in the New Testament we meet with no such command laid upon the people We reade that Timothy and Titus and the Presbytery are to lay on hands but not a word of command for the people but rather against it as we have shewed 3. When it is said That the children of Israel laid on hands it is not imaginable that all the Israelites did put on hands but it was done by some chief of them in the name of the rest And as Ainsworth observes It was done by the first-born For the first-born was sanctified and consecrated unto the Lord Exo. 13.1 Because the Lord when he destroyed the first-born in Egypt spared the first-born of the Israelites therefore he challengeth a right in all their first-born and they were to be given to him And now the Levites were taken by God in stead of the first-born as appears Numb 8.16 17. And hence it was that the children of Israel that is the first-born of Israel were to lay on hands upon them for the Levites gave an atonement for them and were offered up unto the Lord in their stead and as the Rabbins say Every first-born laid on hands on the Levite that was for him Which if it be so will afford us two other answers to this text 4. That the children of Israel had not onely a special command but a special reason also for what they did And therefore this example cannot be made a patern for New Testament practice 5. That this laying on of hands upon the Levites was not for them to set them apart for the service of the Lord but rather a setting them apart for a Sacrifice unto the Lord. It was the command of God that the children of Israel must put their hands upon the Sacrifices they did offer unto the Lord. The Levites were now to be waved or offered before the Lord for an offering of the children of Israel and to be offered in stead of the first-born And therefore the first-born did put their hands upon them as their propitiation and atonement It is very observable That notwithstanding this Imposition of hands the Levites were not thereupon invested into their office and made able immediatly to execute it But Aaron the Priest was to wave them before the Lord for a wave-offering that they might execute the service of the Lord. It was Aarons waving of the Levites and separating them from among the children of Israel that did constitute and make them Church-officers And thus at last we have put an end to our first part concerning the Divine Right of the Gospel-Ministry and have as we hope sufficiently cleared to the consciences of our people That there is such an Office as the Office of the Ministry perpetually to be continued in the Church of Christ. That no man ought to take upon him either the Office or the Work of the Ministry unlesse he be lawfully ordained thereunto That Ordination of Ministers is an Ordinance of Christ and ought to be by the laying on of the hands of the Presbytery c. We cannot but expect to meet with many Adversaries that will oppose what we have here written Some will deny the very Office of the Ministry Others will grant that there was such an Office in the Apostles dayes but will say that it is now quite lost Some will grant that the Office of the Ministry is perpetually necessary but will adde That it is lawfull for all men gifted to enter upon the publick work of the Ministry though they be not called and ordained thereunto Some are for an immediate and extraordinary Call to the Ministry Some will deny all Ordination of Ministers Others will grant Ordination but deny Imposition of hands Others will grant Imposition of hands but say That it ought to be done by private Church-members and not by the Presbytery By this it appears that our Adversaries differ as much one from another as they do from us And therefore we need not be much afraid of their opposition for in writing against us they will be necessitated also to write one against another It is we confesse a great lamentation and shall be for a lamentation that there should be such differences and divisions amongst Christians and especially amongst those that professe the Protestant Reformed Religion and have made a necessary and just separation from the Idolatry and superstition of the Church of Rome Hereby God is greatly dishonoured True Religion hindered and disgraced The wicked are hardâ—ed in their wickednesse The Popish party is encouraged The godly party weakned and great stumbling blocks are laid before weak Christians to deter them from true conversion But we hope that this which we have written will contribute something towards the healing of these differences and uniting of all godly and unprejudiced people in peace and truth This is our design this is the success we pray for We have been necessitated to make frequent mention of A Platform of Church-Discipline agreed upon by the Elders and Messengers of the Churches in New-England and have expressed our dissent from some things therein contained But we desire the Reader to take notice 1. That in the Preface to this Platform they assure us of their hearty consent to the whole Confession of Faith for substance of Doctrine which the Reverend Assembly presented to the Parliament and tell us of an unanimous vote of a Synod at Cambridge 1648. which passed in these words This Synod having perused and considered with much gladnesse of heart and thankefulness to God the Confession of Faith published of late by the Reverend Assembly in England do judge iâ— to be very holy orthodox and judicious in all matters of Faith and do therefore freely and fully consent thereunto for the substance thereof c. And do therefore think it meet that this Confession of Faith should be commended to the Churches of Christ amongst us and to the honoured Court as worthy of their due consideration and acceptance 2. That as we agree wholly in the same Confession of Faith so also we agree in many things of greatest concernment in the matter of Church-Discipline 3. That those things wherein we differ are not of such consequence as to cause a schism between us either in worship or in love and affection Our debates with them are as it was said of the disputes of the ancient Fathers one with another about lesser differences not contentiones but collationes We can truly say as our Brethren do in the fore-named Preface That it is far from us so to attest the Discipline of Christ as to detest the Disciples of Christ so to contend for the seamless coat of Christ as to crucifie the living members of Christ So to divide our selves about Church-communion as through breaches to open a wide gap for a deluge of Antichristian and prophane malignity to swallow up both Church and Civil State The main intendment and chief drift of this our undertaking hath been to oppose those that say
nothing will more encourage him to persevere in it and to expect a blessing from it than the evidence that he is deputed by God to this Office That he is feeding the flock over which the Holy Ghost hath made him oversâ—er This was Gods encouragement to Ieremy and Isaiah There is required in Ministers a singular confidence in Gods assistance and a singular expectation of direction protection provision supportation and benediction which they cannot have unlesse they be fully assured that their function and Ministry is from heaven heavenly Hence it is that Paul laboureth to make out the authority of his calling to the Corinthians and Iohn unto the Pharisees and Christ unto the Iewes Thirdly For our enemies sake that cry down the prâ—â—ent Ministers as â—â—als Priests as Popish and Antichristian That Goliah-like defie the Armies of the living God That tread under their feet not onely the Ministers but their Ministry And say to us Bow down that we may go over That make our bodies as the ground and â—s the street for them to go in That say of us just as the Jewes did of Christ Crucifie them crucifiâ— thâ—â— Now that such as these may know That when they fight against our Ministry they fight against God whose Ministry it 〈◊〉 And that when they persecuâ—e us they persecute Christ whose servants we are And that it is in vain to kick against pricks That we are 〈◊〉 in Christ's right hand and that they shall feel the power of his right hand that would pluck us out of his right hand That even Ieroboam's hand though a King shall wither if he stretch it out against a true Prophet of the Lord That we are a plant of Gods planting and