sacerdotii , a matter of Ecclesiastical institution for Order , and not of Divine institution that Presbyters without Prelates should not Ordain : As Leo first Bishop of Rome saith ( Epistol . 86. ad Episcop . Gall. & German . ) there are Quaedam Sacerdotibus Prohibita per Canones Ecclesiasticos , ut Consecratio Presbyterorum & Diaconorum . ] It is the Canons that forbid Presbyters to Ordain , and not the Scriptures that never knew a Presbyter without the power to Ordain . Sect 82. Were there no Ordainers to do that office , or none but such as would oblige us to sin , it were Gods regular way to enter by the Peoples choice and the Magistrates authority without them , this being in such case the open door : therefore it is more evidently Gods Regular way , when we have both these and the best Ministerial Ordination besides , that is on good terms to be had . I do not only here plead that such a Ministry is not Null ( as I did before ) but that the entrance in such a case is not sinfull . Sect. 83. There being nothing left to men herein , but the due designation of the person ( before the reception of his power from God ) the Peoples Election it self may serve for that designation , where Ministerial Approbation is not to be had . But the ordinary course , where Necessity doth not prohibit us , is that all three concur , viz. The Consent of the people , because we cannot Teach and Rule them against their wills : 2. The Approbation of the Ministry , because they are best able to judge of mens abilities . 3. The Allowance of the Magistrate , for the orderly and advantagious exercise of our office . But the first is of the greatest necessity of the three . Sect. 84. That the people have power of Election , when just authority ( Civil or Ecclesiastical ) doth not suspend it or limit it , is so easily proved that it is commonly confessed . It s well known that for many hundred years the people had in most or many Churches the Choice of their Bishops or Pastors , or joyned with the Presbyterie and Ordainers in the choice . Blondellus , Voetius and many more have sufficiently proved this and other parts of the peoples interest , by unanswerable evidence . Sect. 85. Cyprian saith that this is by Divine Ordination . Epist. 68. ( edit Goulartii ) p. 201. [ Propter quod plebs obsequens praeceptis Dominicis , & Deum metuens , à peccatore praeposito separare se debet , nec se ad Sacrilegi Sacerdotis sa●crificia miscere , quando ipsa maxime habeat potestatem vel eligendi dignos Sacerdotes , vel indignos recusandi : Quod & ipsum videmus de Divina authortate descendere , ut Sacerdos plebe praesente , sub omnium * oculis deligatur , & dignus atque idoneus publico judicio ac testimonio comprobetur — Coram omni Synagoga jubet Deus constitui Sacordotem , id est , instruit & ostendit Ordinationes Sacerdotales non nisi sub populi assistentis conscientia 〈◊〉 oportere , ut plebe praesente vel detegantur malorum crimina , vel bonorum merita praedicentur : & sit Ordinatio justa & legitima , quae omnium suffragio & judicio fuerit examinata . Quod postea secundum Divina Magisteria observatur in Actis Apostolorum quando de Ordinando in locum Judae Episcopo Petrus ad plebem loquitur , surrexit inquit Petrus in medio discentium ; fuit autem turba in uno : Nec hoc in Episcoporum tantum & Sacerdotum , sed in Diaconorum Ordinationibus observasse Apostolos animadvertimus , de quo & ipso in Actis eorum scriptum est : Et convocaverunt , inquit illi duodecim totam plebem discipulorum — Quod utique idcirco tam diligenter & caute convoata plebe tota gereb●tur , nequis ad altaris Ministerium , vel ad Sacerdotalem locum indignu , obreperet . Ordinari enim nonnunquam indignos non secundum Dei voluntatem , sed secundum humanam praesumptionem , & haec Deo displicere , quae non veniant ex legitima & justa Ornatione , Deus ipse manifestat per Osee Prophetam dicens , sibi ipsi constituerunt Regem , & non per●me . Propter quod diligenter de traditione Divina & Apostolica observatione observandum est & tenendum , quod apud nos quoque & fere Provincias universas tenetur , ut ad Ordinationes rite celebrandas , ad eam plebem cui praepositus ordinatur , Episcopi ejusdem provinciae proximi quique conveniant , & Episcopus deligatur plebe praesente , quae singulorum vitam plenissime n●vit , & u●iuscujusque actum de ejus conversatione perspexit . † Quod & apud vos factum videmus in Sabini collegae nostri ordinatione , ut de universae fraternitatis suffragio & de Episcoporum qui in praesentia convenerant , quique de eo ad vos literas fecerant judicio , Episcopatus ei deferretur , & manus ei in locum Basilidis imponeretur . ] And so he goes on to shew that even the Bishop of Romes restoring of Basilides , was not valid to rescind the foresaid Ordination of Sabinus , which was thus made by the Bishops on the peoples suffrages . And yet our Diocesans have , alas , too commonly thrust on the people against their consent , such unworthy persons , as of whom we may say as Cyprian ( ibid. ) of these , [ Cumque alia multa sint & gravia delicta quibus Basilides & Martialis implicati tenentur ; frusta tales Episcopatum sibi usurpare co●antur , cum manifestum sit ejusmodi homines nec Ecclesiae Christi posse praeesse , nec Deo sacrificia offerre debere . ] I have cited these words at large , because they are full and plain to shew us the practice of those times , and are the words of an African Syrod , and not of Cyprian alone , and shew that then the People had the chiefest hand in the Election or designation of the person , which is it that I have now to prove . Sect. 86 Pamelius himself while he seeks to hide the shame of their Prelates Ordination , from the light of these passages of Cyprian , doth yet confess and say , [ 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 Gracia aetate Chrysost. ex lib. 3. de Sacer. In Hi●pa●is ex hoc Cyprian● loco , & Isidor . lib. de Officiis . In Galliis , ex Epist●l . Celestin. Pap. 2. Romae , ex iis quae supradiximus , Epist ad Ant●n Vbique etiam alibi ex Epist. Leonis 87 , Et perdurasse eam consuetudinem ad Gregor . 1. usq ex ejus Epistolis : immo & ad tempora usque Caroli & Ludovici Imperatorum , ex 1. lib. Capitulorum eorundem satis constat . ] This full confession from the mouth of an adversary , may save me the labour of many more allegations concerning the judgement and practice of the ancients . Sect. 87. He that would see more may find enough in Vo●tius de Desparata causa Papatus lib. 2. c. 12. Sect 2. & passim . And in Blondel . de jure plebis : & Goulartius on the foresaid notes of Pamelius on Cyprian , p. 205 Among others he there citeth those known Canons of the Carthage Councils , three and four out of Gratian [ Nullus ordinetur clericus nisi probatus , vel examine Episcoporum , vel populi testimonio ] Et. [ Episcopus sine concilio clericorum suorum clericos non ordinet , it● ut civium conn ventiam & testimonium quaerat ] ( What and where is that Clergy without whose Council our Prelates Ordain not ; and that people whose suff●ages they require ? ) And saith Goula tius , Observanda est Car●li ut & Ludovici Constitutio [ Sacrerum Camnum non ignari , ut Dei nimine sacrosancta Eccl●sia suo liberius patiatur honore , assensum Ordini Ecclesiastico praebemus , ut Episcopi per Electionem Cleri & p●puli , secundum statu●a Canonum eligantur . ] It s certain then that the people were sometime the sole choosers , and the Pastors the approvers ; and sometime the People and the Pastors joynt Electors ; and sometime the Pastors chose , but forced none on the people , against or without their Consent ( as Pamelius confesseth ) till Popular tumults , divisions , and other reasons occasioned the change of this ancient Custome . And therefore it is most certain , that an Election by the people may be a valid determination of the person . Sect. 88. And the person being once sufficiently determined of , the power and obligation doth fall upon him immediately from God ; so that were it not that the Pastors Approbation is part of the Determination , there would be nothing left for Ordination , but the solemnizing of their entrance by Investiture , which is not essential to the Ministerial Office , but ad bene ●ss● , makes to a compleat and orderly possession , where it may be had , and where it cannot , Election may suffice . Sect. 89. Voetius , de Desperata causa Papatus , lib. 2. sect . 2 cap. 20. doth by seven Arguments prove against Iansenius , Electionem tribuere Ministerium : & esse proprie ejus fundamentum . The first Argument is from the Definition of Election : the second from the Canon Law , which giveth a Bishop his power before Consecration , and gives the Pope a power of governing the Church before he is inthroned or Consecrated . The third is à similibus , in Oeconom●e and Policie : the foundation of marriage union is mutual Consent , and not Solemnization . Coronation ( saith he ) doth not make a King ( he means , not fundamentally , but compleatively , ) but hereditary Succession or Election . He may well be a King without Coronation , as ( saith he ) the custom is in Castile , Portugal , &c. The King of France dependeth not pro jure regni on the Archbishop of Rhemes , but saith Barclay , hath the right and honour of a King before his Coronation . An elect Emperour governeth before his Coronation . Quoad potestatem administrandi regni ( Galli●i ) unctio & Coronatio nihil addunt inquit Commentator sanctionis pragmat . fol. 4. His fourth Argument is from the nature of all Relations , quae posito fundamento & termino , in subjecto dicuntur existere : atqui Solemnizatio , seu Consecratio , seu Ordinatio , seu Investitura ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●cant patres Graeci ) illa externa quam nos confirmationem dicimus , neque est fundamentum , neque terminus Ministerii , aut Ministri ; sed legitima electio & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae est fundamentum Ministerii , & ista vel illa particularis Ecclesia est terminus , in quo est correlatum Oves seu discipuli , ad quod refertur relatum Doctoris seu Pastoris . ( Though some of this need explication and limitation , yet its worthy consideration . ) His fifth Argument is from the Confessions of the Adversaries , citing Sylvest . Prieras , Immanuel Sa , Onuphrius , Navarrus , yea Bellarmine and Pope Nicola● , who maintain that [ In summo Pontifice p●st Electionem nulla alia requiritur confirmatio ; quia statim ut electus est suscipit administrationem . And to this agreeth their Practice , who at the Council of Trent had many Bishops meerly Elect , and Elect Cardinals are admitted to Elect a Pope . His sixth Argument is [ Quod Consecratio seu Investitura potest ab●sse aliquo in Casu : Electio autem nunquam : ergo fundamentum Ministerii seu potestatis Ecclesiasticae est Electio & non Consecratio ; which he endeavours to confirm . My opinion of the fundamentum potestatis , I have expressed in my Christian Concord othrrwise : but yet I consent , as is there expressed , to the Necessity of the peoples Consent to our Office. Sect. 90. Argument 20. If those in the Reformed Churches that are Ordained by Presbyters , have as good a call to the Ministerial Office , as the Princes of the Nations ( yea any one of them ) have to their Soveraignty or Power , then are they true Ministers of Christ , and their administrations valid to the Churches , and their Ministry to be received . But the Antecedent is true : therefore so is the Consequent . And I prove them both . Sect. 91. The Secular power will be granted , as to the most ( at least ) of Christian Princes and other Soveraigns : when the Holy Ghost commandeth subjection to the Higher Powers , even when they are Heathen , and come in as Ne●o did , Rom. 13. we may well take it for granted that Christian Magistrates , that have no better title then he , are such as we must be subject to : even those that have not so lawful an entrance , as may justifie their possession , or free them from the guilt of flat Usurpation , before God , may yet ●e such while they are in possession , as we must be subject to for Conscience sake ▪ and all their administrations are ●s valid to the innocent subjects , as if they had as good a title as the best . They that deny this , must overthrow almost all the Common-wealth's on Earth , and turn Subjection into Rebellion . Sect. 92. The Consequence then is proved from the parity of Reason , in both 〈◊〉 ▪ The title of such Princes is so far good , as that subjection is due to them , and their Government valid : our title to the Ministry is at least as good as theirs : therefore submission or obedience is due to us , and our administrations valid to the Church . And that our title is as good as theirs , will appear by a due comparison . Sect. 93. 1. God is equally the Author of our Office , and of theirs . He that appointed the Magistrate to Rule by force , appointed the Ministry to Teach , and Guide , and Worship publikely before the Church . There is no Power but of God : even Magistrates could have none , unless it were given them from above . 2. Usurpation therefore is a sin in Magistrates as well as Ministers . And there is the same reason , why it should invalidate their actions , as ours , if we were guilty of it . 3. The Dissenters rule [ Nemo dat quod non habet ] concerneth the Magistrate as much as the Minister , and somewhat more . A man may do more in works of service to others without a special Office , then in Magisterial Government . Magistracy is a Relation that must have a foundation or efficient cause , as well as Ministry . If a Giver that himself hath the Power given , is necessary to make Ministers , then also to make Magistrate , ( which yet is false in both , if you speak of humane Donation to the Soveraign ) The effect can no more be without a cause in them then in us . 4. I● the Election or Consent of the people be enough to make a Magistrate , or to be the foundation or donation ( as they suppose ) of his authority , then much more may the election or consent of the people , with the approbation and investiture by Presbyters , and allowance of the Magistrate , prove those in question to be true Ministers . 5. No Prince on earth that ever ● heard of , can prove any thing like an uninterrupted succession of legitimate Princes from a Predecessor immediatly authorized by God. If Hereditary Princes that are the Successors of Usurpers are not to be obeyed , it will be hard to find an Hereditary Prince that is to be obeyed : so that their case is worse then the case of Ministers . Sect. 94. For , though 1. No Pastors on Earth can prove an uninterrupted Succession of persons lawfully Ordained . 2. Nor is it necessary to prove a Local succession ; because God hath not tyed his Church to Towns or Countries , and a Church and Pastor that are banished into another Land , may there be the same Church and Pastor , though in and of another place : yet 1. We have a succession of possession in the Office itself . 2. And a succession of actual Ordination in great probability : no man can prove against us that we receive our Ministrie from any that were not actually Ordained . Yet this much is not Necessary to our Office. Sect. 95. Object . But Christ hath tyed the Office of the Ministry to a legitimate Ordination ; but he hath not tyed the Magistracy to a lawful Title . Answ. Here are two falshoods barely affirmed , or implyed . One is that a just Title is less necessary to the Magistrate then the Minister ; when the Reason of both is the same . Title is the foundation of Right . Magistracie is a Right of Governing . No Relation can be without its Foundation . The other is , that God hath tyed the Office of the Ministrie to a legitimate Ordination . This is unproved , and I have proved the contrary before . It is our Duty to enter by Legitimate Ordination where it may be had ; and thus we do . But if any of our Predecessors ( perhaps a thousand or five hundred years ago ) did enter otherwise , that doth not invalidate our Ordination or Ministrie , nor is it any of our sin . Sect. 96. As Ministers were at first Ordained by Imposition of hands , so Kings were chosen by God , and ( in the Church ) anointed by a Prophet , or special Officer of God ; and sometime by the people ( that is , by their suffrages appointing it , or consenting to it ) as appeareth , 1 Sam. 10.1 . & 15.17 . & 16.13 . & 24.6 . 2 Sam. 2.4 , 7. & 5.3 . & 12.7 . & 19.10 . 1 King. 1.45 . & 5.1 . 2 King. 11.12 . & 23.30 . 2 Chron. 22.7 . so that there is as much in Scripture for this manner of their investiture , as there is for Ministers Ordination by imposition of hands ; yet may they be Kings that have no such Investiture ; much less all their predecessors . We then that have a due Investiture , may prove our Ministry , whatever our predecessors had . Sect. 97. I come now to the Arguments of the adversaries of our Ministrie , which I need not stand long on , because they are few and scarce considerable , and sufficiently answered in what is said . And first its said by a Learned man ( Diss●rta● . de Episcop . contra Blondel . Praemoni● . ad L●ctor . sect . 4.13 . ) [ Nos illud in hac disc●ptatione pro concesso positum cens●bimus , Nemin●m rect● dare quod non habet : eumque aut e●s qui hac potestate indu●i nunquam fuerint sine vi●latione aut sacrilegio qu●d●m sibi arrogare aut assumere aut aliis aeque à Deo non vocatis , aut missis communicare neutiquam posse . [ Illud hic nobis unicum m●minisse sufficiet , unumquemque in Anglicana Ecclesia ab Epi●copis ordinatum Presbyterum , nulla ordinandi alios facultate ( aut per se , aut quà quolibet comparium caetu munitum ) praeditum esse , nec igitur ●am sibi rectius arrogare posse , quam si Diaconorum , immo Laicorum unus , aut plures , tali potestate nullatenus induti , idem ausursint . ] The summ is : Presbyters have not this power ▪ therefore they cannot give it . Sect. 98. Answ. If the Argument run thus [ No man can give that which he hath not : Presbyters have not the Office of a Presbyter : therefore they cannot give it . ] I then deny the Minor : They are not Presbyters , if they have not the Office of a Presbyter : that therefore which they have ( to speak in the Dissenters language ) they may give . Sect. 99. But if the Argument be this [ No man can give that which he hath not : Presbyters have not a power of Ordaining : therefore they cannot give a power of Ordaining ] I answer as followeth . 1. We receive not our Office by the Gift of man , whether Presbyters or Prelates . The Power is immediately from Christ , and men do but open us the door , or determine of the person that shall from Christ receive the power , and then put him solemnly into possession . It is the first Error of the adversaries , to hold that this power is given by men as first having it themselves . In the Popes case Bellarmine himself will grant us this ( Respons . ad 7 Theolog. Venet. p. 246.232 . ) [ Saepe ( inquit ) jam dictum est , Electionem Cardinalium non conferre potestatem , sed designare tantummodo personam , cui Deus potestatem tribuit . ] And yet that [ In summo Pontifice post electionem nulla alia requiritur confirmatio , quia statim ut electus est , suscipit administrationem , ut declarat Nicol. Papa Can. in nomine , di● . 23. ] pag. 175. And of the Power of Princes , the Dissenters will grant it ( for we have it in their writings ) that the Power is from God immediately , though the people may elect the person . You will thrust out all Princes of the world by this Argument , and say ▪ [ No man giveth that which he hath not : the people have not a Power of Government : therefore they cannot give it . ] I would answer you as here : God hath the Power , and he giveth it : but the people that have it not , may design the person that shall receive it from God : as the Burgesses of a Corporation may choose a Major or Bayliff to receive that power from the Soveraign ( by the Instrumentality of a Law or Charter ) which they had not themselves to use or give . And so a Presbyterie ( and sometime the people alone ) may design the person that shall receive the Office of the Ministrie from God , though they had it not themselves to use or give . Sect. 100. Resp. 2. By this Argument and its supposition , none are true Ministers that are Ordained by Prelates : for they have not the Power of the Ministrie to Give , but only to Vse : no Ordination is a Giving of the Power , save only by way of ●nvestiture , which supposeth a Title and Right before , and is not of absolute necessity to the Possession : for in several cases it may be without it . Sect. 101. Respons . 3. A man may Instrumentally give or deliver both Right and Investiture in that which he hath not himself , nor ever had . Your servant may by your appointment , deliver a Lease , a Deed of Gift , a Key , or twig and turf , for Possession of house and lands , though he never had house or lands or possession himself . It is sufficient that the Donor have it , that sends him . Sect. 102. Resp. 4. Presbyters have the Power of Presbyters , or the Ministerial Office : and if they can give that ( which certainly they have , ) then they can give a Power of Ordaining other Presbyters . For to Ordain others , is no more then they do themselves in giving the Power or Office which they have : therefore if they may do it , those that they give their Power to may do it ; that is , may also give others that power which they have . Sect. 103. But as to our case in hand , it sufficeth that we prove , that Presbyters may give others the Office of Presbyters ; whether this Office contain a Power of Ordaining , is another Question , but soon dispatcht , if this be granted : because ( as is said ) to Ordain is nothing else but to invest others with the Office or Power which we have our selves . Sect. 104. Resp. 5. The Argument maketh more against the Prelates Ordination , on another account ; because that ( as is proved already ) that Species of Prelacie that was exercised in England ( the sole Governours of an hundred or two hundred Churches ) is so far contrary to the Word of God , that we may boldly conclude , that as such , they have no power to use or give : their very Office is humane , and destructive of the true Pastoral Office : and therefore as such , they have less pretence of Divine Authoritie , then Presbyters , whose Office is of God. Yet do I not make their Ordination Null , because they were Presbyters as well as Prelates , and also were in Possession of the place of Ordainers , and had the Magistrates authority . Sect. 105. Resp. 6. Presbytrrs have a Power of Ordaining : it is already proved . And to your confirmation ( where you say that the Bishops gave them no such Power : therefore they have it not : ) I answer : 1. I deny the Consequence . God gave it them : therefore they have it without the Bishops gift . 2. If by [ Giving ] you mean but an accidental Causation , or the action of a Causa sine qua non , or a designation of the Person that shall receive it , then I deny the Antecedent . The Prelates ( and Electors ) designed the person , and also invested him solemnly in the Office , which containeth this Power of Ordination which you deny them . Sect. 106. Obj. The Prelates expressed no such thing in their Ordination . Ans. 1. It being not the Prelates but Christ that makes the Office , we must not go to the words of the Prelates , but of Christ to know what the Office is , though we may go to the Prelates ( while the work was in their hands ) to know who the person is . If a Prelate Consecrate a Prelate , and yet mention not particularly the works that are pretended to belong to a Prelate , you will not think him thereby restrained or disabled to those works . He that Crowneth a King , and they that choose him , though they name not the works of his Office and Power , do thereby choose him to all those works that belong to a King. God hath set down in his Word , that the Husband shall be the Head or Governor of his Wife : if now the woman shall choose a certain person to be her Husband , and the Minister or Magistrate solemnize their Marriage , without any mention of such Governing Power , the Power doth nevertheless belong to the man ; because God hath specified by his Law the Power of that Relation , and the man is Lawfully put in the Relation that by the Law of God hath such a Power : so is it in the case in hand . Sect. 107. But yet 2. I add , that the Prelates and the Laws of England gave to Presbyters a Power of Ordination . For in all their Ordinations , the Presbyters were to lay on hands with the Prelate ( and did , in all Ordinations that I have seen . ) And if they actually imposed hands and so Ordained , it was an actual profession to all that they were supposed to have the power of Ordination , which they exercised . Sect. 108. Obj. But they had no Power given them to do it without a Prelate . Answ. 1. By Christ they had . 2. You may as well say , that Bishops have no Power to Ordain , because they were not ( ordinarily at least ) to do it without the Presbyters . Sect. 109. Obj. Saith the foresaid Learned Author ( Dissert . Praemonit . sect . 10.11 . ) [ Vnum illud lubens interrogarem , an Hieronymus , dum hic esset , & Presbyteratu secundario fungeretur partiariâ tantum indutus potestate , praesente , sed spreto & insuper habito Episcopo , Diaconum aut Presbyterum ordinare ( aut Presbytero uni aut alteri adjunctus ) recte potuerit ? si affirmetur , dicatur sodes , qua demum ratione ab eo dictum sit , Episcopum sola ordinatione ( & ergo ordinatione ) à Presbytero disterminatum esse ] sin negetur , quomodo igitur Presbytero Anglicano , cui nullam , quae non Hieronymo potestatem , &c. — ] Answ. 1. This is none of our case in England : we Ordain not , praesente sed spreto Episcopo : but most Countreyes know of no Bishop that they have , but Presbyters . 2. Hierom might have Ordained with his fellow-presbyters , according to the Laws of Christ , but not according to the Ecclesiastical Canons , that then obtained , or bore sway . 3. Hierom plainly tells you , that it is by Ecclesiastical appointment for the prevention of schisme , that Bishops were set up so far as to have this power more then Presbyters , in the point of Ordination . 4. The English Presbyters are Parochial Bishops , and have an Office of Christs making , and not of the Prelates ; and are not under those Ecclesiastical Canons that restrained Hierom from the exercise of this power . And therefore whereas it is added by this Learned Author [ Quid huic dilemmati reponi , aut opponi possit , fateor equidem me non adeo Lynceum esse ut perspiciam ] he may see that he could scarce have set us an easier task then to answer his dilemma . Sect. 110. The second and their principal objection is , that We have no precept or example in the Church for Presbyters Ordaining without Prelates : therefore it is not to be done . Answ. 1. I told you before how Bishop Vsher told me he answered this Objection to King Charl● . viz. from the example of the Church of Alexandria where Presbyters made Bishops , which is more . Sect. 111. But 2. I answer , you haue no example in Scripture or long after that ever Prelates of the English sort , did ordain , nor any precept for it , nor was such a Prelacy then known , as is proved ; and therefore their Ordination hath less warrant then that by Pretbyters . Sect. 112. And 3. I have told you before of Scripture warrant for Ordination by a Presbyterie , and also by the Teachers and other Officers of a single Church , as was the Church of Antioch . Prove that there was any Bishop . Sect. 113. Lastly , it is confessed by the Dissenters that such Presbyters or Bishops as are mentioned , Act. 20. Phil. 1.1 . 1 Tim. 3. Tit. 1 , &c. had power of Ordination : But according to the judgement of most of the Fathers ( that ever I saw or heard of that interpret those texts ) it is Presbyters that are meant in all or some of those texts . It is granted us also by the Dissenters that the chief or sole Pastors of single Churches in Scripture-times did ordain ▪ and had the power of Ordination : But the Presbyters of England , and other Protestant Churches are the chief or sole Pastors of single Churches ; therefore , &c. Sect. 114. Object . 3. But the English Presbyters have broak their Oaths of Canoical obedience , and therefore at least are schismatical . Answ. 1. Many never took any such oath , to my knowledge : For my part I did not . 2. The particular persons that are guilty must be accused : and neither must they be judged before they speak for themselves , nor yet must others be condemned for their sakes . In these parts , there is not one Presbyter I think of ten , who differs from the Prelates about Ordination , that ever took that oath . And therefore it is few that can be called Schismaticks on that account . Yea 3. And those few that did take that Oath , have few of them that I know of , done any thing against the Prelates . Sect. 115. Object . 4. The English Presbyters have pull'd down the Prelates , and rebelled against them , and therefore at least are guilty of Schism . Answ. 1. The guilty must be named and heard : their case is nothing to the rest . It is not one often I think , perhaps of twenty , that can be proved guilty . 2. It was not the Scripture Bishops that they Covenanted against or opposed : but only the irregular English Prelacy before described : And the endeavour of reforming this corrupted Pre●acy , and reducing it to the Primitive frame , is in it self no schism . Sect. 116. Object . 5. Ignatius commandeth them to obey the Bishops and do nothing without them . Answ. 1. Ignatius also commandeth them to obey the Presbyters as the Apostles of Christ , and to do nothing without them . 2. The Bishops that Ignatius mentioneth were such as our Parish Bishops or Presbyters are , that have a Presbyterie to assist them : They were the chief Pastors of a single Church , as is before proved out of Ignatius , and not the Pastors of hundreds of Churches . Sect. 117. I shall trouble the Reader with no more of their objections , seeing by what is said already , he may be furnished to answer them all : but I shall now leave it to his impartial sober consideration , whether I have not proved the truth of our Ministry and of the Reformed Churches , and the Validity of our administrations , and of our Ordination it self ? CHAP. VIII . The greatness of their sin that are now labouring to perswade the People of the Nullity of our Ministry , Churches and administrations . Sect. 1. HAving laid so fair a ground for my application , I think it my duty to take the freedom to tell those Reverend persons that oppose us in this point , the Reasons why I dare not joyn with them , and the guilt that I am perswaded they heap upon their own souls ; Wherein I protest it is not mine intent to make them odious , or cast disgrace upon them ( for I do with great reluctancy obey my Conscience in the performance of this task : ) but my intent is , if it be the will of God to give success so far to these endeavours , 1. To humble them for their great and hainous sin and save them from it ; 2. And to save the Church from the divisions and disturbances that is already caused by them and their opinion ; 3. However to discharge my Conscience and tell them plainly , what frightneth me from their way . Sect. 2. And 1. It seems to me ( upon the grounds before expressed ) that those men that would Nullifie all the Protestant Ministry , Churches and administrations , that have not Prelates , are guilty of schism , and are plain Separatists . They depart from truly Catholick principles . That man hath not the just Principles and Spirit of a Catholick , that can on such a pretence as this degrade or nullifie so many Learned , Godly Ministers , and unchurch so many excellent Churches of Christ ; they make a plain Schism , and separate from us on as weak grounds as the ancient Separatists did , whom yet they account an odious generation . And the writings of Paget , Ball , Bradshaw , Hildersham , Bernard , and the rest that defend our Ministry and Churches against the old Separatists , will serve in the main to defend them against these new ones , which therefore I refer the Reader to peruse . Many of the same Arguments are as forcible against this adversary . Sect. 3. 2. And by this means they condemn themselves that have spoken so much against the Separatists , calling them Brownists , Schismaticks , and the like ; and now take up the cause ( in the name ) that in them they so condemned . Will they turn Schismaticks that have spoken against Schismaticks so much ? Sect. 4. 3. By this means also they exceedingly wrong the Lord Jesus Christ , by seeking to rob him of his inheritance : by telling him that his Churches are none of his Churches , and his Ministers are none of his Ministers , and his Ordinances are not his Ordinances indeed . Let them first prove that Christ hath renounced these Ministers , or unchurched or denied these Churches , or given them a bill of divorce : and then let them speak their pleasure . But till then they were best take heed what they do , lest they have not the thanks from Christ which they expect . Sect. 5. 4. They go against the plain commands of Christ , and examples of his servants : Christ himself bid concerning such as cast out Devils in his name , but followed him not [ Forbid him not ; for there is no man that shall do a Miracle in my name that can lightly speak evil of me : for he that is not against us is on our part , Mark 9.37 , 38 , 39. He liked not their humour that would have the substance of so good a work forbidden , for want of a due circumstance , mode , or accident . He commandeth us to Pray the Lord of the Harvest to send Labourers into his Harvest , because the Harvest is great , and the Labourers are few : And these men would have multitudes of Labourers thrust out , in the Necessity of the Churches . Paul rejoyced that Christ was Preached , even by them that did it in strife and envy , thinking to add affliction to his bonds . But these men would silence them that preach in sincere compassion of mens souls . Moses would not forbid Edlad and Medad prophecying , but wisht that all the Lords people were Prophets . While men do good and not harm , or more good then harm in the Church , I should see very good grounds , yea and Necessity for it , before I should silence them , or be guilty of silencing them . Sect. 6. 5. They manifest a great deal of selfishness and pride , that dare thus consent to the injury of Christ , and the Church and souls of men , because they may not bear that Rule which is according to their principles and spirits . Self-denial would do much to cure this . Sect. 7. 6. And yet they do as self-seekers commonly do , even seek after misery and destruction to themselves . While they look ( its like ) at the honour , and forget the work , they plead for such a load and burden , as is enough to break the backs of many , even for the doing of a work that is so far beyond their strength , that its a meer impossiblity : How can one man do the works which Scripture layeth on a Bishop , for a hundred or two hundred Churches ? and for thousands that he never sees or hears of ? Sect. 8. 7. And above all , I admire how the heart of a considerate Christian , can be guilty of so great cruelty to the souls of men , as these men would be , if they had their will , in the practice of their principles ? What if all the Churches that have no Prelates were unchurched ? the Ministers cast out as no true Ministers , or the people all prevailed with to forsake them , what would be done for the thousands of the poor ignorant careless souls that are among us ? when all that all of us can do is too little , what would be done if so many and such were laid aside ? How many thousands were like to be damned , for want of the means , that according to the ordinary way of God , might have procured their conversion and Salvation ? Sect. 9. If they say , that others as good as they should possess the places : I answer , they speak not to men of another world , but to their neighbours , that well know that there are few to be had of tolerable worth to possess one place of very many , if all that they oppose were cast out or forsaken . Do we not know who and what men they are that you have to supply the room with ? Sect. 10. If they say that more obedient men would soon spring up , or many of these would change their minds , if they were forced to it ; I answer , 1. So many would be unchanged as would be a greater loss to the Church ( if it were deprived of them ) then ever Prelacy was like to repair . 2. And what should become of poor souls the while your young ones are a training up ? 3. And in all ages after , the Church must lose all those that should dissent from your opinion . Sect. 11. If you say that , It is not your desire to silence all these Preachers that you disown : I answer , How can that stand with your doctrine or your practice ? Your Doctrine is , that they are Lay-men , and no true Ministers , nor to be heard and submitted to as Ministers , nor Sacraments to be received from them . And would you not have them then cast out ? 2. Your practice is to disswade the people ( especially the Gentry that are neer you ) to separate and disown them accordingly ; and it is done in many places . And would you not cast them out , whom you would have forsaken ? Sect. 12. If you say , It is your desire that they should forsake their error and obey you , and so be continued and not cast out : I answer , 1. But that is not in your power to accomplish , nor have you reason to expect it . They are willing to know the mind of God as well as you , and perhaps search as diligently , and pray as hard as you ; and yet they think that its you that are in the wrong ; you see that for many years the Reformed Churches have continued in this mind : And it appears that if they will not turn to your opinion , you would have them all cast out or forsaken . Christ shall have no servants , nor the Church any Pastors that will not be in this of your Opinion . Sect. 13. 8. Hereby also you would run into the guilt of a more grievous persecution , when you have read so much in Scripture against persecutors , and when you have heard of and seen the judgements of God let out upon them . It is an easie matter for any Persecutor to call him that he would cast out , a Schismatick , or Heretick , but it is not so easie to answer him that hath said , He that offendeth one of these little ones , it were better for him , &c. God will not take up with fair pretences or false accusations against his servants , to justifie your persecution . Sect. 14. 9. Yea you would involve the people of the Land , and of other Nations , in the guilt of your persecution ; drawing them to joyn with you , in casting out the faithful labourers from the Vineyard of the Lord. This is the good you would do the people , to involve their Souls into so deplorable a state of guilt . Sect. 15. If you say , It is you that are persecuted , as I read some of you do : I answer . 1. If it be so , you are the more unexcusable before God and man , that even under your persecution , will cherish , defend and propagate such a doctrine of persecution , as strikes at no less then the necks of all the Reformed Ministers , and Churches that are not Prelatical , at one blow . 2. For my part , I have oft protested against any that shall hinder an able Godly Minister from the service of Christ and the Church , if he be but one that is likely to do more good then harm . But I never took it to be persecution to cast out Drunkards , scandalous , negligent , insufficient men , where better may be had to supply the place : no more then it is persecution to suppress an abusive Alehouse , or restrain a thief from making thievery his trade . 3. The present Governors do profess their readiness to approve and encourage in the Ministry any Godly , able , diligent m●n that will but live peaceably towards the Commonwealth . And I am acquainted with none ( as far as I remember ) of this quality , that have not liberty to preach and exercise the Ministerial Office. 4. But if you think you are persecuted , because you may not Rule your Brethren , and persecute others , and take upon you the sole Government of all the Churches in a County , or more , we had rather bear your accusations , then poor souls should bear the pains of Hell , by your neglect and persecution : if you are persecuted when your hands are held from striking ; what are your Brethren , that cannot by your good will have leave laboriously to serve God in a low estate , as the servants of all , and the Lords of none ? Sect. 16. 10 By this means also you shew your selves impenitent in regard of all the former persecutions that some of you and your predecessors have been guilty of . Abundance of most Learned Godly men have been silenced , suspended , and some of them persecuted to banishment , and some to death . The world hath had too few such men for exemplary abilities , diligence and holiness , as Hildersham , Bradshaw , Bay● , Nicols , Brightman , Dod , Ball , Paget , Hering , Langley , Parker , Sandford , Cartwright , Bates , Ames , Rogers , and abundance more , that some suffered unto death , and some were silenced , some imprisoned , &c. for not conforming to the Ceremonies : besides Eliot , Hooker , Cotton , Norton , Cobbet , Davenant , Parker , Noyes , and all the rest that were driven to New England ; and besides Ward and all that were driven into Holland : and besides the thousands of private Christians that were driven away with them : And besides all the later more extensive persecution of such as were called Conformable Puritans , for not reading the Book for dauncing on the Lords day , and for not ceasing to preach Lectures , or on the Evening of the Lords day , and such like : All this I call to your mind , as the sin that should be lamented , and heavily lamented , and not be owned , and drawn or continued on your own heads by impenitencie ; and how do you repent , that would do the like , and take your selves to be persecuted , if your hands are tyed that you may not do it ? For my own part , I must profess , I had rather be a Gally-slave , or Chimney-sweeper , yea or the basest vermine , than be a Bishop with all this guilt upon my soul , ( to continue , ) how light soever many make of it , and how impenitently soever they justifie themselves . Sect. 17. 11. Yea more , after all the warnings you have had , in the waies and ends of your predecessors , it seems that you would yet incomparably outstrip the most of them in persecution , if you had your way . For few of them did attempt , or make any motion , for degrading or denying most of the Protestant Ministers in Europe , or such a number as in England and Scotland are not Ordained by Prelates , and to unchurch all their Churches . This is far higher then these before you . Sect. 18. 12. And take heed lest continuing in such a sin , after both prohibitions and judgements , you should be found fighters against God. If those that despise the Ministers of Christ , despise Christ himself , what shall we think of them that do it themselves , and teach men so to do , and have pleasure in them that do it ? It s fearful to draw near that forlorn Condition of the Jews , 1 Thes. 2.15 , 16. [ — and have persecuted us : and they please not God , and are contrary to all men ; forbidding us to speak to the Gentiles that they might be saved , to fill up their sins alway : for the wrath is come upon them to the uttermost . ] Sect. 19. 13. It is apparent that your doctrine and practice tendeth to let in the old ejected rabble of drunken , ignorant , ungodly persons into the Ministrie . ( And what can be more odious to the most Holy God! ) For if once you cast out all those that have not Prelatical Ordination , or all that are against it , ( especially after a former Ordination , ) you must take in such as these , and with Ieroboam , make Priests of the vilest of the people , or else the places must be vacant : for we know that there are not able godly men to be had of your mind to supply the vacant places . Sect. 20. 14. Your doctrine doth tend to harden malignant wicked men in their enmitie against a faithful Ministrie : and we see this unhappy success of it by experience . Our doctrine is so much against the inclination and interest of the flesh , and men are by corrupted nature at such an enmity to God , and all that is truly Spiritual and Holy , that we have as many enemies as hearers , till Grace do either restrain or change them . But when they have such an irritation and encouragement as this , and that from men that would be reputed as Godly as the best ; then no wonder if they are hardened in their malignity . When we would instruct them and mind them of their everlasting state , and help to prepare them for their latter end ; they are told by Learned men , that we are no Ministers but Lay-men and Schismaticks , and that it is their sin to own us , or receive the Ordinances of Christ from us as Ministers : and so the poor people turn their backs on us , and on the Assemblies and Ordinances of God ; and being taught by wise and learned men to disown us and despise us , they follow their drunkenness , and worldliness , and ungodlyness with greater security , and with less remorse : for now they have a defensative against the galling doctrine of those precise Preachers , that would not let them alone in their sin : they were wont to be disturbed at least by Sermons , and sometime they purposed to return , and were in the way of Grace , and in some hope : but now they are taught by Learned Godly Divines to keep out of hearing , they can go on and sin in peace . Sect. 21. 15. By this means also you rob God of his publike worship : People are taught to turn their backs on it : you teach them that it is better that God have no publike Ministerial worship at all , in Prayer , Praises , Sacraments , &c. then that he should have it from any but Prelatical Ministers ! O sacred doctrine ! And if you had your wills for the silencing or ejecting of all that are not Ordained by Prelates , how many hundred Church-doors must be shut up in the Christian world , or worse ! Sect. 22. 16. By this means all Impiety would be cherished and let loose . When once the mouths of Ministers were stopped , the mouth of the swearer , and curser , and railer , and scorner at Godliness would be open : and so would be the mouth of the drunkard and glutton . If all that can be done , be so much too little , as experience tells us , what a case would the Nations be in , and how would iniquity abound , if Ministers were cast out ? Sect. 23. 17. Yea it might endanger the Churches , by the introduction of Infidelity or Heathenism it self . For nothing is more natural as it were , to corrupted man : and if once the Ministry be taken down , and they have none , or those that are next to none , Infidelity and Atheism will soon spring up : And it will be a more dangerous sort of Infidelity , then is among many of the open Infidels , because it would be palliated with the name of Christianity , and leave men further from conviction , then some that never heard of Christ. Sect. 24. 18. And it is a temptation to Infidelity and Contempt of the Church and Ministrie , when men shall ●ee that one party of Christians doth thus unchurch another . They will think that they may boldly say that of us , which we say of the another ; one party unchurcheth all the Papists : these that we are now speaking to , do unchurch all the Protestant Churches that are not Prelatical . The Papists unchurch all but themselves , and so among them , they leave Christ but a very small part of his inheritance . Sect. 25. 19. Yea I fear that by Consequence ( and too near and pla●n a Consequence ) they dissolve the Catholike Church it self . And if it be so , let them judge whether their doctrine subvert not Christianitie ? I use no violence for the inference . If want of Prelatical Ordination do Null the Protestant Ministrie and Churches , then it must needs follow that far greater defects ( and more against the vitals of the Church ) will do as much to unchurch the Romanists , the Greeks , Armenians , Syrians , Ethiopians , Egyptians , &c. But alas , how easie is it to prove that all these have far greater defects then the Presbyterian Protestant Churches ! and so the whole must fall together . Sect. 26. 20. By all these means they joyn with the Quakers , and Seekers , and Drunkards in opposing the same Ministrie that they oppose . You are no true Ministers of Iesus Christ , say the Quakers , Seekers , and other Sects ; so also say these that now we are speaking of : and if they preach their doctrine , and side with them against the servants of Christ , let them be afraid lest they partake of their Spirit and Reward . Sect. 27. 21. Their doctrine and practice tendeth to grieve the hearts of the most experienced gracious souls . Should all the Ministers be cast out that are not Prelatical , and the places supplyed , as they m●st be in their stead , with such as can be had , O what a day would it be to honest humble souls , that were wont to delight themselves in the publike worship of God , and to find instruction , and admonition , and consolation sutable to their necessities ! If now they should have all turned to what the Doctrine of these men portends , their souls would be as in a Wilderness , and famine would consume them , and they would lament as David in his banishment , and the Jews in their captivity , to think of the daies that once they saw . Sect. 28. 22. And doth it not imply a great deal of unholiness and enmitie to Reformation , when men dare thus boldly unchurch the most of the Reformed Churches , and pass such desperate nullifying censures on the most holy , able , painful Ministers of the Gospel ? O how many of them are studying , and watching and praying for their people day and night , and teaching them publickly and from house to house , and that sometimes with tears , willing to spend and be spent fo their Salvation , not seeking theirs but them ; and when they have done all , they are reproached as no Ministers of Christ , and the people taught to disown them and forsake them . Is this a sign of a son of God , that is tender of his honour and interest ? or of a Holy Gracious soul ? Sect. 29. 23. At least by this means the hands of Ministers are weakned in their work , and their difficulties increased , and their hearts grieved , because of their peoples misery . O if they could have but a free unprejudiced hearing with poor sinners some good might be done ! But they will not hear us , nor come neer us , or speak to us : Especially when they are taught to forsake us by such men . I would not be the man that should thus add burden and grief to the faithful Ministers of Christ , upon such an account , for all the Bishopricks on earth . Sect. 30. 24 They also distract the minds of Christians , when they hear men thus degrading and unchurching one another ; so that weak persons are perplexed , and know not what to think nor what Church or Religion to be of : yea it is well if many be not tempted hereby to be of no Religion at all : when they hear them condemning one another . Sect. 31. 25. These shew too much formality and Ceremoniousness , when they so much prefer their own opinon , about a circumstance , Ceremony or Mode , before the very being of the Churches and Ministry , and the substance of worship it self , and the Salvation of men souls : As if it were better for Churches to be no Churches , then not Prelatical Churches : or for souls to be condemned , then to be saved by men that are not Prelatical . I speak not these things to exasperate them ( though I can expect no better : ) but in the grief of my soul for the sad condition that they would bring men into . Sect. 32. 26. They lay a very dangerous snare , to draw Ministers to be guilty of casting off the work of God. Flesh and blood would be glad of a fair pretence for so much liberty and ease . O how fain would it be unyoakt , and leave this labourious , displeasing kind of life ! And when such as these shall perswade them that they are no Ministers , they may do much to gratifie the flesh . For some will say , I am at a loss , between both wayes ; I cannot see the lawfulness of Prelacy : and yet they speak so confidently of the nullity of all other callings , that I will forbear till I am better resolved Another will say , I find my self to be no Minister , and therefore free from the Obligation to Ministerial Offices ; and I will take heed how I come under that yoak again , till I have fuller resolution . Another will scruple being twice Ordained , and so will think it safer to surcease . At least they tempt men to such resolutions , that would discharge them from so hard a work . Sect. 33. 27. By this means also they make the breaches that are among us to be uncurable , and proclaim themselves utterly unreconcileable to the most of the Protestant Churches . For if they will have no reconciliation or communion with them , till they shall confess themselves no Churches , and cast off all their Ministers , they may as well say flatly , they will have none at all . For no reasonable man can imagine or expect that ever the Churches should yield to these terms . When they are declared no Ministers or Churches , you cannot then have Communion with them as Ministers or Churches . Sect. 34. 28. And it is easie to see how much they befriend and encourage the Papists in all this . Is it not enough that you have vindicated the Pope from being the Antichrist , but you must also openly proclaim that Rome is a true Church , their Priests true Priests , their Ordinances and Administrations Valid , but all the Protestant Churches that are not Prelatical are indeed no Churches , their Ministers no Ministers , &c. Who would not then be a Papist rather then a member of such a Protestant Church ? How can you more plainly invite men to turn Papists , unless you would do it expresly and with open face ? Or how could you gratifie Papists more ? Sect. 35. 29. And truly if all these evils were accompl●shed , the Ministers forsaken , iniquity let loose , the Ordinances prophaned by unworthy men , &c. we could expect nothing but that the judgements of God should be poured out upon us for our Apostacy : and that temporal plagues involuntary should accompany the spiritual plagues that we have chosen ! and that God should even forsake our land , and make us a by word and an hissing to the Nations : and that his judgements should write as upon our doors , This is the people that wilfully cast out the Ministers and mercies of the Lord. Sect. 36. 30. And if all this were but accomplished , in the Conclusion I may be bold to ask , what would the Devil himself have more , except our damnation it self ? If he were to plead his own cause , and to speak for himself , would he not say the very same as these Learned , Reverend Disputers do ? would he not say to all our graceless people , Hear n●t these Ministers : they are no true Ministers : Ioyn not in Communion with their Churches , they are no true Churches ? I doubt not but he would say many of the same words , if he had leave to speak . And should not a man of any fear be afraid , and a man of any piety be unwilling to plead the very cause of Satan , and say as he would have them say , by accusing so many famous Churches and Ministers , as being none indeed , and drawing the people so to censure them and forsake them ; This is no work for a Minister of Christ. Sect. 37. Besides what is here said , I desire those whom it doth concern , that are afraid of plunging themselves into the depth of guilt and horror , that they will impartially read over my first sheet for the Ministry , which further shews the aggravations of their sin that are now the opposers and reproachers of them . Consider them , and take heed . Sect. 38. But again I desire these Brethren to believe , that as it is none of the Prelatical Divines that I here speak of ▪ but those that thus nullifie our Church & Ministry , while they own the Ministry and Church of Rome ; so it is none of my desire to provoke even these , or injure them in the least degree : But I could not in this sad condition of the Church , but propound these hainous evils to their consideration , to provoke them to try , and to take heed lest they should incur so great a load of guilt , while they think they are pleading for Order in the Church . How can there be any charity to the Church , or to our brethren in us , if we can see them in such a gulf of sin as this , and yet say nothing to them , for fear of provoking them to displeasure ? Sect. 39. And I think it necessary that all young men that are cast by their arguings into temptations of falling with them into the same transgressions , should have the case laid open to them , that they may see their danger ; and not by the accusations of Schism be led into far greater real Schism , with so many other sins as these . Sect. 40. Yet is it not my intent to justifie any disorders or miscarriages that any have been guilty of in opposition to the Prelacie . And if they can prove that I have been guilty of any such thing my self , I shall accept of their reproof , and condemn my sin as soon as I can discern it . Only I must crave that the usual way of presumption , affirmation , or bare names of crimes be not supposed sufficient for Conviction , without proof , and before the cause is heard . And also I do profess that for all that I have here said against the English Prelacy , and though I earnestly desire it may never be restored , yet were I to live under it again , I would live peaceably and submissively , being obedient , and perswading others to obedience , in all things lawfull . CHAP. IX . The sinfulness of despising or neglecting Ordination . Sect. 1. IT is a thing so common and hardly avoided , for men in opposing one extream , to seem to countenance the other and for men that are convinced of the evil of one , to run into the other as the only truth , that I think it necessary here to endeavour the prevention of this miscarriage : and having said so much against the Necessity of Prelatical Ordination , and in some cases of any , I shall next shew the greatness of their sin that despise or neglect Ordination when it may be had . Sect. 2. For the right understanding of what is to be said , I must again remember you , that though it be not at the Ordainers will to deprive the Church of Ministers , and it is none of the Question which they have to resolve , Whether the Church shall have Ministers or none ( and therefore there may be Ministers without them , if they would hinder or refuse ; ) And though it be not the Question which is put to their decision , What kind of Ministers the Church shall have ( for that Christ hath determined of ; ) nor yet what Qualifications are necessary to them , ( for that also Christ hath already set down ; ) yet is it a great and weighty case that is put to the decision of Ordainers , that is , Whether this man be thus qualified as Christ hath described and required in Ministers ? and whether he be the fittest person ( or fit at least ) for the particular charge to which he is called ? And the right determining of this question is a thing that the Churches welfare doth very much do depend upon . Sect. 3. And therefore it is the decision of this one Question , that Ministers , People and Magistrates themselves , must all contribute their powers and endeavours too in their several places . All that they have to do is but to see that the Churches have fit men , even such as are qualified as God requireth . The People must choose fit men : or consent to them when chosen for them : The Pastors must try them , and Approve them , and only them that are fit : The Magistrate must encourage , assist and defend fit men , and forbid such as are intolerably unfit , and not permit them to abuse the name and Ordinances of Christ , and wrong his Church . Sect. 4. This treble guard at the door of the Church doth much tend to its security , and preservation from the great evils that intruders may introduce . And each party of the three hath a special interest which should make them carefull of the business . 1. The people have great reason to have a hand in it , and to be carefull : For it is their Souls for which their Overseers watch , and their Salvation that is concerned in it . And he that will not trust his Son with any Tutor without due choice , nor his state with every Lawyer , nor his body with every Physician , no nor his land , or cattle with every servant , but will choose the best , hath reason to know upon whose care he trusteth his soul. For though it may be some excuse , it will be no justification of them that lie in sin and misery , to say , Our Teachers did mislead us . For if the blind lead the blind , it is both that fall into the ditch : And as Cyprian saith ( with the rest of his Collegues , ) Epist. 68. ( alias Li. 1. Ep. 4. ) [ Propter quod plena diligentia , exploratione sincer● oportet eos ad Sacerdotium delegi , quos a Deo constet audiri . Nec sibi plebs blandiatur , quasi immunis esse a contagio delicti possit cum Sacerdote peccatore communicans , & ad injustum atque illicitum praepositi sui Episcopatum consensum suum commodans , &c. — ] Besides the work of the Ministry is Teaching and Perswasive , and the success is only on the Willing : and seeing we can do nothing on them for their good against their wills , or without their own Consent , it is needfull therefore that some way or other their Consent should be procured , unless we would frustrate all our labour , and miss our end . And also , a Church is a Society Voluntarily conjoined for holy Worship and Living : and therefore it is contrary to the nature of it , that they should have Pastors , or be members and not Consent . Sect. 5. And 2. For the Magistrate , there is great reason that he have his part also in the work : For the honour of God must be his End ; the Law of God his chiefest Rule ; ●he Church of Christ his chiefest subjects ; and the work of Christ , his chifest care and business . And seeing he Ruleth from Christ , and by Christ , and for Christ , it is necessary that he take care of the quality , and enterance , and carriage of Ministers , on whom Christs work and honour doth so much depend . Sect. 6. Yet is there here a special difference between the works of these several parties in admitting men into the Ministry . The proper or necessary work of the people , is but to discern and consent : Whether they be the first Electors , is a matter of indifferency in it self , & is sometime fit , and sometime unfit . The Magistrates work is not to Ordain Ministers ; but carefully to Oversee the Ordainers and the People , that they put in none but worthy men : And if he find that they miscarry , he is not ( ordinarily at least ) to take the work upon him , and Ordain fitter men himself : but to correct them to whom the work belongs , for their male-administration , and restrain them from misdoing , and urge them by due means to do it better , or cause them to be displaced that are unreformable , that better may be chosen in their stead , that will be faithfull . Sect. 7. And 3. The reason of the Ministers interest in the work , I shall more at large lay down anon . And though there be a possibility of frequent differences arising , through disagreement of these three several parties , yet Christ would rather use this treble guard for caution , then for the preventing of division , lay open his Church to the injury of intruders . Sect. 8. And remember again , that it is not in the Power of Magistrates , Ordainers , People and all to make a Minister of Christ , of a man that wanteth the Essential Qualifications : Ex qu●vis ligno non fit Mercurius . He that is not qualified for the works Essential to a Minister , cannot by Ordination be made a Minister : No more then the bare stamp can make currant money of a piece of lead , when the Law makes the Mettal Essential to currant Coin : And no more then a license will make him a School-master that cannot read : or him a Pilot , that knows not how to Rule the ship : saith Cyprian ubi sup . [ Sed enim desiderio huic vestro , non tam nostra concilia , quam Divina praecepta respondent ; quibus jampridem mandatur voce caelesti , & Dei lege prescribitur , quos & quales oporteat deservire altari , & Sacrificia Divina celebrare . ( Here he citeth Scripture ) Quae cum praedicta & manifesta sint nobis praeceptis Divinis necesse est obsequia nostra deserviant : Nec personam in ejusmodi rebus accipere , aut aliquid cuiquam largiri potest humana indulgentia ubi intercedit , & legem tribuit Divina praescriptio . ] God gives not men authority to contradict his Law , or to Ordain a man uncapable of Ordination ; nor introduce the form , where the matter is undisposed for it . Sect. 9. Perhaps some will ask , What should be done , in case that these three parties disagree : If the Magistrate would have one man , and the Ordainers another , and the people a third , or if two of them go one way , and the third another ? To which I answer , There are many things that must be taken into consideration for the right resolving of the case . Either the persons nominated are equal or unequal : Either they are all capable , or some of them uncapable : Either the welfare of that Church dependeth on the choice : or else it may be somewhat an indifferent case . ● . If there be but one Minister to be had , and the Dissenters would have none , then it is past controversie , that the Dissenters are to be disobeyed . 2. If one party would have a Godly , Able Minister , and the other would have an incapable , intolerable person , then it is past doubt , that the party that is for the worthy person ought to prevail , and it is his duty to insist upon it , and the duty of the rest to yield to him . 3. If any will make a controversie in this case where there is none , and say , [ You say this man is fittest , and I say the other man ( that is uncapable ) is fittest , and who shall be judge ? ] The party that is in the right must hold to their duty , till they are persecuted from it , and appeal to God , who will judge in equity . If a blind man say to a man that hath his eye-sight [ You say that you see ; and I say that I see ; you say that it is day , and I say it is night ; who shall be believed ? ] It is not such words that will warrant a wise man to renounce his eye-sight . God will judge him to be in the right that is so indeed . 4. But if really the several parties are for several Ministers that are all tolerable , yet if there be any notable difference in their fitness , the parties that are for the less fit , should yield to the party that is for the more fit . If you say , They discern it not , I answer , that is their sin , which will not justifie them in a further sin , or excuse them from a duty . They might discern , if they were not culpable , in so great a difference , at least whom they are bound to take for the most fit . 5. But if there be no great inequality , then these Rules should be observed . 1. The Magistrate should not deny the people their Liberty of choice , nor the Ministers their Liberty in Approbation or dissallowance : but only Oversee them all , that they faithfully do their several duties . 2. The Ministers should not hinder the people from their Choice , where both parties nominated are fit , but content themselves with their proper work . 3. The People should not insist upon their choice , if the Ministers to whom it belongeth , do disallow the person , and take him to be unmeet , and refuse to ordain him : because obedience in such cases is their duty , and a duty that cannot tend to their loss : at least not to so much hurt to them as the contrary irregular course may prove to the Church . 4. If Magistrates or Ministers would make the first choice , and urge the people to consent if the person be fit , it is the safest way for the people to obey and consent , though it were better for the Rulers to give them more freedom in the choice . 5. If a people be generally ignorant ( in too great a measure , ) and addicted to unworthy men , or apt to divisions , &c. it is their safest way to desire the Ministers to choose for them . Or if they will not do so , it is the safest way for the Ministers to offer them a man : Yet so that Magistrates and Ministers should expect their Consent , and not set any man over them as their Pastor without consent some way procured . 6. But if they are no Church , but unc●lled persons , and it be not a Pastor of a Church , but a Preacher to Convert men , and sit them for a Church-state , that is to be settled , then may the Magistrate settle such a man , and force the people to hear him preach . 7. If Necessity require not the contrary , the matter should be delayed , till Magistrate ▪ Ministers and people do agree . 8. The chosen Pastors should decide the case themselves : They should not accept the place , and Consent , till all be agreed , unless there be a Necessity . And if there be , then the greatest necessity should most sway . If the Magistrate resist , he will forcibly prohibite and hinder you from preaching . If the Ministers resist , they will deny you the right hand of fellowship . If the people resist , they will not hear nor join in worship nor obey . All these if possible should be avoided . The Peoples consent ( to a Pastor of a Church ) is of Necessity . We cannot do the work of Pastors without it . And therefore neither Magistrates or Ministers can drive us on where this is wanting ( unless it be only to seek it , or only to do the work of Preachers to men without . ) Unity and Communion with Neighbour-Churches is so much to be desired , that nothing but Necessity can warrant us to go on without it . And the Magistrates restraint is so great a hinderance , that nothing but Necessity can warrant us to cast our selves upon it . And therefore out of cases of Necessity , the Ministers nominated should not consent till all agree : But in cases of Necessity , the souls of men and the worship of God , must not be disregarded or neglected , though neighbour-Churches or Ministers disown us , or Magistrates persecute us . Sect. 10. Remember these Distinctions for the understanding of what follows . 1. It s one thing to be Approved , and another thing to be solemnly Invested . Ordination consisteth of these two parts . 2. We must difference between Ordination , by one Pastor , and by many . 3. Between Ordination by Pastors of the same Church , or of many Churches . 4. Between Ordination by sufficient or insufficient Ministers . 5. And between Ordnation by Neighbour Ministers or Strangers . 6. And between Ordination by Divided Ministers , and Concordant . On these premised I propose as followeth . Sect. 11. Prop. 1. Approbation by Ministers is ordinarily to be sought and received by all that will enter into the Ministry . I gave some Reasons before , Chap. 2. Which here I shall enlarge , by which the sinfulness of Neglecting this Approbation may appear . Sect. 12. Reas. 1. It is the way that God hath appointed us in Holy Scripture , and therefore to be followed . They that Ordained Elders or Bishops in the Churches , did more then Approve them , but could do no less , 1 Tim. 4.14 . Timothy was ordained by the Imposition of the hands of the Presbyterie , 1 Tim. 3.15 . Paul giveth Timothy the description of Bishops and Deacons , that he may know how he ought to behave himself in the house of God , which is the Church , &c. That is , that he may know whom to Approve of or Ordain , Tit. 1.5 . Titus was to Ordain Elders in every City , Acts 13.1 , 2 , 3. The Prophets and Teachers in the Church at Antioch did separate Barnabas and Paul to the work , with Fasting and Prayer , and imposition of hands . It was the Apostles that Ordained them Elders in every Church , Acts 14.23 . Suppose it must be read [ by Suffrages ] as many would have it , that proveth no more but that the People did consent : But still it is Paul and Barnabas that Ordained them Elders , though with the peoples suffrages , and it is they that are said to fast and pray in the next words . Act. 6.3 . Expresly shews that the People chose the Deacons , and the Apostles ordained them [ Look ye out among your selves seven men of honest report , full of the Holy Ghost and wisdom whom we may appoint over this business . But I shall cut short this part of my task , because so much is said of it already by many that have written for Ordination , to whom I shall refer you . Sect. 13. Reas. 2. If there be not a standing regular way for Trying a●d Approving such as enter into the Ministry , then men will be left to be their own judges , and if they can but get the consent of any Congregation , will presenty be Pastors . But this course would tend to the ruine or confusion of the Church , as I shall manifest by evidence . Sect. 14. 