you that the state of the question is mistaken by too many For it is not whether the word Bishop and the word Presbyter doe in Scriptures signifie one and the same Function not yet whether a Bishop and a Presbyter be of one and the same Order in Scripture But the question rightly stated is this Whether there be an Order in Scripture distinct from the Order of Presbyter and Superiour to that Order 20. To quarrell about names and words had not wont to be the custome of the Church of Christ for plaine it is that we speak not alwaies as the Scripture speakes The Scripture calls i Sacramentum hoc magnum eâ—â— So S. Hierom reads Eph. 5.32 Matrimony a Sacrament if we beleive S Hierom the Latine Fathers from whom we borrow the word Sacrament and yet we call it not so The Scripture never calls Baptisme or the Lords Supper a Sacrament and yet we call them both so and custome hath appropriated that name to them and yet no corrupt custome I hope The reason is because we define a Sacrament to be an outward and visible signe of an inward and spirituall grace given unto us ordained by Christ himselfe 〈◊〉 … ron in 〈…〉 7. as a meanes whereby we receive the same and a pledge to assure us thereof Now Baptisme and the Lords Supper make good this definition which Matrimouy doth not 21. Neither doth the same word in Scripture signifie alwares the same Office and Order no not in the same place and verse If question be made whether there were but one High-Priest at one time in the Iewish Church we answer positively but one That is but one strictly and properly so called And yet we find many High-Priests at the same time S. Mar. 14.1 S. Luc. 22.2 S. Ioh. 11.47 But we say not that all these were High-Priests strictly and properly so called not Pontifices simpliciter but secundum quid in respect of their brethren who were under their charge And these are called the chiefe or principall Fathers of the Priests 1. Chron. 24.6 31. 22. Not in the same place and verse For S. Mat. 26.3 we find many High-Priests and one High-Priest Many High-Priests assemble together unto the Palace of Caiphas the High Priest k S. Mat. 26.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet but one of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly the High-Priest l Heb. 9.7 no other but he but that one might go into the Sancta Sanctorum the holyest of all m Num. 8. â— Lyra in Num. 8.5 None of them but he onely could Ordaine or Consecrate a Priest and n 1. Chron. 24.18 none of them but he had jurisdiction over all the Sonnes of Levi. 23. Thus we finde one Bishop and many Bishops in Asia and Creet Titus is the Bishop of Creet and yet in that Citty there were many Bishops For he that is called a Presbyter v. 5. is called a Bishop v. 7. Thus was it in Asia But the title of Bishop even in those times was appropriated to Timothy and Titus as is evident in the Postscripts to those Epistles wherein the former is called Bishop of the Asians and Titus Bishop of the Cretians These are they that were truly and properly named Bishops of those Churches In Scripture we find them termed so it cannot be denyed Beza is my witnesse who met with no Manuscript without these Postscripts And I hope Beza is no abettor of corruptions in Scripture 24. Timothy and Titus were ordained by St Paul and by him for ought any man can say they were called Bishops I am certaine they are called so by the Spirit of God or Beza hath abused us And these that are thus called so in those places were for their time the only Bishops of those Churches These had Iurisdiction spirituall over all Persons in those severall Churches not only over Lay-men and Deacons but over the Presbyter-Bishops also even to convent censure silence and to cast them out of the Church These Bishops also had the right and power of Ordination which the Presbyter Bishops never had 25. What were they in those times distinguished only by right and power and not by titles No such matter Those whom we now call Bishops were at the first named Apostles But those whom we now call Presbyters or Priests were then indifferently stiled Bishops or Presbyters If I prove not this I deserve blame but if I shall make this Assertion good I shall doe the truth and you service and I hope yee will doe the truth and your selves that honour as to lay the censure where the fault is even upon those that have misled you 26. My first witnesse shall be Theodoret who certifies us that o Theodorer in Philip. 1.1 while St Pauls Epistles were writing the same Persons were called both Presbyters and Bishops but those who are now named BISHOPS were then called APOSTLES But in processe of time the Title of APOSTLE was left to those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 APOSTLES properly and truly so called And the name of BISHOP was appropriated to those who heretofore were called APOSTLES With Theodoret accords St Hierome who testifies that p Hieron in Gal. 1.19 The Apostles ordained Apostles Calvin saith as much upon 1. Cor. 4.9 So here are more Apostles then twelve or thirteene 27. Would you know who are the Apostles that these speake of The Scriptures tell us of q Gal. 1.19 St James of r Philip. 2.25 Epaphroditus an Å¿ 1. Cor. 49. Apollo who in their severall places are expresly galled Apostles Witnesse the Greeke Text the originall Lancuage of those Epistles And St Hierome justifies that t Hieron Câ—tal c. 4. this St James was Bishop of Hierusalem but none of the Twelve as too many ignorantly conceive but u Hieron in Es 17. decimus tertius Apostolorum the thirteenth Apostle None of those that were immediatly ordained by Christ himselfe he was * Hieron in Catal. c. 4. ab ipsis Apostolis ordainatus ordained by the Apostles suddenly after our Saviours Passion x Theodoret. in Phil 2 25. Epaphroditus likewise was Bishop of Philippi and y Hieron in Tit. 3. â—3 Apollo Bishop of Corinth Apostles in Scripture Language but Bishops in the Church Language None of these were ordained by our Saviour but by his Apostles yet z Walo Messal p. 43.44.244 these were of the same Order and Power with their Ordainers and clearly of a different Order from Presbyters You shall heare what your deare friend Wale Messalinus speakes a Apostolorum tempore Apostolos ipsos veros juisse Ecclesiarum Episcopos Episcopos autem qui tunc fic nominabaÌ„tur in Presbyterorum ordine stetisse quales nunc Episcopis subditi sunt Walo Messal p. 355. In the time of the Apostles the APOSTLES themselves were the TRUE BISHOPS of those Churches But they who in those times were called BISHOPS were of the same Order with