therefore shall not be rooted up Therefore it is that we have undertaken this work The Thesis we shall lay down is this That the Ministers of the Church of England that now are and have been since the reformation of Religion are lawfully called to their Office so as they need not renounce their Ordination nor have their people any just ground of separation from them in that respect The present Ministers of the Church of England are of two sorts either such as have been made Ministers since the abolishing of Prelacy by the imposition of the hands of preaching Presbyters or such as were ordained heretofore by the laying on of the hands of the Bishop together with other Ministers And there are two sorts of Dissenters amongst us There are some that dislike our present way of Ordination and say it is invalid because performed by Ministers without a Bishop There are others dislike our former way of Ordination and say it is null and of no validity because we were made by Antichristian Bishops One side deny our Ministry to be of God because we want Bshops to Ordain us The other side deny our Ministry to be of God because we had once Bishops to Ordain us And thus is the present Ministry like Jesus Christ himself crucified between two opposite parties But as Christ though crucified yet rose again and is ascended up into heaven So we doubt not but the Ministers of Christ though they prophesie in sackcloth for the present and may perhaps â—e slain and lye in the streets for three dayes and an half yet they shall rise in spight of all their enemies and be called up into heaven in the sight of them In opposition to these two sorts of Dissenters we shall lay down these two Propositions That the Calâ— to the Office of the Ministers which some of our present Ministers did receive during the prevalency of Episcopacy was lawful and valid That the Call to the Office of Ministry which our present Ministers do now receive since the abolishing of Episcopacy is lawful and valid CHAP. I. Containing the first Prâ—position and proving it by Arguments drawn from the Principles of our Adversaries THat the Call to the Office of the Ministâ—ry which some of our present Ministers did receive during the prevalency of Episcopacy was lawful and valid THere are some amongst us that refuse to hear our Ministers because they were Ordained as they say by Antichristian Bishops and think they are bound in conscience to renounce our Ministery till we have renounced our Ordination And as the Antipaedâ—-baptist would rebaptize all that are baptized amongst us So the Brownist would re-ordain all that are ordained amongst us For our parts we are confident that there is neither warrant out of the Word of God for rebaptization nor re-ordination That the latter which is our present work may the better appear we must premise a distinction which we have formerly made use of in our Vindication where we have also spoken something about this subject We must distinguish between a defective Ministery and a false Ministery as we do between a man that is lame or blind and a man that is but the picture of a man We do not deny but that the way of Ministers entring into the Ministery by Prelates â—ad many deâ—ects in it for which they ought to be truly and greatly humbled but yet we adde Thâ—t notwithstanding all accidâ—ntâ—l corrâ—ptions it is not substantially and essentially corrupted so as there should be need of re-ordination The Scribes and Pharisees were not onely wicked in their conversation but mingled the leaven of false doctrine with their teachings and had many defects in their entrance yet our Saviour saith Matth. 23.2 3. The Scribes and Pâ—â—risees siâ— in Mosâ—s his seat All therefore c. If they that sate in Moses his Chair were to be heard in all things that they taught according to the Word though they did not live as they taught and had many failings in their entrance much more they that sâ—t in Câ—thâ—drá Christi in the châ—iâ— of Christ and teach 〈◊〉 quae sunt Christi those things which Christ would have them teach and live according to what they â—each although there were many defects in their entrance into the Ministry Aâ— every defect in a Christian doth not make him no Christian and every defect in the administration of the Gospel-Ordinances doth not make them no Gospel-Ordinances So â—very defect in the way of entrance into the Ministry doth not make that Ministry a false Ministry or no Ministry Now that our Ministry during the prevalency of Episcopacy was lawfull and valid for the substance of it though mingled with many circumstantiall dâ—fectâ— appears two manner of wayes 1. We will arâ—ue â—ccordiâ—â— to the judgement of those who hold that the whole essence of the Ministeriall call consisteth in the election of the people and that Ordination is nothing else but a solemne installing of a Minister into that Office which he had before conveyed unto him by his election Our Brethrâ—n of New â—ngland though they hold Ordination by imposition of handâ— to be of divine institution yet not so necessary as if a Ministers call were a nullity
in this Temple The man of sin is no part of this Temple of God but as a Plague of Leprosie infecting defiling and polluting it But yet the Temple of God which is his visible Church as appears from 1 Cor. 3.16 17. Revel 3.12 Revel 11.1 2. 2 Cor. 6.19 doth remain where the man of sin sits even as the Church of Pergamus did where the seat of Satan was And though we renounce the Antichristianisme which pollutes the Temple of God yet we do not renounce the Temple in self This is that which some of our Divines say That we differ no more from Rome then Rome differs from it self and from what it was in the Apostles dayes neither do we refuse any Doctrine that they hold simply because they hold it unlesse it can appear to us that that doctrine is part of the Antichristianisme of that Church The Religion of the Church of Rome is like a peece of bread mingled with a great deal of poison They hold many truthes but then they poison them by their Heretial additions They hold most that we hold and their Apostasie consisteth rather in adding to the truth then in detracting from it They hold the Scriptures we hold but they add Apocryphal to the Canonical Scriptures They hold Christ the Head of the Church but the Pope also They hold Justification by Faith as we do but they add Justification by works also They hold praying to God but add praying to Saints They hold two Sacraments but add five more c. Thus their Religion is bread and poison mingled together and whosoever living amongst them can separate the bread from the poison shall find bread enough to nourish him unto eternal life And the reason why we separated from them was because they would not suffer us to eat the bread unlesse we would eate the poison also Even as a man that is drinking a cup of Wine and another comes and puts a Toade in it and will not suffer him to drink the Wine unlesse he will drink the Toade also This was our condition Unlesse we would swallow down all their Antichristian additions to Gods Word they would not suffer us to live amongst them and hereupon we separated and may justly be said to be non fugitivi sed fugati Not withdrawing but driven away And which is very observable When the Protestant Churches did separate they did not erect a New Church but reformed a corrupt Church And therefore ours is called The Protestant Reformed Religion Not A New Religion We take away their hereticall superstructions but still keep the Truths which they hold We put away the poyson but keep the bread We take out the toad but yet do not fling away the Wine We remove the rubbish of Antichristianisme but yet we do not renounce any thing of God or of the Scriptures that is yet remaining sincere in that Church All this we the rather observe that thereby we might heed our people of that great cheat that is now put upon the Saints of God in this Nation in crying down all the truths of Jesus Christ as Antichristian and scaring people from the doctrine of Christ by perswading them to avoid Antichrist There is hardly any Truth of Christ but it is charged by some or other in our unhappie dayes to be Antichristian Thus. 1. The Doctrine of the souls Immortality was excogitata ab Antichristo ad stabiliendam suam culinam per fictum Purgatorium et invocationem Sanctorum Invented by