Evangelists 4. Pastors and Teachers Ephes. 4. 11. elsewhere wee finde other names of Gifts and Offices as workers of Miracles Gifts of Healing Helpes Governours Diversities of tongues Interpreters of tongues 1 Cor. 12. 28 29 30. Item Deacons Exhorters Rulers Rom. 12. 7 8. and Bishops Presbyters and Deacons 1 Tim. 3. 1 8. and 5. 17 18 19. From whence I make these inferences 1. If these Officers appointed for the first building of Christs Church were by degrees set in a priority and superiority one above another then I may conceive that a priority and superiority of spirituall Officers is not repugnant to the government of Christs Church But these Officers were so set in relation of degrees one above another therefore I may conceive that such a gradation of spirituall Officers is not repugnant to the government of Christs Church 2. If there was no independent parity in the first Officers instituted in Christs Church then I have reason to conceive that an independent paritie is not answerable to Christs intention in instituting Officers in his Church But there was no independent parity in these first Officers instituted in the Church Therefore I have reason to conceive that an independent parity is not answerable to Christs intention Here two things may be objected or excepted against this Rule of Decision First that the Apostles who were Christs first Officers were equal one to another and independent one from another But to this I answer That I speake not of the Officers appointed before the constitution of the Church but of those that are named expresly to beare office in the Church already constituted Secondly if then it bee said that the inequality of these first Office-bearers doth proceed from the difference of extraordinary and ordinary Officers then requisit at the first constitution of the Church which is not now requisite after it is once constituted then I answer that here I neither intend nor have need to consider which Officers were extraordinary and which ordinary because I take notice of them onely at this time as they were Officers extant at first to build up the Church and my inference goeth no further as yet nor must I come to admit of that distinction in my thought till the matter it selfe carry me to it Fourthly I finde the severall charges and duties of these Officers to be these 1. Christ sending forth his Apostles appointeth them to be his witnesses unto the utmost parts of the earth of that which he hath done for our salvation Acts 1. 8. Also hee giveth them charge to teach all men to observe whatsoever hee had commanded them and to baptise those that received their doctrine Matth. 28. 19. 20. This they did and so gathered a Church together wherein at first the faithfull having all things common brought their goods to the Apostles feet making them distributers thereof unto such as had need But the Apostles found this charge imposed upon them to be too troublesome and not proper unto their spirituall calling therefore they betooke themselves unto their owne peculiar charge which was to attend unto prayer and the Ministery of the word Acts 6. 4. and gave advice that Deacons should be chosen whose peculiar charge at their first institution was to serve the tables Ibid. verse 2 3. yet it is evident that they also preached the word and bore witnesse of Christ Ib. verse 9. 10. and Cap. 8. verse 5. and baptised the beleevers Ib. Chap. 8. vers. 12. 38. Besides these Deacons we finde that the Church being constituted other Officers in it are named and said to bee different in charges As the charge of Prophets was to prophesie according to the Analogie of faith of Deacons to attend their Deaconship of Teachers to attend teaching of Exhorters to attend exhorting of Distributers to distribute of Rulers to rule with diligence Rom. 12. 6. 7. 8. of speakers with tongues to speake and of Interpreters to interpret 1 Cor. 14. 27. Besides these duties thus generally mentioned we finde more particular charges mentioned As first concerning the duties of Prophets how they ought to prophesie of speakers with tongues how they ought to speak unto edification in the Church 1 Cor. 14. 26 27 28 29 30 31 32 33. Secondly concerning Rulers where we finde the charge given to Timothy and Titus either as Evangelists or as ordinary Bishops and Overseers of the Churches next unto the Apostles their charge was to set in order things which the Apostles left undone for the constituting of the Churches amongst which the ordaining of Elders and Deacons in every Church was a chiefe duty belonging to them 1 Tim. 1. 3. Tit. 1. 5. item To represse and inhibit false doctrines 1. Tim. 1. 3. Tit. 1. 10. 11. item To settle a course of prayers in the Church 1 Tim. 2. 1. item To appoint due maintenance for widowes and Elders 1 Tim. 5. 9. 17. 18. item To be Judges in matters of accusation against Elders ibid. verse 19. and to give imposition of hands to those that were approved and fit for the Ministery ibid verse 22. item To maintaine their authority not to suffer themselves to be despised therein 1 Tim. 4. 