before shewing that the Apostles had jurisdiction over Prophets Evangelists Presbyters and Deacons and I think will not be denied Then the Canons stiled Apostolical say Canon 38. let the Presbyters and Deacons do nothing without the knowledge or consent of the Bishop he is the man that is trusted with the Lords People and that must render an account of their Souls Ignatius Bishop of Antioch almost 30 years in the Apostles times agreeth fully with that Canon saying do nothing neither Presbyter nor Deacon without the Bishop neither let any thing seem orderly without his liking for it is unlawful and displeasing unto God And again without the Bishop let no man do any thing that pertaineth to the Church Ignat. ep 3. ad Magnes Ibid. ep 7. ad Smyrneos Cencil Ancyran can 13. Laodicens 56. Aralatens c. 19. Tolet. 1. c. 20. by which it plainly appears that in the purest times Bishops were both Pastors of the Churches and Governours of the Presbyters in every City that believed so long as they ruled well and were instead of the Apostles and as their Successors they had charge of ordaining others for the work of the Ministry and guiding the Keys with the advice and Consent of the Brethren and Church there Congregated § Christ being now ascended in triumph into Heaven the eleven Apostles returned from Mount Olivet unto Jerusalem where they continued with one accord in Prayer and Supplication with the Women and Mary the Mother of Jesus and with his Brethren and Peter standing up in the midst of the Disciples the number of Names together being about 120. moved that of these Men which had companied with them all the time that the Lord Jesus went in and out amongst them one might be ordained in the room of Judas to be a witness with them of his Resurrection and they appointed two Joseph called Barsabas who was surnamed Justus and Matthias And they prayed and said thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen that he may take part of this Ministry and Apostleship from which Judas by transgression fell that he might go to his own place And they gave forth their lots and the lot fell upon Matthias and he was numbred with the eleven Apostles 1. Acts 12. c. It s observable that this being the first and most considerable action that the Apostles together with those Disciples who had given their Names to Christ did after his Ascension and before the Holy Ghost had been powered out upon them they did not go about it without taking the other Disciples which were Laicks into their Council and making them partakers of the Facts for when they had prayed they cast Lots The like the Apostles did when there grew a'murmuring for the neglect of the Grecian Widdows they called the Multitude of the Disciples directing them to look out seven men of honest report full of the Holy Ghost and Wisdome c. And the saying pleased the whole Multitude and they chose Steven and the rest whom they set before the Apostles who laid their hands on them 2. Acts 2.3.4.5.6 so that upon the whole matter the choice and election of those seven Deacons was committed by the whole Chorus of the Apostles unto the Multitude they had their concern their part to act in it Paul being in danger of being killed by the Jews at Jerusalem the Brethren having notice thereof brought him down to Caesarea and sent him forth to Tarsus 9. Acts. 30. News being brought to the Apostles and Brethren that were at Jerusalem of the Conversion of Cornelius when Peter came up to Hierusalen they that were of the Circumcision the Brethren there contended with him saying thou wentest in to men uncircumcised and didst eat with them 11. Acts 23. by which it is manifest that the Brethren the Church that then was at Jerusalem by their own right did impose a kind of necessity on Peter Prince of the Apostles and Pope of Rome in the esteem of Romanists to vindicate himself by rehearsing the whole matter and he as humbly without standing upon his Apostolical Dignity or Papal Authority did give the Body of the Church satisfaction and then had their approbation also by their saying then hath God also to the Gentiles granted repentance unto life v. 18. When Peter was miraculously delivered out of Prison by an Angel he came to the House of Mary where many were gathered together praying 12. Acts 12. and spake unto them saying go shew these things unto James president of the Church at Jerusalem and to the Brethren v. 17. and that ex aequo that the whole Body might sympathize and participate of the joy and might not be held in suspence between Hope and Fear In the Church at Antioch famous for Prophets and Teachers as they were ministring to the Lord and fasting the holy Ghost said to the whole Congregation seperate me Barnabas and Saul for the work whereunto I have called them and when they had fasted and prayed and laid their hands on them by the Elders they sent them away 13. Acts 1.2.3 Paul and Barnabas having been persecuted from Iconium returned to Antioch and having gathered the Church together they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles 14. Acts 27.15 Acts 1. In the Church of Antioch there being a great dissention raised by certain men which came down from Judea concerning Circumcision with whom Paul and Barnabas had had no small disputation they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question where they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them and after Peter had spoken all the Multitude kept silence and gave audience to Barnabas and Paul declaring it c. and it pleased the Apostles and Elders with the whole Church to send chosen men of their own Company to Antioch with Paul and Barnabas and wrote Letters by them the title of which Letters was the Apostles and Elders and Brethren send greeting unto the Brethren c. It seemed good to the Holy Ghost and unto us to lay upon you no greater Burthen than these necessary things c. when they came to Antioch and when they had gathered the Multitude together they delivered the Epistle and Judas and Silas being Prophets also themselves exhorted the Brethren and confirmed them 32. and afterwards were let go in peace from the Brethren unto the Apostles 33. and Paul chose Silas and departed being recommended by the Brethren unto the Grace of God 40. And the Brethren immediately sent away Paul and Silas by night unto Baeraea 17. Acts 10. And the Brethren sent away Paul to go as it were by Sea v. 14. and Paul took his leave of the Brethren 18. Acts 18. and when he had landed
other Two according to common acceptation rather respect the governing and cleansing of Christs Church and therefore in the opinion of some no reason they should be committed to the power of every Presbyter as the Word and Sacraments are as Independents and Presbyters would have it For as there can be no order but confusion in a Common-wealth where every man ruleth so would there be no peace but confusion in the Church of Christ if every Presbyter might impose hands and use the Keys at his pleasure Though the Presbyter of each Church had charge of the Word and Sacraments even in the Apostles times yet might they not impose hands nor use the Keys without the Apostles or such as the Apostles departing or dying left to be their Substitutes and Successors in the Churches which they had planted At Samaria Philip preached and baptized 8 Acts 5.12 and albeit he dispensed the Word and Sacraments yet could he not impose hands on them but Peter and John came from Hierusalem and laid their hands on them and so they received the Holy Ghost 8. Acts 14.17 The Churches of Lystra 14. Acts 20. Iconium and Antioch were planted before yet were Paul and Barnabas forced at their return to increase the number of Presbyters in each of those places by Imposition of their hands v. 23. The Churches of Ephesus and Crete were erected by Paul and had their Presbyters yet could they not create others but Timothy and Titus were left there to impose hands and ordain Elders in every City as occasion required Tim. 1.5 Tit. 1.5 § Having thus briefly seen what Powers Christ left unto his Ministers to continue in the Church let us now consider to whom he committed them To whom were committed the Powers Christ left to continue in the Church I find several persons under several Names and Titles to whom these powers were committed and by them shared as Apostles Prophets Evangelists Teachers Pastors and Deacons § Touching the Apostles whom the Bishops did succeed they probably had a superior Vocation and Jurisdiction above Prophets and Evangelists Pastors Teachers Deacons and the 70 Disciples in the Church of God and had the government and oversight of them which will soon appear If we consider what Paul writeth of himself and unto them directing and appointing what to do and how to be conversant in the Church of God what to refrain in themselves what to rebuke in others In which cases it is not to