Antichrist to uphold his Kitchin c. as is said by the Cracovian-Socinians And in the Book called Mans Mortality it is said That the most grand and blasphemous heresies that are in the World the mystery of iniquity and Kingdom of Antichrist doth depend upon this doctrine of the Souls immortality 2. The Doctrine of the Trinity is said to be a doctrine that hath Antichrist for the author of it Zanchius in responsione ad Arianos 3. That Christ is God coaequal and coaeternal with the Father this also is called antichristian doctrine Sic clamat Antichristus So cryeth Antichrist say the Arrians Zanch. in responsione ad Arianos 4. The doctrine of the Magistrates power in punishing Anti istian heresies and blasphemies which the Scripture saith will be the way by which God will at last destroy Antichrist is said to be Antichristian Thus Blackwood in his storming of Antichrist 5. The Doctrine of Infant-Baptisme is also called Antichristian 6. The Doctrine of humiliation Repentance Sanctification and of good works done out of obedience to Gods command is antichristian as say the Antinomians And who knoweth not That the very places where we meet to worship God and the worship which we perform in those places and that our Government of the Church by lesser and greater Synodâ— is called Antichristian And therefore it is no wonder if our Ministry be also so called For we are now come to that height That there are some that renounce all Churches as Antichristian even those Churches themselves that renounce us as Antichristian And thus by the great subtlety of Satan under the notion of avoiding Antichristianisme there are many people tumbling down apace to direct Athiesme and are brought to renounce Christ himself lest therein they should comply with Antichrist And therefore we earnestly beseech and intreat our respective Congregations not to be affrighted at the bugbear word Antichristian or Popish But to examin Whether the Charge be true and to renounce whatsoever is truly Antichristian But to take heed that they be not frighted from Christ and from his Ordinances and Government Worship Ministery under the notion of renouncing Antichristianisme So much for the third consideration these three first considerations are more general We shall now apply our selves more punctually to the answer of the great Objection and desire it may be considered Consid. 4. In the fourth place That it hath pleased God out of his infinite Wisdom and providence to continue the two great Ordinances of Baptisme and Ordination found for the substantials of them in the Church of Rome even in their greatest apostacy We deny not but they have been exceedingly bemudded and corrupted Baptismâ— with very many superstitious ceremonies as of Oyl Spettle Crossings c. Ordination with giving power to the party Ordained to make the body of Christ c. But yet the Substantials have been preserved Children were Baptized with water in the name of the Father the Son and Holy Ghost And the parties ordained had power given them to Preach the Word of God Now the Protestant Religion doth not teach us to renounce Baptisme received in the Church of Rome neither is a Papist when converted Protestant rebaptized Nor doth it teach us simply and absolutely to renounce Ordination but it deals with it as the Jewes were to do with a captive maid when they had a mind to marrie her They must shave her head and pare her nailes and put the raiment of â—er
ISA. 66.21 I will also take of them for Priests and for Levites saith the Lord. EPHES. 4.8 11 12 13. When he ascended up on high he gave gifts unto men And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. HEB. 5.4 5. And no man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an high-Priest but he that said unto him Thou art my Son to day have I begotten thee 1 TIM 4.14 Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery LUTH Tom. 4. Lat. Ien. fol. 19. Non fortunat Deus labores eorum qui non sunt vocati quanquam salutaria quaedam afferant tamen non aedificant Ius Divinum Ministerii Evangelici OR THE DIVINE RIGHT OF THE Gospel-Ministry Divided into two Parts The first Part containing A Justification of The Gospel-Ministry in general The Necessity of Ordination thereunto by Imposition of hands The Vnlawfulnesse of private mens â—ssuming to themselves either the Office or Work of the Ministry without a lawfull Call and Ordination The second Part containing A Justification of the present Ministers of England both such as were Ordained during the prevalency of Episcopacy frâ—m the â—oul aspeâ—sion of Antichristianism And those who have been Ordained since its abolition from the unjust imputation of Novelty Proving that a Bishop and Presbyter are all one in Scripture and that Ordination by Presbyters is most agreeable to the Scripture-Patern Together with an Appendix wherein the Iudgement and Practice of Antiquity about the whole matter of Episcopacy and especially about the Ordination of Ministers is briefly discussed Published by the Provincial Assembly of London LONDON Printed by Iohn Legat and Abraham Miller 1654. THE EPISTLE TO THE READER IT is reported of Bucer that he was so eager of Peace with Luthâ—r that he was like to a man Qui prae nimia aviditate etiam foeces haurireâ— who by an overmuch greediness after Unity was ready to swallow down many of Luthers errours For our parts Though we should be loath to buy Peace with the loss of Truth yet such have been the unexpressible mischiefs that the divisions of Brethren have brought upon this Nation and such is our earnest desire after an happy Accommodation that we hope we can truly close â—hough not with the former yet with another saying of Bucers That we would willingly purchase with the losse of our lives the removing of the infinite scandals that have been given to the Churches of Christ by the divisions of Christians Eusebius reports of Constantine though a great Emperour That he was more troubled with the dissentions of the Church then with all the warres in his Dominions That he took them so to heart that he could not sleep quietly for them yea although he had a spiritfull of heroick valâ—ur yet the dissentions of the Church were such evils to him as to cause him to shed many a tear c. Our prayer to God is that the same affection towards the Churches of Christ in these three Nations may be kindled in all our brests And We doubt not but through the grace of God We are able in Sincerity to profess with Luther That we are as desirous to imbrace Peace and Concord as We are desirous to have the Lord Iesus to be propitious to us And therefore fore-seeing that this ensuing Treatise will meet with many Adversaries of different Perswasions and with much opposition We thought fit to give the Reader notice of our intentions here lest We should be thought to be enemies to Peace and hinderers of that long desired and often praied for Union between dissenting Brethren There are six sorts and ranks of men whom We have occasion to deal with in this Book 1. Such as are against the very Office of the Ministery and that affirm That there is no such Office instituted by Christ to be perpetual in his Church We look upon this Assertion as destructive unto Christian Religion and to the souls of Christians 2. Such as say That it is lawfull for any men that suppose themselves gifted though neither Ordained nor approved by able men to assume unto themselves a power to preach the Word and Administer the Sacraments This Opinion We judge to be the high-way to all Disorder and Confusion an inlet to Errours and Heresies and a Door opened for Priests and Jesuites to broach their Popish and Antichristian Doctrine 3. Such as hold That the Ministry of England is Antichristian That our Churches are no true Churches but Synagogues of Satan and that there is no Communion to be held with us This Opinion We conceive to be not only false and uncharitable but contradictory to Peace and Unity 4. Such as say That Episcopacy is an higher Order of Ministry above Presbytery by Divine Right That Christ hath given the sole Power of Ordination and Jurisdiction unto Bishops And that Ordination of Ministers is so appropriated to them by the Gospel that all Ordinations by single Presbyters are null and void and that Sacraments by them administred are no Sacraments These Assertions We look upon not only â—s groundlesse