Israell Deut. 17. to go to the Priests and Levits and the Judge that shall be in those days and aske and they would shew them the sentence of judgement yea did not both these Offices to be Judge and Priest jump in one man many times before the Law we read that Melchizedec was both King and Priest Gen. 14. Heb. 7. and it is constantly believed also that the eldest Sons of the Patriarks were both Kings and Priests was not Eli both high Priest and Judge of the People for the space of 40. yeeres and Samuel for the space of thirty yeeres and it is well known that the Macabees after the captivity were Rulers both in Civill and Ecclesiasticall causes Truly I will say thus much If the civill places of Church-men be unlawfull now it is either because Princes now stand not in so much need of the counsell and advice of the Messengers of God as Princes did thē or God doth not inable now his Embassadors with such a measure of wisdome and understanding as hee did the Priests under the Law Truly to say the first were to derogate from the wisdome and religion of the Godly and religious Kings in those dayes and to say the second were to derogate from the providence favour and goodnesse of God most abundantly bestowed upon his servants under the Gospell There is but one place in all the new Testament that seemes to oppose the Doctrine I have delivered viz the words of our Saviour Mat. 20.25 The Lords of the Gentiles saith he have dominion over them and they that are great exercise Authority over them but it shall not bee so among you c. Ans The best interpreters both ancient and moderne understand the words so as is forbidden all greedie desire of governing and tyrannicall dominion and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bear rule Tyranically according to the interpretation of most learned Divines but al sort of power is not forbidden here a paternall is not forbidden the truth of this will appeare to any man that will but take a strict view of the words for first ye see Christ forbids such domination as the Lords of the Gentiles exercised towards their inferiours and not that moderate and lawfull power exercised by Church-men under the Law for if Christ had meant of the Priestly jurisdiction he◠would have said out of all question I will not have degrees and ranks among you one above another as it is betweene the High Priest in feriour Priests and Levits no I will have you all of alike power and authority Again our Saviour saith that they that are great exercise authoritie over their subjects that is great and mighty men proud men they domineere over their inferiours and make slaves of them but saith our Saviour It must not be so among you yee must not domineere in that kinde but hee saith he that will be great among you let him be servant to the rest that is Let him so demean himself that yee may be defended maintained protected and cared for both in Soul and body so that in my judgement these words doe necessarily imply a Superiority and that not in dignity but in all Authority Power and Jurisdiction lawfull and laudable and therefore this text was never used by any Divine but against the tyrannicall power of the Church of Rome and the Popes usurped authority who takes upon him to depose Kings and translate Kingdomes and tyrannize over mens consciences Would to God that such doings might not also be laid to the charge of some others who pretend greater humility and loyalty Moreover we see in the New Testament that the Apostles did no◠denude themselves of all civill employment for the Scripture saith that many fold their Land and came and laid the monies downe at the Apostles feete whereof no doubt they had a speciall care that it was well employed and distributed according to every ones necessity s◠that it would seeme that the civill power of Churchmen is not altogether unlawfull truly in my judgement it is as unlawfull for a Minister to take the charge of a House and Family for it carrieth with it as great distraction yea more worldly incumbrances more troubles and turmoyles then to be a Counsellor of State And so I may reason If that charg which involves a man in infinit worldly cares troubles perplexities be no sin to a Minister to take upon him then far lesse is it a sinne to a Minister to take upon him a charge and employment which doth not involve him in any intricate or distracting cares and businesses as to be a Counsellor of State a Justice of Peace a Judge of Controversies between brother and brother Well Calvin and Beza both thought it not unlawfull to be chief Counsellors of Geneva that mirrour of Religion Learning S. Aug. many hundred yeers before them thought it not unlawfull neither yea not to be burdened with civill incumbrances heare what he saith and I will end with it I call the Lord Jesus to witnesse saith he upon my soul in whose name I boldly utter these words that touching my own commoditie I had much rather every day work something with my own hands as it is appointed in well governed Monasteries and to have the houres free to read and to pray and to doe some exercise in the holy Scriptures then to suffer the tumultuous perplexities of other mens causes touching Secular affaires either in determining them by judging or in cutting them off by intreaties To which molestations the Apostle tied us not by his own judgment but by his judgement who spake in him which troubles for all that himself did not undergo because his course Apostolicall had another respect which labour