12. Tit. 2. 15. And lastly to commit the things which they had heard of the Apostles unto faithfull men able to teach others who should be successors in that place 2 Tim. 2. 2. As for other Rulers in the Pastorall charge their duty is specified to be a watching over the soules of their flock as those which must give an account Heb. 13. 17. and in doing this they are bound to call their sheep by name to lead them out and to goe before them Ioh. 10. 3. 4. item To defend them against the wolves though they hazard their life in so doing ib. verse 11. item To visit the sick pray for them Iam. 5. 14. item To keepe the keyes of the Kingdome of Heaven to shut it and open it as occasion shall require Matth. 16. 19 and 18. 17 18. and 1 Cor. 5. 4. 5. And then the generall duty of all Officers is that as every one hath received the gift so he should minister the same to others as a good steward of the manifold graces of God 1 Pet. 4. 10. From all this I make these inferences 1. If all these charges and duties are different and yet should be administred jointly as by severall members of one body then it seems such a priority and superiority in some and subordination in others is to be observed as is in the members of a naturall body one in respect of another But all these charges are different and yet so to be administred as is mentioned 1 Cor. 12. 4 5. and till the end of the Chapter Therefore it seems such a priority and superiority in some and subordination in others is to be observed 2. If these charges in their naturall property as they stand in relation one to another be repugnant to an independent parity then
unto all ages as being set on their thrones in Gods word to judge the twelve tribes of Israel so that their Apostleship although in respect of their personall condition it was temporary yet in respect of their charge and message from God to his Church it is perpetuall and yet still extant in the Church The ordinary discharge of their ministeriall duty was to beare witnesse of Christ unto the world to declare by preaching the counsell of God unto mankind to attend the worke of prayer and to governe the Church according to the rules by which they did at first constitute the same For no doubt the Rules which they gave to others for the worke of the ordinary Ministery and Government they themselves first observe so that not onely by precepts but by practice they left their examples to bee followed as rules see Phil. 3. 17. 2 Tim. 3. 10 11. From whence I gather that what priority superiority soever in the ordinary government of the constituted Church of God they used over other Ministers to whom the particular spirituall charge of a Church did belong that the same priority and superiority may upon the like occasions be used in the same ordinary government item I gather further that they did transmit their priority and superiority unto those whom they appointed to be their successors in the ordinary charge I say they did transmit it either by expresse precepts or by actuall practice proposed to be an example unto them to be followed in like cases for thus 2. Tim. 3. 10 11. the Apostle recomendeth his own practice to be observed And lastly from both these inferences I gather a third conclusion that if we will truly know what the priority and superiority of one spirituall governour is above another in the ordinary course of government wee must take notice of all the passages of Apostolicall practice in this case And this will suffice at this time for an entry towards the determination of that which we seek for The next ground going before this was the precept of obedience and submission due by the members of the Church unto their Rulers that watched over them the precept is cleer Heb. 11. 17. the rule inferred from thence was that according to the difference of Rulers in the degrees of place the submission and obedience was to be differenced Now if I would know what the different degrees of Rulers are I thinke I ought to observe the property which the Apostle addeth unto the office of a Ruler as a characteristicall note of his charge when he calleth him a watching Ruler over the flock From which property I gather this inference towards a further determination of the point in hand namely that what priority and superiority soever may bee found in the ordinary course of watching practised by the Apostles and so consequently transmitted unto their followers that same priority and superiority in watching may bee lawfully used now a daies and therefore if in the ordinary course of watching they did extend their care unto more particular congregations then one then I thinke it may be safely concluded that such an extent of care in a priority and superiority of watching and consequently of ruling may also bee used And let this also suffice for a further entry at this time towards the determination of that which we seek for Againe the ground precedent to this had foure branches whereof the last concerned the peculiar duty of perpetuall Rulers where we observed