a Bishop in anothers Dâ—ccess or a busie body in other mens matters so is that in our English rendred whereas the same work is in the hands of Bishops far otherwise who as they do it themselves so is it in them in way of Superintendency to see it done by others also So the chief Priests under the Law whom the Apostles and afther them Bishops represent they were Overseers to others that the work be done in manner and order as did become Thus are Bishops overseers to those other Overseers the care of many Churches being on them as was the cure of all Churches on the Apostles whereas the care of particular Churches this or that is onely on others 2. Although Presbyters have power to preach and do what belongs to their Function yet are they in acting that power limited and ordered by the Bishop Wherein we are to distinguish as in the Schools between Power of Order and of Jurisdiction Power of Order Presbyters receive in their Ordination to do what belongs to their function to which they are thereby qualified but the Power of Jurisdiction to act that their power of Order as â—astors that a Presbyter hath in his Institution from the Bishop being thereby appointed to a charge and place and licensed to discharge the duty of his calling to which he was before qualified and now enabled Tertullian saith That the chief Priest which is the Bishop hath the right of giving Baptism and then the Presbyters and Deacons but yet not without the Authority of the Bishops So also S. Hierome Without power from the Bishop neither Presbyter nor Deacon hath right to baptize Every Presbyter therefore hath power in common with a Bishop to preach and administer the Sacraments in fulness which an inferior Order a Deacon cannot do yet the exercise of that power is subjected to and regulated by the Bishops authority to be permitted directed restrained or suspended as should be necessary In which the Bishops priviledge of Jurisdiction over Elders is he from them eminently differenced It was said of Elders that they have a power of Jurisdiction understand it of a power of spiritual and inward Jurisdiction in foro conscienciae in the Court of Conscience so as Pastors of the flock is committed to them the seeding ruling teaching reproving binding sinners notoriously scandalous by denouncing Gods judgements in the Word and while unreformed excluding from the Sacrament and again loosing and releasing penitents by applying the gracious promises of the Gospel and readmiting them to the use of the Ordinances But that Jurisdiction which is in Bishops is more extended and that even over Elders themselves For as Presbyters are in their Ordination qualified and by their Institution authorized to their work so are they after to behave themselves in that as becometh It is in Bishops who are overseers of those Overseers to expect and exact that from them authoritatively and on failing in duty or manners as to life and conversation to reprove and punish also In this is Episcopal Jurisdiction given them Apostolically and over inferior Elders particalarlarly to which they are subjected Such was Timothies power in Ephesus Rebuke not an Elder and against an Elder receive not an accusation but before two or three witnesses them that sin rebuke before all that others may fear Which words Rebuke not an Elder is not a restraining but an ordering that rebuke that it be not lightly or on slight grounds as in 1 Tim. 5. 19 20. by which appears a Jurisdiction in Bishops above Elders directive coercive and corective which is Epiphanius his interence on these words against a Presbyter c. Therefore saith he Presbyters are subject to the Bishop as to their Judge He is their Judge as to Doctrine that thou mayest charge some that they teach no other Doctrine saith the Apostle to Timothy 1 Tim. 1. 3. and to Titus Tit. 3. 10. A man that is an Heretick ofter the first and second admonition reject judge also as of their Doctrine what they teach so of their Conversation how they live as you have heard in that of 1 Tim. 1. 5 17 20 21. Therefore is the Angel of the Church of Ephesus Timothies Successor commended that he could not bear with them that are evil and had tryed them which say they are Apostles and are not and had found them lyars Rev. 2. 2. On the contrary the Angel of the Church of Thyratira is reproved for suffering such Rev. 2. 