practise but having none but great words and commendations of their own to that purpose it will easily perswade men that they made first their Form and then hunted for something to insinuate a belief that they were induced by Scriptures and thinking with my self upon what design they should introduce this kind of Ministry I could imagine no reason but as when cunning people would change a Monarchy into an Aristocracy or Oligarchy they have no way to divert the people from their old obedience and introduce it to themselves but by making them believe they should have some share in that Government which was ingrossed by one So these men breaking from Episcopacy would perswade the people from the old to the new yoak which they would impose that they had a Share in Ecclesiastical Government and that they should send out of them into the Consistory their Lay Elders which would wonderfully provide for their Security and good much better than before with other Things of the like Nature of which I may speak hereafter but indeed their hopes are frustrate in all this design for they could never set up any thing more Tyrannical or Arbitrary than this CHAP. VII SECT I. What a true Presbyter is The Name first Expounded I Have done now with their Presbyter of which I see no footing in the Word of God or Antiquity I now come next to treat of our own Presbyter what he is and first that we may avoyd all Equivocations and doubtfull Interpretations of Scripture we will discourse of the Quid nominis what is meant by this and other Phrases which are used in Scripture to intimate this Office First he is called a Presbyter which as it naturally signifies an Elder in Age so from that analogy it signifies a grave and reverend Man another word is Bishop which we alwayes render for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies alwayes a Superintender and it is applyed to Presbyters who have a Particular Charge to overlook and see to I stay little upon this because it hath received very little Controversie but yet say somewhat of it because it will illustrate some future passages They are likewise called Pastors or Shepherds because when they are in a Charge they look over it as a Shepherd over his flock to govern or â—ule to feed them and do such Duties They are called Doctors and Teachers because they instruct the people in the Mysteries of Godlinesse although perhaps this word may be extended farther than to them but these were the Chief names by which that superiour Order which succeeded the Apostles were called in the Primitive Church in the writings of the Apostles and after and this is the Sense implyed by these names SECT II. Certain Concessa by all who have engaged in this Controversie BUT now to sever Granted Truths from Questioned and not to wast my time in unnecessary discourses It is granted by all that I have seen that these all were ordained by the Apostles to do these Duties to administer the Sacraments of Baptism and the Communion to preach the Gospel although I think no man can shew me any place of Scripture expressing such a Canon which shall enable such men bearing such names under such Titles to be authorized to such Duties but only a Constant practice of it but it being supposed that they were authorized to do this Duty we may find rules directing how these should be performed by them I let that passe therefore and shall now enter the lists against two Opinions which I oppose one which makes Pastors and Teachers two Offices a second which makes no distinction amongst these SECT III. Mr. Hookers distinction of Pastors and Teachers handled FOR the first Mr. Hooker disputes in his Book before cited Part. 2. Chap. 1. pag. 19 20. And first to understand his Opinion Consider that he makes two sorts of Teaching Elders one he calls Pastors and the other Teachers the scope of the Pastors he describes with a great deal of handsom Circumlocution exceeding fine expressions of the Rhetorical perswasive part of a Preacher the result of all which is to perswade by such Arguments as have power over the Will and the Affections as it is pag. 19. The Teachers Office is to lay the Fundamental points of Christian Faith the Principles of Religion as he expresseth it in the bottom of Page 21 and the top of 22. These two parts he makes distinct Offices in the Church both of them being ruling Elders as well as teaching and both of them having power to administer the Sacraments but in their preaching the one is to bend his force his endeavour to the Teaching and informing the Understanding the other to the perswading and moving the Affection the first he calls Teachers the second Pastors Look for a reason for this distinction unheard-of till of late I find none but in a reply to Mr. Rutterford pag. 7. where it seems Mr. Rutterford urged that these formal Objects of these two Offices Information of the Judgement and Exhorting are not so different as that they should be incompetible pag. 7. Chap. 1. To this he replyes that in themselves and full breadth that is his phrase these are not so incompetible but look at the specialty of the Gift that fits for one and which furnisheth for the other to attend mainly and chiefly upon each according to the Gift they will prove inconsistent These are his words and these imply that where there are distinctions of Gifts and they diversly to be endeavoured there should be diverse Offices or else I see no force in this Discourse but this hath no probability of colour for it Consider Civil Offices a Justice of Peace one Justice hath a great Cunning in the Statutes in rendring them to a legal sense he applyes himself and endeavours to that most another hath a great ability in reconciling and taking up Quarrels and perswading men to friendship he endeavours that most and perhaps did either of these by framing himself to endeavour what he were least fit for lesse attend what he were more dexterous in he might attend his Office in general but the lesse profitable way and these are both one Office though in it diverse Gifts or Abilities which cannot both be attended with any mans utmost endeavour Passe from Civil to Ecclesiastical Offices and this very businesse Among Presbyters Preachers one hath great Excellency in giving the Grammatical sense of the Text another in expounding it Scholastically a Third in the Historical part of Divinity and these are several Gifts or Abilities and men according to them apply their utmost endeavours but these make not distinct Offices but several Gifts and Abilities in the same Office which is just the same with these and as there is no foot-step in the Historical part of Divinity to shew any one president so is there no colour of reason for it But he quotes Scripture The first is that place so largely discoursed of before Rom. 12.