their charge to consist in watching over the soules of their flocks by calling them by leading them defending them visiting them and keeping the keies of the heavenly sheepfold to shut out the sheep or let them in as they should see occasion From whence I gather this inference that what priority and superiority soever any ordinary Rulers had in the Apostles time above others in their watching over the flocke by calling leading defending visiting and keeping the keyes of the fold that now also the same priority superiority may be lawfully exercised and if it can be made apparent that any ordinary rulers had a priority and superiority of watching above others which extended it selfe unto more congregations then one then I suppose it may safely bee concluded that such a superior priority of watching may bee lawfully exrcised The other concerned the peculiar charge of Timothy and Titus as they were either Evangelists or ordinary overseers I take them either way and looke upon that which they had to doe and say thus If all the things which they had recommended to them be of perpetuall use in the Church of God then what priority and superiority soever they had over others in their course of government for the administration of those charges that same may now also be made use of and is requisite to be in the Churches of all ages But all things recommended to them as I conceive are of perpetuall use Therefore the priority and superiority which they had for the administration of the same may also be made of for although it be said that Timothy and Titus were no ordinary overseers but Evangelists that is extraordinary yet I cannot conceive them no more then I doe the Apostles themselves to be extraordinary governours of the Church in these duties which are perpetually to be discharged in time to come for what reason is there to thinke a man an extraordinary Officer for discharging an ordinary duty as for the rest who are called Prophets Teachers Exhorters Deacons Distributers Speakers of tongues and Interpreters of tongues all these though something there might be extraordinary in them yet so farre as the substance of the office is in some kinde or altogether remaining untill this day in the Church so farre also that relation of priority or posteriority of superiority or inferiority wherein they stood one towards another or all towards the chiefe ruling watchmen of the Churches ought to remaine But it may bee thought that they stood under Timothy and Titus as under chiefe watchmen that they should be ordered and regulated by them in their publicke actions according to Apostolicall rules therefore it may be thought also that all Officers having the same charge now a dayes ought to stand in the same relation under the like chiefe watchmen And lastly concerning the duties laid upon the Apostles and Deacons heretofore mentioned if there bee nothing extraordinary therein for substance but only in respect of certaine circumstances of that time of their persons and of the outward manner of that society wherein they lived at Jerusalem then it may be thought that the authority whereby they ordered all things for the good of the Church is not abolished but regularly transmitted unto their successors that in like cases it may be made use of by the cheefe watchmen over the Churches From whence I gather that what priority and superiority was deferred by the Church in temporall things first unto the Apostles and afterward by them resigned
parties is most apparant To which effect I reflect first upon this generall assertion Namely that there be some Ecclesiastical Over-seers which have a Priority and Superiority of government above others in the Church of England to which as it is out of all doubt that it is so in England so in the generall notion my former Rules are not repugnant but rather agreeable that it may be so Then in the next place I say that this Priority and Superiority given to some in the Church of England is in the purpose of the Law by which it is publiquely authorized no more but a Superiority and Priority of watching over others for the good of the Society And this I suppose as it is granted by both sides to be true so I think that it is not repugnant to my former Rules Thirdly I comceive that this watching Priority and Superiority intended by the Law is appointed to be for this particular good of the Society namely that the Flocks committed to every Over-seers Charge should be called and led on in the way of Godlinesse through the publick profession of Gods true worship so as it may become most lawfully conspicuous unto the world And to this effect the Over-seers are authorized to see that the flock be provided with fit Teachers Pastors and Deacons by lawfull election and ordination through imposition of hands that it should bee setled in a course of publick prayers and ordinances befitting the administration of Christian Religion that it should be preferred from false Doctrines ravennous Wolves That it should not want a spirituall Judicature as well in matters