20. So as although there be a Community of names in some cases between Bishops and Elders Bishops are called Elders and Elders Bishops and notwithstanding that the worke also be in a kind common yet is that community so differenced in both that all pretences of Elders in that for casting of Bishops as to their Office or divesting them of Jurisdiction and Dignity is apparently inconsequent and evil For although the names of Bishops and Presbyters were confounded and the work in a sort common to both yet were not the Offices of Bishops and Presbyters ever confounded until now 1. And now to sum up alâ— you see the Church under the New Testamen ordered as before in way of Superiority and Subordination and that Apostolically appointed So Timothy in Ephesus and Titus in Crete and others elsewhere in like manner they ordering persons and things appertaining to that sacred work within their respective Jurisdictions 2. See those Apostolically ordered to that care and charge in the Church above others to be by the Apostles dignified with their own name that standing name of Bishops they standing also in their place and stead and acting in their work Ordaining Overseeing Ordering and Correcting as is necessary 3. What hath been by the Apostles so ordered in the Church whose words Christ would have to be observed as his own If they have kept my saying they will keep yours also John 15. 20. that in this particularly hath been by Christ himself the High Priest approved For as the High Priest did Christ appeare habited being cloathed with a garment down to the feet and girt vbout the paps with a golden girdle and also visiting his Church Ecclesiatim each of the seven Churches particularly being by him inspected In that reproving what was amiss in any and allowing what was right particularly See that Government which was ordered in each of those eminent Churches in Ephesus and the other six under their respective Angels or Chiefs or Bishops see that order I say in the Church approved of Christ for the Seven Stars the seven Angels Angels of those Churches their Bishops were in Christs right hand Rev. 1. 16. 20. that is under his care and protection And to those Angels of the Churches doth our Lord direct himself principally in behalf of all under their charge expecting from them an accompt of the Churches within their respective Jurisdictions each of them being responsible for all that was there well or otherwise 4. Lastly What
preheminence in Bishops over Elders These are the Allegations and inferences in this which are to be examined But the promiscuous using of those two names of Bishops and Elders the principal ground of these reasonings is far from such conclusions that because Elders are called Bishops or Bishops Elders both therefore to be the same without priority or subordination whereas on the contrary we find usually in Scripture the names of one degree given to another without confounding them as the same or in that abating any way the dignity of the higher See this in the name of Deacons a name from ministring and that an order lowest in our Ministration yet is that given to higher Orders So of Timothy Bishop of Ephesus saith S. Paul If thou put the brethren in remembrance of these things thou shalt be a good Deacon we render it Minister so speaks the Apostle of himself I Paulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister Col. 1. 23 the whole Apostleship is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deaconship or Ministry and even Jesus Christ himself the great High Priest is called a Deacon Jesus Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of the Circumcision or ministring to those of the Circumcision But because our English readings in this and in the Original are diverse therefore not so clear to every apprehension let this therefore be considered in that other of Elder where it is more plain In that we finde the Apostle S. John terming himself an Elder more than once the Elder to the elect Lady and the Elder to the well beloved Gaius So S. Peter of himself The Elders which are among you I exhort who am also an Elder You see in that the Apostles called Elders yet doth not that conclude Apostles and Elders to be the same For how oft do we read of Apostles and Elders as distinct Nor doth it conclude Apostles and Elders to be equal because Apostles are Elders but this it shews That all Apostles are Elders not all Elders Apostles and that notwithstanding that community of names they still are distinguished in Degree and Dignity So is it as to Bishops and Elders in like manner the name of Elders is given to Bishops and of Bishops to Elders both are true For in the Bishop saith S. Ambrose are all Orders because he is the first Priest that is the Prince of the Priests Again of a Bishop and Presbyter there is one Order for either of them as a Priest but the Bishop is the first so that every Bishop is a Presbyter but not every Presbyter a Bishop So S. Ambrose Thus all Bishops are granted to be Elders and some Elders are Bishops but all Elders are not Bishops They who say they are must prove it before they can conclude any thing to purpose Nor will that do it which they alledge out of Acts 20. where the Elders of the Church of Ephesus v. 17. are termed Overseers or Bishops v. 28. for those Elders were indeed Bishops if not all yet some of them and to those some for all is there spoken as Bishops This appears in that Ephesus was a See Metropolitical comprehending Asia the less a large Jurisdiction So in the sixth general Council of Constantinople Theodorus Bishop of Ephesus thus subscribes Theodorus by the mercy of God bishop and Primate of Ephesus the Metropolis of the Asian Province or Diocess Also of Polycrates Bishop of Ephesus Eusebius saith that he was Ruler or chief of the Bishops of Asia and that by his Authority he did assemble a Provincial Synod to discuss the question about Easter and that he did write a Synodical Letter to Victor Bishop of Rome Euseb. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find also in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distribution of Churches by Leo the Emperor that Ephesus was a Metropolis having 36 Suffragane Bishops and so is Ephesus to be understood in Acts 20. as Metropolical and that meeting of Elders or Bishops there as Provincial For it is there called not the Churches but the Church of Ephesus Metropolitically yet Elders plurally implying more than of one Church And as in a Provincial meeting of the Bishops of Asia together with other Elders both usually conveening on such occasions might the Apostle call those Elders litterally Bishops Irenaeus saith as much that Bishops and Presbyters were there convocated from Ephesus and other adjoyning Cities c. And Acts 20. 28. The Holy Ghost hath saith the Apostle made you Bishops so in the Original or Overseers so in our rendring If therefore the Holy Ghost had made them Bishops and the Apostle call them so accordingly we may then acquiesce in it rather than to mince the matter according to peâ—verse glossings it being to so great a prejudice as the disturbance of the peace of the Church so precious In this have we to answer what is alfo objected out of Phil. 1. 1. the Apostle saâ—nting the Saints at Philippi with the Bishops and Deacons wherein the Authors of the larger Annotations on the Bibâ—e busie themselves exceedingly in proving out of the second Council of Nice and by Cornelius Bishop of Rome there cited that there should be but one Bishop in one City thence concluding in favour of those times that there being many Bishops in Philippi therefore were not they Bishops but Elders But all this is grounded on a supposition that Philippi is restrained to that City of Macedonia so called whereas Philippi was a Metropolis in Macedonia and we read of the Churches of Macedonia and of the brethren in all Macedonia And why may not Philippi a Metropolis include its Province and this Epistle to the Philippians be to that Church at large where many Bishops were to be saluted without those narrow inferences in confining Philippi to a City within its walls and the Bishops and Deacons at Philippi to those onely in that City inhabiting As to that farther objected from that Text Phil. 1. 1. of Bishops and Deacons onely named and that Elders being intended therefore by Bishops say they Elders are to be understood and not Bishops But how follows that For 1. May not Elders be as well included in and with that of Deacons You have seen the name of Deacon to have been sufficiently comprehensive of more and greater than they 2. Or if Elders be supposed to be included in that of Bishops Let that suffice and satisfie without excluding Bishops For shall Elders included and not named exclude Bishops which are expresly named 3. Or if Presbyters be there signified in those many Bishops yet was there one chief Bishop over all which was Epaphroditus their Apostle Phil. 2. 25. Of which Theodoret he calleth him Apostle to whom the charge of them was committed Wherefore saith he it is manifest that they who in the beginning of the Epistle were called Bishops were under him they having the
each in their place order and degree And as in that is beautie so also securitie securitie is implied where it is said to be terrible that is to enemies to errors and heresies enemies to truth and to schisme and faction which are contrary to order and vnitie These dare not appear while the Church is under its government and in order each under his banners in their order and place being thereby ready to oppose what shall be contrary It is otherwise where order is not in the Church but our banners cast down and our chief leaders taken off what can be then 〈◊〉 deformitie for beautie and for order 〈◊〉 on what then but terror terror to our selves so is an army in confusion to it self terrible and thereby have enemies their advantages about and within therefore saith S. Ierome the safety of the Church dependeth on the dignity of the chief Priest meaning the Bishop to whom if power be not given there must be as many schismes in the Church â—s there are Priests So S. Cyprian Heresies or Schismes have no other beginning but this that Gods Priest meaning Bishop is not obeyed Again These be the beginnings of heretiques these the risings and endeavours of ill minded Schismaticks that they please themselves and contemn their