PRESBYTERS such as now are SUBJECT TO BISHOPS This he confesseth to be the common opinion of the Greeke Fathers and surely they were as well skilled in Scriptures and Church History as any Elders in your divine Assembly 28. The reason why the Church of God so universally alter'd this Title of Apostle into Bishop is given by Theodoret and this it is b Theodoret. in 1. Tim. 3.1 That the name APOSTLE might be reserved to those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 APOSTLES verily and indeed to those that were ordained by Christ himselfe Well the end of this appropriation was that the Church might settle and continue that necessary distinction betweene the Apostles ordained by Christ the Apostles ordained by man and Presbyters 29. If this distinction had not been setled in time how should we have been able to know an Apostle properly so called from an Apostle improperly so called What a strange confusion would have overspread the face of the Church if Epaphroditus Timothy and Titus had still been called Apostles c Ib. as Theodoret justifies they were in the Primitive times If all of that Order had reteined the same Title how should we have been able to distinguish Saint Peter from Peter the Apostle of Alexandria St Paul from Paul the Apostle of Antioch and St John from John of Hierusalem Thus we should have had not onely d 2. Cor. 11.13 false Apostles but Hereticall and Atheisticall Apostles which would have brought that Holy and Reverend name into contempt How should we have knowne by whom the Canonicall Epistles had been written For the Titles runne thus The Epistle of Paul the Apostle The Epistle of Peter the Apostle of John the Apostle c. So then if this distinction had not been provided corruption upon corruption must have followed for Epistles have been written by more Pauls then one and those Pauls Apostles too 30. The distinction then was necessary and though the Title were alterd the Order was not nor yet the Office The Fathers conceived not that they offer'd the least affront or derogation to St James in calling him Bishop whom the Scripture had honoured with the Title of Apostle If they had deemed so either they would not have given him that appellation or they would never have called his Episcopacy e Rusin histi l. 2. c. 1. Primatûs gloriam the glory of the Primacie and f Euseb hist l. 2. c. 1. an honour of no meane esteeme Neither had Timothy and Titus the lesse honour or power because they were called Bishops What the Apostles could doe which was of ordinary Jurisdiction and power and necessary for the preservation of the Church that could they Walo Messalinus shewes much ingenuity in this acknowledgement g Walo Messal p. 62. EPISCOPI SUMMUM in Ecclesiastico ordine GRADUM obtinent ut olim tennere qui APOSTOLI vocabantur BISHOPS hold the CHIEFE DEGREE in the Ecclesiasticall order as heretofore they did who were called APOSTLES But Apostles and Presbyters were never reckoned to be of the same Order The distinction is plaine Act. 15.6.23 Where it is said that h Act. 15.6 The Apostles and Presbyters came together to consider of this matter And i Ib. v. 23. The Apostles and Presbyters send greeting This is readily acknowledged by St Hierome and Walo Messalinus as is manifested § 71. 31. Agreed upon it is that Apostles and Presbyters are not the same if then Bishops properly and strictly so called be of the same Order with the Apostles it followes necessarily that our Bishops and Presbyters are not of one and the same Order or Function Neither hath corrupt custome but Scripture it selfe made this distinction The second Proposition That the Title of Bishop hath been by him by this one assumed as in other things so in the matter of Ordination 32. FIrst appropriated and ascribed and then assumed Not first assumed and then appropriated If then any fault be fall it must upon the times wherein that custome prevailed or upon the Persons that ascribed this Title to that one not upon the Bishops for they assumed it not it was first appropriated to them by your owne confession But it was appropriated and ascribed unto them in corrupt times truly no lesse then 1600 yeares since and assumed or rather retained to this day And lawfull it is for me to assume as you please to speak that what ever it be which hath k See §. 23 24. c. upon so just grounds been appropriated to me as this Title was to the Order Apostolike For it was done either by the Apostles themselves or by their Orthodox Schollers How can yee say then that l Ordin p. 2. it was not meet 33. But before I passe further I cannot but take notice that you who have so highly cryed out upon Et Caetera have slipt into the same error for In other things is neither better nor worse but a plaine c. which ought to have been avoided by such wise men as have condemned it with so much detestation Secondly you say in the matter of Ordination Herein had you consulted with your Assembly men certainly you would have strook out matter for the Greeke and our Reformed Churches use no matter or element in Ordination We use a Forme of words and Imposition of hands onely such Learned men cannot but know this Matter was either ignorantly or superfluously put in 34. But why hath the Title of Bishop been assumed in Ordination Does the Title Ordaine Is that sufficiem a Phrase not easily construed it needs a Commentary from some of your Divines In the mean time I shall guesse at your meaning which I conceive to be this He to whom custome hath appropriated the title of Bishop hath assumed Ordination to himselfe This being your meaning I shall make bold to say that this assertion is not true 35. The Bishops assumed not they took not this power of Ordination to themselves it was conferr'd upon them with their Orders It is so innate so inherent to that Order which we now call Episcopacy that no other Order may Ordaine Not Deacons so you say not Presbyters so m Epiphan haer 75. Epiphanius and n Hieron ad Evagr. Ep. 85. S. Hierom and with them all Antiquitie In the New Testament this power is only given to the Apostles or Bishops strictly so called and executed by them only It was given to the Apostles in o S. Mat. 10.8 Gratis accepistis gratis date freely ye have received freely give so p Ambros de dignit Sacerdot cap. 5. S. Ambrose so q Hieron in loc S. Hierome so r Apud Balsam p. 1085. Gennadius Patriarke of Constantinople with the whole Synod of his Patriarchate to Bishop Titus Tit. 1.5 to Bishop Timothy 1. Tim. 5.22 and to Bishop Epaphroditus by Walo Messalinus confession p. 58. 36. Practised it was only by Apostles or Bishops properly so called in Scripture