of accusation against Elders as in matters of scandall and offence betwixt member and member and that in it the power of the keyes to shut open the Kingdom of heaven as occasion should require might not be wanting and that such maintenance as is due unto these that labour in the Word and Doctrine and necessary for the poore the vvidow and the fatherlesse may be provided for them Those I take to be the true ends for which the superiour Watchmen in the Church of England are appointed by the Church and State to have inspection over other Watchmen of an inferiour degree And that such Superiority in vvatching may be exercised I take it as granted from my former ground and Rules So then I finde no difficulty in the thing it selfe nor doe I thinke that any doth oppose a Superiour Priority of Governours in this respect But if any doe then I conceive they are bound to shew that in such things no Priority or Superiority in watching of some few over many may lawfully be appointed in the Church of God but that every particular Officer in all these things is independent and may doe herein by himselfe whatsoever hee shall think good without all relation or subordination unto any whom the Church doth appoint over such businesses Therefore from the thing appointed and the end wherefore it is appointed in this Church I come to the manner of appointing it and here I enquire whether this Priority and Superiority in government hath not beene appointed by those who have authority to do it that is by the Church it selfe here I meane by the Church the body either representative or collective according to the precepts of the Apostles and the most laudable examples of primitive times If yea then I suppose no exception ought to be taken at it but if no then I think that the irregularity of the appointment ought onely to be excepted against and corrected and the Office it selfe neither condemned nor rejected but maintained Now what the Apostolicall Precepts were or whether or no there were any at all ever given for the manner of appointing such Officers in the Churches I doe not know because I finde nothing in Scripture more then I have intimated already which is that such Superiour Officers are neither repugnant to Christs intention nor to the Rules and formes of Government expresly delivered unto us in Scripture but how they to be appointed that is to say what manner of proceeding ought to be used for their Election calling and institution in their Superiour Charge I find nothing in Scripture that I can call to minde except I will represent ancient types unto my selfe from which I can perhaps gather no more but the shadowes of inferences Therefore in this case I suppose I must betake my selfe unto my next generall ground of proceeding which is the laudable practice of primitive times to see what hath beene done in like cases by those whom wee esteeme to have been most rationall in the ways of true government and most likely to have seene and knowne the Apostolicall Practice if there was ever any in this kind different from the ordinary way of appointing other Officers in the Church But if it be more likely that the manner of appointing such Superiour Officers was rather not different in substance then different from the ordinary way of calling and installing other Officers then perhaps it will not be amisse to reflect upon the most immediate followers of the Apostles so as to take notice of their practice both in respect of the thing it selfe viz. that they had such Superiour Officers and of the manner of appointing them as it was most answerable unto the ordinary Institution And this I will rather doe from other mens Observations then from mine owne I find then that Doctour Reynolds in his Conference with Hart Chapter 8. in the end of the third Division and the beginning of the fifth doth well observe when as Elders were ordained by the Apostles in severall Churches that in processe of time they did use to assemble themselves to the end that things belonging to mutuall and common edification might be done by mutuall common counsell and consent In these meetings they did things orderly and followed the examples of their predecessours in like occasions to chuse one who was to be of their company and Moderatour of their actions So amongst the Apostles at Jerusalem James Peter and John are called the Pillars Gal. 2. 9. and in the meeting Acts 15. the matter was concluded at the determination of Peter and James Thus also in after times although there might be many Elders and Pastors in one Church as at Ephesus Acts 20. 17. yet it may be gathered from Revel. 2. 1. that there was one Chiefe in that Church whom Christ calleth the Angell thereof and directeth that to him which the rest were to know by his meanes Hee was afterward from the Priority and Superiority of his Office by the Fathers called a Bishop For it is apparant that in ancient times there was one who had the Presidentship amongst the Elders This Doctour Reynolds in the forenamed gathereth from Cyprian Epist. 6. 13. Prebyteris Diaconis From Eusebius Histor. Eccles. l. 6. c. 42. and from Cornelius letter to Cyprian Epist. 46. apud Cyprian which Doctor Vsher also hath made more