Bishops with swelling pride So do men depart from the Church c. And hence do men rush into heresies and schismes when they speak evil of Priests and envy their Bishops All which we have found sadly in our late miserable Church distractions 2. And by those evils in the Church did follow on our state also confusion and destruction If the Church be borne down let not the State think to stand And we have seen evils designed to the State carried on by attempting first on the Church Corahs opposition pretended principally against Aron rests not there for others with Corah had their designes in that against Moses also and in that against Aron came in Moses immediately they gathered themselves against Moses and Aron And say they to Moses even in a breach wilt thou make thy self altogether a Prince over us Therefore are both joyned by the Apostle S. Jude with the gainsaying of Core is a speaking evill also of dignities In both have we seen and felt the dismall effects of this Church Schisme But blessed be God by whom these breaches are now all made up and repaired both in Church and State by the happy Restauration of his Sacred Majesty to his Royall throne and government 1. hereby is Settlement to the Kingdoms Our Judges being restored as at the first and our Councellors as at the beginning 2. And thereby is our Church also setled so as at this day even this very day we have and our eyes do behold among us here such in the Church who sit and rule in chief setting in order the things that are wanting and ordaining Elders Bishops Successively as hath been Apostolically appointed In that see we our Church Settlement In Church order and Government is Church Settlement which was that in the words first propounded with which I have now done As to what remains of the Text the qualifications of those persons to be called forth to this high and Sacred calling and work of which you have much here v. 6. 7 8 9. of that I may not now speak time will not admit it nor needs it at present where in the person now before us and to be admitted into this Sacred function these qualification are already nor were it for me for me I say to shew it so I shall therefore conclude with the Apostles Clerum Acts 20. wherein we have to our purpose both exhortation and valediction First exhortation you have heard your place and honour asserted see now your office and work and in that your care and charge Take heed unto your selves and to all the flock over the which the holy Ghost hath made you overseers or Bishops to feed the Church of God which he hath purchased with his own blood In that you have your charge see you now to the discharge Next and last follows an Apostolical valediction benediction and prayer which shall be mine also and with that I now conclude And now Brethren I commend you to God and to the word of his Grace which is able to build you up and to give you an inheritance among all which are Sanctified FINIS Errata Epistle P. 3. margin ep p. 2. dele p. 10. line 6. first dele p. 13. line 19. and dele p. 14. line 3. for the read this Preface P. 9. marg z for contra marcione 5. r. contra marcion c. 5. p. 10. l. 2. for Bishops r. being Bishops p. 11. l. 20. for theire r. there p. 12. l. 20. for Policarpus r. Polycarpus l. 22. for Clemets r. Clemens p. 15. marg g for 406. r. 306. ibid. marg r. h Camorar in vita phil molaneth Sermon P. 2. l. 7. for Licaonica r. Lycaonia ibid. marg for Act. 3. 12. r. Tit. 3. 12. p. 7. marg x for Zech. 37. r. Zech. 3. 7. p. 9. marg d for Nunb 16. 3. r. Numb 16. 3. ibid. marg g for Rev 1. 6. 15. 10. r. Rev 1. 6 p 11. l. 28. legal dele p. 12. marg r for Acts. 1. 6. r. Acts. 6. 1. p. 14. marg a for phile 9. r. philem v. 9. p. 15. l. 26. for II. r. I. p. 16. l. 1. sor For r. So l. 2. for Apostles r. Apostle l. 29. for is is r. is p. 17. l. 2. for in r. on p. 21. l. 29 for as r. 〈◊〉 p. 22. marg f for Synod r. 6 Synod p. 23. l. 4. for conveening r. convening p. 25. l. 28. for conc Eard 〈◊〉 conc Sard. l. 30. for be to r. to be p. 26. l. 13. for nominated r. denominated p. 32. l. 18. for ofter r. after a Ric. Hookers Eccles. Pol. Pref. Ep. p. 2â— Beza de grad Min. c. 11. b 2 Kin. 16. 10 11. Neh. 13. 14. a Hos. 3. 12. b Acts 12. 2. c Gal. 1. 19. d Acts 12. 17. e Acts 15. 13 c. f 〈…〉 g 〈…〉 h Annot. on Acts 21. 18. i Annot. on Acts 12. â—7 k Hiero. Catal. Scrip. in Sim. l Niceph. l. 14. 〈…〉 Euseb. l. 2. c. 24. Doroth. in Synop. Hie. proëm in Math. in catalog 〈◊〉 Marco ad Evagr. m Cent. 1. l. 2. c. 10. in Joh. Evang. n Beza in 1 Tim. 5. 19 o Euseb. l. 3. c. 4. p Hier. catal sc. q Oecum in 1 Tim. 1. r Oecum in Tit. 1. s Conc. Chalce act 11. t Theod. Balfamo u Euseb. l. 3. c. 22. Ignat. ad Anti ch w Euseb. l. 5. c. 6. l. 3. c. 4. c. 13. c. 22. Iren. l. 3. c. 3. Hie. cata in Clement x Iren. l. 3. c. 3. Euseb. l. 3. c. 35. Hier. in catal sc. y Euseb. l. 3. c. 23. z Tertul. de praescrip c. 32. l. 4. contra Marcione