most ancient term Presbyter inferiour to the Supreaâ— called by the Scripture Apostles and to their Successors called Bishops among the Ancients therefore in the reading of Authors not the Institutions only but the usus loquendi is to be Considered in words Cambden in his Remains hath a long Discourse like a Lexicon where we may see to how various Senses in our English Language the same words have arrived by Tract of Time losing their old and gaining a new Sense especially in Offices so hath it happened with the words Bishop and Presbyter they were most frequently in Scripture taken for one and the same thing but the word Apostle or Angel I can never find given to the Inferiour Sort of Presbyters But now this word Apostle is appropriated in the Language of Divines to the Twelve and St. Paul only the word Bishop to the Superiour Sort the word Priest or Presbyter to the Inferiour Sort of Presbyters I shall leave therefore to discourse of the Names and come to examine the Text concerning the Thing whether there be in this Text a Parity of Ministers prescribed SECT VIII The First Argument for a Parity answered FOR this Parity he urgeth nothing but the Attributing these two names which we use in a distinct Sense to one and the same thing which proves no parity of Office but only the use of these words in those dayes But I will go further and prove this Office we call Bishop distinct from the Presbyter out of that very Text St. Paul saith I have left thee in Creet to do these two things that thou shouldest set in order the Things that are wanting and ordain Elders in every City Mark here St. Paul had been in Creet himself he had layd the foundation of the Gospel he being to go further into the World leaves Titus to build upon his Foundation and he leaves him to do two things that he should set in Order or Correct or supercorrect those things which were not perfected by himself here is Episcopacy in one piece he had Authority to correct to set in order things that were out of Order to Correct what was amisse then secondly to Ordain Elders in every City not to appoint only but to ordain authoritatively to sâ—ttle them I do not know how a Bishop could more exactly be described in so few words and I wonder much why these men should produce this Text which without a mind much prejudicated with another Opinion cannot be wrested to any other sense Hooker takes no notice of this but some others say That Titus was an Evangelist Their Exception that Titus was an Evangelist answered THey say so but do they produce one word out of Scripture or Antiquity for it they might say he was an Apostle as well and with much more semblance and I think he was of the Inferiour rank but then can they tell me what an Evangelist was This is a shrewd Question Those four that writ the Gospels are only known by that name amongst Ecclesiastical Writers so that if a man should say the â—vangelist saith so we would Conclude one of them Philip is indeed called an Evangelist Acts 21. but no man else in the New Testament it may be because he was an excellent and powerfull Preacher Beza with those who affect new Opinions makes an Evangelist to be one who was an Associate and Companion to the Apostles in their travell but there is nothing in Scripture or Antiquity to give light to that Conclusion I am sure St. Chrysostome Theophylact c. are against it in expresse Terms upon the 4th to the Ephes. St. Ambrose makes him a Deacon to the Apostles which hath some shew of reason for it because Philip was an Evangelist This word Evangelist is but three Times used in Scripture Acts 21. 8. where Philip is called an Evangelist Ephes. 4. 11. where an Evangelist is reckoned amongst the Ecclesiastical Officers 2 Tâ—m 4. 5. where he is bid do the work of an Evangelist which could be nothing but industrious preaching the Gospel of Jesus Christ or as some of the Ancients suffering for Christ because he is bid in the same verse immediately before these words to endure Affliction and in the words followâ—ng to make full proof of his Ministry but is there the least Colour that this Office should enable him to ordain Presbyters or Correct Misdemeanors or to regulate things that are amisse which Titus was Commissioned to do Again it is generally agreed amongst them that this Office of an Evangelist was a Temporary Office but these Duties of Correcting of Ordaining Elders must needs be perpetual in the Church and therefore could not Constitute the nature of that temporal Office Well then to dispell that cloud that would darken the light of this Text for Episcopacy by saying that Titus was an Evangelist there is no word in Scripture nor any Author in Antiquity of any reputation in the World which offers any thing towards that Opinion 2dly If they did yet they would be at as great a losse to shew me that the Office of an Evangelist was to do such things as Titus is here commanded to do 3dly If they could shew Evangelizing to Consist in the performance of such Duties yet we might justly then Conceive them to he Bishops such as we require and a Standing Office in the Church because these Duties are so and it is evident that Titus had Authority in both these kinds Therefore there were some men which had such Authority above others But let us go on with Hooker as he doth Confirm his Mistaken Opinion SECT IX Hookers Illustration from Acts 20. answered PAul saith he Acts 20. sends for the Elders of Ephesus and professeth in the 28th verse that Christ had made them Overseers or Bishops where not only the Name is Common but the Thing signified by that Name is enjoyned as their Duty He means to take heed to all the flock over which the holy Ghost had made them Bishops or Overseers here as before are left Gaps or Interruptions I will fill them as well as I can to make up his Sense thus What he implyes or requires in a Bishop that they that is these Presbyters were to do If he shall require to lay on hands to exercise Jurisdiction in foro externo that they must do and should they have been reproved for so doing they might have shewed their Commission thus farr he But I wonder where that Commission was given or read I can find no such Thing in that place but that they should take heed or have a care of their flock which they might execute according to that Authority was dispensed before by labouring in the Word diligent baptizing administring the Communion but to Convent or Summon their Flock or Censure them or give Orders and a like Authority to others of this there is no one word in particular To expresse my self Although many men reasonably have thought that St. Paul Convented both Bishops and