Christ and his word Therefore Apostles onely or Bishops strictly so called have power to ordaine The Major is firme and agreed upon The Minor onely is doubted of I shall addresse my selfe therefore to justifie the Minor 52. That the power of Ordination is neither given to nor executed by any meere creature in the New Testament but onely to and by Apostles or Bishops strictly so called who are of the same Order with Apostles is evident by our Saviour's Commission immediatly issuing from himselfe and explained by Saint Paul 53. Our Saviour's Commission to his Apostles was this * S. Mat. 10.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gift yee have received give this gift so the Greekes but we freely yee have received freely give what yee have received That is saith Gennadius Patriarch of Constantinople x Apud Balsam p. 1085. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of me you have received this dignity of Priesthood freely yee have received it freely give it Neither is this the sence of Gennadius alone but of 73 Bishops more that concurre with him in this Exposition If these be not enough I can tell you of y Ambros de dignit Sacerd. c. 5. Saint Ambrose z Hieron in Mat. 10.8 Saint Hierome and others that concurre with him in the same opinion 54. This Commission was given to the Apostles them onely he called v. 1. and those onely at that time he sent with that Commission v. 5. But given it was not to the Seventie and hence it is that not onely their number but their names also are precisely set downe v. 2 3 4. that so there might be no mistake at all in the Commission And as it was given to the Apostles onely so was it executed by them and others of their ranke but not by the Seventie not by the Disciples or Presbyters This is evident by Scripture and Church-historie By Scripture St Paul and St Barnabas were Apostles and they Ordaine Presbyters in every Church Act. 14.23 And Saint Paul ordaines Timothy 2. Tim. 1.6 By Church-historie a Hieron Catal c. 4. The Apostles ordained S. James Bishop of Hierusalem b Theodoret Dial. 1. S. Peter ordained Ignatius Bishop of Antioch and c Euseb hist l. 3. c. 17. S. John ordained many Bishops in Asia I make bold with Church History because you allow thereof and ordaine d Ord. p 6. that they who are desirous of Orders shall have triall made of their skill in Ecclesiasticall History 55. Titus and Timothy were Apostles also if we give credit to e Ignat. ad Ephes p. 226. Ignatius and f Theodoret. in 1. Tim. 3.1 Theodoret to them the same power of Order is committed which was to those g 2. Cor. 11. ◠chiefe Apostles To Titus h Tit. 1.5 For this cause left I thee at Creet that THOU SHOULD'ST ORDAINE PRESBYTERS or Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have appointed thee not as it shall please an Ordinance of Lay-men to appoint thee The same power is acknowledged to be in Timothy 1. Tim. 5.22 Lay hands suddenly on no man And in Epaphroditus by a good friend of yours who ingenuously confesseth that i Ad Philippenses Epaphreditū miserat ad Ecclesiam eorum consirmādam constituendos in eâ Presbyteros Episcopos Walo Messal p. 58. Saint Paul sent Epaphroditus to the Philippians to Ordaine Presbyters in that Church 56. Can you shew in Scripture or Ecclesiasticall Historie that the power of Ordination was given to or acknowledged to be in one or many Presbyters Can you prove that ever this power was exercised by one or many Presbyters and not censured for a nullity not disclaimed as never done 57. I question not but you will presently turne me to your old and often answered Argument 1. Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophecye with the LAYING ON OF THE HANDS OF THE PRESBYTERY Therefore Timothy was ordained by Presbyters and if Timothy then may others also This is the Crambe the old burre with which you hope at length to choke us 58. First I cannot but acknowledge that Timothies Ordination was orderly and legall Secondly I yeeld readily that others may be ordained legally and commendably as he was But withall I must tell you that Timothy was ordained either by S. Paul alone or by S. Paul with other of the Presbytery That he was ordained by S. Paul alone is the opinion of your great Master Calvin and he hath Scripture to justifie it Calvin's resolution is plaine and full k Calvin Instat l. 4. 〈◊〉 §. 16. Paulus ipse SE NON ALIOS COMPLVRES Timotheo manus imposnisse commemorat Saint Paul himselfe acquaints us that HIMSELFE NOT ANY MORE or other with him layed hands upon Timothy Exclusively himselfe not any other marke that 59. The text which confirmes this is cited by Calvin in the same place and this it is l 2. Tim. ◠6 Stirre up the gift of God which is in thee by the PUTTING ON OF MY HANDS Evident it is that this was done by Saint Paul The truth is m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat ad Philadelph 〈◊〉 14. the Apostles in those dayes were called the Presbytery Witnesse Ignatius n Hieron Catal. ◠27 who lived in those times and your present friend Walo Messalinus in these words o Walo Messal p. 21. Apostoli Presbyterium Hierosolymitanae Ecclesiae constituunt the Apostles were in those times the Presbytery of the Church at Hierusalem And what the Apostles were then and there they were also in other Churches where they came no question to be made of that And what power was in all the Apostles together in respect of any Ministeriall duty was in every one of them in particular and by himselfe Otherwise how could every single Apostle when their Colledge was dissolved and they dispersed into severall Countries for the worke of the Gospell performe his Office validly and effectually 60. But suppose the most that can be supposed either you must give S. Paul the lye or else you must confesse that Saint Paul was one of those that ordained Timothy So then to keep close to this president an Apostle or one of the same Order with an Apostle must have a chiefe hand in Ordination This serves to justifie the course of our Church but it condemnes your new Ordinance which authorizeth Presbyters alone without a Bishop or Apostle to ordaine 61. Timothy was ordained by an Apostle though perchance not by an Apostle alone and as Timothy so were all other ordained by Apostles or by such as were of the same Order with the Apostles and succeeded them in their Office p Hieron cont Montani insan Ep. 54. Et apud nos Apostolorum locum tenent Episcopi in S. Hieromes time the Bishops held the Apostles roome and so they doe at this day In his time Bishops onely had the power of Ordination but not