be said that the Apostle presumed above his calling or had a several Commission distinct from the rest of the Apostles But in his doings and Writings we may perceive the height and strength of Apostolic Authority so guided by the spirit of wisdom that it displeased none in the Church but the proud and contentious troublers of the Church such as drew Disciples after them to reign over their Brethren or seduced the simple to serve their own turns as Diotrephes 3 John 9. These Prerogatives were so proper to the Apostles that no Evangelist nor Prophet in the New Testament came near it § Touching Prophets Prophets they were such as having otherwise learned the Gospel had a special gift of expounding Scriptures bestowed on them from above and of foreshewing things to come of this sort was Agabus and sundry others in Jerusalem Acts 11.27 Acts 21.10 who notwithstanding are not therefore to be reckoned with the Clergy because no mans gifts or qualities can make a Minister of Holy things unless Ordination do give him power And we no where find Prophets to have been made by Ordination but all whom the Church did ordain were to serve either as Presbyters or Deacons § Touching Evangelists they were Presbyters of principal sufficiency Evangelists whom the Apostles sent abroad and used as Agents in Ecclesiastical affairs wheresoever they saw need such were Annanias Acts 9.18 Apollos Acts 18.27 Timothy 2 Tim. 3.15.5.14.28 and others and were thus employed In Trajans days according to Eusebius many of the Apostles Disciples and Scholars to shew their willing minds in execution of that which Christ first of all required at the hands of Men they sold their Possessions gave them to the poor and undertook the labour of * Evangelista 1º qui Evangelium scripsit ut Matcus Luca c. 2º qui annunciat missus vel primo a Christo ante mortem sio 70 discipuli 10 Luke Vel 2º ab Apostolis sic Timotheus dicitur Evangelista a Paulo constitutus Presbyter Episcopus 3º A Christo post resurrectionem sic Annanias Acts 9.18 Evangelists they painfully preached Christ and delivered the Gospel to them who as yet had never heard the Doctrine of Faith § Touching Pastors and Teachers Pastors Teachers they were no other than Presbyters howbeit setled in some certain charge and thereby differing from Evangelists which title the Apostles likewise gave themselves 1 Pet. 1.5 The Elders which are among you I exhort who am also an Elder Albeit that Name was not proper but common unto them with others for of Presbyters some were greater some less in power and that by our Saviours own appointment the greater they which received fulness of spiritual power the less they to whom less was granted § Unto these 2 degrees appointed by Christ the Apostles soon after his Ascension annexed Deacons by Ordination Deacons whose office at first was to distribute the Churches Goods to provide therewith for the Poor and to see that all things of expence might be faithfully disposed of and they were also to attend upon the Presbyters at the time of Divine Service § By all which it appears that Churches Apostolic did know but 3 degrees in the power of Ecclesiastical order 1. Apostles 2. Presbyters 3. Deacons and afterwards instead of Apostles Bishops whether Bishops and Presbyters were two distinct Orders or one and the same I will not here enquire into only this is plain and beyond all contradiction viz. they have one and the same Ordination and Commission and not different and distinct and thereby become more essentially Officers of the Church § Many Errors have been broached and maintained and not without some more than ordinary warmth among the Ecclesiasties meerly through inadvertency through confounding and want of right distinguishing Services Offices and Orders Ecclesiastical the first of which three and in part the second may be executed by the Laity during which execution only they differ from others of the Laity which works and services they also may give over at any time and are no more of the Essence of the Church than Widows or indeed any other Laicks now are or were of old for that they are not admitted into the Church nor tyed by irrevocable Ordination as Bishops Presbyters and Deacons are which makes them to be of the Essence or more especially Officers of the Church These things considered there is no reason we should alter the Apostles Discipline without the Apostles warrant Produce that and we
given to the Body of the Church and not to the Priests thereof to govern it self and that there is no other excommunication then what is common to both viz. To withdraw our selves from every Brother that walketh disorderly 2 Thess 3.6 If any obey not our saying have no company with him that he may be ashamed v. 34. not to eat with the Brother that is a Fornicator or Covetous or an Idolater or a Rayler or a Drunkard or an Extortioner 1 Cor. 5.11 and put away from amongst you that evil person v. 13. All which precepts belong to all both Laity and Clergy indifferently Let excommunication be what it will if any there be An exclusion from the Word and Sacraments it cannot be yet what ever it is it is attributed to the Church and that most rightfully But then it is to be considered that by the venerable and Apostolical name of Church was antiently and ab initio understood all the faithful as well Laity as Clergy though of latter years it hath been injuriously wrested to signify the Clergy only whereas in truth the Laity as well as the Clergy as lively stones are built up a spiritual house an holy Priesthood a chosen Generation to offer up Spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5.9 For it is certain that St. Peter gave the title of Clergy to all Christians in general and that Pope Higinus who lived in the second Century and his Successors most injuriousty took it from them usurping and appropriating the name of Church to themselves and their Priests only which is since attributed to the Popes only by the Pope and Court of Rome and their Creatures and condemning the rest of Gods holy people to an injurious and alienate appellation of Laity separating themselves from the Laity as unclean and prophane by local partitions in Churches c. and so the distinction insensibly crept in by degrees § Because the Word and term Church hath been so much wrested and abused by men of different perswasions for different ends and interests By Church is to be mean◠〈…〉 Apostolical and Legitimate 〈…〉 but not that which is usurpâ—d and imployed to the subversion of publick Government and of Religion it self for it is certain that nothing hath been so great a hindrance to the grwoth and propagation of the truly Catholick Religion as the extending the just liberties thereof into licence by grasping at more and other powers than ever Christ gave them by any Commission which alone hath caused and maintained so great and deplorable divisions in Religion and so little understood by the vulgar both of Protestants and Papists and that I may open the eyes of some that yeild blind obedience and magnify the Pope and indeed I know not what nor whom for the Church and to shew in little the tricks and artisices of the Popish Clergy to increase their Power and Coffers I shall shew how when and where it was first used in the New Testament and how degenerated and what ill use hath been made of since By the word Church in the New Testament is meant the society of Christians or number of Believers in Christ Vide. 19. Art of Religion already come and to come in the flesh crucified dead buried and ascended into Heaven for the planting and increasing whereof Christ himself laboured during his abode on earth by Miracles Signs and Wonders and after his Resurrection before he was taken up and a Cloud had received him out of their sight he appointed his eleven Disciples Judas having fallen by transgression from his Ministry and Apostleship that he might go to his own place to teach all Nations baptizing them and teaching them to observe all things whatsoever he had commanded them 28 Mat. 19.20 and to preach repentance and remission of sins in his Name among all Nations beginning at Jerusalem 24 Luk. 47 charging them to tarry in the City of Jerusalem until they were endued with power from on high v. 49. After they had received the Holy Ghost in that miraculous manner of cloven tongues on the day of Pentecost Peter standing up with the eleven preached so powerfully unto the multitude then and there gathered to understand the wonderful miracle of cloven tongues ushered in by a rushing mighty wind and to see the effects thereof that at that Sermon there were converted about 3000. Souls which gladly received him and were baptized and continued stedfast in the Apostles Doctrine and fellowship and in breaking of bread from house to house and in prayers praising God and having favour with all the people 2 Acts v. 41.42 and the Lord added to the Church i. e. to all the Apostles and Disciples left by Christ and unto those converted at this Sermon of St. Peters daily such as should be saved 2 Acts 47. the first society or congregation that we read of called a Church in the new Testament 47. so that from this very day and time and upon this occasion which was within few dayes after Christs Aesension was the Congregation or Societies of Believers called the Church And it is here more especially to be observed that the name of Church was not here given as peculiar to the Apostles or Clergy but as common to all believers the number of whom daily increasing quickly came to be cantonzied divided and subdivided into Cities Provinces Countries Houses Hence the various expressions so were the Churches established in the Faith and increased in number daily 16 Acts 5. All the Churches of the Gentiles 16. Rom. 4. All the Churches of the Saints 1 Cor. 14.33 The Churches throughout Judea Galilee and Samaria 9 Acts 30. 