The VVay TOVVARDS THE FINDING OF A DECISION OF The chiefe Controversie now debated CONCERNING Church Government LONDON Printed in the yeare 1641. The Way TOVVARDS THE FINDING OF A DECISION OF the chiefe Controversie now debated concerning Church-government FIRST I presuppose I am to speak to men that make conscience of their waies and consequently study to walke by a rule I presuppose in the second place that the rule by which they desire to walke is chiefly the cleere word of God but where this cannot be had that the principles and inditements of sound reason they will not reject and lastly when reasonings may be doubtfull that they will neither be singular and wilfull in their owne sense but inclining to heare the judgement of others nor unwilling to yeeld unto that wherein all such as are esteemed to bee most rationall doe agree with such men I desire to speake and would tell them that I finde in the controversie of this time divers little Treaties put forth many bitterly and indiscreetly some modestly and wisely writen some for and some against Episcopacy all of them standing for particular tenets labour to uphold their owne forme of government as the best and onely lawfull ordinance of God None that I have met withall doe looke upon the matter without partiality to seeke concerning the points chiefly to be questioned a Decision which I thinke may be taken from undoubted grounds and undeniable principles Therefore I thought it might be of use to put something to paper also in this kinde as it were to make a triall whether or no the way to decide this great controversie might not be found out so as to give present satisfaction to the more simple and scrupulous and to shew to the more learned and judicious whose doubts lie deeper a method whereby to resolve themselves if they will follow the same without prejudice I shall endeavour to doe I take then the matter chiefly questionable though not hitherto mainly and expresly questioned to be this Whether or no Christ hath not for the uniting and building up of his Church instituted some overseers or Bishops for I use these names indifferently to be before and above others in Church government or whether for the uniting and building up of his Church he hath made all overseers to bee equall and independent one from another If the first be affirmed then the question must be what that Priority and Superiority is which Christ hath allowed of and how it ought to be exercised above others But if the last be maintained then we must be taught what that prime and unsubordinate Authority of every overseer is in his peculiar charge and how he should exercise it Now to finde a way to decide these questions I am as one who is doubtfull that I may beare a part of the burthen of those who are in doubt Therefore to bee able to resolve my selfe it will be necessary to lay some grounds from whence inferences may be made appliable to the questions now in hand The grounds must be cleere doctrines of holy Scripture concerning the matters which are fundamentall in the question The inferences must be rules taken from those doctrines whereby my understanding may be directed to go the straight way towards a decision of the question and the application must be a consideration of the particular circumstances of things now debated so far as they are determinable by the rules which may be found out Thus then to finde grounds of Decision I must take notice first of things fundamentall to the question which I suppose are these 1. To what end Christ hath gathered together and compacted into one body severall beleevers which are called his Church 2. What it is properly to build up his Church 3. What Officers were appointed by Christ to be the builders of his Church 4. What their severall charges and duties were in the Church and how they were to administrate the same every one according to his gift and place 5. How these that were committed to their charge were to behave themselves towards them 6. How according to the intention of Christ and the rules proceeding from his spirit the chiefe builders his immediate followers the Apostles did put all in execution here then their practice in the way of government is to be taken notice of If these things can be found cleerly in Scripture I hope they will afford me some light to satifie the doubts of my weake conscience which now must be full of scruples for other mens sakes But when I shall have gathered all that from cleer Scripture can be gathered in these matters if yet something should be found obscure and doubtfull concerning particulars now agitated whereof perhaps no cleere precept is extant in Scripture from whence I may be able to gather such inferences as may settle my conscience and put it out of doubt concerning some questions in government as whether this or that in such or such a case ought either to be or not to be done Then I thinke I