1. If all men may enter into the Ministry that will , upon their own perswasion that they are fit , the most proud , self-conceited , worthless men will be the readiest to go , and if they can get hearers , will most abound in the Church ; and the people will quickly have heaps of Teachers . For we all know that many of the Ignorant are least acquainted with their ignorance : and commonly the Proud have the highest thoughts of themselves , and think none so fit to Teach and Rule as they . And what could be more to the shame and hazzard of the Church , then to have it taught and guided by such ignorant unworthy men ? Sect. 15. 2. Moreover , Humble men are so conscious of their weakness , and sensible of the burden and greatness of the work , that they think themselves unworthy , and therefore would draw back ; and so by their forbearance would give way to the foresaid proud intruders . And thus the Church would soon be darkened , defiled , and brought low , if all men were their own judges . Sect. 16. 3. Moreover , it is the common disposition of Erroneous and Heretical persons to be exceeding zealous for the propagating of their errors , and bringing as many as is possible to their mind . So that if all be left to themselves , the most Heretical will run first , and carry their filth into the house of God , and seduce and undo men instead of saving them . Sect. 17. 4. By this means also the Covetous and sordid worldlings will crowd in : and men will do by Preaching , as they do by Ale-selling , even make it their last Trade when others fail : and he that breaks in any other Trade , if he have but any volubility of speech , will presently turn Priest ; till the Office and Ordinances of God seem vile , and be abhorred by the people . This must be the Consequent if all be left to their own judgement . Sect. 18. 5. And it is too known a case , that the people will bid such persons welcome , and so they will make a match . The erroneous and giddy party will have such as are sutable to them . And the Covetous party will have him that will do their work best cheap : if they will preach for nothing or for little , he shall be a man for them , though he would lead them to perdition . If it be poyson , they'● take it , if it cost them nothing . And many there be that will have their own kindred or friends to make Priests of ; and all that they have interest in must joyn with them on the account of friendship . And the childish injudicious sort of Christians will follow them that have the smoothest tongues , or best opportunities and advantages to prevail with them . And so they will be tossed up and down , and carryed to and fro with every wind of doctrine , according to the cunning sleight and subtilty of men , by which they lie in wait to deceive . ] Eph. 4.14 . And they will be carried about with divers and strange doctrines , Heb. 13.9 . Sect. 19. Reas. 3. And when the Ministrie is thus corrupted ( by making every man judge of his own fitness ) the Church will be corrupted , and degenerate into a common state , and cease to be a Church ( if Reformation do not stop the gangrene . ) For it commonly goeth with the Church according to the quality of the Ministrie . An ignorant Ministrie , and an ignorant people ; an erroneous Ministrie , and an erring people ; a scandalous Ministrie , and a scandalous people commonly go together . Like Priest , like people is the common case . Sect. 20. Reas. 4. And by this means Christianity it self will be dishonoured , and seem to be but a common religion , and so but a deceit , to the great dishonour of Jesus Christ ; for the world will judge of him and his cause , by the lives of them that teach it and profess it . Sect. 21. Reas. 5. And by this means God will be provoked to depart from us , and be avenged on us for our dishonouring him . If he would spew out of his mouth lukewarm Laodicea , what would he do to such degenerate societies ? If most of the seven Churches , Rev. 2 & 3. had their warnings or threatnings for smaller faults , what would such corruptions bring us to , but even to be plagued or forsaken by the Lord ? Sect. 22. Reas. 6. If you should be men of ability and fitness for the work your selves , that enter without Approbation and Ordination , yet others might be encouraged by your example that are unfit : and if you once thus set open the door , you know not how to keep out woolves and swine : all the persons before described will take the opportunity , and say , Why may not we enter unordained , as well as such and such ? Sect. 23. Reas. 7. By this means also you will leave many sober godly persons unsatisfied in your Ministry , as not knowing whether they may own you as Ministers or not : & how much you should do to avoid such offence , me thinks you might perceive . Sect. 24. Reas. 8. By this course also you will walk contrary to the Catholike Church of Christ , and that in a cause where you cannot reasonably pretend any necessity of so doing . Ever since Christ had a Ministry on earth , the constant ( ordinary ) way of their admittance hath been by Ministerial Ordination . If any man despise this , and be contentious , we have no such Custome , nor the Churches of God. Is it a design beseeming an humble man , a Christian , a sober man , to find out a new way of making Ministers now in the end of the world ? as if all the Ministers from the Apostles dayes till now , had come in at a wrong door , and wanted a true Calling ? This is too near the making a New Ministry , and that 's too near the Making of a new Church : and that 's too near the feigning of a new Christ. The Church hath many promises , that the gates of Hell shall not prevail against it ; that Christ will be with her Ministers to the end of the world , they being given by him for the perfecting of the Saints , and edifying of the Body of Christ , till we all come in the unity of the faith , and knowledge of the Son of God , to a perfect man , &c. Eph. 4.12 , 13. And therefore we must not easily believe , that the Ministry of the universal Church have been falsly called or admitted untill now , and you have found out a better way at last . Sect. 25. Reas. 9. You would bring that irrational confusion into the Church of the living God , which is not to be introduced into the basest Commonwealth or society in the world . You have more wit then to let all men play the Physitians : but will first have them tryed by men of their own Profession : or else the lives of many may pay for your Licentiousness . You will have Schoolmasters approved by them that have Learning , before you will commit your children to their trust . And shall every man be a Teacher and Ruler that will in the Church of Christ , as if it were the only confused contemptible Society in the world ? God is not the God of Confusion , but of Peace , as in all the Churches , saith the Apostle , 1 Cor. 14.33 . Sect. 26. Reas. 10. Do but consider how high , and holy , and honourable a Calling it is to be a Minister of the Gospel ▪ and then it will appear , that it is horrible Profanation of Holy things , to suffer all that will , to invade it . They are to be the Embassadors of Christ , and speak as in his Name , and to be Stewards of his Mysteries and Houshold , and to stand near him , as at his altar , and to dispense his treasure , to magnifie and praise his Name , and to administer his holy Sacraments , &c. And should all that will , be taught to usurp or invade such an holy Calling ? Sect. 27. Reas. 11. Consider also , how great a Trust it is that is committed to all that are Ministers of the Gospel . The souls of men are committed to them : the Mysteries of God , the precious promises and glad tidings of Salvation are committed to them : the order and affairs of the house of God are committed to them : those that are Christs Sheep , his Jewels , his Friends , his Brethren , his Spouse , his Members , and as the apple of his eye , are committed to them . And is it sutable to so great a Trust , that men untryed , unapproved , that do but think well of themselves , and their own doings , shall at their pleasure take so great a charge ? What man of honour and wit among you , will give every man leave to be your Steward , that hath but folly and pride enough to think himself fit for it ? and will not rather choose your Stewards your selves ? Sect. 28. Reas. 12. And is it not evidently notorious Cruelty to the souls of men , to cast them upon every unworthy fellow that will but be impudent enough to undertake the charge ? Do you set so light by mens everlasting Joy or Torment ? You would not so contemptuously cast away mens lives : and will you so contemptuously cast away their souls ? And what a contempt is it of the blood of Christ , that the purchase made by it should be thus neglected ? You will look up your money , and look to your goods , and take care of every groat of your estates : and shall the souls of men , and the blood and the inheritance of Christ be no more regarded ? This is unjust . Sect. 29. Reas. 13. Yea and it is a way of Cruelty to the men themselves , if every man that is sick of self-conceit , or Pride , shall have leave to exercise it , and run themselves into unspeakable guilt , by undertaking such works as they are no way able for : Alas , have not these poor sinners trangressions enough of their own already , but you must encourage them to draw the blood of souls , and the sins of so many others upon their heads ? O what a burden do they take upon them ▪ and what a dreadful danger do they run into ? Had you faith and any pitty of souls , you would rather study to do your best , to prevent mens destroying of themselves and others , and falling altogether into the ditch . I know you 'l say , that you are guilty of no such thing : it is the saving , and not the destroying of souls that you intend by being Ministers unordained : but your intentions will not justifie your cruel and destructive practices . It s plain that you teach men by your doctrine and example to be their own judges of their fitness for the Ministry , or to neglect the judgement of the Pastors of the Church : and what better can this course produce ? Sect. 30. Reas. 14. Either you are fit for the Ministry , or unfit : if fit ; why should you be afraid of tryal ? He that doth evil comes not to the light : it is a sign of an ill cause that cannot endure a just tryal . But if you are unfit , is it not better to forbear ? Sect. 31. Reas. 15. Your very refusing of a tryal doth give the people sufficient reason to question your call and fitness for the work , or your humility at least : for humble men think meanlyer of themselves , then to judge themselves meet for such great employments , when they have not the encouragement of men that are more fit to judge : the good men of old were wont to run away from a Bishoprick , or Pastoral dignity in the sense of their unfitness : so that the Bishops were fain to seek and send after them : and Gregory of Neocesarea was Ordained by Phedimus when he was three daies journey from him , even against his will ; and then charged by him in the name of Christ to yield unto the Call. And what then shall we think of that sort of men , that think themselves so good and worthy , as to run on their own heads , without due approbation ? Sect. 32. Reas. 16. It is natural for man to be Partial in his own Cause : insomuch as no law or equity will allow men to be witnesses or judges for themselves in the smallest civil controversie : and shall they be judges of themselves in so great a cause ? Are not others more impartial ? Sect. 33. Reas. 17. You cast away your own encouragement and support , and create vexation to your own Consciences . There are so many difficulties to be conquered in this work , and so many sufferings to be endured , that if a man be not clear that his Call was good , he is like to be left to great discomforts . We have exceedi●g great labours to undergo : we have abundance of enemies and impediments to strive with : we have many a scorn and unthankful return , and perhaps imprisonment or death to undergo : we are our selves , alas , too weak and insufficient , and must depend on God for daily helps . And with what confidence can you expect his help , if you Call your selves , and enter not by his Approbation ? And how will you ever go through all this , and suffer so much with Christian comfort , when you cannot say that you are sent of God , and have nothing but your own overweening conceits of it ? Could you but say , [ I entered by the way that God appointed , and was not my own Judge ] you might have some more boldness and confidence of Gods assistance . Sect. 34. Reas. 18. The most that plead against Ordination , that are worthy the name of sober Christians , do plead but against the Necessity of it , and cannot deny it to be lawful : and should not all the reasons before mentioned prevail with you to submit to a lawful thing ? Sect. 35. Reas. 19. And if it be thus undenyable , that men must not be their own Judges , it will soon appear that Ministers are the standing Judges of mens fitness for this work , because no other Judges are appointed to it , or capable of it . It must be an ordinary stated way of Approbation , that can give us satisfaction : for if God had left the case at large , for men to go to whom they will , it would be all one as to go to none at all , but to be Judges themselves . And if a standing way of Approbation must be acknowledged , let us enquire where it is to be found : and look which way you will , and you shall find no other , but this which is by men of the same Calling with them that are to be Ordained . Sect. 36. For 1. Magistrates it cannot be : none that I know pretend to that . Magistrates in most of the world are Infi●els : and therefore cannot there be Ordainers : and none of them hath the work committed to them by Christ , nor do any that I know , assume it to themselves . Sect. 37. And 2. The people it cannot be : For 1. No man can shew a word of precept or example for it ; nor prove that ever God did give them such a power : Consent or Election is all that can be pretended to by them . 2. It is a work that they are commonly unable for : the Schollars may as well Try and Approve of their Schoolmaster . We confess the People must by a judgement of discretion , endeavour to find out the best they can : but if they had not helps , and if they were also called to a judgement of direction and decision , what work would they make ? Do the Major vote , ( or the Minor either ) in most or almost any Congregations , understand whether a man know the meaning of the Scripture , or to be able to defend the truth , or whether he be Heretical or found in the faith , & c. ? God would not set men on a work that is thus beyond the line of their Capacity . It is a thing not to be imagined , that they that call us to be their Teachers , should already be common●y able to Judge whether we are sound or unsound , and able to teach them or not : for this importeth that they know already as much as we ( for wherein they are ignorant , they cannot judge of us . ) And if they know as much already , what need have they of our Teaching ? 3. And it is contrary to the subjection and inferiority of their Relation : they that are commanded to learn and obey us as their Guides , may yet consent or choose their Teachers , when Approved , or to be Approved by abler men ; but they cannot be imagined to be appointed by God to Ordain their own Overseers : this is a most ungrounded fiction . Sect. 38. Reas. 20. On the other side , it is the Pastors of the Church , and only they that are fitted to be the standing Approvers or Ordainers , as will appear in these particulars . 1. It is they that are justly supposed to be of competent abilities to try a Minister . If here and there a Gentleman or other person be able , that is a rarity , and therefore no standing way for the Church in Ordaining Ministers can be gathered thence . 2. Ministers are doubly devoted to God and to his Church : and therefore should have , and ordinarily have , the tenderest care of the Church . 3. It is justly supposed that Ministers are ordinarily the most pious and conscionable men that are to be had ( or els they are too blame that choose them to be Ministers ) And therefore they may be expected to be most faithful in the work . 4. And they are fewer , and have lesser perverting interests , and therefore are like to be less divided in such determinations , then the people that are so many , and of so many interests and minds , that if it were not for the Moderation of Magistrates and Ministers , they would almost everywhere be all to pieces , one being for one man , and another for another ; some for one of this mind and way , and some for one of another ; some for the Orthodox , and some for the Heretical . 5. Lastly , it is Ministers , whose Office God hath tyed Ordination to , and who have time to wait upon it as their duty : so that lay all this together , and I think the first Proposition is proved , for the Necessity ( ordinarily ) of the Pastors Approbation , and the sinfulness of neglecting it . Sect. 39. Prop. 2. It is only the Pastors of one particular Church , but also the Pastors of Neighbour chu●ches that hold Communion with that Church , that should regularly Approve or Ordain Ministers : though I deny not but he may be a Minister that hath no Ordination but by the Pastors of a particular Church , yet I conceive that this is not a regular course . Sect. 40. My reasons are these . 1. Because if it be ordinarily tyed to the Pastors of the same Church only to Ordain , then it will be done ordinarily without any Pastors at all . For most particular Churches in the world have but one Pastor : and when he is dead , there is none left to Ordain ; and therefore others or none must do it in such cases . Sect. 41. And 2. If there be one left , and all the power be left in him , the welfare of the Church would run too great an hazzard : if every man shall be Ordained a Minister that can procure the Approbation of a single Pastor , the Church will be subjected to most of the lamentable miseries before mentioned , supposing that men were judges for themselves . Sect. 42. And 3. We find in Scripture , that it was not the way appointed by the Holy Ghost , for single Pastors to Ordain . The forecited Texts and examples are a sufficient proof . Sect. 43. If any say , that the Ruling Elders may concur , I answer . Though I make no great matter of it , nor would not raise a contention about it , yet I must say , that I never yet saw any satisfactory proof , that ever God did institute such Elders as this Objection meaneth , in the Church : that is , 1. Such as are not Ordained , but come in by meer Election 2. And such as have the Power of Discipline and Oversight without Authority to preach or administer the Sacraments . I think these are but humane creatures ; though I doubt not but there may be such as Actually shall forbear preaching and administration of the Sacraments , when some of their colleagus are fitter for it . Sect. 44. But 2. If such an Office can be proved , I despair of seeing it proved from Scripture , that they have authority to Ordain . 3. And how can they have Authority , when most of them have not Ability ? And I think it is supposed that they have not Ability to Preach , in them that deny them Authority : and if they want Ability to Preach , it s two to one but they want Ability to Try and Approve of Preachers . 4. And how come they to have Power to Ordain others , that are not Ordained themselves , but are admitted upon bare Election ? 5. And this course would prostitute the Churches to unworthy men , as aforesaid . Sect. 45. And 4. It is not a contemptible Consideration , that the chief Pastor of every particular Church , hath ever since the second Century at least , been Ordained by the Pastors of other Churches . And how it was before , we have but very defective Evidence , except so much as is left us in the Holy Scriptures , of which we have spoke before . Sect 46. And 5. The Church of Christ is a Chain of many links : a Society united in Christ the Head , consisting as a Republike of many Corporations , or as an Ac●demy of many Colledges : and a greater Union and Communion is requisite among them , then among the parts of any other Society in the world . And therefore seeing it is the duty of Neighbour Pastors and Churches , according to their Capacity to hold Communion with that particular Church and its Pastors , it seems reasonable , that they have some antecedent Cognisance and Approbation of the persons that they are to hold Communion with . Sect. 47. And 6. It is considerable also , that whoever is according to Christs institution Ordained a Minister of a particular Church , is withall ( if not before ) Ordained a Minister simply ; that is , one that may as a separated Messenger of Christ , both preach for the Conversion of those without , and gather Churches where there are none , and pro tempore do the Office of a Minister , to any part of the Catholike Church , where he cometh and hath a Call. And therefore as he is simply a Minister , and the Unconverted world , or the Universal Church are the Objects of his Ministry , the Pastors or Members of that particular Church where he is settled , have no more to do in Ordaining him then any other . As a Corporation may choose their own Physitian ▪ Schoolmaster , &c. but cannot do any more then other men , in Licensing a man to be in general a Physitian , Schoolmaster , &c. So may a Church choose who shall be their Teacher , but not who shall be simply a Teacher or Minister of Christ , any more then an other Church may do , that 's further from him . Sect. 48. And 7. It is also considerable , that it is the safest and most satisfactory way to the Church and to the Minister himself , to have the Approbation of many . And it may leave more scruple concerning our Call , when one or two or a particular Church only do Approve us . Sect. 49. And 8. It is granted in their writings by those that are for Ordination by a particular Church only , that the Concurrence of more is Lawful : and if Lawful , I leave it to Consideration , whether all the forementioned accidents make it not so far convenient , as to be ordinarily a plain duty , and to be preferred where it may be had . Sect. 50. Yet do I not plead for Ordination by Neighbour Pasto●● , as from a Governing Authority over that particular Church : but as from an interest in the Church Universal , and all its Officers within their reach , and from an interest of Communion with Neighbour Churches . Sect. 51. And it is observable in Scripture , that the Itinerant Ministers , that were fixed and appropriated to no particular Church , for continuance , ( such as the Apostles and Evangelists were , and Titus , Timothy , and such others ) had a Principal hand in the work of Ordination whereever they came . It was they that Ordained Elders in every City , in every Church . Sect. 52. Prop. 3. If any shall cull out two or three or more of the weakest injudicious , facile Ministers , and procure them to Ordain him , his course is irregular , and his call unsatisfactory , though the formal part be obtained to the full . For it is not for meer formality , but to satsfie the person called , and the Church , and to secure the Ministry and sacred works and souls of men , from injury by Usurpers , that God hath appointed the way of Ordination : And therefore it is fraud , and not obedience , for any man so to use it , as to cheat himsef and the Church with a formality , and frustrate the Ordinance , and miss its ends . Sect. 53. Prop. 4. If any man , avoiding the Orthodox and Unanimous Ministry , shall apply himself for Ordination to some divided schismatical or heretical persons , that will Approve him , and Ordain him , when the others would reject him , this also , as the former , is fraud and self-deceit , and not obedience ; upon the last mentioned grounds . It is the basest treacherous kind of sinning , to turn Gods Ordinances against himself , and to sin under the shelter and pretence of an institution . By using the means in opposition to its end , they make it no means , and use it not as a means at all . Though Pastors must Ordain , yet is it not all kind of Pastors Ordination that should satisfie an honest meaning man ; but that which hath the qualifications suited to the Rule and end . Sect. 54. In such cases of unjust entrance , if the People sinfully comply , and the man have possession , it may be the duty of some particular persons , that cannot help it , ( having done their own parts in disowning it ) to submit , and not therefore to separate from the Church , except in desperate extraordinary cases ( not now to be enumerated ) And all the administrations of such a man shall be not only Valid to the innocent , but without any scruple of conscience may be used and received , with expectation of a promised blessing . Sect. 55. But yet quoad debitum it is the Churches duty ( except in Cases of Necessity ) to disown such intruders , and to suspect and suspend obedience , to those that indirectly enter , ( by a few ignorant , or schismatical Ordainers , refusing the tryal of the unanimous abler Orthodox Ministry ) till they have either perswaded the man to procure their Approbation , or have themselves sought the Judgement of the said United Ministers concerning him . And seeing all the Churches of Christ should be linkt and jointed together , and hold communion and correspondency , according to their capacities , the Members of a particular Church are bound in reason , and to those ends , to advise in such suspicious cases with neighbour Churches , and not to receive a Pastor that comes in by way of Discord , or that neglecteth or refuseth the concordant way . For he that entreth in a divisive way , is like to govern them accordingly , and still to shun the Communion of the Brethren . Sect. 56. This Cyprian fully shews in the fore-mentioned Ep. 68. p , 201. perswading the people to shun the unworthy though they were Ordained by Bishops , adding [ Ordinari nonnunquam indignos , non secundum Dei voluntatem , sed secundum humanam praesumptionem ; & haec Deo displicere , quae non veniant ex legitima & justa Ordinatione , Deus ipse manifestat , &c. — ] Necessity may justifie some things that otherwise would be irregularities : but when [ Per urbes singulas ( that is , in every Church ) Ordinati sint Episcopi , in aetate antiqui , in fide integri , in pressura probati , in persecutione proscripti , ille super ●os creare alios pseudo-Episcopos audeat ] this is a fact that the poeple should disown . And [ Qui neque unitatem spiritus nec conjunctionem pacis observat , & se ab Ecclesiae vinculo , atque à Sacerd●tum collegio separat , Episcopo nec potestatem potest habere , nec honorem , qui Episcopatus nec unitatem voluit tenere , nec pacem . Cyprian Epist. 52. ad Antonian . Sect. 57. Prop. 5. Solemn Investiture is the last part of Ordination , by which the man that by consent of the people and himself , and by the Pastors Approbation , had received from Christ a Right to the Power and Honour , and Priviledges , and an Obligation to the Duties of the Office , is solemnly introduced and put in Possession of the place . Sect. 58. Though in some cases a man may exercise the Ministry upon the foresaid Approbation and Election ( which are most necessary ) without this solemn investiture , yet is it ordinarily a duty , and not to be neglected : And the people should require the performance of it : I need not stand upon the Proof : for it is proved before by what was said for Approbation , seeing they have ever gone together . Though fundamentally he be a Christian that hath entered Covenant with Christ : yet before the Church he is Visibly no Christian that hath not been Baptized , or at least made open Profession of that Covenant . Though fundamentally they are Husband and Wife that are contracted , or knit together by private Consent ; yet in foro Civili , in Law sence , and before men , they must be solemnly married , or else they are judged fornicators . And should any fantastical persons seek to cast by this publick investiture or solemn Marriage , as unnecessary , he would but let in common Whoredoms : The solemnity or publication in such Cases is of great Necessity . And it s much conducible to the greater obligation of Pastor and people to be solemnly engaged together : and to have solemn Prayer for Gods blessing , tendeth to their prosperity . Sect. 59. When men are Ordained only to the Ministry in General , it may be done in one place as well as another , ( that is otherwise convenient . ) But if they are also Ordained to be Pastors of a Particular Church , it is the fittest way by far , that they be Ordained in the face of the Church , that the people and they may be mutually engaged , &c. Though yet this be not absolutely necessary . Sect. 60. And thus I have dispacht , with the brevity intended , this weighty point , concluding with these two requests to my Brethren that shall peruse it : 1. That before they let out their displeasure against me for contradicting any of their conceits , they would humbly , impartially , and with modest self-suspicion , both study and pray over what they read , and not temerariously rush into the battell as pre-engaged men . 2. That they will alway keep the faith and charity , and self-denyal and tenderness of Christians upon their hearts , and the great Ends and Interest of Christ and Christianity before their eyes ; and take heed how they venture upon any controverted points or practice , as a Means that certainly contradicteth the Spirit of Christianity , and the great Ends ( the Churches Unity , Peace and Holiness , &c. ] which all true means are appointed , and must be used to attain . And whereunto we have already attained , let us walk by the same Rule , and mind the same things , Phil. 3.16 . Remembring that in Christ Iesus neither circumcision availeth , nor uncircumcision , but a new creature . And as many as walk according to this Rule , Peace be on them and Mercy , and on the Israel of God , Gal. 6.15 , 16. Finitur , May 19. 1658. The Third DISPUTATION : FOR Such sorts of Episcopacy , or Disparity in Exercise of the Ministry , as is Desirable or Conducible to the Peace and Reformation of the Churches . By Richard Baxter . LONDON , Printed by Robert White , for Nevil Simmons , Bookseller in Kederminster , Anno Dom. 1658. AN Episcopacy Desirable for the Reformation , Preservation , and Peace of the Churches . CHAP. I. Of General unfixed Bishops or Ministers . § . 1. IT is but delusory dealing of them that make the world believe that the question between the Prelatical Divines and the rest of the Reformed Churches , is , Whether the Church should be Governed by Bishops ? This is a thing that is commonly granted : But the controversie is about the Species of Episcopacy : Not whether Bishops , but what sort of Bishops should be the ordinary Governours of the Church of Christ ? § . 2. And therefore it is also very immethodical and unsatisfactory of most that ever I read for Episcopacy , that plead only for Episcopacy in General , but never once define that sort of Episcopacy which they plead for , but go away with it as smoothly when the question is unstated , as if they understood themselves , and others were capable of understanding them ; and so they lose their Learned labours . § . 3. I have already in the first Disputation told you among ten several sorts of Episcopacy , which they be that I think desirable , and which I judge tolerable , aad which intolerable . And I have there already given you the Reasons why I judge such a general unfixed Bishop to be of standing use to the Church and world , as here we are speaking of : and therefore I shall forbear here the repeating of what is said already . § . 4. That the world and Church should still have such a General Itinerant unfixed Ministry , as that was of the Apostles , Evangelists and others , having there already proved , I have nothing to do more but to shew the use of it , and to answer the objections that some very learned Reverend Divines have used against it . § . 5. The principal use of a general Ministry , is for the converting of the unconverted world , and Baptizing them when converted , and Congregating their Converts into Church order , and setling them under a fixed Government . And the next use of them is , to have a Care , according to the extent of their capacity and opporunities , of the Churches which they have thus Congregated and setled , and which are setled by other Ministers . § . 6. Let it be remembred that we are not now disputing of the Name , but of the Thing : It is not whether such an Officer of Christ be to be called an Apostle or an Evangelist , or a Prophet , or a Bishop , or a Presbyter : But whether unfixed general Ministers , to gather Churches and settle them , and take the care of many , without a special Pastoral charge of any one above the rest , were appointed by Christ for continuance in his Church : This is it that I affirm , and have already proved . § . 7. Nor yet is it any of our Question , Whether the difference between these general unfixed Ministers and ordinary fixed Presbyters , be in point of Authority or of exercise only . Whether they are two distinct Species of the Ministry , or but one of the same Office in Specie , variously exercised : I have given in my thoughts of this before , so far as I can yet reach : But if it be granted that some should ordinarily exercise their office generally and ambulatorily over many Churches , as others ordinarily must exercise it fixedly in one particular Church , I shall not contend whether they are to be called One Office or two : nor yet whether the fixed Minister may not extraordinarily upon a special reason , do the same work as the itinerant Minister in the same way . But Ministers there must be for both these work . § . 8. And that some should make the general work before mentioned their ordinary business , and not take the pastoral Charge of any particular Church , I conceive ( besides the former proofs ) is further manifest , 1. In that the work of Converting Unbelievers , and bringing them into a fitness for Church Communion , is the work that is to go first , and is the greatest work : It s the greatest in weight ( praecisively considered , and as to the terminus à quo of the change that it effects : ) and it is the greatest in regard of opposing difficulties : the winning of a soul , which rejoyceth Angels , and rejoyceth Jesus Christ himself , will have so much of Satans malice to oppose it , and hath so much resistance in the heart of the sinner , that it requireth the whole work ( in ordinary ) of those Ministers that are specially called hereunto . § . 9. And 2. Withall it commonly falls out , that there are far greater numbers to be converted , then to be Governed after Conversion : If it be not so in some Countries ( where the face of God hath shined most effectually ) yet in others , and in most it is : even in the far greatest part of the world . O how many millions of souls are there that perish for lack of knowledge , and know not for want of teaching ; and never heard of Jesus Christ in any likely manner to prevail , in all their lives ? Surely such multitudes of Miserable souls , yea Nations , require Ministers wholly set upon this work . § . 10. And 3. It ordinarily falls out too , that the unconverted unbelieving part of the world do live at a great distance from the Churches of Christ : and therefore the same man that is Pastor of a Church hath not opportunity to speak to them . Or if they live in the same Country , they seldom meet in greatest numbers in the same Assemblies : And therefore when the Pastor is upon his own work , it is requisite that there be some to speak to the rest . § . 11. And yet I doubt not but as there are hypocrites in most Churches , and among us many that by their ignorance , or impiety we have cause to judge to be yet no Christians , are our Ordinary hearers , so the Pastors of the Churches may and must endeavour their conversion , and much suit their preaching to the condition of such souls . But yet those millions that in other parts of the world ( and perhaps in Ireland , Wales and the Highlands of Scotland , too many such may be found ) that neither know what Christianity is , nor are the Ordinary hearers of a fixed Ministry , and live not within the reach of such , should have a Converting Itinerant Ministry for themselves . § . 12. Moreover , 4. The Pastoral work is it self so great , and the charge that we take of particular Churches , and our obligation to them so strict , that it will usually it self take up the whole man , and will not allow a Pastor time for the other work on those at a distance yet uncalled , without neglecting the souls that he hath undertaken to oversee . § . 13. And 5. For want of such general Ministers , the state of persons is in some places confounded , and the world and the Church are thrust together , as if there were no difference to be made . Because there are no Ministers known but Pastors , therefore there are no People known but as Christians , where yet the very knowledge of Christianity is too rare . Whereas if ( where numbers and distance make it necessary ) the preparing Ministry had first done their part , it would have prevented much dangerous confusion , and self-deceit that followeth hereupon in many places . § . 14. And 6. By the mistaken supposition , that such generall or unfixed Ministers are ceased , men have been drawn to set Lay-men upon the greatest and noblest work of the Ministry : and a conceit is hence risen among some , that because this is not proper to the Pastors of a Church , therefore it is not a Ministerial work , but the work of gifted Brethren : And hereupon uncalled men are tempted to exercise it : and by laying aside the officers appointed hereunto by Christ , the burden is cast on the weakest men . § . 15. Yea 7. By this means many Ministers themselves understanding not the Nature and extent of their own Office , when they do but preach to any that are not of the Church that they have charge of , imagine that they preach but as meer Lay-men ; and if they preach for the Conversion of unbelievers , they profess it to be no act of their office : which is an act that hath more inconveniences then I shall now express . § . 16. And 8. Which is worst of all , by supposing that no Ministers are now to be appointed for the Conversion of Infidels , and gathering and planting Churches , it is come to pass that the most necessary work in all the world is neglected , cast off , and almost quite unknown in the world : except Mr. Eliots and a few with him in New England , and some of the Jesuites and Fryars in the East-Indies and America , who have been sent , or have adventured themselves for the Converting of the Nations . Were it but known and considered , how much of the Will of Jesus Christ is to be fulfilled by this most blessed work , Princes would have studied it , and contributed their assistance ; and many would have been ready to have offered themselves to God for the work , when now it is looked on as no part of our duty , not only because that sluggishness and cowardize calleth it impossible , and the adventure unreasonable ; but also because we think it was a work that was proper to Apostles and Evangelists ; and Ministers are now tyed to their proper flock . And thus the poor unbelieving world is left in their sin . § . 17. And 9. I doubt by this mistake and neglect we forfeit the benefit of that special promise , in too great a measure . Mat. 28.20 . and miss of that eminent assistance and presence of Christ with our Ministry , that otherwise we might expect . If we did go into the world , and preach the Gospel to the Nations ( having used our industry first to learn their languages , ) we might expect that Christ would alwayes be with us to the end of the world , in a way of assistance and owning of our Labours , answerable to our engagements for him , and service to him . Were we deeplier engaged for Christ , and did with Peter cast our selves into the Sea , or walk on the Waters at his Call , we should find Christ acting as if he were answerably engaged for our indemnity , or at least for our eminent encouragement and reward . If ever we might expect Miracles again , it would be upon our engagement in the antient work ; though I know that even for this they are now no more necessary , nor I think , promised . § . 18. And 10. We do hereby seem to accuse Christ unjustly of Mutability , supposing that he had setled one sort of Ministry and Government in his Church for one Age only , and then changed it for another , that is ever after to continue alone . I know the extraordinary work of that age ( to plant Churches by new doctrine and Miracles , and reveal the new Articles of Faith and Practice in Scripture to the world ) did require such enablements thereto , which ordinary works do not require : and therefore the Apostles , as immediatly sent , and as inditing Scriptures , and working Miracles , and Prophetically bringing new Revelations , have no Successors . But the Apostles as preaching to the Nations , and as planting Churches , and as setling them , and taking care of their prosperity after they had planted them , and as exercising their Ministry itinerantly , as not fixed to a special charge , thus they have Successors , the work being ordinary , and such as should be done now as well as then ; and must continue while the necessity of it doth continue . § . 19. There needeth no other proof of this , then by observing that it was not Apostles only , but all the Ministry at first , that was thus unfixed and itinerant ; and that the Apostles assumed such to their assistance , and employed them all their dayes in this work . § . 20. The seventy Disciples as well as the Apostles were at first by Christ sent forth in this Itinerant way , for the Conversion of the inhabitants of Iudaea . And thus Iohn the Baptist had preached before them . And after Christs Resurrection and Ascension , it was not only the Apostles , but it was they that were scattered abroad , that went everywhere preaching the Word , Act. 8.4 . And who were these ? [ Act. 8.1 . They were all scattered abroad throughout the regions of Judaea and Samaria , except the Apostles . ] And the Evangelists of those times are confessed to have exercised this Itinerant Ministry : so did Barnabas , Silas , Mark , Epaphroditus , Tychicus , Trophimus , Timothy , Titus , Luke , and others ordinarily . It was the first and most ordinary way then of exercising the Ministry . § . 21. And if we lived our selves in Heathen or Infidel Countreys , we should be soon taught by experience , that this must be still an ordinary work . For what else is to be done till persons be converted and brought into the Church ? They must be made Disciples before they can be used as Disciples , and caught to observe all things that Christ hath commanded . § . 22. But against this it is objected , 1. That the Apostles were extraordinary Officers , and therefore have no Successors . To which I answer , 1. That I have before shewed in what they were extraordinary , and in what not : in what they have no Successors , and in what they have . As Apostles sent immediatly by Christ to Reveal a new doctrine , and confirm it by Miracles , they have no Successors : but as general Ministers of Christ to convert souls , plant Churches , and take a care of many , they have Successors ; call them by what name you please . 2. And what if the Apostles have no Successors ? Had the seventy Disciples none ? Had Apollo , Titus , Timothy , Silas , Barnabas , &c. none ? Had all the Itinerant converting Ministers of those times none , that were not affixed as Pastors to a particular Church ? § . 23. Obj. 2. But at least in the extent of their charge the Apostles were extraordinary , in that they were to preach the Gospel to all Nations . I answer ; in point of exercise , being furnished with tongues and Miracles for the work , they were obliged to go further , or to more Nations then most particular Ministers are now obliged to go : but that is not because we want Authority , if we had ability and opportunity , but because we want ability and opportunity to exercise our Office. The Apostles were not bound to go into every Nation of the world , inclusively ; but to avoid none , but go to all , that is , to as many as they could . Otherwise they had sinned in not going to Mexico , Peru , Brasile , the Philippine or Molucc● Islands , to Iapon , China , &c. And it is our duty to extend our Ministry for the Conversion of as many as we have Ability and opportunity to do . That which was common to the planting and waetering Ministry in the Apostles dayes , was not proper to the Apostles : but to go up and down the world to Convert , and Baptize , and plant , and water Churches was then common to such ( as Apollo , Silas , &c. ) therefore , &c. § . 24. Obj. 3. But ( say others ) the Apostles were not at last such unfixed Ministers as you imagine , but fixed Diocesan Bishops . Peter was Bishop of Antioch first , and of Rome after : Paul was Bishop of Rome : James of Jerusalem , &c. — Ans. That any Apostle was a fixed Bishop , taking on him durante vita the special Pastoral charge of one particular Church or Diocess , as his peculiar , is 1. Barely affirmed , and therefore not to be believed . 2. And is contrary both to the tenor of their Commission , and the History of their Ministrations . And 3. Is also contrary to Charity it self , and therefore is not worthy of any credit . The Apostles were not so lazy or uncharitable , as to affix themselves to Parishes or Diocesses , and leave the Nations of the world in their unbelief ; and to cease the work that they were first sent out upon , before the necessity of it ceased . Peter and Paul were Bishops of Rome , as they were of other Churches which they planted and watered , and no more : even as Paul was Bishop of Ephesus , Philippi , Corinth , &c. And Iames was either no Bishop of Ierusalem , or no Apostle ( but as many think , another Iames. ) Indeed pro tempore not only an Apostle , but other Itinerant Ministers were Bishops of the places where they came ; that is , were Officers of Christ , that might exercise any act of their Office ( Teaching , Governing , administring Sacraments , &c. ) to any people that gave them a Call , or so far as opportunity and need required . And so I doubt not but every Minister now may do in any Church on earth . If he be invited to stay a day , or week , or month among them , and do the work of a Minister , yea or if he be invited but to preach a Sermon to them , he may do it , not as a private man , but as a Minister in general , and as their Teacher or Pastor pro tempore , & ad hoc , that give him the invitation . For though the first Call to the Ministry , separating us to the Gospel of God , do give us our Authority in general to perform any Ministerial act ; yet I have before shewed that a further Call is neeedfull for the particular exercise of this power : and this is usually by the people : who may sometime call a man to be their stated Pastor , and sometime but to exercise some one Pastoral act , or else to exercise all but pro tempore , as there is need . § . 25. And by this means it came to pass that the line of Succession in many Churches is drawn down from the Apostles , by Eusebius , Hierom , and other antient writers . Not because the Apostles were the stated fixed Bishops of those Churches , as the Successors were ; but because they first planted and Governed them , and were their Bishops pro tempore till they had setled Bishops over them ; and then went and did the like by other places : so that one Apostle , or Evangelist , or unfixed Minister , might be the root of Succession to many Churches , even as many as they first planted : but their Successors had but one Church . § . 26. Object . 4. But what use is there among us for such Ministers as these , when all the Nations are Converted from Infidelity already ? Answ. 1. If there were no use of such with us , we must not forget the lamentable necessity of them abroad in the world . 2. As I before said , experience of the ignorance and unbelief of many about us in the best Parishes , doth cause me easily to believe that in Ireland , and part of Scotland , and Wales , and other places where setled Ministers are few , such an Itinerant Ministry is of necessary use among us . 3. But yet where there are setled Teachers enough , they may be spared : for if we had Parishes that had not the knowledge of Christ , it is a greater work of mercy to such a Parish , to settle a converting Teacher among them to fit them for a Church-state , that so they may have frequent Teaching , then to send them but now and then a Sermon . But where Ministers are not so plentiful , it were a great sin for an able man to confine himself to one Town or Parish , and neglect the Countrey round about . 4. And also there is use for Itinerants to water and take care of the Churches which are planted , as the Apostles and others formerly did . § . 27. Concerning these unfixed Ministers , I add these following Propositions . 1. That such Ministers may not deprive the fixed Pastors of any of their Power : they may not disable them from Governing their own Churches as fully as if there were no Itinerant Ministers . If they are admitted pro tempore to assist the Churches where they come , that will not enable them to hinder them , or assume a Lordship or a Rule over the Pastors of the Churches . § . 28. 2. These Itinerant unfixed Ministers , are not so obliged to perpetual motion , but that they may reside for a considerable time in a place , either for the following on the work of Conversion , where they find a plenteous harvest , or for setling Churches , or surpressing heresies or disorders , or because of their own disability to travail . And thus Paul staid at and about Ephesus in Asia three years , Act. 20.31 . Their stay must be prudentially apportioned to their work and opportunities . § . 29. 3. No Itinerant Minister can ( of himself ) exclude another from his Province , and appropriate it to himself , and say , Here I will work alone , or here I have greater Authority then you : nay it was usual for these Ministers to go by companies , or more then one ( as Paul and Barnabas , Paul and Silas , Paul and Timothy , Titus , &c. ) so that it was no mans Province or Diocess where they came . For they that Convert Souls to Christ and not to themselves , and Baptize into his name and not in their own , do know the greatness of the work and burden , and therefore are glad of all the assistance they can get : when those that do nothing , are the men that thrust others out of the Vineyard , and say , This is my Diocess or Province ; you have nothing to do to labour here . ] § . 30. 4. Yet may there lawfully and fitly be a Prudential distribution or division of their Provinces among such unfixed Converting Ministers : for to be all together and go one way , must needs be a neglecting of most of the world , and so not a wise or faithful performance of the work of Christ. And therefore some should go one way , and some another , a● may most promote the work . § . 31. And ordinarily it is most convenient , that there go more then one to the same people , ( and therefore they will not be like a fixed Diocesan Bishop ) for they have many wayes need of mutual assistance : one would be oppressed with so great a work , and have many disadvantages in the performances . Pau● used not to go alone . § . 32. The persons to be exercised in this ambulatory Ministration , may be determined of , and their Provinces distributed any of these three wayes , or all together . 1. By the Judgement and Consent of Pastors . If many shall choose out one , or two , or more , as ●it for such a work , the persons chosen have reason to obey , unless they can prove , or know the Pastors to be mistaken , and to have been misguided in their choice . The Prophets and Teachers of the Church at Antioch must send or separate Saul and Barnabas , for the sp●cial work in which the Holy Ghost would imploy them , Act. 13.1 , 2. which seems to me , to be but a secondary Call to some special exercise of their former Office , one way rather then another . Thus also by mutual agreement their Provinces may be allotted and divided . § . 33. 2. By the Magistrates appointment and command also , may this be done . Though he make not Ministers , yet may he do much in assigning them their Provinces , Seats , and Stations : and it is our duty to obey his Commands in such cases if they be not plainly destructive to the Church : much more if they are beneficial to it . § . 34. 3. Also by a Ministers own discerning of a fit opportunity to do good , either by the Magistrates bare permission , the peoples invitation , or their willingness , or not opposing ; or though they do oppose , yet some other advantages for the work may be discerned , or Hopes at least . Now though the Call of Ordination must be from the Pastors of the Church , and neither Magistrates nor people can make us Ministers , yet the Call of Opportunity may be from the people and Magistrate , more commonly then any . And he that is already a Minister , needs not alwayes another Call for the exercising of his Ministry , save only this Call by Opportunity . He had his Authority by that Call that placed him in the Office ; which was done at first , and must be done but once . But he hath his Opportunity and station for the exercise of that Authority by the people and Magistrates , and perhaps may receive it over and over many times . § . 35. 5. This way of exercising the Ministry is not alike necessary in all times and places ; but with great variety ; it is exceeding necessary in some Countreys , and not in others , but useful in some degree in most as I conceive . § . 36. If the Question be , whether such a Ministry be useful in these Dominions , or not ? I have answered before , that in some darker and necessitous parts , where ignorance doth reign , and Ministers ( or able ones at least ) are scarce , there such a● exercise of the Ministry is necessary : but in other parts it is not of such necessity : yet much work there may be for such , or for those in the next Chapter mentioned , in most Countreys of them therefore I shall next speak . CHAP. II. Of fixed Pastors that also participate in the work of the unfixed . § . 1. IT is not only the unfixed Ministers that may lawfully do the fore-described work , but the fixed Pastors of particular Churches may take their part of it ; and ordinarily should do somewhat toward it : though not so much as they that are wholly in it . § . 2. I shall here shew you , 1. What such may do . 2. On what terms . 3. And then I shall prove it . And 1. They may as Ministers of Christ , go abroad to preach where there are many ignorant or ungodly people in order to their Conversion . 2. They may help to Congregate Believers into holy Societies , where it is not already done . 3. They may Ordain them Elders in such Churches as they Congregate . 4. They may oft enquire after the welfare of the Neighbour Churches , and go among them , and visit them , and strengthen them , and admonish the Pastors to do their duties . 5. They may instruct and teach the Pastors in publike exercises . 6. They may exercise any acts of Worship or Discipline upon the people of any particular Church , which giveth them a due invitation thereto . 7. They may publikely declare that they will avoid Communion with an impious or heretical Church or Pastor . § . 3. But 2. As to the mode or terms , it should be thus performed . 1. No Pastor of a single Church must leave his flock a day or hour without such necessary business as may prove his Call to do so . We must not feign a Call when we have none ; or pretend necessities . He that knows his obligations to his particular charge , and the work that is there to be done , methinks should not dare to be stepping aside , unless he be sure it is to a greater work . § . 4. And 2. No Pastor of a Church should be busie to play the Bishop in another mans Diocess , nor suspect or disparage the parts or labours of the proper Pastor of that Church , till the sufferings or dangers of the Church do evidently warrant him , and call him to assist them . § . 5. 3. No Minister of Christ should be so proud as to overvalue his own parts , and thereupon obtrude himself where there is no need of him ( though there might be need of others ) upon a conceit that he is fitter then other men to afford assistance to his Brethren . When the case is really so , he may judge it so : especially when his Colleagues or fellow Ministers judge so too , and desire him to the work : but Pride must not send out Ministers . § . 6. 4. A Minister that hath divers fellow Presbyters at home , to teach and guide that Church in his absence , may better go out on assisting works then other men . And so may he that hath help that while from Neighbour Presbyters , or that hath such a charge as may b●ar his absence for that time , without any great or considerable loss . § . 7. 5. And a man that is commanded out by the Magistrate , who may make him a Visiter of the Churches near him , may lawfully obey ; when it would not have been fit to have done it without such a command , or some equivalent motive . § . 8. 6. A man that is earnestly invited by Neighbour-Ministers or Churches , that call out to him , Come and help us , may have comfort in his undertaking , if he see a probability of doing greater good then if he denyed them , and if they give him satisfactory reasons of their Call. § . 9. 7. Men of extraordinary abilities , should make them as communicative and useful to all as possibly they can : and may not so easily keep their retirements , as the Weak may do . § . 10. 8. And lastly , No man should upon any of these pretences usurp a Lordship over his Brethren , nor take on him to be the stated Pastor of Pastors , or of many Churches as his special Charge . It is one thing to do the common work of Ministers abroad , by seeking mens Conversion , and the planting of Churches , or else to afford assistance to many Churches for their preservation , establishment or increase : and it s another thing to take charge of these Pastors and Churches , as the proper Bishop or Overseer of them . The former may be done ; but I know no warrant for the later . § . 11. That fixed Ministers may do all these forementioned works , with the aforesaid Cautions , I shall briefly prove . 1. By some general Reasons , speaking to the whole ; and 2. By going over the particulars distinctly , and giving some reason for each part . § . 12. And 1. It is certain that a Minister doth not cease to be a Minister in general , nor to be an Officer authorized to seek the Discipling of them without , and Congregating them , by his becoming the Pastor of a particular Church : therefore he may still do the common works of the Ministry where he hath a Call , as well as his Pastoral special work to them that he hath taken special care of . As the Physitian of an Hospital or City may take care also of other persons , and cure them , so he neglect not his charge . § . 13. 2. A Minister doth not lay by his Relation or Obligations to the unconverted world , nor to the Catholike Church , when he affixeth himself to a special charge . And therefore he may do the work of his Relations and Obligations , as aforesaid . Yea those works in some respects should be preferred , because there is more of Christs interest in the Universal Church , or in many Churches then in one ; and that work in which the most of our ultimate End is attained , is the greatest work : that in which God is most honoured , the Church most edified , and most honour and advantage brought to the Gospel and cause of Christ , should be preferred : But ordinarily these are more promoted by the Communication of our help to many ( as aforesaid ) then by confining it to one particular Church . The commonest good is the best . § . 14. 3. Oft-times the Necessity of such Communicative labours is so apparently great , that it would be unmercifulness to the Churches or souls of men to neglect them . As in case of Reforming and setling Churches ( upon which Luther , Melanchthon , Chytraeus , Bugenhagius , Pomeranus , Calvin , and others were so oft imployed . ) As also in case of resisting some destructive heresies : In which case one able Disputant and prudent adviser , and person that hath interest in the people , may do good to thousands , even to many Countries , and more then multitude● of others could do . And God doth not set up such lights to put under a bushell , nor warrant any man to hide his talents ; nor doth he bestow extraordinary gifts for ordinary sevice only , but would have them used to the utmost advantage of his cause , and for the greatest good of souls . § . 15. 4. And it is not the taking up of another calling or Species of Ministerial Office : For the Ministry is one office ( distinct from that inferiour sort of Ministry of Deacons ) and containeth the power and obligation of doing all this , when we have particular Cals : It is but the exercise of the same office which we had before : We do but lay out our selves more in some parts or acts of that office , then more retired Pastors do . § . 16. And 5. It belongeth to the Magistrates to take care of the Church and the right exercise of the gifts of their subject Ministers : and therefore if they command one man more labour then another , even the Planting , or Visiting of Churches , it is our Duty to obey them . § . 17. More particularly : 1. That a fixed Pastor may preach abroad among the unconverted , I hope none will deny . It was the ancient custom of the fixed Bishops , besides the feeding of their flocks , to labour the Conversion of all the Countries about them that were unconverted : The example of Gregory of Ne●cesarea may suffice , who found but seventeen Christians in the City , but converted not only all that City ( except seventeen ) but also most of the Countries about , and planted Churches , and ordained them Bishops . And so have abundance others done , to the increase of the Church . § . 18. And 2. That fixed Bishops may congregate new Churches where there are none , of such as they or others do convert , is in the foresaid constant practice of the Pastors of the ancient Churches , put past doubt . But so , as that they ought not to Congregate those Churches to themselves , and make themselves the Bishops or Archbishops of them , when they have a special charge already ; but only settle them under Bishops of their own : And this is but by directing them in their duties , and trying the person , and investing him that is to be their Pastor . Whether one or more must do this work , I have spoken already in the former Disputation . § . 19. 3. And that such as thus convert a people , or Congregate them , may ( according to the fore-mentioned Rules ) Ordain them Pastors , by the peoples suffrages or Consent , is also sufficiently proved in that foregoing disputation : and therefore may be here past by . § . 20. 4. And that such may take care of all the Churches within their reach , so far as to do them what good they can , is plain in the L●w of Nature that requireth it ; and in the general commands of the Gospel seconding the Law of Nature ; while we have time we must do good to all men ; Especially to the houshold of faith . And its plain in the Nature of the Catholick Church and of its members , and in the nature of the work of Grace upon the soul. We are taught of God to love one another : and the End of the Catholick Society is , ( as of all Societies ) the common good , and the Glory of God : and the Nature of true members is to have the same care one for another , that so there may be no schism in the body , and that they all suffer and rejoice with one another , in their hurts , and in their welfare , 1 Cor. 12.25 , 26. It is therefore lawfull for Pastors to improve their talents upon these common grounds . § . 21. 5. That such settled Pastors may Teach or Preach to one another , is a thing not doubted of among us . For we commonly practice it at Lectures and other meetings of Ministers , as formerly was usual at visitations , and Convocations . And if it be lawful to teach Ministers , then also to do those lesser things before and after mentioned . Yet do we not preach to one another as Rulers over our Brethren , but as Ministers of Christ , and Helpers of them in the work of grace . As when one Physitian healeth another , he doth it as a Physitian , helping and advising a Brother in necessity : but when he cureth one of his Hospital , he doth it as a Physitian performing his trust to one of his charge . So when a Pastor preacheth to Pastors , he doth it not as a private man , but as a Pastor obliged to help his Brethren : But when he preacheth to his People , he doth it as one that hath the charge of their souls , and is their guide to life everlasting . § . 22. 6. And that Pastors may exercise acts of Discipline and administer the Sacraments to other Congregations , upon a sufficient Call , is evident from what is said already . If they may Preach to the Pastors themselves , they may help to Rule the flock : For , as is said , they cease not their Relation to the Church of Christ in general , by being engaged to one Church in particular . If general Ministers , such as Apostles , Evangelists , &c. might administer the Sacraments where they came in Churches that were not any of their special charge above others , then may other Ministers of Christ do it upon a sufficient Invitation , though the Congregation be none of their special charge : And in so doing , they act not as private men , nor yet as the stated Pastors of that flock , but as Pastors , Assistant to the stated Pastors , and Ruling pro tempore the people under them in that Assisting way : Even as a Physitian helpeth another in his Hospital , when he is desired , and the neither as a Private Ordinary man , nor as Superiour to the Physitian of the Hospital , nor as the stated Physitian of it himself , but as the temporary assistant Physitian of it . Or as a Schoolmaster helpeth another in his School for a few dayes in Necessity , as his temporary assistant . § . 23. 7. And upon the same grounds it will follow that one Church or Pastor on just occasion may avoid Communion with another , and declare that they so resolve to do ; and this without usurping any Jurisdiction over them , it being not the casting out or Excommunicating of a member of our charge , as the Rulers of that Church , but the obeying of a plain command of the Holy Ghost , which requireth us to Avoid such , and have no company or Communion with them , and with such no not to eat : And therefore it is a fond Argumentation of the Papists , that would conclude their Pope to be Head and Governour , as far as they find he ever did excommunicate . § . 24. He that doubteth of any of this , must not first enquire , Whether a Minister have so much Power , but first Whether he may be obliged to so much work and suffering as his duty . And then he shall find that if there were no special examples or commands , yet the general commands , which require us to do good while we have time to all , to be the servants of all , and seek their salvation , &c. do as certainly oblige us to particular duties , as if they were named . § . 25. Object . That cannot be : For , a General command of doing good to all , obligeth not a Minister any more then another man : But it obligeth not another man to Preach , administer Sacraments , &c. therefore it obligeth not a Minister . Answ. To the Major I answer , that 1. It may oblige to more , where it obligeth not more , as to the Essence of the obligation . 2. The General command obligeth several men to several acts according to their several Abilities , opportunities and capacities . If all be required to improve their Masters flock or talents , yet all are not required to improve the same talents , because they have not the same : But one hath Riches to improve , and the general command obligeth him to improve that talent : And another hath strength , another interest and friends , another wit , and another learning , and every man is bound to improve what he hath , and not what he hath not . The command of Doing good to all doth oblige a Physitian to help to cure men , and a Magistrate to benefit them by Government , and a Lawyer by Counsell for their estates , and a Minister by the works of a Minister , for their salvation . If you should say that [ this General command doth bind a Magistrate , or a Physitian no more then another man : but it bindeth not another man to do good by Ruling or by Physick , therefore neither doth it bind them ; ] would not the fallacy be obvious ? So is it here . § . 26. It being proved that such Assistant Ministerial works may be performed by a fixed Pastor to those about him , and within his reach , it will clearly follow that convenient means may be used to bring this to performance , and help the Churches to the actual benefit of such Assistance . And by the three forementioned wayes it may be done . As 1. If the Pastor and People of any Neighbour Church , or the people alone , where there is no Church , do invite such men to come and help them . § . 27. And 2. The Neighbour Pastors may agree together for the perswading of the fittest men among them to undertake such Assistances : as is usual in the setling of Lectures ; and as in this County we have successfully for above these two years used the help of four Itinerant Lecturers , that have taken their several circuits , one Lords day in four , ( which was every Lords day among them all ) to help their neighbours . § . 28. And if the Invitation of a People , or the Agreement of Pastors may do this , no doubt then but the prudent Government of a Magistrate may do it . And he may appoint Certain Pastors their bounds and Circuits , and appoint them to afford convenient assistance to the Pastors and people within those bounds . And thus he may make them Visitors of the Churches and Country about them , in which visitation , they may Teach and do other Ministerial offices by Consent ; and may by the Magistrates command , take notice whether the Churches be duly Constituted and Governed , and may acquaint the Magistrate how things are ; and may fraternally Reprove the Negligent Pastors and people where they come ; And also may provoke them to Reformation , both of Church-constitution and Church-administrations ; And these visitors may give notice to the neighbour Churches , of such Pastors as they find unfit for the Ministry , that by consent they may be disowned by the rest . § . 29. And though one Pastor have not of himself ( as a Pastor ) so much Power over any of his Brethren , as to require him to come to him to give him an account of his wayes , yet 1. The Associated Pastors may desire him to appear among them to give them satisfaction , when there is matter of offence : ( For one may better travail to many , then many to one . ) And 2. The Magistrate may lawfully command Ministers to appear before such Pastors as he hath appointed to be Visitors ; and then it will be their duty in obedience to the Magistrates command . § . 30. Yet Magistrates must take heed that they put not the sword into the hands of Ministers , nor enable them with coercive power , by touching mens bodies or estates : We do not only forbear to claim such a power , but we disclaim it , yea and humbly and earnestly beseech the Princes and Senates of Christian Common-wealths , that they would keep the sword in their own hands , and not put it into the hands of any Ministers , and then we could better bear the claims and usurpations , not only of Exorbitant or transcendent Prelates , but of the Pope himself . Let them come unarmed , and have no weapon but spiritual , the word of God , and then we shall less fear them . The Divisions , and tyranny , & bloodshed through the Churches hath been by trusting coercive Magisterial power in the hands of Ministers of the Gospel . Though I confess I think it not a thing unlawfull in it self for a Minister to be a Magistrate also , yet I think that nothing but necessity can warrant it ; and so much as hindereth him from the work of his calling ( which requireth a whole man ) without this Necessity , is utterly unlawfull . Were there a Country that had no other persons tolerably fit , I doubt not but the same man that is a Minister or Pastor , might be a Justice of Peace , Parliament man , or a Prince : But while there are others that are capable of bearing these burdens , he is not worthy to be a Minister of the Gospel , that would wish the least of them upon his shoulders . Either Magistracy or Ministry is enough for one . Had the English Prelates been armed with none but spiritual weapons , they had never appeared so terrible or so odious . § . 31. It seemeth a course that suiteth with the state of the present Churches among us , to have in every County , three or four such able , faithfull Pastors to be by the Magistrate made Visitors of the rest , not giving them any power of medling with mens bodies or estates , but joining with them a Magistrate as a Justice or Commissioner , that one may perswade , and the other constrain , as far as the Soveraign Power shall think fit . This is not to set up any New office or the least part of an office in the Church . As it is meerly accidental to the Being of a Physitian , whether he be tyed to a City , or to an Hospital , or to a County , or to no place , but practice as he findeth opportunity ; these being but the various modes of using the same * Office and works ; so may we truly say of the Ministry . § . 