1 Gal. 21.22 So ordain in all Churches 1 Cor. 7.17 The Churches of Asia salute you 1 Cor. 16.19 The Church at Antioch 13 Acts 1. The Churches of Thessalonians 1 Thes 1.1 The Church that is at Babilon saluteth you 1 Pet. 5.13 The seven Churches of Asia Apocal. hence also more minute subdivisions as great Pricilla and Aqvila together with the Church in their House 1 Cor. 16.19 salute Nymphas and the Church in his House 4 Colos 15. Paul and Timothy to Philemon and to the Church in his House Philemon 2. When St. Paul sent for the Elders of Ephesus and willed them to take heed to themselves and all the Flock over which the holy Ghost had made them overseers to feed the Church of God 28 Act. 17.28 What meant he by the Church the Priests to whom he spake or the people the People no doubt the Church is never taken in the New or Old Testament for the Priests alone but generally for the whole Congregation of the faithful Having thus demonstrated who are meant by the word and term of Church let us now consider what powers and priviledges they were indulged and endowed withal both Priest and People from Christ § What Powers and Priviledges did belong to the Ecclesiasticks as Apostles Bishops Priests and Deacons I have intimated
one place 1 Cor. 11.20 If therefore the whole Church he come together in one place 1 Cor. 14.23 Paul gave it in charge to the Elders of every particular Church as was that of Ephesus 20. Acts 17 28. That ye take heed unto all the Flock whereof the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own Blood Paul doth entitle the particular Congregation which was at Corinth and which properly and immediately he did instruct and admonish to the Body of Christ 1 Cor. 12.27 To be the Temple of God 2 Cor. 16. And to be one Virgine spoused to one Husband Christ 2 Cor. 11.2 We may not therefore saith he under pretence of Antiquity Unity humane Prudence or any Colour whatsoever remove the Ancient Bounds of the visible and ministerial Church which our first and right Fathers to wit Apostles have set in comparison of whom the most ancient of those which are so called are but Infants and beardless There is indeed one Church one Body one Spirit one Hope of our Calling one Lord one Faith one Baptism i. e. of one Kind and Nature not one in number as one Sea Neither was the Church of Rome in the Apostles days more one with the Church of Corinth than was the Baptism of Peter one with Pauls Baptism or than Peter and Paul were one neither was Peter or Paul more one whole intire perfect Man consisting of their Parts Essential and Integral without relation to other Men than is a particular Congregation rightly instituted and ordered A whole intire and perfect Church immediately and independently in respect of other Churches under Christ since the Pastor is not a Minister of some part of a Church but of the whole particular Church 20. Acts 28. If the Ministers Office be to be confined within the circle of a particular Congregation then also the Ministerial Church it self Now the Pastors Office is either circumscribed within these Bounds or else the Angel of the Church of Ephesus was also the Angel of the Church of Smyrna and so the Pastor of this Church is the Pastor of that and by consequence of all every Pastor is an universal Bishop or Pope by Office if not for execution yet for power according to which Power we are to judge of the Office § Before I proceed to return any answer I must make a general Paraenesis Paraenesis and lay it down as a general Precaution relating to the Applicacation of Texts of Scripture to which the Reader is to have respect throughout this Book in treating and handling of all Opinions which are divers and not few viz. It stands not with the Wisdom and Learning no nor yet with the sincerity of Ecclesiasticks how great soever how illuminated or how sincere soever they would be thought to be to alledge in favour of their Opinions Places and Texts of Scripture in a forreign or uncouth if not contrary sence to their own most natural meaning by urging some ambiguous or doubtful terms or Texts of Scripture that possibly may have a double meaning and accordingly setling a Position on some portion of Scripture in the one sense which is true and thereby purchasing some Credit and assent in the Readers minds by such Scripture Allegations and then in the Close conclude in another sense which is not true or contrary or at best not applicable to the Premisses or Positions first laid down It is I take it a received Axiome amongst Divines that that sense of Scripture which agreeth best with the literal words thereof is most genuine and most especially to be embrac'd and that which is farther fetcht as most forreign so least to be relyed on God be thanked this latter Generation is now come ex ephebis out of its minority and wardship wherein it hath been long held Captive by blind obedience and Romish Tyranny and begins now to relish and judge of Spiritual Viands not by the quality or condition or tast of them that cook it or serve it up unto us but by the savoury tast it hath of its own Indeed it is observable that an inordinate affection to find fault or to bring over others that are of a different perswasion to their own Opinions Volendi valde quicquid volunt of which they are so singularly fond that they on all occasions scruple not to intitle God and his Word to the patronage of them doth oftentimes transport Men yea zealous pious Men no less than any other affection whatsoever Hence is the Shop of transforming Texts of Scripture Ita veritatem amant ut velint vera esse quaecunque amant August Such lovers they are of truth that they wish all may be true which they love And vehement desires often reiterated are often metamorphosed into perswasions And therefore I heartily wish that Persons thus opinionated would consider that it is neither sound nor convenient no nor yet peaceable with a few ambiguous terms or with School quiddities or with Places of Scripture wrested or transformed to plant a Doctrine or introduce an opinion in the Church that will pervert or subvert the present setled state thereof Persons of great Learning and Reputation in the World ought above others to be so just as not to urge Scripture Allegations purposely to amuze or seduce the Readers but to look back unto the very Spring and Fountain wherefore they were recorded by the Prophets and Apostles and then to urge them in the truest understanding and intent thereof ☞ out of which no Writers with sincerity should dare with Sophistical Schoolies to seek or endeavour to carry them lest otherwise their Readers much biassed with the Abilities and Integrity of their Persons be thereby blindly led into errors by other Mens Passions and Interest So to handle Scripture is no new Artifice it was a trick even in our Saviours days and practised upon himself the putting of a wrong gloss upon Christs Word 14. Mark 58. made an evil ingredient towards his Condemnation The Pharises were most excellently gifted in this Art one while when Paul manifested Christs appearance unto them once in the way to Damascus and afterwards in the Temple commanding them to preach his Resurrection to the Gentiles they then with great indignation cryed Away with such a fellow from the Earth for it is not sit that he should live 22. Acts 8.17.18.22 Another while to serve their own turns and party against the Saduces who deny all Apparition of Spirit or Angel or hope of Resurrection from the dead which the Pharises confess Pauls conformity with the Pharises in manifesti g and proving the Resurrection from the dead doth relish so well with them that his other particular differences or dissentions from them no way displeases them For he giving express Testimony that Christ whom they had crucified did appear unto him did so please their humour that the Scribes which were on the Pharises part acquitted him by Proclamation viz.