and unscriptural but as cruel and utterly overthrowing all the Protestant Reformed Churches and Ministers Now though We hope We can truly say that We have with all Meekness and Christian Moderation managed the Debate with these four sorts of Adversaries and shall be ready to exercise all Offices of Christian Love and Affection towards them and by requiting good for evil labour to heap coals of fire upon their heads yet notwithstanding such is the great Distance between Them and Us in Judgement and Practice and such is the bitternesse of their Spirits in their Opposition against Us that We have little hope for the present till the Lord be pleased to work a happy change of Judgment in them of any real and hearty Accord and Agreement with them 5. A fifth sort are our Reverend Brethren of New and Old-England of the Congregational way who hold Our Churches to be true Churches and Our Ministers true Ministers though they differ from Us in some lesser things We have been necessitated to fall upon some things wherein they and We disagree and have represented the Reasons of Our Dissent But yet We here profess That this Disagreement shall not hinder Us from any Christian Accord with them in Affection That We can willingly write upon Our Study-doors that Motto which Mr Ieremiah Burroughes who a little before his Death did ambitiously indeavour after Union amongst Brethren as some of
holy Spirit he gave unto his Ministers which he gave to no earthly Monarch the Keys of the Kingdom of Heaven he committed to them the Word of Reconciliation he made them Stewards of the Mysteries of God and Watchmenâ—ver â—ver the precious Souls of his people There is hardly any thing necessary for man in his Natural or Civil Relation but the Ministry is compared to it Are Light and Stars necessary Is Saâ—â— necessary Are Rulers Shepherds Stewards Ambassadours Husbandmen Builders Angels Chariots and Horsmen necessary Ministers are called The Light of the world The Salt of the earth Stars in Christs right hand They are Angels Rulers Ambassadors Stewards Husbandmen Fathers Shepherds Builders Watchmen The Chariots and Horsmen of Israel The people of Constantinople professed they could sooner want the Sun then Chrysostom's Ministry And Chrysostom tels us That Herod might very well have saved John Baptist notwithstanding his Oath for his Oath was to give the daughter of Herodias what she should ask though it were to half his Kingdom but John Baptist's head was more worth then all his Kingdome Hence it is That the Devil in all Ages hath laboured by his wicked Instruments to discountenance disparage and overthrow the Ministry as knowing that it is a spiritual Engine in the hand of the Lord of Hoasts to batter down his Strong holds and designed for this very purpose to bring people from the power of Satan unto the Kingdom of Iesus Christ. In the Old Testament though the Ministry that then was was acknowledged to be of Divine Institution yet even then it was by a carnal part of the World opposed as a superfluous humane Invention and the Persons to whom that Ministry was committed were in their several Generations vilified and traduced as a Society of men which rather sought some worldly carnal personal interest then the sacred things of Gods Kingdom Thus Enoch who had this Testimony that he pleased God â—ndured hard speeches which ungodly sinners spoke against him Noah a Preacher of Righteousnesse was not believed in his Generation they did not they would not know any thing till the Floud came and swept them all away Moses a Prophet mighty in word and deed had Jannes and Jambres to resist him in Aegypt and Corah and his company to withstand him in the Wilderness Elijah that man of God whom one calleth an Earthly Angel and an heavenly Mortal who whilst he lived on Earth below commanded the Heavens and Clouds that are above yet was he persecuted by Jezebel and accounted by Ahab both an Enemy to him and to the State and accused to his face as the Troubler of Israel Thus Jeremiah sanctified from the Womb was smitten and imprisoned Michaiah imprisoned Urijah slain with the Sword Zechariah stoned to death In the New Testament John Baptist who was filled with the holy Ghost from his Mothers womb was beheaded And Christ Iesus himself who was not ashamed to be stiled the Minister of the Circumcision The Bishop of our souls The Apostle and High-Priest of our profession was crucified between two thieves The holy Apostles of whom the world was not worthy were not worthy to live in the world but were despised and rejected of men and accounted the scum and off-scouring of the world In the ten first Persecâ—tions The Devil especially endeavoured the ruine of the Godly and Learned Ministry It is said expresly of the sixth Persecution That the Emperour Maximinus raised it against the Teachers and Leaders of the Church thinking that if these Captains were removed out of the way he should the easilier prevail against the rest The greatest Design thâ—â— Julian the Apostate had for the overthrowing the Christian Religion was by destroying of Learning and taking away the means of subsisâ—ence from the Ministry The Scripture tels us that for the space of 1260 daies that is all the time of Antichrists reign the two Witnesses should prophestein sackcloth and this sackcloth is not yet put off nor as yet likely to be For there are a Generation of men risen up amongst us that say That it is the greatest cheat that ever was put upon Christians to make them believe that there is a distinct Office of the Ministry pâ—culiar to some men and not to others This they call a Monopolizing of the Ministery and the worst of all Monopolies And they say just as Corah and his Company You take too much upon you yee sons of Levi Are not all the people of God holy And may not any man that is gifted preach though he be not Ordained But in the mean time they forget that this Speech of Corahs was accounted Rebellion and that the earth was not able to bear it but opened her mouth and swallowed him up and the rest of his companions It was heretofore accounted a great fault for a Minister to be a Iustice of Peace and tâ—ought incompatible with his Calling and impossible for one man to wait upon both But there are many in our daies that continuing in their Civil Callings think themselves able to discharge the Ministerial And although the Apostle out of the sense of the weightiness of it cried out Who is sufficient for these things Yet there are very many that think every man almost sufficient And as Jeroboam made Priests of the lowest of the people which were not of the sons of Levi and it was reckoned as his great sinne So it is with us The lowest of the people and such as are not called to the Ministry nor trained up in the Schools of the Prophets are become Preachers and cried up as the None-such of our times There are divers waies by which some men endeavour to destroy the Ministry 1. By railing upon and reviling their persons and raising all manner of reproaches against them as if they were the onely Incendiaries of Church and State pestilent fellows the causers of all the disturbance in the Commonwealth 2. By crying down the present Ministry as Antichristian because made as they say by Antichristian Bishops 3. By taking away their Maintenance 4. By setting up the basest and meanest of the people and such as have no Arts nor Knowledge in the Tongues to be Preachers that thereby they might make the world believe That the Ministerial Office is of all other the lowest and the easiest 5. By dâ—crying the very Office it self These with others of the like Nature are thâ— waies and means by which men seek to ruine the Ministry and thereby Religion and to open a wide gap to all Errours Heresies Blasphemies Prophaneness and Atheism Herein dealing with us as Alexander did with the Athenians who desired to make Peace with them upon condition that they would deliver eight of their chief men into his hands Demosthenes to disswade the Athenians from delivering them up tels them a Fable of the Wolves and the Sheep The Wolves desired to make Peace with the Sheep upon condition they would deliver up their Dogs to be destroyed which they