notwithstanding we endure with consolation in the Lord for the hope of eternall life that wee may bring forth fruit with patience for we are servants of the Church especially to the weak members how mean members soever we are in the same bodie I referre to the consideration of the learned and religious Reader the weight and authority of this Fathers Testimony Further if our Saviour Christ understands an equality of Church-men in these words It must be understood only to be among the Apostles whom our Saviour Christ would have all of the same rank and degree but they cannot be so understood as importing an equality betwixt them and the other 70. whom hee so manifestly distinguished from the 12. as I have told you before Lastly was not Christ himselfe superiour to the 12 and yet no man will say that Christ did transgresse that Commandement which he gave unto them Christ did exercise paternall authority over them and the same authority hee committed unto them over other inferiour Ministers yea and the same also they exercised over them for the which cause our Saviour Christ said to them He that heareth you heareth me and he that despiseth you despiseth me he committed to them his owne place in the chiefe government of the Church and gave chiefly unto them the keyes of the Kingdome of Heaven he said not to the 70. whose sinnes yee remit shall be remitted and whose sinnes yee retain shall be retained but to the 12. They had all power granted them immediatly from Christ and they committed that power to others according to their own pleasure Now I say no more but these reasons have prevailed with mee to sway and settle my judgment in the points before discussed which I commend to the consideration of the judicious and imprejudicate reader for no reason can prevaile against prejudice and I pray God to enlighten the eys of our understanding and to remove all prejudices of flesh and bloud and of this deceitfull World that we may more and more perceive the hidden truths of Scriptures and Mysteries of the Kingdome of Heaven Amen Amen FINIS
company of Presbyters Acts 8.14 and 11.22 and 15.6 7 8. to the 30. and 1 Cor. 5.3 4 5. Answer These things were done in the infancie of the Church before the Government was established and so can be no rule for after ages some will so answer I answer further there is not a word there that will confirme Presbyteriall government for none of the meetings spoken of in those places consist of persons having the like and equall authoritie but all that was done in them was done by Apostolicall power by the power of the Apostles they were convened together by the Apostles moderation those meetings were governed by their authoritie all things were concluded they had full and absolute power in their own hands although it pleased them to do nothing without the consent of their Brethren of an inferiour Order yee will find all that I have said true if yee will be pleased to see the places But most cleerly it appeareth 1 Cor. 5.3 4 5. where the Apostle by his power and authoritie coÌ„mandeth the Corinthian Ministers to excommunicate the incestuous person in an open assembly or rather to intimate that excommunication which he had already pronounced for thus he speaketh For I verily as absent in body but present in spirit have judged alreadie as though I were present concerning him that hath done this deed In the name of our Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ to deliver such an one to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus I hope this meeting was enjoyned by the Apostle upon an extraordinary occasion nothing was done but by his speciall appointment Here is nothing to warrant the authority of Presbyteriall Government there seems something to be in the words for Parochiall If there had been Parishes and Lay-elders in those days and truly if I were not of that judgement That the Calling of the Apostles were an ordinary Calling and to be continued with the same latitude of power and authoritie in their Successors untill the end of the World I might easily be moved to approve of Parochiall Government but never of Presbyteriall and truly if the Callings of the Apostles and Evangelists be not acknowledged to be instituted by Christ for the perpetuall Government of Gods Church Parochiall Government is that which hath greatest shew of warrant in the Scriptures as for Presbyteriall it hath not so much as any shew at all in the whole book of God Now follows that I cleere the doubts and first I know it will be objected That by this doctrine I condemne all the Churches of Christ that are governed after that manner Ans I condemne not the Churches but the Government Some perhaps may reply That since I make Episcopal government to be Christs institution I charge them with a very grosse errour I answer Let them see to that I cannot call evill good nor good evill unlesse I make my selfe lyable to the curse pronounced neither will any thing excuse them except necessity for both Gods Law and mans Law doth dispence with it but because there is no necessitie let men beware for Ego liberavi animam meam Furthermore it will be alleaged That Timothy and Titus and the Bishops of old were not like our Bishops They had not that power and authoritie nor that Lordly Government that Bishops have now They were not Barons Lords Earles Princes in such kind as they are now They had not power over the bodies and estates of offenders as Bishops have now They might not punish with the Civill Sword