32. Yet is there no such Necessity of this appointment of Visitors or Superintendents , or Assistants by the Magistrate , or by agreement of Ministers , or any such course , as if the Being , or the welfare of the Church were laid upon it . For without any such Elections or Appointments , the Graces and Gifts of the Spirit of Christ will shew themselves , and be communicative for the Edification of the Churches . We see by common experience , that where no one man is commanded or commended by the Magistrate to the care of many Churches , above his brethren , yet some men are as diligent and faithfull in doing good to all within their reach , as if they had been chosen and nominated to the work . Many able painfull Ministers of Christ , that thirst for mens salvation , do go up and down among the ignorant , or weak , and preach in season and out of season , notwithstanding the burden of their particular flocks , which they faithfully bear . § . 33. And the parts and graces of these men do win them audience and respect where they come , without any Humane Authority to awe men . In almost all parts of our Countrey we have either settled or movable Lectures : and when do we see a thin Congregation before a lively rowsing Minister , or any man of great ability in the work ? No , but we see the Temples crowded ; and find that the people reverence and hearken to such men as these , in whom the Spirit of God appears . § . 34. Yea and the Ministers themselves will consult with the Wise , and Love the good , and learn of those that are ablest to teach them : and imitate the ablest preachers as neer as they can . So that I may truly say , that there is a certain kind of Natural , or rather , spiritual Episcopacy everywhere exercised in the Church . A great light that burneth and shineth above others , will draw the eyes of many to it : and if it be set on a hill it will hardly be hid . Calvin was no Prelate ; and yet his Gifts procured him that Interest , by which he prevailed more then Prelates for the conformity of the minds of many to his own . There is scarce a Country but hath some able judicious Minister , who hath the Interest of a Bishop with the rest ; though he have no higher an office then themselves . Gods Graces deserve and will procure respect . Even in Civil Councils , Courts , Committees , we see that some one of leading parts , is the Head of the rest though their authority be equal . § . 35. And indeed the conveniences and inconveniences are such on both sides , that it is not an easie matter to determine , Whether appointed Visitors or Superintendents , be more desirable then these Arbitrary Visitors that have the Natural Episcopacy of Interest procured by their meer abilities . On the one side , if Magistrates appoint such Visitors , the people , yea and many Ministers will the more easily submit , and hear , and obey , and more unanimously concur , then if we offer our assistance without any such appointment : That 's the convenience : But then here 's the inconvenience : The Magistrate may choose an unworthy man , and then he may be feared , but not honoured nor loved ; but greater lights will be greater still , let the Magistrate set the lesser on never so high a Candlestick : And then the Ministers and people will measure their esteem of the man according to his worth , and that will irritate his displeasure ; For when he is lifted up he either looks to be valued by his Height , and not his Light or Worth , or else that his Light should be judged of by his Height . And as this will turn to heart-burnings and divisions , so the esteem that is procured by humane Constitution , will be more humane , and ordinarily less Divine then the calling and work of a Divine requireth . On the other side , if none be appointed by the Magistrate , but every man go forth in the strength of his zeal and Abilities ; we are like to be cast on many disadvantages with carnal temporizing men , and to have less unity among our selves : But then that unity , and peace , and respect , and success that we have will be more voluntary and pure . § . 36. The best way then , if we could hit it , seems to be the joining of both these together . To have such Magistrates as will appoint only the most judicious , able , faithfull Ministers to be Visitors of the Churches , that shall go forth both in the strength of the Spirit of Christ , with eminency of gifts , and also in the strength of the Magistrates Commission . But if this cannot be attained , I shall not long for constituted Visitors or Superintendents ; but shall be content with the Holy Ghosts appointment . § . 37. It is therefore the most Christian course to lay no greater stress on these modes and forms of Ministration then they will bear ; and therefore to live obediently and peaceably under either of them ; obeying such Visitors as are appointed by the Magistrate , and honouring the graces of the Spirit , where there is no such appointment ; and not to think the Church undone when our conceits about such things are crost . CHAP. III. It is Lawfull for the several Associations of Pastors to choose one man to be their President , durante vita , if he continue fit . § 1. I Come next to speak of a third sort of Ministry , which hath a greater resemblance to the ancient Episcopacy , then any of the rest : Yea indeed is the same that was exercised about the second or third Century after Christ. And that is , the fixed Presidents of the Presbyters of many Churches associated . In the first settlement of Churches , there was either a single Pastor to a single Church ; or many Pastors , in equality , at least of Office : And whether from the beginning or afterward only , one of them became the stated President , is very uncertain : of which anon . But when the Churches encreased in magnitude , and many Congregations were gathered under one Presbyterie , then that Presbyterie also had a stated President , as the Congregational Presbyteries perhaps had before . And thus he was an Archbishop under the name of a Bishop , that awhile before was either unknown , or else must needs be es●eemed an Archbishop . § . 2. That these men should take the Pastoral charge of many Churches , or that they should suspend the Governing Power of the Presbyters , upon pretence of a Presidency , or superiority , is I think , a matter not warrantable by the word of God. § . 3. But that such Associations of the Pastors of many Churches should ordinarily be , for the sake of Union and Communion ; as also that it is lawfull for these Associatied Ministers to choose one among them to be their President , is granted by all . § . 4. But all the question is , Whether these Presidents should be only pro tempore , or durante vita , supposing that they forfeit not the trust ? I shall not say much of the point of convenience ; but I affirm , that of it self it is lawful to choose a President that shall be fixed durante vita , si tam diu bene se gesserit . Yea it is lawfull now in England , as things stand . § . 5. And 1. It may suffice for the proof of this , that it is nowhere forbidden in Nature or in Scripture ; directly or by consequence : and therefore it is lawfull : Where there is no law , there is no transgression : They that say that it is a thing forbidden , must prove it from some word of God ; which I think , they cannot do . § . 6. 2. If it be lawfull to choose a fixed President for half a year , or a year , or seven year , then is it lawfull to choose and fix such a President for life ( on supposition still of a continued fitness ) But it is lawful to choose such a one for a year , or seven year : therefore also for life . § . 7. The Antecedent is granted by the Presbyterian , Congregational and Erastian party , ( which are all that I have now to do with : ) For all these consented that D. Twiss should be President of the Synod at Westminster , which was till his death : or else was like to have been till the end ; And so another after him . And ordinarily the Provinces and Presbyteries choose a President till the next Assembly . And I remember not that ever I heard any man speak against this course . § . 8. And then the Consequence is clear , from the parity of Reasons : For 1. Seven years in contracts is valued equal with the duration of a mans life . 2. And no man can give a Reason to prove it Lawfull to have a President seven years , or a quarter of a year , that will not prove it Lawfull in it self to have a President during life . And Accidents must be weighed on both sides , before you can prove it Accidentally evil : And if it be but so , it may be one time good , if by accident it be another time bad . The weightiest accident must preponderate . § . 9. 3. Order is a thing lawful in Church Assemblies and Affairs : the sta●ed Presidency of one , is a stated Order in Church Assemblies : therefore it is lawful that all things be done in Order , is commanded , 1 Cor. 14.40 . And therefore in general Order is a duty , which is more then to be Lawful . And though the particular wayes of Order may yet be comparatively indifferent , yet are they Lawful , 〈◊〉 the Genus is necessary . § . 10. And that this Presidency is a point of Church Order , is apparent in the nature and use of the thing : and also in that it is commonly acknowledged a matter of Order in all other societies or Assemblies , though but for the low and common affairs of the world : in a Jury you will confess , that Order requireth that there be a Foreman : and in a Colledge that there be a Master : and that an Hospital , a School , and all Societies , have so much Order at least as this , if not much more . And why is not that to be accounted Order in the Church , that is so in all other societies ? § . 11. 4 ▪ That which maketh to the Unity of the Churches or Pastors ( and is not forbidden by Christ ) is both lawful and desirable : But such is a stated Presidency : therefore , &c. The Major is grounded 1. On nature it self , that tells us how much of the strength , and beauty , and safety of the Church , and of all societies doth consist in Unity . The Minor is apparent in the Nature of the thing : 1. That Presidency makes for Unity , is confest by all the Churches that use it to that end . 2. And the continuance of the same makes somewhat more for Unity then a change would do : there being some danger of division in the new elections : besides other and greater inconveniences . § . 12. 5. The person that is most fit ( Consideratis Consid●randis ) should be chosen President : But one and the same person ordinarily is most fit durante vita : therefore one and the same person should be continued President . God doth not use to change his gifts at every monethly or quarterly Sessions of a Classis or Provincial Synod . Either the President chosen was the fittest at the time of his choice , or not : if he were not , he was ill chosen : if he were so then , its like he is so still , at least for a long time . And a mans ability is so great and considerable a qualification for every imployment , that it must be a very great accident on the other side that must allow us to choose a man that is less able . A change cannot be made in most places , without the injury of the Assembly and of their work . The worthiest person therefore may lawfully be continued for the work sake . § . 13. 6. That way is lawful that conduceth to the Reconciliation of dissenting and contending Brethren ( supposing it not forbidden by God. ) But such is the way of a stated Presidency , durante vitâ : therefore , &c. Though the Major be past doubt , yet to make it more clear , consider , that it is 1. A Learned party ( as to many of them ) with whom this Reconciliation is desired : and therefore the more desirable . 2. That it is a numerous party : even the most of the Catholike Church by far . All the Greek Church , the Armenian , Syrian , Abassine , and all others that I hear of , except the Reformed , are for Prelacy : and among the Reformed , England and Ireland had a Prelacy ; and Denmark , Sweden , part of Germany , Transilvania , have a superintendency as high as I am pleading for at least . And certainly a Reconciliation , and as near a Union as well may be had , with so great a part of the Church of Christ , is a thing not to be despised ; nor will not be by considerate moderate men . § . 14. And it is very considerable with me , that it is the future and not only the present Peace of the Churches that we shall thus procure . For it is easie to see that Episcopacy is neither such an upstart thing , nor defended by such contemptible reasons , as that the Controversie is like to die with this age : undoubtedly there will be a Learned and Godly party for it , while the world endureth ; unless God make by Illumination or Revelation some wonderful change on the Sons of men , that I think , few men do expect . And certainly we should do the best we can to prevent a perpetual dissention in the Church . Were there not one Prelatical man now alive , it were easie to foresee there would soon be more . § . 15. Ye● do I not move , that any thing forbidden by God should be used , as a means for Peace or Reconciliation with men . It is not to set up any Tyranny in the Church , nor to introduce any new Office that Christ hath not planted : it is but the orderly disposal of the Officers and affairs of Christ , which is pleaded for . § . 16. Object . But ( some will say ) your Minor yet is to be denyed ; for this is not a way to Reconciliation . A stated Presidency will not please the Prelates that have been used to the sole Iurisdiction of a whole County , and to sole Ordination . Answ. 1. We know that the moderate will consent . 2. And some further accommodation shall be offered anon ; which may satisfie all that will shew themselves the Sons of Peace . 3. If we do our duty , the guilt will no longer lie on us , but on the refusers of Peace : but till then , its as well on us as on them . § . 17. 7. That which is lawfully practised already by a Concurrence of judgements , may lawfully be agreed on : But the Presidency ( or more ) of one man in the Assemblies of Ministers , is in most places practised ( and that lawfully ) already : therefore , &c. There is few Associations , but some one man is so far esteemed of by all , that they give him an actual or virtual Presidency , or more : why then may they not agree expresly so to do ? § . 18. 8. Lastly , The so common and so antient practice of the Churches , should move us to an inclination to reverence and imitation , as far as God doth not forbid us , and we have no sufficient reason to deter us : of which more anon . § . 19. Yet are not they to be justified that raise contentions for such a Presidency , and lay the Churches Peace upon it . I see not yet but that it is a thing in it self indifferent , whether a man be President a moneth , a year , or for his life : and therefore I plead only for condescending in a case indifferent , for the Churches peace : though accidentally order may make it more desirable in one place : and jealousies , and prejudice , or danger of usurpation , may make it less desirable in another place . But none should judge it necessary or sinful of it self . § . 20. If you ask , What Power shall these stated Presidents have ? I answer , 1. None can deny , but that it is fit that in every Association of Churches , there should be a certain way of Communication agreed on . And therefore that some one should be chosen to receive such Letters or other matters that are to be Communicated , and to send them , or notice of them unto all . This is a service , and the power of doing such a service cannot be questionable while the service is unquestionable . § . 21. 2. It is meet that some be appointed to acquaint the rest , as with business , so with times and places of meeting : the nomination of such times and places , or the acquainting others with them when agreed on , is a service that none can justly question : and therefore the lawfulness of the power to do it , may not be questioned . § . 22. Object . But what 's this to Government ? this is to make them Servants , and not Governors . Answ. It is the more agreeable to the will of Christ , that will have that kind of greatness sought among his Ministers , by being the servants of all . § . 23. But 3. He may also be the stated Moderator of their Disputations and Debates : this much I think will easily be granted them ; and I am sure with some ( as I shall shew anon ) this much would seem satisfactory . The Principal President or Master of a Colledge is thought to have a convenient precedency or superiority , though he have not a Negative voice . And why the President in an Association of Pastors should have a greater Power , I see as yet neither necessity nor reason . § . 24. But 4. If Peace cannot otherwise be obtained , the matter may be thus accommodated , without violation of the Principles or Consciences of the Episcopal , Presbyterian , or Congregational party . 1. Let it be agreed or consented to , that no man be put to profess , that it is his judgement , that Bishops should have as jure divino a Negative voice in Ordination . This was never an Article of Faith : it is not necessary to be put among our Credenda . It is only the Practice that is pretended to be necessary , and a submission to it . Seeing therefore it is not to be numbred with the Credenda , but the agenda , let Action without professed Belief suffice . 2. Yea on the same reasons , if any man be of a Contrary judgement , and think himself bound to declare it modestly , moderately , and peaceably , let him have liberty to declare it , so his practice be peaceable . 3. This being premised , Let the President never Ordain , except in case of necessity , but with the presence or consent of the Assembly of the Associated Pastors . 4. And let the Pastors never Ordain any , except in cases of Necessity , but when the President is there present , nor without his Consent . And in Cases of Necessity ( as if he would deprive the Churches of good Ministers , or the like ) the Episcopal men will yield it may be done . § . 25. If some think the President Must be one , and others only think he May be one ; it is reasonable , if we will have peace , that our May be yield to their Must be . For so we yield but to what we confess lawful : but if they should yield , it must be to what they judge to be sinful . If it be not lawful to hold their Must , that is , that a Bishop hath a Negative voice , yet is it lawful to forbear de facto to Ordain till he be one , except it be in case of Necessity . § . 26. If in an Association there be a company of young or weak Ministers , and one only man that is able to try him that is offered to the Ministry , as to his skill in the Greek and Hebrew tongues , and his Philosophy , &c. is it not lawful here for all the rest to consent that they will not Ordain any , except in cases of Necessity , but when the foresaid able man is one ? Who can doubt of this ? And if it be lawful in this case , it is much more lawful , when both the ability of the said person , and the Peace of the Churches doth require it : or if it be but the last alone , I think it may well be yielded to . § . 27. But ( the Episcopal men will object , ) if every man shall have leave to Believe and Profess a Parity of Ministers , the President will but be despised , and this will be no way to Peace , but to Contention . Answ. You have but two remedies for this , and tell us which of them you would use . The first is , to force men by Club-law to subscribe to your Negative voice , or not to hold the contrary : The second is , to cast them all out of the Communion of the Churches , that are not in judgement for your Negative voice , though they be Moderate , Peaceable , Godly men . And he that would have the first way taken , is a Tyrant , and would be a Cruel Persecutor of his Brethren as good as himself . And he that would take the second way , is both Tyrannous , and Schismatical , and far from a Catholike peaceable disposition ; and if all must be cast out or avoided by him , that are not in such things of his opinion , he makes it impossible for the Churches to have peace with him . § . 28. But they will further object : If in Necessity they shall Ordain without the President , this Necessity will be ordinarily pretended ; and so all your offers will be in vain . Answ. Prevent that and other such inconveniences , by producing your weightiest reasons , and perswading them ; or by any lawful means : but we must not have real Necessities neglected , and the Churches ruined , for fear of mens unjust pretences of a Necessity : that 's but a sad Cure. § . 29. But on the other side it will be objected , This is but patching up a peace . If I think that one man hath no more right then another to a Negative voice , why should I seem to grant it him by my practice ? Answ. As when we come to Heaven , and not till then , we shall have perfect Holiness ; so when we come to Heaven , and not till then , we shall have perfect Vnity and Peace . But till then , I shall take that which you call Patching , as my Duty , and our great Benefit . If you think one man have not a Negative voice , we neither urge you to say that he hath , nor so much as to seem to own his claim . You shall have leave in the publike Register of the Association , to put it under your hand , that [ Not as owning the claim of the Presidents Negative voice , but as yielding in a Lawful thing for Peace , you do Consent to forbear Ordaining any without him , except in Cases of Necessity . ] This you may do , without any shew of contradicting your Principles , and this is all that is desired . § . 30. Quest. And may we not for peace sake , grant them as much in point of Iurisdiction , as of Ordination , and Consent to do nothing without Necessity , but when the President is one , and doth Consent ? Answ. Either by Iurisdiction you mean Law making , or Executive Government . The first belongs to none but Christ , in the substance of his Worship ; and the Circumstances no man may Vniversally and Vnchangeably determine of but pro re nata , according to emergent occasions , the Magistrate may make Laws for them , and the Pastors may make Agreements for Concord about them : but none should determine of them without need : and therefore here is no work for Legislators ( the Usurpers that have grievously wronged the Church . ) And for Executive Government , either it is over the People , or over the Pastors . To give a Negative voice to the President of an Association of the Pastors of many Churches , in Governing the People of a single Church , is to set up a new Office ( a fixed Pastor of many Churches ) and to overthrow Government , and introduce the noxious sort of Prelacy , which for my part , I intend not to be guilty of . And for proper Government of the Pastors , I know none but God and Magistrates that have that Power . Every Bishop , saith Cyprian , and the Council of Carthage , hath Power of his own will , and is responsible for his Actions to God , and none of us are Episcopi Episcoporum , Bishops of Bishops . But there is a Communion among Pastors and Churches to be exercised , and so an avoiding or rejecting from Communion : and this some call ( improperly ) a Government . And in this , for my part , I should consent , where peace doth require it , that we will not agree upon the rejecting of any Pastor of our Association ( no more then to the Accepting or Ordaining of them ) without the President , but in cases of Necessity : and that just on the terms exprest about Ordination . § . 31. As for instance , in a particular Church , there is a Communion to be held among all the members , though none of them but the Officers are Governors of the Church . And in many cases where the Peoples Consent is needful , its common to stand to a Major vote : and so great a stress is laid on this , that by many of the Congregational way the Government of the Church is said to be in the Major vote of the people : and yet 1. This is indeed no Government that belongs to them ; but Consent to Communion or Exclusion ; and 2. No Scripture doth require a Minor part to stand in all cases to the decision of a Major vote , nor give a Major vote any Rule over the Consciences of the Minor part ( shew us this voting power in Scripture ) And yet 3. All agree , that upon natural Reasons and General Rules of Scripture , the Churches are allowed , yea obliged , in lawful things , for maintaining Vnity and Peace , to stand to the judgement of a Major vote , ( in Cases that belong to them to vote in ) though there be no particular word for it in the Scripture : Even so Associate Pastors have not a proper Government of one another , neither by Presidents or Major votes , ( though over the people they have , ) but are all under the Government of God and the Magistrate only . And yet they may in acts of Consent about Communion or Non-communion with one another , prudentially agree , to take the Consent of the President , or of the Major vote of Pastors , or of both , where Peace , or Order , or Edification requireth it : except in cases of Necessity . § . 32. Quest. But what will you take for a Case of Necessity ? which you will except ? Answ. 1. If the President be dead . 2. Or sick , or absent and cannot come . 3. Or if he be malignant , and wilfully refuse to Consent that the Church be well provided for , or Governed . 4. And withall supposing that without the great hurt or hazzard of the Churches , we cannot delay the business , till he be one , or do Consent . 5. Especially if he be set in enmity against the welfare of the Church : and by pretence of a suspending vote would destroy the Church , and bring in unworthy hurtful persons or things . In all such Cases of Necessity , its time to lay by our humane Rules for peace and Order . § . 33. Object . But who shall be judge of this Necessity ? Answ. The Magistrate only shall be the Compelling Iudge . The people shall be the Discerning Iudges : the Pastors shall at least have as much power as the People : each of them shall Discern , so far as they must obey and execute . And God only shall be the final Iudge . § . 34. Object . But this will but cause Divisions and Confusions ; while the President thinks one thing Necessary , and the Pastors another , and the People another . Answ. I answered this before . Reason must not be cast by , and the Churches ruined , and poyson and destruction taken in , on pretence of such inconveniences . If such a Case of difference fall out , each man will execute as he discerneth or judgeth , ( being to answer for his own actions , and having none that can undertake to answer for him ) And when we all come to the Bar of God for final Judgement , he that was in the right shall be justified , and he that falsly pretended Necessity against duty shall bear the blame . § . 35. Object . But in the mean time , the Churches will be divided . Answ. 1. I told you there is no more hope of ● perfect Vnity on earth , then of perfect Holiness . 2. When two evils are before us , ( though neither must be chosen ; for Evil is not an Object of choice , unless as seeming good , yet ) the Greater Evil must be first and most studiously repelled . And the deformity and destruction of the Churches , and the casting out of the Gospel and Worship of God , is a greater Evil then disorder about good actions , and differences about some Circumstances of Necessary works . § . 36. All this that I have said about the Negative ( de facto , though not de jure ) that I would have Consented to for peace , I intend not to extend to those Cases and Countries where peace requireth it not , but rather the contrary : much●less to encourage any to think such a Negative Necessary in it self . Some things may be Lawfully granted that are unlawfully and upon mistake desired . § . 37. Lastly understand also , that when I speak of yielding to this Negative voice in Ordination , to the President of such an Association , I intend not to exclude the Presbyterie of a particular Church ( where it is sufficient ) from the said Power and exercise of Ordination : of which I am to speak , in the the following Chapter , which is of the President of such a Presbyterie . CHAP. IV. It is Lawful for the Presbyters of a particular Church , to have a fixed President , during life . § . 1. I Come now to the most Ancient fixed Bishop that the Church was acquainted with , except the meer Episcopus Gregis , the Overseer of the flock ; and that is , A President of many Elders in one particular Church . The Diocesan Bishop was long after this : The first Bishops ( if you will call them so ) in the Church were the first mentioned Itinerant Bishops that were sent abroad to convert souls and gather Churches , and afterward took care to water and confirm them . The next sort of Bishops ( and the first so called ) were the fixed Pastors of particular Churches , that cannot be proved to have any superiority over Presbyters . The third sort of Bishops ( in time , and the first fixed Bishops that were superiours to other Pastors ) were these Presidents of the Presbyteries of particular Churches . And these are they that now we have to speak of . And I shall prove that it is not unlawful to have such . § . 2. But first I must tell you what I mean ; and shew you that such may be had among us . I have in one of the former Disputations , defined a particular C●urch . It should ordinarily consist of no more then may hold personal Communion together in Gods publick Worship . But yet take notice , 1. That it tendeth to the strength and honour of it , that it be not too small ; but consisting of as many as are well capable of the Ends. 2 ▪ And it is lawfull for these to have some other meeting places for part of the Church , besides the principal place which is for the whole . Chappels of ease may lawfully be made use of , for the benefit of the weak , and lame , and aged , that cannot alwayes or often come to the common Assembly . And where such Chappels are not , it is lawfull to make use of convenient houses . Yea if there were no Place to be had , sufficiently capacious of a full Assembly , or else if persecution forbad them to meet , it might still be but one Church , though the members met in several houses ordinarily : as five hundred in one , and three hundred in another , or one hundred only in several places , every one going to which house he pleased , and having several Pastors that in Society and by Consent did guide them all . But though somewhat disorderly may be born with in cases of Necessity ; yet 1. As it is Necessary to the Ends , and so to the Being of a particular Church that they be a Society capable of personal Communion ; and the personal Teaching , Guidance and Oversight of the same Pastors , So 2. It is desirable , as much tending to Order and Edification , that all of them that are able do frequently meet in one Assembly , for the Worshipping of God with one heart and mouth . And this is the Church I speak of . § 3. It is not of Necessity to the Being of such a particular Church that it have more Pastors then one : And when one only is the Pastor or Governour , that one alone may do all the works of a Pastor or Governour ( For what else is his Office , but the state or Relation of a man obliged and authorized to do such works ? ) The Learned Dr. H. H. thinketh that the Apostles planted none in Scripture times but single Pastors or Bishops ( called also Presbyters ) in every Church , with Deacons under them , without any other Presbyters ( subject or assistant ) over that Church . This I conceive cannot be proved , nor so much as the probability of it ; nay I think , at least a probability , if not a certainty of the contrary may be proved , of some Churches . But yet it is most likely that it was so with many Churches . And reason tells us , that the thing being in it self indifferent , was suted by the Apostles to the state of the particular Churches that they planted . A small Church might well have a single Pastor , when a large Church , especially in times of persecution , when they must assemble in several houses at once , required more . Some places might have many persons fit for the Office , and some but one : Which cases must needs have some Variety . § . 4. Where there are more Pastors in such a Church , then one , I know of no Necessity that one should have any superiority over another : nor can I prove that it was so from the beginning . Some Divines of the Prelatical Judgement think that this was an Ordinance of the Apostles , at the first planting of such Churches ; Others of them think that it was of their appointment , but not actually existent till after Scripture times . Others of them think , that as Hierom saith , it began when factions rose in the Church , not by Divine Ordination , but Ecclesiastical agreement , for the preventing or cure of schism . § . 5. The first Church that we find it in , in History , is that of Alexandria . And Alexandria was a place exceedingly given to sedition , tumults , and divisions : the contentions between Cyril and Orestes , the murder of Hypatia by Peter and his company , the assault made upon Orestes by Ammonius & the other Nitrian Monks , and many such feats in the dayes of Theophilus , Dionysius , and up to the beginning , do shew what they were . And Socrates saith of them expresly , li. 7. cap. 13. that [ The people of Alexandria above all other men , are given to Schism and contention ; for if any quarrel arise at any time among them , presently hainous and horrible offences use to follow , and the tumult is never appeased without great blood-shed . ] such were the Alexandrians . § . 6. But yet it is certain that the Original of this custom , of setting up one as President or chief Presbyter in a particular Chur●h , cannot be found out , so as to say , by whom and when it was first brought in . But if it began upon the death of Mark at Alexandria ▪ it must needs be long before the death of Iohn the Apostle , ( in that Church , what ever other Churces did . ) But it seems that there was then a difference and indifferency in this point , and that other Churces did not presently imitate the Churches of Alexandria and Rome herein . He that reads Clemens Epistle to the Corinthians without partiality , I think will be of Grotius mind ( before cited , Epist. ad Gal. ad Bignon . ) that Clemens knew not any such Prelacy among the Corinthians , when he wrote that Epistle : And so we may say of some other Witnesses and Churches in those times , and afterwards in many places . § . 7. It is not another Order of Ministers , or Office , that was in such Churches distinct from the Presbyters that assisted them . Their Presidents or Eminent Bishops were not made then Episcopi Episcoporum , vel Pastores Pastorum , as having an Office of Teaching and Governing the other Pastors , as Pastors have of teaching and Governing the flock . But they were only the chief Presbyters , or chief Bishops or Pastors of that Church , as an Archdeacon is to the Deacons when he is made such by their choice , as Hieroms comparison is ( ad Evagr. ) § . 8. Nor is it lawfull now , even in the smallest Parish , for any One to assume such a superiority over any Presbyters ( though such as have their maintenance from him , and are chosen by him , and are called , his Curates ) as if he were of a Superiour Order or Offi●o , and so the Governour of the other as his inferiours . § . 9. But yet that a Primacy of degree , or Presidency , or stated Moderatorship of one in such a Church and Presbyterie , is lawfull , I think with small labour may be evinced . And 1. All the Arguments before used , for the Presidency of one in an Association , will prove this Parochial Presidency with advantage . § . 10. 2. It is a thing that is constantly or very ordinarily practised among us already , with common approbation , or without contradiction , as far as I have heard . Many places have one Minister only that is presented by the Patron ; and this one Pastor hath divers with him ( or as the common saying is , Vnder him : ) If it be a great Congregation , many have a Curate or assistant in the Town with them , and other Curates at Chappels that depend on that Town . Though there be but one Chappel in this Parish where I live , yet this Church hath three or four Presbyters , and three or four Deacons . And the Law of the Land doth give one Minister only the Maintenance ( called the Benefice ) and the Power of the Temple , and the calling of Assemblies , and the choice of Curates , whom he is to maintain . And they that are chosen and maintained by him , must and will be ruled by him ; at least in all circumstantial things . It belongs not to them to Rule even the People contrary to Gods word ; nor in substantials to institute new Ordinances of Worship : But in circumstantials which are left to humane determination ( as time , place , particulars of order , decency , &c. ) no doubt but the chief Pastors in each Parish , do exercise actually a Negative Vote , and the Curates do nothing without their consent . So that this sort of Presidency being common among us , without contradiction I may take it for granted that it hath the common consent . And if any allow not of so much as is commonly used , yet a Presidency is a far lower thing . § . 11. 3. This sort of Presidency , ( yea with such a Negative voice as in the foregoing Chapter is granted ) is usually grounded on Nature and the General Rules of Scripture , and warranted by them . Nature teacheth us , that the younger and more ignorant and unlearned , should ( proportionably ) submit to the Elder and Wiser , and in a sort be Ruled by them . And Scripture saith the same , 1 Pet. 5.5 . [ Ye younger submit your selves unto the Elder . ] Even the aged Woemen ( that were no Officers ) must teach the younger , Tit. 2.4 . Now it common●ly falls out that in every Parish that hath many Minister , there is but one that is aged , or grave , and that one commonly is more Learned and judicious then the rest , who are usually some young unexercised men . Now in such cases . ( which is common ) no man can deny that authority to age or Wisdom that is naturally due to it , nor exempt the younger ignoranter men from that submission which naturally they are bound to . Equality of Office may stand with inequality of gifts and ag● , and consequently of duty . § . 12. 4. The good of the Church requireth it that this disproportion of Ministers gifts in one and the same Congregation should be the ordinary case ( And rules must be fitted to ordinary cases , rather then to extraordinary . ) For God doth not ( as we see by long and sad experience ) bestow his excellent gifts so commonly , as that one Church ( ordinarily ) should have many Learned able men : There are but few that are of eminency for judgement and other Ministerial abilities : Not one for many Parishes : If therefore many of these should be placed together in one Church , it would be against the common good , and an unjust ingrossment , and injurious unto others . Providence therefore by the rarity of eminent parts , doth teach us to make it the ordinary course , that in every Congregation where there are many Pastors , some one of chiefest parts be chosen to be standing Moderator of the rest . § . 13. 5. That which is lawfull for Private men to do towards one another , is lawfull Prudentially for Pastors that are conscious of their own imperfection , to do towards one that they think more able then themselves . But it is lawful for Private men to be subject one to another in humility : therefore it is lawfull for such Pastors , 1 Pet. 5.5 . [ Yea all of you be subject one to another , and be cloathed with humility ] A voluntary subjection to another , in lawfull actions , is nowhere forbidden , but here commanded ▪ and is a great part of Christian self-denyal : and therefore lawful . § . 14. 6. And it is a thing that dependeth so much on the Wisdom and will of Presbyters , that no man can hinder it . I can make another Minister a Bishop to me , whether other men will or not . Honor est in honorante . I can 1. In judgement esteem him more able , yea or more authorized , then other men . 2. And I can have recourse to him for advice . 3. And I can give him a Negative vote in all my Ministerial Actions , so far as they are left to humane determination : I can resolve to do nothing in such matters , but by his consent . And if I find reason for this in his abilities , and my disabilities , it is Lawful . The thing therefore being Lawfull , and such as none can hinder me from , I see not why it may not be made the matter of Consent , when the Churches Peace requireth it . § . 15. 7. Moreover , as Divisions justly provoked the Churches at first to think of such lawful means , for the cure ; so our Divisions , or danger of them , do make it as Necessary , or convenien● , now as then . We see to our shame , that in most or many Congregations , Ministers that are equal or neer to an equality in parts and place , can hardly agree and live in Peace : but they are jealous of one another , and envying each others esteem and interest ( Though I confess this is so odious a vice ▪ that its an abominable shamefull thing , that any Minister of Christ should be tainted with it : but so it is ▪ we cannot hide it . ) And therefore it is our ordinary course to have such a disparity of age , and parts , and interests , that one may have the preheminence , and some rule , and the rest be ruled by him . § . 16. 8. Lastly , the Antiquity and speedy Universality of this course , is a strong argument to make men moderate in the point . For 1. It seemeth a most improbable thing that all the Churches , or so many , should so suddenly take up this Presidency , Prelacy , or Disparity without scruple or resistance , if it had been against the Apostles minds . For it cannot be imagined that all these Churches that were planted by the Apostles , or Apostolical men , and had seen them and conversed with them , should be either utterly ignorant of their minds , in such a matter of publike practice , or else should be all so careless of obeying their new received doctrine , as presently and unanimously to consent to a change , or endure it without resistance . Would no Church or no persons in the world , contend for the retention of the Apostolical institutions ? Would no Chu●ch hold their own , and bear witness against the corruption and innovations of the rest ? would no persons say , [ you go about to alter the frame of Government newly planted among us by the Holy Ghost ; It was not thus in the dayes of Peter , or Paul , or John ▪ and therefore we will have no change . ] Th●s see●s to me a thing incredible , that the whole Church should all at once almost so suddenly and silently yield to such a change of Government . And I do not think that any man can bring one testimony from all the volumes of Antiquity to prove that ever Church or person resisted or disclaimed such a change , in the times when it must be made , if ever it was made ▪ that is , in the first or second ages . § . 17. Yea 2. It is plain by the testimony of Hierom before mentioned and other testimonies of antiquity , that in Alexandria , at least , this practice was used in the dayes of the Apostles themselves . For they testifie that from the dayes of Mark the Evangelist till the days of Heroclas and Dionysius , the Presbyters chose one from among them , and called him their Bishop . Now it is supposed by the best Chronologers that Mark was slain about the sixty third year of our Lord , and the tenth of Nero ; and that Peter and Paul were put to death about the sixty sixth of our Lord , and thirteenth of Nero , and that Iohn the Apostle died about the ninety eighth year of our Lord , and the first of Trajan , which was about thirty five years after the death of Mark. Now I would leave it to any mans impartial consideration , whether it be credible that the holy Apostles , and all the Evangelists or Assistants of them , then alive , would have suffered this innovation and corruption in the Church without a plain disowning it and reproving it : Would they silently see their newly established Order violated in their own dayes , and not so much as tell the Churches of the sin and danger ? Or if they had indeed done this , would none regard it , nor remember i● , so much as to resist the sin ? These things are incredible . § . 18. And I am confident if the judicious godly people had their choice , from the experience of what is for their good , they would commonly choose a fixed President or chief Pastor in every Church . Yea I see , that they will not ordinarily endure that it should be otherwise . For when they find that God doth usually qualifie one above the rest of their Teachers , they will hardly consent that the rest have an equal power over them . I have seen even a sober unanimous Godly people , refuse so much as to give their hands to an assistant Presbyter whom yet they loved , honoured and obeyed , though they were urged hard by him that they preferred , and all from a loathness that there should be a parity . I know not one Congregation to my remembrance , that hath many Ministers , but would have one be chief . § . 19. Object . But , ( the Prelatical men will say ) our Pari●shes are not capable of this , because they have commonly but one Pastor , nor have maintainance for more . Answ. 1. Though the gre●ter number have but one yet it is an ordinary case to have two , or three , or more , where there are Chappels in the Parish , and the Congregations great , as in Market Towns. And if ever we have Peace and a setled faithfull Magistrate that will do his part for the house of God , we shall certainly have many Ministers in great Congregations : Or else they are like to be left desolate ; For Ministers will over-run them , for fear of undertaking far more work then with their utmost pains they are able to perform . § . 20. And 2. There are few Congregations , I hope , of Godly people , but have some private men in them that are fit to be Ordained Assistant Presbyters , though not to govern a Church alone ( without necessity ) yet to assist a Learned , judicious man , such as understand the body of Divinity , ( as to the great and necessary points ▪ ) and are able to pray and discourse as well as many or most Ministers , and to exhort publickly in a case of need . He that would imitate the example of the Primitive Church ( at least in the second Century ) should Ordain such as these to be some of them Assistant Elders , and some of them Deacons in every Church ( that hath such ; ) and let them not teach publickly , when a more learned , able Pastor is at hand to do it ; but let them assist him in what they are fittest to perform ; Yet let them not be Lay Elders : but authorized to all Pastoral administrations , and of one and the same office with the Pastor , though dividing the exercise and execution according to their abilities and opportunities ; and not comming in without Ordination , nor yet taking up the Office only pro tempore . And thus every Parish , where are able Godly men , may have a Presbyterie and President . § . 21. Till then 3. It is granted by the Learned Dr. H. H. that it is not necessary to the being of a Bishop that he have fellow Presbyters with him in that Church : If he have but Deacons it may suffice . And this is easie to be had . § . 22. And indeed 1. The parts of many very able Christians , are too much buried and lost as to the Church , for want of being drawn into more publick use . 2. And it is it that tempteth them to run of themselves into the Ministry , or to preach without Ordination . 3. And yet few of these are fit to be trusted with the Preaching of the word , or guiding of a Church alone , no nor in equality with others : for they would either corrupt the doctrine , or divide the Church . But under the inspection and direction of a more Learned judicious man , as his assistants , doing nothing against his mind , they might be very serviceable to some Churches . And such a Bishop with such a Presbyterie and Deacons ( neither Lay , nor usually very Learned ) were the ancient fixed Governours of the Churches , if I can understand antiquity . CHAP. V. Objections against the Presidency forementioned , answered . § . 1. BUT it is not likely but all these motions will have Dissenters on both sides ; It were strange if in a divided age and place , and among a people engaged in so many several parties , and that so deeply as now men are , there should any healing remedy be propounded , that should not have abundance of opposers : Most men are prejudiced and affected at their Education ; or opportunities , or parties , or several interest sway them . And therefore I expect that most should reject all that I say , and some of them with much reproach and scorn . Our disease were not so great and dangerous , if it could but endure the remedy . But let us consider some of their Objections . § . 2. Object . 1. The unpeaceable men of the Prelatical way will say [ This is but to turn a Bishop into a Parish-Priest ; and to make him the Ruler of a Parish and a Curate or two , and in many places , of no Ministers at all : A fair Promotion . It seems you would leave them but a name and shadow , and make them to be contemptible . § . 3. Answ. 1. Remember that I grant you also the Presidency of Associations , &c. which you may call an Archbishoprick if you please . 2. Is it honour that you contend for , or labour and service to the Church ? If honour , you must get it by being the servants of others , and not by being Lords of the Clergy or heritage of God. If you are seeking honour of men , and founding office● in the Church , by such directors as ambition , you are not the men that we can hope for Peace or Holiness from , and therefore can have little treaty with you , but to lay by your wickedness . But if it be service that you contend for , in order to the Churches good , try first whether a Parish will not find you work enough . I have tried it , and find that if I were ten men , I could find as much as I am able to do , in this one Parish . Though I do as much as I am well able night and day , and have so many helpers , yet it is so great a trouble to me , that my work and charge is quite too great for me , that I have been often tempted to desert it , and go to a smaller place : And nothing stayes me but this consideration , that God requireth no more then I can do , and that its better do what I can then nothing : and that if I leave them , the next is like to do no more . Could I but speak with each man in my Parish by personal Instruction , once a moneth , or once a quarter , or half year , it would put me into high expectations of making a very great change among them , by this means : But when I am not able to speak to them past once a year , or two years , I must needs fear lest the force of former words will be lost before I come again . And yet must you needs have more work and service , and more souls to answer for ? To deal plainly and faithfully with you , Brethren , impartial standers by conceive that its time for you rather to be more diligent in a smaller charge , and to lament your negligence in your Parishes , and publickly to bewail that you have by your idleness betrayed so many souls : letting them alone in their ignorance and ungodliness , and commonly doing little in your charges , but what you do at Church in publick . Overseers think that most of you are fitter for smaller charges rather then for greater . I doubt this will offend many . But you were better use it to your Repentance and Reformation , then your offence . § . 4. And 3. I pray you consider how your Passion and partiality maketh you contradict your selves . Do you not use to 〈…〉 the Presbyters , that they would all be Bishops , and they would have a Bishop in every Parish , and so are against Bishops , that they may be Bishops themselves ? And what ! is a Parish Bishoprick so great a prize for our Ambition , and yet is it so contemptible to yours ? Are we proud for seeking to be Parish Bishops , and do you take it as an empty name or shadow ? At least then confess hereafter , that your Pride is so much greater , then ours , that the Mark of our Ambition is taken by you to be a low dishonourable state . § . 5. And 4. I would intreat you impartially to try , whether the Primitive Apostolick Episcopacy fixed in particular Churches were not a Parochial Episcopacy ? Try whether I have not proved it before ? And if it were , will you pretend to antiquity , and Apostolick institution , and yet despise the primitive simplicity , and that which you confess was settled by the Apostles ? Let the Eldest carry it without any more ado . § . 6. And 5. At least say no more that you are for Episcopacy , and we against it : when we are for Episcopacy as well as you . It is only your transcendent , or exorbitant sort of Episcopacy that we are against . Say not still that we have no Power of Ordination , because we are not Bishops ; but because we are only Bishops of one Church . Put the controversie truly as it is , Whether it be lawful for the Bishop of one Church with his Prebytery to Ordain ? Yea or whether many such Associated may Ordain ? Or rather , whether it be tyed to the Bishop of many Churches ( as you would have it : ) that is , Whether Ordination belong to Archbishops only ? Is not this the controversie ? § . 7. And then 6. Why do you in your Definitions of Episcopacy ( which you very seldom and sparingly give us ) require no more then a Parochial Episcopacy , and yet now despise it as if it were no Episcopacy at all ? Tell us plainly what you mean by a Bishop ? I thought you meant a Primus Presbyterorum , or at least , a Ruler of People and Presbyters ? And is not this to be found in a Parish Bishop , as well as in a Bishop of many Parishes , or Churches ? Change your Definition from this day forward , if you must have a change of the thing defined , as it seems you must . § . 8. And I wou●d know whether you can prove that it is Essential to a Bishop to have more Churches or Parishes then one ? Prove it if you are able . Was not great Gregory of Naocesarea a Bishop with his seventeen souls ? And was not Alexander ( the Colliar ) whom he Ordained at Comana , a Bishop , though but of a small Assembly ? Do not some of you confess , that Bishops in Scripture-times had no subject Presbyters , and consequently had but a single Congregation ? If then a Parish or Congregational Bishop were a true Bishop , why may he not be so still ? § . 9. Object . 2. But the Church under Christian Princes should not be conformed to the model of the Church under persecution : Shall Bishops have no more power and honour now then they had then ? We see in Constantines dayes a change was made . Must they be tyed to a Parish now , because they were Bishops only of a Parish in Scripture-times ? § . 10. Answ. 1. We would not have them persecuted now , as they were then , nor yet to want any due encouragement or assistance that a Christian Magistrate can afford them . But yet we would have Gods Word to be our Rule , and Bishops to be the same things now as then , and we would not have men make the prosperity of the Church a pretence for altering the Ordinances or Institutions of Christ , and making such changes as their conceits or ambitious minds incline them to . We shall never have a Rule nor fixed certainty , if we may change th●ngs our selves on such pretences . Pretend not then to Antiquity , as you do . § . 11. And 2. I have in the former Disputation proved by many Reasons , that it was not the mind of the Apostles themselves , that the Parochial or Congregational Churches which they planted , should be changed into another sort of Churches . Nor is there any reason for it , but against it , in the prosperity of the Church , and piety of Magistrates . For 1. Pious Magistrates should help to keep , and not to break Apostolical institutions . 2. And pious Magistrates should further the good of the Church , and not hurt it to advance ambitious m●n . § . 12. For 3. Ministers are for the Churches , and therefore no change must be made on such pretences that is against the good of the Churches . If every Parish or Congregation then , were meet to have a Bishop and Presbyterie of their own , why shall the Church be now so abused , as that a whole County shall have but one Bishop and his Presbyterie ? If every Hospital or Town had a Physitian with his Apothecaries and Mates , in your Fathers dayes , would you be their benefactors , by procuring that all the County shall have but one Physitian with his Apothecaries ? Or if every School had a Schoolmaster in your Forefathers dayes , will you say , there shall be but one in your dayes , in a whole County ? Do you thus think to honour Physitians and Schoolmasters , to the ruine of the people and the Schools ? So do you in your advancement of Bishops . Upon my certain experience I dare affirm it , that every Parish of four or five thousand souls , yea of a thousand souls , hath need of such a Presbyterie for their Oversight . And is not he that hath a County on his hands , like to do less for this Town or Parish , then if he had no more then this ? If your Bees swarm , you will not keep them all still in an hive , nor think of enlarging the hive to that end : but you will help the swarm to an hive of their own . If your Children marry , you will rather settle them in Families of their own , then retain all them and all their Children in the Family with your selves . So if a Bishop of one Church should Convert all the Countrey , he should rather settle them in several Churches , proportionable to their numbers and distances , then to call them all his own Church . § . 13. Object . 3. But by this means the Church wou●d be p●stered with Bishops . What a number of Bishops would you have , if every Parish-Priest were a Bishop ? We read not of such numbers as this would procure , in the antient times . § . 14. Answ. 1. I find where Christ commandeth us to pray the Lord of the harvest to send forth Labourers ( that is , more Labourers ) into the harvest , because of the greatness of the harvest . But I find not where ●e once requireth us to pray or wish that there may not be too many , for fear of pestering the Church , or diminishing the honour of the Clergy . Mens purses , I warrant you , will hinder the over-abounding of them ; a●d Gods providence doth not enrich too many with abilities and willingness for the work . Do you undertake that they shall not be too bad ; and I dare undertake they will not be too many . § . 15. And 2. Is it not the felicity and glory of the Church which you object as an inconvenience or reproach ? O blessed time and place that hath but enow that are able and faithfull ▪ But I never knew , nor heard , nor read of the age that had too many that were good and faithfull in the work . Would you not have a chief Schoolmaster in every School , or Town , for fear the Land should be pestered or overwhelmed with School-masters ? Why how can there be too many , when people will imploy no more then they need ? O miserable Church that hath such Bishops , that are afraid Gods vineyard should be furnished with labourers , lest their greatness and honour should be diminished ! Do you not see how many thousand souls lie still in ignorance , presumption and security for all the number of labourers that we have ? And see you not that six parts of the world are Infidels , and much for want of Teachers to instruct them ? And yet are you afraid that there will be too many ? What could the enemy of the Church say worse ? § . 16. Object . We do not mean too many Teachers , but too many Bishops ; that is , too many Governours of the Church . Answ. 1. God knoweth no Governours Ministeriall but teachers : It seems you would have somewhat that you call Government , and leave the labour of Teaching to others : As if you knew not that it is they that are especially worthy of the double honour that labour in the word and doctrine , 1 Tim. 5.17 . Or as if you knew not that even the Government of Pastors is mostly by teaching . 2. Government and Teaching go together , and are both necessary to the Church ; And the diminishing the number of Governours and of Teachers is all one : As a Physitian doth Govern all his Patients in order to their cure , and a Schoolmaster all his schollars in order to their learning ; so doth a Pastor all his flock , in order to their sanctification and salvation . And for the Government of the Ministers themselves , the number shall be increased as little as may be . Parish Bishops will Govern but a few ; and therefore they can wrong but few , by their mis-government . § . 17. Object . 4. But by this means we shall have unworthy , raw , and ignorant men made Bishops : What kind of Bishops shaell we have , if every Parish Priest must be a Bishop ? Some of them are boyes , and some of them empty , silly souls to make Bishops of . § . 18. Answ. I shall lay open the nakedness of this Objection also , so that it shall be no shelter to domineering in the Church . 1. Awake the sparks of humility that are in you , and tell us openly , whether you think your selves more able worthy men to Govern a County , or a hundred Parishes , then such as we are to Govern one ? Though I have been many and many a time tempted with Ionas to run away from the charge that is cast upon me , as a burden too heavy for me to bear , and I know my self to be lamentably insufficient for it : yet I must profess , that I am so proud as to think my self as able to be the Pastor or Bishop of this Parish , as most Bishops in England , yea or any one of them , to be the Pastor and Governour of a County , or an hundred or two hundred Parishes . Were you humble , or did you dwell at home , or take an account of your own abilities , when you reproach others as unable to be the Bishops of a Parish , and think your selves able to be the Bishops of a Diocess and contend for it so eagerly ? § . 19. And 2. I further answer you : We will leave you not a rag of this Objection to cover your nakedness . For if any Pastors or Parish Bishops be more ignorant then others , and unfit to Teach and Rule their flocks without the assistance , teaching or direction of more able me● , we all agree that its the duty of such men to Learn while they are Teachers , and to be Ruled while they are Rulers , by them that are wiser . For as is said , a Parity in regard of office , doth not deny a disparity of gifts and part●● And we constantly hold , that of men that are equal in regard of office , the younger and more ignorant should learn of the aged that are more able and wise , and be Ruled by their advice , as far as their insufficiency makes it necessary . And will not this suffice ? § . 20. And 3. If this suffice not , consider that Associated Pastors are linked together , and do nothing in any weighty matters of common concernment ( or of private , wherein they need advice ) without the help and directions of the rest . And a young man may govern a Parish by the advice of a Presbyterie and also of Associated able Pastors , as well as such Bishops as we have had , have governed a Diocess . § . 21. And yet 4. If all this suffice not , be it known to you that we endeavour to have the best that can be got for every Parish : and Novices we will have none , except in case of meer necessity : And we have an act for rejecting all the insufficient , as well as the scandalous and negligent : and any of you may be heard that will charge any among us with insufficiency . Sure I am we are cleansing the Church of the insufficient and scandalous that the Prelates brought in , as fast a we can : if any prove like them , that since are introduced , we desire that they may speed no better . What side soever they be on , we desire able faithfull men , and desire the ejection of the insufficient and unfaithfull . And youth doth not alway prove insufficiency . Witness Timothy , whose youth was not to be despised . At what age Origen and many more of old began , is commonly known . Vigelius was Bishop at twenty years of age ( the Tridentine Bishop ) We will promise you that we will have none so young to be Parish Presbyters , as Rome hath had some Popes and Cardinals and Archbishops and Bishops . Nor shall any such ignorant insufficient men , I hope , be admitted , as were commonly admitted by the Prelates . § . 22. Object . 5. But the Apostles and Evangelists had a larger circuit then a Parish , and therefore so should their Successors have ? Answ. I grant you that they had a larger circuit , and that herein , and in their ordinary work they have successors : And we consent that you shall be their Successors . Gird up your loins , and travail about as far as you please , and preach the Gospel to as many as will receive you ( and sure the Apostles forced none ) and convert as many souls as you can , and direct them when you have done in the way of Church-communion , and do all the good that you can in the world , and try whether we will hinder you . Have you not liberty to do as the Apostles did ? Be ye servants of all , and seek to save all , and take on you thus the care of all the Churches , and see who will forbid such an Episcopacy as this ? § . 23. Object . 6. But it seems you would have none compelled to obey the Bishops , but they only that are willing should do it : and so men shall have liberty of conscience , and anarchy and parity and confusion will be brought into the Church . Answ. 1. I would have none have liberty for any certain impiety or sin : And yet I would have no sin punished beyond the measure of its deserts . And I would not have preachers made no Preachers ( unless the Church may spare them ) because their judgements are against Diocesan Bishops : and therefore I would have none silenced or susspended for this . 2. And what is it that you would have that 's better ? Would you have men forced to acknowledge and submit to your Episcopacy ? And how ? Small penalties will not change mens judgements , nor consciences . Silencing or death would deprive the Church of their labours : and so we must lose our Teachers lest they disobey the Bishops . If this be your cure , it disgraceth your cause . We desire not Prelacy at so dear a rate . It s a sad order that destroyes the duty ordered . § . 24. Object . But this is to take down all Church-Government , if all shall have what Government they list . Answ. 1. Was there no Church-Government before the dayes of Constantine the Emperour ? 2. Do you pretend to antiquity , and fly from the Antient Government as none ? You shall have the same means as all the Bishops of the Church had for above three hundred years to bring men to your obedience : and is that nothing with you ? Why is it commonly maintained by us all , that the Primitive state was that purest state , which after times should strive to imitate , if yet it was so defective as you imagine ? 3. And why have you still pretended to such a power and excellent usefulness in the Prelatical Government , if now you confess that it is but anarchy , and as bad as nothing , without the inforcement of the Magistrate ? What Magistrate forceth men to obey the Presbyteries now in England , Scotland , or many other places ? 4. Yet it is our desire , that the Magistrate will do his duty , and maintain order in the Church , and hinder disorders , and all known sin : but so , as not to put his sword into the hand or use it at the pleasure of every party that would be lifted up . Let him prudently countenance that way of Government , that tendeth most to the good of the Churches under his care ; but not so as to persecute , silence , or cast out , all such as are for a different form , in case where difference is tolerable . 5. And in good sadness , is it not more prudent for the Magistrate to keep the sword in his own hands if really it be the sword that must do the work ? If Episcopal Government can do so little without the compulsion of the Magistrate , so that all the honour of the good effects belongeth to the sword , truly I think it prudence in him to do his part himself , and leave Bishops to their part , that so he may have the honour that , it seems , belongs unto his office , and the Bishop may not go away with it , nor the Presbyterie neither . Let the secular Bishop have the honour of all that Order and unity that ariseth from compulsion : and good reason , when he must have the labour , and run the hazzard if he do it amiss : and let the Ecclesiastical Bishops have the honour of all that order and unity that ariseth from their management of the spiritual sword and Keyes . 6. And lastly I answer , that this is not the subject that you and we have to dispute of . It is Ecclesiastical Government by Ministers , and not secular by Magistrates that is our controversie . It is of the Power left by Christ to Pastors and not to Princes . § . 25. Object . But at least those should be excommunicated that deny obedience to their Bishops : that is a Power that is left in the Bishops themselves , whether the Magistrate consent or not . Answ. 1. Excommunication is a sentence that should fall on none but for such gross and hainous sin , if not also obstinacy and impenitency in them , as is mentioned in Scripture : Using it in cases of controversie and tolerable differences , is but a tearing and dividing the Church . 2. We take it not for our duty to excommunicate you , because you are for Diocesan Prelacy : therefore you should not take it for yours to excommunicate others because they are against it . For 3. If your species of Episcopacy be such as I have proved it , you have more need to repent and amend , and ask forgiveness of God and men , then to excommunicate them that are not of your opinion , and for your sin . 4. But if you take this to be your duty , who hath hindered you from it these twelve years ? You had liberty , for ought I know , to have discharged your consciences , and to have excommunicated us all . 5. But you might so easily see what was like to come of it , that it is no wonder that you forbore . If such a Ministry and such a people as are now your adherents ( whose description I forbear ) should execute your sentence , and cast us and our adherents out of their communion , what contempt would it bring upon you in England ? The Ale-houses would be shut up for the most part , against u● : But that and the rest , would be easily born : I think this is not your way . § . 26. Object . 7. But what need you form us a new sort of Episcopacy ? were we not well enough before ? Why did you pull down that which was well planted , and now pretend to commend a better to us ? We were well if you had let us alone . § . 27. Answ. 1. But We were not well , because you would not let us alone . The Ministers that were silenced , and imprisoned , and banished , and the thousands of people that were fain to follow them , and all those that were undone by your prosecutions in England , were not well . But this is a small matter : The ignorant Congregations that had ignorant and drunken guides , where Piety was scorned as Puritanism , and impiety made a thing of nothing , and where Satan was so commonly served ; the many hundred Congregations in England that never knew what true Discipline meant , nor never saw in all their lives , a drunkard , oppressor , railer , blasphemer , either cast out , or penitently confess his sin , before the Church , all these were not well , though you were well . 2. Whether we were well before , I have shewed in my first Disputation , and thither I refer you . 3. And whether we have brought in a new Episcopacy , or only cast out a new one , and desire to bring in the Old , we are content to put it to an equal tryall . We all concurr in offering you this motion . Let the oldest stand , and the newest be cast out . § . 28. Object . 8. Iudge now by the effects : The Episcopacy which you blame , did keep up Order and Vnity in the Church : It kept under those weeds of heresie and error that since sprung up : We had then no Quakers , nor Seekers , nor such other Sects as now abound : This swarm of Errors shews which Government is best . § . 29. Answ. This is a gross fallacy , à non causa pro causa : to which I return you my answer in these seven considerations . 1. You tell us of the good that you think you did : but you tell us not of the hurt . I hope I love Divisions or Heresies as little as ever a Bishop in England : and yet I must profess that I had rather an hundred times , have things continue as they are with all our swarms of heresies , then to be restored to their ancient pass . Our loss i● as great as Iosephs in being removed from the Prison to Pharaohs ungodly family : I mean in spirituals ( of seculars anon . ) I know not of an Anabaptist , Separatist , Quaker or any other Sectary in the Town that I live in , for all this noise ; unless you will take a few Infidels for Sectaries , or a few ignorant Papists , or those of your own way . But on the other side , I hope there are many hundreds that truly fear God , that formerly were drowned in ignorance and ungodliness . The families that were wont to curse and swear and rail at Godliness , do now worship God , and set up holy instructions , and cast out sin : and this is our change : And in some measure , I have reason to believe that it is so in other places also . § . 