ordinary so the calling we are to expect is ordinary Adde That God hath promised to preserve an ordinary Ministry in the world till the coming of Christ 1 Cor. 11.26 Eph. 4.12 13. Mat. 28.20 Isa. 59.21 And therefore there is no need of waiting for and expecting an extraordinary and immediate Call As it is necessary saith Learned Zanchy that there shall be alwaies a Church upon earth because Christ hath promised that the gates of hell shall not prevail against it So also it is every way as necessary that a lawfull Ministry be preserved Vnum enim ab altero separari non potest nec Ecclesia a Ministerio nec Ministerium ab Ecclesiâ For the one cannot be separated from the other neither the Church from the Ministry nor the Ministry from the Church And from hence it appears saith the same Authour That even in the Church of Rome though the worship of God be most corrupt in it yet God hath preserved in it so much of the substance of Religion as was necessary to salvation so that as the Church is not wholly extinct therein so neither was the Ministry We deny not but that there are some Learned Divines that pleade much for an immediate and extraordinary call in times of publique and generall defection from the Truth For our parts we will not espouse this quarrell We cannot we ought not to set bounds to the infinite power and free-will of God We dispute not what God may do at such times only we say with Gerhard Destituimur promissione quòd debeamus hoc tempore post confirmatum Novi Testamenti canonem immediatam vocationem expectare We have no promise that we ought after the confirmation of the Canon of the New Testament to expect an immediate call And afterwards he saith Nulla apparet immediatae vocationis necessitas There appears no necessity of this immediate Call And besides even those that are for an immediate Call do lay down divers limitations which are very worthy to be considered by the people of our age lest they should suck poison from such a doctrine One that pleads much for it gives these Rules 1. That this extraordinary and immediate Call then only takes place when a mediate and ordinary cannot be had and that such a Call ought not to be pretended unto in contempt of the ordinary way 2. That whosoever shall pretend to this immediate Call ought first to be tried before he be admitted That his doctrine ought to be examined by the Word That his life and conversation ought to be diligently lookt into lest he prove one of those concerning whom the Apostle speaketh That serve not our Lord Iesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple After this he puts this Question Anne cessante ordinaria vocatione c. Whether when the ordinary Call ceaseth it be then lawful for every private Christian verst in the Scriptures to go up into the Pulpit and preach against false Doctrines and assert the Truth and answers God forbid for this would open a door euivis ubivis qui se sapientem existimaret c. to every one every where who thinks himself wise under a pretence whether true or false of confuting false doctrine to have clandestine meetings as the Anabaptists and Libertines of our daies are wont to do following the evil example of those that first at Antioch afterwards in Galatia and elsewhere creeping in privately brought great tumults and confusions into the Church Of whom the Apostle speaks Forasmuch as we have heard that certain which went out from us have troubled you with words subverting your souls saying Ye must be circumcised and keep the Law to whom we gave no such commandment Thus farre Bucanus and much more to this purpose in the same Chapter By this it appears That even they that justifie an immediate Call in some cases do notwithstanding flatly condemn the disorderly practices of our times So much in answer to the second Question The third Question is Whether the Call of Luther and the rest of the best Reformers of Religion from the errors of Popery was an immediate and extraordinary Call or no Answ. He that would be satisfied about the Call of Luther to the Ministry let him reade Gerhard de Ministerio where he shall finde proved That Luther though he did alwaies pleade his doctrine to be of God yet he did never so much as pretend to an immediate and extraordinary Call but that he was called after a mediate and ordinary way That he was ordained Presbyter in the Year of our Lord 1507. at 24 years of Age That when he was ordained Presbyter he did receive power to preach the Word of God That the next Year after he was called by Iohn Staupitius with the consent of Elector Frederick to be Divinity Professor of the Church and University of Wittenberg By the Statutes of which University he was bound to this sc. Vestrum est legem divinam interpretari librum vitae docere It is your Office to interpret the Divine Law and to teach the Book of Life Object If it be objected That Luther received his Ordination from the Church of Rome and therefore it is null and void Answ. To this Gerhard answereth That although the rite of Ordination in the Church of Rome was corrupted with many Superstitious and Vnprofitable Ceremonies yet Ordination it self was not nullified We must distinguish between the impurity of the Bishop Ordaining and the Ordination which is done in the Name of the whole Church And in the Ordination we must distinguish that which is divine from that which is humane that which is essential from that which is accidentall that which is godly and Christian from that which was Antichristian As in the Israelitish Church they were to use the Ministry Sacrifices and Ordination of the Scribes and Pharisees who sate in Moses chair yet the people were warned to take heed of the leaven of the Pharisees Mat. 16.12 So also is the Church of Rome We use the Ministry Sacraments and Ordination of those that were in ordinary succession but we reject the leaven of their Superstition But to this Objection we shall speak more fully in our fifth Proposition The like to that is said of Luther may be said of Zuinglius Oecolampadius Bucer Peter Martyr c Zanchy saith That Luther was a lawful Teacher and a Minister created in the Church of Rome with Imposition of hands and with authority to create others The like he saith of Zuinglius Bucer c. and of himself Qui in Papatu fuimus creati Doctores cum authoritate alios creandi We were made Teachers under the Papacy with authority to make others We confesse that Zanchy Bucanus and divers others speak much if not too much of an extraordinary Call that these blessed Reformers had But yet we desire it may be considered
sake And he that shall call such Bishops wicked and ungodly is notoriously guilty of the breach of the 9. commandement 2. Supposing though not granting that all of them were wicked and ungodly yet notwithstanding though we are far from justifying their ungodlinesse We answer That some evil men may and alwaies have de facto been officers and Ministers in the Church In the Church of the Jewes Hophni and Phinehas in the dayes of Christ Scribes and Pharises 2. That the wickednesse of such men did not null or evacuate their ministerial acts The Scribes Pharisees that sat in Moses his chair were to be heard though they said and did not Christs commission did as well authorize Iudas as any other to Preach and baptize c. And surely if the Principall acts belongingto the Ministerial function as Preaching Baptizing adminstring the Sacrament of the Lords Supper be not nulled or made void by the personal wickedness of Ministers then consequently not their ordination So that if Iudas had been an Apostle when Christ sent his Apostles to ordain Elders his Ordination should have been as valid as his Preaching and Baptizing formerly had been The Leprosie of the hand doth not hinder the growing of the corn which that hand soweth But these Bishops were Antichristian and their office Antichristian and therefore the Ministers ordained by them must needs be Antichristian Ministers and not the Ministers of Christ. For satisfaction to this objection we shall first propose what the ancient learned godly Non-conformists have left in print about it and then we will lay down our own answer The old Non-conformists by joynt consent have written That they did not see how our Bishops could be called Antichrists or Antichristian 1. Because the word mâ—rks out Antichrist by his false Doctrine nor do we find in holy Scripture any such accounted Antichrist or Antichristian which holding the truth of Doctrine swerveth either in judgement or practise from Christs rule for Discipline