teach his Body the Church all things and should continue with them unto the end of the World § For soon after his Ascention the Apostles together with the rest of the Body being met together in a great Assembly and after they had prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost and great Grace was upon them all 4. Act. 31.32.33 and accordingly the manifestation of the Spirit is given to every Man to profit withal to one the Word of Wisdome to another the Word of Knowledge to another faith c. and all by the same Spirit 1. Cor. 12.7.8 and all these for the edifying of the Body of Christ 4. Eph. 12 For though the Body be one yet hath it many Members and all the Members of that one Body being many are one Body whereof Christ is the head 1. Cor. 12.12 In the visible Government of the Church Christ appointed and instituted a Priesthood in which likewise it is dissimilar to all temporal Governments which quodam sensuis Independent of the Church though touching the application of the Authority to the Person it is elective and depending of the Body of the Church under this Priesthood is comprehended Bishops and Presbiters now what their Authority and Powers are vide their Commission 28. Mat. 19.20 go teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you always unto the end of the world other Powers besides these and laying on of hands especially coercive I know none derived unto them by any text of Scripture These Bishops these Presbiters these Ministers or Pastors are not Lords and Masters as in the Roman Church but are Servants to the Body of the Church For we preach not our selves but Christ Jesus the Lord and our selves your Servants for Jesus sake 2. Cor. 4.5 and these Authorities are not coercive but are given them to exhort reprove rebuke beseech intreat for Christs sake and by the mercies of God c. 12. Rom. 3. chap. 15.30 1 Thes 4.1 according to the Doctrines Precepts Rules and Commands set down in Scripture which are able to make us wise unto Salvation through faith which is in Christ Jesus and which is profitable for Doctrine for reproof for Correction for instruction in righteousness that the Man of God may be perfected throughly furnished to all good works 2 Tim. 3.16.17 These and such like only are all the Powers that belong unto the Priesthood by any Law of God and there is no need of any other for what concerns punishment for Sins or the breach of moral Duties or municipal laws the Body hath Power to make laws and ordain punishments for any of its Members § I know that they have a long time hooked in by Head and shoulders a kind of coercive Power Excommunication by usurping to themselves the Power of Excommunication a thing I must confess that hath made a great noise and buzz in the world but in truth a magnificum nihil a meer ignis fatuus there being no such thing in the whole new Testament as now used and that which Pope and Presbiter would have to be it is as much in the Power of the Laicks against them as in them against the Laicks and most truly in the Body of the Church In the Romish Church the Bishop or his Vicar excommunicateth without the advice or participation of any many times also the Register only and that which is most important by Authority deligated a Clark of the first Tonsure deputed Comissary in some slight Cause doth excommunicate a Priest Yea Leo. 10. in the Council of Lateran in the 11. Session by a perpetual constitution of his hath granted faculty to a secular person to excommunicate the very Bishops and that which doth more import Navar saith c. 27 no. 11. that if any man shall obtain an excommunication of some Prelate if the obtainer shall not have an intent that the party be excommunicated he shall not be excommunicated moreover he saith ch 23. num 104. that the excommunication pronounced by the Law it self against him that payeth not a Pension for example sake on the Vigil of the Nativity is not incurred by him that payeth it not no not in many month's and years after if the Creditor thereof would not have it incurred But if on the other side after many Month's or Years he would have it incurred it is reputed to have been incurred from the day of the debt from the Vigil of the Nativity and so is the stile of the Court but the Council of Trent hath now expresly provided otherwise Ses 25. c. 3 forbidding secular Princes that they hinder not Prelates to excommunicate nor command that any excommunication be revoked considering that this is no part of their Office by this you may in little see what a nose of wax is made of excommunication and all this and much more grounded and occasioned from wrong Glosses put upon plain Texts But of this more fully hereafter § Though the Congregational men have not fully modelled out unto us the Platform of their Government and Discipline as the Presbyterians have done yet in general they do affirm Independency and Church-Government that to each gathered Church Christ hath given all Power and Authority requisite unto that Order and Discipline which he hath instituted for them to observe and to execute the same with Commands and Rules as before And negatively that there is not instituted by Christ any person or Church more extensive or Catholick entrusted with Power over other Churches and that each particular Church consists of Officers and Members which Members they call Brethren and the Officers they stile Pastors Teachers Elders and Deacons and that there are no stated Synods in a fixed combination of Churches nor any Synods appointed by Christ in any way of sub-ordination to one another nor no one Church to have Power of Censures but of inspection only over other Churches and Members thereof that Counsel and Advice might mutually be communicated That it was so in the days of the Apostles and continued so for some Generations after every Individual gathered Church every Christian Societie as it is natural to all Societies as well Christian as Civil governing it self by its own Laws and Constitutions whithout being obliged to any other superintendency hapily is so manifest that it would not be gainsaid But when the Church became planted and spread its Branches and took root in divers Nations and whole Common-wealths became Christian and Kings and Queens and other Civil Governments became Nursing-Fathers and Mothers of the Church then of necessity for the quiet state of the whole the case came to be altered it being then impossible that every individual Member or Brother of any Christian Kingdom or Common-wealth should personally meet to make Laws
wheresoever he heard there was a Treaty to hold a Council And after a certain time he took the power to himself which the Roman Emperors used to convocate a Council of the whole Empire and to be President himself if present if absent to send Legates to be Presidents But a little more than one Age being past it was very necessary that every Nation should Assemble by it self and resolve according to the Number of Voices and that the general decision should be established not by the suffrages of particular men but by the plurality of the voices of the Nations so it was observed in the Council of Constance and Basil which use as it is good where the Government is free as it was when the world had no Pope so it ill befits the Pope who desires all Councils to be subject to him § Having thus summarily given a short prospect of the state of the Church in the first and purer times and how in succeeding times it came by degrees to be altered I proceed and say again to the Independents that be it as they would have it that the gathered Churches by one Apostle were not subject to the inspection and subordination of an other or of all the Apostles the cause of such Independency being then and in them reasonable for that each Apostle was guided by an infallible Spirit and so not absolutely necessary and yet even in their times it was thought fit to call a Council for setling of some differences yet it doth not therefore follow nor cannot demonstratively