Episcopal government had not had an indubitable Institution from the authority of Christ and his Apostles or if any other forme of Church government could have pretended to such Instruction it had been the most impossible thing in the world when their neither was any outward certain power to enforce it nor could be any general Council to stablish it to have introduced such a forme of government so suddenly and quietly into all Christian Churches and not the spirit of one Presbyter for 〈◊〉 that appeareth for above 300. years to 〈◊〉 been provoke either through zeal ambition or other motive to stand up in the just defence of their own and the Churches libertie against such usurpation These are his Majesties words Thus doth Episcopacy derive from the first times and shews it self generally received and continued by a Succession of after ages in the Christian Church Which that by Elders without Bishops cannot shew By this Tertullian concludes for the Catholick Church against Heretiques Let them saith he shew the beginning of their Churches let them run over the Succession of their Bishops so as the first of them may have one of the Apostles or Apostolique men to be a founder or predecessor So Apostolique Churches derive themselves So doth the Church of Smyrna shew Policarpus placed there by John and Rome Clements ordained by Peter so have other Churches those who were by the Apostles appointed Bishops by whom the Apostolique seed or race is derived or continued so Tertullian de Praescript advers Haeretic c. 33. thus was it of old and from th beginning unto these later times when the change of that ancient forme of Church Government began that being occasionally brought in it troubles to say it with the Reformation Then I say was that occasioned rather than designed or approved by the first Reformers For the truth and puritie of the Gospel being then opposed and persecuted by Popish Bishops thereby were those Reformers enforced to act in that work of Reformation without those Bishops whom they could not gain and who were to them so contrary Yet did not those Reformers in that cast off Episcopacy with aversness to the Order but onely in respect of those individual persons of the Popish Bishops oppressing they the Reformers in the mean time professing for Episcopacy and greatly desiring it if it might be It is 〈◊〉 by us endeaâ—oured say they that Bishops be deprived of Government or Power but it is desired that they suffer the Gospel to be purely preached and we have oft protested That we do greatly approve the Ecclesiastial Politie and degrees in the Church and as much as in us lieth we desire to preserve them We do not dislike the authority of Bishops so that they would not compel us to do against Gods commandments and yet again We do here protest and we would have it to be recorded that we would willingly have the Ecclesiastical and Canonical Politie if the the Bishops cease to tyrannize over our Churches This our desire shall excuse us with all posterity both before God and all Nations All which we have in that famous Augustan confession of the Reformers who from the word protest so frequent there had then and thence the name of Protestants they being there first called Protestants as first Christians at Antioch This Augustan Confession or Profession or Protestation was signed by the more eminently Learned in that age and work of Reformation Among whom even Calvin was a Subscriber Yet did others of the chief Reformers adhere to their professions made concerning the right of Episcopacy both as to Order and Jurisdiction concluding that in Justice it ought not to be violated By what right or Law saith Melanâ—thon to Camerarius may we dissolve the Ecclesiastical Politie if the Bishops will grant us what in reason they ought to grant and though it were lawful yet surely it were not expedient And he writing to Luther You will not believe how they of Noricum and others hate me Propter restitutam Episcopis Jurisdictionem for restoring the Jurisdiction of Bishops And Camerarius in the life of Melancthon saith thus of him h Melancthon non modo adstipulatore sed etiam authore ipso Luthero c. Melancthon not onely by the consent but even by advice also of Luther perswaded that if Bishops would grant free use of the true doctrine the ordinary power and administration of their several Diocesses should be restored to them and even Beza who succeeded Calvin in Geneva for the space of ten years in like authority duering which time he was strict in his Judgment as to his discipline Yet after Danaeu's his comeing thither whereby that course of continueing long in that place was altered and Beza laid by Then could he find those inconveniences in that course which he could not now remedie onely wishing it were otherwise So speaking of the 34th Canon of those called the Apostles Canons concerning the power of Metropolitans over Bishops Quid aliud saith Beza hic statuitur quam