Now it is evident that our Bishops do hold and teach all fundamental doctrines and truths and some of them have soundly maintained them against Hereticks converted many to the truth and have suffered persecution for the Gospel 2. Their Hierarchy and other corruptions charged upon the calling of our Bishops were rather to be esteemed the staires and way to Antichristianity then Antichristianity â—t self for they were in the Church before the Popâ— who is the Antichrist and the chiefe Head link of all Antichristianity was revealed 3. The Antichristian Bishops hold their preeminence as from Gods law which is unchangeable whereas our Bishops since his Majesties reign to this day for the most part hold superiority by no other right then the positive law which is variable yea it appeares by the institution of the Court of Delegates and the continuance thereof to this day that they do and ought by law to hold their Jurisdiction not as from God but is from the Prince Thus they And as to the Ministers Ordeyned by Bishops they say Bishops are able to judge of such gifts as are required for the sufficiencie of Ministers that many of them have been such Ministers themselves as to whose labours thâ— Lord hath set to his Seal We are perswaded that though it were not necessary yet it cannot be unlawful for him that entreth into the ministery to be approved and authorized even by them Andif our Ordination be in this behalf faultie how will our Brethren justifie the calling of their own Ministers that have received Ordination ever from the people who neither by commandement nor example can be found to have any such authority nor are in any degree so capable of it as the Bishops Thus much is said by the old Non-conformist For our own particulars we shall return an answer to this objection by distinguishing of the word Bishop and the word Antichristian There are three sorts of Bishop the Scripture-Bishop thâ— Bishop of the first Primitive times and the Bishop of latter times Now we are far from thinking that the scripture Bishop that is to say the Presbyter or the Bishop of the first Primitive times who was nothing else but a chief Bresbyter or the Moderator of the Presbytery and had a Priority not of power but of order onely like a Speaker in the Parliament were Antichristian The question onely is about the Bishop of latter times The word Antichristian may be taken propeâ—ly or improperly An Antichristian Minister propeâ—ly is one that own 's the Pope as a visible Monarchical head over the Church and that stands a Minister with subjection and subordination to the Church of Rome and that professedly maintains the Popish religion An Antichristian Minister improperly is one that in his calling and office hath divers things that are Antichristian In the first sense we believe none will say our Bishops were Antichristians But yet we cannot deny but that those Bishops who did take upon them by divine right the care of whole Diocesses and did assume the whole power of jurisdiction over the people and Ministers therein and did challenge a Majority and tantum non a sole power in Ordination did symbolize herein too much with Antichrist and had in this sence much of Antichristianisme in them yet notwithstanding this is not sufficient to denominate them Antichristian no more then the having of some hypocrisy and covetousnesse doth denominate a godly man an hypocrite or a covetous person The denomination is alwaies á meliore Our Bishops for the most part were very Orthodox in doctrine and pure in the substantialls of worship and have written many learned treatises against Popery and Antichristianisme Indeed in matters of Discipline and ceremonies they were exceeding faulty and some of â—hem of late yeares began to Apoâ—â—atize both in doctrine and worship for which God hath grieviously punished them yet all this is not sufficient to make them Antichristian properly so called much lesse to null all their acts of Ordination no more then their acts of preaching baptizing and administring theLords supper specially if we consider that they had power enabling them to perform all these acts as they were Presbyters though they never had been Bishops Bâ—t let us suppose though not grant the Bishops were Antichristian and their office Antichristian yet we answer That it will not follow that the Ministers made by them are Antichristian unlesse it can also be made out which never can be done that they were Antichristian in the very act of Ordination For as a maimed man may beget a perfect child because he begets him not as maimed but as a man So an Antichristian Bishop may ordain a true Minister because he ordaines him not aâ— Antichristian but as a Presbyter that by divine warrant hath authority so to do As Austin against the Donatists proves the validity of Baptisme by Hereticks if they Baptized with water in the name of the Father Son and Holy Ghost though in other
nourished in the wildernesse for a time times and half a time from the face of the Serpent verse 14. Note here 1. That by the 1260 daies and a time times and half a time is meant the whole time of Antichrists raign 2. That the Church during the whole raign of Antichrist should be in a sad lamentable and Wildernesse condition 3. That maugre all the fury of the ten-headed or two-headed beast yet notwithstanding the Church of Christ should be preserved and kept safe For there were two wings of a great Eagle given unto her to enable her to fly into the Wildernesse where she is fed and nourished 42. Moneths And all this is to be understood not onely of a Church entitative or a Church without Officers but of a Church instituted or Ministerial a Church administring Ordinances For this woman is not onely kept alive in the Wildernesse all the time of Antichrists raign but she is fed and nourished by Gospel-Administraâ—ions â—he is fed by the Two witnesses for the prophesying of the witnesses is contemporary with the womans flight into the Wildernesse Even aâ— Elias was nourished in the Wildernesse and kept safe from the fury and rage of Iezebel And as God reserved 7000. that had not bowed their knees to Baal c. and by good Obadiah preserved an hundred Prophets of the Lord alive all the time of Ahabs bitter opposition against them Even so was the Woman that is The Church of Christ reserved and nourished by the Ordinances Scriptures and Ministry of Christ though in a Wildernesse-condition all the time of Antichrist's prevalency The like to this we read of in the 11. of the Revelation where we have two things very observable for our purpose The one concerning the Temple measured and the outward Court unmeasured The other concerning the two Witnesses 1. Concerning the Temple measured and the outward Court unmeasured The outward Court was to be left out or cast out to wit as prophane and that which God will make no account of It was not to be measured but to be given unto the Gentiles that is the Antichristian party to be trod under foot forty and two Moneths that is all the time of Antichrists raign The meaning is as Mr. Mâ—de well observeth That the Antichristian Apostasie which he calls redivivus Ethnicismus shall prevail over the Christian Churâ—h and shall bring in a new kind of Idolatry into the places where the true Religion was professed But now the Temple and the Altar and they that worship therein are to be measured with a divine reed This measuring is an allusion to Ezek. 40.1 c. where the Temple with all in it was to be measured by Gods appointment to shew that that building was of God So must the true Church of Christ under Antichrist be measured that is kept pure from Antichrist's Idolatry walking exactly according to the Rule of the Word and also kept safe from Antichrist's rage and fury 1. Note here That though the outward Court was given to the Gentiles to be troden down yet the Temple with the worshippers therein was not given 2. That during the prevalency ofAntichrist the Temple and Altar and worshippers therein that is a true Church and a true Ministry and true Gospel-Ordinances are preserved and kept safe While the outward Court is worshipping the Beast the true Church is serving God according to his Word as in the inner Court of the Temple Our English Annotations say That by the measuring of the Temple and altar and the worshippers therein is signified 1. The fewnesse â—f the