from him At primum ex concessis Ergo I set down his words and all his words where hath he shewed that Presbyters elected their Bishop which yet may be true and the consequence most weak for after their Ordination by Bishops they may elect their Bishop but not ordain him Elections may be and are various according to humane Constitutions assigning this or that Pastor to this or that particular Congregation sometimes the Parish sometimes the Patron sometimes a Bishop but the Ordination and giving him power to Officiate must be only by the Bishops the Bishop ordains and makes a man a Presbyter a Bishop of the Catholick Church he may by humane Laws and his own consent be tyed to Officiate and execute that Pastoral duty in this particular place nor can any man shew me Authority from Scripture or the times near to the Scripture-Writers where any man was instituted and ordained to do these spirituall duties by any other Authority than Episcopal Nay I think since the Apostles Age no considerable Church or body of Men did conceive Election to be of validity to do these duties till now Well then all the premisses considered which have a full consent of Scripture and the practice of all Ages to confirm them conceive with me that it must be a bold and impudent thing of such men who dare Officiate in these divine duties without Authority granted from Christ which he only gave to the Apostles and they to their Successors Bishops and it is a foolish rashness in those men who adventure to receive the Covenants of their eternall Salvation from such men who have no Atturnment from Christ to Seal them If the Case were dubious which to me seems as clear as such a practick matter can be I should speak more but it being clear I need write no more in this Theam I intended to have spoken to Mr. Hobs but lately there came to my hands a Book of learned Dr. Hammond entituled A Letter of Resolution to six Queries in the fifth of which which is about Imposition of hands you may find him most justly censured for that vain and un-scholastick Opinion pag. 384. But the business is handled sufficiently in the beginning of that Treatise pag. 318. wherefore my pains were vain in this Cause An APPENDIX c. CHAP. I. In which is an Introduction to the Discourse and the Question stated SInce I came back to my Study I found one conclusion delivered in this Treatise opposed by a learned Scotchman one Doctor Forbes in a Treatise intituled Ironicam and in it he hath divers Arguments not inserted in my former Papers against this proposition That it is a proper and peculiar act of Episcopacy to ordain Priests and Bishops which he denyes in his second Book Chap. 11. Proposition 13. in his Exposition and proofe of that proposition page 159. And I observing it whilest my Papers are with the Printer thought it â—it to interpose that which satisfied my self in his Arguments In the top of the page before named he begins thus Gradus quidem Episcopalis est juris divini here we agree Ita tamen ut Ecclesia esse non desinit Sed esse possit sit quandoque vera Ecclesia Christiana in qua non reperitur hic gradus Here we begin to differ I say there neither is nor ever was a Christian Church without a Bishop and I will now begin to distinguish there is the universal Church and there are particular Churches The particular Churches we may yea must conceive to be sometimes without Bishops yea without Presbiters as by the death of their Bishops or Presbiters or by such persecutions as may so scatter them that they dare not shew themselves in their Churches In such cases these places must needes be without these Magistrates And yet those Christians who are by such means defrauded of this divine and blessed government keeping their first faith continue members of the Catholick Church and of that universal Church which have and ever shall have Bishops as long as the World stands so that if that proposition be meant of particular Congregations It is true they may be without a Bishop But if the universal they shall never be by the promise of our Saviour I will be with you to the end of the World without a Bishop And those particular Churches which may by such means be without Bishops may be without Presbiters likewise upon the same occasions This I think is clear I shall now examine his Arguments which oppose this which I have delivered His first Argument drawn from Scripture answered HE saith he will prove it before the Institution of Bishops and after First before I am perswaded he can shew me no Church before the Institution for their Episcopal authority was given in its fulness to the Apostles in that language of our Saviour As my father send me so send I you as I have explained All the Commission was given to them and they imparted all or part of it as they pleased they were the first and only Bishops untill they setled Provincial Bishops they were of the whole world as those latter of particular Diocesses he proves that there were Churches before Bishops out of Scripture but it is ciphered Scripture first Acts 8. 12. There Philip the Deacon so he terms him converted Souls to Christ where was no Bishop And by his leave if Philip were but a Deacon there was no Presbiter neither and by the By the Independant Thomas Hooker of New England and his fellows may take notice that a Deacon may preach and baptize for so did Philip in Samaria in that verse But Reader take notice that although men may be converted by Presbiters yea Lay-men any and when they are converted and baptized are members of the Catholick Church and parts of the mystical body of Christ and have no Bishop resident in that place yet without a Bishop it cannot be for the providence of God over the Church is such as that there shall always be such an authority resident in the Church universal whither men may in convenient time such as will be accepted of God repair for Church-discipline The next place be vergeth is Acts 11. 20 21. But there is nothing observable to any such purpose but only that they who were scattered upon the persecution of Stephen converted many Souls to the true faith His third place is Acts 14. 20 21 22. He should have added the 23 without the which all the former were imperfect to his purpose and in that verse are the words which he argues out of that is they ordained Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there was a Church he inâ—erâ—s and no Bishop I will tell him there was a Church and no Presbyter untill the Apostles ordained them and the Apostles Barnabas and Paul ordained these Presbiters not a Presbitery and they themselves â—ineranâ—â— throughout the World visited their Churches with letters and directions sometimes when they could not personally
Ordination of Christ and in this I should place the Difference betwixt these Apostles and others That they are made such by an Immediate Ordination of Christ for it is not enough that some saâ— to be an Apostle was to be such a Minister as conversed with Christ in his humanity or saw him in the Flesh for this did all the Seventy which yet were not called Apostles nor is it sufficient which others say they were such whose Office extended to the whole world for so we shall find in the Acts almost none Confined to any place but that others as well as St. Paul had a Care of all Churches But upon this a man may justly enquire why St. Paul should in such distinct Terms not of men nor by man describe himself since it seems every Apostle was such To clear this and give further Illustration to this Truth Observe that others besides these were called Apostles so you may find first Barnabas as well as St. Paul Acts 14. 14. which when the Apostles Barnabas and Paul heard c. Apostles in the plural Number some have thought that this Barnabas was the same with Barsabas who Acts 1. 23. wâ—s Competitor with Mathias for the Apostleship but methinks missing the place then it were strange he should be called an Apostle afterwards and indeed their Names differ their Original Names and their Additional Names for Acts 1 his Name was Joseph called Barsabas sirnamed Justus but in Acts 4. 36. instead of Joseph is Joses and instead of Barsabas is Barnabas but besides him we read Rom. 16. 