as well as the Spirituall Ans In Episcopall Government there are two things The one is Spirituall and de jure divino by divine right The other is Civill and de dono humano of humane gift and by the donation of Kings and Princes That is their Civill Honour their Civill Power their Temporalities their Revenues as to be Barons in Parliament to judge in causes Temporall to inflict temporall punishment all these they have by the free gift of Kings and Princes and many Kings have been very liberall in this kind to Churchmen and not without warrant from God neither according to that of the Apostle The Elders that rule wel are worthy of double honour and in speciall they that labour in the Word Doctrine 1 Tim. 5. And why should any man be offended to see Honor given to Church-men May not Kings and Princes give honour to any subject they please or are not Churchmen capable of Civill Honour and Power now under the Gospell aswell as they were under the Law As to the first I think no man will deny but Kings and Princes may advance such of their Subjects as they please it is their speciall prerogative I make no question of it And truly I see no more reason that any man should make question of the other but that Churchmen are as capable of Civill Honour and Power now under the Gospel as they were under the Law it is forbidden in no part of the New Testament I am sure hath God forbidden Ministers to give their advice to Kings and Princes for the better correcting of Vice and Sin and for managing all things in the State so that God thereby may be the more glorified and the Kingdome of Jesus Christ advanced or hath God forbidden Princes to crave their advice It was well said of a Divive That it is well with the Church when godly Prophets hang as precious Earings at the Princes eares Erasmus said well in an Epistle to Iohn Alasco If we had moe Bishops like Ambrose we should have more Emperours like Theodosius But I would aske any man this question Have not Christian Kings as great need of the concurrent Counsell and Assistance of the Governours of the Church now as the Kings of Israel had under the Law and was there ever any religious King among the Iews who had not conâ—inually the High priest to second him in all his affaires was not Aaron next unto Moses was not Eleazar next unto Iosua Had not David Zador and Abiather continually in his company Was not Azariah next unto Salomon and did not Ioash that which was right in the sight of the Lord as long as Iehoida lived and was not Hilkia chief Counsellour to Iosia and Amaria chief Judge under Jehosaphat Truly I hold this for a sure ground That what ever was done under the Law not being commanded by God then it is as lawfull for us now under the Gospell to doe the same except it be forbidden us and wee need not doubt but it will be as well approved by God now as it was then But which is more yet If any thing be commanded by God under the Law which is not ceremoniall and typicall it is then much more lawfull I think for us to do now Did not the Lord himselfe command the people of
by the mystery of Faith is not requisite in these to whom is only committed the over-sight of the poore More yet Lay Elders cannot answer to the Priests because the Priests sacrificed as well as the High Priest and there was no difference between them in regard of their office of sacrificing except that the High Priest was only appointed by God to offer sacrifice within the Veile once in the yeere for his owne sinnes and the sinnes of the people but the High Priest and the inferiour Priests agreed in these particulars They both burnt Incense and offered Sacrifice 1 Chron. 6.49 They both sounded the Trumpets Numbers 10 and they both slue the Sacrifices 2 Chron. 29.22 They both instructed the people Malachie 2.5 They both judged of Leprosie Leviticus 13.2 So that if Lay Elders will needs succeed in place of inferiour Priests and be the second degree of Church Governours they must preach and administer the Sacraments and so turn Pastors and Doctors and then the Preaching Elders must be Bishops for they must be a degree above them Now follows to shew you the truth of the last branch of the Assumption That three Ranks of Church Governours have governed the Church of God since the dayes of Christ and his Apostles but because it would take up much time and paper and might be wearisome to the Reader I referre him to the Writings of many learned Divines who have proved that point to the full I dare say wee may as well deny all the humane Histories that ever were written as deny the cleere evidence of so many Histories whereby Episcopall Government is defended and accounted by all the Ancients except Aerius who is enrolled among Heretikes by Augustine and Epiphanius for his pains for the first order of Church Government having alwayes two subordinate to it inferiour Bishops and Deacons But here I know it will bee said that I confound Apostles and the chiefe Bishops together and Evangelists and Inferiour Bishops whereas Apostles and Evangelists were extraordinary callings and ceased with themselves Ans Truly this mistake is the cause of all our dissenting one from another in this point for if wee did hold the callings of Apostles and Evangelists to be appointed by Christ to continue in the Christian Church for the Government thereof untill the end of the World as they are indeed this division that is amongst us had never beene And therefore I will endeavour by Gods grace to prove both by Reason and Scripture