Puritans and gave his Question accordingly Great Expectation there was in the University Mr. Rogers being Fellow of Christs-Colledge came up Opponent the first Argument he used was so strong and he followed it so close that he Crampt the Respondent down fell the Ceremonial Champion the Under-graduates observing it went to Mr. Rogers took him out of his Place and carried him out of the Schools upon their Shoulders when he was in the Schools yard a Fellow of St. Johns comes behind him and gives him a Clap on the Back as he was on their Shoulders with these Words Rogers go home and Hang thy self thou wilt never dye with more Honour This is the Man with whom after he had Preached on his Lecture-day I walked to his House As we were in the way he asked me where the King was I told him He looks upon me and said If that King dyes the ordinary Death of Men then God never spake by me I was amazed to hear such words come from so grave and eminent a Divine O Sir said I to him What do you mean to speak such Words concerning the King I beseech you give me your Reasons why you speak thus He fixed his Eyes upon me and gave me only this Answer Say you no more to me but do you observe what I say to you I was much troubled at these words A few dayes after I met with two of his intimate Acquaintance excellent Christians and told them I was much troubled at what I heard Mr. Rogers speak concerning the King they asked me what he said Note this I told them they Answered me That might very well be for before the Wars began while the Kingdom was in Peace he told us If this King Charles and this Prelate Laud dye the ordinary death of Men then God never spake by me Bishop Laud's Head was off before I came into England I asked them if he spake of any more they said No only those two I thought tho' he were a very heavenly Man and one much with God in Prayer yet I did not take him to be immediately inspired by God as the Prophets were and so the Thoughts went off Afterwards when the High Court of Justice as they called it sate upon the King I did not mind his words for I did not think they had any intention to take away the King's Life When I understood they were in earnest I went to Church on the Fast-day with a purpose to stir up the People to Pray for the King's Life but before I came there one overtakes me upon the Road and told me the King was dead It was the Fast-day on which Mr. Rogers alwayes Preached in the Forenoon In the Afternoon which he never did before but once as I remember he comes to our Church I suppose to observe how I resented the King's Death After I had done Mr. Rogers goes home with me and discoursing about the King's Death he recalled a Passage I had in my Prayer concerning it Thou saidst true said he to me and there this Old Prophet I may call him so leaning upon my Table bemoaned the Death of King Charles being much affected with it Let others judge of this as they please yet this I dare say No Prophet immediately inspir'd by God did with more Confidence speak concerning Thing or Person as he was inspired than Mr. Rogers did confidently foretell that King should not dye the ordinary Death of Men. That he should have any hand in the King's Death no rational Man that knew him would think so 1. For he never came among Parliament or Army Men but an old Man lived retired at home 2. So many Years as I lived by him I do not remember that ever I heard him speak against the King 3. The Words were spoken before the Wars began to others thô after they were begun to me 4. He bemoaned the King's Death 5. Thô he was a very gracious Man yet he was exercised too much with God's Hidings of himself from him to have any Hand in such Acts. What Use to make of this I leave to Wise Men. A Weighty Question DISCUSSED Whether Imposition of Hands in the Separation of a Person to the Work of the Ministry be necessary BEfore I come to the Question give me leave to premise a few things First Tho' Gifts are Essential to a Minister they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.2 to whom Timothy must commit the things he had heard c. Yet Gifts do not make a Minister I have known several Gentlemen they were Scholars indeed who as to Gifts were as fit for the Ministry as most Ministers at this day in England yet these worthy Men did not invade the Office of the Ministry as many illiterate inferiour and too many erroneous Mechanicks do now to the disgrace of that Function Had they been grave experienced Christians as I have known some called forth tryed and ordained by Learned Divines to Places suitable I should not have opposed but encouraged and preferred before many who are called Schollars but irreligious and ignorant in Soul-Works Secondly Persons may be instrumental to the Conversion of others and yet not fit for the Ministry I have known such That Parents even Mothers by their godly Education of their Children may be instrumental to the Conversion of their Children Who will deny it A notable instance I could give of a dying Mother speaking to a wicked rebellious Son she had other Children godly God blessed her Words that he became a gracious Man Thirdly The Election of the People does not make a Minister Dr. Owen hath spoken enough to this Lib. 2. p. 83. 