ordo ille quem in omnibus Ecclesâ—is restitutum cupimus what is in this appointed but that order which we wish maybe restored in all the Ghurches I shall but add that of Zanchius one of the most learned of that side He in a confession or profession of Faith by him composed speaking of Church Orders and saying that Arch bishops and Patriarchs may be defended And sending that his confession to others for their approbation and consent in it he found exceptions taken at that said by him concerning those Church Orders his words are A certain eminent person did write to me thus what you write of your confession hath been by me and by N. and others received with great delight it being learnedly written and in an accurate method with which I was greatly pleased if you except what in the end you add of Archbishops and that Hierarchy On which Zanchius maketh for himself this Apologie when saith he I wrote this confession of Faith I did write all things out of a good conscience and as I believed so did I freely speak Now my faith is grounded chiefly and simply on the word of God something also in the next place on the common consent of the whole Ancient Catholique Church if that be not repugnant to the Scriptures I do also beleive that what things were defined in Councils and received by the godly Fathers gathered together in the name of the Lord by common consent of all without any gainsaying of the holy Scriptures that those things also though they be not of the same authority with the holy Scriptures proceeded from the holy Ghost Hence it is that those things that â—e of this kind I neither will nor dare with a good conscience dislike But what is more certain out of History Councils and writings of all the Fathers then that those Orders of Ministers whereof I speake were established and received by the
distinction of members So is it there Levelling Parity therefore and confused community are in this excluded as contrary to Order Government and Settlement Therefore Order here intended is that wherein is distinction of Offices and persons and degrees in way of Superiority and Subordination This Nature and Reason and Scripture shew to be necessary 1. So is it in the body natural where the the members are distinguished in order and use which is by the Apostle excellently expressed shewing that the body is not one member but many and if the whole body were an eye where were the hearing and if the whole were hearing where were the sâ—elling and if they were all one member where were the body but now are they many members yet but one body shewing after the use of that distinction in the usefulness thereby of each member to other and of all to the body and that thereby there should be no schism in the body applying all that to us that as the body is one and hath many members and all the members of that one â—odâ— being many are one body so also saith the Apostle is Christ ver 12. that is Christ Mystical considered as compleat in head and body he the head we taking in the Church Catholick or Universal being his body and each of us distinct members in that body under him the head Lastly all that is applied to the present business God saith he hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues adding are all Apostles are all Prophets are all Teachers are all workers of miracles have all the gifts of healing do all speak with tongues do all interpret ver 28 29. so there In all you see a distinction of members in the body natural distinct in order and use and that every way necessary 2. See it so also in the body Politique in all civil Societies of men in every condition whether in families or corporations a word borrowed from the body or in States In any of which if no distinction of persons or of callings if not difference in place or degrees how in reason can that family city or Kingdom subsist 3. And if so elsewhere generally in the Body Natural and Politick then so in the Church Christs Mystical Body and there especially the Church being in this leading to others God saith the Apostle is not the author of confusion but of peace As in all the Churches of the Saints And in that hath Gods care appeared particularly as is evidenced 1. In the former Ministration and Government of the Church under the Law where God appointed 1. One in chief an High Priest Superior to all in Divine things he overseeing ruling and judging Gods House Gods house is his Church 2. Vnder him the High Priest were Levites the lowest in that Ministration and more restrained in duty and at distance in the service of the Tabernacle 3. From among the Levites were Priests chosen who were as to Order higher than Levites and in service more full and nearer the Altar Tabernacle or Temple 4. And whereas there were of these Priests several courses 24 in number we find each of these 24 courses of Priests to have had an Overseer or chief Priest of which chief Priests much