that these callings are ordinary and cannot without high sacriledge be cast out of Gods Church I will shew you then in what respects their calling was ordinarie and perpetually necessary for the Government of the Church and for what respects it is called extraordinary It is ordinary and perpetually necessary in regard of that power which Christ conferred upon them to preach the Word and Administer the Sacraments and also in regard of the power of Absolution and Excommunication Ordination and Jurisdiction spirituall which our Saviour also granted unto them as all men confesse and in regard of all those parts of the Episcopall Function to be continued untill the second comming of our Saviour and I think no man should denie this neither It is called extraordinary for these respects following First because they were extraordinarie persons not being of the Tribe of Levi who had only ordinary power in those days to be instruments of Gods publike Worship and to serve at the Altar Next because their gifts were extraordinary for Christ who was anointed with the oile of gladnesse above his fellows and had the spirit in super-abundance hee gave his Apostles an abundant measure of the spirit but to after-ages hee imparted only a certaine Sufficiencie Grace for Grace Thirdly the extent of their charge was extraordinary they were tyed to no setled Residence but the whole World was their Diocesse Go ye unto all the World saith our Saviour Fourthly The manner of their calling was extraordinary without Education Tryall or Ordination Fifthly they had the infallibilitie of the Spirit in matters of Faith they could not erre And lastly their calling was extraordinary quo ad ante â—ut not quo ad post even in respect of the ordinarie parts of the Ministeriall Function quo ad ante because the calling of Church-men in those dayes was to offer up Sacrifices unto God of Bullocks Rams and Lambs and other Creatures and to burne incense into him but so was not the calling of Apostles Their calling was to preach the Word and administer the Sacraments open the Gates of Heaven to the Penitent and shut them upon the impenitent c. and so I may say Their Calling in Analogie to the Priests calling under the Law is to offer up the Sacrifice of Prayer Prayse and Thanksgiving to God and to teach every man to present their bodies in a living holy and acceptable Sacrifice Quo ad post it was not extraordinarie because Christ established that government for the Christian Church in all Ages to come or else none at all for other wee see not but this is manifest yea our Saviour continued the Apostolicall and Episcopall calling in regard of the substance of it in the full latitude of Apostolicall Authoritie and all this I will prove after this manner and first If the callings of the High Priest Priests and Levits was not extraordinary quo ad post in the dayes of Moses then the callings of Apostles Evangelists and Deacons was not extraordinary quo ad post in the dayes of Christ But the first is true and therefore the second The reason of the connexion of the Proposition is this because those callings of Priests and Levits were newly established in the House of God and the Church was not so governed before and so although they were extraordinary quo ad ante in regard of the time by-past yet not in regard of the time to come so I thinke that these callings established by Christ for the Government of the Church under the Gospel although they were extraordinary in regard of the time past yet not in regard of the time to come more then the callings of the Priests and Levits under the Law For why shall these Governours instituted by Christ in the insancie of the Church cease to be of that Dignitie and Authoritie in after ages that they were of in the first Constitution more then those Governours which his Father appointed to rule the Church of the Iews at the first promulgation of the Law I would faine have my opposite to shew mee a reason for the one more then the other Truly those who took offence at the Superioritie of Church Governours under the Law might have alleaged that after the dayes of Moses and Aaron Churchmen were all to be of equall Authoritie because their calling was extraordinary in regard of the time past But I am confident that as God the Father appointed the one government to remain untill his sonnes comming in
the flesh so God the Son appointed the other to continue until his second comming to judgement and both to remaine in that same case for Dignitie and Authoritie wherein they were first established My second Argument is this If the callings of the Apostles c. cannot be called extraordinary quo ad post neither in regard of their extraordinary gifts nor extraordinary manner of calling nor the extent of their charge nor their infallibilitie of Spirit then it is not extraordinary at all in regard of the time to come But for none of these foresaid respects can their calling be called extraordinary in regard of the time to come And therefore it was not extraordinary in regard of the time to come I prove the Assumption and first that their calling cannot be called extraordinary in regard of their extraordinary gifts the gift of Prophecie and the gift of Miracles c. for then if it shall please God to bestow extraordinary gifts upon ordinary Ministers of the Gospel their calling should cease any longer to be ordinary which is absurd to say for it is evident in Scripture That ordinary Ministers both of the Law the Gospel have had