85. 139. Vnto Officers of the Church are required saith he Election of the People submitting themselves unto them in the Lord and the solemn setting them apart by Imposition of Hands And after that he writes that Church Order is defective that wants the Symbol of Authoritative Ordination viz. Imposition of Hands And in his Exposition of the Hebr. l. 3. p. 33. Imposition of Hands is a Right of standing use in the Church and that wherein Church Order is much concerned In his Second Book of the Church mentioned before p. 136. he proves there ought to be many Elders in one particular Church This he proves 1st from Scripture 2dly by Reasons one of which he fetches from Imposition of Hands Is saith he there be but one Elder only in a Church upon his Death or Removal this Imposition of Hands must either be left unto the People or be supplyed by the Elders of other Churches or be wholly omitted all which are Irregular He did acknowledge the Ordination he had without Imposition of Hands when he turned Independant was defective Whether Dr. Owen had his hand in drawing up the Savoy Confession I know not But we see upon mature thoughts when he is leaving the World he gives his Judgment according to the Holy Scriptures which should be the only Guide and
Mâ— Quick's Sermo aâ— Mr. Faldo 's Funâ—ral p. 22. What Mr. Qâ—ick writes I am both an Eye and Ear-witness to About fitty sour Years since he Preached on Mar. 2.5 in Boston in New-England and did think-the Pâ—â—â—â—-man had Faith because Christ tells him his Sins were forgiven but no Forgiveness without Faith up rose one first forsooth he was not satisfied then another after him then Mr. Cotton our Teacher he took up our Pastor's Case and defended it and ten one after another fell upon him Tho' the Text does not say when Jesus saw his but their Faith it doth not follow but the Palsie-man might be included in the word their and his Faith put them on both the Bearers and Palsie-man had Faith This was too common in that Church though the most publick where Seamen and all Strangers came Sir Henry Vane was the Man that did embolden them when Ministers had done Preaching he would find Questions to put to them though they were Strangers Second Question AReverend Author out of a Book composed as he tells us by several Bishops and great Doctors and approved by Authority in King Henry the Eighth's dayes hath Collected these Propositions First That a Parochial or Congregational-Church Government is accordint to the Church of England jure Divino Secondly That the Diocesan or National Government is jure Hamano Thirdly That Protestants except some obscure Writer assert Particular Churches to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Government Among whom saith he there are these differences 1. The Episcopal and Presbyterian differ from the Congregational about the Extent of particular Churches i. e. the Congregational concludes there must be no more than are capable of Personal Communion The former make a greater extent and give too great advantage to Papacy 2. They differ concerning the Nature of Discipline the Congregational being esteemed an Espouser of a Democracy the Presbyterian of an Aristocracy the Episcopal of Monarchy But Maccovius a Theol. Polem p. 161. Keckerman b Syst Theol. p. 3. mention another Aristo Democratical and Dr. Ames c Medul Theol. p. 1. c. 33. thes 20. seems to be of the same judgment Fourthly All Protestants agree in afferting the Independency of particular Churches Thus far my Author That we may understand one another clearly Suppose we then that all the Christians in England that dwell in their several Parishes were such as deserved the Name of Visible Saints these meet every Lords-Day in their Parish-Church as they call it to Worship God where there is but one Pastor Lecturers and Readers are but in few Parishes in the Countrey nor have they any Power in Church-Government 1. Are these the particular Churches you mean by the words Parochial and Congregational I suppose my Brother means so 2. Is every such particular Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Power of the Keys 3. Are all these Independert my Brother hath said it First I desire my Brother would Name one such Church which the Apostles did Constitute but with one Teaching Elder or Paster Secondly How you may perswade the Pastor to admit the People to be Rulers with them I cannot tell but I doubt we should have a Monarclical-Government set up in every Parish in England which you say the Bishops espouse Mr. Norton as acute and Learned Divine as New-England had being at a Meeting of about forty Elders one that was newly come into the Countrey was reading to the Elders what his Judgment was about Church-Government He would have it to be Democratical quoting Morellus several times What have we to do with Morâ—llus said