ſ Act. 14.23 by S. Paul and S. Barnabas t 1. Tim. 5.22 by Timothy and u Tit. 1.5 Titus The * Hieron Catal c. 16. two former are known to be Apostles the two latter are acknowledged by all antiquity to be Bishops strictly so called which are the very same with Apostles Though you will not believe me I presume ye will not mistrust Walo Messalinus his fidelity to your cause His very words are these x Walo Messal p. 44. Titus Timotheus Apostoli tunc nominabantur REVERA ERANT EPISCOPI JVRE EODEM ET ORDINE quo hodiè habertur qui Ecclesiam regunt Presbyteris praesunt Titus and Tymothy were named APOSTLES and IN VERY TRVTH WERE BISHOPS BY THE SAME RIGHT AND OF THE SAME ORDER that these are at this day who govern the Church and have command over Presbyters So your own dearest friend 37. But there can be no surer Commentary of our Saviours words then the Apostles daily practice And meet it is for us in these things to doe as they did And ought not Bishops to preserve as much as in them lyes that power which God in his word hath committed to them y 1. Tim. 6.20 Depositum custodi is a full command and of a large extent that charge which S. Paul hath committed to Timothie's and every z Vincent Lyrin c. 27. Bishop's trust is not to be waved on any hand carefully preserved it must be For doth not S. Paul charge Timothy to a 2. Tim. 3.14 continue in those things which he hath both learned and been assured of and to b Ib. c. 4. v. 5. fulfill his Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne Ministry c Ib. c. 1. v. 6. which was given unto him by the imposition of S. Pauls hands Surely we ought to doe so and I hope God will so enable our Bishops that they shall discharge their duties though it be with hazard of their lives And a main part of their duty it is to Ordaine Presbyters and Deacons For to them and to them only this power belongs as shall be proved § 51.52 The third Proposition That Ordination performed by him by the Bishop being a Presbyter joyned with other Presbyters is in your judgement for substance valid and not to be disclaimed by any that have received it 38. THe Bishops are so much beholding to you as to ackowledge them to be Presbyters and their Ordinations valid notwithstanding their assumings and encroachings Yee take order therefore that d Ord. p. 13. a Presbyter so ordained shall be admitted to a charge WITHOUT ANY NEW ORDINATION 39. Notwithstanding this your Magisteriall definition I must tell you that this your Proposition is partly true partly false True in that an Ordination performed by a Bishop is valid But false that it is performed by him as a Presbyter He ordaines not as a presbyter but as a Bishop or if you will is an Apostle Bishop Not by vertue of the Order of Presbyter but by vertue of his Episcopall or Apostolicall Order e Epiphan haer 75. Presbyterorum enim Ordo non est potens generare patres for this Order the Order of Presbyters is not able to beget Fathers or Presbyters but Children for the Church And so no validitie in their Ordaining as shall be more fully manifested in the Confutation of your next Proposition 40. False like wise it is That the Ordination is only so farre forth valid as it is performed by a Bishop soyned with Presbyters Bishops you pull downe as low as yee can no Ordination good by a Bishop without assisting Presbyters but a Minister is highly in your favour he may if you Authorize Ordaine alone for doe not you say The Minister that ordaineth p. 13. But as you are out in affirming that one or many Presbyters may Ordaine so are you as wide from truth in resolving that a Bishop cannot Ordaine without presbyters joyned with him For this is certaine that the assisting Presbyters are not of the essence of Ordination for then were there no Ordination in the Greek Church since therein Presbyters lay on no hands at all in Ordination As f Pet. Arcud de Concord l. 6. c. 4. §. Igitur in Petrus Aroudius manifests Neither is there so much as mention made of Presbyters assisting or laying on their hands by or with or neare the Bishops hands at Ordination in all the Greeke Canons or the Euchologue but only of the Bishop ordaining a Presbyter They had an eye upon Scripture wherein they finde S. Paul alone and Titus alone and Timothy alone ordaining without assistants Yee are carefull to preserve the credit of some late reformed Churches beyond the Seas give us leave to be tender of those many and famous Churches in the East the first the learned churches of the world from whom we received the Scriptures and if the Learned be not mistaken the best expositions thereof even our Faith and Orders though not immediatly 41. I must confesse that in the Latine Churches g Concil Carthag IIII. Can. 3. Presbyters at the Ordination of a Priest and of a Priest only layed on their hands by the Bishops hand But these were for attestation not for Ordination The African Fathers therefore that enjoyne this very Act of the Presbyters ascribe Ordination wholy and only to the Bishop as is to be seen Co◠Afric Can. 31.55 80 c. A Bishop therefore may Ordaine without the assistance of Presbyters and the Ordination shall be good though not Legall with us because the Bishop may be justly questioned and censured for transgressing the Canons of our Church The fourth Proposition Presbyters so ordained being lawfully thereunto appointed and authorized may ordaine other Presbyters 42. IT seems hereby that Ordination is one thing and lawfull authorizing another That is if I mistake not your meaning when a Presbyter is ordained he receives no such power till he be afterwards lawfully authorized by you or such as you are And yet immediatly after ye make h Ord. p. 2. lawfull calling and Ordaining to be one and the same A Lawfulnesse then there is in Ordination without your concurrence or approbation Yea your own words are that i Ph. p. 15. Presbyters ORDAINED according to this Directory shall be for ever reputed and taken to ALL INTENTS AND PURPOSES for LAWFULL and SUFFICIENTLY AUTHORIZED Ministers of the Church of England and capable of any Ministeriall imployment If that be not home enough observe I beseech you how you resolve that every Minister by imposition of hands i◠k Ib. p. 22. set a part to fulfill the worke of his Ministery IN ALL THINGS Having then so full a Commission given them in Ordination how comes it to passe that before they may Lawfully Ordaine they must first be appointed and authorized by you 43. Is it a Ministeriall Imployment to Ordaine If it be so then is every Minister by his Orders sufficiently authorized