is spoken in the New Testament These chiif Priests were in degree and dignity next the high Priest and above all others Thus and so was the Church then ordered in way you see of preheminsnee and subordination God himself so appointed it But is it not now under the New Testament otherwise Is not that distinction now removed all Gods people being holy and all now a Royal Priesthood which is spoken of Saints in a generality It is indeed what some would have therein giving a general liberty to all for acting in holy things in common one as another or where that is by others restrained they notwithstanding allow not in the Church government in chief but taking that from others that they themselves might rule In which as to that general liberty for acting in way of Parity or Community that is already cast off it being inconsistent with Order or Government as hath been shewed And as to that said of all the Lords people being holy therefore none to assume a Propriety in Divine Offices more then others which is the consequence by such contended for there needs no more to be said of that but to know whose reasoning that was Was it not Corah and his factious Crew by whom that was urged against Aaron and his Priesthood which had been by God himself appointed that therefore I hope will not be now again insisted on Lastly To what is said of all Gods people that all are a Royal Priesthood therefore all to act accordingly which is by some inferred 1. What priviledge is in that now which had not been before under the Old Testament for of them also is that spoken and yet none then so acted notwithstanding who had not been thereunto peculiarly called 2. All Gods people are said to be Kings also as Priests a Royal Priesthood or a Kingdom of Priests And are all Kings in a sense they are so and in that sense and not otherwise are all Priests also All that are truly Gods are Kings but that spiritually and in a private capacity as to our selves onely so are we Kings â—ver our selves ruling over our own hearts and passions the greatest rule He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a city so are we all Kings And so are all of us Priests also that is spiritually so as are our Sacrifices an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. All of us are also Priests in our private capacities all praying for our selves and others and exhorting each other to good this is incumbent on all Christians as Christians in way of private duty not of Office For as to publick Office that appertaineth to such only as are thereunto expresly called and peculiarly appointed No man taketh this honor to himself but he that is called of God as was Aaron So also even Christ glarified not himself to be made an high Priest but he that said unto him Thou art my son to day have I begotten thee as saith the Apostle Hebr. 5. 4 5. and if not Christ until called to it then surely none other therefore was King Vzziah sacrificing justly of the High Priest reproved and by God himself punished To all it is given to be Priests in way of private priviledge not as to Office publiquely Such were Gods Appointments in this under the Old Testament nor is it now under the New Testament otherwise And so far is it from such a change now that the New Testament
Ministration may be observed to be modelled to that of the Old Testament yet with allowance of necessary variations according to the change of times and things This appears in both Testaments both as to Service and Government I. As to Service See ours under the New Testament answering that of old although not the same 1. For as there was then a Priesthood so now also So was it prophesied of the Gentile Christian Church I will take of them for Priests and for Levites saith the Lord the admitting Gentiles into the Priesthood was new to what was formerly that is here promised And see that expressed in an Old Testament stile by Priests and Levites shewing a conformisy in both Testaments in that to each other 2. As then were Priests so an Altar at which those Priests officiated so now also have we our Altar Let not this offend any it should not they being the Apostles words We have saith he an Altar whereof they have no right to eat which serve the Tabernacle The words We and They distinguish persons and times and service yet both agreeing in an Altar for each But not now as then for otherwise the right of those Priests would be to this Altar as to that but in that the former Priesthood is here excluded 3. And as to the Sacrifices on that Altar Bullocks c. were then offered so have we ours also but the Calves of our lips prayer and praise the fruit of our lips that is our Sacrifice to God giving thanks to his name 4. Maintenance also for those serving at the Altar is new from what was formerly Do ye not know saith the Apostle that they which minister about holy things live of the things of the Temple so then even so hath the