30. 2. The Errors of the times are many of them your own , and therefore you exclaim against your selves . It is of your own selves that men arise , that write against Original sin , and for Liberty of Prophecying , ( which is more then Liberty of Believing ) and for a kind of Limbus Patrum and Infantum , and for humane Satisfactions for sin to God , and for the Primacy of the Pope , and that all our Protestant Churches are no Churches , or Ministers no Ministers , that have not Prelatical Ordination , yea and a Succession of it ; with many the like ( to say nothing of other Pelagian weeds . ) It doth not therefore become you to reproach us with our swarms of Errors while you introduce them . § . 31. 3. There were Heresies and Sects even in the dayes of Prelacy . Had you not then the Familists , the Grundle●onians , ( such as Hacket , and Coppinger , and Arthington ) and the Anabaptists , and Separatists , and Antinomians , and Papists , and such like ? besides the contentions between the Arminians and Antiarminians ▪ and the contentions raised by Episcopacy it self , and the Ceremonies that it upheld ? Who were they that rose up against the Bishops , and pulled them down , if there were Unity under them , as you pretend ? § . 32. 4. The truth is , it was the Magistrate and not Episcopacy that kept that Unity and Peace among us which we had ; and that kept under Heresies so much as they were kept under . Take not therefore the Magistrates honour to your selves . Who would have attended your Courts , or submitted to your censures , had it not been for fear of the Secular power ? I think but few . You know the Hereticks themselves obeyed you not for Conscience sake . Nor would they have regarded your Excommunication , if the Magistrate would have let them alone . If it was the spiritual sword in your hands that kept out Heresies , why did you not keep them out since , as well as then ? You have the same power from Christ now as ever you had . And I hope the fears of persecution will not hinder you from your duty : especially when you can name so few that have suffered for exercising Church-discipline by Episcopal power ! at least this was no hinderance a few years ago . For my part , I heartily wish you free from persecution , if you are not . But again I tell you , that which I suppose you know ; that as free a Toleration of Prelacy in England as there is of Presbyterie , were the likelyest way to bring you into perpetual contempt . For we cannot but know , that besides a few Civil engaged Gentlemen , Ministers , and others , your main body would consist of those that for their notorious impiety , scandal or ignorance , are thought unmeet for Church-communion by others : and that when you came to exercise Discipline on them , they would hate you and fly from you as much as ever they did from Puritans : and if you did indulge them , and not reform them or cast them out , your Church would be the Contempt of the sober part of the world ▪ and your own sober members would quickly relinquish it for shame . For [ the Church of England ] if you would needs be so called , would be taken for the sink of all the other Churches in England . This is a clear and certain truth that is easily discerned , without a Prophetick spirit : and the dishonour of all this would reflect upon your Prelacy . § . 33. 5. And further , I answer your Objection ; that it is not the insufficiency of other Church-government in comparison of Prelacy , that was the inlet of our Heresies and Divisions ; but it was the Licentiousness of a time of war , when all evil spirits are turned loose , and the subtilty of the Papists that have taken advantage to spawn among us the Quakers , and Levellers , and Behemists , and other Paracelsians , and the Seekers to confound and dishonour us if they could , and to promote their cause . And in times of war , especially when such changes in the Civil state ensue , and so many adversaries are watching to sow tares , such things are common . § . 34. 6. And you cannot say , that it comes from the insufficiency of other Government in comparison of yours , because you see no other Government setled instead of yours , so far as to be seconded by the sword or secular power ; no nor so far as to have a word of command or perswasion to the people to obey it , ( except an Ordinance that in most places was hindered from execution : ) nor is there any one Government so much as owned alone by the Magistrate . Besides , that the Civil power it self restraineth not those that you speak of , as to the most of them . § . 35. 7. Lastly , if you would compare your Prelacy with other Government , compare them where the case is equal . Hath not Presbyterie in Scotland , and in France ( with much less help and countenance from the Magistrate ) kept out Heresies and divisions , as much at least , as ever Prelacy did ? It is certain that it hath . § . 36. And yet I must add , that the multitude of Sects and Heresies that sprung up in the first , and second , and third Ages , was no such dishonour to the form of Government then used in the Church , as should encourage any man to dislike or change it . If it was Prelacy that was used , then swarms of Sects and Heresies may come in notwithstanding Prelacy ( even in better hands then yours . ) But if it were not Prelacy that was then the Government , Heresies are no more a shame to that Government now . § . 37. I know many Readers will think , that this writing that purposely comes for Peace , should not be guilty of repeating and remembring the faults of others , nor speak to them so plainly as is liker to exasperate then pacifie . But to these I say , 1. Their Objections which they insist on cannot be answered but by this opening of the truth . And 2. The truth is , those men that own all the abuses and persecutions of the late Prelates , and are impenitent as to their guilt , and wish and would have the same again , are no fit materials for a concordant frame . If their business be destroying , they will never well joyn with us in building and in healing . Repentance is the best Ingredient in our Salve . We consent to the same conditions that we propose , and will thank them if they will help us to Repentance ; especially of such sins as are destructive to the Churches peace . § . 38. And the Godly Moderate Episcopal men do concur with us in the blaming of the abuses of their party . Saith that good and peaceable Bishop Hall in his modest offer to the Assembly , pag. 3. [ I should be a flatterer of the times past , if I should take upon me to justifie or approve of all the carriages of some , that have been entrusted with the Keyes of Ecclesiastical Government : or to blanch over the corruptions of Consistorial Officers : in both these there was fault enough to ground both a Complaint and Reformation : and may that man never prosper , that desires not an happy reformation of whatsoever hath been , or is amiss in the Church of God. ] § . 39. Object . 9. But it is not only the abuses of Episcopacy , but the thing it self that hath been Covenanted against in England , and opposed : nor is it only the English Prelacy , but all Episcopacy : and therefore your motion for another species is like to find but small acceptance . § . 40. Answ. It is not true that all Episcopacy hath been Covenanted against or taken down in England . Nor is it true of any of the sorts of Episcopacy which I have here mentioned . It was only that which was then existent that was taken down , and only the English frame of Arch-bishops , Bishops , Deans , and the rest , as here they Governed , that was Covenanted against . Of which I shall speak more anon in answer to the Objections of others . § . 41. Object . 10. You haue covetously seized on the Revenues of the Bishops , and made your selves fat with their Possessions , and this was the prize that you aimed at in taking them down . Answ. The world seeth the falshood of this slander , in the open light ; and therefore for your credit sake , you were best recant it . England knoweth that the Bishops lands were sold , and given to the Souldiers , and not to the Presbyters . It maintained the Army , and not the Ministry . And that the Dean and Chapters lands is gone the same way , or the like , to pay the debts of the State. And that Presbyters have none of them all , save that here and there one that had about ten , or twenty ▪ or thirty pound a year ▪ have somewhat in Augmentation , that the Churches may not be left to Readers , and blind Guides , as they were in the Prelates dayes . I that have a fuller maintenance then most in all the Country where I live , do receive but about eighty pound and sometimes ninety pound per annum : and did I need to pull down Prelacy for this ? § . 42. I Come now to the Objections of the other side , who will be offended with me for consenting for peace , to so much as I here do ? And 1. Some will say , that we are engaged against all Prelacy by Covenant , and therefore cannot yield to so much as you do , without the guilt of perjury . § . 43. Answ. That this is utterly untrue , I thus demonstrate . 1. When the Covenant was presented to the Assembly , with the bare name of [ Prelacy ] joyned to Popery , many Grave and Reverend Divines desired that the word [ Prelacy ] might be explained , because it was not all Episcopacy that they were against . And thereupon the following Concatenation in the parenthesis was given by way of explication : in these words , [ that is , Church-government by Arch-bishops , Bishops , their Chancellors and Commissaries , Deans , Deans and Chapters , Arch-deacons , and all other Ecclesiastical Officers , depending on that Hierarchy . ] By which it appeareth that it was only the English Hierarchy or frame , that was Covenanted against : and that which was then existent , that was taken down . § . 44. 2. When the house of Lords took the Covenant , Mr. Thomas Coleman that gave it them , did so explain it and profess , that it was not their intent to Covenant against all Episcopacy : and upon this explication it was taken : and certainly the Parliament were most capable of giving us the due sense of it ; because it was they that did impose it . § . 45. 3. And it could not be all Episcopacy that was excluded , because a Parochial Episcopacy was at the same time used and approved commonly here in England . § . 46. 4. And in Scotland they had used the help of Visitors for the Reformation of their Churches , committing the care of a County or large Circuit to some one man , which was as high a sort of Episcopacy at least , as any I am pleading for . Besides that they had Moderators in all their Synods , which were temporary Bishops . § . 47. 5. Also the chief Divines of the late Assembly at Westminster , that recommended the Covenant to the Nations , have professed their own judgements for such a Moderate Episcopacy as I am here defending : and therefore they never intended the exclusion of this by the Covenant . § . 48. Object . 2. By this we shall seem mutable , while we take down Episcopacy one year , and set it up again the next . Answ. We desire not the setting up of that which we have taken down : and therefore it is no mutability . § . 49. Object . 3. But this will prepare for the restauration of the old Episcopacy . By such degrees it invaded the Church at first : and if we let in the preparatory degree , the rest in time is like to follow ; all that we can do is little enough to keep it out . § . 50. Answ. 1. If we had no other work to do , we would do this as violently as you desire : but we have the contrary extream to take heed of and avoid ; and the Churches Peace , if it may be , to procure . 2. As we must not take down the Ministry , lest it prepare men for Episcopacy , so neither must we be against any profitable exercise of the Ministry , or desirable Order among them , for fear of introducing Prelacy . 3. Nor is there any such danger of it , as is pretended : as long as the Magistrate puts not the sword into their hands , and no man can be subjected to them , but by his own Consent , what need we fear their encroachments on our liberties . 4. It is not in your power to hinder the Species of Episcopacy that is pleaded for , from being introduced : but only to with-hold your own consent , and hinder peace and unity . For any Minister that will , can esteem another his superiour , and be ruled by him , and do nothing without his consent : These are the actions of his own free-will . 5. As long as you are free from violence , if you find an evil or danger , you may draw back . § . 51. Object . 4. Have we not smarted by them late enough already ? shall we so soon be turning back to Aegypt ? Answ. That which you have smarted by , we desire you not to turn back to ; but that which is Apostolical , pure , and profitable to the Church , and that 's not Aegypt . § . 52. Object . 5. You do all this for Peace with Episcopal Divines : and where is there any of them that is worthy so studious a Pacification ? Do they not commonly own their former impieties and persecutions ? 〈◊〉 they not meer formalists and enemies to practical Godliness ? Would they not ruine the Church and do as they have done , if they had power ? Hath God brought them down for their own wickedness , and shall we set them up again ? § . 53. An●w . 1. All are not such as you describe : Many of them are godly able men , that desire and endeavour the good of the Church . 2. If there were none in this age worthy of our communion ; yet , if we will have a lasting peace , we must extend the terms of it so far as to comprehend all that are fit for Communion . And such we may easily know , there will be of this opinion throughout all ages . 3. And most of the Churches in the world being already for a higher Prelacy then this , we should agree with them as far as well we may . § . 54. Object . 6. But the ●arliament have enacted in the settlement of the Civil Government , that Popery and Prelacy shall not be tolerated . Answ. That is , the English Prelacy excluded by the Covenant , and that , as it would be exercised by violence , and forced upon dissenters . It s known what Prelacy was in England ; and they cannot rationally be interpreted to speak against any but what was among us , and taken notice of under that name . You see the same Power allow a Parochial Episcopacy , and also Approvers of all that are admitted to publick preaching ; and you see they allow an Itinerant Ministry in Wales : and they join Magistrates and Ministers for the ejecting of the insufficient Minister : and they never forbad or hindered a stated Presidency , or any thing that I have pleaded for : yea they continued a Moderator of the Assembly at Westminster for many years , even to his death . And what fuller evidence would you have that it is not any such Episcopacy whose liberty they exclude , under the name of Prelacy ? Only they would not have the Hierarchy by Law-Chancellors to govern the Church , and that by force of the secular power annexed unto theirs : and so they deny them Liberty to deprive all other men of their liberty . But this is nothing to the matt●r in hand . § . 55. To conclude , let it be noted , in answer to all other objections , that the Presidency , or preheminence pleaded for , doth enable no man to do harm ; but only give themselves advantage to do good . They can hinder no man from preaching , or praying or holy living , or improving his abilities to the good of the Church : Nor can they Govern any man further then they have his own Consent . All which being well considered , I may conclude that this much may be granted in order to the healing and Reforming of the Churches . CHAP. VI. The sum of the foregoing Propositions , and the Consistency of them with the Principles of each party , and so their aptitude to Reconcile . § . 1. THE summ of all that I have propounded is , that though we cannot , we may not embrace the Government by Prelacy , as lately exercised here in England ( how confidently soever some appropriate the title of the Church of England to the adherents of that frame , ) yet would we not have the Church ungoverned , nor worse governed , nor will we refuse for peace such a kind of Episcpacy as is tolerable in the Church . And there are four sorts of Exercise of the Ministry , which if you please , you may call Episcopacy , which we shall not refuse when it may conduce to Peace . § . 2. I. We shall consent that the Ancient Parochial Episcopacy be restored : that is , that in every Parish that hath a particular Church , there may be a Pastor or Bishop setled to govern it , according to the word of God : And that he may be the chief among the Presbyters of that Church , if there be any : And may assume fit men to be assisting Presbyters to him , if there be such to be had . If not , he may be content with Deacons . And these Parochial Bishops are most antient , and have the Power of Ordination . § . 3. Yet do we not so tye a Church to a Parish , but that in places where the ignorance , infidelity , or impiety of the people , or the smalness of the Parishes is such , as that there are not fit persons enough in a Parish to make a convenient particular Church , it may be fit for two , or three , or four ( in necessity ) Neighbour Parishes to joyn together , and to be formed into one particular Church . The several Ministers keeping their stations , for the teaching of the rest as Catechumens , but joyning as one Presbyterie , for Governing of that one particular Church , that is Congregate among them . And having one President , without whom nothing should be done in matters left to humane determination . Yet so , that the Presbyters be not forced to this , but do it freely . § . 4. II. We shall consent that these Parish Churches be Associate , and that in every Market Town ( or such convenient places as shall be agreed on ) there may be frequent meetings of the Pastors , for Communion and Correspondency ; and that one among them be their standing Moderator durante vita , or their President ( for so I would call him rather then Bishop , though we would leave men to use what name they please ) And to him should be committed the Communicating of times and places of meeting , and other businesses and Correspondencies . And the Moderating of the debates and disputations . § . 5. And for my part I would consent for peace that de facto no Ordination be made in either of the foresaid Presbyteries , without the President , but in cases of Necessity : so be it 1. That none be compelled to own any other Principle of this Practice , then a Love of Peace ; and none be compelled to profess that he holdeth the President to have de jure a Negative voice : yea that all have liberty to write down on what other Principles they thus yeild , that the Practice only may suffice for Peace . § . 6. III. We shall consent also , that one in a Deanry or Hundred , or other convenient space , may by the Magistrate be chosen a Visitor of the Churches and Countrey about him ; having Power only to take notice of the state of things , and gravely to admonish the Pastors where they are negligent , and exhort the people , and provoke them to Holiness , Reformation and Unity , only by perswasions from the Word of God. Which is no more then any Minister may do that hath opportunity : only we desire the Magistrate to design a particular person to do it ( requiring Ministers and people to give him the meeting , ) because that which is every mans work is not so well done , as that which is specially committed to some . And we desire that he may acquaint the Magistrate how things are . § . 7. And to avoid the inconveniences of dividing these works , we are desirous that these two last may meet in one man : and so he that is chosen by the Pastors , the President of their Association , may be chosen his Visitor by the Magistrate , and do both ; which may be done by one in every Market-town ( which is truly a City in the antient sense ) and the circumjacent Villages . Yet this we cannot make a standing Rule ( that one man do both ) because the Pastors must choose their President , and the Magistrate his Visitor ; and its possible they may not alwayes concur . But if the Magistrate will not choose such a Visitor , the Pastors may . But then they can compel none to meet him or hear him . § . 8. IV. Besides these three ( or two , whether you will ) before mentioned , we shall consent that there be a general sort of Ministers , such as the Apostles , Evangelists , and others in those times were , that shall have no special charge , but go up and down to preach the Gospel , and gather Churches where there are none , and contribute the best assistance of their Abilities , Interest and Authority for the reforming , confirming , and right ordering of Churches . And if by the Magistrates Command , or Ministers consent there be one of these assigned to each County , and so their Provinces prudentially distinguished and limited , we shall not dissent . Yet we would have such but where there is need . § . 9. V. Besides these four sorts of Bishops , we are all agreed on two sorts more ; 1. The Episcopi gregis , or Pastors of every Congregation , whether they have any assistant Presbyters or no , or being themselves but such assistant Presbyters . 2. The Magistrate , who is * a secular Bishop , or a Governor of the Church by force . And we desire the Magistrate to be a nursing Father to the Church , and do his duty , and to keep the sword in his own hand ; and for forcible deposing Ministers , or any punishment on body or estate , we desire no Bishops nor other Ministers may be authorized thereto : But if Pastors exclude an unworthy Pastor from their Communion , let the Magistrate only deprive him forcibly of his place and maintenance , if he see cause . When the Council of Antioch had deposed Paulus Samosatenus , he would not go out of the house : And all the Bishops in the Council could not force him out , but were fain to procure the Heathen Emperor Aurelian to do it . It lyeth as a blot on Cyril of Alexandria that he was the first man that arrogated and exercised there a secular Coercive Power , under the name of a Bishop of the Church . § . 10. There is enough in this much to satisfie any moderate honest men for Church-government , and for the healing of our Divisions thereabout : And there is nothing in this that is inconsistent with the Principles of the moderare of any Party . § . 11. 1. That a Church organized , called by some Ecclesia prima , should be no greater then I have mentioned , is not contradictory to the Principles of the Episcopall , Presbyterians , Congregationall or Erastian . Indeed the two first say , that it may be bigger : but none of them say , It must be bigger . The Presbyterians instances of the Church of Ierusalem ( which s●rued to the highest , cannot be proved neer half so great as some of our Parishes ▪ ) and such other Churches , are but for the may be , and not for the must be . And therefore if they be peaceable , this will make no breach . § . 12. 2. That Parochial Churches and Associations have fixed Presidents , is nothing contrary to any of their Principles , as far as I am able to discern them . § . 13. 3. That Pastors may be lawfully appointed to visit and help the Country and the neighbour Churches , and exhort them to their duty , and give the Magistrate information of their state , is a thing that none can justly blame , any more then preaching a Lecture among them . Nor do I know any party that is against it , ( of these four . ) § . 14. And 4. That there may be more General Ministers to gather , and take care of many Churches , I think none of them will deny . Sure the ●tinerant Ministers in Wales will not : Nor yet that these may have their Provinces distinguished . If I could imagine which of all these sorts would be denied , I would more fully prove it , yea and prove it consistent with the Principles of each party ; but till then its vain . § . 15. The only point that I remember , like to be questioned , is , the consenting to forbear Ordination in several Presbyteries , till the President be one , except in case of Nec●ssity : And nothing is here questionable , that I observe , but only Whether it be consistent with the Principles of the Congregational party , seing they would have all Ordination to be by the Elders of their own Church , and where there are none , that it be done by the people without Elders . To which I answer , 1. That we here grant them that a Congregational Presbyterie with their President may ordain an Elder for that Congregation . 2. The Moderate Congregational men do grant us that the Elders or Pastors of other Churches may lawfully be called to assist them in Ordination , though they think it be not necessary . It is not therefore against their Principles to do so . For sure they may do a Lawful thing , especially when the Churches Peace doth lie so much upon it as here it doth . § . 16. I conclude therefore that here are healing Principles brought to your hands , if you have but healing inclinations to receive them . Here is a sufficient remedy for our Divisions , upon the account of Church-government , if you have but hearts to entertain them , and apply them . But if some on one side will adhere to all their former excesses and abuses , and continue impenitent , unchurching the best of the Protestant Churches that are not Prelatical ( while they unchurch not the Church of Rome : ) And if others on the other side will stifly refuse to yield in things that cannot be denied to be lawfull , yea and convenient for the Churches , and set more by all their own conceits then by the Peace of Brethren , and consequently the prosperity of the Church , we must leave the care of all to God , and content our selves that we have done our duty . CHAP. VII . Some instances to prove that moderate men will agree upon the foregoing terms . § . 1. LEST any think that it is a hopeless work that I have motioned , and the parties will not agree upon these terms , I shall shall next prove to you that the godly and moderate of each party , are agreed already ( at least the Episcopal and Presbyterians , and I think the rest : ) and that its in Practice more then Principles that we disagree . § . 2. I. I will begin with the Episcopal Divines , of whom there ate two parties , differing much more from one another , then the one of them doth from the Presbyterians . The ancient Bishops and the moderate of late , did maintain the Validity of Ordination by Presbyters , and own the Reformed Churches that had other , supposing their Episcopacy usefull to the perfection or well being of a Church , but not necessary to the being of it . And this sort of men ( who also agree with us in doctrine ) we could quickly be reconciled with . But of late years there are many Episcopal Divines sprung up , that embracing the Doctrine called Arminianism , do withal deny the Being of the Ministry and Churches that want Prelatical ordination : and with these there is no hope of concord , because they will have it on no other terms then renouncing our Churches and Ministry , and being again ordained by them , and thus coming wholly over to them . These separate from us , and pretend that our Churches have no true Worship ( wonderous audacity , ) and our Ministers are no true Ministers , and call the Church into private houses ( as D. Hide expresly in his [ Christ and his Church ] in the beginning of the Preface ; and many others . ) Of whom I spoke before . § . 3. That the ancient English Bishops that hold to the doctrine of the Church of England , and are peaceable men , are easily agreed with us , I first prove from the example of Reverend Bishop Hall. In his Peace-maker he hath these words , [ Pag. 46 , 47 , 48 , 49. The Divisions of the Church are either General betwixt our Church and the other Reformed ; or special with those within the bosome of our own Church ; both which require several considerations . For the former , blessed be God , there is no difference in any essential matter betwixt the Church of England and her Sisters of the Reformation : We accord in every point of Christian Doctrine without least the variation . ( N B. ) Their publike Confessions and ours , are sufficient convictions to the world , of our full and absolute agreement ; the only difference is in the form of outward administration : Wherein also we are so far agreed , as that we all profess this form not to be essential to the being of a Church ( N. B. ) though much importing the well or better being of it , according to our several apprehensions thereof ; and that we do all retain a reverent and loving opinion of each other in our own several wayes : not seeing any reason why so poor a diversity should work any alienation of affection in us , one towards another : But withall , nothing hinders but that we may come yet closer to one another , if both may resolve to meet in that Primitive Government ( whereby it is meet we should both be regulated ) universally agreed on by all antiquity ; wherein all things were ordered and transacted by the Consent of the Presbyterie , moderated by one constant President thereof : the Primacy and perpetual practice whereof no man can doubt of that hath but seen the writings of Clemens and Ignatius , and hath gone along with the History of those primitive times — We may well rest in the judgement of Mr. John Camero , the Learnedst Divine , be it spoke without envy , that the Church of Scotland hath afforded in this last age : [ Nullus est dubitandi , locus , &c. There is no doubt at all saith he , but that Timothy was chosen by the Colledge of the Presbyters , to be the President of them , and that not without some authority over the rest , but yet such as have the due bounds and limits ] And that this was a leading case , and common to other Churches , was never denyed by any author . Words may not break square , where the things are agreed . If the name of a Bishop displease , let them call this man a Moderator , a President , a Superintendent , an Overseer ; Only for the fixedness or change of this person , let the ancient and universall practice of Gods Church be thought worthy to oversway . And if in this one point ( N. B. ) ( wherein the distance it so narrow , we could condescend to each other all other circumstances and appendances of varying practices or 〈◊〉 , might without any difficulty be accorded . But if there must be a difference of judgement in these matters of outward Policy , why should not our hearts be still one ? why should such a diversity be of Power to endanger the dissolving of the bond of brotherhood ? May we have the grace but to follow the truth in Love , we shall in these several tracts overtake her happily in the end , and find● her embracing of Peace , and crowning us with blessedness ] So far Bishop Hall ; so that you see that only the fixing of the Moderator or President will satisfie such as he : and so with him and such as he , for my part I am fully agreed already . § . 4. And here by the way , because there are so many Episcopal separatists of late , that hazzard the souls of their partial followers , and because the right habituating of the mind with Peace is an excellent help to a sound understanding , and the escaping the errors and hainous sins that Faction engageth too many in , I therefore make it my request to all that read these lines , but soberly to read over that * one Book of Bishop Halls , called the Peace-maker , once or twice : which if I could procure , I think I should do much to the Peace of these Churches , and to the good of many endangered souls , that by passionate and factious leaders are misguided . § . 5. The same Reverend man in his Humble Remonstrance hath these words , Pag. 29 , 30 ▪ 31. [ The second is intended to raise envy against us , as the uncharitable censurers and condemners of those Reformed Churches abroad , which differ from our Government : wherein we do justly complain of a slanderous aspersion cast upon us : We love and honour those Sister Churches , as the dear spouse of Christ ; we bless God for them ; and we do heartily wish unto them that happiness in the Partnership of our admin●stration , which I doubt not but they do no less heartily wish unto themselves , Good words you will perhaps say ; but what is all this fair complement , if our act condemn them ? For if Episcopacy stand by Divine right , what becomes of these Churches that want it ? Ma●ice and ignorance are met together in this unjust aggravati●n : 1. Our position is only affirmative , implying the justifiableness and holiness of an Episcopal calling , without any further implication : Next , when we speak of Divine right , we mean not an express Law of God requiring it upon the absolute Necessity of the Being of a Church ( what hinderances soever may interpose ) but a Divine institution warranting it where it is , and ●equiring it where it may be had . Every Church therefore which is capable of this form of Government , both may and ought to aff●ct it — but those particular Churches to whom this power and faculty is denyed , lose nothing of the true essence of a Church , though they miss some thing of their glory and perefection — And page 32. [ Our form of Government — differs little from their own , save in the perpetuity of their ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Moderatorship , and the exclusion of that Lay-Presbyterie which never till this age had footing in the Christian Church . ] — And Page 41 , 42. [ Alas my Brethren , while we do fully agree in all these , and all other Doctrinal and Practical points of Religion , why will you be so uncharitable , as by these frivolous and causeless Divisions to ●end the seamless coat of Christ ? It it a Title , or a Retinue , or a Ceremony , a Garment , or a Colour , or an Organ Pipe , that can make us a different Church , whiles we preach and profess the same saving truth , whiles we desire ( as you profess to do ) to walk conscionably with our God according to that one Rule of the Royall Law of our Maker , whiles we oppose one and the same common enemy , whiles we unfeignedly endeavour to hold the unity of the Spirit in the bonds of Peace ? — For us , we make no difference at all ( in the right and interest of the Church ) betwixt Clergy and Laity , betwixt the Clergy and Laity of one part and of another : we are all your true Brethren ; we are one with you , both in heart and brain , and hope to meet you in the same heaven : but if ye will needs be otherwise minded ▪ we can but bewail the Churches misery and your sin . — ] You hear how this good Bishop was far from a separation . § . 6. How contrary to this , is the foresaid writing of Dr. Hide ( which I instance in , because it is come new to my hand ) who stigmatizeth the front of his book with the brand of separation , and that of one of the most rigid and unreasonable kinds . Thus he begins , [ When Conscientious Ministers cannot associate in the Church , and Conscientious Christians cannot go to Church ; and Customary Christians go thither , either to little purpose , because to no true worship , or to great shame , because to no true Ministers , t is fit the Church should come to private houses ] — Doth he not begin very wisely and charitably ? What could the most Schismatical Papist say more ? What! no true worship ! no true Ministers ! and but Customary Christians that come thither ? Yes , and that 's not all : he pursues it with an exprobration , that we are faln from our Religion , ( p. 4. ) and yet that 's not all : he adds , [ Here seems yet to be a very bad certainty of their Religion ; and how can there be a better Certainty of their salvation ? unless ( that we may gratifie their singularity more then our own veracity ) we will say , There may be a company of good Christians out of the Communion of Saints , or a Communion of Saints out of Christs Catholike Church . ] Should we laugh or weep at such a man as this ? What! no communion of Saints , but with the separating party of the Prelates ? Unhappy we that live in England , and can meet with so small a number of these Saints . Is the Catholike Church confined to this party ? and Salvation to this Chunch ? Transcendent Papal arrogancy ! It s well that these Prelates are not the only Key-keepers of heaven ! for we see how we should then be used . I must tell this Dr. and all of his mind , that it is an easier way to Heaven , then we dare hope to come thither by , to joyn our selves to their separating Communion of Saints , and live as the most that we are acquainted with , that are of that Saint-like Communion . He had been better have talked at these rates to men of another Age or Nation , then to us that see the lives of their adherents . We never changed our Religion nor our Church . What if he read his prayers , and I say mine without book ; or what if he pray in white , and I in black ? or what if he kneel in receiving the Eucharist , and I sit or stand ? or what if he use the Cross in baptisme , and I baptize no better then the Apostles did without it ; do these or such like make us to be of two Religions ? Do I change my Religion , if I read with a pair of spectacles , or if I look towards the South or West , rather then the East & c. ? We see what these men would make the Christian Religion to be . Were the Apostles no Christians , because they had no kneeling at the Eucharist , nor Cross in Baptism , nor Surplice , nor ( at least our ) Common Prayer-book , & c ? Dare you say they were no Christians ? or yet that Christian Religion was one thing then , and another thing now ? And for our Churches , we do not only meet in the same places , but we have the same doctrine , the same worship ( in every part , though he talk of our no true worship ; as if Praying , Praising God , &c. were no true worship : ) the things changed were by the imposers and defenders ( see Dr. Burgess Rejoynder ) professed to be no parts at all of worship , but meer accidents ; we have the same people , save here and there a few that separate by yours and others seducement , and some vile ones that we cast out ; we have abundance of the same Ministers that we had . And yet must we have no worship , Ministry , Communion of Saints , or Salvation , because we have only a Parochial and not a Diocesan Episcopacy ? Forsooth we have lost our Religion , and are all lost men , because our Bishops have but single Parish-churches to oversee ( which they find a load as heavy as they can bear , ) and we have not one Bishop to take the Government of an hundred or two hundred Churches . At Rome he is a damned man that believeth not in the Pope : and is out of the Catholike Church , because he is out of the subjection of the Pope : and with these men , we are lost men , if we never so much believe in Christ , because we believe not in an Archbishop , and are out of the Catholike Church and Communion of Saints , because we will not be ruled by such Rulers as these . And what 's all this , to such Counties as this where I live , and most else in England that I hear of , that know of no Bishop they have ( and they rejected none , ) nor doth any come and command them any Obedience ? Must we be unchristened , unchurcht and damned , for not obeying , when we have none to obey , or none that calls for our obedience ? But I shall let these men pass , and leave them in their separation , desiring that they had Catholike spirits and principles . This much I have said to let men see , that there is no possibility of our union with this sort that are resolved on a separation ; and that it is not these Novelists and Dividers , but the antient Episcopal party of England that we can easily agree with . § . 7. The next that I shall instance in , that was agreed with these Principles of ours , is the late Reverend and Learned Bish●p Vsher , of whose Concord with us , I have two proofs . The one was his own profession to my self . The other is his own writings , especially his Propositions given in to King Charls , now printed ▪ called [ The Reduction of Episcopacy to the form of Synodical Government , received in the ancient Church ] which consisteth of four Propositions ( having first proved that all Presbyters have the power of Discipline and Church-government : ) the first alloweth the single Rector of the Parish to take notice of the scandalous , reprove , admonish , and debar them from the Lords Table . The second is , that in every Rurall D●anry , all the Pastors within the Precinct , may by the Chorepiscopus or Suffragan , be every month Assembled in a Synod , and according to the Major part of their voices , he conclude all matters that shall be brought into debate before them , as Excommunication &c. The third is , for a Diocesan Synod once or Twice a year , where by the consent of the Major part of the Rectors , all things might be concluded by the Bishop or Superintendent , call him whether you will , or in his absence , by one of the suffragans , whom he deputes to be Moderator . The fourth is for Provincial and National Synods in like sort . § . 8. And when I had perused these papers ( in M. S. ) I told him that yet one thing was left out , that the Episcopal party would many of them stick at more then he , and that is , a Negative voice in Ordination in the President , to which and the rest I proposed this for accommodation in brief [ 1. Let every particular or Parish Church have a Bishop and Presbyters to assist him , where possibly they can be had . 2. Let all these Associate and their several Associations have a stated President . 3. Let all men be at liberty for the name , whether they will call him a Bishop , President , Moderator , Superintendent , or the like . 4. And for the Negative voice in Ordination , let all Ministers of the Ass●ciation agree that de facto they will not Ordain without him , but in Cases of Necessity ; but let every man be left free to his own Principles on which he shall ground this practice , and not be bound to consent , that de jure a Negative vote is due to the President . ] These terms did I propose to the Bishop for Accommodation , and intreated him to tell me plainly his judgement , whether they are satisfactory and sufficient for the Episcopal party to yield to for Peace and Communion ? and his answer was this [ They are sufficient , and mod●rate men will accept them , but others will not , as I have tryed : for many of them are offended with me for propounding such terms . ] And thus this Reverend Bishop and I were agreed for Peace in a quarter of an hour ; ( the truth of wh●ch , I solemnly profess : ) and so would all the Ministers and Christians in England , if they were not either wiser or foolisher , honester or dishonester then he and I. And this I leave on Record to Posterity , as a testimony against the dividers and contenders of this age , [ That it was not long of men of the temper and principles of this Reverend Archbishop and my self , that the Episcopal party and their dissenting Brethren in England , were not speedily and heartily agreed : for we actually did it . ] To no honour of mine , but to the honour of this peaceable man , and the shame of the unpeaceable hinderers or refusers of our Reconciliation , let this testimony live , that Posterity may know whom to blame for our Calamities ; they all extoll Peace when they reject it and destroy it . § . 9 For a third witness of the Reconcileableness of the Moderate Episcopal party on these terms , I may well produce Dr. Holdsworth ; who subscribed these same Propositions of Bishop Vsher to the King : and therefore was a Consenter to the same way of Accommodation . § . 10. A fourth witness is Dr. Forbs of Scotland , who having written purposely a Book called his Irenicon , for Accommodation on such terms , I need to say no more of him , but refer you to the Book . I shall name no more of the Episcopal party . These four are enow to my purpose . § . 11. That the Presbyterians ( of England specially ) are willing to close upon these terms of a fixed Moderator , I prove , 1. By the profest Consent of that Reverend Learned servant of Christ Mr. Thomas Gataker , a Member of the late Assembly at Westminster , who hath professed his judgement of this matter in a Book against Lilly. I refer you to his own words , for brevity sake . § . 12. My next witness , and for brevity , many in one , shall be Mr. Geree , and the Province of London , citing him in their Ius Divinum Ministerii , pag. Append. 122. the words are these [ That the Ancient Fathers in the point of Episcopacy , differ more from the high Prelatist th●n from the Presbyterian : for the Presbyterians alwayes have a President to guide their actions , which they acknowledge may be perpetual durante vita modo se bene gesserit ; or temporary to avoid inconvenience , which Bilson takes hold of as advantagious , because so little discrepant , ( as he saith ) from what he maintaineth . ] See the rest there . § . 13. 3. Beza ( the Leader against Prelacy ) saith , de grad . Minist . Evang. Instituti Divini est , ut in omni coetu Presbyterorum unus sit qui ordine praeat & praesit reliquis . It is of Divine Institution that in every Assembly of Presbyters , there be one that go before and be above the rest . ] And dividing Bishops into Divine , Humane , and Diabolical , he makes the Humane tolerable Prelacy to be the fixed President . § . 14. 4. Calvin ( who is accused for ejecting Episcopacy ) besides what he writes of it to Card Sadolet , saith in his Institut . lib. 4. cap. 4. § . 1. [ Ea cautione totam suam Oeconomiam composuerunt ( Ecclesiae veteris Episcopi ) ad unicam illam Dei verbi normam , ut facile videas nihil fere hac parte habuisse à verbo Dei alienum . ] § . 2. [ Quibus ergo docendi munus inju●ctum erat , eos omnes nominabant Presbyteros . Illi ex suo numero in singulis civitatibus unum eligebant , cui specialiter dabant titulum Episcopi : ne ex aequalitate , ut f●●ri solet , dissidia nascerentur . Neque tamen sic honore & dignitate superior erat Episcopus , ut Dominium in Collegas haberet : sed quas partes habet Consul in Senatu , ut referat de negotiis , sententias roget , consulendo , monendo , hortando , aliis prae●at , authoritate sua totam actionem regat ; & quod decretum Communi Consilio fuerit , exequatur : id munus sustinebat Episcopus in Presbyterorum coetu ] & § . 4. fine [ Gubernationem sic constituti nonnulli Hierarchiam vocarunt , nomine ( ut mihi videtur ) improprio , certe scripturis inusitato : Cavere enim voluit spiritus sanctus , nequis principatum aut dominationem somniaret , quum de Ecclesiae gubernatione agitur . Verum si rem , omisso vocabul● , intueamur ( N. B. ) reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab ea quam Deus verbo suo praescripsit ] This he writes after the mention of Archbishops and Patriarcks , as well as of Bishops governing in Synods . § . 15. Where by the way let me give you this observation , that Bishops Governing but in Synods can have no other power of Government then the Synods themselves have : But Synods themselves as such are not directly for Government , but for Concord and Communion of Churches , and so consequently for well-governing the several flocks : Nor hath a Synod any Governing Power over a particular Pastor , as being his superiour appointed to that end : but only a Power of Consent or Agreement : to which for unity , and communion sake , he is consequentially obliged ; not by Virtue of Gods Command , that requireth us to obey the Higher Power ( for three Pastors are not made so the Rulers of one ) but by virtue of Gods commands that require us to do all things in Unity , and to maintain the Peace and Conco●d of the Churches , and to avoid Divisions and discord . § . 16. If any think that this doth too much favour the Congregational way , I must tell him that it is so true and clear , that the Episcopal men that are moderate acknowledge it . For instance : the Reverend Bishop Vsher did , without asking , of himself profess to me that it was his judgement [ that certainly Councils or Synods are not for Government but for Vnity , and that a Bish●p out of Council hath the same Governing Power as all the Council , though their vote may bind him for Vnity to consent . § . 17. This being so , it must needs follow that an Archbishop , or the President of a National , Provincial , Diocesan , or Classicall Assembly , or of any Association of the Pastors of many Churches , hath no superiour Governing power over the Parochial or Congregational Bishop of one Church ; but only in concurrence with the Synod , a Power of Determining by way of Agreement , such points as he shall be obliged for Unity and Communion to consent to and perform , if they be not contrary to the word of God. This evidently follows from this Reverend Archbishops doctrine , and the truth . § . 18. And if any shall think that the Presbyterians will not yield that a particular Church do ordinarily consist but of one full Congregation , I confute them by producing their own Concessions : in the London Ministers Ius Divinum Ministerii . Append . pag. 123. they plainly say , that [ The later ( Bishops ) were Diocesan , the former ( that is the Bishops of the first or ancient times ) were Bishops only of one Congregation ] And pag. 82. they say [ These Angels were Congregational , not Diocesan : In the beginning of Christianity , the number of Believers , even in the greatest Cities were so few , as that they might well meet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place . And th●se were called , the Church of the City , and therefore to ordain Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all one in Scripture ] Thus far they yield to the Congregational men . § . 19. 5. One other witness of the Presbyterians readiness to accommodate on these terms , I shall give , and no more , and that is Mr. Richard Vines , a man that was most eminent for his management of the Presbyterian cause in the Assembly , and at Vxbridge Treaty , and in the Isle of Wight ; the Papers there presented to the King are to be seen in Print . When we did set up our Association in this County , I purposing to do nothing without advise , and designing a hearty closure of all sober Godly men , Episcopal , Presbyterian , Congregational and Erastian : did consult first about it by Letters with Mr. Vines , and in his answer to mine , he approved of the design , and thought our distance very small , and yielded to a fixed Presidency , though not to a Negative voice : ( which I would have none forced to . ) Because they are too long to put into this section , I will adjoyn that part of his Letter that concerns this subject , prefixing one that went next before it , against the selling of the Church lands , that the Bishops may see how little such men as he consented to it or liked it ; and may take heed of charging them with Sacriledge . § . 20. Lastly the Erastians are known to be for Episcopacy it self , so be it , it come in by the power of the Magistrate . And that nothing proposed crosseth the Principles of the Congregationall men , I have shewed before : But whether really we shall have their consent to a Peace upon these proposed terms , I know not ; because their writings that I have seen , do not meddle with the point , save only one Congregational man , Mr. Giles Firmin , hath newly written for this very thing , in his Treatise of Schism against Dr. Owen , page 66 , 67 , 68. I desire you to read the words to save me the labour of transcribing them . In which he giveth us to understand , that some of the Moderate Congregational Party , will joyn with us in a Reconciliation on these terms : Whether many or all will do so , I know not . Let their practise shew whether they will be the first or the last in the Healing of our Divisions . But if they refuse ▪ we will not for that refuse to Love them as Brethren , and study to perform our duty towards them : as knowing that we suffer much more when we come short of our duty and love to others , then when they come short of their duty and love to us . Mr. Richard Vines his Letters before mentioned as a Testimony that the Presbyterian Ministers are not against a fixed President , or that Episcopacy which Bishop Hall , &c. would have been satisfied with . Reverend Friend , I Received your two last ; and as for a Schoolmaster I shall do the best I can to propound one to you , &c. As for your Question about Sacriledge , I am very near you in present opinion . The point was never stated nor debated in the Isle of Wight . I did for my part decline the dispute : for I could not maintain the cause as on the Parliaments side : and because both I and others were unwilling , it was never brought to any open debate : The Commissioners did argue it with the King : but they went upon grounds of Law and Policy ; and it was only about Bishops Lands : for they then averred the continuance of D. and Chapiters Lands to the use of the Church . Some deny that there is any sin of Sacriledge under the Gospel : and if there be any , they agree not in the definition : Some hold an alienation of Church goods in case of Necessity ; and then make the Necessity what and as extensive as they please . The most are of opinion that whiles the Church lies so unprovided for , the donations are not alienable sine Sacrilegio . If there were a surplusage above the competent maintenance , it were another matter . It s cleer enough that the D●nors wills are frustrated , and that their General intention and the General use , viz. the maintenance of Gods worship and Ministers , should stand , though the particular use might be superstitious . I cited in my last Sermon before the Parliament ( unprinted ) a place touching Sacriledge out of Mr. Hildersham on Psal. 51. It did not please . You may find the words in his book by the Index . If his description of it be true , then you will still be of your own mind . I dare encourage no purchasers ; but do desire to have some more of your thoughts about it , and I shall return you mine : as I do my thanks for your excellent and worthily esteemed Treatise which you vouchsafed to prefix my name before : Sir , I have no more time or paper but to subscribe my self Your truly loving Friend R. Vines . London , July 20. Sir THough I should have desired to have understood your thoughts about the point of Sacriledge , that so I might have formed up my thoughts into some better order and cleerer issue then I did in my la●t : yet to shew unto you how much I value this correspondence with you , I am willing to make some return to your last . And first touching the Schoolmaster intended , &c. — The Accomodation you speak of is a great and a good work for the gaining into the work such useful parts and interests as might very much heal the discord , and unite the strength of men to oppose destructive ways , and in my opinion more feasible with those men then any other , if they be moderate and godly : for we differ with them rather about some pinacles of the Temple then the foundation er abbuttresses thereof . I would not have much time sp●ut in a formula of doctrine or worship : for we are not much distaxt in them and happily no more then with one another : But I would have the agreement attempted in that very thing which chiefly made the division , and that is Government ; heal that breach and heal all : there begin and therein labour all you can . What influence this may have upon others I know not in this exulceration of mens minds : but the work speaks it self g●od , and your reasons for the attempting of it are very considerable . For the Assembly , you know , they can meddle with just nothing but what is sent u●to them by Parliament or one house thereof ( as the order saith ) and for that reason never took upon them to intermedle therein . What they do in such a thing , must be done as private persons , and not as in the capacity of Assembly men , except it come to them recommended by the Parliament . The great business is to find a temperament in ordination and government , in both which the exclusion or admittance of Presbyters ( dicis causa ) for a shadow , was not regular : and no doubt the Presbyters ought and may both teach and govern , as men that must give account of souls . For that you say of every particular Church having many Presbyters , it hath been considered in our Assembly , and the Scripture speaks fair for it , but then the Church and City was of one extent : no Parishes or bounds assigned out to particular men ( as now ) but the Ministers preacht in circuitu or in common and stood in relation to the Churches as to one Church , though meeting hapl● in divers houses or places ( as is still the manner of some Cities in the Low Cou●tries . ) If you will follow this model , you must lay the City all into one Church particular , and the Villages half a dozen of them into a Church : which is a business here in England of vast design and consequence . And as for that you say of a Bishop over many Presbyters , not over many Churches ; I believe no such Bishops will please our men : but the notion as you conceive it , hath been and is the opinion of learned men . Grotius in his commentary on the Acts in divers places and particularly Cap. 17. saith , that as in every particular Synagogue ( many of which was in some one City ) there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such was the Primitive B●shop : and doubtless the first Bishops were over the community of Presbyters as Presbyters in joint relation to one Church or Region ; which Region being upon the increase of believers , divided into more Churches , and in after times those Churches assigned to particular men : yet he the Bishop continued Bishop over them still . For that you say , he had a Negative voice , that 's more then ever I saw proved , or ever shall , I believe for the first two hundred years ; and yet I have laboured to enquire into it . That makes him Angelus princeps , not Angelus praeses at Dr. Reignolds saith Calvin denies that , & makes him Consul in Senatu . or as the Speaker in the house of Parli●ment , which as I have heard that D. B. did say , was but to make him fore-man of the Iury. Take heed of yeilding a Negative voice . A● touching the Introduction of ruling Elders , such as are modelled out by Parliament , my judgement is sufficiently known : I am of your judgement in the point . There should be such Elders as have power to preach as well as rule : I say power ; but how that will be effected here I know not , except we could or would return to the Primitive nature and constitution of particular Churches : and therefore it must be helped by the combination of more Churches together into one as to the matter of Government , and let them be still distinct as to Word and Sacraments . That is the easiest way of accommodation that yet occurs to my thoughts . Sir I fear I trouble you too long , but it is to shew how much I value you and your Letters to me : for which I thank you , and rest Yours in the best bonds R. Vines . Septemb. 7. THough Mr. Vines here yield not the Negative Voice to have been de facto in the first or second age , nor to be de jure , yet he without any question yielded to the stating of a President , durante vita , if he prove not unworthy , ( which was one chief point that I propounded to him . ) And I make no doubt but he would have yielded to a voluntary Consent of Presbyters de facto not to ordain without the President , but in case of Necessity : But th●t I did not propound to him . And the difficulties that are before us de facto in setting up a Parochiall Episcopacy which he mentioneth , I have cleared up already in these papers , shewing partly that the thing is already existent , and partly how more fully to accomplish it . All would be easie , if Holy , Self-denying , Charitable hearts were ready to entertain and put in execution the honest , healing Principles that are before us , and obvious to an ordinary understanding : Or ( if still the Pastors will be contentious ) if Holy , Peaceable Magistrates would seriously take the work in hand , and drive on the sloathful and quarrelsome Ministers to the performance of their duty . The Episcopacy of the Protestant Churches in Poland . ADrian . Regenvolscius Histor. Ecclesiast . Sclavonicar . Provinc . lib. 3. page 424. N. B. Quoniam à prima Ecclesiarum in minoris Poloniae Provincia , R●formatione , usu & consuetudine receptum est , ut è senioribus his●e omnium Districtuum , quorum nomina 36. recensuimus , unus Primarius , sive in ordine Primus , qui vulgo Superintendens Ecclesiarum min●ris Poloniae vocatur , Synodisque Provincialibus praesidet ; totius Synodi Provincialis authoritate , consensu ac suffragiis eligatur , ac , non quidem per impositionem manuum , ( propter evitandam Primatus alicujus suspicionem , aut juris ac potestatis alicujus in caeteros seniores speciem , ) benedictione tantum , fraterna apprecatione , Officiorum quae hocce concernunt munus praelectione , piisque totius Synodi precibus , Regiminis duntaxat & Ordinis boni in Ecclesia Dei causa , inauguratur ad declaratur , Nomina Primariorum ●orum Seniorum , sive Minor. Polon . Ecclesiarum superintendium . ] — The Churches of the Bohemian Confess . called Vnitatis Fratrum , have among the Pastors of the Churches , their Conseniors , and Seniors , and one President over all . Id. Regen . Vols . p. 315. [ Seniores sive superattendentes Ecclesiarum Bohemicarum & Moravicarum , &c. — plerumque è Consenioribus eliguntur , ac per impositionem Manuum publicamque inaugurationem , in munus Senioratus ordinantur ac consecrantur . Et longa consuetudine in Ecclesiis trium harum provinciarum receptum est , ut è senioribus unus Primarius ( sive in ordine Primus ) quem vulgo illi Praesidem vocant , non eligatur quidem , nec peculariter Ordinetur , sed post decessum aliorum , ipso Ordinationis tempore prior succedat ] FINIS . The Fourth DISPUTATION : Of a Form of LITURGY : How far it is Necessary , Desirable , or Warrantable ; In order to a Peace between the Parties that differ herein , and too uncharitably prosecute their difference . By Richard Baxter . LONDON , Printed by Robert White , for Nevil Simmons , Bookseller in Kederminster , Anno Dom. 1658. Qu. Whether a stinted Liturgy , or form of Worship , be a desirable means for the Peace of these Churches ? UNnecessary prolixity is not so acceptable to the Reader that loves both Truth and time , but that I may take it for granted that you desire me to leave out superfluities in this Dispute . 1. The Etymologists shall be better agreed among themselves of the derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before I will trouble you with their judgements . But we are commonly agreed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for any Ministration , but more strictly , and usually for a publick Ministration , or any work of publick office ; and yet more strictly from the Septuagint , Ecclesiastick writers have almost confined it to Holy Ministration , or publick service or Worship of God. The several uses of the word in Scripture , and prophane and Ecclesiastick Writers , you may find in so many Lexicons at pleasure , that I shall pass by the rest . Bellarmine doth too grosly pretend that when it s applied absolutely to holy things , the word is taken alwayes in the New Testament , for a Ministration in sacrificing . A little observation may confute that mistake . Nor is it agreeable either to Scripture or the use of the Antient Church , to call only Forms of publick worsh●p that are written , by the name of a Liturgy . Whether it were Form , or no Form , Writren or not written , Premeditated or extemporate , Words or Actions , all the Publick holy Ministration or service of God , was of old called The Churches Liturgy : And so men may be for a Liturgy that are not for a Prayer Book . But latter times have most used the word for those stinted forms , that some call Offices containing both the Rubrick or Directory , and the Form of words prescribed as the matter of the service . And seeing that those that now we speak to , understand it in this sense , we must speak as they do , while we are speaking to them . 2. Note that it is not any one part of Publick Worship that we speak of alone , either Prayer , Praise , or other part , but we speak of the whole frame , and therefore of a Liturgy , or Prescribed words in General , because that is the controversie that the times call us to decide . That which I take to be the Truth , and usefull to our Healing , I shall lay down in these ten Propositions following . Prop. 1. A stinted Liturgy is in it self Lawfull . 2. A stinted Liturgy in some parts of publick holy service is ordinarily necessary . 3. In the Parts where it is not of Necessity , it may not only be submitted to , but desired when the Peace of the Church requireth it . 4. There is so great d●fference between Ministers , and People , and Times , that it may be convenient and eligible to some , at some times , and unfit and not eligible to others , and at other times . 5. The Ministers and Churches that earnestly desire it , should not by the Magistrate be generally or absolutely forbidden the use of a convenient prescribed Liturgy . 6. To prescribe a frame of stinted service , or Prayer , &c. and lay a Necessity , or the Peace of the Church upon it , and to punish , si●ence , suspend , excommunicate , or reproach the able , peaceable , godly Ministers , or people that ( justly or unjustly ) scruple the using of it , is so great a sin , that no conscionable Ministers should attempt it , or desire it , nor any godly Magistrate suffer it . 7. The safest way of composing such a Publike Form , is to take it all , for matter and words , out of the Holy Scriptures . 8. Yet is not this of such Necessity , but that we may join in it , or use it , if the form of words be not from Scripture . 9. The matter of a common Liturgy , in which we expect any General Concord , should not be any unnecessary things , much less things doubtfull , or forbidden . 10. Forms of Publick Prayer should not be constantly used by M●nisters that are able to pray without them : and none else should be admitted ordinarily to the Ministry , but such as are able competently to pray without such Forms ; unless in great Necessities of the Church . These ten Propositions are the summ of all that I shall trouble you with , which I shall now review , and prove in order . Prop. 1. A Stinted Liturgy is in it self lawful . This is thus proved : Argument 1. That which is not directly or consequentially forbidden by God , remaineth lawfull : A stinted Liturgy is not directly or consequentially forbidden by God : therefore it remaineth lawfull . The Major is undoubted , because nothing but a Prohibition can make a thing unlawfull . Sin is a transgression of a Law : Where there is no Law , there is no transgression : And yet I have heard very Reverend men answer this , that it is enough that it is not commanded , though not forbidden . Which is plainly to deny both Scripture and Civil Principles . Precept makes Duty , or a Necessity ex praecepto : Prohibitions make an action sinfull , which is prohibited , as Precepts prove an Omission sinfull of the Duty commanded . But Licitum which is between Duty and sin , is that which is neither commanded nor forbidden . And such an act is not Actus Moralis , being neither good nor evill . Here note these two things . 1. That though we say that a Liturgy is in it self lawfull , and that all things not forbidden are Lawfull ; yet in the actuall exercise hic & nunc , it will be hard to find one actuall use of it , which is not a duty , or a sin ( For though I am not of their mind that think every act both simply and respectively considered is a duty , or a sin ( For 1. then every act must be Actus Moralis , and so deliberate and chosen , which is not true ; as for instance , the winking of the eye , &c. 2. Then nothing were indifferent . 3. Then every act must have a Reason for it . 4. And the Consciences of Christians must be perpetually tormented : as e. g. to give a reason when I walk , why I set the right foot forward before the left ; or when two eggs of a bigness are before me , why I take one rather then the other : these are not moral acts . ) Yet I must needs think that in the worship of God , its hard to imagine such a case , in which the using of a Liturgy will do neither good nor harm : Or in which a man cannot discern , whether it be like to do more good or harm : and so make it the matter of election or refusal . And therefore as Paul makes Marriage indifferent in it self , when its hard to find a case , in which it shall not be a duty or a sin to particular persons , so say I of the point in question : and yet possibly sometime such cases there may be . A man sometimes in Prudence may find that constantly to use a form would be to him a sin , by reason of the ill consequents , and so it would be constantly to disuse it : And therefore may find himself bound ( by accident ) sometimes to use , and sometimes to disuse it : And yet may see no reason at all , as to the particular day and hour , why he should use or disuse it this day rather then another , or in the the Morning rather then the Evening . 2. Note also that God being the supream Lawgiver of the Church , having by Moses given a Law to Israel , did in general command , Deut. 12.32 . that they should add nothing thereto , nor take ought therefrom : And consequently , we may conclude it prohibited under the Gospel ; Nay indeed the very prohibition of self-idolizing makes it a sin for any man to arrogate that Legislation which is the Prerogative of God. For that were to deifie himself . And so this General prohibition doth make all unwarrantable Additions to be sinfull , that is , all Additions which God hath not authorized men to make . But then , such additions are not sinfull formally , because not commanded , but because forbidden by the General prohibition of [ not adding . ] Now for the Minor , that a stinted Liturgy is not forbidden , we need no other proof then that no Prohibition can be produced . If it be prohibited , it is either by some special Prohibition , or by the General prohibition of not adding : But it is by neither of these , therefore not at all . Speciall prohibition I never yet saw any produced . God hath nowhere fo●bidden a form of Prayer . And the General prohibition of not adding , extends not to it . For 1. It is the Worship of God which is the matter that we are there forbidden to add : But the Praying with a form , or without a form , as such , are neither of them any part of the worship of God ; nor so intended ( as we now suppose ) by them that use it : It is but an indifferent Mode or Circumstance of Worship , and not any part of Worship . 2. If Prayer with a form be an Addition to Gods Worship , then so is praying without a form ( for God only Commands Prayer , but neither commands a form , nor that we forbear a form ) But the Consequent is false , as the Opponents will confess ; therefore so is the Antecedent . 3. Undetermined mutable Modes and Circumstances are none of the prohibited Additions , but left to humane determination . But such is the form in question . God hath bid us Preach , but not told us whether we shall study a form of express words alwayes before hand , but left that to prudence : more instances will be added under the next Argument ; and therefore I shall now forbear them . Argum. 2. The Prudential Determination of such Modes and Circumstances of worship as God hath left to humane Determinanation , is Lawfull . A stinted form or Liturgy may be such a Determination ; therefore a stinted form or Liturgy may be ( or is in it self ) lawfull . The Major is past doubt , if the Hypothesis be first proved , that some modes and circumstances of worship are left to humane Prudential Determination . And that 's easily proved thus . Those Modes or Circumstances of worship which are Necessary in Genere , but left undetermined of God in specie , are left by God to humane Prudential Determination : ( else an Impossibility should be necessary . ) But many such there are that are Necessary in Genere , but left undetermined of God in specie , therefore many such are left to humane Prudential Determination . The Minor is sufficiently proved by instances . God hath made it our Duty to Assemble for his Publick Worship : But he hath not told us in what place ; nor in what seats each person shall sit . Yet some place is necessary : and therefore it is left to mans Determination : Nor hath he tied us for weekly Lectures to any one day ; nor on the Lords day , to begin at any one certain hour : and yet some day and hour is necessary ; which therefore man must determine of . So God hath commanded us to read the Scriptures : But hath not told us whether they shall be printed or written ; whether we shall read with Spectacles or without ; what Chapter we shall read on such or such a day ; nor how much at a time ; Minist●rs must preach in season and out of season : But whether they must stand or sit , or what text they shall preach on , or how long , and whether in a prepared form of words or not , whether they shall use notes , or not , or use the Bible , or recite texts by memory , &c. none of these things are determined by God ; and therefore are left to humane prudential determination . Abundance of such undetermined circumstances may be enumerated about Singing , Praying , Sacraments and all duties . Now that the form of Liturgy is of this nature is manifest ; God hath bid us Pray ; but whether in fore-conceived words , or not , or whether in words of other mens first conceiving or our own , or whether oft in the same words or various , and whe●her with a Book or without , these are no parts of Prayer at all , but only such undetermined Circumstances or Modes as God hath left to our prudential Determination : And the forementioned Instances , about Reading , Preaching Singing , &c. are as pertinent to our question as this of Prayer , they being all parts of the Liturgy , or publick service , as well as this . Argum. 