of man He does indeed and so we must either by doing or suffering We must either doe what is injoyned if so it may be done without offence to God otherwise if it may not be done we must patiently suffer what shall be inflicted as God knowes a multitude of us have since these times of triall And herein the Turke reades to you a Lecture of justice for he permits Christians to enjoy their Religion according to the termes agreed upon but without any horrid abjuration of their Faith or Liturgy or Canonicall obedience as also without any such unchristian Covenant to extirpate Episcopacy A course unheard of among the Heathen and savors strongly of Antichrist But a part it is of your Religion to enforce men to forsweare their Religion and Allegiance And herein you outstrip Julian the Apostata in his most barbarous subtilties 70. Your next Proposition is most consonant to veritie and Scripture viz. n Ord. p. 2. That it is manifest by the word of God that no man ought to take upon him the Office of a Minister untill he be lawfully called and ordained thereunto And I have already shewed who are lawfully called and ordained This being true it may not be listed in the number of your false Propositions which I intend to confute It shall therefore passe untouched while I hasten to the following Proposition which deserves a just censure The fifth Proposition The work of Ordination that is to say An outward solemne setting apart of Persons for the Office of the Ministerie in the Church by Preaching Presbyters is an Ordinance of Christ. 71. NOt so my great Masters by Presbyters it is not but by Bishops strictly so called or if you will by Apostles it is Christs owne Ordinance The Seventy were Presbyters they ordained not we find no such Commission given them The Apostles did because upon them and their Successors onely in that Sacred Office and Order our Saviour confer'd this power 72. That the Seventie were not of equall ranke or order with the Apostles cannot be denied If S. Hierome beare any sway he tells us that o Hieron Ep. 127. Mans 6. the seventy were secundi ordinis minoris gradûs of a second Order and of a lower degree then the Twelve were of And Walo Messalinus himselfe professeth that p Walo Messal p. 26.27 the Greek interpreters observe that the Apostles were of an higher dignity then Presbyters And with them he resolves that q Ib. p. 269. they are of severall Orders And withall he fairely acknowledgeth that r Vbi distingui ordines gradus caeptisunt atque Episcopus major extitit Presbytero tum Ordinatio non potuit utriusque esse communis Ib. p. 229. from the time these Orders were distinguished and that a Bishop became greater then a Presbyter ORDINATION COVLD NOT BE COMMON TO THEM BOTH But these Orders were distinguished in the Apostles times as appears by Theodoret and Beza's severall Editions of the New Testament From the Apostles times therefore both these could not Ordaine Besides two Orders they are therefore not one and the same 73. Yea they were distinct while the Apostles lived here on earth If Walo Messal say not so believe me not ſ Ib. p. 62. Episcopi SVMMVM in Ecclesiastico Ordine GRADVM obtinent ut oli◠tenuere qui APOSTOLI vocabantur Bishops hold the highest degree in the Ecclesiasticall Order as heretofore those did who were called Apostles But t Ib. p. 269. then it was said of the Councells moulded up of Both Orders u Act. 15.22 It pleased the Apostles and Presbyters Take his own words and weigh them well Tunc dicebatur in Conciliis ex utroque Ordine compositis congregatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Orders they were then and two Orders they are now though it hath pleased the Church to change a title And that the lower of these two did never warrantably Ordaine is sufficiently manifested in the observations upon the third and fourth Propositions Say you then what you will frame what Ordinances you please the Ordinations made by Mr Edmund Calamy and Mr Henry Robrough and by the whole Assembly of Assessors and Scribes will be as good as nothing meere nullities And your new Presbyters shall be what they were before shop-men or worse and branded to all posterity with Ischyras 74. Now I hope every reasonable eye sees that it is more then time for you to provide that * Ord. p. 3. a Government of the Church be formed up to the full power and worke of it and that the whole course of Ordination of Ministers in an Ordinary way be set up and setled for all the three Kingdomes For this your frame is not built upon the foundation of Apostles and Prophets Christ Iesus being the head corner stone but upon the whimsies of your own braine 75. Hitherto by your owne confession ye have gone in no ordinary no setled way and therefore not in the way of Christ and his Apostles Neither is the whole course of your intended Ordination yet set up your Wisedomes have not yet found it no nor yet the Kirke of Scotland from whom you take your paterne Geneva and Amsterdam come short of your great intended Master piece None of these have formed up a Government of the Church to the full power and work of it their platformes worke low and their power is empty but your braines flye high and we shall have a work of wonder next October 76. The whole course you promise fairely as yet God knowes ye have provided only for part of Ordination unlesse ye make Presbyters and Deacons the same as you have already shufled Bishops properly so called and Presbyters into one Order cleane contrary to the ancient Church and to the book of God Thus you have pulled downe the ordinary way God give you grace to see your error that you may in time endeavour to set up the old the ordinary way 77. For Examination provision is made but especially x Ord. p 4. or first of all That he that is to be Ordained must bring with him a testimoniall of his taking the Covenant of the three Kingdomes framed by a Rebellious combination against the word of God and the Lawes of this Kingdome but according to the directions of the World the Flesh and the Divell A testimoniall worthy of such an Ordinance such Ordainers and such Orders Of this he must be sure to bring a Testimoniall And without this neither Learning nor holinesse of life will serve the turne 78. y His age is to be twenty foure yeares at the least Ord. p. 4 For age they agree with our Canons Touching z The Ministers appointed to ordain shall proceed to enquire touching the grace of God in him Ib. grace will be an hard matter to enquire a Ib. p. 8. an examination of two severall daies or of two severall yeares will hardly serve the turne Iudas had