Mr. Norton to me if I cannot prove the Government of the Church to be Presbyterial I will give up our Cause Thirdly If all these particular Churches be Independent I fear we should have wild doings Experience have proved it already At this day we see woful effects of it If there be one or two Gentlemen of Purse Piety and Parts that stick close to the Minister and awe the People things may go on quietly else if there be but two Self-conceited pragmatical Fellows as I have known you should soon see what will become of your Parochial-government Fourthly Suppose the Pastor be foully scandalized by some of his Church one or more how shall the Government be carryed on shall he be Plaintiff and Judge in his own Case I have known a Case where a Pastor had great Offence given I propounded the Case to Dr. Owen * And Mr. Faldo whether that Pastor should proceed according to Matth. 18.15 16 he told me by no means when he heard my Reason We shall meet with hard Cases if we come to set to Government indeed Fifthly Suppose the Pastor himself grow scandalous how shall Government be carried on now Sixthly Good Men and Ministers are subject to Passions and Infirmities whence it is not fit the Government of the Church should be Committed to One alone Seventhly To Govern will is a Gist by it self a Man may be a good Preacher but no good Governoâ—r Eighthly When our Lord sent out the Apostles and the Seventy only to Preâ—â—â— he sent them out by two and two Mar. 6.7 Lâ—k 10.1 Now a single Paster undertakes all Ninthly The Jewish Synagogues bad several Elders to carry on the Government in one of their Synagogues and we but one 〈◊〉 vident Oâ—â—li quam Oâ—ulâ—s It is true our Pastor with his People may truely be called a Church as that Woman who had no Arms but held bee Pen between her Toes and so wrote 〈◊〉 have seen of her Writing 〈◊〉 may well be said to be Animal rationale a râ—â—ioâ—â—â— Creature but had God made the Wâ—â—an so at first the Woman had not been a 〈…〉 to Man So here is a Company of Vâ—â—ible Stints one Paâ—â—or here is Preaching Prayer Administration of Sacraments and in some Cases Excresse of Discipline so that it is a true Church but not such a Church as the Aposlles sent by Christ did Conâ—â—itute 〈◊〉 to answer all ends of a Church 't is imperfect defective and our Duty is to write after that Copy the Apostles of Christ have set us Dr. Owen hath proved there ought to be many Elders in every Church 2d Part of the Church p. 138. by Scriptures and Reasons I think sufficiently Soon after the Apostles in the Primitive Churches Mr. Clarkson in his Discourse against Diocesan Churches his first Book p. 5.21 hath shown there were more Presbyters in every Church than were necessary In those Virgin Churches in the Valleys of Piedmont which were never desiled with Popery but kept pure from the Apostles dayes where I find Ordination was with Imposition of Hands contrary to our Men I read in their low Condition seven Elders made a Classis they carryed on their Government by joint Councils they had their Consistories and 140 Pastors heretofore in a Synod Whence this one Teaching Elder or a single Pastor in a Church is a
yet they might have but one Teaching Elder and so could not carry on all Church-work and there ought to be many Elders in one Church saith the Dr. be they six or seven Congregations it comes to the same I have heard that in Lantashire there is one great Parish Church and several Chappels belong unto it in which Ministers Preach and Administer the Lords Supper which do shadow out what I aim at As to the Examples which are brought Mede and Fuller Men of great Learning tell us that in the first Century Christians had a room Dedicated and Appropriated to the Worship of God what their Design is I leave yet they tell us it was but a room in some private Disciples House Nor in the second Century had they publick Places to meet in say our Homilies against Idolatry lib. 2. p. 66. The Lord tells Paul Acts 18.10 I have much People in Corinth How much so much as may meet in one place in a private Disciple's House when their Tables for their Love-Feasts c. are set This is much honour to the Text. Several of the Fathers understand the word Church in 1 Corinth 11.18 to be meant the place where the Church met Continâ—ns pro Continento and I think it may be so well understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were the Church of the believing Corinthians that met together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church The Church here is opposed to their own Houses v. 22. then I know nothing against it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 14 chap. 34. may be so understood Let your Women keep silence in the Churches not in the Church as in the 18th V. but Churches so that they met in more places than one in Corinth yet but one Church 2 Cor. 2.1 Our last Annotator Translate the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 20th V. for the same thing not the same place and I think his Reason is good and I have wondered that