3. There are many express Examples in Scripture for forms of Gods service : therefore they are unquestionably lawful . The Psalms of David were of common use in the Synagogues and Temple-worship , and also in Private ; and indited to such ends . Hezekiah commanded the Levites to sing Praise unto the Lord , with the words of David and of Asaph the seer , 2 Chron. 29.30 . ▪ The 92. Psalm is entitled [ A Psalm or song for the Sabbath day ] Psal. 102 is entitled , A Prayer of the afflicted when he is overwhelmed , and poureth out his complaint before the Lord. ] The rest were of ordinary publike use . Psalms are Prayers and Praises to God for the most part : and both as Prayers , and Praises , and as Psalms , they are part of the Liturgy . 1 Chron. 16.7 . [ On that day David delivered first this Psalm , to thank the Lord , into the hands of Asaph and his brethren . ] The song of Moses is delivered in form , Exod. 15. And the Saints in the Revelations 15.3 . are said to sing the song of Moses , Numb . 10.35 , 36. there is an oft-repeated form of Moses prayer . There is a form for the people , Deut. 21.7 , 8. Iudg. 5. there is Deborahs Song in form . There is a form of Prayer , Ioel 2.17 . Abundance more may be mentioned but for tediousness . I shall now only add , 1. That the Lords Prayer is a form directed to God as in the third person , and not to man only as a Directory for prayer in the second person : it is not [ Pray to God your Father in Heaven that his Name may be hallowed , his Kingdom come , &c. ] But [ Our Father which art in Heaven , Hallowed be thy Name , &c. ] And it seems by the Disciples words that thus Iohn taught his Disciples to pray , Luk. 11.1 . So that we have in the Scripture the mention of many set forms of service to God , which therefore we may well use . Argum. 4. It is lawful to pray to God in the set words that we find in Scripture : but so to pray ( in the set words of Scripture ) is a form ; therefore a form is Lawful . I do not here plead example , as in the last Argument , but the Lawfulness of praying in Scripture words . They that deny this , must be so singular and unreasonable , as that there is no need of my confutation for the manifesting of their error . And that it is to us a set form if we take it out of Scripture , as well as if we compose it , or take it out of another Book , is past all question . A multitude of the prayers of holy men are left on record in the Scripture , beside those that were the prescribed forms of those times : He that will but turn to his Concordance to the word [ O Lord ] and then to all the cited Texts , shall find many score , if not hundred Texts that recite the prayers of the Saints ; which when we use , we use a form , which we there find written . Argum. 5. Christ hath left us his Approbation of such forms : therefore we may use them . His Approbation is proved , 1. By his owning and citing Davids Psalms , Luk. 20.42 . & 24.44 . &c. 2. By his using a Hymn with his Disciples at the Passover or Eucharist , which we have great reason to think was a form that had been of use among the Jews . But however , if Christ had newly then composed it , yet was it a form to his Disciples . 3. By his thrice repeating the same words in his own prayer . 4. By his teaching his Disciples a form , as Iohn taught his . 5. By his never expressing the least disl●ke of the old Jewish custom of using forms : nor doth Scripture anywhere repeal it , or forbid it . 6. The Apostles command the use of Psalms and Hymns , which cannot be ordinary in the Church without forms . All this proveth Christs approbation . Argum. 6. If it be lawful for the people to use a stinted form of words in publike prayer , then is it in it self lawful for the Pastors : but it is lawful for the people : for the Pastors prayer ( which they must pray over with him , and not only hear it ) is a stinted form to them , even as much as if he had learnt it out of a Book . They are to follow him in his method and words , as if it were a Book prayer . Argum. 7. It is lawful to use a form in Preaching : therefore a stinted Liturgy is lawful . 1. Because preaching is a part of that Liturgy . 2. Because the reason is the same for prayer , as for that in the main . Now that studyed formed Sermons are lawful , is so commonly granted , that it shall save me the labour of proving it ( which were easie . ) Argum. 8. That which hath been the practice of the Church in Scripture times , and down to this day , and is yet the practice of almost all the Churches of Christ on earth , is not like to be unlawful : bu● such is the use of some stinted forms of publick service : therefore , &c. That it was so in the Jews Church , and approved by Christ , I have shewed . That it hath been of antient use in the Church since Christ , and is at this day in use in Africk , Asia , Europe , even among the Reformed Churches in France , Holland , Geneva , &c. is so well known , that I think I need not stand to prove it : yea those few that seem to disuse it , do yet use it , in Psalms , and other parts of worship , of which more anon . Prop. 2. A Stinted Liturgy in some parts of publick holy service is ordinarily necessary . This Proposition is to be proved by instances , and the proof of the parts . The parts where a set form is usually necessary , I shall enumerate : desiring you by the way to understand , 1. That I speak not of an Absolute Necessity ad finem , as if no other could be accepted ; but a Necessity of Duty : it ought to be done , as the best way . 2. That I say but [ ordinarily ] as excepting some unusual cases . 1. The Communication or revealation of the will of God to the Church by Reading of the Holy Scriptures , is part of the publick service of God. As Moses and the Prophets were read every Sabbath day , so by parity of reason should the Gospel ; and Paul required the publick reading of his Epistles , Act. 13.27 . & 15.21 . 2 Cor. 3.15 . Luk. 16.29 . Col. 4.16 . 1 Thes. 5.27 . Rev. 1.3 . But this Reading of the Scriptures is the using of a set form in publike service . For they are the same words that we read from day to day , and usually Must read . 2. The Publick Praysing of God by singing of Palms , is a part of publick worship : and a most excellent part , not usually to be omitted . But this part of worship is ordinarily to be used in a stinted form : because the gift of composing Psalms ex tempore without a prepared form , is not usual in the Church : and if it were so to one , it is not to the rest that must use this worship . Had we not stinted forms of Psalms , we should have ill-favoured work in the Church . 3. Baptisme is usually to be administred in a form of words : for Christ hath prescribed us a form , Matth. 28.19 . [ Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost ] I think few sober men will think it ordinarily meet to disuse this form . 4. The use of a form in the Consecration and Administration of the Lords Supper ( though not through the whole action ) is ordinarily most fit : for Christ hath left us a form of words , Take ye , Eat ye , &c. ] which are most exact , and safe , and none can mend . And Paul reciteth his form , 1 Cor. 11. And small alterations in the very words of Baptisme , or Delivering the Lords Supper , may easily corrupt the Ordinance in time . 5. The very Sacramental Elements and Actions are stinted forms of Administration , which none may alter . As the washing with water , the breaking of bread , and powring out of wine , and giving them , and taking them , and eating and drinking , &c. These are real forms , not to be changed , at least without Necessity , if at all . 6. The Blessing of the people in the Name of the Lord , was done by a prescribed form of old , Num. 6.23 . and is usually to be done in a form still . For in all these forementioned parts of worship , should we still use new expressions , when so few and pertinent must be used , we should be put to disuse the fittest , and use such as are less fit . 7. In our ordinary Preaching a form ( not imposed , unless in cases of great Necessity and unfitness , but ) of our own premeditating , is usually fittest : I think few men are so weak as to prefer ( with most preachers ) unprepared Sermons , before those that have more of their care and study . And then at least , the Text , Method , and somewhat of the words must be premeditated , if not all . 8. Ordinarily there should be somewhat of a form in Publick Confessions of the Churches faith . For how else shall all concur ? And it is a tender point to admit of great or frequent mutations in : so that in Baptisme , and at other seasons when the Christian faith is to be openly professed by one , or more , or all , a form that is exact , is usually meet to be retained ; though in many personal Cases , explicatory enlargements may do well . 9. If there be not a frequent use of many of the same words , and so somewhat of a form , in Marriage , Confirmation , Absolution , Excommunication , the danger will be more , then the benefit by mutation will be . 10. And with some Ministers ( of whom anon ) even in Prayer , especially about the Sacraments , where there must be great exactness , and the matter ordinarily , if not alwayes the same , the ordinary use of a form may be the best and fittest way . In the most of these Cases 1. The Nature of the thing sufficiently proves the ordinary fitness of a form . 2. The constant Practice of almost all Churches ( if not all ) is for it : even they that scruple forms of Prayer , use constantly forms of Praise , of Reading , of Sacraments , &c. 3. The rest are proved fittest as aforesaid by the Apostles generall Rules , 1 Cor. 14.26 , 40. Let all things be done to Edifying : and Let all things be done decently and in order . Now in the cases before mentioned , the Edification of the Church ( to say nothing of Order ) requireth the ordinary use of forms . Prop. 3. IN those parts of publick worship where a form is not of ordinary necessity , but only Lawfull yet may it not only be submitted to , but desired , when the Peace of the Church doth accidentally require it . This Proposition needs no proof , but only explication . For he is far from the temper of a Christian that sets so light by the Peace of the Church , that he would not use a Lawfull means for the procurement of it , when Paul would become all things to all men to save some , and would eat no flesh while he lived rather then offend his weak brother . But here you must take these cautions , lest you misunderstand this Proposition . 1. The Peace of the whole Church must be in our eye , before the peace of a part ; and of a great and more considerable part , rather then of a smaller , caeteris paribus . 2. It is supposed that ( besides the simple lawfulness of the thing ) there be also no other accidental inconveniencies on the other side ( that will follow the use of a form ) that is of sufficient moment to weigh down the argument from the Churches Peace . For when a thing is only good or evil , ( I mean , necessary or sinfull , ) by Accident , and not in it self , we must consider which side hath the most weighty accidents , and accordingly must choose or refuse it . 3. It is not the fullfilling of the humours of every unreasonable expectant , or every proud Magisterial usurper that is the Peace of the Church , that now we speak of : If a few proud men will hold no Peace with us , unless we will serve God in their unnecessary forms , as if none had wit enough but they , to know in what words the Churches should serve God : and all must speak but what they teach them , it is not the humoring of these Proud usurpers that is the Peace thus to be bought . 4. We must look to the future as well as the present Peace of the Churches : And therefore if any will hold no Peace with us now , unless we will own some formal Engine that is like to make hereafter more division then unity in the Churches , ( by laying the Unity or Peace of the Church on things that will not bear it , and making thi●gs necessary , that are not necessary , nor to be made so ) in such cases , it is not our duty to betray the geneneral or future Peace of the Church for our private or present Peace . 5. The desireableness of this Peace of the Church which we must seek , must be much judged of by its tendency to the promo●ing of holiness , the saving of mens souls , the furthering of the Gospel , and prosperity of the Church in spiritual respects : For a Peace that undermineth and betrayeth these , is not desireable . The means is to be valued by its tendency to the attainment of the End. 6. There is need therefore of very great prudence , to compare things with things , for a man to know how to carry himself in such cases . For imprudent oversights , or laying greatest stress on smallest things , and slighting greater , will make men live in constant sin by abusing things indifferent . But still the Proposition holds good with these cautions , that forms and such like indifferent things are to be used or disused much with respect to the Churches Peace . Prop. 4. SO great is the difference between men and men , times and times , that forms may be a duty to some men , and at some times , and a sin to other men , and at other times . As to private men in their families , it may be one mans duty to use a form , or book , and another mans sin , so is it with Ministers also in the Assemblies . Three distinctions ( among others ) are obvious , in which this is manifest . 1. Some Ministers are better able to perform Gods publick worship ( except in the fore-excepted cases ) without a form : and some are better able to do it by a form . 2. Some Ministers have a People that are scrupulous of using forms , and some have people that scruple the disusing them , and some have both sorts mixt . 3. Some Churches live under Magistrates that command a form , or with Churches that unanimously agree on a form ; and others live in times and places where there is no such commands or Agreements ▪ And according to these differences it may be one mans duty , and anothers sin to use some forms . 1. Gods work should be done in the most edifying manner . Where Ministers are able to perform the publick prayers of the Church in the most profitable manner without a form , there it is their duty to disuse a form , unless some other greater accident preponderate . Still remember that for Psalms and other fore-excepted parts , I take it for granted that ordinarily a form is necessary . But our main question now is of Praying and Preaching , and that especially with respect to one standing form that is not usually varied in Prayer , and an imposed form , or composed by others , in Preaching . It should be the ordinary case of the Church that Ministers should be able to do these without a constant form of words , to the peoples greater edification . But yet it is not alway so . And where it is not , it is better for Ministers to use a form , then to do worse , and dishonour the work of God , and wrong the Church by their erroneous or over-rude defective management . I know the great objection will be , that such men are not fit to be Ministers , and that its better to have none . But this is sooner said then proved . I am far from desiring any man to undervalue the precious mercy of an able Ministry , and from wishing for formalities and reading Pastors instead of the learned able guides that we here enjoy . I hope I should do or suffer as much as another to prevent so great a Calamity as an ignorant , unable , or negligent Ministry . But yet I am fully satisfied of it , that its better for the Church to have Readers then none . 1. Consider that there have been some very Learned able Divines ( Doctors of Divinity ) that by age , or other decay of Memory , or natural impediments disabling them from extemporate performances , cannot do any thing in the worship of G●d without the help of Notes or books ; or at least without preparation for expressions ; when yet upon preparation , and by convenient helps , they excell many extemporate men . 2. The Necessities of the Church may require an allowance or toleration of such as have not ability to compose extemporate Prayers , or Sermons , no nor to prepare such upon deliberation neither , but meerly read the Sermons and Prayers composed by others . I know some will not believe that such should be Ministers ; But they would have them only read as private men , rather then the people should have nothing : For they think that a man that cannot preach or pray is no more capable of being a Minister , then a man that cannot command an Army is capable of being a Commander , &c. But 1. Let such brethren consider that there may be all abilities essentially requisite to a Pastor , without the ability of praying or preaching without a form ( Though still I pray God to save us from a Necessity of such . ) A man that can Teach men the substance of the Christian Religion , and administer the Sacraments , and Oversee and Govern the flock , hath as much ability as is necessary to the Being of a Pastor . But those may have all this that cannot fitly preach or Pray without a form . They may be godly men , able in conference to instruct the people in the substance of Religion , and to read the Scriptures , and the Holy writings of godly men , and to administer Sacraments , and prudently and diligently guide the people . And by the same rule as you will conclude it better that ( e. g. ) Wales , Ireland , &c. have private men to read good books , rather then none , lest they turn heathens ; I may also conclude that it is better for them to have Churches and Pastors of this weaker sort , then to have none , and leave their children unbaptized , and live without the Sacraments , and Church-Communion , and Government . 2. Consider I beseech you ( which moves me more then any thing else ) the state of the Christian world . In Aethiopia , Syria , Armenia , Russia , Grecia , and abundance of other Churches of Christ ●here are very few Preachers , but meer Readers . And can any man think that it is best for all these Churches to be without Ministers , and Sacraments , rather then to have such ? O that God would give them better ▪ But till then I shall pray that he will continue these among them , rather then leave them destitute . I know many godly judicious men , of able parts for conference , that yet are unable to compose a Sermon ( though if they could , it were a form ) that yet I am confident by Reading such Practical Books as are now extant , and by prudent oversight , might be tolerable Pastors for many a Congregation in Wales , that now have none . 2. In a time and place where no obligation by Magistrates Commands , or Churches Agreements is laid upon us for the use of forms , I am fully perswaded we should make no more use of them , then Necessity compelleth us to do : But the thing being lawfull , the Command of a Magistrate , or the agreement of the Churches may go far in moving us ; And indeed must prevail with us , unless in cases where there are weightier Accidents to weigh down on the other side . For obedience and Agreement or Concord in Lawfull things is our duty , where we have not some greater reason to forbid it . There is much difference between men that are left at liberty , and men that are bound by lawfull Governours . Yea though they do not well in commanding , yet may we be bound to obey , when the matter is such as belongeth to their jurisdiction , and not forbidden by God. 3. A man is also much to regard the minds of his people : not out of man-pleasing disposition , but in order to their good . Prudence will tell us which way is likest to attain our Ends. Food is to be fitted to mens tempers and stomacks , and Physick , to their diseases . If a Church be so weak that they cannot bear the disuse of forms , and others so weak that they cannot bear the use of them , the Pastor must fit his practice to their Edification , till he can bring them to a wiser judgement , that so they may receive that which indeed is most fit to edifie them . Prudence must guide us in the circumstantials of worship , which are left to our Determination ; that we may vary them as the condition of our flock requireth , to their good ; ( of which more anon : ) Prop. 5. THE Ministers and Churches that earnestly desire it , should not by the Magistrate be absolutely , and generally prohibited the use of a convenient stinted Liturgy . Note here that I speak not of the desires of any inconsiderable persons , contrary to the desires of that whole Church . If a few ignorant or wilfull people should be eager for a form , when the Pastor is able and willing to manage the work of God without it , and the Congregation professeth that it hindereth their Edification ( by what accident soever , I am not now questioning , ) it is fit that those unreasonable persons should be denyed their desires ( in that Church ) rather then the whole Congregation . Also if the Magistrate should perceive that a whole Congregation , or many , or the Pastors themselves are eager for some one particular form , out of a corrupt humour , and in any ill design to the disturbance of the Churches Peace , or that they will needs have an unlawfull Form , that for matter is erroneous , or for manner absurd , or apt to breed unreverence , or hinder Edification , the Magistrate should prohibite this : Yet so , that Prudence and Moderation measure out his penalties in such a sort , as that he Churches Edification be not hindered by his over-rigorous correcting mens distempers . But out of these and such like Cases , when it is meer weakness that causeth Pastors or people to be set upon a ( lawfull ) form , The Magistrate ought not to prohibite them by such restraints , as shall deprive them of the liberty of worshipping God , or hinder their Edification . The Reasons of this Proposition are these . 1. Because the thing being Lawfull , no Power should causelesly restrain men from the use of Lawfull things . God having left men to their Liberty , none should without great reason deprive them of it . 2. The Magistrate should not hinder the Peoples Edification in the manner of Gods worship : But in many places a stinted Liturgy is most for the peoples Edification . Therefore ▪ &c. Whether it be the Ministers weakness , or the peoples , that makes it most usefull to them , yet when the Magistrate cannot cure that weakness , he must bear with them . It was the weakness of Nicodemus that made him he could not bear the day-light , in coming to Christ ; yea and such a weakness , as shewed , or was joyned with an unregenerate state , and yet Christ would rather teach him privately then not at all . 3. Where Consciences are scrupulous , and think it a sin to worship publikely without a form , ( though it be their error yet ) the Governors are not to drive them away from it ; because then they will not publikely Worship God at all : And no worship is worse then a lawful form of worship . 4. A Minister that is for the Necessity of a form ( though erroneously ) may be in other respects so usefull to the Church , that he should not be laid by and lost to the Church for such a thing as this . 5. The use of some forms ( as aforesaid ) being necessary , and of other forms , not only lawfull , but of almost common reception through all the Churches on earth , Governors should be very cautelous in denying men liberty in that which almost all the Churches have Liberty in , and more ; even that which is their constant use . Prop. 6. TO prescribe a Form of Prayer , Preaching ( or other service where is no Necessity of it ) and to lay a Necessity on it , as to the thing it self , or the Churches Peace , &c. and to punish , silence , suspend , ex●ommunicate , or reproach as Schismaticks , the able , godly , peaceable Ministers or People , that ( justly or unjustly ) dare not use it , is so great a sin , that no Godly Ministers should desire or attempt it , nor any godly Magistrate suffer it . This was the great sin of the late Magistrates and Prelates in England ; and it is the main difference between their party and others at this day . The Magistrate doth not forbid men using a form or Liturgy ( though they forbid one particular Liturgy more strictly then I could wish : ) But there is a very few of these men that I know of , that can be contented with a Liberty of using it themselves , if they may not have all others compelled to do as they do , and go to God with the words that they have formed for them , or that are best in their esteem . They must be all Schismaticks that will not use their form , and the Churches Peace must be laid upon it , and no man must be thought meet to preach or pray that will not be of their opinion , but the ablest Pastors of the Church must be silenced and cast by , if they will not use the Common-Prayer . The sinfulness of this practice shall be manifested in the next dispute more fully , to which I reserve the most of my reasons against it : In the mean time let these few be well considered . 1. It is a certain way to the Division of the Church : when men will lay its Unity or Peace on that which will not bear it , they are the most desperate disturbers and dividers of it . If one form of Prayer or Preaching had been necessary to the Churches Unity or Peace , Christ or his Apostles might as easily have composed it , as they did other necessaries . Nay experience tells us , that it is not held necessary by men themselves : For the Romanists use one or more forms : and the Grecians another , and the Ethiopians another ▪ and so of other Churches . In the Bibliotheca Patrum how many Liturgies have they given us ? And if no one of all these is necessary to all Churches , then not to any one Church , further then accidents , and mens impositions make it necessary . And no man should make that necessary , that is not some way necessary before . It is easie to know that either the Form as such , or somewhat in the Form , is like to be scrupled by some , even godly , able men : and so it will prove an engine of division . The Church hath been brought to that torn divided condition that it is in , by this arrogancy of domineering imposers , that must lay its Peace on their unnecessary devices : and will not let us have unity in Christ and his Institutions and peace upon his terms . 2. By this means the people will be involved in the guilt of bitter contending , and hating all that conform not to their way , and uncharitably reproaching them as schismaticks , and consequently of disliking the very doctrine that they preach , or hold , and the way they take ; and thus if uncharitableness , and all this sin , the off-spring of it ▪ be the way to Hell , then you may see what a notable service they do to Satan , and how they ensnare and undo mens souls , that make such forms of common Necessity to the Unity or Peace of the Church . 3. By this means they will involve themselves and the Magistrate in the guilt of persecution : For no better will it prove , even in many cases where the refusers scruples are unjust . 4. By this means they will hinder the Edification of the Church . What if a Minister have a Congregation that ( suppose upon mistakes ) do scruple these forms , and by prejudice or weakness are hindered from serving God with cheerfullness and profit , where they are used ; must we be bound to deny them that mode of worship which their weakness doth require ? and to force them to that which will not down with them ? Must a Physitian be bound to give all his Patients one kind of dyet ? What if it be wholesome ? Will you say , If that will not down with him , he shall have none : let him die ? This is contrary to the end of our office : we are commanded to do all to Edification , which this doth contradict . 5. It is contrary to the Office , Power and Trust of the particular Pastors of the Church , to be thus compelled in variable things . As it is the office of a Physitian to judge what dyet and physick to prescribe his Patients , and to vary it as persons do vary in their tempers and diseases , and to vary it with the same persons , as their condition changeth and requireth it : and as it would be foolish Tyranny against the very office of the Physitian to restrain him from this exercise of his prudence by a Law , and to tye him to give one kind of food or physick to all ; so is it in our present case . What is a Pastor , but the guide of a Congregation in the worship of God ? &c. And if Magistrates and Bishops take this work out of their hands by their unnecessary prescriptions , they so far prohibite him to do the work of a Pastor . What a grief is it to a Minister ( that being in the place , and knowing the people , is the most competent Judge what is fit for them ) to be constrained by men that know not the state of his flock , to cross their Edification , and to be forbidden to use his prudence and due power for their spiritual good ? 6. And what a sinful arrogant usurpation is this , for any man to be guilty of ? It is Christ that hath given his Ministers their Power , and that for Edification : and who is he that may presume to take it from them ? If they are unworthy to be Ministers , let them not be Ordained , or let them be degraded or deposed . But if they must be Ministers , let them do the work of Ministers ; lest as he that despiseth them , despiseth Christ , so he that restraineth them from their duty , and depriveth them of the exercise of their power unjustly , be found one that would arrogate an authority over Christ. 7. And what intolerable Pride is this , for a few Bishops to think so highly of themselves , and so basely of their more ●udicious Brethren , as if no man must speak to God but in their words ? These forms of Prayer are conceived and invented by some body . A●d why should the Co●ceiver think so highly of his own understanding , as if he were fit to teach a whole Nation what they must daily say to God ? and why should he think so unworthily of all o●hers in comparison of himself , as if none but he ( and his Companions in this usurpation ) knew how to pray or utter their minds , but by his dictates or prescriptions ? Is this Humility ? 8. Moreover this Imposition of forms ( as before described ) doth discover too much Cruelty to the Church : when they had rather Ministers were cast aside , and the people left in darkness , then Ministers should teach them , and worship God with them , that will not tye themselves to the very words that they devise for them . What abundance of ignorant , drunken Readers and other Ministers were suffered in England , while the learned , godly , painful Ministers were cast out , and silenced , or persecuted , because they would not conform to all the forms and ceremonies imposed by the Bishops ? And so how many thousand souls may we think are gone to Hell , through the ignorance or ungodliness of their Guides , as if their damnation were more desirable , then their salvation by the teaching of Ministers that dare not use the Common Prayer Book and Ceremonies ? I know they will say , that such Schismatical Preachers do more hurt by breaking the Churches peace , then they do good by converting souls . But who was it that laid these snares in their way ? Who laid the Churches peace upon your inventions ? Had not the Church a sure Rule , and an happy order , and unity , and peace , before your Common prayer Book or Ceremonies were born ? Why must the Church have no peace but upon such terms ? Who made this Necessity , that all men must be taken for intolerable schismaticks that dare not stint themselves in the publick worship by your impositions ? Will you not be confounded before God , when these Questions must be answered ? The Church might have kept both Peace and her Pastors , if you had let all alone as the Apostles left it , and had not turned the forms of your Devotions to be a snare for others . 9. And it is great unmercifulness to the Souls of particular men , when you will drive them into such snares , and c●mpell them to go against their consciences in indifferent things : what ever is not of faith is sin . And whether they believe it good or bad , you will compell them to practise all that you impose . Have you not Consciences your selves ? Do you not know what it is for a man to be driven against his Conscience ? If not , you are no Christians : and then no wonder if you want the Charity and compassion of Christians , and so easily for nothing , abuse and injure the Christian cause . 10. And in thus doing , you deal unjustly , and do not as you would be done by . You would have Liberty your selves now to use a Liturgy : And why should not others have Liberty to disuse it ? Either you take it for a thing Necessary in it self , or for Indifferent . If as Necessary , then you are so much the more arrogant and injurious to the Churches , and your usurpation is the more intolerable , and you do much to Justifie them that deprive you of your own liberty : For I know no Liberty that you should have to make universal Laws for the Church : or to make new duties by your own meer wills , or turn Indifferent things into Necessary , and so to multiply our work , and burden , and danger ; and to silence , suspend or excommunicate all that dare not submit to your usurped Dominion . But if you take it for a thing in it self Indifferent , whether we pray in a Form of prescribed words , or not , then as we are content that you have your Liberty on one part , you have as just cause to allow us our liberty on the other , and to do as you would be done by . 11. And by these Impositions , you set up a New Office or Power in the Church , Consisting of a New Legislation , and a Government of the Church by such new humane Laws . We know no Law-giver but 1. Christ as to universal Laws of standing necessity to the Churches , in the matters of Salvation . And 2. Magistrates to make by-laws under Christ for a just determination of those mutable circumstances that ought to be determined by humane Prudence ; and 3. The Ministers or Pastors of particular Churches to direct and guide the people as there is cause . As for Bishops or Councils , we know of no Legislative Power that they have over their Brethren , though Agreements they may make , which may be obligatory , 1. by consent , as other contracts , 2. and in order to unity , where the case requireth such Agreements . But to set up a New sort of Jurisdiction in the Church , by Legislation to make Forms and Ceremonies obligatory , and by Executions to punish Pastors that will not practise them , is a dangerous device . 12. Lastly by this means you will harden the Papists , that by their Inventions and Impositions have divided the Church , and been guilty of so much usurpation and tyrannie ; For how can we condemn that in them that is practised by our selves ? And though in number of Inventions and Impositions they exceed , yet it is not well to concur with them in the kind of unnecessary Impositions , and so far to Justifie them in their injury to the Church . If none of these or other Reasons will alloy the Imperious distemper of the Proud , but they must needs by a usurped Legislation be making Indifferent things become necessary to others , and domineer over mens Consciences , and the Church of God , we must leave them to him , that being the Lord and Lawgiver of the Church , is Jealous of his Prerogative , and abhorreth Idols , and will not give his glory to another , and that delighteth to pull down the Proud , and humble them that exalt themselves . But yet how far an Agreement or voluntary Consent of the Churches is desirable as to a Liturgy , I shall shew more anon . Prop. 7. THE safest way of composing a stinted Liturgie , is to take it all , or as much as may be , for words as well as matter , out of the Holy Scriptures . Reas. 1. This way is least lyable to scruple , because all are satisfied of the infallible Truth of Scripture , and the fitness of its expressions , that are not like to be satisfied with mans . And it is a laudable disposition in the Creature to prefer the words of God before all other , and therefore not to be discouraged in any . Reas. 2. This way tends most to the peace of the Church . All will unite in the words of God , that will not unite in the forms and words of men . If they understand not a word of God , yet knowing it to be true , they will not quarrel with it , but submit : But if they understand not the words of men , they will be ready to suspect them , and so to quarrel with them , and so the Churches peace will be broken . Besides , the judgements of men being fallible , many will suspect that its possible there may be some error in their forms , though we see them not , and God should be worshiped in the surest way . Reas. 3. There is no other words that may be preferred before the words of God , or stand in Competition with them : and therefore me thinks this should easily be decided . Object . But the Scripture hath not forms enough for all the Churches uses . Answ. It hath matter and words for such Forms . Without any additions , save only terms of Connection , the sentences of holy Scripture may suffice the Church for all its uses , as to forms . Object . But men may speak untruths in Scripture words if they will , and by misplacing and misapplying them , may make them speak what was never meant in them . Answ. But 1. When they use no expository terms of their own , but meerly recite the words of Scripture , the perverting them will not be so easie or common : And 2. When they have placed them how they please , the people are left at liberty 〈…〉 to the sence they have in the 〈…〉 to what mens misplacing 〈…〉 put upon them ▪ when we professedly make our forms out of Gods word , we do as it were tell the people that they must give each sentence its proper interpretation as it s meant in Scripture , because we pretend not to change it , but to use it . But when it s our own words that we compose our own imposed forms in , the people are left more uncertain of the soundness . For the maker is the Interpreter . Object . But the Church hath antient venerable fo●ms already ; and who may presume to alter them ? Answ. 1. Hath it any that are more Ancient or more venerable then the Scripture ? undoubtedly it hath not ; nor any but must stoop to Scripture . 2. All that is in the words of Scripture , we are contented be continued ( at least . ) 3. If it were lawful for the first devisers or compilers of these Forms , to make a new Liturgy , when the Church had so many before , then is it lawful for others to do the like . And if the compilers of the first of those Liturgies , might make a new one in their own words , why may not others make a new one in the Scripture words , that will be new only as to the connexion of Sentences ? 4. The Church of Rome that is most for their forms , have yet so often innovated , that they have no reason to condemn it in others . Prop. 8. THough it be safest and most venerable in Scripture words , yet is not this of so great necessity , but that we may lawfully use a Liturgy that is not thus taken out of Scripture . As long as the matter is agreeable to Scripture , it is more for Conveniency , then necessity , that the words be thence , as is easily proved . 1. In our Preaching we judge it lawfull to speak words that are not in the Scripture : therefore by parity of reason , we may do so in Prayer . 2. In our extempora●● Prayers we judge it lawfull to use our own words that are 〈…〉 out of Scripture : therefore we 〈…〉 〈…〉 strange to Scripture language , that 〈…〉 Phrases may be more edifying to 〈…〉 4. Words are but to express our minds : If therefore our words are congruous expressions of sound and well ordered conceptions , they are not only lawful ▪ but convenient . And therefore it is not warrantable for any man to quarrel with expressions because they are not Scriptural , nor to scruple the use of Liturgies , because the forms are not in the words of Scripture . Prop. 9. THE matter of a common Liturgy in which we expect any general Concord , should not be any doubtfull or unnecessary things . 1. It should impose no doubtfull or unnecessary ceremonies , ( of which I shall speak by it self in the next Disputation . ) 2. It should not restrain men needlesly in things indifferent , by determining of mutable circumstances , as time , place , gesture , vestures , words , &c. ( Of which also in the next . ) 3. It should not make those things to be of general indispensable immutable necessity , that are but sometimes necessary , or meet ; but Pastors should have their Liberty to vary them as there is occasion . 4. Much less should any thing Materially dubious and uncertain be put in . For God will be worshipped in knowledge and faith . And , as is said before , the Church will be divided , and the Consciences of men ensnared , by laying so much on unnecessary things . And therefore though such imposers pretend to a perfecter Unity and Concord , then in a few Generals or Necessaries can be had , yet they will find they miss their mark . Prop. 10. HVmane Forms of publick prayer , or other worship ( excepting the fore-excepted Necessary cases , as Psalms , &c. ) should not be constantly used by Ministers , that have their liberty , and are able to pray without them : Nor should any be ordinarily admitted into the Ministry ( except in the great necessities of the Church ) that are not able to pray without such forms . In this Proposition are these considerable points implyed , and expressed . 1. That it is not unfit to have forms by the common Agreement of the Pastors , to be used when its meet ( as is before and after expressed . ) There are few Nations in the world , so well provided for with able Ministers , but that some places must be supplied with men that have need of forms of Prayer , if not of Preaching , composed by others . And therefore it is fittest that such should have Forms that are Agreed on by all . And therefore I doubt not but when we came newly out of Popery , and had not a full supply of preachers , it was a wise and lawfull course to compose a common form of Prayer . For , 1. It will be the surest way to keep out unsoundness and abusive passages , when nothing is allowed as a publick form but what hath obtained the common consent . 2. It will be the way of fullest concord : when forms are necessary , there is more of Concord in it , to have one ●that is approved sound ) then to have as many as men please . 3 The Churches may the better know whom to hold communion with in Prayer , ( though the Pastors may be unable to pray without forms ) when they know the substance of their Prayers . 4. The Magistrate may the better do his duty and be responsible for the service that is offered to God , even by the weakest Pastors , and see that Gods name be not abused . It is therefore desirable that a Common Liturgy be extant . 2. And for the use of it , let these Rules contained in the Proposition be observed . 1. ●et no man be ordained a Minister that is not able to Pray without a Form , in such a manner as is not dishonourable to the worship of God , unless the Necessity of the Churches shall require it . All friends of the Church will agree to this , that the Church have the ablest Pastors that can be got . 2. But because it is not to be hoped for that all the Churches can be thus supplied ( at least in haste , ) if the Or●●iners or Approvers shall appoint any to the work in Wales or other necessitous places , that are not able competently to administer Sacraments , &c. without a Form of Prayer , let them tye such to use the Form Agreed on . 3. If they approve only of such as are able to do it without a form , but yet so weakly ( some of them ) as is less to the Churches Edification , then the form would be , let such be advised , sometimes to use the Form , and sometime to forbear it , till they are more able . 4. And that it may be no dishonour to the publick Form , that it is used only by the weak , let the Ablest Ministers sometime use it , but with these cautions : 1. Let them not be compelled to it against their judgements , but perswaded . 2. Let not the ablest use it so frequently as the weak , ( unless their own judgement require it . ) Let the weaker use it ofter , and the Abler more seldom . 5. Let neither of them ( that can competently worship God without it ) use it Constantly ; but sometime use it , and sometime forbear it . And this is the main point that I intend in this Proposition , and therefore shall now briefly give my Reasons for . Reas. 1. The constant use of forms ( and so of Ceremonies and any Indifferent things ) doth potently tend to perswade the people that they are matters of Necessity , and not indifferent . All the words that you can use will not satisfie them that it is indifferent , if you use it not Indifferently . We see by experience the power of custome with the vulgar . But you will say , What if they do overvalue it as necessary , what danger is in that ? I answer very much . 1. They will offer God a blind kind of service , while they place his worship in that which is no part of worship ( as forms are not , as such ) but an indifferent circumstance . 2. They will be hereby induced to uncharitable censures of other Churches or persons that think otherwise , or disuse those customs . 3. They will be strongly induced to rebell against their Magistrates and Pastors , if they shall judge it meet to change those customs . 4. They will turn that stream of their zeal for these indifferent things , that should be laid out on the matters of Necessity : and perhaps in vain will they worship God , by an outside hypocriticall worship , while they thus take up with mens Traditions . 5. They will forsake Gods own Ordinances , when they cannot have them cloathed with their desired mode . All this we see in our dayes at home . The most ignorant and ungodly do by hundreds and thousands , reject Church discipline , and Sacraments , and many of them the Prayers and Assemblies themselves , because they have not the Common Prayer , or because the Churches kneel not at the Lords Supper in the act of Receiving , and such like . So that it is a grievous plague to our peoples souls to be led into these mistakes , and to think that Circumstances and things indifferent , are matters of Necessity . And yet on the other side , lest the constant disuse of all convenient forms , should lead the people into the contrary extream , to think them all unlawfull ( and so to be guilty of the like uncharitable censures and evils as aforesaid ) I think it safest , that the ablest men should sometime use them . And this Indifferent use of them , will lead the people to indifferent thoughts of them , and so they will not provoke God by blind worship , nor be so ready to fly in the faces of their Ministers when they cross them herein , as now they are . For example , what a stir have we if men may not kneel at the Sacrament , or if the dead ( in case of Ministers absence , or other hinderance ) have not somewhat said over them at the grave ; and in some places , if Ministers go not in procession in Rogation week , and many such like customs . If these were sometime used ( in a good and lawfull way ) it would keep men from mistaking them to be unlawfull ; and if they were sometime disused , people would not take them as things necessary , nor so hate and reproach both Ministers and brethren that neglect them , or do not alwayes humour them herein , yea or that were against them : nor would men separate on these accounts . Reas. 2. The constant use of Forms of Prayer depriveth people of their Ministers gifts , and potently tendeth to work the people into a dull formality , and to a meer outside heartless k●nd of service , Which is as great an enemy to serious Devotion , and consequently to mens salvation , as almost any thing that 's to be found among professed Christians in the Church . How dangerously and obstinately do such delude themselves , and think that they are as uprightly religious as the best ? and so refuse all the humbling convincing light that should bring them to a change , and blindly misapply the promises to themselves , and go on in meer presumption to the last : and all because they thus draw neer to God with their lips , and say over a form of words , when their hearts are far from him , and they know not , or observe not what they say . And that constancy in Forms doth potently tend to this dead formality , we need no other proof then experience . How hard doth the best man find it to keep up life and seriousness in the constant hearing or speaking of the same words ? If you say that it is our fault ▪ I grant it : but it is an uncurable fault while we are in the flesh : or at least its few that ever are very much cured of it , and non wholly . There 's much also in nature it self to cause this . A man that delighteth in Musick is weary of it , if he have constantly the same instrument and tune : or at least cannot possibly have that delight that Variety would afford him . So is it in recreations , and oft in dyet , and other things . Novelty affecteth : Variety pleaseth : Commonness dulleth us . And though we must not therefore have a New God , or a New Christ , or a New Gospel ( the fulness of these affordeth the soul a daily variety : and also their perfect goodness is such as leaves no need of a variety in kind , ) yet is it meet that Ministers should have a gratefull variety of Manner , to keep up delight and desire in their people . A sick stomack cannot take still the same Physick , nor the same dish . I know that an ancient prudent man , especially the Learned Pastor himself , that better comprehendeth what a form of words contains , can make a much better use of forms , then younger Christians can do . But I think with all , I am sure with the generality , ( to whom we must have respect ) a constant form is a certain way to bring the Soul to a cold insensible formal worship . And on the other side , if a form be Constantly disused , and people have no● sometimes a recitall of the same , again and again , it may tend to breed a childish levity , and giddyness in Religion ; as if it were not the matter , but meer Novelty and variety that did please ; And so it may also easily make Hypocrites , who shall delude themselves with conceits that they delight in God and in his word , when it is but in these novelties and varieties of expression , that they are tickled and delighted ; and their itching ears being pleased , they think it proves a work of saving grace on the heart . And therefore to fix Christians and make them sound , that they grow not wanton in Religion , and be not as children carryed up and down with variety of doctrine● or of modes , I think it would be useful to have a moderate seasonable use of some forms as to the manner , as well as often to inculcate the same matter ; Avoiding still that constancy that tends to dull their appetites , and make them weary or formal in the work . Reas. 3. The constant use of a stinted Liturgy , or form of Prayer , doth much tend to the remisness and negligence of the Ministry . When they know that the duty requireth no exercise of their invention , and that before the Church they may as well perform it with an unprepared as with a prepared mind , it will strongly tempt them ( and prevail too commonly ) to neglect the stirring up of their gifts , and the preparing of their minds . When they know that before men they may ( in Reading a Prayer ) come off as well without any regard to their hearts , as with the greatest seriousness of devotion , we must expect that most should do accordingly : For we see that Ministers are men , and too many are carryed as well as others , with the stream of temptation . But those Prayers and other duties that depend upon their parts , require preparation , or at least some present care and diligence for the awakening of their hearts , and excitation of their faculties . Reas. 4. But the principal danger of a constant use of prescribed forms , is , lest it should let in an unworthy Ministry into the Church . For though I had rather have as weak Ministers as I before described , then none ; yet it will be very dangerous when such are tolerated because of Necessity , lest the neglige●ce of Ordainers and Approvers will take advantage of this , and pretend necessity where there is none , or hearken to them that come with such pretences , and so undo the Church by an ignorant insufficient Ministry ; so hard is it for men to avoid one extream without running into another . Now the utter prohibition of stinted forms will prevent this , but not without an evil on the other side . And therefore to avoid the evils on both sides , me thinks it would be best to let such forms be used , but unconstantly , unless by men that will lie under the dishonour of being able to do no better . And that dishonor will hinder men from resting in them , and the frequent exercise of other mens gifts , will awaken them to their duty , and the necessity of it will as well keep out insufficient men as if there were no form at all . For an insufficient man can no more perform the work once a day without a form , then twice a day . I shall add no more Reasons , because they that write against forms of Prayer , though they run too far , have said enough of the inconveniences . The motion that I make being for a voluntary and an unconstant use of them , I must expect to meet with objections on both sides , which I shall briefly answer . Object . 1. Those that are utterly against forms , will say that I am opening under pretence of Peace and Liberty a way to let in an unlawfull worship and a lazy insufficient Ministry . To which I answ . 1. For them that take all forms to be unlawfull , I think them fitter for compassion then disputes , and judge their reason to be as low as the Quakers that cry down the use of hour-glasses , and sermon-notes , and preaching on a Text of Scripture . 2. And for the rest of the objection , it s answered before . The use of a Liturgy in the way described , will not more Countenance a lazy insufficient ministry , nor hurt the Church , then if there were none . Object . 2. But what need is there of it ? Are we not well without it ? why would you disturb our peace , to please the adversaries ? Answ. 1. We are not without a Liturgy , as shall be further shewed , and therefore you cannot say we are well without it . 2. Some yong weak Ministers ( we must speak the truth ) do wrong both Baptism and the Lords Supper by many miscarriages , for want of further helps . 3. Wales and many parts of England must be supplyed with Forms , or be without , wh●ch is worse . 4. The Consciences of many of those that you call adversaries ( and I call Brethren ) must be indulged with the liberty of a convenient form , or else we shall not walk charitably . On the oth●●side it will be objected , by them that would have all men forced to the constant u●e of forms , 1. that If we have not forms , men may vent what they please in prayer : some raile in prayer , and some vent error , and some rebellion , &c. Answ. 1. This Argument makes against all Prayer of Ministers , but what is prescribed . For if you force them to a form , and yet give them leave with their Sermons to use also either extemporate or formed Prayers of their own , they may as well vent rebellion , heresie or malice in them , as if they had no Liturgy at all . And if you would have Ministers use no prayer but what they read out of the imposed books , for fear of these inconveniences , you will shew your selves enemies to the Church , and cure an inconvenience with a mischief . 2. And if men were forbidden all prayer but by the Book , yet it is more easie to vent error or malice in a Sermon . So that unless you tie them also to forbear preaching save out of an imposed book , you are never the better . And if you would do so , you are sorry helpers of the Church . 3. You have a better remedy then these at hand . Put no such Insufficient men , or Hereticks into the Ministry , that will so abuse prayer : or if they be crept in , put them out again , and put better in their places , that will not abuse it . If some Physitians kill men by ignorance or malice , will you tie them all to go by a Book and give but one medicine , or will you not rather cast out the unworthy , and licence only abler men ? Object . 2. But how can I Ioyn with a Minister in prayer , If I know not before hand what he will say , when for ought I know he may pray blasphemy or heresie ? Answ. 1. By this objection , you take it to be unlawful to joyn with any prayers at all , whether publick or private , but what you know before : And so it seems you think all prayer but what 's by the book , unfit for any but a solitary person . And if this be your mind , that your Book-Prayers must needs shut out all others , blame not men so much to shut out your Book , when you so far provoke them . 2. According to this Objection you must not send for the Minister to pray with you when you are sick , or in trouble , unless he tye himself to your Book . And why then may not another do it as well as he ; or at least , the sillyest man that can read as well as the most able ? 3. It is the work of the Minister , to be the peoples mouth in prayer to God , and therefore if he fail in the manner of his own work , it is his sin , and not yours , and you may no more refuse for that to joyn with him , then subjects may refuse to obey the soveraign power because of some miscarriages , yea or to fight for them , and defend them . 4. Your presence signifieth not your consent to all that you hear from a Minister : And your Heart is not to follow him in evil , but in good : and therefore seeing you are at liberty , what cause of scruple have you ? 5. It is supposed that no man is ordinarily admitted , or tolerated in the Ministry , that will so abuse prayer that men may not lawfully joyn with them . If they are such , cast them out : If you cannot cast them out , if they are Hereticks or Blasphemers , come not neer them . But if ●●ey are men fit for to be tolerated in the Ministry , you have reason to trust them so far in their office , as not to expect Heresies or Blasphemies from them , till you hear them : And if you hear them guilty of such , after a First and Second admonition avoid them . But let not wicked uncharitable censures be an argument against the worship of God. You know not but a Physitian may poison you , and yet you will choose the best you can , and then trust your lives with him . You may much more do so by a Minister , because you proceed not by so implicite a faith in the matters of your Salvation . You may refuse any evil that the Minister offereth . Object . 3. But many of them speak nonsence and unreverent words , and abuse Gods worship . Answ. Get better in their stead , that are able to do Gods work in a more suitable manner . But see that your quarrelsome capricious wits , do not odiously aggravate imperfections , or make faults where there are none . And remember that you have not Angels , but men to be your Pastors ; and therefore imperfections must be expected : But a blessi●g may accompany imperfect administrations . But if People , Patron , and Ordainer will choose weak men , when they may have better , they may thank themselves . A Common Prayer book will make but an imperfect supply , instead of an able Minister : Though in some cases I am for it , as aforesaid . Object . 4. But prayer is a speaking to God : and therefore men should say nothing but what is exactly weighed before hand . Answ. 1. We grant all this . But men may weigh before hand the matter of their requests , without preparing a form of words : or a man may fore-consider of his words , without a Prayer-book . 2. Preaching is a speaking in Gods name , as though God speak by us , and as Christs embassadors in his stead . 2 Cor. 5.19 , 20. And to speak as in Christs stead , and Gods name , requireth as great preparation , as to speak to God in the peoples name . It seems more , as it were to represent Christ in speaking ▪ then to speak to Christ while we represent but the people . And therefore by this argument you should let no man preach neither , but by a book prescribed . 3. God is not as man , that looks most at oratory and fine words . It is an humble , contrite , faithfull , honest heart that he looks at : And where he sees this , with earnest desires , and that the matter of Prayer is agreeable to his will , he will bear with many a homely word . One Cold request , or the lest formality and dulness of affection , and carelesness and disesteem of the mercy , is more odious with God , then a thousand Barbarisms , and Solaecisms , and unhandsome words . Yet the tongue also should carefully be lookt to : but men should not mistake themselves , and think that God judgeth by the outward appearance , and as man judgeth ▪ 4. Still I say , get Ministers that are able to do better if you have insufficient ones . A man on a common prayer-book is likelier to provoke God , by a careless , heartless , customary service , and meer lip labour , let the the words be never so exact , then another ( that fears God ) is like to provoke him by disorderly or unhandsome words : Though both should be avoided . Object . 5. Our minds are not able to go along with a Min●ster on the sudden , unless we knew what he will say before hand . Answ. A diligent soul that marketh what is said , may with holy affections go along with a Minister without knowing what he will say before hand . The experience of Christians confuteth this objection . 2. And this would not only plead for a form , but shut out all other prayer : which is sufficient to disgrace it with any understanding man. Object . 6. The publick Prayers of the Church are they that we must own by our concurrence : His own conceived Prayers are but the Private Prayers of the Minister . Answ. The Minister is a publick person , and his prayers publickly made for and in the Church , are as much the Publick prayers of that Church as if they were read out of an imposed Book : But indeed when many Churches Agree in a form , that form may so far be called the Common Prayers of all those Churches : but it s no more the Publick Prayers of any one Church then sudden conceived prayer is . And when there is no form , yet the matter may be the Common Prayer of all Churches . Object . 7. But what confusion will it ●ake in the Church if one Congregation shall have a Form , and another none , and every man shall be left to do what he list in Prayer ? Answ. This is the voice of that Ignorance , Pride , and Dividing usurpation that hath caused all the Schisms and troubles of the Church . Must the Churches have no Peace but on your imposed terms ? Must none be endured , but all cast out of the Church of God that dare not say your forms of prayer , though they are as wise and pious and peaceable as you ? Nothing but Proud arrogancy and uncharitable cruelty will say so . 2. But if we must needs all Agree in the manner of our Prayers , we must shut out all forms , and agree all to be without them ( which yet I consent not to . ) For there is no one Form that you can expect that all should agree in , that 's of humane invention : Not but that we may well do it : but it will not be . 3. How had the Church Unity before any of your forms were known ? 4. If it be no blemish for several Nations to have several Forms , and manners , it is tolerable for several Congregations ▪ 5. How did the Ancient Churches maintain th●ir Unity , when Liturgies were in use , and the variety was so great as is commonly known ? Many Churches had no singing of Psalms ( Vid. Pamel . in Cyprian . de Orat. Dom. Not. 6. ) Others used it by the whole Assemblies ( see Ball 's Friendly Tryal , page 60. citing the Authors that attest it ) Other Churches did use to sing by course , or two at a time . ( See it proved by Ball ibid. out of many witnesses . ) This variety and much more consisted then with Unity , and may do now , when forced uniformity will not . 6. We are all now at Liberty what Gesture we will use in singing Psalms , &c. and is here any discord hence arising ? But men were forced to kneeling only in Receiving the Lords Supper , and there came in discord . Mens fancies makes that seem confusion that is no such thing . No more then that all that hear or pray , have not the same coloured cloaths , complections , &c. Object . 8. But should not men obey Authority in forms and m●●ters of indifferency ? Answ. They should , if they be indeed indifferent . But should Authority therefore ensnare the Church with needless Impositions ? All men will not be satisfied of the Indifferency . I have heard many say that they would preach in a fools Cap and Coat if authority command them . But is it therefore fit that Authority should command it ? All men will not judge it lawfull to obey them in such cases , and so there will be needless snares laid to intrap and divide men . Object . 9. But antiquity is for set forms , and therefore Novelty , must not be permitted to exclude them . Answ. 1. Let Scripture be the Rule for deciding this , which is the chief witness of Antiquity : and let the oldest way prevail . 2. Forms were at first introduced in Variety , and not as necessary for the Churches Unity to Agree in one : And they were left to the Pastors Liberty , and none were forced to any forms of other mens composing . When Basil set up his New forms of Psalmodie and other Worship , which the Church of Neocaesarea were so offended at , he did not for all that impose it on them , but was content to use it in his Church at Caesarea . Object . 10. No man can now say what is the worship of God among us , because there is no Liturgy , but its mutable as every person pleases . Answ. We have a Liturgy , and are agreed in all the parts of worship . To have forms or no forms is no part of it , but a circumstance or mode . THE summ is this ; 1. We have already a stinted Liturgy . 1. A form of Doctrine in Scripture , 2. Real forms in Sacraments 3. A verbal form in Baptizing , 4. A form in delivering the Lords Supper . 5. A Creed ( used at Baptism ) as a form of confession . 6. We Read the Psalms as Liturgical forms of praise and prayer . 7. We have forms of singing Psalms . 8. We have a form of blessing the people in the End. 9. And of Excommunication ( see the Government of the Church , &c. ) 10. And of Absolution . 11. And of Marriage . 12. And Ministers preparation makes much of their Sermons a form . 13. And they are at liberty to pray in a form if they Please . 2. No more is necessary ( of it self ) unless ( accidentally ) Authority or Peace , &c. require it . 3. If Peace , &c. require a form , let it be one , by common Agreement as neer as may be taken out of Scripture , even in words , and as much of the old as is consistent with this Rule retained . 4. Let it not contain any doubtfull or unnecessary things , but be as much certain and necessary for the matter as may be . 5. Let none be forced to use it , but such as by Ordainers or Approvers , are judged insufficient to worship God without it , and yet are allowed or Tolerated in the Ministry . 6. Let no Tolerated Ministers be Absolutely forbidden to use it . 7. Let none be suffered to lay the Vnity and Peace of the Church on it , and suspend , excommunicate or reproach all that dissent from them in using or not using it . 8. In times of Liberty , let none use it constantly ( but the unable before excepted . ) But let the weaker use it of●●er , and the abler seldomer , yet sometimes ( voluntarily , and caeteris paribus , still looking to the state of their flocks , and fitting all to their Edification . ) 9. When Magistrates command it , or the Agreement of Pastors and Peace of the Churches ( though accidentally by mens infirmity ) require it , let none refuse the frequent use of lawfull forms . 10. But let none desire or endeavour the introducing of any such Necessity of this or any indifferent thing , that is not first Necessary by some considerable antecedent occasion to the Edification of the Church . This much will please the moderate , but not the self conceited . FINIS . The Fifth DISPUTATION : Of Humane CEREMONIES : Whether they are necessary , or profitable to the Church , and how far they may be imposed or observed ? By Richard Baxter . LONDON , Printed by Robert White , for Nevil Simmons , Bookseller in Kederminster , Anno Dom. 1658. Qu. Whether Humane Ceremonies be Necessary or Profitable to the Church ? CHAP. I. Distinctions and Propositions in order to the Decision . § . 1. THE discussion of the Controversie about the Etymologie of the word [ Ceremony ] is unnecessary to our ends , and would be more troublesome then usefull . Whether it be derived ab oppido Caere , or à carendo , or à Caritate , or à Cerere , as several mens conjectures run , or rather as Scaliger and Martinius think , from Cerus , which in veteri lingua erat sanctus ; it sufficeth us that it signifieth a sacred rite . Servius saith that all sacred things among the Greeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and among the Latines Ceremoniae : But by Ceremonies we mean only external Rites or Orders in or about the worship of God. And by Humane , we mean such as are devised and appointed to be used , by men , without any special Revelation from God , or any extraordinary inspiration of his Spirit , by which the institution might have been justly ascribed to God as the certain principal cause . § . 2. There is so much ambiguity partly in the terms , and partly in the supposed or implyed passages that will rise before us in the dispute , that I judge it necessary to make the way to the true decision of the controversie , and your right understanding of it by these distinctions following , and then to lay down the truth in certain Propositions . § . 3. Dist. 1. We must distinguish between such Ceremonies as God hath left to humane determination in his worship , and such as he hath not so left ; but hath either 1. Expresly forbidden them in particular . 2. Or in a General prohibition forbidden them , or 3. Hath given no man authority to institute them . So great difference is there between things that commonly go under the name of Ceremonies , that they are not in this Controversie to be confounded , if we would not lose the truth . § . 4. Dist. 2. We must distinguish between Ceremonies commanded by man as in Gods name , and by pretence of a Commission from him ; and such as are only commanded in mens own names , or at least on pretence of nothing but a General Power . § . 5. Dist. 3. We must distinguish between Ceremonies commanded by men as necessary duties or means of worship , and such as are only commanded as indifferent things . § . 6. Dist. 4. We must distinguish between Ceremonies imposed by a Lawfull Magistrate , or Church-Governours , and such as are imposed by usurpers , or men without authority . § . 7. Dist. 5. We must distinguish between Ceremonies imposed as Vniversally to be practised by all ages , or all people , in the Church at least , and such as are imposed only on some one Congregation or Nation by their proper Governours , and that as things mutable , that upon special occasion were taken up , and may so be laid aside again . § . 8. Dist. 6. We must distinguish between Ceremonies commanded as things necessary to the being of the Church or Worship , or only necessary to the Order and convenient administration , and better being of them ( in the judgement of the imposers . ) § . 9. Dist. 7. We must distinguish between the absolute command of Governors imposing such ceremonies , upon grievous penalties , or without tolerations ; and the simple recommending them , or requiring them to be used with ( expressed or implyed ) exceptions . § . 10. Dist. 8. We must very much difference the several Countreys where such things are imposed , and the several sorts of People on whom , and the several seasons in which they are imposed , and thence foresee the effects or consequents that are like to follow . § . 