be proved that every individual Pastor after the times of the Apostles had their select Congregations seperate and distinct from others or that those Congregations were Independent free and exempt from all inspection or superintendency of Magistrates or Bishops or other Presbiters The conjectures and probabilities and they have no Arguments of an other nature seem strong for the contrary for Religion did first take place in Cities which had their Ecclesiastical Colledges consisting of Presbiters and Deacons whom first the Apostles and their Deligats the Evangelists did both ordain and govern such were the Colledges of Jerusalem Antioch Ephesus Rome Corinth aâ—â— the rest where the Apostles are known to have planted our Faith and Religion Now Religion in those days and places and the cure of Souls was their general charge in common over all that were about them neither had any one Presbyter for ought that appears by any ecclesiastical History his several cure or seperate title distinct and apart until the division of Parishes which was first made by the People when a certain number of Inhabitants having received the true Faith built a Temple for the exercising of their Religion hired a Priest and did constitute a Church which by them was called a Parish and when the number was increased if one Church and Priest were not sufficient they who were most remote did build another and sit themselves better And in process of time for the sake of good Order and concord custom began to have the Bishops consent also and †Hic Titulos in urbe Roma divisit presbiteris Evaristus Bishop in the Sea of Rome about the year 112. began to assign precincts to ever Church or Title which the Christians held and to appoint unto each Presbyter a certain compass whereof himself should take charge alone him †Hic Presbiteris ecclesias divisit coemiteria parochias dio diaeceses constituit Dionisius papa 24. followed Ao. 268. which was found so commodious that all parts of Christendom followed the example and among the rest our Churches in the reign of Ercombert the 7th King of Kent †Hoc de Honorio maxime memo rabile Godwins Episc p. 59. Honorius also being then Arch-Bishop of Canterbury about the year 636. became divided in like manner and have so continued ever since Other distinction of the Churches there doth not appear any in the Writings of the Apostles save those according to Cities only 15. Acts 36.1 Apocal. 20. wherein they planted the Gospel of Christ and erected ecclesiastical Colledges of Presbyters and Deacons ordained by the Apostles to exercise ecclesiastical functions promiscuously and at large till the said Evaristus did about 100 years after Christ distinguish the Church of Rome into Parishes tying each one to his proper station so that indesinite care of souls and indefinite ordination do approach nearer the Apostles times and example And prescription for the congregational way may be more justly grounded on the example of the People who are the Brethren who are the Church and of Evaristus then of any Apostle of Christ Moreover this the Independents will hardly evade each Church in the Apostles days had many Presbyters that laboured in the Word the Scriptures do plainly witness it In the Church of Jerusalem 15. Acts 6.23 of Antioch 13. Acts 1. of Ephesus 20. Acts 17.28 of whom 16. Rom. of Corinth 1 Corinth 14.29 of Phillippi 1. Phil. 1. of Thessalonica 1. Thes 5.12 of other Churches the like is affirmed 13. Heb. 7. James 5.14 1. Pet. 5.1 Now if each Church had more Presbiters and Pastors than one in the days of the Apostles as it is manifest they had then can it be hardly made out by right reason that every individual Presbyter or Pastor had his particular and circumscribed gathered Church free of all subordination they seem contradictory in themselves On the contrary in the more pure times no man was ever ordained for some hundred of years to whom there was not appointed both his proper and special Office and Charge and Antiquity knew no distinction between Ordination and Benefice and ordaining was the same thing as to give an Office and the right of having ones livelyhood from the common goods of the Church § The Independents do farther aver for their own justification and that most truly that it is a thing natural that all free and Independent Societies should themselves make their own Laws of which sort they take their gathered Churches to be which is the thing questioned and denyed and say they are not Independent for the reasons shewed But be it so yet then it is averred that it is as true and as natural that the Legislative-Christian-Power should and doth belong to the whole England for example and not to any certain Parish City or Country as to London York c. of a Politick Body though happily some one part may have a greater share therein than some others And as this right doth naturally belong to a Commonwealth so it must needs belong to the Church of God which in the truest understanding is the Commonwealth if Christian and the Peopele thereof do publickly embrace the true Religion As this very thing doth make it the Church so the whole England not any certain part as St. Paul in London St. Peter at Westminster or at York hath the power of making Laws and constitutions ecclesiastical A Law is the deed of
p. 369. taken away these words is no Riddle their Excuse is ready at hand viz. That they are not in the New Testament but of many other words which are found in the Breviaries and not in the New Testament it is said they come ex Traditione Apostolicâ and so they will tell us that however the Evangelists do not affirm it yet it comes by Tradition that old and bold Imposture that these words were directed to Peter Now then here ought to be some distinction by which there may appear a difference between this Tradition and the others which when it is made yet all will be too little to excuse that for many hundred years it was not so read and consequently so believed of all Catholicks for so many Ages that it was spoken particularly to Peter Dic Ecclesiae So that they must needs equivocate in the Noun Church and interpret it Dic tibi ipsi i.e. Tell it to thy self To this purpose we have a more signal corruption not of their Breviary but of the Gospel it self For in the Gospel Translated into Persian by Xauerius it is added after Dic Ecclesiae and if he refuse to hear the Church then tell it Romano Pontisici to the Pope of Rome and if he refuse to hear him let him be an Heathen c. yea yet farther it will be a Sence so palpably wrested to understand by the Church one sole Person and that not so much because the Noun it self cannot bear it as for that Christ himself interpreting it in the words immediately following saith Vbi sunt duo vel tres Where there are two or three gathered together c. So that it is apparently cleared that he understood by the Church a Congregation of two or three at the least assembled in his Name But grant them what they vehemently contend for viz. That Christ said to Peter himself Tell the Church yet for that very reason Peter himself was sent unto some other persons constituting a Church and therefore by the Term Church Peter could not possibly be meant or intended § It is objected out of John 9.12 That the Scribes and Pharisees did in Christs time thrust such as they deemed Offenders out of their Synagogue which they will needs have to be Excommunication and that the same power was bequeathed unto the Church Christian is Mat. 15.20 That they did so may be true but that they had good warrant so to do out of Moses I find not A Separation of the Leper from the Company of men and of the unclean from coming near the Holy Places are things Moses prescribeth but Excommunication no where that I know of A Bastard might not enter into the Congregation of the Lord unto the Tenth Generation Deut. 23.2 Nor yet the Ammonites or Moabites v. 23. But the Children of the Edomites and Egyptians were received in the Third Generation v. 8. Aliens were not admitted