7. of Andâ—onicus and Junia of whom St. Paul saith that they were his kinsmen his fellow prisoner and of Note among the Apâ—stles which words although they have received a double sense either that they were Eminent persons among the Apostles or else esteemed and noted by them to be such persons of Esteem yet there are many both ancient and Modern Writers both such as are for and against Bishops that agree they were Apostles as the words very naturally bear it and to take away the Scruple both the Centuries and Baronius agree upon it which if there were scruple they would not have done then turn to Phil. 2. 25. there you shall find St. Paul calling Epaphroditus my brother and Companion in labour and fellow souldier but your Messenger Here I cannot but wonder at our Translators who render it Messenger such a mean phrase intimating any common or trivial man who is sent on an errand Beza did much better who called him Legatum an Embassador a nobler phrase but indeed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Apostle and so those Epithetes before express him my brother c. This may likewise be shewed â—ut of the 1 Cor. 4. 9. God hath set forth us the Apostles last the Translation here likewise is not good for it is not he hath set forth us last but us last Apostles us that were the last Apostles who are they in particular vers 6. he names Apollo these things I have in a figure transcribed to my self and to Apollo that ye might learn of us not to think of men above that which is written Now then although he may mean others beside himself and Apollo yet it is sit to conceive that he should be in the number of those are called Apostles because he is one of those from whom they must learn not to think of men above what is written and among other Arguments this is a main one That we the last Apostles Apollo and my self and perhaps more are unhappy wretched people marked out for misers to be made a spectacle of contemptible people to the World to Angels and men I could here likewise treat of Gal. 1. 19 where James the brother of the Lord is called an Apostle who by many is thought and from good reason to be none of the two James's which were of the Twelve but a third who was made Bishop of Jerusalem but I desist it is evident out of Scripture that the holy Writ mentioneth more Apostles besides the Twelve and St. Paul and if besides the Scripture any mans Language may be heard consider that of Ignatius who was Contemporary as he speaks with the Apostles Paul John and Timothy in his Epistle to the Ephesians who there speaks in the language of the times and by that language calls Timothy an Apostle SECT IX A Reason of this NOW then to draw this Discourse to some period there were other Apostles besides the first Twelve and St. Paul the Thirteenth but why so because as Theodoret speaks upon Phil. 2. 25. in the case of Epaphroditus before handled that he was called their Apostle to whom the Care of them was Committed And again upon the 1 Tim. 3. 1. Heretofore they called Presbyters Bishops and those which we call Bishops they called Apostles but saith he in processe of time they left the name of Apostles to them who were truly Apostles and they gave the name of Bishops to those which were formerly called Apostles So likewise St. Hierome on Gal. 1. 9. Procedente Tempore alii ab his quos Dominus elegerat ordinati sunt Apostoli In progresse of time other Apostles were ordained by those which the Lord had Choseâ— and this is the reason why St. Paul where before Gal. 1. 1. saith he was an Apostle not of men nor by man but by Jesus Christ to distinguish him from those others who were Apostles by Constitution of Apostles not immediately by God and to the same purpose may that be understood of St. Paul 2 Cor. 11. 5. I suppose I was not a whit behind or lesse or inferiour to the Chiefest Apostles Amongst the Apostles the Twelve there were not some Chief and some Inferiour but the Twelve were the Chief and the rest Inferiour Now he having his calling and enabling from Christ immediately was not inferiour to them And though I read I know not where the Authority of Theodoret slighted yet I do not remember what Satisfaction is given to his Reason Nor can well Conceive how these Scriptures can in any other sense be reasonably expounded CHAP. V. The Extent of the Apostolical Power AND now me-thinks I see the Apostles in the Church as Divines say Adam if he had lived innocent and his posterity would have been in the World they had been Emperors of the whole World and all the World would have been every mans yet being in their Integrity would have so enjoy'd all that it should have been to the good of all and hurt of none So these holy men were Bishops Apostles of all the World all the Churches throughout the World had absolute not order only as the School speaks to give holy Sacraments to any any where but Jurisdiction to Govern and rule all That which Eusebius saith hath some truth That they divided themselves into several parts of the World but not appropriating to themselves any piece nor excluding any other from that Share or
a Presbyter and see what peculiar Interest he hath in it distinct from other men First then without Question such a preaching as is Occasional by private Conference or in publike Assemblies when in publick Opportunity is offered to manifest the Glory of God or Convert or Confirm by Conference any soul to or in the Christian Religion or Godlinesse of living which indeed is a great part of Christianity when upon occasions of Discourse or otherwise Opportunities shall be granted to any man he may if he have abilities so Conferre as to perswade men to a newnesse of life and this is preaching in its latitude it is preaching the Gospel of Christ and each man that hath abilities ought to do it but each man is not bound to have abilities a private mans strength is chiefly discerned in holding fast the Word of Truth that so he be not carryed away with the wind of Doctrine he hath other Offices which are his Duties and in which he ought to expend his Studies and Endeavours but to have abilities or to endeavour to have some Abilities for this purpose is the Duty and Office of a Presbyter It is the Duty of the Shepherd to take care of his Masters sheep but it is a comely Charity in every Servant though he be not the Shepherd when he finds his Masters sheep run astray or ready to starve to throw them a lock of Hay or call them back to the fold Nay it is his Duty out of Charity though not out of Office but to take upon him the Office when he is not Authorized to it would be Intrusion and it would bring a great Confusion into the Church as it would into a great Family where every man or every man that would might take upon him the Manage of any Office he would St. Paul therefore saith of such How shall he preach unlesse he be sent that is how shall he take upon him the Office of doing it unlesse he be authorized for it let us then Consider who is authorized SECT XVIII Who is authorized to Preach THat this Authority must be joyned to every Presbyter that hath power to administer the Sacraments preaching must be taken in a large sense for reading Homilies for reading the Scriptures in known languages for it is not possible to find men of Abilities to do the other in such a Nation as ours is and yet it is necessary that they should have these Sacraments because by them men receive the Covenants of God concerning their Souls which to teach and incourage us to is the chief Duty of preaching and this is done I am perswaded more securely by the other way projected before but then if we will have men preach nothing but what they make themselves there had need be a mighty ability for a Weekly Preacher to do that and such indeed as cannot be expected from every Presbyter that may be fit for the other and