Learned Men should render the words so in Acts 2.44 Dr. Lightfoot saith the words cannot be so rendered and gives other significations of the words that they will not prove the Question As for the Church in Ephesus which is another Example brought Paul continued there three Years Acts 20.31 The reason of his stay a great and essectual door is opened 1 Cor. 16.8 9. The Word of God grew mightily Acts 19.20 It grew so that they dare venture to burn the Books that were of Value among the Ephesians before the face of the People valued at eight hundred Pounds the least Acts 19.19 Both Jews and Gentiles came in Acts 19.10 17. And how many Christians have we now in Ephesus so many as may meet in one room in a private Disciples House Paul's great door and his word mightily had better been spared for this is but a disgrace to the Text. As for what Jâ—stin Martyr writes that the Christians in the Towns and Villages met on the Sunday 1. How many were there in the Villages 2. Had they any Pastor in the Villages 3. How far were these Villages from the Towns Justin Martyr saith nothing to these Heads Come lower to the Year 252. when the Quarrel was between Cornelius and Novatianus Cornelius in his Epistle to Fabius faith of Novatianâ—s He was Ignorant there ought to be but one Bishop in that Church of Rome in which were forty six Presbyters seven Deacons c. A little Digression One Bishop in Rome Was not Rome a Metropolis where the Seat of the Emperor was but then it should have been Arch-Bishop but Cornelius saith one Bishop in that Church of Rome And to this day we call the Pope the Bishop of Rome not Arch-Bishop of Rome Simple Bishop can content Cyprian Bishop of Carthage and Cornelius Bishop of Rome which two Cities caused bloody Battels which of them should be the Empress of the World How they then can be esteem'd Men of Truth we may easily judge that dare Preach and Print the seven Angels of the seven Churches in Asia were seven Arch-Bishops when one hundred and sixty Years after those Churches there was no Arch-Bishop in those great Cities But to goe on concerning the Church of Jerusalem I Consent to what he saith and let it stand for our Rule to Act by of it Dr. Owen thus writes This Church of Jerusalem thus called and collected out of the Church of the Jews was the Rule and Pattern of the Disposing of all the Disciples of Christ into Church Societies in Obidience to his Command throughout the World Catechis p. 85. let this stand How many thousands of Disciples did belong to this Church of Jerusalem we cannot tell but this we find Acts 4.4 there were five thousand at that time and Acts 5.14 Multitudes of Men and Women now were added to those five thousand In the 6 Act. 7. we read the Number of the Disciples multiplied in Jerusalem greatly I suppose no Man will say these were such as we read of 2 Act. 5.9 Strangers if they were yet it hurts not me they were all of this Church and we know Members of Independent Churches in London lived forty Miles distant from them Here was Prayer Preaching Administration of both Sacraments Election and Ordination of Officers Terrible Discipline if I might so call it upon Ananias and Saphira But was all this in one place No sure when there were but the three thousand added they Brake Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.46 Beza and Grotius speak fully to my purpose as to the distinct places and that by Breaking of Bread the Lords Supper is intended as in the 42 v. the Salmur Divines A Lapide Dr. Hammond Dr. Owen Mr. Baxter and others whom I mention not do all agree Nor do I think there is any Man will say they did all partake of the Lords Supper in one House at one time much less then afterwards Thus was their Preaching Act. 5.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is certain then they met in several distinct places both to Preach and Administer the Sacrament yet but one Church How long it was between the day of Pentecost and Stephen's Death I know not but so long thus was their Practice and had been longer if that Persecution had not befallen them If then the meeting in one place had been so essential to a Church as the Dr. makes it we should have seen it here Surely the Apostles with whom our Lord had been speaking concerning the things pertaining to his Kingdom 1 Act. 3. so lately would not do any thing contra-essential to a Church Yea here was matter ready prepared for several particular Churches meeting in several distinct places for Divine Worship had the Lord pleased to have declared that it was his Will that meeting in every such distinct place should make a particular Church and so have given a Pattern how all particular Churches should be Constituted Here wanted nothing I say but the Declaration of his Will We have heard in the time of our Persecution that several thousands of the Scots met in one Field to Administer and partake of the Lords Supper Tho' it was not a House it was a Place yet we do not read that ever the Apostles did so much as once call all the Church together into