to be of the Number of the Lords People and any Uncleanness of the Flesh did separate for a season the Jews themselves from approaching near to the Congregation or Tabernacle of God but neither of these is Excommunication The Strangers which were not yet admitted could not be rejected the Natural Insirmities and Uncleanness of the Body as Leprosie Pollution Touching of the Dead c. are made Remembrances of our Corruption not Causes of Excommunication For greater Sins committed God appointed Corporal punishments for Wrongs he required Recompence for smaller Matters he accepted Sacrifices of Confession and Repentance other Censures in Moses I know none at least that will amount unto Excommunication The casting of Men out of their Synagogues was first devised by the Pharisees to serve their proud and aspiring humor for that the chiefest power of the Sword was translated unto Strangers and the highest Dignity remained unto the Sadduces Jos Antiq. lib. 18. c. 20. and though sharply pursued by them against Christ and his Disciples yet was it no spiritual course but rather a temporal loss of all such Honours Offices Priviledges and Freedoms as the parties had in Church or State where they lived and a plain adjudging them to imprisonment Scourging and such other Chastisements as the Synedrion by their Laws might and did inflict unto which I presume no Ministers of the Gospel will pretend or lay any claim St. John reports c. 19. v 38. That Joseph of Arimathea was Christs Disciple but secretly for fear of the Jews And c. 12.42 That many of the chief Rulers believed on him but because of the Pharisees they did not confess him lest they should be cast out of their Synagogue now Believers in Christ could be in no dread or fear of the Spiritual Curse and Excommunication of the Pharisees for that they excommunicated themselves when they forsook the Jewish Church and became Christians they better understood their Interest in Christ than so wherefore this casting out of the Synagogue if not wholly Civil yet at least was intermixed with the Civil Regiment and the terror thereof wholly proceeded from the power of the Sword confirmed by God to the Council and Elders of that Commonwealth which the Pastors of Christs Church may not usurp nor challenge unless the Civil Magistrate do Counsel and Authorize their Doings and if so yet questioned by some As for that other Phrase viz. He shall be cut off from the midst of his People so often used in the Law and so often and strongly insisted upon by some to express a kind of Excommunication and Anathematization I must take leave to dissent from them also that are so perswaded of the Sence of this Exposition Moses himself not the Rabbins is the best Expositor and out of him not out of them Proofs are to be sought In Levit. 18. God threatning Incest Adultery Sodomy Buggary and Offering Children unto Moloch concludeth v. 29 that whosoever shall commit any of these Abominations shall be cut off from among the People i.e. shall die the death as is expressed Levit. 20.3 4 17. Whoever shall give his Children unto Moloch shall die the death the People of the Land shall stone him to death and if the People of the Land kill him not then will I set my face against that Man and his Family and cut him off So for Incest they shall be cut off in the sight of their People i.e. openly put to death So likewise for any wilful breach of Gods Law The person that doth ought presumptuously c. therefore shall he be cut off from among his People i.e. suffer death When this kind of Speech is referred to the Magistrate then Execution is enjoyned when to God then it is a Commination denounced that he will plague and root them out and their Remembrances from the People of God Nahum 3. Jer. 11.22 23. Ezek. 14.8 13 21. Ezek. 21.28 The Separation mentioned Ezra 10.8 11 12. And Nehemiah's chasing away some that married strange Wives Nehem. 13. were joyned with Forfeitures of all their Goods
sent it by Stephanus and others signifying unto them that though he were absent in Body but present in Spirit had already judged as present him that had so done and therefore advised them in the Name of the Lord Jesus Christ that being gathered together and his Spirit with the vertue of the Lord Jesus Christ to deliver such a one unto Sathan Now it is observable that when St. Paul wrote this Epistle he was absent at Philippi a City of Macedonia and directed it not to any one single person Pope or other but unto the Church of God which was at Corinth and to them that were sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours He did not according to Romish Custom write by his Breves I excommunicate such a one and in one Scrap of Paper send as much as in him lieth Kings and Queens and Emperors nay whole Kingdoms and States to the Devil but he wrote to the Church a Collective Body that being gathered together with his Spirit they should deliver that Incestuous person to Sathan And again when he wrote his Second Epistle he directed it also unto the Church of God which was at Corinth with all the Saints which are in all Achaia declaring it sufficient to such a Man is this Punishment which was inflicted of many admonishing them to forgive and comfort him lest perhaps he should be swallowed up with overmuch sorrow whereby it is plain and not to be gainsaid that the Delivering of him unto Sathan be the Punishment be the Censure what it will it was inflicted by many 2 Cor. 2.6 Now if Paul an Apostle would not excommunicate or deliver unto Sathan at his own will and pleasure but would consult the Church that the Matter being transacted by common Authority and Approbation the Censure the Punishment might be performed by Common Consent It being most just and equal and of Moral Right that they who to morrow must deliver such a one to Sathan whom to day they account as a Brother dear in Christ should be fully satisfied why and wherefore Now how came Signore Papa alone to be entituled to exercise Powers greater than the Apostle Paul would use What hath he to do with it more than the rest of his Brethren If so interrogated I can make no other Answer but Ignoramus Moreover hath the practice of Christ's Vicars at Rome been correspondent to that of Paul the Apostle of such esteem and prevalency is publick consent with God himself even in the Affairs of the Church that though in his secret Decree Paul and Barnabas were to be set apart for the Work of the Ministry yet by God's own appointment were they separated after Fasting and Prayer to the same by the Church which was at Antioch Acts 13.2 Thereby teaching us not to despise the Office of the Church i.e. of the Multitude of Brethren where it may be had By these very small Hints it is easily discernable what a Nose of Wax the Papalins make both of Scripture and Tradition and Excommunication their great and terrible Thunderbolt even against Kings and Kingdoms not considering the little efficacy it hath What was the State of Venice and her Duke or Queen Elizabeth and her Dominions the worse for Romish Excommunications and Interdicts or what the worse the Kings of Spain for being excommunicated every Maunday Thursday And indeed what the worse his Holiness at Rome for being solemnly excommunicated every year by the Muscovite Fops § Some indeed of later days have intimated a great and just dislike of those who have hitherto endeavoured to hang Excommunication on some doubtful Places of Scripture but yet endeavour to settle it on another Basis viz. on the Nature and Constitution of the Church Christian as a Society Instituted by Jesus Christ whereby they say it is manifest that if Excommunication cannot be established upon some better and other Bottom than what hath hitherto been laid by their Predecessors on some doubtful places of Scripture it must necessarily decay and fall to the ground moreover they most ingenuously confess themselves unsatisfied as to any convincing Argument whereby it can be proved that any were denied Admission unto the Lords Supper