to ordaine by your own confession Is it no Ministeriall imployment Then may Lay-men conferre Orders But if you say so you contradict your selves in terminis for your own words are that l Ib. p. 2. It is manifest by the word of God that Ordination by PREACHING PRESBYTERS is an Ordinance of Christ But m Ib. No man ought to take upon him the office of a Minister untill he be Lawfully called and Ordained Ordination therefore belongs not to Lay-men but to Ministers only that 's evident 44. But Ordaining it seemes by you is one thing and authorizing another Ordination you yeeld to the Presbyters but authorizing you reserve to your selves And therein you deale evenly for you have as much power to authorize as they to Ordaine You give them power to Ordaine and they you power to Authorize but neither of these is the grant or ordinance of Christ This then being a Ministeriall act and these being before sufficiently authorized Ministers in all things how can it be that they must be authorized by you Lay-men before they may lawfully Ordaine But so you have ordained and so it must be Your Ordinance is your reason 45. You Authorize and they Ordaine First yee Authorize then they Ordaine and without your Authorizing they may not Ordaine least their Ordinations be dangerous if not invalid For Ordained it is by you that such and such Persons in your Ordinance set downe or any seven of them may Ordaine Presbyters for twelve Moneths and no longer Then your Ordinance and their delegated authority expire and others shall be set up and authorized for this great worke And so it shall be with you as in Tertullian's time it was with some of your Brethren * Tertul d◠Praescrip c. 41. Alius hodiè Episcopus eras alius A Bishop to day none to morrow others must step up while these sneake downe Ordainers to day none to morrow Ordinance-makers this day none the next Thus you put them in the same skale and condition with your selves 46. Presbyters so Ordained I take to be those who in the former Proposition are said to be Ordained by a Presbyter-Bishop joyned with other Presbyters being lawfully thereunto appointed and authorized But he is lawfully appointed and authorized that is appointed and authorized by the Supreme Legislator and according to the Law by him prescribed We must therefore to the Law of Christ to learne who is lawfully appointed and authorized to ordaine For n Heb. 5.4 as no man takes this honour of Priesthood to himselfe but he that is called of God as Aaron was so no man takes the honour or power of Ordination to himselfe but he that is called of God to this Office as Aaron was For o Ib. v. 1. every High Priest taken from among men is Ordained for men in things pertaining to God By Ordination then which is Christs owne Institution and not from your or any humane Ordinance does the Priest or if you please Minister receive power in those things which pertaine to God Witnesse the Church of England which in her Articles confirmed by Parliament teacheth us that p Art 23. WE OUGHT to judge those LAWFULLY CALLED and sent who are chosen and called to this work by men WHO HAVE PUBLICK AUTHORITY GIVEN VNTO THEM in the Congregation to call and send Ministers into the Lords Vineyard And your owne words are that q Ord p. 12. in Ordination every Minister is set apart to fulfill this worke What have they to doe then with your authorizing 47. True it is by humane Lawes Bishops and Presbyters have freedome granted to discharge their Offices in such and such places without molestation or controule to gather their Tithes as also their Revenues and other profits setled upon them by the grace of Princes But this is not to be lawfully authorized with an intrinsecall but with an extrinsecall power that is to have free Liberty to exercise that ministeriall power which by Imposition of hands they had received before in severall Cures alotted to them And in what City or Towne they are not received to this freedome they are commanded to r ◠Mat. 10.14 shake off the dust of their feet against it But there followes an heavier doome in the next verse which God of his great goodnesse avert from those Cities and Parishes which have had an hand in the ruine or removall of their Bishops or Presbyters This seemed so impious an act to the Emperour Justinian that he enacted this Law ſ Iustinian l. 35. c. de Episc Cler. si quis audeat civitatem suo privare Episcopatu infamis redditur if any man dare deprive a City of her Bishopricke he becomes an infamous person O my great Masters in what state are they that rob whole Kingdomes of their Bishoprickes and have made a Covenant with Hell to extirpate the office 48. But by the way I cannot but take notice that he who hath been ordained according to our book of Ordination by a Bishop assisted with Presbyters is lawfully ordained For your owne wordes are that t Ord. p. 2. you hold his Ordination for substance valid and not to be disclaimed by any that have received it after this manner But I shall manifest that one or many Presbyters as Presbyters may not ordaine neither may Presbyters be authorized to ordaine 49. That one or many Presbyters quatenus as Presbyters may not Ordaine or conferre any Spirituall Order I prove first from your owne grant for you resolve that u Ib. It is manifest by the word of God that no man ought to take upon him the office of a Minister untill he be lawfully called and ordained thereunto unto that Office or Ministerie That must be the meaning and that 's most true and agreed upon by the whole Church of God For the lawfulnesse thereof we appeale to the Law of Christ 50. Three Orders of Ministers we find in the New Testament which are often mentioned by the most Ancient Fathers and have alwayes been continued in the Catholike Church first Apostles or Bishops strictly so called secondly Presbyters and thirdly Deacons Confessed it is on all hands that a Deacon may neither consecrate the Lords Supper nor absolve much lesse ordaine one to performe those offices The reason is because it belongs not to his Office or Ministery And I presume it will prove to be as firme a truth that a Presbyter may not Ordaine because it belongs not to his Office or Ministerie For though a Presbyter by his Ordere receive power to Consecrate the Eucharist and absolve a Penitent he receives no power to ordaine Being then not lawfully called and ordained thereunto he ought not to take upon him this Office by your owne confession 51 My issue is this They onely have power to Ordaine who have this power given them by Christ and the word of Christ But to the Apostles onely or Bishops strictly so called is this power given by