should doe well to looke first upon the Apostles practice in like cases or if that be perhaps also either unknowne or not well knowne as not recorded in the word then I suppose it will not be amisse to consider the laudable practice of other times and chiefly those who most immediately followed the Apostolicall age taking notice of that which they did in such like cases that if perhaps in all Churches of all ages and places I finde some undoubted tokens of universall consent I may be willing to rest in it and not affect singularity chiefly if I should also finde that all the Churches of this present age doe either consent fully thereunto or at least doe not so farre dissent from the same as to condemne others who follow not their different practice in such cases In all which Churches I say I ought to take notice in those cases which shall be thus doubtfull of their formes of government so farre as I shall finde the same subordinate unto the maine end for which Christ gathered his Church and not repugnant but consonant unto the rules and practice of the Apostles which are cleerly recorded For I conceive that if it can be made apparent that either the end for which Christ gathered a Church or the meanes of building it up appointed by him or the rules and constitutions of the Apostles delivered to the builders which were to be their followers or their owne practice in governing the Church according to Gods will is repugnant to all Priority and Superiority of one Pastor above another then it must be granted that no such government ought to be admitted But if this not onely cannot be made apparent but rather the contrary namely that both the aime of Christ in compacting his Church into one body and the means by which it is to be built up and the rules given to the builders and the practice of the chiefe Master builders whom
there is no independent parity allowed of amongst the Officers who are to discharge the same But it may perhaps be made good that these charges are in their naturall property as they stand in relation one to another repugnant to an independent parity therefore perhaps there is no independent parity allowed of amongst the Officers who are to discharge the same Fifthly the duty of the flock is in a word to be obedient unto their Rulers and to submit themselves unto them Heb. 13. 7. 17. and to provide necessary maintenance for them Gal. 6. 6. 8. 1 Cor. 9. 7 8 9 10 11 13 14. From hence I inferre that if submission and obedience is to be yeelded and if Rulers be different in charge then according to every ones degree and different place in his charge the submission ought to be differenced But the Antecedent is true and therefore also the Consequent Therefore I conceive that more respect was due unto Apostles even as they were ordinary Ministers then to their ordinary Rulers and more to the Bishops and Overseers that were made Iudges of other Elders then to the Elders that were subject to be judged and more reverence due to the Elders then to the Deacons Lastly the practice of the Apostles as chiefe Masterbuilders was this they laid the foundation which is Christ 1 Cor. 3. 10 11. they built by preaching upon the foundation gold silver and precious stones they baptised the beleevers and gathered them together in one body and ordained Elders and Officers over them to rule them and doe the work of the Ministery See Acts 13. and 14. Chapters and particulerly in Chap. 14. the verses 21 22 23. They gave orders to their followers concerning all things needfull for edification in the Churches as may be seene in 1 Cor. Chapters 5 and 6 and 7 and 8 and 9 and and 10 and 11 and 12 and 14 and 16. verse 1. and in the 2 Cor. Chap. 8 and 9. in the Epistles to Timothy and Titus throughout and elswhere as in the Acts in Chap. 6. and 15. and 20. From whence I infer that if neither in the Apostles owne practice nor in the practice of those whom they set over the Churches in their owne time there be any example of independent parity intimated or used in the way of ordinary government then such a parity may seem to be inconvenient to be admitted into the Church of God But perhaps no such example is to bee found in their practice or in the practice of those whom they appointed to bee ordinary Rulers of the Churches in their owne time Therefore an independent parity may seem inconvenient to bee admitted Thus I have briefly run over the fundamentall matters of the first question in hand not intending to determine any thing precisely but to gather some rules of determination whereby the matter of priority and superiority in government may be tried more at large in due time Only thus much I must now intimate that my doubt concerning priority and superiority of spirituall Officers in the Church is so farre resolved that it seemeth not at all repugnant to me but rather more consonant and answerable to Christs intention in the first institution of his Church then an independent parity And this is the first position wherein I receive some satisfaction to my doubts If therefore any