therefore that way of penning their own Sermons is not nor can be exacted from every Presbyter And to preach Sermons not penned although upon urgency there hath been or may be such a Thing yet it is nothing but laziness and supine negligence and undervaluing of that great Work by those to do it Constantly and not worthy the thought of Christians But whether Presbyters alone may do this is a Question started in this Age but was disputed long since by learned men and how determined I will set down with mine observations upon it The Story is thus Origen a man most eminent for learning of any man in that Age both for humanity and Divinity and indeed such as may not only be accounted so for that Age in which he lived but deserved to be placed in the first rank of Scholars both of his own or any other Age when he lived at Cesarea by Authority given him from the Bishops of Palestine interpreted the Scriptures publikely in the Church when he was not a Presbyter nor that we know of had received any degree in Ecclesiastick Office Demetrius the Bishop of Alexandria who envyed the deserved glory of Origen and that honour which rather as a debt was paid to than given him for his Excellency in Preaching inveighs bitterly against him and having little else to be offended with him for saith it was an unheardâ—of thing that a Layman should preach and writes to the Bishops of Palestine about it They patronage that excellent Work of their own and gave him Instance in three or four that they knew of and no doubt say they there were more which had been licensed by Bishops to do so and did preach even before them I could have wished that the dispute had been larger set down that so the Arguments from Scripture or reason might have been set down for our Instruction but for defence of him who it is pity did not write his own Apology If any man object St. Pauls How can he preach unlesse he be sent I shall answer he was sent and by that power that had Authority to send that was the Bishops in that Province in which he lived who had authority to delegate as Apostles of which I shall treat hereafter by our Saviours Charter As my Father sent me so send I you to send others not with a plenipotency but as they saw expedient with divided powers to baptize and no more to administer the Sacraments and no more and why not preach and no more this way of preaching penning and contriving Orations to the people requires great abilities inherent acquired by mighty industry and pains and when men are found so Gifted and enabled although they think themselves not worthy to take a Pastoral Charge upon them or to administer the Sacraments yet when they find abilities for this and their Bishop think fit why should they not preach but not without the Bishop he is the Supream Pastor he may if he find an Inferiour fit for that place give him Authority to feed or fold or drive his Flock and no more and he that is authorized by the Supream Pastor may do it and others who without his leave undertake to do it are Intruders but he being so authorized doth it orderly lawfully thus did Origen who had he lived in our Age could have discoursed much more powerfully to this Theam and I can guesse that this may satisfie most of that which many in our Age object concerning their Gifts If they are Gifted let their Gifts be examined and if he the Bishop find them to be such as can enable them for such a Work let them be licensed otherwise not CHAP. XIX His Argument answered I Have been over tedious in this Discourse Here you may discern the vanity of his Argument from that Text if preaching be taken in that late sense as I have expounded it I deny that there are any Presbyters which are not Teachers If Preachers be taken in this strict sense for such as preach Studied Orations I say that there are many
7 8. He that teacheth on reaching he that exhorteth on exhortation This place I have at large shewed in the Case of their Deacon not to signifie distinct Offices but diversities of Gifts and it imports no more than that he who finds in himself Abilities of Teaching or Exhorting should use his Talent as a member of the same body to the good of his brother But I wonder why they should not rather distinguish thâ—se Offices by the Names of Teacher and Exhorter because these Names in this place signifie distinct Abilities and Endeavours in those two wayes which they intend them to but there is nothing in either word which intimates the nature of a Pastor which is to goveâ— as well as feed But these words are found Eph. 4. 1. where the words Pastor and Teacher are used and are urged for this distinction in his Treatise of the Preachers Office Part 2. Chap. 1. pag. 20. but how unluckily let any man Consider The words are these And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers let any man Consider this place and think whether the Apostle should put these as distinct Those which are distinct he distinguishes with this phrase some Apostles some Prophets some Evangelists some Pastors now mark he doth not say some Teachers but some Pastors and Teachers Coupling these together as one not distinguishing them as the other and therefore let him not dare to sever them whom God hath joyned But he â—ites Beza upon this place to answer mine Argument which he toucheth let us examine therefore what he saith I assent saith he to Ambrose who makes these Offices distinct for ratio parum firma est for saith he the reason is not firm which moved Hierom and Austin to Confound them that is because the Copula is put without the Article he saith it is not firm but he offers no reason why it is not firm the Apostlâ— distinguisheth the rest with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and joyns these with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is put to joyn these together can any man imagine these to be severed he names Hierome and Austin but he might have cited St. Crysostome Theophylact Theodoret all the Greek Fathers whom any man would credit in the Greek Tongue before Beza when he hath no reason for what he saith But the Trick of these men when they have no reason they speak great words in Commendation or Disparagement of what is for or against them It is parum firma ratio saith Beza but gives no reason when besides the propriety of Speech he hath all learned men against him I but Beza hath Ambrose it is true Ambrose doth in his Comments upon this place distinguish these but Beza will not stand to Ambrose for first he begins with Apostles they saith he are Bishops Prophets Expounders of Scripture Evangelists Deacons Pastors Lectors that is Readers Magistri Masters which we translate Teachers were Exorcists this last Beza mentioneth to be not agreeing with his Opinion I may say nor any one of the rest But take this note of Ambrose he took the words as they lay and so expounded them but not observing that Criticism which perhaps he looked not on he gave an Exposition such as was agreeing to the present face of the Church in which he lived which it is possible easily for any man to do but did ever any man who observed and marked the language of St. Paul think it fit to be cast off with a parum firma est ratio amongst these I have named who marked it amongst the Latinet as Beza Hierom Austin I can adde to them Anselm most punctually and our Bede likewise upon the place so that sense is invincible with an uninterrupted Exposition and a strong literal sense of the Text for St. Ambrose although Beza agree with him in the division yet his Authority prevails not with him for the Office