one place to Administer the Lords Supper that they might leave one Example at least that in every Church there must be but One Table or one Altar as some call it which they might easily have done had one place in their Judgment men guided by the Spirit been so essential to a Church as some make it now Many thousands of particular Churches make up One Body of Christ Why then so many particular Congregations where the Members of one Congregation are known to the others as there may be Elders sufficient to carry on all Church-work may not make one particular Church I know not It is certain that where only one Pastor with a Parochial Congregation make a Church all the Ends of Churches cannot be attained not only Reason but Experience also hath sufficiently proved it Where a Congregation is so far remote from others and so poor that it cannot maintain one Pastor well such a People must do as well as they can but where Congregations are nearer tho' they be poor as I know sew that are not yet they may Coalesce into one Church to attain all Church-Ends so far as our Performance of Duties to those Ends may conduce Suppose there were seven Teaching Elders in a particular Church there is but One of these that Pray Preach Administer the Sacraments Order the Singing at one time all the rest put forth no Official Act but are Attendants as the Private Brethren But if these seven were in seven Congregations every one is at work performing these Acts. As for other Official Acts as Exercise of Discipline Ordination Election of Officers c. they may all meet together and Act jointly and thus it was in our Mother Church in Jerusalem which is more to me than all that is said for One Place One Altar One Bishop I cannot call to mind any Church-End but may be attained as well this way as if they met in one place alwayes and better FINIS
Weighty Questions DISCUSSED I. Whether Imposition of Hands in Separating a Person to the Work of the Ministry be Necessary II. Whether it be Essential to the right Constitution of a particular Church that the Teaching Elders and the Members meet alwayes in One Place Whereunto is added A Prediction of Mr. Daniel Rogers Minister in Essex long before the Beheading King Charles I. and Arch-Bishop Laud foretelling that they should not dye a Natural Death By GILES FIRMIN Author of the Real Christian What thing soever I Command you observe to do it thou shalt not add thereto nor diminish from it Deut. 13.32 LONDON Printed for the Author 1692. To the READER THat Unity among Christian Brethren is a thing not only beautifull in it self but also a Duty greatly incumbent upon them who profess that blessed Name of Christ none that read the Holy Scripture can be ignorant of it yea a Duty so greatly incumbent that they who do not all they can to promote it provided the Authority of the Scriptures be preserved taking care that they neither profess nor practise any thing in the House of God but what is according to the Holy Scriptures lest that Vnity should be hindered they neither shew that respect to the Command of Christ to us nor to the Prayer he made to his Father for this End as become Christians I thought I might have said At that Holy Table where we being many are one bread 1 Cor. 10.17 I do admit Independents Presbyterians Anabaptists Members of the Church of England that are and walk as Christians tho' we differ in Opinion and here Ecclesiastical Vnion is chiefly seen that both in former times and in these dayes I had been as desirous of this Vnity as some other Men. Glad I was when I heard some Brethren of the Independant and Presbyterial Perswasion in London did attempt it their Names were very dear unto me when I heard who they were that laboured in it tho' I knew none of them more glad I was when about four Years since a Copy of the Agreement was sent me to which my Brethren in the Countrey and my self readily consented We expected the same should have been Published but we find another much different from it In particular in the former Ordination was to be performed with Imposition of Hands but in this the Words are left out and these words put in The Person that is Chosen shall be Duely Ordained not expressing what that Due Ordination is However as it is worded I Consent to this and whatever be the different Sentiments I have from others in several things mentioned and more than are mentioned in the Agreement yet I have willingly Subscribed to it and Profess my self a Vnited Brother with all that are Duely Ordained In a small Treatise which some few Years since I published I took Notice of the Apostolical Churches how they were Constituted I named Nine Churches all that I could find in which were several Elders I find not one Church in the Gospel where was but One Pastor Since that Dr. Owen hath taken Notice of it and hath proved by several Scriptures and Reasons that there ought to be many Elders in every particular Church There were three Teaching Elders besides other Officers in his Church this was like a Gospel Church To have but one