11. Dist. 9. We must distinguish between the Commanding of such Ceremonies , and the Obeying of such Commands . It s one thing to ask whether it be necessary , profitable , or lawfull to Impose them ? and another whether it be necessary or lawfull to use them when commanded ? § . 12. Dist. 10. We must distinguish between that which is Necessary or Profitable to the order or Peace of one Church or Nation : and that which is necessary or profitable to the order , peace or unity of many Churches or Nations , among themselves : or supposed to be so . § . 13. These Distinctions premised to remove ambiguity ; I lay down that which I conceive to be the truth in these Propositions following ; which having mentioned , I shall re-assume and confirm such of them as seem of neerest concernment to the Question . § . 14. Prop. 1. Such Ceremonies as God hath wholly exempted from humane power to determine of , or institute , or hath given man no power to institute , are not necessary , or profitable to the Church , nor may they lawfully be instituted by man. § . 15. Prop. 2. In such unlawfull Impositions , it is a great aggravation of the sin , if men pretend that they are the Institutions of God , or that they have a Commission from God to institute or impose them , when it is no such matter ; and so pretend them to be Divine . § . 16. Prop. 3. If things unlawfull ( either forbidden , or that want authority ) are commanded as indifferent , it is a sinfull command , but if commanded as parts of Gods Worship or necessary to the Being or well being of the Church , it is an aggravation of the sin . § . 17. Prop. 4. Things indifferent , lawfull and convenient , are sinfully Commanded when they are pretended to be more necessary then they are , and as such imposed . § . 18. Prop. 5. A thing convenient and profitable , is sinfully commanded ▪ when it is commanded on a greater penalty , then the nature and use of it doth require , and the common good will bear . § . 19. Prop. 6. It is not lawfull to make any thing the subjects Duty by a command , that is meerly Indifferent , antecedently both in it self , and as cloathed with all accidents . § . 20. Prop. 7. Some things may be lawfully and profitably commanded at one time and place , and to one sort of People , that may not be lawfully commanded at another time , or to another people : no nor obeyed , if so commanded . § . 21. Prop. 8. Those Orders may be Profitable for the Peace of the Churches in one Nation , or under the Government of one Prince , that are not necessary or profitable in order to the unity or Peace of the Churches under divers Princes . § . 22. Prop. 9. There is no meer humane Vniversal Soveraign Civil , or Ecclesiastical over the Catholick Church , and therefore there is no power given to any from God , to make Laws that shall universally bind the Catholick Church . § . 23. Prop. 10. If it be not our own Lawfull Governors Civil or Ecclesiastical , but Vsurpers that command us , we are not therefore b●und to obey them , though the things be lawfull . § . 24. Prop. 11. The Commands of lawfull Governors about lawfull Ceremonies are ordinarily to be understood with exceptions , though there be none exprest , as that in certain cases it is not their will that such commands should bind us . § . 25. Prop. 12. It may be very sinful to command some Ceremonies , which may lawfully , yea must in duty be used by the subject when they are commanded . § . 26. Prop. 13. Though they are not Commanded , nor called Necessary , but professed to be indifferent , yet constantly to use Indifferent things , doth breed that custome which maketh them to be taken as necessary by the people , and usually doth very much hurt . § . 27. Prop. 14. Yet certain things that are commonly called Ceremonies may lawfully be used in the Church upon humane imposition , and when it is not against the Law of God , no person should disobey the commands of their lawfull Governors , in such things . § . 28. Having laid together these Propositions , I shall review them , in a very short explication and confirmation , and insist more largely on those of chief concernment . CHAP. II. Such Ceremonies as God hath forbidden , or given man no Power to institute , are not to be imposed on the Church , as profitable or lawfull . § . 1. THAT some Ceremonies ( things commonly so called ) may Lawfully be commanded , and some not , me thinks should easily be yielded . I meet with none t●at are against all indeed , though some think the name [ Ceremony ] unfitly applyed to those Circumstances which they consent to : And that any should think that the wit and will of Ceremonie-makers hath no bounds imposed by God , is most unreasonable . All the business therefore is to know what God hath authorized Governors to institute , and what not ? § . 2. And here they that claim a Power of introducing new Institutions , must produce their Commission , and Prove their power if they expect obedience . For we are not bound to obey every man that will tell us he hath such Power . § . 3. For the right understanding of this , it must be supposed , as a Truth that all Protestants are agreed in , that the written word of God is his law for the government of the universal Church to the end of the world ; and consequently that it is sufficient in its kind , and to its use , and consequently that nothing is to be introduced , that shall accuse that law of imperfection , or which did belong to God himself to have imposed by his law . If we once forsake the Scripture sufficiency ( what ever the Papists or Infidels vainly say against it , ) we have nothing left in which we may agree . § . 4. God hath already in his written Laws , instituted his publick worship-ordinances : and therefore he hath done it perfectly : and therefore he hath not left it unto man to come after him and mend his work , by making other ordinances of worship , as to the substance of them . He hath given us one faith , and no man may preach another , and one Baptism , and no man may institute another : and so of the like . If any one bring another Gospel , though an Angel , he is to be accursed , Gal. 1.7 , 8. § . 5. Yet is it in the Power of man to determine of such Modes and Circumstances as are necessary to the prrformance of that worship which God hath instituted in his word : And therefore lawfull Governors may in such cases bind us by their commands . § . 6. The things that are committed to humane determination , are such as are commanded in general by God himself ( either in Scripture or nature , ) but are left undetermined in specie , vel individuo : so that it is not a thing indifferent , whether a choice or determination be made or not , but only whether it be this or the other that is chosen by the determination . But where the thing it self in genere is not necessary , or no humane election or determination necessary , because God himself hath determined of it already , there men are not to meddle , as having no authority from God. § . 7. I shall first give some instances of the former sort ( the Lawfull Ceremonies ) and then name the latter ( that are unlawfull , ) which I shall afterward give my reasons against . And 1. It is left to humane determination what place the Publick assemblies shall be held in . God having commanded us to frequent such assemblies , and not forsake them , doth oblige us to some place in general , and to a fit place . He that bids us preach , and hear , and pray , and assemble to these ends , doth plainly bid us , do this some where . It is impossible to meet , and not in a Place . And in that he hath not determined of any place himself , he hath left it to our reasons to determine of as occasion shall require . God hath not commanded to build a Temple in such a place rather then another : or to go thither to worship rather then another place ( but by consequence and generall directions : ) nor hath he determined what place the Minister shall stand to preach in , or where all the people shall have their seats . All these are but the circum●●●nces of a holy action , which are left to humane prudence . § . 8. 2. It is left to man to determine of the Time of holy duties , except only where God hath determined of it already . As that the Lords day shall be the Day for publick holy Assemblies , is a thing that God himself hath determined ; and here we have nothing to do but to discern his determinations and obey them . But withall he hath in Generall commanded us to preach in season and out of season , and to Assemble frequently , on severall great occasions : And here he hath not determined of the Time , but left it to humane prudence upon emergent occasions , and according to their several cases , to determine of what hour on the Lords day we shall begin ; how long the Sermon shall be ; what hour the Assembly shall be dismist : what daies the Lords supper shall be administred , and how oft : when any shall be Baptized : what day the Lecture shall be on , or any more private meetings for edification : what hour , or just how oft men must pray in secret , or with their families : these with the like are undetermined by God ( and good reason , as I shall shew anon , ) and left to our selves and to our Governors : Some Time or other we are commanded by God himself to choose . § . 9. 3. It is left to the determination of humane Prudence , what Vtensils to imploy about the publick worship of God. For these in Generall are commanded by God , and so made necessary ; as also in the nature of the thing . He that commanded us to do the work , that is not to be done without convenient Vtensils , doth thereby command us virtually the use of instruments fit for the work . What form and proportion the Temple where we meet shall have , is left to men : whether we shall preach in a Pulpit ? and what shall be its shape ? where we shall read ? whether we shall Baptize in a River , or Pond , or Spring , or Font , or Bason , and what materials , whether stone or Silver , or Pewter , &c. they be made of ? whether we shall receive the Lords supper at a Table , or in our seats , and whether the Table shall be of wood or stone ? whether it shall be round , or long , or square ? whether it shall stand in the East or West end of the Temple , or the middle ? whether it shall have rails , or no rails ? whether the Bread be of wheat or other convenient grain ? what vessel the Bread shall be put in ? and what grape the wine shall be made of ? and what vessell it shall stand in ? and be delivered in ? whether a cup , or other like vessel ? whether of silver , wood , or pewter , & c ? All these are left to humane prudence . In general , it is necessary that some such utensils in each case there be : but the special sort is left indifferent to our choice So also the Bibles themselves , whether they be Printed , or Written , and in what hand , or colour ? Whether bound , or in a Role ? are things indifferent in themselves , and left to humane reason to determine . The like may be said of other utensils of worship , necessary in genere . § . 10. 4. God hath not determined in what language the Scripture shall be read or preacht to such or such a congregation ( though by the generall Rule , that all be done to edification , and that we speak to the understanding , there is sufficient direction for it ) But he that commandeth us to preach , implyeth that we translate the Scripture , and preach and read in a language fittest for the peoples edification . And if ( as in many places of Wales ) there be two languages equally understood , we may indifferently choose that which we think most agreeable to the generall rules . § . 11. 5. The Scripture hath commanded us in generall to sing Psalms : but it hath not told us whether they shall be in R●thme , or Meeter , or in what tune we shall sing them . These modes are left to humane Prudence to determine of . § . 12. 6. When there are divers Translations of the Scripture in the same language ▪ or divers versions of the Psalms in the same language ( as in England , here are the old version , the New-England version , Mr. Rous's first , and his second ( or the Scots , ) Mr. White 's , Bishop Kings , Sands's , Mr. Bartons , &c. ) God hath not told us which of all these we shall use , but given us generall directions , according to which our own Reason , or our Governors should make choice . § . 13. 7. God hath commanded us to Read the holy Scriptures , and to expound them to the people , that they may understand and practise them : But he hath not told us what Book of Scripture , or what Chapter we shall read at such a day , or on such or such occasions ; nor yet what order we shall observe in Reading ; whether we shall begin the Scripture , and go on to the end ; or whether we shall read more frequently some subjects of greatest use , and which ? These therefore are left to humane prudence to determine of by generall rules . § . 14. 8. Though God hath commanded us to Read the Scripture , and to sing Psalms , &c. yet hath he not told us just how much we shall read at a time , or sing at a time : and therefore this also is a matter left to humane Determination . § . 15. 9. Though God hath commanded us to Preach the Gospell , and told us what to preach , and given us generall Rules for our direction , yet hath he not told us what text , or subject we shall preach on such or such a day : nor yet what Method we shall follow , there being various methods , sutable to severall Texts and people : It is left therefore to humane prudence to choose both Subject , Text and Method . § . 16. 10. God that hath commanded us to pray , and praise him , and preach , &c. hath not told us just what words we shall use in any of these holy exercises . He hath indeed given us the Lords Prayer , which is our Rule for matter , and Method , and a lawfull form for words : but he hath not tyed us to this only , nor told us what words we shall use besides this : whether we shall use words long before premeditated ( call'd a form ) or only such as are immediately or neer before our speaking premeditated , or in speaking , adapted to the matter in hand ? whether our premeditated prayers shall be expressed in our own words , or such as are prescribed us by others ? whether such forms shall be expressed in Scripture words or not ? whether we shall sing the Psalms of David , or compose any Evangelical Hymns our selves ? whether many Churches shall use one and the same form of words , or various ? whether our Sermons , and Catechisms , and Confessions of faith , shall be a studied or prescribed form of words , or the matter and method only studied ? &c These , with many other such like , are left by God , as things undetermined , that men may determine of them prudentially as occasions require , according to his directions . § . 17. 11. He that hath commanded us to express our minds in severall cases about his worship , ( as in Confession of our sins , in Profession of our faith , in choosing of our Pastors , in Consenting to the casting out , or taking in , or restoring of members , in renewing promises of obedience , and the like ) hath hereby made a Profession necessary in general , and so hath made it our duty to signifie our Consent in all these cases , by some convenient sign : For mans mind is not known to others , but by signs . But he hath not tied us absolutely to any particular sign . If a Confession of faith be read , and we are called to signifie our Consent , or if we are called to signifie our Consent to be Church members , or to be guided by our Pastors , or submit to Discipline ; God hath not tyed us in such Cases , whether we shall signifie this Consent by speaking , or by subscribing our names ( Isa. 44.3 , 4 , 5. ) or by lifting up the hand , or by laying it on a Book , ( as in swearing ) or by standing up , or such like . A sufficient signification or Profession of our minds is necessary ; but the special sign is left to our own , or our Governors determination . Of which I shall speak more anon . § . 18. To this end , and on these terms was the sign of the Cross used heretofore by Christians , and to this end they used standing in publick worship every Lords day ( forbidding kneeling , ) and afterward standing up at the Creed : as also adoring with their faces towards the east , &c. They used these only as significations of their own minds , instead of words ; As the Prophets of old were wont by other signs , as well as words to prophesie to the people . And as Eusebius tells us how Constantine measured the length and bredth of a man on the earth with his spear , to tell the Covetous how little must serve them ( only a grave place ) after death . And I dare not condemn the Cautelous use of such Professing signs as these : Though the tongue be the chief instrument , yet not the only instrument to express the mind ; and though words be the ordinary sign , yet not the only sign . Dumb men must speak by other signs : And usually more silent signs are fitter for Assemblies , to avoid disturbance : And sometimes more Permanent signs ( as subscription , or a stone or pillar of Remembrance , as Iosh. 24 , &c. ) are more desirable . And this is left to humane prudence . § . 19. And therefore I durst not have reproved any of the ancient Christians , that used the sign of the Cross , meerly as a Professing signal action , to shew to the Heathen and Jews about them , that they believed in a Crucified Christ , and were not ashamed of his Cross. The occasionall , indifferent use of this , when it is meerly to this end , I durst not have condemned . Nor will I now condemn a man , that living among the enemies of a Crucified Christ , shall wear a Cross in his hat , or on his breast , or set it on his doors , or other convenient place , meerly as a professing sign of his mind , to be but instead of so many words , q. d. [ I thus profess my self the servant of a Crucified Christ , of whom I am not ashamed . ] Whether these things be fit or unfit , the time , place , occasion , and other circumstances must shew : but the Lawfulness I dare not deny . § . 20. 12. He that hath commanded us to celebrate the publick worship , and to preach , pray , praise God , &c. doth imply in this command that we must do it in some Gesture or other : For it is impossible otherwise to do it . But he hath not tied us to any one : In prayer we may kneel or stand : In singing Praises ( and Petitions ) to God , we may kneel , stand , or sit : At the Lords Table , though we have an exmaple of sitting at the celebrating and receiving that Sacrament , yet no express command , nor a certain obligation . It is therefore left to humane prudence , to order our gestures by the general Rules , of Order , Decency , Edification , &c. in Preaching , Praying , Hearing , Singing , Receiving , &c. For God hath not tied us himself to any one particular gesture . § . 21. 13. God that hath required us to celebrate his worship , doth imply that we must do it in a decent Habit : Nakedness is a shame : Cloathing we must wear : but he hath not told us what it must be : Whether Linnen or Woollen : whether black or white : or of what shape and fashion ; This therefore is left to humane Prudence . § . 22. 14. God that hath commanded us to celebrate his Praise and other publick worship , hath left it to our Liberty and Prudence to make use of such Helps of Nature , or of Art , as may most conduce to further our obedience , and stand in a due subserviency to his institutions . As for instance : he that hath commanded us to study his word and works , hath not prescribed me a certain Method for my studies , nor told me what Languages or Sciences I shall learn , or first learn : nor what Authors I shall read in Logick , Physicks , Metaphysicks , &c. It is implyed that in all I use the best helps , and in the best order that I can . So he that bids me read the Scripture , hath not tyed me to read only a Printed , or only a Written Bible ; nor to read with spectacles or without . He that hath commanded me to Preach , hath not told me whether I must write my Sermon before or not : or use Notes for the help of my memory , or not ; but hath left these to be determined as general Rules , and emergent accasions and circumstances shall direct us . And he that hath commanded us to preach and pray , hath not told us whether we shall use the help of a Book , or not : nor whether we shall use an hour-glass or a clock to measure our time by . He that hath commanded us cheerfully and joyfully to sing his Praises , hath not told us whether we shall use the meeter , or any melodious tune to help us : or whether we shall use or not use a Musical Instrument : or the help of more Artificial singers , or choristers ? These are left to our reason to determine of , by general rules which nature and Scripture have laid down . § . 23. 15. In Civil actions , that are Religious only finally , and by Participation , and not any acts of special worship , it is lawfull to use Symbolical Rites , that are in their kind neer of kin to Sacraments in their kind , and may be called , Civil Sacraments : such 〈◊〉 the sealing and delivery of Indentures , or other Covenant writings : and the delivery of Possession of a house by a Key , and of the Temple by a Book and Bel-rope , and of Land by a twig and turf ; and of Civil Government by a Crown , or Scepter , or Sword , &c. And such is the use of a Ring in Marriage . § . 24. 16. Though God hath commanded that certain persons thus and thus qualified shall be elected and ordained Ministers of Christ , and separated to the Gospel of God ; yet hath ●e not nominated the individual persons , but left it to man to choose them , according to the directions that he hath given them : Prudence therefore is here the judge . § . 25. In all these cases , it is no usurpation , nor addition to the word or institution of God , for man to determine : It is but an obeying of Gods commands : All these are Necessary in their Genus , and commanded us of God , and the Species ( or individuals in the last case ) no where by the word of God determined of : so that if we must not determine of them our selves , the Scripture should contradict it self , or oblige us to natural impossibilities . Had God said , [ Thou shalt Pray , at some Time , Place , in some Habit , Gesture , &c. but neither I , nor thou shall determine what , ] this had been no better . § . 26. Most of these forementioned particulars , are but abusively or improperly called Ceremonies , they being only the determination of Circumstances and Modes , and subservient common helps , which are Religious only Relatively and by Application , being in themselves but such common modifications as are necessary in Civil and Common moral actions . Yet because the word [ Ceremonie ] is an equivocal , let them be so called . § . 27. Though all these things are left to humane Determination , and so are Indifferent in themselves , before ; yet may they become Accidentally Necessary or unlawfull . And though man must Determine of them , yet not as he list , without a Rule : but by those sufficient General directions which God hath given in Scripture , and the End and Nature of the work . And to cross these directions is a sin in him that doth determine . § . 28. Though all these are left to humane Prudence , yet not alwaies to the Governors to be passed into Laws , and forced on the subjects . Most of the points forementioned , ought not to be statedly determined by Law , but left to him that is upon the place to determine of , according to variation of occasions ( of which anon . ) § . 29. Yet if just Authority shall ( injuriously ) determine of them , it may be the subjects duty to obey ; except in some cases to be after mentioned ; Because they are not matters aliene to their Power , and without their line : but only its an imprudent over-doing in a work that is belonging to them , in its manner and season to be done . § . 30. Having shewed you what man May determine of , in worship : I shall next shew you what he may not determine of : or what is exempted from his power . And 1. Some things as to the Substance . 2. Other things only as to the Manner , are out of mans power . § . 31. 1. No man may bring a New Revelation , which he received not from God , ( whether it be about greater or smaller points , ) and say to another , or himself , This you or I are bound to believe , by a Divine faith : For nothing but a Divine Revelation can be the material object of a Divine faith . § . 32. 2. And as far is it from the power of this man , to say [ I received not this from God , but yet you are bound to believe it as from me , with a faith as certain and confident , as a faith Divine . ] For this were to equall man with God. § . 33. 3. And far is it from the power of man to obtrude at all upon another any supernatural matters , and Command him to believe them , though but with a humane faith , when he cannot prove that the things are committed to him , nor give men an Evidence of their Credibility . He may not say [ Though God revealed not these supernatural matters to me , yet hath he given me Authority to command you to believe them , or made it your duty to believe them , when I speak them , though without Evidence of Credibility . ] So that here are three sorts of things about matters of Belief that man may not do . The first is , that he may not Counterfeit a Divine Revelation : and the 2. is , he may not command men to believe his lawfull humane testimony , with a faith equall to Divine : and 3. he may not command so much as a humane faith to supernatural assertions which he had no authority to utter . I speak this about mens power in matters of faith , as preparatory to that about worship . § . 34. In like sort , 1. Man may not say [ This God hath commanded you in or about his worship ] when it is not so : For this were to belie God , and to add to his Law , as if it said that which it doth not say . Here none I hope will gainsay me . § . 35. And 2. No man may of his own head Command any thing in or belonging to the worship of God : but he must have either a Special or General warrant and command from God himself to do it . Gods Law must either make the thing Necessary in specie , and so leave man nothing about it but to second it by his Law , and see it executed : or else Gods Law must make the thing Necessary in genere , and so leave man to determine of the species ( as is oft said . ) But where neither of these are done by God , man hath no Power for the imposing of that thing . § . 36. More particularly , 1. God hath not left it to the Power of man to add to the ten commandments any universal precept for obedience . 2. Nor to add to the Lords Prayer and other holy Scripture , any general article of request to God. 3. Nor to add any officers to his Church , that are strictly Divine , or for Divine uses . 4. Nor to add any substantial ordinance of worship . 5. Nor to add any substantial part of holy Discipline . 6. Nor to institute any new Sacrament in the Church , or any thing that hath the Nature of a Sacrament , though it have not the name . § . 37. It seemeth to me that Mystical signs stated by man in Gods publick worship , directly to work grace on his soul from God , and that as instituted , and also to oblige man to God again , are unlawfully brought into the Church . § . 38. By what hath been said , you may see which of the late English Controverted Ceremonies , I take to have been Lawful , and which unlawfull . Too many years did I spend long agoe about these controversies ; and the judgement that then I arrived at , I could never find reason since to change , notwithstanding all the changes of the times , and the helps I that have since had ; And it was and is as followeth . § . 39. 1. About Episcopacy ( which was the principal point , concomitant with the Ceremonial Controversie ) I have given you my thoughts before . 2. The ceremonies controverted among us , were especially , The surplice , the gesture of Kneeling in Receiving the Lords supper , the ring in Marriage , Laying the hand on the Book in taking a● Oath , the Organs and Church musick , Holy daies , Altars , Rails , and the Cross in Baptism . ( To say nothing of the matter or form of the Prayers . ) § . 40. And 1. If the surplice be Imposed by the Magistrate ( as it was ) who is a lawfull Governor , and that directly but as a Decent Habit for a Minister in Gods service , I think he needlesly strained his Power , and sinfully made an engine to divide the Church , by making such a needless law , and laying the Peace of the Church upon it ; But yet he medled with nothing but was within the reach of his Power in the general . Some Decent Habit is Necessary ; Either the Magistrate or the Minister himself , or the Associated Pastors must determine what . I think neither Magistrate nor Synod should do any more then hinder undecency : But yet if they do more , and tye all to one Habit , ( and suppose it were an undecent Habit ) yet this is but an imprudent use of Power . It is a thing within the Magistrates reach ; He doth not an aliene work , but his own work amiss : and therefore the thing in it self being lawfull , I would obey him , and use that garment , if I could not be dispensed with . Yea though Secondarily the Whiteness be to signifie Purity , and so it be made a teaching sign , yet would I obey : For secondarily , we may lawfully and piously make Teaching signs of our food and rayment , and every thing we see . But if the Magistrate had said that the Primary reason or use of the Surplice was to be an instituted sacramental sign , to work g●ace on my soul , and engage me to God , then I durst not have used it , though secondarily it had been commanded as a decent garment . New Sacraments I durst not use , though a secondary use were lawfull . § . 41. 2. And for Kneeling at the Sacrament , I doubt not at all , but the imposing it , and that on such rigorous terms , tying all to it , and casting all out of the communion of the Church , or from the participation of the Sacrament that durst not use it , was a very grievous sin , and tended to persecution , injustice , and Church-dividing . It is certainly in a doubtful case the safest way to do as Christ and his Apostles , and the universal Church did for many hundred years . That none should Kneel in publick worship on the Lords day , no not in Prayer , much less in receiving the Eucharist , was a Custome so ancient and Universal in the Church , that it was everywhere observed before general Councils were made use of ; and in the first general Council of Nice , it was made the last Canon ; and other general Councils afterward renewed it ; so that I know not how any Ceremony can possibly pretend to greater Ecclesiastical Authority then this had . And to cast out all from Church Communion in Sacraments that dare not go against the examples of Christ and his Apostles , and all the Primitive Church , ( who long received the Eucharist in another gesture ) and against the Canons of the first and most famous , and other succeeding general Councils , this is a most inhumane part . Either the gesture is indifferent in it self or not : If it be , how dare they thus divide the Church by it ▪ and cast out Christians that scruple it , when they have these and many other reasons of their scruples ( which for brevity I omit . ) If they say that Kneeling is of it self Necessary , and not Indifferent , because it is Reverent &c. then 1. They make Christ an ●mperfect Law-giver : 2. They make himself , or his Apostles , or both to have been sinners . 3. They condemn the Catholick Church of sin . 4. They condemn the Canons of the Chief general Councils . 5. And then if the Bishops themselves in Council should change the gesture , it were unlawfull to obey them . All which are consequents that I suppose they will disown . What a perverse preposterous Reverence is this ? when they have leave to lie in the dust before and after the very act of receiving , through all their confessions and prayers , yet they will at other times stand , and many of them sit at prayer , and sit at singing Psalms of Prayer and Praise to God , and yet when Christ doth invite them to a feast , they dare not imitate his Apostles and universal Church in their gesture , lest they should be sinfully unreverent . § . 42. But yet , as sinfully as this Gesture was imposed , for my part I did obey the imposer●●nd would do , if it were to do again , rather then disturb the Peace of the Church , or be deprived of its Communion . For God having made some Gesture necessary , and confined me to none , but left it to humane Determination , I shall submit to Magistrates in their proper work , even when they miss it in the manner . I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed . I am sure it proves sitting lawful : but I am not sure that it proves it necessary : ( though very convenient ) But I am sure he hath commanded me obedience and peace . § . 43. 3. And for the Ring in Marriage , I see no reason to scruple the lawfulness of it : For though the Papists make a Sacrament of Marriage , yet we have no reason to take it for any ordinance of Divine worship : any more then the solemnizing of a contract between a Prince and People . All things are sanctified and pure to the Pure : but that doth not confound the two Tables , nor make all things to be parts of Worship that are sanctified . The Coronation of a King is sanctified as well as Marriage , and is as much a Sacrament as Marriage , and the Ceremonies of it might as well be scrupled : especially when God doth seem to go before them by the example of Anointing , as if he would confine them to that Ceremonie ; which yet was none of his intent , nor is it much scrupled . § . 44. 4. And though the taking of an Oath be a sort of worship , yet not the natural worship of the first Commandment , nor the Instituted of the second , but the Reverent use of his name in the third ; so that it is not primarily an act of worship , but Reductively , and Consequentially : It being the principal use of an Oath to Confirm the Truth , and End strife , by appealing to God , which appellation is indeed an acknowledgment of his Government and Justice . And the laying the hand upon the Book , or Kissing it , is but a Professing sign of my own Intentions , such as my words themselves are : and therefore is left to humane choice , and a lawfull thing . And I have met but with very few , among all our Ceremonies , that questioned this . § . 45. 5. And for Organs or other instruments of Musick in Gods worship , they being a Help partly natural , and partly artificial , to the exhilarating of the spirits , for the praise of God , I know no argument to prove 〈◊〉 simply unlawfull , but what would prove a cup of wine unlawful , or the tune and meeter , and melodie of singing unlawful . But yet if any would abuse it , by turning Gods worship into carnal Pomp , and levity , especially by such non-intelligible singing , or bleating as some of our Choristers used , the Common people would ▪ have very great reason to be weary of it , a● accidentally evil . § . 46. 6. And as for Holy daies , there is great difference between them : Those are lyable to most question that are obtruded on the Church with the greatest confidence ▪ As for such daies as are appointed upon some emergent occasions , that arose since Scripture was indited , and are not common to all times and places of the Church , there is no more question whether the Magistrate may command them , or the Pastors agree upon them , then whether a Lecture-day , or fast-day , or thansgiving-day may be commanded , or agreed on : some time for Gods worship , besides the Lords Day must be appointed : And God having not told us which , the Magistrate may , on fit occasions ▪ And this is no derogation from the sufficiency of Scripture : For the occasion of the day was not ex●stent , when the Scripture was written : such occasions are various according to the various state of the Church in several ages and Countries . And therefore to keep an Anniversary day of Thanksgiving , such as we keep on the fifth of November for our deliverance from the Papists powder plot , is no more questionable then to keep a ●ecture . Nor for my part do I make any scruple * to Keep a Day in Remembrance of any eminent servant of Christ , or Martyr , to praise God for their doctrine or example , and honour their Memorial . But the hardest part of the Question is , whether it be lawfull to keep daies , as holy , in celebrating the memorial of Christs Nativity , Circumcision , Fasting , Transfiguration , Ascention , and such like ? And the great reasons of the doubt are , 1. Because the occasions of these holy daies was existent in the Apostles daies : and therefore if God would have had such daies observed , he could as easily and fitly have done it by his Apostles in the Scripture , as he did other the like thing● . 2. And this is a business that if it were Necessary , would be Equally nec●ssary to all Ages and Parts of the Catholick Church . And therefore it cannot be necessary , but it must be the Matter of an universal Law. And God hath made no such Law in Scripture : And ●o Scripture sufficiency , as the Catholick Rule of faith and universal Divine obedi●nce , is utterly overthrown : which if we grant , and turn Papists to day ; we shall have as strong temptations to make us turn Infidels to morrow , so poor is their evidence for the supplemental Traditional Law of God. 3. And God himself hath already appointed a day for the same purposes as these are pretended for . For the Lords Day is to commemorate the Resurrection , as the great Triumphant act of the Redeemer , implying all the rest of his works : so that though it be principally for the Resurrecti●n , above any single work of Christ , yet also for all the work of Redemption : And the whole is on that day to be commemora●ed with holy Joy and Praise . Now when God himself hath set apart one day in every week to commemorate the whole work of Redemption , it seems an accusing of his Institutions of insufficiency , to come after him to mend them , and say we must have an anniversary day for this or that part of the work . 4. The fourth Commandment being one of the Decalogue , seems to be of so high a nature , that man is not to presume to make the like . Else why may we not turn the ten commandments into twenty or a hundred ? But it seems a doing the same or of like nature to what God hath done in the fourth commandment , if any will make a necessary sta●ed holy day to the universal Church . 5. And it seems also that these Holy daies ( excepting Easter and Whitsontide and other Lords daies ) are but of later i●troduction . Many passages of Antiquity seem to intimate , that Christmas Day it self was not of many hundred years after Christ. I remember not any before Gregory N●zianzene that seem to speak of it . The allegations out of spurious authors , and that of later date , such as the counterfeit Clement , Dionysius , Cyprian , &c. are brought to deceive and not to convince . 6. Yea more , the time was a matter of controversie among the Churches of the East and West , for many ●undred years after Christ ▪ Epiphanius ▪ and the Churches of Iudaea and all those Eastern parts , took the sixth of Ianuary to be the day ( see Casaubones Exercitat ▪ on this , and Cloppenburgius more fully in Th●s . Chrysostome saith , it was but ten years before he wrote that Homilie that the Church at Constantinople was perswaded by them at Rome to change their account of the day : And is it possible that , when for about four hundred years or more the Churches were utterly disagreed of the day , that it was then Commonly kept as an Holy day ? The keeping o● it would sure have kep● a common knowledge of the day : Or at least , the difference of observation would have raised con●ention , as the difference about Easter did : can any believe that the famous Council of Nice , and the vigilant Emperour , that were so exceeding impatient of a diversity of observations of Easter , would have let a diverse observation of Christmas alone , without once thinking or speaking of it , when they were gathered about the like work , if the Church had commonly observed it then as a Holy day ? Or was the Church of Iudaea where Christ arose , in any likelyhood to have lost the true account of the day , if it had been observed by Apostolical Tradition from the beginning ? 7. And it seems that God did purposely deny us the observation of this Day , in that he hath certainly kept the time unknown to the world . The confidence of some bewrayes but their ignorance . Chronologers are never like to be agreed of the year , much less of the moneth or day ; some think we are four years too late ▪ some two years , &c. Many think that Christ was born about October ( as Scaliger , Broughton , Beroaldus , &c. ) and many still hold to the old Eastern opinion , for the Epiphany being the Nativity , on Ian. 6. and others are for other times ; but none are certain of the time . 8. Sure we are , where there is no Law , there is no Transgression : but here is no Law of God commanding Christmas day or the other Holy daies ; therefore there is no transgression in not keeping them . And then 9. it is not so sure that there is no transgression in keeping them : therefore the surer side is to be taken . 10. And it seems strange that we find not so much as any ancient * general Council making any mention of Christmas or such daies ( though of the Martyrs daies some do . ) All these reasons ( which I run over hastily ) and many more ( which for brevity I pretermit ) do seem to make it a very hard question , whether the keeping of this sort of Holy daies be lawfull . § . 47. And it is not to be much stuck at , that a Day to Christ doth seem more necessary and pious , then a Day in commemoration of a Martyr , or a particular Mercy : For in the highest parts of Gods worship , God hath left man least to do , as to Legislation and Decisions : and usurpations here are far most dangerous . A weekly Day is somewhat more then an Ann●versary : And yet I think there is few of the contrary minded , but would doubt whether man might impose on the Church the observation of another weekly Holy day , in commemoration of Christs Nativity . The worship of God is a more excellent and necessary thing , then the veneration due to a worthy person ; And yet we have not so much liberty to make new waies of worshiping God , as of veneration to men . So is it here , though even the Daies that are for the memorial of the Saints , are ultimately for the honour of God ; yet those that are set apart directly and immediately to commemorate the work of Redemption , are Relatively much higher , and therefore seem to be more exempted from the Determination of humane laws . § . 48. By this and much more , I am fully satisfied , 1. That the keeping of these daies is a thing of it self unnecessary : 2. And that there being none on earth that can justly pretend to a power of universal Government over the whole Catholick Church , it is certain that none on earth can bind the Catholick Church to such observances ; ( The Canons of Pastors are Authoritative Directions to their own flocks that are bound to obey them , so it be in lawful things ; but to other Churches , or to their fellow Pastors they are but Agreements , and how far they bind , I shall shew anon . ) 3. And even in a single Church , or a Province , or Nation , I am satisfied that it is a great sin for Magistrates or Pastors to force all that scruple it , to the observation of these daies , and to lay the unity or Peace of their Churches on it , and to cast out , censure , reproach , or punish them that dare not obey such impositions for fear of sining against God. And it is a most dsingenuous thing to insinuate and put into the minds of men accusations of the Impiety of the dissenters ; and to perswade the world that it is irreligiousness , or humorous singularity , when it is so known a thing to all that know them , that the persons that scruple or disown these daies , do ordinarily walk in uprightness and the fear of God in other matters , and profess that it is only a fear of breaking the Laws of God that keeps them from conformity to the will of others : and that they are reproached by the multitude of the observers of these daies , for their spending the Lords Day in Holy exercises , which the reproachers spend too much in idleness , sensuality or prophaness ; and it is not long since many of them were cast out of the Ministerial service or suspended , for not reading a Book authorizing Dancing and other recreations on the Lords day . In a word , to reproach them as Precisians and Puritans , for the strictness of their lives , and yet at the same time to perswade men that they are ungodly for not keeping Holy daies , or not kneeling at the Sacrament , is not ingenuous dealing , and draws too neer the Manners of the Pagans , who called the Christians ungodly , because they durst not offer their sacrifices , and when they dragd them to the judgement-seats , they cryd Tollite impios , as i● themselves were the Godly men : I compare not the matter of the causes here , but only the temper of the persons , and manner and justice of proceedings . § . 49. And yet for all this I am resolved , if I live where such Holy daies as these are observed , to censure no man for observing them , nor would I deny them liberty to follow their judgements , if I had the power of their Liberties ; provided they use not reproach and violence to others , and seek not to deprive them of their Liberties . Paul hath so long agoe decided these cases , Rom. 14. & 15. that if men would be Ruled by the word of God , the controversie were , as to the troublesome part of it , at an end . They that through weakness observe a Day to the Lord , that is not commanded them of God , should not judge their brethren that observe it not : and they that observe it not , should not despise or set at naught their weaker ( though censorious ) brethren that observe it ; but every one should be fully perswaded in his own mind . The Holy Ghost hath decided the case , that we should here bear with one another . § . 50. Yea more , I would not only give men their Liberty in this , but if I lived under a Government that peremptorily commanded it , I would observe the outward rest of such a Holy day , and I would preach on it , and joyn with the Assemblies in Gods worship on it . Yea I would thus observe the Day , rather then offend a weak brother , or hinder any mans salvation , much more rather then I would make any division in the Church . I think in as great matters as this did Paul condescend when he circumcised Timothy , and resolved to eat no flesh while he lived rather then offend his brother , and to become all things to all men for their good . Where a thing is evil but by accident , the greatest Accidents must weigh down the less . I may lawfully obey and use the day , when another doth unlawfully command it : And I think this is the true case . § . 51. 7. And for the next ceremony , the Name and form of an Altar , no doubt it is a thing indifferent , whether the Table stand this way or that way : and the Primitive Churches used commonly the names of Sacrifice , and Altar , and Priest , and I think , lawfully : for my part , I will not be he that shall condemn them . But they used them but metaphorically , as Scripture it self doth , Heb. 13.10 , 15 , 16. Rom. 12.1 . Ephes. 5.2 . Phil. 2.17 . & 4.18 . All believers are called Priests , and their service , Sacrifices , 1 Pet. 2.5 , 9. Rev. 1.6 . & 5.10 . & 20.6 . I conceive that the dislike of these things in England ( the form and name of an Altar , and the Rails about it ) was not as if they were simply evil : But 1. because they were illegal innovations , forced on the Churches without Law , or any just authority . And 2. because the way of those times did cause men to suspect , that somewhat worse was intended to be brought in by such preparatives ; especially when the Ministers were cast out . § . 52. 8. But of all our Ceremonies , there is none that I have more suspected to be simply unlawfull then the Cross in Baptism . The rest , as I have said , I should have submitted to rather then hinder the Service or Peace of the Church , ( had I been put to it : For living in those daies in a Priviledged place , I had my liberty in all save Daies and the Gesture . ) But this I durst never meddle with . And yet I know that many think it as reasonable , and more venerable then any of the rest . Yet dare I not peremptorily say that it is unlawfull : nor will I condemn either Antients or Moderns that use it : nor will I make any disturbance in the Church about it , more then my own forbearance will make : only my own practice I was forced to suspend , and must do if it were again imposed on me , till I were better satisfied . The Reasons that most move me , I shall give you in the end , but some of them take at the present . § . 53. 1. This is not the meer circumstance of a Duty , but a substantial humane ordinance of worship : nor is it necessary in genere that man ordain any such symbolical Mystical signs for Gods worship : And therefore it is a matter totally exempt from humane Power . There must be some Time , some place , some gesture , some vesture , some utensils , &c. But you cannot say that , There must be some teaching symbols , or mystical signs , stated by humane institution in Gods worship : There is no command to man in Scripture de genere to institute any such thing . And therefore in the case of Circumstantials I shall usually ( of which more anon ) obey the Magistrate , even where he doth mistake , because it is his own work , though he misdoe it : But here his action is like that of a judge in alieno foro , in another court , where he hath no power , and therefore his judgement is null . It is not an act of Authority to make and state new mystical signs ( that are such in their primary use , ) in Gods worship : For there is no Power but of God : And God hath given no such power : They that say , he hath , let them prove it if they can . Natural and Artificial helps we disallow not ▪ But Instituted signs , that have what they have by Institution , and that as a solemn stated ordinance , I know not that ever God required or accepted from the invention of man. I doubt this will prove a meer usurpation , and nullity , and worse . § . 54. 2. Yea I suspect it will prove a humane Sacrament : either fully a Sacrament , or so neer a kin to Sacraments , as that man hath nothing to do to institute it . The common prayer saith , that [ a Sacrament is an outward visible sign of an inward spiritual grace , given to us , ordained by Christ himself , as a means whereby we receive the same , and a pledge to assure us thereof ] ( in the Catech. ) Let us try by this definition whether the Cross in Baptism as used in England , be a Sacrament . § . 55. And 1. I may take it for granted that the want of the Name , makes it not to be no Sacrament . And 2. whereas in the definition , it is said that it is [ ordained by Christ himself ] that belongs to a Divine Sacrament only , and not to a humane Sacrament devised by usurpers . Otherwise you must say , that there is no such thing possible as a humane Sacrament imposed by usurpers on the Church : what if all the essentials of a Sacrament , such as are found in Baptism and the Lords supper , be invented by man , and forced on the Church , is it therefore no Sacrament ? or only , no Divine Sacrament ? However , let us not differ about bare names and words : It is the same thing that you call a Sacrament , when God is the ordainer : and sure it will not prove it lawfull because man is the ordainer ; that 's it that makes it unlawfull , because he wants authority , and acts as an usurper . The Papists affirm that man hath not power to make new Sacraments ; no not the Pope himself . Let not us go further . § . 56. And 1. the outward visible sign here is the Cross made in the fore-head : 2. The inward and Spiritual grace is , a holy Resolution to fight manfully under the banner of Christ , and to persevere therein . The Cross signifieth the Instrument of the sufferings of Christ , aad that we do own this Crucified Saviour , and are not ashamed of him , and will manfully fight under him . So that here is 1. a signification of Grace to be wrought on the Soul , and given us by God. 2. an engagement to perform the duties of the Covenant our selves . On Gods part , we are to receive by this sign , both Qualitative or actual Grace , and Relative Grace . 1. The Cross is to teach our understandings , and help our memories , and quicken up our dull affections , by minding us of a Crucified Christ and the benefits of his Cross. § . 57. That it is ordained for this use , appeareth from the words ( anon to be recited ) in the use of it , and by those words prefixed before the the Common prayer-book , [ of Ceremonies ; why some are abolished , and some retained ] where they say that they [ be not darke and dumb Ceremonies , but are so set forth that every man may understand what they do mean , and to what use they do serve : ] and [ that they are such as are apt to stir up the dull mind of man , to the remembrance of his duty to God , by some notable and special signification , whereby he might be edified . ] So that this and such other ( if there be more such ) are appointed by their signification to teach the Understanding , and stir up the dull mind of man to the remembrance of his duty to God : Which are good works , but to be done only by good means . § . 58. And that this is a way of working Grace in the same kind as Gods word and Sacraments do , is undeniable . For the word and Sacraments do work Grace but Morally , by propounding the object , and so objectively Teaching , Remembring , and Exciting , and thus working on the Understanding , Memory , and Will , and Affections . However the spirit may work within , its certain that the ordinances work no otherwise . And not only Protestants are agreed on this , but one would think that the Jesuits and all of their mind should be most of all for it . For faculties , they that will not confess any Physical determination of the but make all operations both of Word , Sacraments , and Spirit it self , to be but suasory or Moral , one would think should hold more tenaciously then others , that Sacraments work Grace but Morally . And if no Sacraments do more then objectively Teach and excite ; and the Cross is appointed to do as much in this , then there is no difference between them to be found . § . 59. And then for Relative Grace , it is plain , that by the sign of the Cross as well as by Baptism , we are entred into a state of Christianity ; and so it is an Investing Sacramental sign ; It listeth us under the banner of Christ Crucified : And that is the very essential nature of the Sacrament of Baptism it self . As Listing investeth the soldier in his Relation , and consequently in his Priviledges , so doth Baptism by Gods appointment ; and Crossing is supposed by mans appointment , to invest men in the Relation of the soldiers of Jesus Christ. § . 60. Yea ( more then is expressed in the Definition of a Sacrament in the Common prayer-book ) if you judge it essential to a Sacrament to be an engaging Covenanting sign , the Cross is instituted to this end . Yea more then that ; if you judge it essential to a Sacrament , to be an engaging sign in the very Covenant of Grace it self ▪ and not only in some particular promise , this also is the end of its appointment . It is to engage our selves to a Crucified Christ as our Captain and Saviour by his Cross , and to bind our selves to the Duty of Soldiers or Christians to our lives end : a●d consequently to teach us to expect the priviledges of faithfull servants and Soldiers from a Crucified Christ. § . 61. All this is expressed in the very words of Ministerial application , in the common Prayer-book : which are these [ we receive this Child into the Congregation of Christs flock , and do sign him with the sign of the cross , in token that hereafter he shall not be ashamed to confess the faith of Christ crucified , and manfully to fight under his banner , against sin , the world , and the Devil , and to continue Christs faithfull soldier and servant unto his lives end , Amen . ] So that you see here it is used as a listing , investing , Covenant sign , engaging us to be Christs soldiers , and not to be ashamed of his Cross , or to confess his faith , and manfully to fight , &c. and to persevere . What 's wanting here to make a Sacrament ? § . 62. Yet had it been but a bare Professing sign , like writing or lifting up the hand , to signifie consent , instead of words , I durst not have concluded so hardly of it : And thus it seems in ancient times it began to be brought into use : and the voluntary use of the cross on several occasions , in many countries at this day , doth seem to be no other . But , for my own part , I dare not be guilty by consent , of making a humane Sacrament , or stating such an engaging Sacramental sign , to all these uses , in the publick worship of God. I had rather suffer or leave my Ministry , them venture on this , while I see so much to make me fear that it is a sin . But again I say , as I reverence the ancients that used the cross ( I think amiss , and yet more warrantably then we , ) so I presume not to censure them that judge it lawfull ; but only give the reasons that make me doubt , and rather think it to be unlawfull , though still with a suspicion of my own understanding , and a love and honour to dissenters . § . 63. As for the Common prayer it self , I never rejected it because it was a form , nor thought it simply unlawfull , because it was such a form , but have made use of it , and would do again in the like case . But I must needs say , 1. That the shreding it into such abundance of small parcels seemeth to me very inconvenient . It seems too light and ludicrous to toss sentences so formally between the Priest and Clerk , and to make such a multitude of Prayers consisting but of a sentence , or two at most : And it seemeth to be tautologie and vain repetition to repeat over the same word so oft : and a taking of Gods name in vain , or too unreverently , to begin with his Titles and Attributes , and end with his name again , and the merits or sake of Christ , and this at almost every sentence : as if we had done with him , and were taking our leave , and had forgot somewhat that called us to begin again : and thus we begin and end , and begin and end again , it may be twenty times together . 2. But the enforcing imposition of these Prayers , is most to be condemned ; of which I have spoken , in the former Disputation . But for my part , I censure none that use them , nor take them to be therefore men of another Religion or worship : It is but a modal difference in the same worship . § . 64. The Emperor Constantine was very much for Liberty for Dissenters , and against persecution of them , upon tolerable differences : yet he himself was wont to write Prayers and Orations or Sermons of his own making ( Euseb. in vita Constant. l. 4. c. 55. & 32. & 29. ) and readeth some common prayers himself to the Congregation in his house , c. 17. ( For he made his house a Church , and preached in it ordinarily himself , though he was both a Lay-man , and unbaptized ; His sermon about Christianity to the Clergie is published by Eusebius : and he preached a funeral Oration about the Immortality of the soul in his ordinary preaching place , a little before his death : Euseb. ib. c. 55. &c. 29. &c. 17. ) He giveth his soldiers a form of Prayer , ib. c. 20. commanding them that were Christians to observe the Lords Day , and spend it in holy exercises , and not to labour on that day , ( ib. c. 18.19.23 . ) and also to honour the Holy daies consecrated to the Martyrs , ( c. 23. ) that is , to their memorial . And commanding the very Heathen soldiers to pray as they could , though not in the Church but in the fields together . And in none of this dare I condemn him . § . 65. The summ of all that I have said , is this ; that Man may determine of modes and circumstances of worship , Necessary and Commanded in genere , but not determined by God in specie . But to make new worship-ordinances , or institute Sacraments , or Sacramental signs , or any thing else , for which in genere he hath no commission , this is simply unlawfull . § . 66. But this is not all : There is a second thing unlawfull also ; and that is the misdetermining of those same modes and circumstances , which he is authorized to determine . For he is ( as is said ) to do it by Gods General Rule . Here therefore we must thus conclude . 1 ▪ that every misordering of such great affairs , is the sin of them that do it . 2. But yet that the subject is not exempted from obedience by every such mistake of the Governor : but by some , he is . § . 67. If the mischoosing of such circumstances by Church-governors , be but an inconvenience , and do not destroy the ordinance it self , or frustrate the ends of it , we are to obey : 1. For he is the judge in his own work , and not we : 2. the thing is not sinfull , though inconvenient . 3. Obedience is commanded to our lawfull Governors . Of this we shall say more in the last Chap. § . 68. But if a Governor so misdetermine but a mode or circumstance , as will overthrow the substance and ends of the worship , I would not obey , except some greater evil were like to follow my not obeying at that particular season , then the frustrating of the duty it self would come to : As for example ; If a Governour make a new Sacrament , I will not obey , because his command is null , and the thing simply evil . If he miscommand a Circumstance of Time , or Place , or Gesture , I will consider the consequents . If he command the solemn Assemblies to be held a mile or two or three from the people , I will obey him , if it be but as far as I can go without frustrating the work it self . But if he command us all to go ten miles or twenty miles to worship , I would obey for some time to avoid a greater evil ; but ordinarily I would no more obey , then if if he forbad all Christian assemblies ; for it comes all to one . So if he command the Assemblies to be at break of day , or after sun setting , I would obey . But if he command that we Assemble only at midnight , what should I do then ? The thing is not simply unlawfull : He doth but misdo his own work . And therefore for some times I would obey , if it were necessary , to avoid a greater evil . But if he make it the ordinary case , I would not obey : because it destroyeth the worship it self in a manner , as if he simply forbad it , and this he hath no power to do . An inconvenient gesture I would use in obedience , and to avoid a greater evill : But I would not obey him that would command me to stand ●n my head alwaies in hearing . An unhansome vesture I would use in obedience to a lawfull Governour , and to avoid a greater evil : But not so ridiculous a vesture as would set all the people on laughing so as to frustrate the work that we assemble for . § . 69. In all such cases where Governors act not as usurpers in a matter that they have no authority in , but only misdo their own work , it much concerneth the subjects to foresee what 's like to be the Consequents of their obeying or disobeying , and accordingly to do that which tendeth most to the Ends of the work : still holding to this Rule , that we must obey in all things lawfull . § . 70. And when we do obey in a case of miscommanding , it is not a doing evil , that good may come of it , as some do misconceive : But it is only a submitting to that which is ill commanded , but not evil in him that doth submit . It is the determiner that is the cause of the inconvenience , and not the obeyer . Nor is it inconvenient for me to obey , though it be worse perhaps to him that commandeth . While he sinneth in commanding , he may make it my Duty to obey . CHAP. III. Prop. 2. In such unlawfull impositions ( as aforementioned ) it is an aggravation of the sin , if Governors pretend that their Ceremonies are Divine . § . 1. I shall be brief in the rest , having been so long on the former . The reason of this Proposition is clear : because 1. As is aforesaid , such pretenders do falsly accuse the Lord , and corrupt his word , and add to it their own inventions : contrary to those severe prohibitions , Deut. 12.32 . Rev. 22.18 . § . 2. 2. Because it shews that man to be a false Prophet , or false teacher , that will say , Thus saith the Lord , when God hath not spoken it : and that will take the name of God in vain , affixing it to a lye . And as many judgements are threatned to such , so people are commanded not to hear them . § . 3. 3. It tendeth to the destruction of all Divine faith and obedience : while the fixions of men are pretended to be doctrines or Laws of God , it tendeth to confound things Divine and Humane ; and so to bring the people to a loss , that they shall not know what is the will of God , and what the will of men . § . 4. Let men therefore take heed how they affirm their Ceremonies to be Divine : as the Papists do , that feign them to be of Apostolical Tradition . Some presume to tell the world , that it is God by Apostolical Tradition that hath instituted Christmas day , or other such Holy daies , ( besides the Lords day , ) or that hath instituted the Cross in Baptism , or the fast of Lent , yea and some of their common prayers ; abundance of humane inventions are thus audaciously fathered on God , which is enough to make people the more cautelous in receiving them : and I am sure makes it a more hainous sin in the imposers . We justly take it to be an odious thing of Hereticks and Papists , to affix the names of Clemens , Dionysius , Ambrose , Austin , and other holy ancient writers , to their forgeries , and corrupt writings : And how much greater is their sin , that dare affix the name of God himself to their Ceremonious inventions or traditions ? § . 5. Such persons forsake the doctrine of the common prayer-book , where the Ceremonies are confessed to be humane inventions . The foresaid Preface [ of Ceremonies , &c. ] begins thus : [ Of such Ceremonies as be used in the Church , and have had their beginning by the Institution of man ; some at the first were of Godly intent and purpose devised , and yet at length turned to vanity and surperstition : some entred into the Church by indiscreet devotion , and such a Zeal as was without knowledge : and because they were winked at in the beginning , they grew daily to more and more abuses ; which not only for their unprofitableness , but also because they have much blinded the people , and obscured the Glory of God , are worthy to be cut away , and clean rejected . Other there be , which although they have been devised by man , yet it is thought good to reserve them still — ] so that you see here is no pretence to a Divine institution , or Apostolical Tradition , but all is the devices of man. § . 6. And after it is there said [ that the Ceremonies which remain are retained for a Discipline and order , which upon just causes may be altered and changed , and therefore are not to be esteemed equal with Gods Laws . ] And I hope the justness of the cause by this time is apparent . CHAP. IV. Prop. 3. & 4. If things unlawfull are commanded as indifferent , or things indifferent as Necessary , they are sinfully imposed , and the more , because of such pretenses . § . 1. THE calling things Indifferent , that are unlawfull , will not make them Indifferent . If men will invent and introduce new Sacraments , and when they have done , say [ we intend them not for Sacraments or necessary things , but as indifferent accidents of other Duties , ] this will not make them things indifferent : For it is not the altering of a name that maketh it another thing . § . 2. If things Indifferent be imposed as Necessary , they become a sin to the Imposer , and oft-times to the Practiser . For 1. It is a falsification , when the thing is pretended to be Necessary that is not : And untruths in Laws , are far from being commendable . 2. It tends to deceive mens understandings , to esteem things Necessary that are not . 3. It tends to draw men to vain endeavours : while they use those things as Necessary ( Duties or Means ) that indeed are none , they lose their labour by the mistake . 4. It tendeth to corrupt mens Affections , by breeding in them a false kind of zeal for the things that they mistake to be so necessary . § . 3. Yea worse ; it tends to engage men in parties and devisions , and persecutions against dissenters : or at least , to destroy their charity , and make them have contemptuous thoughts of their brethren , and perhaps censorious bitter words ; when all is false , and founded in their mistakes . For who will not think hardlier of him that differeth from him , or opposeth him in a Necessary point ( or that he takes for such ) then in a thing Indifferent ? the greater the matter , the greater will be your distaste . § . 4. Yea more , it will make men Impenitent in such sins . For if once they think their ceremonies to be Necessary , they will think it no sin , but a service of God , to vilifie them that are against them , as schismaticks , and singular , and proud , and humorous , and what not ? § . 5. As therefore it is a haynous sin of the Papists , to impose their ceremonies , on pain of damnation ( if they were the judges , wo to others , ) so is it no small aggravation of their sin , that pretend a Necessity ( of Duty or Means ) of any their Ceremonies , when there is none such . Multitudes take the keeping of Christmas day , and such other , the Kneeling in receiving the Lords Supper , &c. to be things of themselves necessary , so that a Governour should sin that should alter or dispence with them , or the persons sin that do not use them . What , say they , shall we not keep a Day for Christs Nativity ? shall we be so unreverent as not to kneel when we receive , & c ? And thus they alter the things to themselves , by feigning them to be in themselves Necessary , which are not so . § . 6. Yet doth not every such mistake of another , no not of the imposers , make that a sin to me which was indifferent . Otherwise all my Liberty were in the power of another mans conceits : and he might make all my meat , drink , cloaths , time , place , gesture , &c. in specie , to be unlawfull , by commanding them as necessary , or under some unsound notion : But this is not so . § . 7. But in such cases , though they cannot so destroy our liberties , yet may they make it our duties sometime to forbear that which else we need not to forbear , lest our practice make others take it as a Necessary thing ; and sometime though we must obey or do the action , yet may it become our duty , to signifie ( in a convenient way ) that we disclaim the conceit of a Necessity . CHAP. V. Prop. 5. A lawfull and convenient thing is sinfully commanded , when it is commanded on a greater penalty then the nature and use of it doth require , or then the common good will bear . § . 1. WHen the penalty exceedeth the crime , it is injustice . There may be injustice as well in punishing an offender too much , as in punishing him that is no offender , with a smaller punishment . But if the penalty be destructive to the Church or common good , it is an aggravated injustice . § . 2. When Magistrates therefore are disposed to punish men for crossing their wills in the matters of God , it neerly concerns them to look about them , and take heed first what they punish them for , and then , with what kind of punishment they do it . If it be Good and not Evil that men are punished for , it is persecution . If it be really evil , either its great or small , publick or private , &c. If it be an evil that endangereth the Commonwealth , or Church , or the souls of men , let them punish men in such a way as best tends to the security of the society or souls of men that are endangered . But if the person in his calling or station be usefull to the Church , or Common-wealth , let him not be so punished as to be made unusefull . If the Bishops had punished Non-conformists as Recusancy was punished , with paying twelve pence a day &c. I should , comparatively , scarce have blamed them : For it had been but to make Ministers fare harder , or live poorlier , or work for their livings , or to pay their penalties , and the Church might still have had their labours : but to silence and suspend them , and that when there were no better to supply the room ( then such as were put in , ) this was to punish the Church of Christ , and the souls of men ( and that with everlasting punishment ) for the ( real or supposed ) faults of the particular ministers : which was not just . § . 3. Object . But ( saith the Preface to the common prayer-book ) though the keeping or omitting of a Ceremony in it self considered , be but a small thing ; yet the wilfull and contemptuous transgr●ssion and breaking of a common order and discipline , is no small ●ffence before God. § . 4. Answ. 1. You should therefore put no such snares on men by your commands , as to impose upon them needless thing● , when you think the penalty of disobeying you will be damnation . 