what it should be nor Beza's opinion with Hooker so they serve one anothers Turn so far as their own design leads them but no further for Beza makes this Teachers place to be such as should read a Divinity Lecture Scholam regere Ecclesiasticam but Hooker denyes this There is saith he Doctor in Schola Doctor in Ecclesia and saith he the second is here meant but I would fain know the difference betwixt a Teacher in the Schools and in the Church for I conceive these men not putting difference in the places and if they take the Church for the Congregation of men I know no difference betwixt one and the other nor can there be this Exposition of Mr. Hookers which as it is most singular so it is farre from the language of St. Paul I will adde this only note That he nor any other can shew me that place of Scripture directing any Duty to either of these Offices in their distinct Notions as they expresse them which will not agree to both and therefore they have no ground upon which to build this phansie SECT IV. Whether there be a distinction of Offices I Come now to the other dispute Whether there be any distinction amongst these Offices by Apostolical right This is a Question which hath been mightily debated and therefore a man can scarce handle any thing which hath not been often discoursed on before yet if by varying the Method of Handling it or by other manner of expressions or applying other mens expressions in another way than they have done that which I shall write shall fit some mens understandings better than other mens words before me have done I shall think it an happy work and not repent me of my pains and although I think that other men have abundantly spoken of this question and so fully that they have satisfied my self yet because I find others are not satisfied I conceive our blessed Saviours Command to St. Peter to be a Precept to all of us when thou art confirmed strengthen thy brethren Luke 22. 32. and although it be but little I can speak yet put in that little For the understanding therefore of this Question First Know that although this Question about that Order we now term Bishops whether they have distinction and a right of preheminence beyond Presbyters that are barely such yet it is not de nomine barely of the Name whether this word Bishop be such as must alwayes be applied to that Office but of the Thing whether there be such a Thing as a Degree Instituted by the Apostles which hath a preheminence above other Presbyters and then because the word Bishop or Superior or Superintendent or Superinspector being a word applyed to this Office will by Consent of a perpetual Language in the Church be well fitted to the Expression of that Office we may use it often in this Discourse without prejudice as we shall see occasion Secondly Let us Conceive as was before taught that all Ecclesiastical power was
necessary for the gathering which are not necessary for the perfecting the body of Christ we see Prophets were necessary for the Gathering and the Extraordinary part of Apostles which are not necessary for the perfecting Now here is a Conjunction Gathering and Perfecting His second Consequence is as bad If the Church can be perfected without these there is no need of these this doth not follow things may be necessary ad esse ad perfectum esse and yet other things may be necessary to the easie obtaining this Esse I do but give you the non-consequence of his manner of Argument observe his Minor But there is no Minister necessary for the Gathering and Perfecting of the Church besides that of the Presbyters He proves this Because the Apostle setting down the several Ministries which Christ had purchased and by Ascention bestowed upon his Church when he gave Gifts to men for that end they are only comprehended in these two Pastors and Teachers Ephes. 4. 12 13. and they who are given for this end can and shall undoubtedly attain it Consider here the Inconsequence of this Argument Because saith he the Apostle in that place sets down none other therefore there is no other We have examined that Text sufficiently I thought already but this Starts another Negative note The Apostle doth not say there that there are no other but what he sets down nor doth he put any Exclusive Term as these and these only are they I am sure in the 12. to the Romans he hath another reckoning of things like Offices and so in the 1 Cor. 12. 28. I know he may say that with a Trick of Wit these may be brought about by subordination to amount to the same thing and number and so I can reduce them to two only Extraordinary and Ordinary or ruling and teaching a principal and subservient but unlesse he can shew a Negative or exclusive Term in the Text he cannot draw a Negative inference So that although the means that our Saviour appoints shall attain its end yet the means he appoints must be totally taken not one piece without another and this Text doth not say that is the Total means this is known in Logick posita Causa ponitur effectus but it must be totalis Causa not partialis But now suppose his Consequence were good in Logick will the Text bear him out in the matter Doth the Text name none but these Pastors and Teachers Yes sure and although these two as I have shewed are but one yet Apostles are different and these seem without distinction to be necessary to the perfecting of the body of Christ and Bishops by all Consent succeed the Apostles in tâ—is Duty I will not desâ—ant upon Prophet to shew the sense and meaning of it as not pertinent this is enough to shew the weaknesse of his Argument if the Text were granted to allow his deduction out of it But he proceeds as unluckily as if all this were granted Where saith he the Issue is if Pastors and Doctors be sufficieâ—t Teaching Ministryes to perfect the Church then there needs no more but these I will not lose my self in his long period Suppose these were sufficient Teaching Ministries is there no more requisite but teaching Yes to look to them that they do teach and teach right Doctrine But saith he if these be enough all others be superfluous I answer these are enough for their own Work if they would be good and all industrious workmen but there is necessity for some Custodire Custodes I am weary with this SECT XII His Fourth Argument concerning Jurisdiction answered HIs Fourth Argument is thus framed Distinct Offices must have distinct Operations Operari sequitur esse But they that is Bishops have no distinct Operations from Presbyters if there be any they must be Ordination and Jurisdiction but both these belong to Presbyters Jurisdiction John 20. 23. Whosesoever sins ye remit c. Binding and loosing imply a power of Censuring as well as preaching and both are given in the Apostles to their Successors the rulers and Elders of the Churches who succeed them in their Commission Let him prove that these who are here Elders of the Inferiour rank Succeed the Apostles in that part of their Commission and his Conclusion is granted but that he can never do and therefore labours not for it otherwise I have shewed that there were parts of the Apostles fulnesse of power imparted to one and part to another as the Divine Wisdom directed them to divide it for the good of the Church this they must grant who make Pastors Rulers Teachers distinct Offices SECT XIII Ordination not given by Presbyters FOR the Second Ordination he brings Scripture 1 Tim. 4. 