who were admitted to all other parts of Church-Society and owned as Members in them § Though I have said enough already sparsim that if rightly applied doth demolish this Fabrick of Fundamental Right yet I will add a little and but a little more viz. that if by the Word Church in these Positions be meant only the Clergy met or not met in Councils Synods Consistories Convocations or Assemblies as the Representatives of the Church Assembled by their own power as by a Fundamental Right grounded on Christs Institution then to say no more is hereby justified Robert Bruce David Blake and those seventeen Scottish Ministers before-mentioned and their Tenets denying the King and his Council to have any Authority in Matters Ecclesiastical For certainly if God hath given them power of themselves to Assemble and Consult and make Laws and hath not withal given them Force and Power to put them in execution they have only a mock and ridiculous Authority which God never instituted nor ordained And if it be not so meant then they either say nothing to the purpose or equivocate But if herein by the Word * By the word Church may be meant either all Believers holding saving Truth in general of what condition or quality soever or else more striftly the collective Body of the Clergy for if we speak right of the Church Universal or this or that Particular Church as of Spain France England c. this Term may be taken in either of those two Sences Church be meant the Civil Power and Laity together with the Clergy then we are Friends and that Fundamental Right arising from the Constitution of the Church derived from Christ himself of Right belongs to the Commonwealth if Christian and to every congregated Number of Believers gathered in any Gentile State or People and united into one Society and not only to the Clergy thereof and the Laity are as capable and have as much Right to be of such Councils and Synods as the Ecclesiasticks Or that the Church be not semper and perpetuo a peculiar Society separate and distinct from the Commonwealth as certainly it is not or that the Officers thereof as limited by these Positions unto Teachers and Pastors injuriously enough if they pretend beyond Teachings Administrations of Sacraments Imposition of hands for Ordination and the publick use of the Keys are not only inflicters or executioners of Church-Censures as certainly they are not then the very Foundation of this Fabrick for the Support and Justification of Excommunication must necessarily fall to the ground It is true that every Church is a Society or Body Politick though every Society or Body Politick is not a Church every
by avowing that the spirit of the Prophets must be subject only to the Prophets What Rule have these Presbyters to judg by what Logick what way of Ratiocination that the Laity have not and know not and understand not as well as they what Infallibility above Kings and other the Laity have these men I must confess I never found them writing in terminis for this Infallibility But if we may guess at their meaning by their mumping their Actions and their Arguments are premisses which to some may seem to yield such conclusions that they would fain have their Doctrines though treasonable to be embraced as Oracles Are not these Doctrines purely Romish surely yes St. Paul was certainly more infallible than they and yet he submitted his Preachments to his Auditory in general not exclusive the Laity Judg ye what I say Nay the Layity as well as Priests are commanded to search the Scriptures and try Spirits and shall not the King and his Sages Judg of Doctrines because delivered in a Pulpit which may concern the bene esse nay perhaps the very esse quiet state and weal of a Kingdom If I were put to it I should not doubt but to make it out that there is as good warrant in Scripture for the infallibility of Kings as there is for either Pope or Presbyter though I must profess there is no sound ground no nor yet probable appearance for either If the Presbiter will have his Doctrines received without controulment and contradiction he must shew better warrant than the Pope because he pretends to judg what I think the Pope doth not even Affections Spotsw Hist Mr. Andrew Melvil in his form of Church Policy presented by him to the Parliament sitting in Striveling Anno 1578. hath this head The Magistrate commands in external things only and actions done before Men But the Spiritual Ruler such as Mr. Melvil and his fellow Presbyters are judgeth both the Assections and the external Actions in respect of conscience by the word of God In which form there are other dangerous heads sutable to what Mr. Blake and the Presbyteries so sharply contended for in his cause and what tumults c. ensued thereupon in the Contest for that desperate form Histories do abundantly shew but I forbear But seeing they make so desperate ill use of 1 Cor. 14.32 by perverting very plain texts I am resolved though no Presbyter to try if I can hit the true and natural sense and meaning thereof seeing they have not and perhaps will not it not being for their interest and prerogatives § It s true the Spirit of the Prophets is subject to the Prophets 1 Cor. 14.32 but what doth this avail Pope or Presbyters surely they will not say that the Prophets of the New Testament since the Apostles days are so authentick and infallible as those of the Old Besides what if the terms Prophet and Prophesying are in some senses and places and happily in this as applicable to the Laity as to the Clergy nay what if in this very Text by Prophets is meant in general all Believers those within the Pale of the Church excluding those only without as unfit to judg such matters Mark the Contest First Prophesying in general serveth not for them that believe not but for them which believe v. 22. Secondly If therefore the whole Church not Priests only come together in one place and all speak c. v. 23. and All prophesy v. 24. And every one of you hath a Psalm hath a Doctrine c. 26. If any man speak v. 27. Let the Prophets speak two or three and let the other judg v. 29. If any thing be revealed to Another that sitteth by let the first hold his peace v. 30. For ye may all prophesie one by one that all may learn and all may be comforted v. 31. And the spirits of the Prophets are subject to the Prophets v. 32. Let the Women keep silence c. v. 31. wherefore Brethren covet to prophesy v. 39. Now if the words or terms of Whole Church All Every one Any man The other Another Brethren be words and terms of universality and differencing then certainly the words Prophets and Prophesying are in this Chapter more especially applicable to the Auditory the Brethren than to the Presbyters themselves and is an admonition and warrant to the faithful to assemble and speak to edification besides the commanding of the Women silence is a pregnant presumption if not an affirmation That all the Brethren might speak so likewise is the command to the Brethren to covet to prophesy But be it as they would have it that by Prophets are meant Presbyters only which is impossible in true construction but the contrary yet those Presbyters by the command of the same Apostle v. 29. are to be judged by the other that are not Presbyters which is a better warrant to the King and his Council and Judges to judg them than they can shew to Judg King and Council and to usurp Judgment to themselves only Besides the very command in the very first verse is to all to follow Charity to desire Spiritual gifts but rather that they may prophesy and by prophesying by the scope of this Chapter is clearly meant speaking to edification and exhortation and comfort that our words might minister Grace to the Hearers which certainly is the duty of every man and which if Mr. Blake had observed he had never been called in question Now tell me how much less doth the Presbyter claim than the Pope who pretends that every Clergy or Church-man both they and their Family nay the very Concubines of Priests are exempt from all