Presbyters and so is it with us at this present q Bishops have power to ordaine Presbyters in every City Hieron in Tit. 1.5 EPISCOPI HABENT constituendi Presbyteros per urbes singulas POTESTATEM But Presbyters have no such power r Hieron ad Evag. Ep. 85. Quid facit EXCEPT A ORDINATIONE Episcopus quod Presbyter non facit SET BY ORDINATION and what doth a Bishop that a Presbyter doth not Saint Hierome distinguisheth plainly between the power of a Bishop and the power of a Presbyter Which extorted this confession from Walo Messalinus that Å¿ Walo Messal p. 288. in St Hieromes time a Bishop was distinguished from a Presbyter jure ordinandâ—rum Clericorum by the right of Ordination In S. Hieromes dayes a Presbyter might not Ordaine no nor yet in the dayes of Athanasius as is evident by that of Coluthus and Ischyras t Athan. Apol 2. Coluthus a Presbyter took upon him to be a Bishop as some of the Assembly doe now and presumed to Ordaine one Ischyras a Presbyter But for this presumption he was censured by Athanasius and all the Bishops of that Patriarchate and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. this Imposition of hands sentenced to be no Ordination And this censure was shortly after justified by foure Councells more of no small note As is to be seen in the same Apologie 62. If you say that this was adjudged a nullity because one and not many Presbyters did it Epiphanius tells you that * Epiphan haer 75. Presbyterorum Ordo the whole Order of Presbyters is not able to ordaine a Presbyter How then can x Ord p. 3. seven Presbyters be lawfully appointed and authorized to Ordaine Can you authorize a Woman to Preach or Baptize Or a Deacon to Consecrate the Supper of Christ when you prove this I shall incline to the other But if Presbyters may ordaine why did St Paul I pray you send Epaphroditus an Apostle to Philippi to ordaine Presbyters where many Presbyters already were That there were at Philippi divers Presbyters is too plaine to be denied for S. Paul writes y Philip. 1.1 to the Bishops and Deacons in that Citie And those Bishops were but Presbyters as is agreed on all hands And yet that S. Paul sent Epaphroditus thither to ordaine Presbyters is acknowledged by Walo Messal p. 58. Thus at Ephesus were many Presbyters Act. 20.17 and yet S. Paul manifests that the power of Ordination as also of conventing and censuring Presbyters within that Diocesse was in Timothy and in Timothy only 63. No man or Ordinance of man can authorize me to doe any Ministeriall act which God hath not given me power to performe that is while I am in this condition no more then you can authorize me to flie in the aire No man can give Authority to a Deacon while a Deacon to consecrate the Lords Supper or to absolve a Penitent Neither can any authority give a Presbyter while a Presbyter only the power of Ordination The reason is because the God of all Power and Order hath assigned and appropriated this power to an higher Order as hath been already demonstrated 64. And yet mauger Gods Ordinance z Ord. p. 3. yee appoint and authorize Doctor Cornelius Burges Doctor William Gouge and one and twenty more or any seven of them to Ordaine Presbyters But I beseech you by what authority doe you make this Ordinance For matters meerly spirituall the old appeale had wont to be a Act. 24.14 to the Law and the Prophets Shew me in the Old or New Testament that ever this power was in Lay-men or given by Lay-men The New Testament is so full so plaine against you that Calvines assertion is that b Calvin Instit l. 4. c. 3. §. 16. not the People but the PASTORS ONLY did lay hands upon their Ministers And your resolution accords with his viz. that it is an Ordinance of Christ that Persons be set apart for the Office of the Ministry by PREACHING PRESBYTERS 65. But in your language I perceive it is one thing to ordaine another thing to authorize others to ordaine Whereas to speak truth c Nemo potest plus juris conferre in aâ—iuÌ„ quam ipse habet no man can conferre that spirituall power upon another which he hath not in himselfe You assume not indeed to your selves the power to Ordaine but how much doe you abate of it when yee authorize others to ordaine Make the best of it it will returne to this issue That either these Presbyters before your Ordinance was Voted had power to ordaine or else it was not in your power to authorize them to ordaine 66. True it is that a Prince or State may give leave or not leave to a Bishop to ordaine and to a Presbyter to exercise his Priestly Office within their severall Dominions But this is only the power of Licence it gives them liberty but not authority to ordaine or Preach Suppose a Bishop assisted with Presbyters should ordain without your Licence in the associated Counties were there a nullity in the Ordination I beleeve your blessed Assembly will not say so If they doe they gainsay your third Proposition and the Scripture gainsayes them For though the Governours of Hierusalem had charged the Apostles that d Act. 4.18 they should not Preach in the Name of Jesus yet they professe that e Ib. v. 20. they cannot but speak the things which they have seen and heard and that f Act. 5.29 they ought to obey God rather then man God that had given them the power and charge rather then man that had discharged them 67. If you think the case is otherwise in Preaching then Ordaining you shall see that g Act. 13.50 cap. 14.5 19. when S. Paul and S. Barnabas had been persecuted at Antioch and Iconium and Lystra though the Rulers had used them despightfully and h Act. 13.50 the chiefe men had expelled them out of their Coasts yet for all this i Act. 14.21 from Derbe they returned againe to Lystra and to Iconium and to Antioch and k Ib. v. 23. ordained them Presbyters in every Church And those Ordinations I hope were valid though they were against the sence of the State 68. If to authorize be to give freedome then may the Turke authorize as well as you and your authorizing is no more then his And yet I think no Christian will deny but that those Bishops and Priests within the Turkes Territories ought to performe the duties of their severall Orders though the Grand Senior himselfe inhibite them But this must be done not in contempt but in obedience to authority for l Rom. 13.1 we must be subject to the higher powers But God is higher then all earthly powers we must therefore obey God Thus farre then we yeeld obedience to God and his word 69. But St Peter commands us to m 1. S. Per. 2.13 submit to every Ordinance