will contradict this position to make me againe doubtfull of it I thinke he is obliged to shew that an independent parity of Rulers is not onely no lesse but as much and rather much more answerable to Christs intention and this he must shew from the same grounds which I have laid except hee can shew these to be insufficient and lay some others that are more satisfactory which if he doth then it will be also requisite that he define cleerly what that prime and independent authority is which every Ruler hath by himselfe in his particular charge As for me because I take this position as granted that Christ did institute in the first constitution of his Church a priority and superiority of spirituall Officers therefore I thinke I may safely gather that for the building up and perpetuall propagating of the same his intention was not altered which second position if any will deny I suppose he will finde himselfe obliged to shew unto me sufficient and evident causes why his intention should be altered and therefore that frame of government which was either necessary or most convenient for the first constitution and building up of his Church is inconsistent with the perpetuall propagation thereof But seeing I conceive it not likely that this can be shewne therefore I ought to proceed and come to the second question to finde out what the priority and superiority is which Christ doth allow of in the spirituall Rulers of the Church and to finde out this it will bee requisite to review againe the grounds heretofore laid from whence the position hath beene gathered that a priority and superiority of Rulers in spirituall government is answerable to Christs intention which that we may doe let us begin at the last and goe upward towards the first The last of our grounds was the practice of the Apostles which yeeldeth no example to us of any independent paâ—â—ty but rather of a superior priority which in the way of their ordinary government they used over others For I suppose no man doubteth of this but the Apostles were in the ordinary couâ—se of their mystery above all other spirituall Officers which ordinarily ruled the Churches If then it be granted that in the ordinary course of their Ministery they were above others the next thing to be sought after will be this wherein their superiority did consist and how far it was derived or not derived unto their successors And to finde out this I conceive that in the Apostles discharge of their duty some thing was extraordinary as being usefull and requisite onely for that time wherein they lived and something ordinary and of perpetuall use which was to bee transmitted unto their successors The extraordinary discharge of their Apostolicall duty was first to lay the foundation and then to raise and settle that frame of Christs Church upon the same which was most answerable to his Kingdome And to doe this God â—â—dued them with extraordinary gifts of tongues of knowledge of wisdome of prudence and of infallibility in truth and publicke government and confirmed their authority with his owne testimony bearing them witnesse as the Apostle saith Heb. 2. 4. both with signes and wonders and with divers miracles and gifts of the holy Ghost which by the imposition of their hands he conferred upon the beleevers as is evident by Acts 8. 17. and 19. 6. This I conceive was their extraordinary authority and discharge of their duty which should not be transmitted to any after them but should rest in their persons be for after times recorded in Scripture that thereby they should become perpetuall Apostles
I take to have been infallible in the way of publicke government doe shew forth that a Priority and superiority of one overseer above another is allowed of then me thinkes the first question will be decided and must be answered yea but then the second question will come into consideration namely that Priority and Superiority is which being according to Christs aime is answerable unto the meanes of mutuall edification is settled by expresse rules was practised by the Apostles themselves and hath been continued by all their followers from the most incorrupt primitive times untill this present age which if I can by cleer word of Scripture and testimony of Authors worthy of credit in all ages finde out then I thinke I ought to set my minde at rest and cast off further doubtings If this rule of proceeding towards a decision of the matter be thus without further restriction and exception admitted then my next care must be to follow it closely and take heed lest it be unsappled to things indifferent either in nature or proportion from those wherein Christ and his Apostles with their true followers in times most incorrupt were conversant Now then to make onely at this time a breefe tryall of this way for hereafter if need be matters may be inlarged I will summarily observe that which is cleer Scripture concerning the forenamed heads First I finde that the end wherefore Christ would have all his beleevers compacted and gathered into one body is that the world should beleeve and know these two things That the Father hath sent his Sonne to us and that the Father loveth the beleevers as he loveth his Sonne This is cleer in Ioh. 17. 