extraordinary gifts as Samuel who was a Priest which was an ordinarie calling for although Samuel was not of the Tribe of Levi yet he was a Nazarite who might by Gods own appointment serve at the Altar and yet he had extraordinary gifts 1 Sam. 1.11 Zachary was a Priest and yet he had the gift of Prophecie Iohn 11.50 51. so the Apostle Iames saith That Elders in his time had the gift of Healing Iam. 5.14 15. and yet no man will say that the calling of an Elder was extraordinary other then are now so the calling of a King is an ordinary calling and yet David King of Israel was a Prophet as well as a King and in a word we read in ancient Histories That many Church-men have had extraordinary gifts and yet their callings were ordinarie and so I conclude that extraordinary gifts doe not make an extraordinary calling Next the extent of their charge doth not make their calling extraordinary because necessitie requireth that it should be so untill the time that the Gospel should be propagated to the ends of the earth so that if there be any Nation yet unconverted as without doubt there are too many the Governours of the Church are bound so far as they are able to labour their conversion to the faith of Jesus Christ for I thinke no man will say but that that charge given to the Apostles goe teach all Nations c. remayns still in force Thirdly as for the manner of their calling being without Education Triall and Ordination it makes it extraordinarie in regard of the time past but not in regard of the time to come for the High Priest and Priests under the Law the manner of their calling was extraordinary in regard of the time past and without both Triall and Education and yet notwithstanding their calling was Ordinary in regard of the time to come and to be continued in the Church untill Christ his comming in the flesh And lastly infallibilitie of Spirit which the Apostles had makes not their calling extraordinary for they behoved to be infallibly guided because they were to lay the foundation whereupon others were to Build they were to Plant others only to Water that which they had planted they were to establish the Faith which all ages to come are bound to professe and so it was most necessary that they should be infallibly guided by the Spirit Further Christs promise is not only to be with his Apostles but with them and their Successours untill the end of the World And loe I am with you saith hee untill c. Now I will prove by evidence of Scripture That the calling of the Apostles was an ordinary calling and to be continued untill the second comming of our Saviour with the same Power and Authoritie both for Ordination and Jurisdiction which they had themselves My first testimony is in Mat. 28.19 out of which I form this argument They that were commanded to teach and baptize all Nations untill the end of the World their calling was ordinary and to continue untill the end of the World But the Apostles were commanded to teach and baptise all Nations untill the end of the World And therefore their calling was ordinary and to continue untill the end of the World The reason of the Proposition is this because the Apostles were not other wayes able to keepe this Commandement but in their Successors in the Generations to come if it had pleased God by his Omnipotent Power to preserve them alive and keep them in health of bodie and strength of Minde for that end I thinke none would have been more able then they but it pleased him not to doe so and therefore it is most evident that this Commandement must bee kept in their Successours and consequently That the calling of the Apostles was ordinary in regard of the time to come My second Testimonie is in Marke 16.15 The Argument is this They who were commanded by Christ to preach the Gospel to every creature that is to all men without exception untill the end of the World their calling was ordinary and to continue untill the end of the World But the Apostles were commanded by Christ to preach the Gospel to all men without exception untill the end of the World And therefore their calling was ordinary and to continue untill the end of the World This Argument is of that same force with the former for if they to whom our Saviour gives this charge were to preach the Gospel to all and every man without exception then the Apostles being not able to doe it themselves were bound to deliver that commandement to faithful men and they again to others and so from age to age to be traduced as long as there is men upon earth to whom the Gospel must be preached and so still The calling of the Apostles must be ordinary and to be continued untill the end of the World The third Testimony is in Matthew 18.18 and John 20.23 The Argument is this They to whom our Saviour Christ gave the Keys of the Kingdome of Heaven their calling was ordinarie and to continue untill the end of the World But our Saviour Christ gave to his Apostles the Keyes of the Kingdome of Heaven And therefore their calling was ordinarie and to continue untill the end of the World This has ever beene constantly maintained That our Saviour Christ gave the keys of the Kingdom of Heaven to the Apostles and their Successors to this end that as long as there were sinners upon earth the gates of Heaven might be opened to the Penitent and shut upon the impenitent so as long as there is a Sinner upon earth to repent or a penitent Sinner to be pardoned as long must there be men endued with Apostolicall power to preach Repentance to all