true Christians under Antichrist in comparison of the Idâ—latrous ones as the Priests and Levites that worshipped in the inner Court were few in comparison of the people that worshipped in the outward 2. That Gods people while Antichrist raged should have a place in the Wildernesse where they might serve God according to his will as the Jewes offered sacrifices on the altâ—r in the Temple and which should be for safety as a Sanctuary unto them Isai. 8.14 Ezek 11.16 Therefore Temple and altar and worshippers and all are measured So Jerusalem is measured after the captivity that it may be inhabited again Zech. 2.1 2 3 4. c. 2. The Second thing observable is concerning the two Witnesses who are said to Prophesie in sackcloth 1260. dayes that is all the time of the raign of Antichrist By the Two Witnesses in general are meant Omnes Veritatis divinae interpretes assertores saith Mr. Mede All the Interpreters and assertors of divine truth qui soedam illam lachrymabilem Ecclesi ae Christi contaminationem assiduis querelis deflereâ—t c. who should by their daily complaints bewaile the foul and lamentable pollution of Christ's Church These Witnesses are said to be two for the fewnesse of them and because two witnesses were sufficient to confirm any truth and also in alâ—usion to Mosâ—s and Aâ—ron in the Wildernesse To Elijah and Elisha when the Israelites worshipped the Calves and Baal To Zerubbabel and Iâ—hoshua in Babylon and after the return of the Israelites from captivity For our parts we conceive that by the Two witnesses in a more especial manner are meant the True Ministers of Jesus Christ who are called Witnesses of Christ Act. 1.8 and whose proper Office it is to bear witnesse to truth and holinesse against all the Heresies Blasphemies Idolatries and ungodlinesse of Antichrist Now these two witnesses are said to Prophesie though cloathed in Sackcloth all antichrists reign which is a clear and demonstrative argument to us That there hath been a true Ministry preserved by God from the beginning of the Christian Church even to this very day notwithstanding the great and universal Apostacy that hath been in it And our learned Protestants in divers Books have given us a Catalogue of the faithful Ministers of God and other godly men whom the Lord raised up in all ages of the Church to bear witnesse against the growing and spreading abominations of Antichristianisme in the Christian World 3. The third thing we offer to consideration is To beseech our people accurately to distinguish between the Church of Rome and the Antichristianisme of the Church of Rome as between a man and the Plague-sore that is upon him and between a Field that is full of tares and yet hath some Wheat in it It is certain that the Church of Rome was a true Church in the Apostles dayes when the faith of it was spread throughout the World and it is as certain that afterwards by little and litle it apostatized till at last Antichrist set up his throne in that Church And yet still we must distinguish between the Church and the Apostasie of it between the Corn and the Tares that are in it Thus the Apostle seems to do 2 Thess. 2.4 where he puts a difference between the Temple of God in which the man of sin shall sit as God and between the man of sin sitting
captivity from off her â—nd then take her to wife So doth the Protestant Reformed Religion It distinguisheth between the Ordinances of God and the corruptions cleaving unto the Ordinances It washeth away all the defilements and pollutionâ— contracted in the Church of Rome both from Baptisme and Ordination but it doth not renounce either the one or the other 1. Because they are none of Antichrist's posts or Antichrist's inventions but are the institutions of Jesus Christ and were in the Church of Rome long before Antichrist sat there 2. Because they have been preserved sound for the substantials and essentials of them And the truth is he that renounceth the one must needs renounce the other which were well if some of our dissenting Brethren would seriously consider Now that this Position may not seem strange we will a a little compare the Apostacy of the 10. Tribes with the Apostacy of the church of Rome The 10. Tribes did not onely worship God after a false manner by setting up their golden Calves in Dan and Bethel but afterwards in the raign of Ahab they directly worshipped false Gods and set up Baal and Ashtaroth and fell away wholy from the true God and yet notwithstanding all this when the Prophet came to â—noint Jehu he saith unto him Thus saith the Lord God of Israel I have anointed thee King over the people of the Lord â—veâ—over Israel Here note That they are called the people of God notwithstanding their Apostacy And the Ordinance of Circumcision which was retained amongst them in this their Apostacy was Gods Ordinance and they that were circumcised under that Apostacy not onely did not renounce their circumcision but had sinned against God if they had done it and were accordingly admitted to the passeover by Hâ—â—â—kiah as truly circumcised For Gods Ordinanceâ— are not to be renounced for mans Corruptions cleaving to them but the corruptions are to be removed and the Ordinances embraced And afterwards in Christâ— time it is evident that the Office of the Priest and the High-Priest was excâ—edingly corrupted They came ordinarily into thâ—ir office by bribery faction And as many learned men think there were Two high Priestâ— together Anâ—as and Caiaphas when Christ was crucified The Priests and High-Priests had their chief stroak in the Crucifying of Christ. And yet we read Iohn 11.15 Caiaphas is owned by the Holy Ghost as high Priest c. Act. 23. when Paul said to the High-Priest God will sâ—itâ— thee thou whited wall c. and they that stood by said Râ—vilest thou the High-Priest Paul answered I wist not Brethren that he was the High-Priest For it is written Thou shalt not speak evil of the Rulâ—r of thy People Here also Paul as many think acknowledged him as an High-Priest though the Priesthood at that time was tyrannical heretical and they came by most unjust wayes into their places and offices From all this it appears That corruptionâ— cleaving to Gods Ordinances do not null Gods Ordinances That we are not to renounce divine Ordinances because of circumstantial defilements annexed to them That Baptisme and Ordination were found for the substance in the Church of Rome and therefore to be reformed but not renounced 5. The fift thing we desire may be considered is That it is no disparagement to the present Ministry of the Church of England to say That we receive our Ministry from Christ and his Apostles and from the Prâ—mitive Churches through the impure and corrupt Channel of the Church of Rome For 1. It was no disparagement to Jesus Christ that he received his humane nature from Adam through many unclean channels as Thamar Rahab Bethshebah c. 2. It is no disparagement to the holy Scriptures of the old Testament that the Christians received them from the Church of the Iewes even after they had crucified that Christ who was the center of the whole Old Testament Nor is it any disparagement to the Old and New Testament that we receive them as delivered to us by sucession from the Apostles through the Church of Rome although that Church by their corrupt Glosses and Interpretations had much depraved and corrupted them 3. It was no disparagement to circumcision that it came from God through the hands of Idolaters unto Christ and his Apostles Nor to Baptisme that it comes to us from Christ through the Antichristian Church of Rome insomuch as many of those that renounce Ordination do yet retain their Baptisme though it may be easily made to appear that it was as much corrupted as Ordination 4. It is no disparagement to the Ordinance of Marriage that many have been married in the Church of Rome and married with all the Popish Ceremonies yet we never heard of any that have renounced their marriage as unlawful because solemnized in the Church of Rome which yet notwithstanding doth hold Marriage to be a Sacrament in a proper sense and have many corruptions in their way of marriage and yet it is by the Law of God and man valid for the sustance of it 5. It was no disparagement to the Vessels of the Temple that they had been 70. years in Babylon and abused and prophaned by Belshazzar who in contempt