21 22 23. Another end of this union is that the beleevers may bee able to build up themselves in grace This is cleer in Ephes. 4. 16. Another end is that they may preserve themselves from the dangers of adversaries and the causes of overthrow Phil. 1. 27 28. Gal. 5. 13 14 15. And a further end is the holding up of the credit of Gods Kingdome in the world aswell by life as by doctrine Phil. 2. 1 2 3. and sequent but chiefly verse 14 15 16. From whence I suppose these assertions may safely be gathered as rules of future Decision 1. If the knowledge and faith of Christ if the Fathers love to all beleevers be made manifest unto the word if the building up of all beleevers amongst themselves if their preservation from adversaries and if the credit of Gods Kingdome both in life doctrine be upheld in the Church of God more directly justly and safely by a Priority and Superiority of overseers one above another then by an independency of spirituall persons and charges one from another then it is to be conceived that a Priority and Superiority of overseers in Christs Church is more answerable to his aime in compacting it into one body then an independency But it may bee conceived that these ends may be attained more directly justly and safely by the one then by the other Therefore it may be conceived that the one is more answerable to his aime then the other 2. If there be any Priority and Superiority of spirituall charges and persons or any parity and independency of charges amongst persons which is not subordinate but repugnant unto those ends then it is to bee conceived that such both Priority and superiority as also parity and independency is altogether unlawfull But perhaps there is some both Priority and Superiority as also independency and parity not subordinate but repugnant to these ends therefore it is to be conceived that perhaps some both parity and independency as also Priority and Superiority is unlawfull I take these assertions though doubtfully proposed in respect of particulars to be neverthelesse out of all doubt in their generality and therefore I lay them as grounds of future directions towards a Decision of the point Secondly concerning the building up of the Church I finde in Scripture that to build up the Church of Christ is to use meanes to perfect the Saints till they all come unto the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ that they may not alwaies bee carried to and fro as Infants with divers windes of doctrine but dealing truly in love may grow up in him that is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh encrease of the body to the edifying of it self in love Eph 4. 12 13 14 15 16. These are words of exceeding deepe and great sense and yet me thinkes exceeding cleere if they be resolved into single propositions which now I will not stand to doe because I must be breefe Therefore I will againe take up these rules 1. If it may be conceived that a Priority and Superiority of some spirituall overseers over others be a more direct and proper meanes then a parity and independency of the same is to bring all the Saints of God unto the unity of Faith and Knowledge and therein to a perfect manly stature and the measure of the fulnesse of Christ then I am bound to thinke that a priority and superiority is more answerable to Christs intention in building up his Church then is a paritie and independencie but the Antecedent is perhaps true therefore the Consequent perhaps also 2. If I finde that the independent paritie of Ministers doth keepe the Saints of God alwayes in infancy suffering them to bee carried to and fro with divers windes of Doctrine and maketh an open way to the sleight and cunning craftinesse of men whereby they lye in wait to deceive then I am bound to thinke that an independent parity of Ministers is not answerable to Christs intention in building up his Church But I finde that the independent parity of Ministers doth perhaps this Ergo I must conclude that it is not perhaps answerable to Christs intention in building up his Church 3. If the independent parity of Overseers may seeme to me repugnant to that fit joining and compacting of all beleevers into one body whereby as members one of another they should supply by their common joynts each one towards another that which according to the effectuall working in the measure of every part should make the increase of the body to build it selfe up in love and if a priority and superiority of Overseers may seeme not at all repugnant but most consonant to this kinde of worke then I may conceive that the independent parity is not at all and that the superiour priority is altogether answerable unto Christs intention in building up his Church but the former may seem so to me and therefore also the latter Thirdly concerning the Officers wee finde in Scripture these by name 1. Apostles 2. Prophets 3.