14. He only Ciphers the Text I will put down the words Neglect not the Gift that is in thee which was given thee by Prophesy with the laying on of the hands of the Presbyters His Collection hence is That this Gift was his Presbyterial or Episcopal Office and that this power was Conveyed to him by the laying on of the hands of the Presbyters and therefore Presbyters have power of Ordination I will not here dispute what is meant by Prophesie as not pertinent to this Cause nor will I trouble my discourse with what is meant by this Gift which hath received another Interpretation by some of best Authority but will pitch upon the word Presbytery and it may be of Imposition of hands For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is used only three times in the New Testament Luke 22. 66. where we render it the Elders of the people but it is in the Original in the Abstract not the men but the Presbytery of the people The second place is Acts 22. 5. where we read all the Estate of the Elders the word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Presbytery now the Third place is this in my Text. In the two first places Presbytery is taken for the Magistrates or Senate of the people of the Jewes no Christian Order then from the use of the word in other places it cannot be Collected that this should particularize this lower Order which he fancieth sith there is no place to parallel it But because Presbytery doth signifie an Ecclesiastical Order in the Ministery therefore this Presbytery should do so likewise but in as large a sense as Presbyter not more restrained Now Presbyter takes in its latitude the whole Order of Priestood both Bishop and Presbyter it were in vain to insist upon particular places So then must this be would be know which I am Confident all Antiquity understand it of that rank of Presbyters which we term Bishops St. Chrysostome Theophylact Theodoret no man contradicting but these late Expositors Then let us adde one word more Were that Gift understood for the Ecclesiastical Authority which he had or secondly were Presbytery understood for a Synod of Presbyters as they call them which none but themselves affirm
Argument is If Ordiâ—ation give the Essentials to an Officer before Election there may be a Pastor without people an Officer sine Titulo as they use to speak and a Pastor should be made a Pastor at large the rest is nothing but an Application to Mr. Rutherford's Simile of a Ring which concerns not us But this Argument of his invites me to speak of a pastoral Ordination which will perhaps give farther Illustration to the whole body of this Discourse A Pastor and a â—lock are relatives and do mutually se ponere tollere where one is the other must be where one is not the other cannot be Now then to be made a Pastor will require to have a flock this shall be presupposed and again every Pastor hath not all Pastoral Offices I can well suppose a mighty great flock which requires many Shepherds but one Chief above the rest he hath all Pastoral offices folds feeds drives to field prescribes pâ—stures medicines and doth all this by the Supream Pastoral power that is granted him either by his own hands or by the ministry of those Inferiours which are under him but they have partial Authorities only to feed or â—old or catch or drive as their several shares are dâ—signed the second part of the Division of the Pastoral Charge these men must grant who divide their Governours into several Offices Pastors Teachers Rulers which have their several Duties assigned them and it is most unreasonable for them to deny the first That one should have Superiority over the rest since as reason would direct without some body to over-look and attend them they would easily entrench upon one anothers duties or neglecting their own invite those others to put their hands to their work and what this reason directs that I think I have shewed the Scripture likewise Crowns with its approbation Now the first sort of Pastors are those we term Bishops the second Presbyters the flock they are to feed is the Church of Christ when they are admitted Pastors and so ordained according to their several Duties That which Hooker page 61. brings out of one Mr. Best as if St. Austin or some General Councel had dâ—creed it is absolutely to be denyed namely that an Apostle differeth from a Pastor that the Apostle is a Pastor throughout the whole Christian World but the Pastor is tyed to a certain Congregation out of which he is not to exercise Pastoral Acts. This I deny if he affirm it by Divine Right but if by Ecclesiastical Authority only which hath designed particular Bishops and Presbyters to particular places I shall yield much of it For the first part concerning the Apostles know that their Commission was universal as it is set down Mat. 28. 19. Go teach all Nations c. and John 20 As my Father sent me c. and we must conceive this to be divisim not conjunctim only every one had all this power not all only nor as Bellarmine would have Lib. 2. De Romano Pontifice Cap. 12. St. Peter only and the rest from him for we see the Commission granted to all but yet we must know that their Authority was habitu or potentia only in every one it was not actâ— in any they might Episcopize Apostolize in any place of the World They did Episcopize Apostolize only where they were râ—sident Just as I have Conceived if Adam had lived in his Integrity every man had had an habituâ—l and potential royalty over all the Creatures in the world yet he would have exercised that Royalty only where he lived yet he might have Travelled any where and have justly enjoyed any part of the World although actually he could possesse but his Share Now this was the Jurisdiction of every Apostle in all the whole Catholick Church habitually not actually as the Church of Rome would have their Apostolical Man as they call him the Pope and all this was necessary for them as Apostles which is men sent for the propagation of the Gospel to the planting and confirming of Churches other powers they had of Languages of Miracles which were necessary to the first plantation but no longer and therefore they were not peculiar to them but others had them besides as likewise that mighty power of being Inspired to write Scripture which did not appear in all of them and some others besides them had that power as St. Luke and Marke and some think St. James to be the Bishop of Jerusalem who writ that Epistle But now of those which were the Apostles it is evident that these Gifts were not Apostolical as belonging so to them as Apostles and it will appear in the other Cause That the Bishops succeeded them in every thing that was Apostolical although not in these extraordinary Endowments for the Apostolical power of planting setling Churches of propagating the Gospel throughout the whole World and enlarging the Kingdom of Christ must remain for ever and therefore though the manner of doing it by such Signs and Wonders be not communicated yet the Office must and therefore he who is a Bishop or Presbyter by divine right is such throughout the whole Word to this purpose you may observe in that famous place of Acts 20. 