Jurisdiction Temporal and that jure divino and that from the same Apostle Paul 2 Cor. 2.15 He that is spiritual judgeth all things yet he himself is judged of no man The same Scripture is as strong for the Presbyter as the Pope and it is to be feared that if he were as fast in the Saddle as the Pope is that he would claim it as peremptorily and therefore sit to be prevented by the wisdom of Princes But were the Allegations true and pertinent either there should be no Spiritual man besides the Pope or Presbyter and so the subject of the Proposition should be homo singularis one man only or if there be more Spiritual men they should all of them be Popes or Presbyters to judg all others and be judged of none no not of the Pope of Rome himself unless he be no body For those are convertible he that saith all excepteth none and he that saith none excepteth all Touching the Prophesy we hold saith J. Robinson f. 45 46. the very same that the Synod held at Embden 1571. hath declared Harm Synod Belg. p. 21 22. viz. 1o. In all Churches whether but springing up or grown to some ripeness let the order of Prophesy be observed according to Pauls institution 2.o. Into the Fellowship of this work are to be admitted not
only the Ministers but the Teachers too as also the Elders and Deacons yea even of the Multitude which are willing to conser their gifts received of God 2 Cor. 4.13 to the common utility of the Church Luke 2.46 47. and c. 4.15 16. c. fol. 47.48 § During the Contest between Adrian the Sixth and the German Princes in Anno 1523. in the case of Luther they thinking it reasonable did signify unto his Holiness from the Dyet at Noremberg that married Priests and Religious persons who returned to the world in case they did commit any wickedness that the Prince or Magistrate in whose Territory they shall offend ought to give them their due chastisement which did not please the Pope and therefore he did reply That it would be against the Liberty of the Church and the Sickle would be put into another mans Field and those men would be censured by the World who were reserved unto Christ For Princes should not presume to believe that they were devolved to their Jurisdiction by their Apostacy nor that they could be punished by them and for their other Offences in regard the Character remaining in them and the Order they are ever under the power of the Church neither can Princes do more than delate them to their Bishops and Superiors that they may chastize them Conc. Trid. 27.28 Thus let Pope and Presbyter go hand in hand as to Spiritual Empire and Dominion Though it be besides my purpose to examine particulars yet in the general I cannot but wonder that so many learned and conscientious persons men of great abilities and good lives should countenance and defend that Church Discipline and Government as it is composed and compounded by Calvin the first Brocher and Hammerer thereof as taught by Christ and his Apostles in the Word of God when no Father ever witnessed no Council ever favoured no Church ever found out or practised it since the days of the Apostles and when the general and successive consent of all succeeding Ages is resolute against it as never expounding Pauls words in favour of it till about this last Century and this in opposition unto and derogation of Episcopal Regiment which on the contrary hath been observed every where for many Ages and Generations throughout the Christian world nemine contradicente except the old Heretick Aerius No Church till Calvins time ever alledging or perceiving the Word of God to be against it for if but any one Church upon the face of the whole earth that hath been governed by Calvins or the Scotch Presbytery or any one Church that hath not been ordered by Episcopal Regiment since the death of the Apostles could possibly have been found out no doubt but that we should long since have heard of it with our ears and seen it with our eyes in their Writings for that the Favourers and Abettors thereof have wanted neither abilities industry nor stomack neither to make it known Besides to me it seems strangely improbable I might say impossible that the Church of Christ should never know what belonged to the Government of her self till of late and that the Son of God should be spoiled of half his Kingdom by his own Servants Citizens nay Martyrs for 1500 years together without remorse or remembrance of any one man that so great injury was offered him and without one Champion to throw out his Gauntlet in the demand and challenge of his right Moreover how is it possible that all the Churches in the world should with one consent immediately on the Apostles deaths reject that form of governing the Church according to the Geneva cut which they would fain perswade you to believe was setled and approved by the Apostles and embrace a new and strange kind of Government Episcopal without Precept or Precedent for their so doing for my part I think it much more safe prudent and reasonable to esteem this a new device of Calvins a Chintera of his own brain set up to serve his own ends and to introduce his own Domination than to proclaim so many Apostolick men and antient learned Fathers to be manifest despisers of Episcopal Discipline and voluntary Supporters if not Inventers of Antichrists Pride and Tyranny § I find four Priviledges extraordinary given by Christ to the Apostolic Function requisite for the first founding of the Church What Privileges peculiar to the Apostles which died with them 1. Their Vocation immediate from Christ not from Men nor by Men Gal. 2.12 and their immediate instruction in the mystery of Christ by Christ himself 2. Their Commission extending over all the Earth without limitation to any place 3. Their direction infallible the Holy Ghost guiding them whether they wrote or spake This Office by consent of all Divines begun and ended in their persons to whom at first it was committed And except that Man of sin that hath entred by intrusion and violence into the Prerogatives royal of Christ no man would dare to arrogate the Privileges of this Calling He indeed challengeth as in the right of Peter universal power over the whole Church on earth He assumeth and appropriateth to himself glory of Miracles but all lying in form or end and if we were so mad as to believe infallible assistance of the Spirit in all things that he shall sententiously deliver to the Church out of his Chair of Pestilence Sapientum octavus Apostolorum 41. 4. Their power wonderful as well to convert and confirm Believers as to chastize and revenge Disobeyers whereby they did not only speak with tongues cure diseases work miracles know secrets understand all wisdom but gave the Holy Ghost to others that they might do the like and that they might store the whol world out of hand with meet Pastors and Teachers All which were given to their individual persons and were thought requisite by that wisdom which is above for the first spreading of the Faith and planting of Churches amongst Jews and Gentiles that all Nations might be converted unto Christ by the sight of their Miracles and directed by the truth of their Doctrine § But although all these died with their persons But and what delegated to their Successors to remain for ever yet are there other three and some make four points of Apostolic delegation which have and must have their permanency and perpetuity in the Church of Christ the better to maintain and propagate the Church once setled and Faith once preached As 1. Dispensing the Word 2. Administring the Sacraments 3. Imposing of hands 4. Guiding the Keys to shut or open the Kingdom of Heaven These especially the three first parts of the Apostolic Function are not decayed and cannot be wanted in the Church of God and are now seated in our Bishops and Presbyters by Apostolic successive delegation The first Two by reason they are the ordinary means and instruments by which the Spirit of God worketh each mans salvation must be general to all Pastors and Presbyters the