attended upon our Saviour three yeares and upwards and yet when our Saviour told his Apostles that b S. Joh. 6.70 71. one of them was a Divell and would betray him Iudas was little mistrusted by his fellow Apostles for the text saith plainly that c S. Jo. 13 22. they looked one upon another doubting of whom he spake Indeed by righteousnesse and holinesse of life you and we may judge of grace We may also make tryall of his d Ord. p. 4. Learning and sufficiency in some good measure by examination But if we take sufficiency in a strict sence e 2. Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things The man is hardly to be found in S. Pauls judgement f 1. Tim. 3.2 for he ought to be vigilant apt to teach and g Tit. 1.9 able by sound Doctrine to convince the gainsayers The Independents give you daily occasion to shew your abilities 79. h Ord. p. 4. Touching the evidence of his calling to the holy Ministery will be a curious point to enquire The onely way we know is by enquiring of the Party to be ordained whether he conceive and beleeve that he is inwardly called to this Sacred Function and by his answer to judge So in this particular beleefe is necessary on both sides for i Heb. 11.1 faith is the evidence of things not seen And neither he nor I can see his inward calling 80. The Rules for examination are not much amisse onely I would gladly know of you k Triall shall be made of his knowledge in the chiefe grounds of Religion and of his ability to defend the Orthodoxe doctrine contained in them against all unsound and erronious opinions Ord. p. 6. what is the Religion he is to be examined in where the chiefe grounds thereof are to be found Which is the Orthodoxe Doctrine he is to defend and which the unsound and erroneous opinions he is to confute Whether l Of his skill in cases of Conscience Ib. in case of Conscience it be upon some occasions lawfull to m Ro. 13 1 2. resist the higher n 1. S. Pet. 2.13 the Supreme Powers the King Cleane contrary to the Doctrine of those two great Apostles S. Peter and S. Paul who command us to submit to be subject to these powers o Rom. 13. â— for Conscience sake Whether in case of Conscience it be lawfull to rob men of their Wives Mothers of their Children and all these of their meanes when they have neither offended against the Law of God nor the established Lawes of the Land Whereas the Law of God is to p Ib. v. 7. give every man his owne his due and q Jer. 22.3 to wrong no man 81. It is required also that r Ord. p. 7. before his Ordination he Preach and dispute Preach before some judicious Corporation and maintaine a Dispute as your Learned men did at Vxbridge But I pray you where doe you find it lawfull to Preach before Ordination S. Paul is of another mind Å¿ Rom. 10.15 How shall they Preach saith he except they be sent Much about the same time that they t v. 14. beleeve in him of whom they have not heard Indeed the u Art 23. Church of England and * Confess August Art 14. the Confession of Auspurge submit to S. Paul and professe that it is not lawfull for any man to PREACH PUBLICKLY before he be lawfully called and sent And who are lawfully called and sent is decâ—ared § 56 57. c. 82. But lawfull calling and sending are grown out of date and though the People are not competent Ordainers yet are they hold by you to be competent Judges of the worth and abilities of those that are desirous to take Orders They must x He is to be sent to the Church or other place where he is to serve there to Preach three severall daies and to converse with the People c. Ord. p. 8. have tryall of their gifts for their edification And after every ones triall y Ib. p. 9. in the last of his three dayes Preaching before a strange and unknowne Parish an Instrument in writing is to be affixed to the Church doore and at the day appointed any member of that Congregation may with all Christian discretion and patience put in exceptions against him What a frivolous thing is this What a bable to please the People with that they are to trye his gifts by three Lectures which may be none of his owne and by a fortnights or three weekes conversation which may be easily dissembled I shall not give you mine owne conjectures least they be misconstrued but I shall acquaint you with two observations of S. Hierome The first shall be concerning the Peoples ability to judge of Sermons z Hieron ad Nepotian Ep. 2. Nihil tam facile quà m vilem plebeculam indoctam concionem Linguae volubilitate decipere Nothing so easie as to cheat the rude People and an unlearned Congregation with a voluble tongue The second is this a Hieron advers Iovin l. 1. c. 19. In Sacerdotibus comprobandis unusquisque moribus suis favet ut non tam bonum quà m SVI SIMILEM quaerat When the choice of the Priest is in the People every man so favours his owne manners that he lookes not so much after a good man as a man after his owne palate We are likely then to see goodly Ministers swarme among us if your Ordinance may prevaile 83. Well b Ord. p. 9. upon the Ordination day a Solemne Fast is to be kept by the Congregation in that Church where he is to serve that they may more earnestly joyne in Prayer to God for a blessing upon the Person and labours of this his servant How much better had it been to have trod in the Ancient steps of the Church and to have the Ordination upon the Sundaies after the Ember weekes when the whole Church of God Fasts and Prayes for this very purpose that it would please God to powre downe his Spirit upon the Persons to be ordained the Sunday following and to furnish them with such gifts and graces as are fit for so high a calling For no question but the Devotions of the whole Church of God together are more acceptable to God and more availeable with him then the Fastings and Prayers of any one petty Parish 84 c Ib. p. 10. The person to be ordained is to be demanded in the face of the Congregation concerning his faith in Christ Jesus A question not unseasonable for the times for a friend of mine was questioned by M. Corbet for teaching that the mother of Iesus Christ was the mother of God d The Minister which hath Preached shall demand of him who is to be ordâ—in'd concerning his perswasion of the truth of the Refoâ—med Religion according to the Scriptures Ib. He is also to be examined