Pastor to govern is a Novel Opinion he saith and what he adds is true It is difficult if not impossible on supposition of one Elder only in a Church to preserve the Rule of the Church from being Prelatical or Popular As there ought to be many Elders in one Church so I doubt not but the true Primitive Church-Government was by a President with the Presbytery Not a President over more Churches but only one particular Church Not a President superiour in Power over the Presbytery but only Ordinis gratiâ Revel 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) The President 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) The President with the Presbytery So Beza and Raynoldus Anglorum Eruditissimus c. saith Didocla Alta. Damas p. 131. the light of Nature directs to this I would willingly have but one Instance given where this Government was ever prejudicial to the Church More I could say I only mention this that tho' in these Points I may differ from my Brethren besides what are mentioned in the Agreement yet it hinders not my Vnion with them What this Due Ordination is our Brethren as I said have not told us Hence the Discussing of this Question falls not under that Prohibition p. 3. that we must not Dispute those different Sentiments For our Sentiments do all agree it must be Due Ordination which if it be not declared what it is we agree and Subscribe to we know not what Before I Subscribed I asked the Brethren whether the Subscribing to this Agreement did debar us from an amicable discussing the Questions wherein we differ they All Answered No. We were not hindered by it We know the different Sentiments before we Subscribe the Agreement and tho' we Dispute them yet our Vnion holds as well as if we did not dispute them The Apostle exhorts 1 Cor. 1.10 and Phil. 2.2 that we be all of one Mind of one Judgment If we must not labour after it to what purpose is the Exhortation Is not the discussing Controverted Questions in a Christian amicable way seeking Light from God and setting up his Ends not our own one way to come to be of one mind which the Apostle exhorts to I am sure it is and could give good proof of it from experience in the Question now disputed If we may not do this then it is as much as to say There are different Sentiments amongst us and shall be so for still I say the End of the Agreement which is Union is preserved As to the Question of Ruling Elders which have continued in the Virgin Churches of the Vaudois from the Apostles dayes and in the Churches of Bohemia The Apostle mentioning only Bishops and Deacons 1 Tim. 3. troubles me where their Work is laid open with much more satisfaction to me than in any Book I have yet seen in England I shall be thankfull to any Brother who will dispute the Question Pro or Con it shall not hinder Vnion As to this Question about Ordination it is to my Knowledge a great hinderance of our Vnion The thing is so clear in several Texts of Scripture how it should be performed and the Practice of the best if not all the Churches since the Apostles times have been accordingly with Imposition of Hands that I have wondered any Man should scruple it I heard of an Ordination in our County of an illiterate Person and that without Imposition of Hands after it was past hearing of another who is a Scholar to be Ordained by the same Persons I wrote to him to desire the Elders that were to Ordain him to give me the Scriptures which did Warrant
but ordinary Ministers God blesseth their Preaching The Indians some of them are converted gathered into a Church Were they a Church before these Ministers And were they the first Subjects of the Power of the Keys before these Ministers preached to them Let the Scriptures in the Languages that the Spirit of God inspired his Pen-men to write them be sent to a People who never saw them nor heard of them Let this People understand them believe them embrace them give themselves up to them without any Ministry to translate to interpret and to help them to understand and believe I will allow this People to be the Subjectum Primum Secundum Tertium of all the Power of the Keys but rot else Secondly There are others who lay claim to this and impropriate it to themselves as belonging to them only i. e. Bishops as being of a Superior Order above Teaching Elders Thus Bishop Gawden told me it was out of Courtesie that the Bishop admitted Presbyters to impose Hands with them in Ordination Thanks to this Courteous Bishop I thought they had followed the fourth Council of Cartbage But if Presbyters do impose Hands with the Bishop then the Superiority of the Bishop above the Presbyter in Ordination is gone For Imposition of Hands is the Principal thing in Ordination as I will prove anon because one prays at the Imposition that argues no Superiority of Power in him All Bishops were not of this Bishop Gawden's mind not that Bishop of Peterborough who when he ordained many at one time but then take notice That he did ordain them as Presbyter He spoke not without Reason for no Ministerial