of the God of Heaven drank Wine in those holy and consecrated Vessels for afterwards the Israelites made no scruple of receiving them and restoring them to the Temple This is the fift consideration 6. The sixt consideration is That the receiving of our Ordination from Christ and his Apostles and the Primitive Churches and so all along through the Apostate Church of Rome is so far from nullifying our Ministry or disparaging of it that it is a great strengthening of it when it shall appear to all the World That our Ministry is derived to us from Christ and his Apostles by succession of a Ministry continued in the Church for 1600. years And that we have 1. a lineal succession from Christ and his Apostles 2. Not onely a lineal succession but that which is more and without which the lineal is of no benefit we have a Doctrinal succession also We succeed them in Preaching the same Doctrine that they did deliver to the Churches The Papists boast much of a lineal succession but they want the Doctrinal They succeed the Apostles as darknesse succeeds light and as Manasseh succeded Hezekiah But this is the happinesse of the present Ministry That we have both a lineal and doctrinal succession from Christ and his Apostles But doth not this discourse of ours when we say That the essentials of a 〈…〉 true Ministry and that Baptisme and Ordination for the Substantials of them were preserved in the Church of Rome during the prevalency of Antichrist make Rome to be a true Church of Christ. There are indeed some learned Orthodox Divines That say That the Church of Rome is Vâ—rè Ecclesia though not Vera Ecclesia is Truly a Church though far from being a true Orthodox Church There
fully proved Therefore a Bishop and a Presbyter are one and the same Officer 5. This is further manifested from Phil. 1.1 To all thâ— Saints in Christ Iâ—sus who are at Philippi with the Bishops and Dâ—acons Here again note 1. That a Bishop and a Presbyter are all one For by Bishops cannot be meant Bishops over Presbyters for of such there never was as our Episcopal men say but one in a City 2. That there are but two Orders of Ministry in the Church of Christ of divine institution Bishops and Deacons And that therefore a Bishop over Presbyters is not a plant of Gods planting nor an Officer appointed by Christ in his Church 6. We argue From these very texts in which the holy Ghost doth on purpose set down all the several sorts of Ministry which Christ hath Ordained in his Church As 1 Cor. 12.28 Ephes. 4.11 12. Rom. 12.6.7 8. When Christ went up to Heaven he left extraordinary and ordinary Officers for the perfecting of the Saints and for the work of the Ministry c. But here is no mention made of a Bishop distinct from a Presbyter much lesse of a Bishop superiour to a Presbyter in the power of Ordination and Jurisdiction Here are Apostles Prophets and Evangelists who were extraordinary Officers and temporary and had no successors properly in â—undem gradum And here is mention of Pastors and Teachers who are the onely ordinary standing and perpetual Ministers But no mention of the Pope by which argument our learned Protestant Divines prove him to be none of Christ's Ministers nor of Patriarches nor of Archbishops or Bishops distinct from Pastors and Teachers 7. All distinct Officers must have distinct works and operations nam operari sequitur esse and they must have distinct Commissions But Presbyters have the same commission with Bishops and the same work and operation Ergâ— they are the same with Bishops That they have the same Commission appears from Ioh. 20.21 As my Father sent me so send I you This was said to all the Apostles equally and to all their successors indifferently And whose sins you forgive are forgiven c. This is common with Bishops to all Presbyters So Matth. 28.20 Go Teach all Nations Baptising them c. and lo I am with you alway unto the end of the world This is common to all Presbyters And as for their work and operation The Presbyters are called Rulers Governours and Overseers in Scripture 1 Tim. 3.5 1 Tim 5.17 1 Thess. 5.12 Heb. 13.7.17 24. And the keyes of the Kingdom of heaven are committed to them Matth. 16.19 The Scripture puts no distinction between the Bishop and the Presbyter nor gives us any the least hint to make us believe That the key of doctrine should belong to the Presbyter and the key of Discipline to the Bishop Ordination is performed by the Presbytery 1 Tim. 4.14 Jurisdiction likewise is given to the Presbyters For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the Apostle saith to the Church of Corinth Do not ye Iudge them that are within and put ye away from among your selves that wicked person And when Christ saith Tell the Church These texts cannot be understood of a Biship distinct from a Presbyter For one man cannot be called a Church which signifieth a company And the Apostle speaks to the Corinthians not in the singular but in the plural number Nor can they be understood of the whole Congregation promiscuously For the Apostle saith expresly That the punishment executed upon the incestuous person was inflicted by many not by all And by the Church of which Christ speaks and to which scandals are to be brought must of necessity be meant a Ruling and Governing Church And it is most clear in Scripture That private members are not Church-rulers For the Apostle puts a distinction between Saints and Rulers Heb. 13.24 Salute all them that have the rule over you and all the Saints If all were the eye where were the hands and feet And therefore these texts must be understood of the Presbytery From hence then it followes If jurdifiction and Ordination Oâ—dination belong to the Presbyter as well as the Bishop then a Bishop and a Presbyter are one and the same office 8. We might add That the Scripture acknowledgeth no superiority or inferiority between officers of the same kind For thâ—â—gh we read that one order of Ministery is said to be above another yet we never read that in the same Order of Officers there was any one superior to others of the same order We believe That the Apostles were above the Evangelistâ— And the Evangelists above Pastors and Teachers and Pastors and Teachers above Deacons But we likewise believe That there was no Apostle above â—n Apostle but that they were all equal in power and jurisdiction no Evangelist above an Evangelist no Deacon above another and so by consequence no Presbyter by divine right over other Presbyters 6. Lasâ—ly If there be any distinction between a Bishop and a Presbyter in Scripture the greater honour and preâ—â—inence must of necessity be given to the Presbyter above the Bishop which we believe will never be granted For according to our Prelatical Divines the office of a Bishop as distinct from Presbyters is to rule and govern and the office of a Presbyter is to preach and administer the Sacraments Now sure we are That preaching and administring the Sacraments are far more excellent works then ruling and governing And the Apostle saith expressely That they that labour in word and doctrine deserve more honour then they that Rule well 1. Tim. 5.17 Hence we argue If there be a Bishop distinct from a Presbyter either he is equal or inferior or superior Our Adversaries will answer That he is superior But this cannot be For superiour Orders must have superior acts and honour belonging unto them above their equalls or inferiours But Bishops have not For preaching is an act above Ruling and most worthy of double honour and so is administring of the Holy Sacraments And therefore the act and honour of a Presbyter is above the act and honour of a Bishop and â—rgo a Bishop is not superior and ergo there is no Bishop at all in Scripture distinct from a Presbyter This is all we have to say out of Scripture for the Identity of a Bishop and a Preâ—byter and that this may not seem to be our own private judgment or that we do herein hold any thing that is contrary to the doctrine of the Catholique Church or our own Church of England we shall crave leave to set down what hath been the opinion of the Church of Christ and also of our own Church concerning the divine right of Episcopal government First we will begin with St. Ierome who upon the first of Titus hath these words A Presbyter and a Bishop is the same and before there were through the Diveâ—â— instinct divisions in Religion and