Lord ordained that they which preach the Gospel should live of the Gospel 5. And even our very Sacraments also are in matter from the Old Testament although not now as then 1. Our Baptism is borrowed from their Legal Washings 2. And our bread and Wine in the Lords Supper from the Passeover rites but as to nature use and efficacy vastly differing So have you seen the New Tâ—stament Service as to so much and so far ordered and conformed to that before under the Old Testament The time will not allow me to instance further in it II. See it so as to Church-Government also ours and theirs Ours being now in substance modelled to the form of the Old Testament 1. For as then there was an High Priest over the House of God Supreme and ruling all there so is it now and such to us is Jesus Christ our great High Priest of him and of his Priesthood and work were those High Priests in their Person Office and Work types and shadows therefore they and all that to cease and give way Christ the true High Priest being manifested and his work finished 2. Under that High Priest were Levites as you heard and they lowest in that service and more at distance and short in ministring To these answer our Deacons an Office Apostolically appointed and a name from Ministring these are with us lowest in Office and restrained in work not admitted to all sacred duties for a time as it was with the Levites of old 3. As out of those Levites Priests were called these being in degree higher and neerer the Altar in their ministrings So among us are also Priests called so as formerly or if called Elders a name by some rather delighted in yet is even that an Old Testament name also thence borrowed and derived and continued to us These our Priests or Elders are as those before chosen out of our Levite-Deacons so from their conformity may I call them And these our Priests as the other are in order above Deacons and more enlarged in work and duty 4. And as there among those Priests there were some above others who although of the same Order both being Priests yet were they in degrees differing one being to the other Superiour therefore termed Overseers and Chief Priests These were as to place next to the High Priest and above all others And such with us were the Apostles of our Lord they being in the Rule and Government of the Church next unto Christ the High Priest and above all others Hence first Apostles is the place given them they are first and among all other Officers in the Church the principal In which Apostolick order and work were some things Extraordinary and some things Ordinary 1. Extraordinary for among the Extraordinary Offices in the Church are Apostles reckoned That I say in this their Office Extraordinary was their measure of gifts infallibility of their doctrine and the extent of their charge their universal care of all the Churches throughout the whole world for although some of them were for the Circumcision or for the Jews principally and others for the Vncircumcision or Gentiles more especially yet was not the extent of the Apostolick power of either in that limited neither their universal care of all the Churches the care of all the Churches was on S. Paul the Apostle of the Gentiles These things in the Apostolick office extraordinary were fix'd to their persons and with themselves expired and determined In that had they no Successors therefore Romes pretence to an universal Bishoprick and Supremacy of care and rule over all the Churches in the world and that as S. Peters Successor is but Vsurpation as the pretence to Infallibility is also evidenced to be otherwise 2. But in the Apostolick Office and Work was something also Ordinary Such was their Overseeing Ordering Ordaining Preaching and Baptizing This part of the work is lasting this is now and ever holding in the Church to all generations which is intended in their Commission given them by our Lord Go ye and teach all Nations baptizing them c. and teaching them to observe all things whatsoever I have commanded you and lo I am with you alway saith Christ to the end of the world But how that to the end of the world of the Prophets it is said that they are dead and that is true of the Apostles also S. Paul the aged had his time at hand in which he was to be offered up so was S. Peters tabernacle to be put off shortly how then to the end of the world Both are true for that which failed with their Persons lasts in their Office and in their Work and Successors So had the Apostles Successors And accordingly do we finde them providing for Succession both as to persons and work For that were Timothy and Titus drawn in and ordained by the Apostle S. Paul to be then his Assistants and to be after his Successors for supplying his place care and work in their Churches respectively he appointing them also to ordain others with and under them and others after to succeed these so to generations unto the