Acts in the Church are valid but such Acts as are performed by Ministers of Christ's Institution They who are Officers in the Church by Civil or Ecclesiastical Constitution all their Acts as such signifie nothing But his being a Bishop and so superior to a Presbyter was by no Institution of Christ had only jus Humanum to Warrant his Authority and therefore he did not ordain as such a Bishop but as Presbyter Two I know Mr. Statham as I heard and Mr. Samuel Smith who were then Ordained Mr. Smith spake of it often what the Bishop said to them and â—â—d them take notice of it Had Mr. Smith lived till now he had been about 78 years of Age suppose him to be Ordained about 25 years of Age some by this may guess what the Name of that Bishop was about 58 years past I have often thought of this the meanest Officers in the Common-Wealth be they Rum-bailiffs Ale-Founders yet they must have Law for their Office to Warrant their Actings But that in the House of God there should be such as look upon themselves as the Chiefest Officers in the Church and yet can shew no Law from the Lord of the House to Warrant their Office this is strange what hath jus Humanum to do in the House of God Is not the Wisdom of the Great God Sufficient to know what Officers to appoint in his House but sinful Man must set up Officers and supream Officers too without him Thus Bishop Gawden told me The Bishop is the Supream Officer He should have said the Arch-Bishop in the Church you Presbyters are but the Pipe-staves the Bishop is the Hoop that holds you together An excellent similitude I desired him to tell me who should be the Cooper to knock on this Hoop I doubt I told him the Pope would swear by his Keys that he must and will be the Cooper And Bellarmin will maintain it by his Argument a Simili c. De Romano Pontif. mibi 204. He told me moreover you Presbyters are no more able to manage the Government of the Church of England than David was able to wield ' Saul's Armour The Government of the Church of England is a hard word there needs an Interpreter We poor Presbyters look only to the Government of our particular Flocks whom we feed with the Word and Sacraments over whom God hath made us Bishops Acts 20.17 28. If all the particular Congregations in England supposing them to be visible Saints were so govern'd then by an Induction of particulars it might be so call'd We do not indeed in our Government use Writs de Excommunicato Capiendo Prisons Fines Cutting off Ears these are Saul's Armour but none of Paul's spiritual Weapons 2 Cor. 10.4 with which we are content If it be well examined it will be found that the Zeal of his Government hath been carried out against Consciencious Men who for Doctrin Worship Discipline stick close to the Word of God without admitting any Humane Inventions to justle with him I say the Zeal has been carried out against those far more than against Whore-mongers Drunkards prophane Swearers Dam'mees c. I can but take notice of Dr. Lightfoot 1 Vol. p. 787 788. that learned Man and Son of the Church of England living in the times of our Persecution who denys Bishops to be Successors to the Apostles And that it is an improbable and unconstant Inference that because there was Subordination between the Apostles and Philip. in Acts 8. that therefore the like is to be reputed betwixt Bishops and other Ministers I have done with this I only aimed at this Teaching Elders may Ordain and we have Divine Authority for it in the Texts before mentioned These we are sure are Officers in the Church by Christs Institution The Lutherans have Bishops yet they deny any inequality jure Divino between Bishops and Presbyters quoad Potestatem Jurisdictionis Therefore Gerrard answering Bellarmin appropriating Ordination to Bishops saith De Minist Eccles p. 261. there is not one tittle in all God's Book that Ordination by Bishops should be valid but by Presbyters should be Null The next thing is it must be performed with Imposition of Hands I named five Scriptures for this before What Dr. Owen saith Ordination of Ministers is one thing Imposition of hands is another differing as the whole and the part I yield it by this whole he must mean totum integrale it cannot be totum universale but we say in Logick suolata qualibet parte tollitur perfectio Integri sed sublata parte principali tollitur integrum Then I say where there is not Imposition of hands there is no Ordination for this Imposition is the principal part and so tollitur Integrum That it is the principal part I prove and this shall be my first Argument 1st The Spirit in the Apostles sets forth the whole Ordinance of Ordination only by Imposition of Hands but never by Fasting and Prayer 1 Tim. 4.14 the laying on of the Hands of the Presbytery 1 Tim. 5.22 Lay Hands on no Man suddenly That in those Texts Ordination is meant and not Confirmation nor reception of Penitents nor the Sick I have proved in another Tract so that I insist not upon them Heb. 6.2 This my Brother with whom I now deal denyes to be Ordination but it is meant