2. But how came you to see into the hearts of men , that their non-conformity is wilfull and contemptuous ? when they themselves profess that they would obey you if they durst . They think they stand at the brink of Hell , and should wilfully sin against God if they did obey you : and you come behind them , with silencing and imprisonment , and drive them on , while they cry out to you for compassion , and protest that they are ready to obey as far as they can see the lawfulness of the thing : and yet you say , its wilfulness and contempt . 3. And why doth not your Laws except from punishment all those that conformed not , that were not wilfull or contemptuous ? The Act for conformity makes the penalty to be Imprisonment half a year for the first fault : a year for the second , and during life for the third , beside deprivation : and Imprisonment during life for the second offence , if the person have no Benefice : and this is besides the Ecclesiastical censure . 4. If the work of Church Governors be to make small matters great , and make that damnable that before was lawfull , and this without any necessity at all , it will tempt the people to think such Governors to be the plagues of the earth . § . 5. I confess it is lawfull for me to wear a Helmet on my head in preaching : but it were not well if you would institute the wearing of a Helmet to signifie our Spiritual militia , and then resolve that all shall be silenced and imprisoned during life that will not wear it . It is lawfull for me to use spectacles , or to go on crutches : But will you therefore ordain that all men shall read with spectacles , to signifie our want of spiritual sight : and that no man shall go to Church but on crutches , to signifie our disability to come to God of our selves ? So in circumstantials , it is lawful for me to wear a feather in my hat , and a hay-rope for a girdle , and a hair cloth for a cloak . But if you should ordain that if any man serve God in any other habit , he shall be banished , or perpetually imprisoned or hanged , in my opinion you did not well : especially if you add , that he that disobeyeth you must also incur everlasting damnation . It is in it self lawfull to kneel when we hear the Scriptures read , or when we sing Psalms : but yet it is not lawfull to drive all from hearing and singing , and lay them in prison t●at do it not kneeling . And why men should have no communion in the Lords Supper that receive it not kneeling ( or in any one commanded gesture , ) and why men should be forbidden to preach the Gospel , that wear not a linnen surplice , I cannot imagine any such reason as will hold weight at the bar of God. § . 6. If you say , why should we not be obeyed in ind●fferent things ? and why should men trouble the peace of the Church ? I answer . 1. Subjects must obey in all things lawfull . 2. But your first question should be , why you should command , and thus command unprofitable things ? will you command all men to wear horns on their head in token of pushing away their spirituall enemies ; and will you resolve that God shall have no service , nor men any Sacraments or Church communion , no nor the liberty of the common air , nor salvation neither , unless they will obey you ? And then will you condemn them , and justifie your selves by saying [ why should not the Church be obeyed ? ] 3. You govern not perfect but imperfect men ; and therefore you must rule them as they are , and fit your laws about things indifferent to their state , and not expect perfection of understanding and obedience from them , when God himself expecteth it not : suppose therefore they manifest their imperfection in not discerning the Lawfulness of your commands , professing that they are ready to obey them , if they durst ; the question that neerlyer concerneth your own consciences ( that are the imposers ) to discuss , is , what reason you have to drive all men from Gods Church and service , that ( suppose through their imperfection ) dare not conform themselves in worship to your pleasure ? Where hath God set you on such a work , or given you any such commission ? 4. And where you say , They should not disturb the Church ; I answer , Are you so blind that you see not that it is you that disturb the Church ? If you will make such laws without necessity , which common wit and reason may tell you , all men are never like to be satisfied in and obey , and then cast out all that will not obey them , as the disturbers of the Church , this is but an aggravated self-condemning . If they be guilty , you are so much more : If they sin and disturb the Church by disobedience , you disturb it much more sinfully , by laying such snares as shall unavoidably procure it , and then taking occasion by it , to make a greater disturbance by your cruel execution . If the Fly offend and deserve death by incautelous falling into the Spiders web , what doth the Spider deserve , that out of her own bowels spred th● net in the way , and kils the Fly that 's taken in it ? ( yet draw no venom from the similitude , for it runs not on all four , nor is it my meaning to apply the venom to you . ) Your own actions most concern your selves . T●y whether you do well in commanding and punishing , as well as whether others offend in disobeying . I shall provoke all to obedience in things lawful : But if they should obey you ( more perfectly then God , ) you may yet be condemned for your wicked cruel Laws . CHAP. VI. Prop. 6. It is not lawfull to make any thing the subjects duty by a command , that is meerly indifferent antecedently , both in it self , and as cloathed with its accidents . § . 1. THE reason is evident : because Nothing but Good can be the just matter or object of the Governours desire : and therefore nothing but Good can be the just matter of his Laws . By [ Good ] I mean , Moral , or Civil Good , or Relative Physical Good : the Good of Profit , or Honesty : And by [ Indifferent ] I mean not [ that which is neither a flat sin , nor a flat absolute duty . ] For so an Indifferent thing may be sometime commanded . Nor do I mean any Middle thing between Bonum Metaphysicum and non bonum : for there is none such . But I mean by indifferent , that which is not antecedently Appetible , a Desirable Good , though it be not it self an evill to be avoided , or a hurtfull thing . Bonum publicum , the common good is the End of Government , and therefore it must be somewhat conducing to the Common good , ( or at least to the good of some particular person ) that is the just object of the Governours desire , and matter of his law . For nothing but Good , doth conduce to Good , of it self . Nay it is therefore Good , bonitate medii , as a Means , because it conduceth to that which is Good , bonitate finis , as an End ; or that is Desirable for it self . Desire hath no object but quid appetibile , a Desirable Good. And a Governour should make no Laws but for somewhat that is desirable to himself as Governour . § . 2. And 2. Nothing should be made the matter of a Law but what is Desirable to the Common-wealth , as well as to the Governour . For men must be Gover●ed as men . Punishments indeed are not desirable for themselves : but yet by accident they are desirable to the Common good : and the matter of Precepts should be much more d●sirable then Punishment . § . 3. And 3. If unprofitable things be made the matter of Laws , it will tend to the contempt of Laws and Government : and people will think it a burden and not a benefit , and will desire to be freed from it ; and this will tend to the dissolution of Societies . § . 4. And 4. All Government is from God , and for God , and should be by him : God is the Beginning and End , the first efficient and ultimate final cause of all just Government : And therefore all the parts of it must favour of the Goodness of the first Efficient , and be levelled at God as the ultimate end , which nothing but Good is a means to . Of him , and by him , and for him are all things , Rom. 11.36 . § . 5. Moreover 5. If idle words and idle thoughts be sins that must be accounted for , then idle Laws much more . And idle they must be if they be about unprofitable things . And they are not only idle themselves , but occasion idle words and actions in others . § . 6. Moreover 6. It is the judgement of the Imposers that disobedience to their Laws is a sin against God , which deserveth condemnation ; ( For Protestants know no venial sins , and Papists take sins against the Popes and Councils Decrees to be Mortal . ) But it is a cruelty next to Diabolical , to lay before men an occasion of their Damnation for Nothing . When they first make their Laws , they know ( or else they are unworthy to be Governours ) that some will obey them , and some will not . If therefore they think that some ( and many ) will incur the guilt of sin unto damnation by their disobedience , they must have somewhat of greater worth then the souls of those men to encourage them to make those Laws . For had there been no such Laws , there would have been none of that transgression , and consequently no damnation for it . § . 7. Yea 7. It is sufficient to prove that nothing but some Good may be the Matter of a Law , in that they inflict penalties , and so great penalties upon the breakers of them . There must be a proportion between the Precept and the Sanction . The Commination or penal part of the Sanction , depriveth men of some Good : and therefore it should command , as great a good at least as it depriveth men of : Especially when the penalty is to be cast out of the Church and service of God , this is not to be done for nothing . § . 8. Quest. But is it not the Law that is the Rule of Moral Good ? and consequently nothing Good or Evill , but as Conform or Disconform to the Law ? And if so , then nothing but things indifferent must be commanded . For all things are Morally indifferent , till the Law take away the Indifferency , by its precepts or prohibitions . § . 9. Answ. You must distinguish between Divine and Humane Laws , and Primary and subservient Laws , and between the several sorts of Good before mentioned . And so I answer , 1. The Law is not the Rule of Natural Good , though it be of Moral . And therefore that which is commanded , is supposed to have some Natural Good or aptitude to be a Means of Good , that so it may be the fit matter of a command . 2. Gods Laws are the Primary Laws , which are the first Rule of Moral Good. Mens Laws are but 〈◊〉 , to procure the due execution of Gods Laws . And 〈◊〉 in the greatest cases the Indifferency is taken off before by the Law of God : and mens laws are to second Gods Laws , and rather to drive men on to that which already is their duty , then to make them new duties : Though New duties also they may make in subserviency to , and for the performance of the Old. But there must be a Physical Goodness , which is the Aptitude of the matter to attain the End as a means , before that matter can justly receive the impress of a command , and be made a Duty . Gods own Law of Nature is Antecedent to his Positive Laws : and in supernatural Positives , there is a supernatural adapting of the Matter before it receive the supernatural stamp of a Duty . § . 10. Object . But if a Magistrate may not make Laws about Indifferent things , then may he not make any Laws at all : For Evill may not be commanded : And that Good which God hath commanded already , having a higher stamp then mans authority , needs no such Law. § . 11. Answ. I have heard this Argument insisted on in the reign of the Ceremonies , above any other : but it deserveth not such high esteem . For 1. The work of the Magistrate , at least about the worship of God ( and so of the Pastors ) is not directly to make new duties : but to procure Obedience to the Laws of God. And therefore they are to command the same things again that God hath commanded , and to forbid the same that he hath forbidden . If a Magistrate make a Law , and see it disregarded , he may make another to quicken men to obedience and execution of the former . 2. And this is not vain , though it have the stamp of a higher authority before ( unless you will say that humane Government is vain ; ) For Magistrates are seen when God is unseen ; Corporal penalties are felt , when Hell fire is unseen , unfelt , and too little believed . Present things have an advantage for operation . 3. And we grant that some things neither commanded nor forbidden before , may be commanded or forbidden by a Magistrate , so they be not Indifferent as to their Vsefulness and Aptitude , to be a means for the obtaining of that which is the end of the command . § . 12. It is charged on Mr. Iacob by Dr. Iohn Burgess and others , as an error , that he thought nothing indifferent at all : and Dr. Burgess confuteth him by instancing in various gestures in hearing , where it is indifferent which we use ; and if I have two Eggs of a quality and quantity equal , before me , it is indifferent which I eat : therefore , &c. — § . 13. To this I say , 1. Many things simply considered are Indifferent ( as to marry or not marry , which Paul disputeth of , ) which yet being cloathed with accidents , or Circumstances , shall ordinarily be a Duty , or a sin in the Vse to a particular person . 2. Nothing is Indifferent between Lawfull and Vnlawfull ; but many things are Indifferent between a Duty and a Sin. 3. I conceive that where any thing is Indifferent between Duty and sin , in the Vse , as Circumstantiated , it is not actus humanus , a proper morall act . But as Permission is vainly numbred with proper acts of Law , it being but a Non impedire , a Negation of an act ; so Indifferency is as vainly annumerated to the products of a Law. For there needs no act of Law to make a thing Indifferent , that is Neither commanded nor forbidden . For instance , it is Indifferent for me to wink with my eyes ordinarily , because it is not a Moral act that a man is to use his reason about , to bring every twink of the eye to an Election , or Refusal ; but we may leave it to Natural instinct . So in Dr. Burgesses instances , Whether I sit or stand at Sermon , ( if I be equally disposed , & caeteris paribus ) is not a humane Moral act : Whether I eat this Egg or that when they are equal , is not a Moral act : Nor do I properly Choose , but take indifferently without choice . And where there is no use of choice , the act is not Moral , except in the Intention of the end , or in deliberating accesses . ) Yet I grant that Moral acts may be exercised about these objects : A scrupulous mind may be put to consider , whether this Gesture or that , this Egg or that is to be chosen : but it must conc●ude , that neither is to be chosen , but either to be taken Indifferently . Which is but to say , that the Deliberation was a Moral act ; but the choosing was not , for it was but a Taking , and not a Choosing : And the Deliberation stopt before it came to a choice , yea and purposely avoided it , concluding that the object was not a Matter of choice , and the act was not to be a Moral act : Morality hath but two Species , Good and Evil : and Indifferency is no third Species , but a Negation of Morality : viz. of Good or Evil. § . 14. Yet may one Accident take off the Indifferency , and make the action Good or Evil. And though the Governours themselves should well weigh Accidents , and prefer the chief , and lay no more upon them then they deserve : yet because the Accidents are oft distant , and unseen , and the Ruler is the Judge of them , therefore the people should ordinarily obey , when they see them not themselves . § . 15. Object . But in case the Genus is commanded by God , and the Species are equal , may not the Governour limit us to one of the two ? Especially in case the people are d●vided about them , or else will do nothing , because they cannot resolve which way to do it . For instance : if sitting , standing and kneeling be equally convenient at the singing of Gods Praises , if the people be in a doubt which to use , or at least if they fall into contention about it , may not the Governours interpose , and limit them to one ? If you be the conductor of Travailers or Souldiers , and they come to a place where the way divideth , though both wayes are equally good and neer , yet you must command them one way , and choose for th●m , because else they will go no way at all . § . 16. Answ. 1. In this case you are not to choose one Gesture or one Way rather then another , unless they make it necessary by Accident . But tell them of the Indifferency and Equality , and drive them on to Action . And so you only choose and cause them to choose Action before Cessation , but not this way before that . 2. If this will not serve , but they will do nothing , unless you determine of their Gesture or Way , you must then command one rather then another , because they can use but one , and some one they must use . But in thus doing , your comparing , taking This rather then the other , is not to be done by Election , nor be a humane act , there being no more Reason ( that 's supposed ) for one then for the other . But though you name them one Way or Gesture only ( when they necessitate it , ) you do it but as choosing their Action before their cessation ; this therefore is all that is Moral in your Act : and that you Determine them to Action by Naming This way and not the other , is good ( for the Determination for Duty sake was eligible : ) but that it was rather to This then the other , was Indifferent , and not Moral : For of that you had no Reason : and where there is no Reason , there is no Morality . § . 17. All this considered , I leave it to the consideration of common Reason , and of men that have any pitty for the Church or their own souls , whether it be a Prudent or Christian course to make Laws for the Church about things Indifferent , that have nothing in the Nature of them to induce them hereunto : and then to cast out Ministers and other Christians for not obeying them , and deprive men of the greatest blessings , on the account of things indifferent . § 18. If God have left us at Liberty by not commanding or forbidding , then man should not take that Liberty from us without great cause , and without some Accidental good that is like to come by depriving us of that liberty , and the Good must be greater then the Accidental evill . Why should any man on earth deprive the Church of Liberty in that thing where God thought not meet to deprive him of it , unless he ca● prove that time , or place , or some special accident hath altered the case ? In any case which standeth with us just as it did in Scripture times , we must no more be deprived of our freedom by man , then we are by God : Had it been best for us , God would have done it . CHAP. VII . Prop. 7. Some things may be lawfully and profitably commanded at one Time and Place , and to one sort of people , that may not at or to another ; no nor obeyed , if commanded . § . 1. THE case is so plain in point of Commanding , that it is past all doubt . Many Accidents may make that destructive at one Time and place , that would be profitable at another . Pauls precepts and pract●ce in becoming all things to all men , do manifest this . § . 2. * The Papists themselves are convinced of this : and therefore sometime granted the Bohemians the use of the cup for the Laity in the Lords Supper : and profess that it is in the Power of the Pope and Council to do the same by other places . Yea when they burn men for the Protestant Religion in one Countrey , they tolerate it in another , for fear of a greater evil . And when they torment men in one age and place for using a Bible in the vulgar tongue , in another place or time , they themselves translate it . § . 3. It is therefore a very great sin in Governours , unnecessarily to make such things the matter of a common standing Law which is so variable , yea and must be varied according to diversity of times and places : These things should be left to the Prudence of the Governours that are on the place . No wise General will take a Commission for the Command of an Army , if he must be tied up before hand , when to march , and when to stand still , and which way to go , and how to ●ight in all the variable Circumstances . Shall Governours pretend to be so much wiser then God , as to make a standing Law for that which God thought best to leave at liberty , to be varied as occasions vary ? § . 4. The English Church Laws do tie the Ministers to a particular habit , and to the particular Chapters of Scripture that we must read : and if the Law-givers had pleased , they might as well have tied us to that particular Text which they will have us preach on , and forbid us to choose a Text as a Chapter : And they might have as well tyed us to particular Psalms in singing , as in Reading . But all this is against the nature of our office , and the good of the Church : And therefore it is not fit matter for a Law. If I know my hearers to be most addicted to Drunkenness , must I be tyed up from Reading or Preaching against that sin , and tyed to Read and Preach only against Covetousness or the like , because it seemeth meet to Governours to tye me to a constant course ? If I have a tractable people , it may do them no harm to limit them to this or that gesture , vesture ▪ &c. But what if they be prejudiced against a thing that in it self is lawfull , and take it to be a sin , and resolve that they will rather forbear Gods Ordinances then use a thing that their Consciences are against ? must I needs exercise or press a Gesture , vesture or such Ceremonie , when I see it tendeth to the destruction of my flock ? Must I needs deny the Lords Supper to all my flock , if they dare not receive it in this or that gesture ( let it be sitting or kneeling , ) and all because I am commanded to do so ? § . 5. Suppose it here granted that the thing being lawfull , it is the peoples sinful weakness that causeth them to refuse it ; and that the power commanding me no otherwise to deliver it , is such as in things lawful I am bound to obey ▪ yet is it not a thing lawfull to punish the peoples infirmity in a circumstance so severely as with an excommunication , or a denying them the communion of the Church in the Lords supper . In such a case my first duty is , to tell the Magistrate that such a Law is sinfully cruel and destructive to the Churches peace . If that will not prevail with him to repeal or suspend such an unrighteous law , my next duty is , yet to perswade the people to obey him : ( for we suppose the gesture or ceremony commanded now to be lawfull : ) But if I can neither prevail with the Magistrate to forbear his imposition , nor with the people to obey him ; my next duty is to forbear the execution of his unrighteous penalty : I dare not be his executioner , in excluding all Christs servants from his house or holy Communion , that dare not do every circumstantial action that is imposed on them : For the penalty is flat contrary to the Commands of Christ. Yet would I not resist the Magistrate , but lay down my office , if the Churches necessity did not forbid me to lay it down : but if it did , I would do my office , and suffer what the Magistrate should inflict upon me . § . 6. And indeed , I might else be obliged by a Magistrate to excommunicate or deny Communion to all Christians within my reach : For all Christians are imperfect ; and there is not one but is liable to error in a greater matter then a gesture or circumstance , such as we have now before us : no nor one but doth actually err in as great a matter : and therefore one as well as another , on this account may be cast out : But Christ would not have this dealing in his Church . § . 7. How tender are his own expressions , his practise and his laws towards those that are infirm ! He came to preach the Gospel to the poor , and heal the broken-hearted , and lay upon them an easier yoak and lighter burden . He will not break the bruised Reed , nor quench the smoaking fl●x : he carryeth the Lambs in his arms , and gently driveth those with young : The little ones that believe in him must not be offended : It were better for him 〈◊〉 offendeth one of them ( by injurious persecution ) that a milstone were hanged about his neck , and that he were cast into the sea : Him that is weak ( even ) in in the Faith , we must receive ( and therefore must not cast him out that doubteth of a ceremony . ) And they that are strong must bear with the infirmities of the weak , and not to please our selves , but every one to please his neighbour for his good to edification . No man should put a stumbling block , or occasion to fall in his brothers way . If we grieve our brother by our meats ( or other indifferent things ) we walk uncharitably : we must not for such things destroy them that are the work of God , and for whom Christ died . It is good neither to eat flesh , nor to drink wine , or any thing whereby he stumbleth or is offended , or is made weak . He that doubteth is condemned if he eat , because he eateth not of faith . And we must not be too forward in damning men for a morsel of bread , or a garment , or a gesture . § . 8. Moreover , the Ministry hath a certain end , to which all our administrations are Means : even the saving of our flock , and the Pleasing of God thereby : And if Magistrates will commands us to order but a lawful Circumstance so as shall not only cross , but destroy these ends , we must as soon leave our M●nstry as obey him : Our Power is given us to Edification and not to Destruction : Not only those things that of themselves destroy , but those that are like to be the occasions of such an event , through the infirmity of the people , must be by us avoided . To command us a way of M●nistration that shall ( though but accidentally ) damn men , and that unnecessarily , is to destroy our office , by destroying the end , which is mens salvation . If men will destroy themselves by the only means of salvation ( Christ and the Gospel ) this will not excuse us from preaching that Gospel : but if men will destroy themselves by a Ceremony , or unnecessary circumstance , I will take it out of their way if I can . It is a Lawfull thing for all sick people in England to eat of one pa●ticular dish of meat , as well as on others : But if the Law-givers command that all Physicians shall give no man Physick that will not be tyed only to such or such a dish , I would not be a Physician , if I must obey that command ; what if my Patient have a weak stomack and cannot eat of that dish , or be peevish , and will not ? must I therefore be guilty of his death by denying him my necessary help , because the Magistrate forbiddeth me ? He may as well forbid us all to visit the sick , or relieve the poor , or cloath the naked , if he can but find the least infirmity that they are guilty of . And I think that Christ will not take it for an excuse in judgement if any man say [ Lord , I would have relieved them , cloathed them , healed them , but that the Magistrate forbad me ; and I thought it the part of a seditious rebell not to obey my governors . ] Yet I should much less desire to be in that Ministers case ( whose labours are necessary to the Church ) that had no better an excuse for his denying to preach the Gospel , or to admit the servants of Christ to holy Communion , then that the Magistrate forbade him : Our Ministration is a work of Charity , to be exercised upon voluntary receivers : And if a Magistrate have power to forbid us to preach or grant the Sacraments and Communion of the Church to any that wear not black or blew , or white or red , or that kneel not at the Sacrament , or such like , then may he as well or much better forbid us to give alms to any that wear not a horn on their backs , and an iron ring about their arms as Bedlam● do : No Magistrate can dispence with Charity , especially in so great a case as mens salvation : no more then the Pope can dispence with Oaths and Covenants . § . 9. We have therefore ▪ the use of our Reason left us to weigh the tendency of a Magistrates commands , even where the act commanded is in it self indifferent : For the Magistrates Power , and the Ministers , are from one Fountain , and are but Means to one and the same end : And neither of them hath any power to destroy that end : And therefore if by accident , through the weakness of my flock , the observation of a trivial circumstance would undo them , I would not use it , no not in obedience to the Magistrate : but would resolve with Paul never to eat flesh while I live rather then to offend or destroy my brother . But if I find by the weighing of all accidents , that my obedience will do no such hurt to the Church and Souls of men , but as much good as my not obeying , then ( in such indifferent cases ) I would readily obey : But otherwise I would appeal to God , and bear the Magistrates persecution . No means can be justly pleaded against the end ( and least of all , a bare ceremony . ) For it is no Means when it destroyeth the end . § . 10. On this account it is that it hath alwaies by wise men been reckoned a tyrannical unreasonable thing , to impose all the same ceremonies and circumstances upon all places as upon some ; and it hath been judged necessary that every Church have their liberty to ●iffer in such indifferent things , and that it hath been taken for a wise mans duty , to conform his practice in such indifferent circumstances , to the several Churches with which he shall have communion , as Ambrose professeth he would do , and would have others do the same . § . 11. If any think ( as too many do ) that such a diversity of circumstances is a disorder and confusion , and not to be endured , I shall further tell these men anon , that their opinion for an hypocritical unity and uniformity , is the true bane of Christian unity and uniformity , and that which hath brought the confusion and bloody wars into the Christian world , and that our eyes have seen , and our ears have heard of : And it were as wise an objection for them , if they should charge us in Britanie with Confusion , and drive us to a separation or division , because the Scots wear blew caps , and the English hats : or because some English wear white hats and some black ; and so of other circumstances . § . 12. Did I live in France or other Popish Countries , or had lived in England at the abolition of Popery , I should have thought it my duty in many indifferent circumstances to accommodate my self to the good of those with whom I did converse ; which yet in another Countrey , or at another time , when those things were as offensive as then they were esteemed , I durst not have so done . And therefore our Common Prayer-Book it self with its Ceremonies might be then commendable , in many particulars , which now are reformable . And so in Ethiopia , Greece , or Spain , those things would be very laudable , that are now in England deservedly vituperable . And several Ceremonies in the primitive times had such occasions and concomitants , that made them tolerable that now seem less tolerable : The case is not the same , though the Materials be the same . CHAP. VIII . Prop. 8. Those orders may be profitable for the Peace of the Churches in one Nation , that are not necessary to the Peace of the Churches in many Nations . § . 1. I mention this 1. Because the Romanists are so peremptory for the Necessity of their ceremonies through all the world : as if the unity , peace , or well being of the Church , at least , did hang on these . And yet sometimes they could dispence with the different rites of the Greeks , if they could but have got them under their power by it . § . 2. Also 2. Because the Protestants called Lutherans , stick so rigidly on their ceremonies ( as Private Confession , Exorcism , Images , Vestments , &c. ) as if these had been necessary to the unity of the Churches . And the Pacifiers find a difficulty in reconciling the Churches of several nations , because these expect an uniformity in ceremonies . § . 3. And so necessary doth it seem in the judgement of some deluded souls , that all Churches be one in a visible Policy , and uniformity of Rites , that upon this very account they forsake the Protestant Churches and turn Papists . As if Christ were not a sufficient Head and Center for Catholick union , and his Laws and waies sufficient for our terms of uniformity , unless we are all of a mind and practice in every custome or variable circumstance that God hath left indifferent . § . 4. I need no other Instance then 1. what Grotius hath given of himself * ( in his Discuss . Apologet. Rivet . ) who professeth that he turned off upon that account , because the Protestants had no such unity : And 2. What he said before of others ( by whom he took no warning , but did imitate them ) in his Epist. to Mr. Dury ( cited by Mr. Barksdale in his Memorials of Grotius life ) where he saith [ Many do every day forsake the Protestants , and joyn with the Romanists , for no other Reason but because they are not one Body , but distracted parties , separated Congregations , having every one a peculiar Communion and 〈◊〉 — ] And they that will turn Papists on such an inducement , deserve to take what they g●t by their folly . § . 5. Did not these men know that the Church hath alwaies allowed diversity of Rites ? Did not the Churches differ till the N●cene Council about Easter day , and one half went one way , and another half the other way ? and yet Polycarp and the B●shop of Rome held communion for all their differences ? and Ireneus pleads this against Victors temerity in excommunicating the Asian Churches ? D●d they not know that the Greek , and Armenian , and Romane Churches differ in many Rites , that yet may be parts of the Catholick Church notwithstanding such differences ? Yea the Romanists themselves would have allowed the Greeks , and Abassines , and other Churches a difference of ceremonies and customes , so they could but have subjugated them to the Pope . § . 6. Yea more , the several orders of Fryars and other Religious men among the Papists themselves are allowed their differences in Rites and Ceremonies ; and the exercise of this allowed Difference doth make no great breach among them , because they have the liberty for this variety from one Pope in whom they are all united . What abundance of observations do the Iesuites , Franciscans , Dominicans , Benedictines , Carth●sians , and others differ in ? And must men needs turn Papists because of the different Rites of Protestants , when they must find more variety among them that they turn to ? The matter 's well amended with them , when among us , one countrey useth three or four Ceremonies which others do disuse : and among the Papists , one order of Fryars useth twice as many different from the rest ; yea in habit , and diet , and other observances they many waies differ . What hypocrisie is this , to judge this tolerable , yea laudable in them , and much less so intolerable in us , as that it must remove them from our Communion ? § . 7. And how sad a case is it that the Reconciliation between the Lutherans and other Protestants should in any measure stick at such Ceremonies ? what if one countrey will have Images to adorn their Temples , and will have exorcism , and other Ceremonies , which others do disallow and desire to be freed from ? may we not yet give each other the right hand of fellowship ? and take each other for the Churches of Christ ? and maintain brotherly Charity , and such a correspondency , as may conduce to our mutual preservation and edification ? § . 8. Yea in the s●me Nation , why may not several congregations have the liberty of differing in a few indifferent ceremonies ? If one part think them lawfull , and the other think that God forbids them , must we be forced to go against our Consciences , for a thing of no necessity ? If we profess ou● Resolution to live peceably with them that use them , and only desire a toleration our selves , because we dare not wilfully sin against our light , will charity deny us this ? If men forbear a thing ( suppose ) indifferent for fear of Gods displeasure and damnation , and profess that were it not for this they would conform to the wills of others , are those Christians or men that will come behind them and drive them into hell without compassion , and that for things indifferent ? CHAP. IX . Prop. 9. There is no meer Humane Vniversal Soveraign , Civil or Ecclesiastical , over the whole Church , and therefore none to make Laws Obligatory to the whole . § . 1. I ADD this , because of the specious pretences of some , that say we are bound to an uniformity in Ceremonies by the Church : and call all Schismaticks , and such as separate from the Catholick Church , that disown and disuse such Ceremonies as on these pretences they obtrude . And by the Church that thus obligeth us , they mean , either some Universal Soveraign Power : or else an universal Consent of the Church essential ( as they call it . ) And that Soveraign must be the Pope or a General Council . § . 2. If it be Universal Consent of all Believers , that they suppose to be the obliging power , I shall answer them , 1. That Believers are not Governours and Law-givers to the Universal Church , no nor to a particular Church . If that point of the Separatists be so odious that asserteth the multitude of Believers to be the Governours of a particular Church , and to have the power of the Keyes : what then shall we think of them that give them , ( even to such as they call the Laity themselves ) the Government , yea in the highest point even Legislation , over the Universal Church it self . § . 3. And 2. I add , that the Dissent of those Churches that refuse your Ceremonies , doth prove that there is no Universal consent : If all must consent , we must consent our selves before we be obliged . We are as free as others , we gave none power to oblige us by their consent . If we had , it had been Null : because we had no authority so to do , and could not have obliged our selves , by a universal Law , or perpetual contract . Or if we had , we had also power , on just occasion to reverse a self-obligation . But no such thing de facto can be pretended against us . § . 4. And if such an obligation by consent should be pretended , 3. I would know whether it was by this or by some former generation ? Not by this as is certain . Nor by any former : For former ages had no power to bind all their successors in Ceremonies about the worship of God. Shew whence they had such a power , and prove it , if you can : we are born as free men , as our ancestors were in this . § . 5. And 4. I would be satisfied , whether every mans consent in the world be necessary to the Vniversality , or not ? If it be ; then there are no Dissenters : or no obligation because no Universal consent . If not ; then how many must consent before we are obliged ? you have nothing to say , but [ a Major part ] where you can , with any shew of reason , rest : And 1. How shall we know in every Parish in England , what mind the Major part of the Christians through the world are of , in point of such or such a Ceremony ? 2. Yea by this rule , we have reason to think that both Papists and Protestants must change their Ceremonies , because the greater part of Christians ( in East and South , and some in the West ) are against very many of them . § . 6. But if it be the Authority of a Soveraign Head that is pleaded as obliging the universal Church to an uniformity in Rites and Ceremonies , we must know who that Soveraign is . None that we know , pretend to it but the Pope and a General Council . And for the Pope we have by many volumes proved him an Usurper , and no authorized Head of the Church Universal : The pretended Vice-Christ , is a false Christ. The first usurpers pretended but to a Soveraignty in the Roman world , but had never any shew of Government over the Churches in Ethiopia , India , and the many Churches that were without the verge of the Roman Emp●re . § . 7. And as for General Councils , 1. They are no more the Visible Head and Soveraign of the Church then the Pope is , This I have proved in another Disputation by it self . 2. There neither is nor can be any Council truly universal , as I have there also shewed . It s but a delusory name . 3. There never was any such in the world , since the Church ( which before was confined to a narrow room ) was spread over the world . Even at Nice , there was no proper representative of almost any but the Churches under the Roman Emperours power : Few out of the West , even in the Empire : and none out of almost any of the Churches without the Empire : ( For what 's one Bishop of Persia , or such another of another Countrey , and perhaps those prove the Roman subjects too , that are so called ? ) If there was but one from Spain , and only two Presbyters of Rome from Italy , and one from France ( if any ) and none from many another Countrey in the Empire , no wonder if there was none from England , Scotland , or Ireland , &c. And therefore there can be no universal obligation on this account . § . 8. Councils are for Concord by Consultation and consent , and not a Soveraign or superiour sort of Governing power . And therefore we that consented not are not obliged : and if we had consented , we might on weighty reasons have withdrawn our consent . § . 9. The Orders established by General Councils have been laid aside by almost all , and that without the repeal of a Council : Yes such Orders are seemed to presuppose the custom of the Universal Church , if not Apostolical Tradition , to have been their ground . § . 10. Among many others , let us instance only in the last Canon of the Nicene Council , that forbidding Kneeling , commandeth all to pray only standing on the Lords Dayes , &c. And this was the common use of the Church before , as Tertullian and others shew , and was afterwards confirmed again in a General Council : And yet even the Church of Rome hath cast it off ; much more the Protestant Churches . No General Council hath been of more authority then this of Nice : No Ceremony of more common use then this standing in prayer on the Lords dayes : So that it might as much as any , be called the constitution and custom of the Catholick Church . And yet we suppose not these now to bind us to it : but have cast it off without the repeal of any other General Council . And why are we more bound then by the same authority to other Ceremonies then to this ? And if to any , then to which , and to how many , and where shall our consciences find rest ? § . 11. Even the Jesuites themselves say that the General disuse of a practice established by Pope and Council , is equall to an abrogation , without any other repeal , so it be not by the said powers contradicted . And certainly all such disuse began with a few , and proceeded further : we are allowed then to disuse such things . § . 12. It would grieve a man that loves the Church to hear the name of the Church abused by many dark , though confident disputers , when they are pleading for their Ceremonies , and Holy dayes , and laying about them with the names of Schismaticks against all that will not do as they do [ O ( say they , ) These men will separate from the Catholick Church , and how then can they be the Children of the Church ? ] And 1. Which is it that is called by them the Catholick Church ? Little do I know , nor am able to conjecture . Did the Catholick Church make the English Common-Prayer Book ? what ! were the then Bishops in England that consented in that work , the whole Church of Christ on earth ? God forbid . Or did ever any General Council authorize it ? I think not . And if they would tell us what General Council commanded Christmas Day , or Kneeling at the Sacrament , &c ▪ they would do us a pleasure : but I think they will not . § . 13. And 2. What if these things had all been commanded by a General Council ? May not a man disuse them without separating from the Church ? I think , as good as you are , you do some things your selves that God himself hath forbidden you to do ; and yet will be loth to be therefore taken for men that separate either from the Church or God. And when you read the Books of Heathen [ Philosophers ; when you adore not toward the East , or when you pray & receive the Sacrament , Kneeling on the Lords Dayes , would you be taken to separate from the Catholick Church , for crossing its ancient customs , or Canons ? But these perverse and factious reasonings we must hear to the dishonour of Christianity and Reason it self , and that from men that scorn the supposed meanness of others ; yea and see poor souls seduced into separation by such empty words ! And this is one of the present judgements on this land . CHAP. X. Prop. 10. If it be not our Lawfull Governours that command us , but usurpers , we are not formally bound to obey them , though the things be lawfull which they command . § . 1. WE may be bound by some other Obligation perhaps , to do the thing which they command us , but we are not formally ( though sometime Materially ) bound to obey them : For it is not formally obedience unless it be done eo nomine because commanded , or for the Authority of the Commander . If the Pope or any usurper should command me to pray or to give alms , I will do it , but not because he commandeth me , but because God commandeth me : and therefore I will not obey him but God : But if a Parent or Magistrate or Pastor command it me , I will do it both because it is commanded me , by God and them , and so I will obey both God and them . If an usurper command me to do a thing in it self indifferent , I will not do it because he commandeth it : but yet if accidentally it become my duty , by conducing to anothers good , or avoiding their offence or hurt , or any other accident , I will use it for these ends , though not for his command . § . 2. The Pope 1. As the Vice-christ or universall Head , is an usurper ; and therefore hath no authority to command me or any man ( in that relation ) the smallest Ceremony . 2. The Pope as Patriarch of the West , is an humane creature , and not of Divine institution , and was indeed a sinfull institution from the first of his creation ; but if it had been otherwise , yet since is that Patriarchship become unwarrantable , since he hath forfeited it , and the world hath found the mischiefs of it . So that no man is therefore bound to use one lawfull Ceremony because the Pope as Patriarch of the West commandeth it . 3. If this were not so , yet Brittain and Ireland were from the beginning none of his Patriarchate , nor did at Nice consent to it : and therefore have the less appearance of any obligation . § . 3. The Authority of General Councils cannot be pretended as obliging men in Conscience to the English Ceremonies . 1. Because indeed General Councils are not a superiour Power for proper Government of the Church having authority to command particular Bishops , or Synods , as their subjects ; but they are only necessary for Union and Communion of Churches and mutual assistance thereby : and so their Canons bind but by virtue of the General commands that require us to maintain the Unity and Communion of the Churches . § . 4. And 2. If it were otherwise , there is few , if any of these Ceremonies that are commanded by any true General Council . They that can prove any such thing , let them do it : but till we see it , we will not be forward to believe it . Yea 3. Some of them , General Councils have made Canons against ; as I before shewed in the Case of Kneeling at the Sacrament on the Lords dayes . And therefore the neglecters of our Ceremonies sin not against a General Council . § . 5. The Common plea is , that we are bound to use these Ceremonies in obedience to the Church of England ; and that we are not true sons of this Church if we refuse it . But what is it that is called by them [ The Church of England ] In a Political sense , I know no such thing as a Church of England , or of any Nation on earth ; that is , There is no one Society united in any one Ecclesiastical Soveraign , that can truly be called [ the Church of England ] or of any other Nation . The whole Catholick Church is One , as united in Christ the Head : And every particular Chu●ch , associated for personal Communion in Gods Worsh●p , is one ; being a part of the Catholick Church , and united in , and individuated by their relation to their several Pastors . But a National Church under one chief Ecclesiastick Government , I find no mention of in Scripture ; but contrarily , [ the Churches of Judaea , Galatia , &c. ] or any other Countrey where there were many , are alway mentioned in the Plural number ; and never called one Church . § . 6. Yet will we quarrel with no men about meer names or words . If by [ a National Church ● be meant any of these following , we acknowledge that there is such a thing . 1. If all the particular Churches in a Nation do Associate , for Communion and mutuall assistance , and so use to meet by their officers in one National Assembly ; I confess the Association usefull , if not necessary , and the Assemblies to be maintained , and for unity sake obeyed in things lawfull : And though Scripture call not such National Associations by the name of [ a Church ] in the singular number , yet we shall leave men to their Liberty in such names . If all the Schoolmasters in England should hold General Assemblies , to agree what Books to read in their Schools , &c. if any man would therefore call all the Schools in England in the singular number , by the name of [ the School of England , ] I would not differ with him for a word . 2. Or 〈◊〉 the Churches are all called One that are under one Christian Magistrate , I will confess the thing to be true that is pretended to be the reason of the name : All the Churches do owe obedience to the Magistrate . But he is no Essential part or Ecclesiastical Head of the Church : and therefore it is very improperly denominated from him ; or called [ One ] on that account : No more then all the Schools are one because he is their Soveraign . It is the Common-wealth that is specified and individuated by the Magistrate as the Soveraign Power ; and not the Churches . But yet it is but an improper word , to call all the Churches one Church on that account , which we contend not about . § . 7. But it is the Thing that we stick more at then the name . A General Head doth properly specifie and individuate the Body . Prove either , 1. That the Archbishop of Canterbury or any other . 2. Or an Assembly of Bishops or Presbyters , is properly an Ecclesiastical Head , having Authority from Jesus Christ to be the chief Ruler of all the Churches in the Land and then I will confess that we have properly and strictly a National Church . But no such thing can be proved . § . 8 As for an Assembly , I have already shewed ( which Bishop Vsher asserted to me ) that they are not superior Governors , nor instituted gra●ia Regiminis , but gratia unitatis ; having no more Rule over particular Bishops , then a Convention of Schoolmasters over a particular Schoolmaster . If they say that Kings and Parliaments give Power to Convocations , I answer , that can be but such as they have themselves : which we shall speak of anon , and is nothing to this place . § . 9. And as for a Primate or Archbishop ( of Canterbury , e. g. ) 1. It will be a hard task to prove Archbishops , as such , to be of Divine Institution . 2. And it will be harder , even Impossible , to prove Archbishops of the English species , as such , to be of Divine institution . 3. And certainly Christ hath nowhere told us , that every Nation shall have such a Head , nor every Province , nor every County : nor told us whether there shall be one over ten Nations , or ten over one : Their limits are not to be found in Scripture ( supposing there were such an office there known . ) 4. Nor is it anywhere determined , that such a City shall have the preheminence , and Canterbury , v. g. be Ruler of all the rest . All these are of meer humane institution : And therefore that which the imposers of Ceremonies call [ the Church of England ] is a meer humane thing , which therefore can bind us no further then the Magistrate can authorize them to do . § . 10. But the stronger pretence will be , that the particular Bishops of England were severally officers of Christ , authorized to Govern their several flocks , and therefore a Conv●cation of these Bishops binds us in conscience gratia unitatis . The People they oblige as their Rulers : and the several Presbyters also as their Rulers , and the several Bishops , gratia unitatis , for avoiding of schism . § . 11. Answ. This also is an insufficient evidence to prove our Consciences obliged to their Ceremonies , eo nomine , because of their Canons or commands . For though we acknowledge a sort of Episcopacy to be warrantable , yet that this sort that made the Canons in question , is not warrantable , I have proved at large in the former Disputation on that question . Such Pastors of a Diocess as our Bishops were , have no word of God to shew for their office ( further then as they are Presbyters , ) but we have shewed already , that their office is unlawfull . And therefore though their actions as Presbyters may be valid , yet their actions are Null which were done by pretence of this unlawfull sort of office , ( they being no other way enabled thereto . ) On this ground therefore we are not bound . § . 12. If it could be pretended that at least as Presbyters the Convocation represented the Presbyters of England , and therefore thus their Canons binds us to the use of ceremonies , Common prayer , &c. I should answer , that 1. Even Synods of Presbyters or the Lawfullest sort of Bishops , oblige but gratia unitatis . 2. That the late Synod at Westminster was as truly a Representative of the Presbyters of England , as the Convcaotion ; where such consent , if any were given , was retracted . 3. By actuall dislike signified by disuse , the Presbyters of England , for the most part , have retracted their Consent . 4. Yea most that are now Ministers never gave such Consent . 5. Even ●ll particular Pastors and Churches are free , and may on just reason deny consent to such impositions . § . 13. There remains nothing then , that with any shew of strength can be pretended , as continuing our obligation to Ceremonies , from Authority , but that of the Civil Power that commanded them . But to that I say , 1. So much as was lawfull , we confess that we were bound to use , while we had the command of the Civil power : But nothing unlawfull could be made our duty by them . 2. the Civil Power hath repealed those laws that bound us to these ceremonies . The Parliament repealed them : the late King consented , at least , for the ease of tender Consciences ( as he spoke ) that men should have liberty to forbear them . And the present Rulers are against them ▪ whom we see even the ceremoniou● obey in other matters . § . 14. Let those then that would subjugate our Consciences to their ceremonies , make good their foundation , even the Authority by which they suppose us to be obliged , or they do nothing : If all their impositions were proved things indifferent and lawfull , that 's nothing to prove that we must use them , till they prove that lawfull authority commandeth them . The Civil Powers do not command them : And the Ecclesiasticks that command them , prove not their authority over us . In the matters of God , we will yield to any man that bids us do that which God hath bidden us do already : But if they will exercise their power by commanding us more then God commands us , and that unnecessarily , we must crave a sight of their commission . § . 15. And if men that have no Authority over us , shall pretend Authority from God , and go about to exercise it by Ceremonious impositions , we have the more reason to scruple obeying them , even in things indifferent , lest we be guilty of establishing their usurpation , and pretended office in the Church , and so draw on more evils then we foresee , or can remove . CHAP. XI . Prop. 11. The Commands of Lawfull Governors about Lawfull Ceremonies , must be understood and obeyed with such exceptions as do secure the End ; and not to the subverting of it . § . 1. THE proof of this is obvious . These humane Ceremonies are appointed but as means to a further end . But that which would cross and overthrow the end , doth cease to be a Means ; and cannot be used sub ratione medii . § . 2. Order , and Decency are the pretended ends of the Imposed Ceremonies ; and the right worshiping of God , and the good of mens souls are said to be the greater and remoter ends , ●nd the glory of God the ultimate end . If then I have good assurance that I cannot use such or such a ceremony but it will prove the subversion of Order , or Edification , ( though it should be by accident , through the infirmity of men , ) I know no reason I have to use them , when such a mischief would follow , unless they can shew me some greater good that also will follow , which may recompence it . § . 3. Therefore the commanding of unnecessary ceremonies , on such Penalty , as was done in England , and Scotland , to the silencing of the Preac●●rs , and dissipating of the flocks , and casting out that worship , or hindring that Edification that was pretended to be their end , was preposterous both in the commanders and obeyers ; and proved not convenient means to the ends pretended . § . 4. If I be enjoyned by the Magistrates ( whom I mention as of more undoubted authority then our Bishops , ) to read such and such chapters , and preach on such and such texts through the year ; I am in reason to interpret their commands with this exception [ when it doth not apparently cross the main end . ] So that if in my course I should be commanded to read and preach of an aliene subject , when my hearers are running into schism , sedition , heresie , &c. I will suppose that if the Magistrate were present , he would allow me to read or preach according to the matter of present necessity . And if I were commanded to read the Common prayer in a Surplice and other formalities , I hope if the Church were all in an uproar , and the stools flying about my ears , as the women at Edinburgh used the Bishop , I might think it would not tend in that Congregation to order or Edification , to use such Ceremonies . Were they things of Gods institution , they would not edifie the people till they were prepared to receive them ; and therefore that preparation should go first . § . 5. Indeed it is the Pastors office to be the guide of his flock in the worship of God , and therefore to judge pro re nata , what subject to speak on to them , and what circumstances to choose , that may be most suitable to time , and place , and persons , to promote his ends , even the good of souls : And therefore no Magistrates should take the work or power of Pastors from them ; though they may oversee them in the use of it . CHAP. XII . Prop. 12. It may be very sinfull to command some ceremonies , when yet it may be the subjects Duty to use them when they are commanded . § . 1. I Add this Proposition as necessary both for Rulers and for Subjects : For Rulers ; that they may not think that all may be lawfully Commanded which may be lawfully done when it is commanded . And for subjects ; lest they think that all things are unlawfull to be done , which are sinfully commanded . § . 2. Some Governors think , that the Sermons and Arguments that charge the people with sin for disobeying them , do all justifie them for making the Laws , which others should obey : And all the words that are spent in aggravating the sin of the disobedient , they think are spoken in justification of their commands . And on the contrary , many people think that all that is said against the laws or penalties , is said in justification of their disobedience . And they are so lamentably weak that they cannot discern , how that can lawfully be obeyed , that is sinfully commanded : when yet the case is very plain . § . 3. If a thing be simply unlawfull , as being forbidden by God himself , there no command of man can make it lawfull . But if it be but inconvenient or evil only by some accident or circumstance , it is possible for the commands of Governors to take off the accidental evil , and make it become a duty . For example , It is not lawfull for me to travail one mile in vain : nor is it lawfull for a Prince to command me to travail a mile in vain : And yet if he send me such a command , to appear before him at such a place , ( yea though it be many miles ) it may become my duty to obey him . Otherwise subjects should not be bound to appear before any judicature , till they were satisfied of the cause , which is absurd . I a Prince command his officers to execute some unjust sentences , if they know it not , at least , it may be no sin of theirs , ( in many cases ) though it be his . Every war that is unlawfully undertaken by the Prince , is not unlawfull in all his Souldiers : Some of them that have not opport●nity to know the evil of his undertaking , may be bound to obey ( the case of others I determine not . ) § . 4. So if a Pastor call the Assembly at an inconvenient hour , or to an inconvenient place , though it be his sin to do so , yet is it their Duty to obey . If in the manner of Prayer he ( tolerably ) miscarry , they may not therefore refuse to join with him . If of two Translations of Scripture , or two versions of the Psalms , he use the worser , ( so it be tolerable ) they must obey . § . 5. Yet if the miscarriage be so great in the ordering even of these circumstances , or in the Manner of Duties , as shall overthrow the Duty it self , and be inconsistent with the ends , or bring greater evils upon the Church , then our refusing to obey the Pastors ( in those cases ) can do ; then ( as I have before shewed ) we are not bound to follow him in such a case : But otherwise we are . § . 6. The Reasons of this are obvious and clear . Even because it is the office of the Governours to determine of such Circumstances : It is the Pastors office to guide and ove●see the flock . And so the determining of Time and Place of wo●ship , ( that 's undetermined ) belongeth to his office : and the choice of the subject on which he shall preach , the leading them in prayer , and praise , and choice of versions , translations , and other ordinary helps in his work . And therefore when he determineth these , he is but in his own way , and doth but his own work : and therefore he is therein the judge , if the case be controvertible . If none shall obey a Magistrate or Pastor in the works of their own office , as long as they think he did them not the best way , all Government then would be presently overthrown , and obedience denyed . We are sure that God hath commanded us to obey th●m that are over us in the Lord , ( 1 Thes. 5.12 . Heb. 13.7 , 17 , &c. ) And therefore a Certain duty may not be fo●born upon uncertain conjectures , or upon every miscarriage in them that we owe it to . This would unchurch a●l Churches ( as they are Political Societies ) For if Pastors be taken down , and the work of Pastors , the Church is taken down : And if Government and obedience be taken down , then Pastors and their work is taken down ; Which will be the fruit of this disorder . § . 7. And the things in which the Pastor is now supposed to err , are not of themselves unlawfull ; but only by such an accident , as being over-weighed by another accident , shall cease to make them unlawfull . For instance : If the Pastor appoint a more imperfect version of the Psalms to be sung in the Church ( as is commonly done in England , ) the obeying of him in the use of this , will not bring so much hurt to the Church as the disobeying on that account would do : For besides the sin of disobedience it self , the Church would be in a confusion , if they forsake his conduct that preserves the union ; and some will be for this , and some for that , and so the worship it self will be overthrown . But if the Pastor would command a version so corrupt as would overthrow the duty it self , or be as bad as non-performance , the Church is then to seek redress , and not obey him . So if he command a Time inconvenient , but tolerable ( as to meet at sun rising or sun setting ) it were better obey then dissolve the Church ( if we cannot be otherwise relieved ) But if he appoint a Time that 's intolerably unfit ( as at midnight ) I would not obey ( except in s●ch necessity , as leaves to that time or none ) the same I spoke before of other circumstances . § . 8. On the other side , if Magistrates or Pastors shall think their Imposition lawfull , because the people may lawfully obey them , they are as much mistaken . Even many of those Divines that wrote for conformity to the late Ceremonies , did take it to be 〈◊〉 sin of those that imposed them , as they were imposed , and would have written as much against the Imposition , if they 〈◊〉 but had liberty : I m●an such writers as Mr. Sprint , Mr. Paybody , Dr. Iohn Burgess ( who told the King of Pollio's glasses that were broken by Caesar , that no more anger and danger of mens lives should follow ; and would have had him so to have used our Ceremonies . ) So Zanchy that judged the Ceremonies such as might lawfully be used , did write to the Queen to take them down , and not leave them as snares to cast out the Ministers , and at the same time he wrote to the Ministers to use them , in case the Queen would not be perswaded to forbear the imposing and urging of them . § . 9. If I be bou●d to obey a Governour if he set me to pick straws , or to hunt a feather , it followeth not that he may lawfully command it . I have heard many pleading for Ceremonies say , that if the Magistrate commanded them , and would not otherwise permit them to preach the Gospel , they would preach in a fools Coat , and a fools Cap with a feather , rather then forbear . But I do not think that any of them would justifie that Ruler that would make such a Law , that no man should preach or celebrate the Sacraments , but in a fools Coat and Cap : such might expect to be judged by Christ , as the scorners of him and his Ordinances . CHAP. XIII . Prop. 13. The Constant use of things indifferent should not be ( ordinarily ) commanded ; but they should be sometimes used , and sometimes disused . § . 1. I WILL say but little of this , because I have opened it before in the Disputation about Liturgies . The Reasons of it are plain . 1. Indifferent things should be used as indifferent things , and therefore with some indifferency . § . 2. And 2. The people else will be brought to think them Necessary , if they be constantly used , and custome will grow to a Law : And no contradicting this by doctrine will serve turn to rectifie the mistake : For we cannot be alway nor oft preaching on such things : And if we were , yet practice is much more observed by them then doctrine ; which commonly they understand not , or forget . § . 3. And 3. Hereupon their minds will receive a false impression about the nature of their Religion , and they will be brought to worship they know not how , and to set a high value on that which is not to be valued ; and consequently it will kindle a false zeal in their affections , and corrupt all their devotions . § . 4. And 4. It will make them disobedient against Magistrates or Pastors that would take them off from their false apprehensions , and misguided practices : and if they live in a place where the Governours are against their customs , they will disobey them on pretence of duty to God , and think that they do him service in it . § . 5. Yea 5. They will be uncharitably censorious against their Brethren that are not of their mind ▪ and ●oo● on them as men that are self-conceited or irreligious , as the Papists do by all that do no entertain every opinion which they 〈◊〉 with the Articles of their faith , and every practice which they place their Religion in . § . 6. We see all this by sad experience among our selves . The imposers of our Ceremonies and the maintainers of them , did still profess that they were no parts , ●ut Accidents of worsh●p ; and they pleaded for them but as things indifferent . And yet now the Magistrate , and their lawfull acknowledged Pastors , would bring the people in some of these Ceremonies to change their customs ; they will not do it , in many places , but make conscience ( as they profess ) of Gestures , and forms and D●yes , and such like , as if they had been of Divine Institution . If they be things Indifferent , why may not they disuse an Holy day one year as they use it another or disuse a form of Prayer one day , as they use it another , or recieve the Lords Supper one time sitting , as they do another time kneeling ? But this they will not endure to yield to : so that you see that constant uninterrupted use , hath made custome a Law with them , and given the Lie to the Doctrine of the Bishops themselves , that called them but indifferent things ; and caused the people to place Gods worship in them . § . 7. And on the other side a constant purposed disuse of convenient Modes and Circumstances of worship , may draw people to think them things unlawfull , and to rise up against them as innovations , and strange things , when they are imposed . § . 8. Yet here we must distinguish of ind●fferent things . Some are so convenient , that we cannot frequently vary , but with great inconveniency and wrong to the Church ( as a due hour for Assembling , and a convenient place , and the best Translations , and versions of the Psalms , the fittest Utensils for worship , &c. ) In all these cases it were giddiness to vary frequently and without need ; and yet worse to tie men up from varying when they find need . Other things are of ordinary inconvenience , which therefore ordinarily should be disused : though in some cases of necessity they must be allowed . Other things depend upon the will of men , and there is no great difference in point of convenience between the using and disusing them , but what the will of man doth cause : ( as in our vestures , our gestures in some of the Ordinances , as in hearing , singing Psalms , and in abundance of Ceremonies or Circumstances , this is the case . ) These are they that I say should be used , but unconstantly . § . 9. As for them that cry out of Confusion and Sacriledge , and irreligiousness , and I know not what , if Ceremonies be not constantly used , and all forced to them , but be used with an indifferency ; the distempers of their own souls contracted by such Customs , is a sufficient argument to move a sober considerate man , to desire that the Church may be delivered from such endangering customs . They do but tell us that custom hath made cer●monies become their very Religion ! And what a kind of Religion is that ? CHAP. XIV . Reasons against the Imposing of our late Controverted Mysticall Ceremonies , as Crossing , Surplice , &c. § . 1. HOW far Ceremonies are lawfull or unlawfull to the users , I have shewed sufficiently already : and therefore may omit the fourteenth Proposition as discussed before : But so eager are the minds of men to be exalting themselves over the whole world ▪ and puting yoaks on their Brethrens necks , even in the matters of God , and setting up their own wills to be the Idols and Law-givers to all others , that I take it for the principal part of my task , to give in my Reasons against this distemper , and to try if it be possible to take men off from Imposing or desiring , the Imposition of unnecessary things . I durst not desire the Imposing of our Mysticall Ceremonies , but had rather they were abolished , or left indifferent , for these followings Reasons . § . 2. Reas. 1. To impose 〈◊〉 symbolical Rites upon the Church which Christ hath not imposed , doth seem to me to be an usurpation of his Soveraign power . It belongeth to him to be the Law-giver of his Church . No man hath Power to make him a new worship . Officers are but to see his Laws executed : and to determine only of such circumstances , as are needfull for the well executing them . To make new Symbols or instituted signs to teach and excite Devotion , is to make new humane Ordinances : whereas it belongs to us only to use well such as he hath made : and to make no Laws but such as are thus needfull for the executing of his Laws . But of all this I have more largely spoken already . § . 3. Reas. 2. The imposing of these Mystical Rites doth seem to accuse Christ of ignorance or negligence , in that he hath not himself imposed them , when he hath taken upon him that Royall office to which such Legislation doth belong . If Christ would have such Rites imposed on the Churches , he could better have done it himself , then have left it to man. For 1. These being not mutable circumstances , but the matter of standing Laws , are equa●ly necessary or unnecessary to this age of the Church as to that in which Christ lived upon earth , and to those Countreys in which he conversed as to these . If Images , Crossing , significant garments , &c. be needfull to be imposed in England , why not in Iudaea , Galatia , Cappadocia , 〈◊〉 , &c. And if they are needfull now , why not then ? No man can give a rational cause of difference , as to this necessity ▪ If therefore Christ did neither by himself nor by his Apostles , ( who formed the first Churches , and delivered us his mind by the Spirit ) institute and impose these Rites , then either the imposing of them is needless , and consequently noxious : or else you must say that Christ hath omitted a needfull part of his Law and worship , which implies that he was either ignorant what to do , or careless and neglective of his own affairs , which are not to be imagined . Moses left nothing out of the Law that he delivered , that was to be the standing matter of the Law : nor omitted he any thing that God required in the instituting of the Legal worship . But Christ was faithfull to him that appointed him as Moses was in all his house , Heb. 3.2.3 . therefore certainly Christ hath omitted nothing that was to be a standing Gospel Law and Worship nor done his work imperfectly . § . 4. Reas. 3. And as this Imposition of Mystical Rites doth imply an accusation of Christ , so do●h it imply an accusation of his Laws , and of the holy Scriptures , as if they were insufficient . For if it belong to Scripture sufficiency to be the full revelation of the will of God concernng Ordinances of worship and duties of universal or stated Necessity , then must we not imagine that any such are left out . If Scripture be Gods Law , it is a perfect law : And if it belong to it as a Law to impose one stated Symbol , Ordinance , or matter of worship , then so it doth to impose the rest of the same nature that are fit to be imposed . If we will do more of the same that Scripture was given for to do , we accuse it , while we seem to amend it . § . 5. Reas. 4. And by this means we shall be brought to a loss for the Rule of our Religion . For if once we leave the holy Scriptures , we shall not know where to fix . If God have not instituted all the Ordinances of Worship ( such as Sacramental , or Mystical Rites , &c. ) that are meet to be statedly Imposed on the Churches , then we are uncertain who is to be the institutor of them . The Pope will claim it : and General Councils will claim it : and Provincial Councils , and particular Bishops will claim it : and Princes will claim it : and we shall be at a loss for our Religion . § . 6. Reas. 5. But whoever it be that will be the master of our Religion they will certainly be men , and so it will become a humane thing . Whereas Divine worship supposeth a Divine institution : and it is an act of obedience to God , and therefore supposeth a Law of God : For without a Divine Law there cannot be obedience to God. § . 7. Reas. 6. These impositions seem to be plain violations of those prohibitions of God , in which we are forbidden to add to his worship , or diminish from it . As Deut. 12.32 . [ What thing soever I command you , observe to do it : thou shalt not add thereto , nor diminish from it . ] Object . But we add nothing to the Word of God , though we impose such Mystical Rites as he imposeth not . Answ. The text doth not say Thou shalt not add to my Command ] but [ Thou shalt not add to the thing that I command thee . ] It is the Work , Worship , or Ordinances that you are forbidden to add to , or diminish from , and not the Word or Law it self only . § . 8. Reas. 7. It seemeth to be a very great height of Pride that is manifested in these impositions . 1. When men dare think themselves wise enough to amend the work of Christ and his Apostles , and wise enough to amend the holy Scriptures : is not this exceeding Pride ? How can man more arrogantly lift up himself , then by pretending himself to be wiser then his Maker and Redeemer ? Is it not bad enough to equalize your selves with him , unless you exalt your selves above him ? If you do not so , what mean you by coming after him to correct his Laws , or mend his work , and make better laws and ordinances for his Church then he himself hath done ? 2. And I think it is no better then Pride for men so far to exalt themselves above the Church of God , as to institute new signs and ordinance● , and say , [ I command you all to worship God according to these my institutions and inventions : and he that will not thus worship him , shall not have liberty to worship him at all , nor to live in the Communion of Christians . ] What 's Pride and arrogancy , if this be not ? § . 9. Reas. 8. None knoweth the mind of God concerning his worship , but by his own Revelation : If therefore he have not Revealed it to man , that he would be served by such mystical Rites , and Ceremonies , then no man can know that it will please him . And if it Please him not , it will be lost labour and worse : and we may expect to hear [ who requireth this at your hands ? ] How do you know that it pleaseth him to be served by Images , Exorcisms , Crossings , and many pompous Ceremonies ? He hath nowhere told you so . And your will is no proof of the will of God. § . 10. Reas. 9. God would not have taken down the Legal Ceremonies , and delivered us from them as a burden , and commanded us to stand fast in the Liberty with which Christ hath made us free , and not again to be entangled with the yoak of bondage Gal. 5.1 . if he would have given men leave to have imposed the like burdensome observances at their pleasure . If you say that these present Ceremonies are not burdensome ; I aske , why then were those of Gods institution burdensome ? That yoak was streight and burden heavy ; and Christ hath called us to take upon us his yoak that is easy , and his burden that is light . Matth. 11.28 . It was not only the threatnings conjunct against the disobedient , that made the Jewish Ceremonies to be a burden , which they were not able to bear , Act. 15. nor yet because they were but Types ( for to be Types of Christ , was their highest honour : ) But also because they were numerous , and required labour and time , and were unnecessary ( when Christ was come ) and so against the liberty of the Church , as Col. 2.16 . &c. And is it a likely thing that God would take down his own institutions when they became unnecessary , and at the same time give commission to the Pastors of the Church to set up unnecessary Ce●emonies of their own ? Yea or give them leave to do it , without his commission ? If it be such a mercy to be delivered from Divine Ceremonies , when they grew needless , and a liberty which we are commanded to stand fast in , I know not why men should impose on us unnecessary Ceremonies of their own , and rob us of our Mercies . § . 11. Reas. 10. The imposition of unnecessary Ceremonies , is a certain means for the D●vision of Christians , and therefore is but an engine of the Devill , the great divider . As the Papists set up a Vicechrist and false Center of union , under pretence of the unity of Christians , when nothing is so great a cause of their division ; so usually the Imposers of Ceremonies pretend the Unity and Peace of Christians to be their end , when they are most effectually dividing them . They are preserving the house by casting fire into the thatch . There is no more effectual means of Division , then to set up impossible terms of unity , and tell men , that they must Agree upon these or none . All Christians will unite in Christ , and Agree in all the essentials of Christianity , and all that is the known word of God : But no wise man will expect that all Christians should ever Unite and Agree about the Mystical signs and Ceremonies of mans invention and imposition . Come to a Congregation that walke in unity and holy order in the simplicity of faith and Scripture ordinances , and make Laws to this Church , that no man shall joyne in the worship of God that will not Cross himself , and be sprinkled with holy water , and bow toward the Altar , and wear a sword and helmet , to signifie the spiritual warfare , and such like , and try whether this course will not divide the Congregation ; Men are like● to agree in few things then in many ; in Certain truths , then in uncertain Controversies ; in Divine ordinances , then in Humane inventions . Undoubtedly if you impose such Ceremonies , multitudes of honest Christians will dissent . And if they dissent , what will you do with them ? If you leave them to their liberty , then your Ceremonies are not imposed . If you do not , you will drive them to a separation , and break all in pieces by your violence , and exasperation of mens minds . § . 12. Reas. 11. And by this means you will be led , and also l●●d others into the haynous guilt of persecuting the members of Christ. For when you have m●de Laws for your Ceremonies , you will expect obedience , and take all for schismaticks or disobedient that refuse them ; and it s like your laws will be backt with penalties ; you will not be content to have the liberty of using these Ceremonies themselves , and to leave all other to their liberties . We hear ( and formerly heard it more ) how impatient almost all of this way are of diversity in Circumstances and Ceremonies . They take it to be intolerable confusion to have diversity in these things : what say they ? shall one use one gesture , and another use another ? what confusion will this be ? or if a few of the wiser sort have more wit , yet custome will bring the multitude to this pass . We see now , they will not endure to joyn with those that sit at the Lords Supper , though they may kneel themselves . If they see but two or three shops in a Town open on Christmas day , they throw ston●s at them and break their windows , where they dare , and are ready to rise up against such as enemies in war. Besides you will take it as a contempt of your Laws , if men do not conform to them : And if you use the Ceremonies , and others disuse them , you will think they censure your practice by their forbearance . And its like they will be forced to give some reasons of their forbearance : And those Reasons must needs be against your way , and consequently seem to disparage you , so that I may take it for granted , that those that would have Ceremonies , would have them forced on the Church , and so would raise a persecution to maintain them . § . 13. And then this persecution when it s once begun , its never like to stay till it reach to the height of Cruelty . For 1. When you have begun , you will think that you are engaged in honour to carry it on , and not to suffer every poor man or woman to disoby you , and disparage your wisdom . 2. And if you lay but a gentle penalty on dissenters , ●t will do no good on them ( but perhaps excite them to the more opposition ▪ ) When Conscience is engaged against you , it is not small mul●ts nor imprisonment neither that will alter the judgements or the waies of such . And therefore you must either proceed to blood or banishment , or you miss your ends , and will but be opposed with greater animosity . § . 14. Reas. 12. And then this will raise an odium upon your Government , and make men look upon you as tyrants : For naturally men pitty the suffering party , especially when it is for the cause of God , or Profession of more then ordinary exactness in the obeying of Gods commands : And then mens minds will by this be tempted to disloyal jealousies , and censures , if not to the opposition of the Rulers . § . 15. Reas. 13. And it were an evil which your Ceremonies will never countervail , if it were but the uncharitableness that will certainly be raised by them . When you will persecute men , and force them against their Consciences in such indifferent things ( as you call them ) you will occasion them to judge you persecutors , and cruel , and then they will censure you as ungodly , yea as enemies to the Church : And then you will censure them for schismatical , and self-conceited , and refractory disobedient people . And so Christian love , and the offices of love will be extinguished , and you will be mutually engaged in a daily course of hainous sin . § . 16. Reas. 14. And it will be the worse , in that your persecution will oft fall on the most consciencious persons . Hypocrites and temporizers dare do any thing ; and therefore will follow the stronger side , and obey him for their worldly ends . But the upright Christian dare not do that which is displeasing to God , for a world : He is the man that will be imprisoned , or banished , or rackt , or slain , rather then he will go against his Conscience . And is it not a horrid thing to make such Laws , that the most conscionable are likest to fall under , and to perish by ? May it not make you tremble , to read that God himself doth call such his Jewels ( Mal. 3.16 ; 17. ) and saith , he that toucheth them , toucheth the apple of his eye , and that it were better for him be cast into the depth of the sea with a M●lstone about his neck , that offendeth one of these little ones ? Away with the Ceremonies that are unnecessary , and yet have such effects , and bring you into such danger . § . 17. Reas. 15. And then a more grievous evill wil●●follow : the Ceremony will devour the substance , and shut out the preachers , and consequently the word and worship of the Lord. For you will never give men Liberty to forbear them . And when godly Ministers will not be conformable to your will , you must silence them , lest they draw the people from you . And so the ignorant must be left in their ignorance , and the prophane in their prophaness , and the godly in their sorrows for want of their faithful Teachers , and the ordinances of grace . § . 18. Reas. 16. And then it will follow , that ignorant , idle , ungodly Ministers must be taken in to supply their rooms : For if the best disobey you , you will think your selves necessitated to take such as will obey you . And so God shall be dishonoured , his word and work abused , his people grieved , his enemies encouraged , the wicked hardened , and the unworthy Ministers themselves undone and destroyed ; and all for a few unnecessary ceremonies of your vain invention . § . 19. Reas. 17. And now it were more unexcusable then ever before , to Impose such unnecessary burdens on the Churches , when we have so lately seen and felt the sad and miserable effects of such impositions . We are scarce out of the fire , that this straw and rubbish kindled in this land . We are the men that have seen the Churches divided by them , and the preachers cast out for them , and persecution occasioned by them , and the Nation hereupon corrupted with uncharitableness , the Bishops against the people , and the people against the Bishops ; and war and misery hence arising . And ye● shall we return to the occasion of our misery , and that while we confess it to be a needless thing ? § . 20. Reas. 18. Yea this course is like to kindle and maintain Divisions between the Churches of several Nations , as well as among those that are under the same government . For either you will have all the Christian world to join with you in your Mystical and unnecessary Ceremonies , or not : All cannot be expected to join with you : For 1. The world will never agree in such humane unnecessary things . 2. There is no universal governor to Impose one Law of Ceremonies on all the Churches . Christ only is the universal King and Head : and he hath done his part already . If you will have more universal Laws , you must first have another universal King or Head. And there is none such . Only the Pope and a General Council pretend to it ; and they are both deceived ( in this ) and would deceive us . They are none of our Lords , as I have elsewhere proved . But if you expect not universal Concord in your Mystical signs and Ceremonies ; then 1. Why should you cast out your Preachers and brethren , for those things which other Nations may be so well without : and hold communion with forreigners that avoid them , and deny Communion to neighbors as good , that are of the same mind ? And 2. This will make forreign Churches and you to grudge at one another , and the diversity will cause disaffection : especially when you persecute your members for the cause that 's theirs . We find now by experience , that the Images , Exorcism , Crossing , &c. of the Lutherans doth exceedingly hinder their Peace with other Churches , while others censure them as superstitious ; and they by custome are grown so highly to value their own Ceremonies , as to censure and disdain those that are not of their mind . § . 21. Reas. 19. It easily breedeth and cherisheth ignorance and formality in the people . You cannot keep them from placing their Religion in these Ceremonies : and so from deceiving their souls by such a Pharisaical Religiousness , in washings and observances : And so in vain will they worship God , while their worship is but a Conformity to the doctrines , traditions , and inventions of men . Mat. 15. § . 22. Reas. 20. To prevent these evils ( and yet in vain ) your Rites and Signs must bring New doctrines , and new labours into the Church , which will exceedingly hinder the doctrine and work of Christ. The Ministers must teach the people the meaning and use of all these Ceremonies ( or else they will be dumb signs , contrary to your intent , and the use of them will be vain ) And if we must spend our time in opening to our people the meaning of every ceremony that you will impose : 1. It will be but an unsavoury kind of preaching . 2. It will divert them and us from greater and more needful things . Yea we must teach them , with what Cautions , in what manner , to what ends , &c. to use all these Ceremonies ; or else they will turn them all to sin ; if not to Popish , yea to heathenish formalities . And alas , how much ado have we to get our people to understand the Creed , and the Kernel of the Gospel , the essentials of Christianity , and the two Sacraments of Christs institution , and some short Catechism that containeth these ? And when we have done our best in publick and in private , we leave many of them ignorant what these two Sacraments are , yea or who Christ himself is . And must we put them to so much more labour , as to learn a Rationale or exposition of all the Ceremonies , holy dayes ▪ & c ? We shall but overwhelm them , or divert them from the Essentials . And here you may see the unhappy issue of humane wisdom and false means . It is to be teachers of the ignorant that men pretend these Signs , Images and Ceremonies to be usefull . And yet they are the causes of ignorance , and keep men from necessary knowledge . If you doubt of this , do but open your eyes , and make use of experience : See whether among the common people the most Ceremonious are not commonly the most ignorant ? yea and the most ungodly too ? It is a truth so notorious , that it cannot be denyed . Who more ignorant of the Sacraments , then they that rail at them that fit in the act of receiving ? Who more ignorant of the doctrine of the Gospel ? who more obstinate enemies of a holy life , more worldly , self-conceited , licentious , prophane , despisers of their faithfull Teachers , then the most zealous persons for all these Ceremonies ? § . 23. Reas. 21. Moreover these new Laws and services introduce also a new office into the Church . There must be some of pretended Power to impose all these Ceremonies , and see them executed : or else all is vain . And no such office hath Christ appointed . Because men thought it necessary that all the Christian world should have but one way and Order in the Ceremonious worship which was commonly approved , therefore they thought there was a Necessity of one Head to maintain this unity of order : and so came up the Pope , ( as to one cause . ) And so in a Nation , we must have some one or more Masters of Ceremonies , when Ceremonies are kept a foot . And so whereas Christ hath placed officers in his Church to teach and guide them , and administer his own Ordinances , we must have another sort of officers , to make Laws for Mystical signs and Ceremonies , and see them executed , and punish the neglecters , and teach the people the meaning and the use of them . The Primitive Bishops had other kind of work ; we find directions to the Pastors of the Church containing the works of their office ( as to Timothy , Titus , &c. ) But we no where find that this is made any part of their work , to make new Teaching signs and Ceremonies , and impose them on the Church , nor have they any directions for such a work : which surely they much needed , if it had been their work indeed . § . 24. Reas. 22. When we once begin to let in humane Mystical Rites , we shall never know where to stop , or make an end . On the same ground that one Age inventeth three or four , the next think they may add as many , and so it will grow to be a point of devotion , to add a new Ceremony ( as at Rome it hath done ) till we have more then we well know what to do with . § . 25. Reas. 23. And the miserable plight that the Christian world hath lain in many ages by Ceremonies , may warn us to be wise . Augustine complaineth that in his time the Church was burdened with them , and made like the Jewish Synagogue . The most of the Churches in Asia and Africa are drowned too deeply in Ceremonious formality , turning Religion into ignorant shews . The Church of Rome is worse then they ; having made God a worship of histrionical actions , and shews and signs and Ceremonies : so that millions of the poor blind people worship they know not whom nor how . And if we abate only of the number , and keep up some of the same kind , ( even Symbolicall Rites of mans institution , to teach us , and excite our devotion ) we shall harden them in their way , and be disabled from confuting them . For a Papist will challenge you to prove just how many such signs are lawfull : And why he may not use threescore as well as you use three , when he saith he is edified by his number , as you say you are with yours ? § . 26. Reas. 24. It is not inconsiderable that God hath purposely established a spiritual kind of worship in the Gospel , telling us that God is a Spirit , and will be worshipped in spirit and in truth : Such worshippers doth God require and accept : Bodily exercise profiteth little . The kingdom of God is not in meats or in drinks , but in Righteousness , and Peace , and Joy in the Holy Ghost : Neither Circumcision availeth any thing in Christ Jesus , nor uncircumcision , but a new creature , and faith that worketh by Love. God would never have so much called men off from Ceremoniousness to spirituality , if he had delighted in Ceremony . § . 27. Reas. 25. The Worship of God without his blessing is to little purpose . No man can have encouragement to use any thing as a Means to teach him and help his devotion , which he hath no ground to believe that God will bless . But there is no ground ( that I know of ) to believe that God will bless these Instituted Teaching signs of mans inventions to the Edifying of our souls . For God hath no where bid us devise or use such signs . 2. Nor no where promised us a blessing on them ( that ever I could find ) And therefore we have no encouragement to use them . If we will make them , and impose them our selves , we must undertake to bless them our selves . § . 28. Reas. 26. As vain thoughts and words are forbidden us in Scripture , so no doubt but vain actions are forbidden : but especially in the worship of God : and yet more especially when they are Imposed on the Church by Laws with penalties . But these Mystical Rites of humane institution are vain . You call them your selves but [ Things indifferent : ] And they are vain as to the use for which they are pretended , that is , to Teach and Edifie , &c. having no promise of a blessing , and being needless imitations of the Sacraments of Christ. Vanity therefore is not to be imposed on the Church . My last Reason will fullier shew them to be vain . § . 29. Reas. 27. We are sure the way in which Peter , and Paul , and the Churches of their times did worship God , was allowable and safe : and that Princes and Prelates are wise and righteous overmuch , if they will not only be more wise and righteous then the Apostles in the matters of Gods worship , but also deny their subjects liberty to worship God , and go to heaven in the same way as the Apostles did . If Peter and Paul went to heaven without the use of Images , Surplice , the Cross in Baptism , kneeling in receiving the Lords Supper , and many such Ceremonies , why should not we have leave to live in the Communion of the Church without them ? would you have denyed the Apostles their liberty herein ? Or will you be partiall ? Must they have one way , and we another ? They command us to imitate them : give us leave then to imitate them , at least in all things that your selves confess to be lawfull for us . § . 30. Reas. 28. Hath not God purposely already in the Scripture determined the Controversie , supposing your Ceremonies ( which is their best ) to be indifferent . He hath interposed also for the decision of such doubts . He hath commanded , Rom. 14.1 , 3. that we [ Receive him that is weak in the faith , but not to doubtfull disputations ] ( much less to imprisonment or banishment ) [ Let not him that eateth , despise him that eateth not ; and let not him that eateth not , judge him that eateth , for God hath received him ] Nay we must not so much as offend or grieve our brother , by indifferent things ▪ Verse 13.15.21 . to the end . And so Chap. 15.1 . We that are strong ought to bear the infirmities of the weak , and not to please our selves . ] So that the case is decided by the Spirit of God expresly , that he would have weak Christians have liberty in such things as these ; and would not have Christians so much as censure or despise one another upon such accounts . And therefore Prelates may not silence Ministers , nor excommunicate Christians on this account ; nor Magistrates punish them , especially to the injury of the Church . § . 31. Object . But this is spoken only to private Christians , and not to Magistrates or Prelates . Answ. 1. If there had been any Prelate then at Rome , we might have judged it spoken to them with the people . And no doubt but it was spoken to such Pastors as they then had . For it was written to all the Church , of whom the Pastors were a part . And if the Pastors must bear with dissenters in things indifferent , then most certainly the Magistrates must do so . 2. If Magistrates are Christians , then this command extendeth also unto them . God hath sufficiently told us here that he would have us bear with one another in things of such indifferency as these . If God tell private men this truth , that he would have men born with in such cases , it concerns the Magistrate to take notice of it . Either the error is tolerable , or intolerable . If intolerable , private men must not bear with it . If tolerable , Magistrates and Pastors must bear with it . It is as much the duty of Private Christians to reprove an erroneous person , and avoid him , if intolerable and impenitent , as it is the duty of a Magistrate to punish him by the sword , or the Pastor by Church-censures . If therefore it be the duty of Private men to tolerate such as these in question , by a forbearnce of their rebukes and Censures ; then is it the duty of Magistrates to tolerate them , by a forbearance of penalties ; and of Pastors to tolerate them by a forbearance of excommunication . Who can believe that God would leave so full a determination for tolerating such persons , and yet desire that Prelates should excommunicate them , or Princes imprison , banish or destroy them . Some English Expositors therefore do but unreasonably abuse this text , when they tell us that Magistrates and Prelates may thus punish these men whom the rest of the Church is so straitly commanded to bear with and not offend . § . 32. So Col. 2.16 . to the end [ Let no man judge you in Meat or Drink , or in respect of an holy day , or of the new Moon , or of the Sabbaths , &c. ] ver . 20. [ Wherefore if ye be dead with Christ from the rudiments of the world , why as though living in the world are ye subject to Ordinances ? ( Touch not , taste not , handle not , which all are to perish with the using , ) after the commandments and doctrines of men : which things have indeed a shew of wisdom in will-worship and humility , and neglecting of the body , not in any honour to the satisfying of the flesh . ] Here also God sheweth that it is his will that such Matters should not be made Laws to the Church , nor be imposed on his servants ; but their freedom should be preserved . Many other texts express the same , which I need not cite , the case being so plain . § . 33. Reas. 29. Moreover , me thinks every Christian should be sensible , how insufficient we are to perform the great and many duties that God hath imposed upon us already . And therefore they should have little mind to be making more work to the Churches and themselves , till they can better discharge that which is already imposed on them by God. Have not your selves and your flocks enough to do to observe all the precepts of the Decalogue , and understand all the doctrines of the Gospel , and believe and obey the Gospel of Christ , but you must be making your selves and others more work ? Have you not sin enough already in breaking the Laws already made , but you must make more Laws and duties , that so you may make more sin ? If you say , that your precepts are not guilty of this charge , you speak against reason : The more duty , the more neglect we shall be guilty of . See how the Lord Falkland urgeth this Objection on the Papists . And it is considerable , that by this means you make your selves unexcusable for all your neglects , and omissions toward God. Cannot you live up to the height of Evangelical Sanctity ? Why then do you make your selves more work ? Sure if you can do more , it may be expected that you first do this that was enjoyned you . If you will needs be Righteous ( materially ) overmuch , you are unexcusable for your unrighteousness . § . 34. Reas. 30. Lastly , consider also , that all your Mystical Teaching Signs , are needless things , and come too late , because the work is done that they pretend to : God hath already given you so perfect a directory for his worship , that there is nothing more that you can reasonably desire . Let us peruse the particulars . 1. What want you in order to the Teaching of our understandings ? Hath not God in his word and his works , and his Sacraments , provided sufficient means for our instruction , unless you add your Mystical signs ? Will your Ceremonies come after and teach us better then all these Means of God will do ? We see by the Disciples of Ceremonies , what a Master they have . 2. What want you for the exciting of dull affections , that God hath not provided you already ? Have you Ceremonies that can give life , and are more powerfull remedies against Corruptions , and more effectuall means of Grace then all the institutions of God ? Or hath God left any imperfection in his institutions for your Ceremonies to supply ? Would you have plain Teaching in season and out of season ? This God hath appointed already : and setled the Ministry to that end . Would you have men taught by a Form of words ? Why you have a copious Form : The whole Scripture is a form of words , for mens instruction . And yet we deny not but out of this Form you may gather more contracted forms for the instruction of your flocks . Catechizing and publick and private teaching are Gods own Ordinances . Would you have a Directory for Prayer , Confession and Thanksgiving ? Scripture is a Directory ; and out of it we shall be glad of any direction that you will gather for us . Would you have forms of Words for Prayer and Praise ? Scripture hath given you many : the Lords Prayer , the Psalms , and many more . And if you think you can do better , you have liberty to do it your selves . And is not that enough ? God hath left it indifferent to us , whether we use a stinted form or not . If you be not wiser then God , do you leave it indifferent also . Would you have a stated day for Gospel-worship in Commemoration of the work of our Redemption ? Christ and his Apostles have taught you to observe one , even the Lords day to these Ends. Would you have exciting mystical instituted signs ? Christ hath appointed you Baptism and the Lords Supper , which signifie the very substance of the Gospel : Can your signs do more ? Or is a greater number more desirable ? Why may not a few of Christs institution , full and clear , that have a promise of his blessing , serve turn without the additions of mens froathy wits ? Use the Lords Supper ofter , and with more preparation , and you will need no Sacramental Ri●es of your own . If Christs signs will not do it , in vain do you hope for it from the devises of men . Gods Ordinances have no blemishes and wants that need your patches . Do that which Scripture hath cut out for you , and I warrant you , you 'l find no want of such additions . The making of the Law and Rule of Worship is Gods work , the obeying it is yours . It s a course most perverse when you fail and deal falsly in your own work , to fall upon Gods work , and take on you to mend that . Do your own well , in obeying , and judge not the Law , and trouble not the Church with your additions . § . 35. Yet still remember , that we allow both Magistrates and Pastors to see to the execution of Gods laws , and to determine of Circumstances in order thereto that are necessary in genere . But it is only 1. Such Mystical signs as in genere are not commanded us , and left to mans determination , that I speak of . 2. And also the needless determination of circumstances , and making Laws for such things as should be left to the prudence of every Pastor , to be varyed as occasion requireth . CHAP. XV. Reasons for Obedience in Lawfull things . § . 1. LEST men that are apt to run from one extream into another , should make an ill use of that which I have before written , I shall here annex some Reasons to perswade men to just obedience , and preserve them from any sinfull nonconformity to the commands of their Governours , and the evill effects that are like to follow thereupon . § . 2. But first I will lay together some Propositions for decision of the Controversie ; How far we are bound to obey mens precepts about Religion ? Especially in case we doubt of the lawfulness of obeying them ? and so cannot obey them in faith ? § . 3. Briefly : 1. We must obey both Magistrates and Pastors in all things lawfull which belong to their offices to command . 2. It belongs not to their office to make God a new worship ; But to command the Mode and Circumstances of worship belongeth to their office : for guiding them wherein God hath given them generall rules . 3. We must not take the Lawfull commands of our Governours to be unlawfull . 4. If we do through weakness or perversness take Lawfull things to be unlawfull , that will not excuse us in our disobedience . Our error is our sin , and one sin will not excuse another sin . Even as on the other side , if we judge things unlawfull to be lawfull , that will not excuse us for our disobedience to God in obeying men . 5. As I have before shewed , many things that are miscommanded , must be obeyed . 6. As an erroneous judgement will not excuse us from Obedience to our Governours , so much less will a doubtfulness excuse us . 7. As such a doubting , erring judgement cannot obey in ( plenary ) faith , so much less can he disobey in faith . For it is a known Command of God , that we obey them that have the Rule over us : but they have no word of God against the act of obedience now in question . It is their own erring judgement that intangleth them in a necessity of sinning ( till it be changed . ) 7. In doubtfull cases , it is our duty to use Gods means for our information : and one means is to consult with our Teachers , and hear their words with teachableness and meekness . 8. If upon advising with them we re●ain in doubt about the lawfulness of some Circumstance of order , if it be such as may be dispensed with , they should dispense with us : if it may not be dispensed with without a greater injury to the Church or cause of God , then our dispensation will countervail , then is it our duty to obey our Teachers , notwithstanding such doubts : For it being their office to Teach us , it must be our duty to believe them with a humane faith , in cases where we have no Evidences to the contrary : And the Duty of Obeying them being certain , and the sinfulness of the thing commanded being uncertain and unknown , and only suspected , we must go on the surer side . 9. Yet must we in great and doubtfull cases , not take up with the suspected judgement of a single Pastor , but apply our selves to the unanimous Pastors of other Churches . 10. Christians should not be over-busie in prying into the work of their Governours , not too forward to suspect their determinations : But when they know that it is their Rulers work to guide them by determining of due Circumstances of worship , they should without causeless scruples readily obey , till they see just reason to stop them in their obedience ; They must not go out of their own places to search into the Actions of another mans office , to trouble themselves without any cause . § . 4. And now I intreat all humble Christians read●●y to obey both Magistrates and Pastors in all Lawfull things ; and to consider , to that end , of these Reasons following . Reas. 1. If you will not obey in Lawfull things , you deny authority , or overthow Government it self , which is a great ordinance of God , established in the fifth commandment with promise : And as that commandment respecting societies and common good , is greater then the following commands , as they respect the private good of our neighbours , or are but particular Means to that Publick good , whose foundation is laid in the fifth commandment , so accordingly the sin against this fifth commandment must be greater then that against the rest . § . 5. Reas. 2. In disobeying the lawfull commands of our superiors , we disobey Christ , who ruleth by them as his officers . Even as the disobeying a Justice of Peace or Judge is a disobeying of the soveraign Power ; yea in some cases when their sentence is unjust . Some of the ancient Doctors thought that the fifth commandment was the last of the first Table of the Decalogue ; and that the Honouring of Governors is part of our Honour to God , they being mentioned there as his officers , with whom he himself is honoured or dishonoured , obeyed or disobeyed : For it is Gods Authority that the Magistrate , Parent , and Pastor is endued with , and empowred by to rule those that are put under them . § . 6. Reas. 3. What confusion will be brought into the Church if Pastors be not obeyed in things lawfull ? For instance : If the Pastors appoint the Congregation to Assemble at one hour , and the people will scruple the time , and say , it is unlawfull , and so will choose some of them one time , and some another , what disorder will here be ? and worse , if the Pastors appoint a Place of worship , and any of the people scruple obeying them , and will come to another place , what confusion will here be ? People are many , and the Pastors are few : and therefore there may be some unity if the people be Ruled by the Pastors ; but there can be none , if the Pastors must be ruled by the people , for the people will not agree among themselves : and therefore if we obey one part of them , we must disobey and displease the rest . And their ignorance makes them unfit to rule . § . 7. Reas. 4. Moreover , disobedience in matters of Circumstance , will exclude and overthrow the substance of the worship it self . God commandeth us to pray : If one part of the Church will not joyn with a stinted form of Prayer , and the other part will not joyn without it , both parties cannot be pleased , and so one part must cast off Prayer it self , or separate from the rest . God commandeth the reading , and preaching , and hearing of the Scripture , and the singing of Psalms : but he hath left it to man to make or choose the best Translation of Scripture , or version of the Psalms . Now if the Pastor appoint one version , and Translation , and the Church joyn in the use of it , if any members will scruple joyning in this Translation or version , they must needs forbear the whole duty of Hearing the Scripture , and singing Psalms in that Congregation . If they pretend a scruple against the appointed time or Place of worship , they will thereby cast off the worship it self . For if they avoid our Time or Place , they cannot meet with us , nor worship with us . § . 8. Reas. 5. And when they are thus carryed to separate from the Congregation , upon such grounds as these , they will be no where fixt , but may be still subdividing , and separating from one another , till they are resolved into individuals , and have left no such thing as a Church among them . For they can have no assurance or probability , that some of themselves will not dissent from the rest in one Circumstance or other , as they did from their Pastors and the Church that they were of before . § . 9. Reas. 6. By this means the wicked that are disobedient to their Teachers , and reject the worship of God it self , will be hardened in their sin , and taught by professors to defend their ungodliness : For the very same course that you take will serve their turns . They need not deny any Duty in the substance , but deny the circumstance , and so put off the substance of the Duty . If a wicked man will not hear the word preached , he may say [ I am not against preaching ; but I am unsatisfied of the lawfulness of your Time or Place , I am in judgement against coming to your Steeple-house , or against the Lords Day . ] And so he shall never hear , though he say he is for hearing . If a wicked man will not be personally instructed , or admonished , or be accountable to the Church or Pastors for any scandals of his life , nor submit to any discipline , he may say [ I am for discipline , I know it is my duty to be instructed : but I am not satisfied that I am bound to come to you when you send for me , or to appear at such a place as you appoint : the word of God nameth no time or place , and you shall not deprive me of my liberty . ] If a wicked man would not hear or read the Scripture , or sing Psalms , he may say that he is for the duty , but he is only against this and that Translation and version : And so while every version is excepted against , the duty is as much evaded as if it were denied it self . By this device it is that the Rebellion of unruly people is defended : They run to the circumstances of the duty , and ask , [ Where are they bound to come to a Minister ? or to be examined by him in order to a baptism or Lords supper ? or to speak their consent to be Church members , or to subscribe to a Profession , or to read an English Bible , or to hear in a Steeple-house , with many such like . ] Thus also it is that they put off family prayer , and ask , [ Where are they bound to pray in their family Morning and Evening ? ] and so keep no constancy in family prayer at all , under pretence of denying only the circumstances . § . 10. Reas. 7. By this disobedience in things lawfull , the members of the Church will be involved in contentions , and so engaged in bitter uncharitableness , and censures , and persecutions , and reproaches of one another : which scandalous courses will nourish vice , dishonour God , rejoyce the enemies , grieve the Godly that are peaceable and judicious , and wound the consciences of the contenders . We see the beginning of such fires are small , but whither they tend , and what will be the end of them , we see not . § . 11. Reas. 8. By these means also Migistrates will be provoked to take men of tender consciences for factious , unruly , and unreasonable men , and to turn their enemies , and use violence against them , to the great injury of the Church : when they see them so self-conceited , and refusing obedience in lawfull circumstances . § ▪ 12. Reas. 9. By this means also the conversion and establishment of souls will be much hindred , and people possessed with prejudice against the Church and ordinances , when they take us to be but humerous people , and see us in such contentions among our selves . To my knowledge , our late difference about some such lesser things , hath turned off , or hindered abundance of people from liking the holy doctrine and life which we profess . § . 13. Reas. 10. It will seem to the wisest , to savour of no small measure of Pride , when people on the account of lawfull circumstances , dare set themselves against their Govenors and Teachers , and quarrel with the ordinances of God , and with the Churches : Humble men would sooner suspect themselves , and quarrel with their own distempers , and submit to those that are wiser then themselves , and that are set over them for their guidance by the Lord. There may more dangerous Pride be manifested in these matters , then in Apparel , and such lower trifles . § . 14. Reas. 11. Consider also what yielding in things lawfull the Scripture recommendeth to us ? How far yielded Pa. when he circumcised Timothy ? Act. 16.3 . And when he [ took the men , and purified himself with them in the Temple , to signifie the accomplishment of the daies of purification , untill that an offering should be offered for every one of them ] and this for almost seven dayes , Acts 21.26 , 27. with the foregoing verses . § . 15. So 1 Cor. 9.19 , 20. [ For though I be free from all men , yet have I made my self servant unto all , that I might gain the more : And unto the Iews I became as a Iew , that I might gain the Iews ; to them that are under the Law , as under the Law , that I might gain them that are under the Law : To them that are without Law , as without Law ( being not without Law to God , but under the Law to Christ ) that I might gain them that are without Law. To the weak I became as weak , that I might gain the weak : I am made all things to all men , that I might , by all means save some , and this I do for the Gospels sake , &c. ] Study this example . § . 16. Read also Rom. 14. and 15. Chapters , how much condescension the Apostle requireth even among equals , about meats and dayes . And 1 Cor. 8.13 . the Apostle would tie up himself from eating any fl●sh while the world standeth , rather then make a weak brother to offend . Many other passages of Scripture require a condescension in things of this indifferent nature , and shew that the Kingdom of God doth not consist in them . § . 17. And Matthew 12.1 , 2 , to 9. you find that hunger justified the Disciples of Christ for plucking and rubbing the ears of Corn on the Sabbath dayes . And hunger justified David and those that were with him , for entring into the house of God , and eating the Shew-bread , which was not lawfull for him to eat , nor for them which were with him , but only for the Priests : And the Priests in the Temple were blameless for prophaning the Sabbath day . ] Now if things before accidentally evil , may by this much Necessity become lawful and a duty , then may the commands of Magistrates or Pastors , and the Unity of the Church , and the avoiding of contention , and offence , and other evils , be also sufficient to warrant us in obeying , even in inconvenient Circumstantials of the worship of God , that otherwise could not be justified . § . 18. Reas. 12. Lastly consider , how much God hath expressed himself in his word to be pleased in the Obedience of believers . Not only in their Obedience to Christ immediately , but also to him in his officers , 1 Sam. 15.22 . [ Behold , to obey is better then Sacrifice , &c. ] Col. 3.20 , 22. [ Children obey your Parents in all things ( that is , all lawfull things ) for this is well-pleasing to the Lord ] [ Servants Obey in all things your Masters according to the flesh , &c. ] And Obedience to Pastors is as much commanded . 1 Thes. 5.12 , 13. [ We beseech you brethren to know them which labour among you , and are over you in the Lord , and admonish you , and esteem them very highly , &c. ) Heb. 13.17 . [ Obey them that have the rule over you , and submit your selves , for they watch for your souls as they that must give account , &c. ] So Verse 7. & 24. 1 Tim. 5.17 , &c. § . 19. As the General Commission to a Parent , or Master , or Magistrate to Govern their inferiour relations , doth authorize them to many particular acts belonging to their office , that were never named in their commission : so your general command to obey them , obligeth you to obey them in the said particulars . And so it is also betwixt the Pastors and the flock , in matters belonging to the Office of a Pastor . § . 20. If a Child shall ask a Parent , [ Where doth Gods word allow you to command me to Learn this Catechism , or read this Divines writings , or repeat this Sermon , or write it ? &c. ] doth not the question deserve to be answered with the rod ? The General Commission for parents to Govern their children is sufficient ; so if a Schoolmaster command his Schollers to come to such a place to School , and to take their places in such an Order , and to learn such books , and do such exercises , &c. the General Commission that he hath to teach and Govern them , will allow him to do all this . ( Though it will not allow him to set his Schollers to any Artifice or Manual Operation alien-to his profession . ) So if a Minister determine of the variable Circumstances of worship , as what place the people shall come to , and at what time , to be Catechized , examined , instructed , &c. what Translation or Version of Psalms to use , what Utensils to make use of about Gods service , or such lik● , he is warranted for this by his General Commission . And if he miss it in the manner , by choosing inconvenient circumstances , or by unnecessary determination of points that should rather be left undetermined to liberty , though this be his own sin , it will not excuse the people from obedience ; unless the error of his directions be so great as would frustrate the Ordinance it self , or do more harm then our disobedience would do ; which in Circumstantials is rarely found . § . 21. And thus I have finished this discourse of Ceremonies ; a Subject that may seem unseasonable at such a time when we are disburdened of Ceremonies . But the offence and vehement accusations of the Ceremonious , hath made it seem necessary to me , while they accuse Dissenters of schism and obstinacy , and reproach them as Puritans , and seem ready to act their second part in casting out those that be not of their mind , if it were in their power : when yet they call the Ceremonies but things indifferent ; and Preachers and Gods Ordinances are not Indifferent things to us . FINITVR . Iuly 9. 1658. Satisfaction to certain CALVMNIATORS . I Am informed from London , and several parts of the Land , that some of my Books having lately been sold at excessive rates by the Booksellers , it is somewhat commonly reported that it is caused by my excessive gain , which say they , is at least three or four hundred pounds a year . I thank the Lord that doth not only employ me in his service , but also vouchsafe me the honor and benefit of being evil-spoken of for doing him the best service that I can , Mat. 5.11 , 12. 1 Pet. 4.13 , 14 , 15 , 16. Blessed Augustine was put to vindicate himself by an oath , from the infamy of a covetous design , which was raised by one godly woman , upon a disorderly action o● other men , and to that end he wrote his 225. Epistle . I find no call to use his oath ; but yet I judge it my duty to imitate him in patience , and in rescuing the slanderers from their sin , that they abuse not their souls by uncharitable surmises , nor their tongues by false reports . To which end I give them this true information : The two first Books I printed , I left to the Booksellers Will ; for all the rest , I agreed with them for the fifteenth Book , to give to some few of my friends , hearing that some others agreed for the tenth . Sometime my fifteenth Book coming not to an hundred , and sometime but to few more , when of Practical Books I needed sometime 800. to give away . Because I was scarce rich enough to buy so many , I agreed with the Bookseller , ( my Neighbour , ) to allow 18. d. a Ream ( which is not a penny a quire , ) out of his own gain towards the buying of Bibles , and some of the practical Books which he printed , for the poor : Covenanting with him , that he should sell my Controversal Writings as cheap , and my Practical Writings somewhat cheaper then books are ordinarily sold. To this hour I never received for my self one penny of mony from them for any of my Writings , to the best of my remembrance : but if it fell out that my part came to more than I gave my friends , I exchanged them for other Books : My accounts and memory tell me not of 5. li. that ever was returned for me on these accounts , which was on litera●y occasions : so that my many hundreds a year is come to never a penny in all , but as abovesaid , in some exchange of Books . And the price I set on my Books which I exchanged for theirs at the dearest rates , is as followeth , [ Treat . of Conversion , 2. s. Treat . of Crucifying the World , 2. s. Disput. of ●ustificat . 2. s. 4. d. The Call to the Unconverted , 8. d. Disput. of saving Faith , 5. d. Of the Grotian Religion , 6. d. Directions for sound Conversion , 1. s. 8. d. Disput. of Right to Sacraments , Edit . secund . 2. s. 4. d. ] These are all my bargains and my gains . And I chose the honestest Booksellers that I could meet with , according to my small measure of wit and acquaintance ; who told me , they still made good their Promises . And now censorious Slanderer , tell me , what thou wouldst have had me to have done more ? If I had got Food and Rayment out of my own hard labors , had it been unlawful or dishonourable , when Booksellers get so many hundred pounds by one Book , that never studied nor spent their time and cost for it , as I have done ? And yet dost thou reproach me that receive not a groat ? But because I will not oblige my self to the same course for the future , and that thou mayst know at what rates I serve thee , let me tell thee , that in these labors early and late my body is wasted , my precious time laid out , and somewhat of my Estate , and somewhat of the labor of my friends . I cannot have twenty quire of my writing well transcribed , under fifty pounds . And who shall pay for this , or maintain me in thy service ? I have troubled a Neighbour-Minister in the tedious work of transcribing my Characters ( for some books , ) for which , neither he nor I had ever one penny . These personal matters are unsavory to me , and I take it for a great injury that thou puttest upon me a necessity of mentioning them . But I have yielded this once to thy unrighteous importunity , that thou mayest hereafter learn what to believe and utter , and make more conscience of thy censures and reports . And that thou mayst have the utmost relief that I can procure thee for the time to come , I shall agree with my Booksellers , to sell all that I publish at three farthings a sheet , and to print the price of every book at the bottom of the Title page . Farewell . Richard Baxter . October 11. 1658. Notes, typically marginal, from the original text Notes for div A69533-e13500 * Of the difference between Election and Ordination ; and that neither gives the Ius or Power , but Christ only . See Gro●ius de Imperio Sum. Potest . c. 10. p. 269 , 270. * I comprehend in the word Directive all that is after expressed in the following Propositions . † Quae ante Imperatores Christianos in Synodis conscripta sunt ad ordinem aut ornatum facientia , Leges non vocantur sed Canones , haben●que aut solam Concilii vim , ut in his quae singulos magis specta●● quam universos , aut obligant per modum pacti volentes & nolentes etiam pauciores ex necessitate determinationis , ac proinde ex lege naturali , non ex humano aliquo Imperio . Grotius de Imperio pag. 209 , 210. Lege & cap. 9. per totum . * That Synods are not absolutely necessary ( and he thinks not of Scripture Institution but Natural direction ) see Grot. d● Imperio Cap 7. per totum . Ap●stoli vere erant Presbyteri ; atque ita s●ipsos vocant . — Nulli tamen loco ascripta ●●rum functio . Evangelistae quoque Presbyteri ●●ant , sed nulli loco alligati . Sic & multo post à Demetrio Alexandriae Episcopo Pan●aenus , ab Athanasio Frumentius , ordinati , missique ut Evange●ium per Indi●m praedicarent , q●od ●odie quo 〈◊〉 vid●mus ; Atque utin●m dilig●ntius fieret . ☞ ●rotius de Imperio . p. 271. And of the Can. Concil . Calced . 6. against ordaining Presbyters sine titulo , he saith [ Quum ut recte ▪ notat Balsamon , Ipse Canon indicio est aliter fieri solitum : Etiam post Calced . Synod . Iustinianus Periodentarum meminit quorum & in Laodicenâ aliisque veteribus Synodis est mentio . Ibid. * Authority is , 1. Rational and of meer Interest upon Consenters . 2. Imperial , over Dissenters also . * If one were not meant of Confirmation or giving the Holy Ghost , and the other of Ordination , which I rather incline to think . Essentiale fui● , quod ex Dei ordinatione perpetua ; necesse fuit , est & erit ut Presbyterio quispiam & loco & dignitate primus actioni gubernandae praesit , cum ●o q●od ipsi divinitus ▪ attributum est jure . Beza de Minist . Evang. Grad . cap. 23. * I know Bishop Usher in his papers to the King , doth say that by the Order of the Church of England , all Presbyters are charged ( in the form of Ordering of Priests ) to administer the Discipline of Christ : But the Bishops understood that only of their publishing their Censures . For no such Administration was known among us , or allowed : Nor would they suffer men to suspend them from the Sacrament , as the Rubrick in the Common Prayer Book requi●eth . * It s an easie matter to preach or write a strict Lesson ; but they that would practically when they have done open a gap to licentiousness , and overthrow all Discipline almost , will hardly perswade men that they mean as they teach , or are themselves such as they describe , or really would promote a holy life ; especially when Scorners ●t a godly life were favoured more then the practisers of it . See my Preface to Mr. Pierce of Grotius Religion ▪ Were Prelacy now tolerated only as Presbyterie and the Congregational way are , doth any man think it would cast or keep out Heresie● Functiones in Ecclesiâ perpetuae sunt duae ; Presbyterorum & Diaconorum : Presbyteros voco cum omni Ecclesia veteri , eos , qui Ecc●esiam pas●unt v●rbi praedicatione , Sacramentis & Clavibus ; quae Iure Divino sunt individua : ( he meaneth inseparable ) so that its inseparable from a Presbyter to have the Power of the Keyes . Grot. de Imperio , pag. 267. c. 1● . Pastorum ergo est Ordinare Pastores : neque id officium eis competit qua hujus au● illius Ecclesiae Pastores sunt , sed qu● ministri Ecclesiae Catholicae . Grotius ibid. p. 273. Pastores tales ( ubi n●ll● sunt Episcopi ) etsi cum 〈◊〉 Presbyteris id comm●●● habent quod aliis non praesunt ; habe●t tamen illud Episcopale , quod n●mini Pastori subs●n● at 〈◊〉 ad●o dubium est , Episcopisn●● an meris Presbyteris 〈…〉 . Idem pag. 320. Communi Presbyterorum Concilio gubernabantur , saith Hier. See Grotius ubi sup . p. 354 , 355 , 356 , 357. proving that Prelacy is not of Divine precept , and that of old many Cites had many Churches and Bishops in each : and that Presbyters , except ordination ( as Hier. and Chrysost. ) may do all that a Bishop ; and he addeth , Quid obstat quo minus id ita ●nterp●●temur ut Presbyteri neminem potu●rint ordinare contempto Episcopo ? And pag. 359. He shews that where Bishops are not , Presbyters do rightly ordain . See the beginning of Bishop Ushers Reduction of Episcopal Government . I have , it and can p●oduce it under the Kings own hand and seal , wherein he forbids that any Church man or Priest in holy orders should be a C●●ncellor : And this was the occasion of all the corruptions , &c. They must for their own advantage and profit have instruments accordingly ▪ So the R●gisters , Proctors , Apparato●s , were p●ssi●um genus hominum : G. Goodman , Bishop of Glo● . in the Preface to his Two Mysteries , &c. Object . Answ. Object . 2. Answ. Dr. H. Dissert . 4. p. 208. [ §. 9. Prius non usqu●quaque verum esse quod p●o concesso sumitur ( in una civitate non fuisse plur●s Episcopos ) Quamvis enim in 〈◊〉 Ecclesiá aut C●●tu plures simul Episcopi nunquam fuerint , nihil tamen obstare quin in eádem civitate d●o aliquando distermina●● Coe●us fuerint , duobus Apostolis ad fidem adducti , di versi●●orsa● dialectis & aliquando ritibus disjuncti , quibus duo itidem Episcopi scorsim , & divisis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidere●t . Et p. 211. §. 21. [ Ex his ratio constat , quare sine Presbyterorum mentione interveniente , Episcopis Diaconi immediate adjiciantur , quia scilicet in singulis Macedoni●e civitatibus , quamvis Episcopus esset , no●dum Presbyteri constituti sunt , Diaconis tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique Episcopis adjunctis . Mark well the stating of the question by Dr. H. Dissert . Epist. §. 30 , 31. The controversie is not Quibus d●mum ●ominibus cogniti fuerint ▪ Ecclesiarum Rectores , sed an ad unum in singulari Ecclesia , an ad plures , potestas ista devenerit . Nos ad unum singularem Praefect●m , quem ex famosiore Ecclesiae usu Episcopum vulgò dicimus , potestatem istam in singulari Coetu ex Christi & Apostolorum institutione nunquam non pertinuisse affirmamus . ] You see here that it is but [ in singulari Ecclesia ] & [ in si●gulari Coetu ] that he affirmeth an Episcopacy of Christs and the Apostles institution . And such Bishops most Churches in England have already . Reason 1. Conqu●ritur jam olim Socrates Episcopatus quosdam suis temporibus extra sacerdotii sines ●gressos & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ esse delapsos : Conqueritur apud Pelusiotam Hierax lenitatis & m●nsuetudinis dignitatem in Tyrannidem tran●●sse : conqueritur de Episcoporum ambitione Nazianzenus ; & propterea si non Episcopatum , c●rte civi●atum 〈◊〉 perpetuum in retinenda Epis●opali dignitate mutatum velle● ▪ He addeth yet more such , and concludeth , that Ecclesiastical Ambition never made such progress from the Apo●tles daies to those , as it hath done since to ours , almost ●ncurably . Grotius de imperio pag. 360 ▪ 361. Reason 2. Reason 3. A particular Church , what . Reason 4. Reason 5. Reason 6. R●ason 7. Reason 8. Reason 9. Reason 10. Reason 11. Reason 12. Reason . 13. See Grotius de ●mperio . p. 351. Proving that the Christian Church-Government was not fitted to that of the Temple , but that of the Synagogues , and endeavouring to prove Bishops , he doth it thence , that they are such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let them then hold to such a Congregational Episcopacy . Heb. 13.17 . proveth that Churches should be no bigger then that the Ruler may watch for all their souls as one that must give account of all . On which text Dr. Ier. Taylor in his late Book of Repentance , Pref. saith [ I am sure we cannot give account of souls of which we have no Notice ] And so presseth to personal conduct . Let them then be Bishops of no bigger a Diocess then they can take such personal notice and conduct of , lest they judge themselves . See the same thing proved at large by Grotius de Imperio page 355 , 356 , 357 ▪ Yet I think as Bloudell that he mistook Epiphanius de Alex. Eccl. * Pag. 54 , he saith [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] i. e. [ Per regiones igitur & U●bes praedicantes , constituerunt primitias eorum , approbantes in Spiritu , Episcopos & Diaco●os ●orum qui Credituri erant . ] I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposed by some to respect only the place of their preaching , and not of their settling Bishops : But the words according to the more obvious plain sence do seem to extend it to both , and make no such difference at all . * Very many passages in Cyprian do intimate that then the Diocesses were small , perhaps having yet but unum Altare : As when he saith that [ à primordio Episcopatus mei statuerim nihil sine concilio vestro & sine consensu plebis meae , privata sententia gerere , &c. And [ Prohibeantur offerre , acturi apud nos , & apud confe●●ores ipsos , & apud plebem universam causam suam ] And [ Haec singulorum tractanda sit & limanda plenius ratio , non tantum cum ] collegis meis , sed & cum plebe ipsá universá ] And [ Vix plebi persuadeo , immo extorqueo , ut tales patiantur ●dmitti , & justior factus est fraternitatis dolor , ex eo quod unus atque alius obnitente pl●be & 〈…〉 , mea tamen facilita e suscepti , pejores extiterunt — ] How the Universa pleb● of many Congregations or a Diocess like ours , should be consulted and hear and do any thing to admission or exclusion from Communion , and be advised with by Cyprian in all such affairs , is not easie to conceive . See his Epist. 3.6.10.13 , 14 , 26 , 31 , 27 , 28 , 33 , 40 , &c. Peruse all the citations of Bloudwell de jure Plebis in Regim . Eccles. and see whether they intimate not the smalness of their Diocesses . ( Though I believe they prove no such thing as proper Government in the people . ) Yet peruse all the Authors cited by him there to prove that 〈◊〉 Eccle●iae M●th . 18. refers to the Congregation of Pastors and people together ; and it will much confirm the point in hand . I shall not recite any of them , because you may there find them in the end of Grotius de Imperio Sum. Potest . * And it seems the Churches were not so large as some imagine , even at the sixth General Council at 〈◊〉 in Consta●ti●op . when Canon 78. it was ord●●ed that no the fifth day of the week the Baptized were to say over their Belief to the Bishop or the Presbyters : And it was not such Diocesses as ours that this work could be th●● done for . * As many of them d● 〈◊〉 , when they hold it in terms , of which see what I have said in the Preface to the Reform●● Pastor ; And even in this while they confess that Pastors are Rulers and the People must obey , according to the express words of the text , Heb. 13.17 . 1 Tim. 5.17 . 1 Thes. 5.12 , &c. They grant us what we plead for . Cons. 1. Cons. 2. Cons. 3. Cons. 4. Cons. 5. Cons. 6. Cons. 7. Cons. 8. Cons. 9. Cons. 10 Notes for div A69533-e30760 * Dispute of Right to Sacraments . Rom. 1.1 , 2. 1 Pet. 2.5.9 . Rom. 1.6 . Mat. 28.20 . Heb. 2.3 , 4 ▪ 2 Cor. 5.19 , 20. Jam 5.14 . Acts 2.41 , 42. & 4.35 . 1 Cor. 11.23 . Acts 20.7 . 1 Cor. 10.16 . Acts 20.28 . 2 Cor. 5.11 . 1 Tim. 5.17 , 20 , 22 , 24. 2 Cor. 2.10 . Mat. 18.18 . Notes for div A69533-e33690 Of this Voctius hath written at large de desperata causa Papatus , to which I refer the Reader . Fit autem missio aut per Deum mediante &c. aut per Deum mediante superiorum authoritate , &c. Fit rursus nonnunquam & ipsa necessitatis lege ; quando non aliter posset fidei seu morum veritas inviolata servari ; Ubi verum est illud , Pasce fame morientem : si non Pavisti , Occidisti . Voetius . Luke 2.34 . 1 Pet. 2. ● , 7 8. Notes for div A69533-e34950 Of this I desire the Reader , to peruse what is written by Voctius de desperata Causa Papatus , l. 2. Sect. 2. c. 21. & passim . Notes for div A69533-e36120 Arg. 3. Notes for div A69533-e38670 〈…〉 &c. Read their words . * Mr. T. P. calls himself Rector of Brington . Cyprian Ep. 28. p 64. ad Clerum de Gaio — Desideras●is ut de Philumeno & Fortunato ●ypodiaconis , & Favorino acoluthore s●ribam , cui rei non potui me solum judicem dire , cum multi adhuc de clero absentes sint , nec locum suum vel sero repetendum putaverint , & haec singulorum tractanda sit , & limanda plenius ratio ; non tantum cum collegis meis sed & cum plebe ipsa universa : How big was the Diocess then , and how much the Bishop ruled alone , may be hence conjectured ; and whether Presbyters had any hand in ruling . Why doth Ignatius and Tertullian command them to be subject to the Presbyters as to the Apostles of Christ , if they had not the Key of Government . Alphonsus à Castro doth maintain that H●eroms opinion was indeed the same that from his plain and frequent expressions we averr it to be , and rebuketh them that pretend the contrary . Hector Boethius ( before cited ) saith ( Sco● . Histor. l. 7. fol. 128. b. ) that Ante Palladium Populi suffrag●is ex Monachis & Culda●is pontifices assumerentur . No Bishop then ordained them but Presbyters . And Balaeus ( Centur. 14. c. 6. ) saith [ Habebant antea Scoti suos Episcopos ac Ministros ex verbi Divini Ministerio plebium suffragiis electos , prou● Asianorum more fieri apud Britanaos videbant . ☜ Cyrian Epist. 11. Plebi — Contra Episcopatum meum , immo contra suffragium vestrum & Dei judicium ▪ &c. * This is not the way of our Prelates Ordination . And th●s shew●th that the Churches in 〈◊〉 ●ays were not Diocesan , consisting o● many particular Churches : else all the people could not have been present , beholders and consenters , at the Ordination of the Bishops . † Still this shews , that the Churches of Bishops were then no greater then that all might be personally present , and fore-acquainted with his life . Yea that it was the p●●ples duty no● only to elect , but to reject , there 's more then Cyprian affirm : Euse●●us H●st . Eccl. l. 5. c. 18. out of Apol●onus telleth us that Alexander a M●ntan●st , being a thief ▪ the Congregation of which he was Pastor ( so that was his Diocess ) would not admit him . 〈…〉 11. 〈◊〉 — Secundum 〈…〉 & 〈◊〉 de 〈…〉 Const●ntin● in his 〈◊〉 to the 〈…〉 tells them that [ in the election of their Bishops all men should freely deliver their opinion , and the general suffrage of all should be equally considered ; becaus● Ec●lesiastical Honours should be obtained and conferred w●●●out 〈◊〉 and di●cord — ] 〈…〉 3 〈◊〉 Notes for div A69533-e45260 Even those Protestant Churches that have Superintendents are unchurched by them too , for want of a true Ordination . For their Superintendents were commonly ordained by meer Presbyters , or settled only by the Princes power . So in Denmark , when their seven Bishops were deposed , seven Presbyters were Ordained Superintendents by Iohan. Bugenhagius Pomeranus a Presbyter of Wittenberge in the Presence of the King and Senate at the chief Church in Haffnia : See Vit. Bugenhagii in Melch. Ad●m . vit . Germ. Theolog. page 315. Notes for div A69533-e49880 * The Jesuits and Fryars do not take the Generals or Governors of their Orders to be men of another Order , though they have a Power of Ruling , and that Tyrannically . Notes for div A69533-e51070 ☜ Notes for div A69533-e54380 It s more then Dr. H. H. speaks of the Primitive Bishops , that had no Presbyters under them but one or more Deacons . Notes for div A69533-e56620 1. Parochial Bishops . 2. The stated Presidents of Associated Pastors . 3. A Visit●r of the neighbour Churches , and Countr●y . These two to be in one man. 4. General unfixed Ministers . * So Constanti●e calls himself a Bishop . Euseb. vit . Co●st . l. 4. c 24. And he made his Court a Church , and assembling the people , did use to take , the holy Scriture , and deliver Divine contemplations out of it , or else he would read the Common-Prayers to the whole Congregation , cap. 17. And it is plain that it was Constantine that kept the Churches in Unity and Peace , when the Bishops else would have broken them to peices . And the Emperours frequently took down and set up Bishops at their pleasure , especially in the Patriarchial Seats as Rome , Constantinople , Antioch , Alexandria . Notes for div A69533-e57370 ☞ * And Mr. Burroughs Irenico● . Dr. Holdsworth . Dr. Forbs . Gataker . The London P●●●ince ▪ Beza Calvin . See also Dan. Colonius in his Disputat . ex I●st●tut . Calv. l. 4. D●sp . 2. §. 18.24 . ☞ Notes for div A69533-e59960 Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Argum. 7. Argum. 8. Prop. 2. Prop. 3. Prop. 4. ☜ Prop. 5. Prop. 6. Prop. 7. Prop. 8. prop. 9. Prop. 10 ▪ Object . 1. Object . 2. Object . 1. ●●ject . 2. Object . 3. Object . 4. Object . 5. Object . 6. Object . 7. Object 8. Object . 9. Object . 10. The summ . Besides s●●ms of Catechisms . Notes for div A69533-e66440 * In point of Lawfulness ; For Conveniency is according to several accidents ▪ * The Provincial Consil. Agath . Can. 14. is the first that I remember mentioning them . Notes for div A69533-e73700 * The Pope 〈…〉 King 〈…〉 that 〈◊〉 cannot be done without tumult or 〈◊〉 . ] D●●ila p. 1362. an . 1595. So that when he feareth losing by it himself , the good man makes conscience of murdering them that he will c●ll hereticks : but at another time 30000. to be murdered in France in a few daies ( D●●ila saith 40000. ) was a blessed work ! And therefore when I said before that in case of Necessity I would rather Kneel , then not communicate , yet I now add that I would for all that rather be imprisoned or otherwise persecuted , then cast out of the Churches Communion all that dare not kneel or conform in such a circumstance : And yet this were Ministers then commanded on great penalties to do . ☜ Luke 4.18 . Matth. 11.28 . Matth. 12.20 . Isa. 42.2 , 3. & 40.11 . Mat. 18.6 . Luke 17 2. Rom. 14.1 . & 15.1 , 2. & 14.13 , 15 , 20 , 21 , 23. Notes for div A69533-e74150 * See my writing of Grotius R●ligion .