28. so much and so often canvased by them who handle these Controversies in other points but not thought on in this you may observe that St. Paul speaking to divers Presbyters or Bishops which you will he saith Take heed therefore to your selves and to all the flock over which the Holy Ghost hath made you Overseers or Bishops to feed the Church of God which he purchased with his own blood Observe here that he spake to many and diverse Bishops or Presbyters I stand not upon thâ—t now he spâ—ke to them in the plural Number but when he speaks of the flock they were to pastorize over he puts it in the singular Number now if the Holy Ghoâ— had made them Bishops of particular Congregations only it must have been the flock every one his several but being all made Pastors of the Catholick Church he names it one flock and so likewise to feed or Sheperdizâ— over not the Churches but the Church of Christ which indeed were no way congruous if the Holy Ghost had made them Officers of particular Churches and confined them there but making them Officers of the Vniversal Church which Christ had purchased with his blood and all Officers of that it is rightly put in the singular number flock and Church This likewise the Holy Ghost intimates every where describing the Church to us by the name of a â—ield a Vineyard a City and multitudes of such Expressions which as much as this of a flock intimate the unity of that Body which is his Church his â—lock over which these are Pastors in their several wayes not only their little Congregations Now the wisdom of the Church finding that although the potential and habitual power is universal yet the actual cannot be exercised further
Jerusalem and an innumerable company of Angels then vers 23. to the General Assembly and Church of the first-born which are written in heaven and to God the Judge of all and to the Spirits of just men made perfect I cannot imagine with what colour of reason this can be applyed to a particular Church for although it may be affirmed That such men who are religiously united to such Churches are come to this glorious Society yet that that peculiar Church should be this City this mount Sion this heavenly Jerusalem cannot be admitted for first it is called City not Cities now if one Church be this City another cannot be it it is the heavenly Jerusalem an Innumerable Company of Angels the General Assembly the Church of the first-born which can be spoken of none but the universal Catholike Church of no particular in the world That it is this and such a Company let us look then upon his second place where he saith his particular Church is called an house 1 Tim. 3. 15 That thou mayst know how to behave thy self in the house of God which is the Church of the living God Hence he collects or no where that a Particular Church is a Corporation because an house A poor Consequence but see is this spoken of a Particular Church Mark the words following the pillar and ground of all Truth Can this be spoke of any particuliar of a little handfull of men in New England or in one Corner there I am sure the Church of Rome hath much more semblance for Rome than they can have for any of their Congregations which have been and are most unstable themselves much lesse supports for Christs Truth His 3d. place to prove this that particular Churches are Corporations is because they are termed the body of Christ for this he produceth Eph. 4. 13 16. The 13th verse hath not that phrase body but only saith in general that Christians must grow up in the unity of â—aith to the perfect Stature of Christ but in the 16th verse there is the name body from whom the whole body fitly joyned together and compacted by that which every joynt supplyes according to the Effectual working c. To understand this read the preceding verse where Christ is called the head and then think with your self whether this little Congregation can be his body spoke of or the whole Church or whether Christ be the head to so many bodies or whether all Christians are not Members of the same body His last place is 1 Cor. 12. 12. for as the body is one and hath many Members c. I am weary of transcribing Consider the body is one therefore not every Church a distinct body but there is one body the Catholick Church Then he urgeth ver 27 28. of the same Chapter verse 27. Now ye are the body of Christ and Members in particular Can a man choose but wonder to think that any man should offer to apply this to a particular Church to say it is the body of Christ The 28th verse reckons up the diverse Officers which God gave to govern these Churches which can be affirmed of none but the universal I am sure not of their particulars they have no Apostles neither literally nor successively Bishops no way This doth weary me but now you see all that is brought to prove this mighty Conclusion out of Scripture In brief to illustrate this Truth a little farther Conceive that the universal Church of Christ is like a City of which he is the King or Supream All men in baptism submit themselves to his Government He institutes Officers over the whole as I have before expressed these cannot actually be present every where and therefore by consent appoint these and these in their particular Wards or Precincts and as any man when he comes to plant in this or that City implicitely submits to the Government as of the City so of that particular part of the City where he lives so is it with Christians where they go any where in the Christian world having in general by Baptism submitted themselves to Christ and his Discipline take it in all places wheresoever it is So likewise the Church is an house Christ the Master in which every person in what room soever he rests can receive nothing but from his Officers The Church universal is a body he the head from which flow all those Spirits and Graces by which the body is enlivened Now as nothing can induce me to believe that each house in this City should be the City each Chamber in the house should be the house each member should be the body so a man cannot be perswaded that these particular Congregations which are parts of the whole should be that whole which is called by these Names CHAP. X. Another Argument answered I Now come to his second Argument which is thus framed Those who have mutual power each over other both to Command and Constrain in Conscience who were of themselves free each from other they must by mutual Agreement and Engagement be made partakers of that power But the Church of Believers have mutual power each over other to Command and Constrain in Conscience who were before free Therefore they must by mutual Agreement and Engagement be made partakers of that power I can guesse what he means by his Discourse but make no sense of this syllogism for in his Minor there is a Nown of the Singular number put to a Verb of the plural against Grammar the Church have when indeed if he would have expressed his meaning it should have been men in the Churches of believers or all men in all Churches of believers were such but I take it so SECT II. The Text If thy Brother offend thee Tell the Church vindicated HE offers to pâ—ove his Minor by Mat. 18. 15. If thy brother offend thee tell the Church In which saith he we have a legal and orderly way laid forth by our Saviour in which brethren only of the same Church ought to deal one with another which they cannot exercise with Infidels nor yet with other Christians as our own experience if we will take a taste will give undeniable evidence I deny his Minor being understood as I expressed for that ambiguous way of his delivering it in Nonsence poseth a Reader what to speak or think I say then that every particular man in a Church hath not power to command or constrain anorher let us examine his reason therefore out of Mat. 18. 15. If thy brother that is one of the same Church not an Inâ—idel nor yet other Christians This is his Collection but extreamly amisse for I dare confidently affirm that every Christian is our spiritual brother of what Congregation soever he is and it is an high kind of Impiety to deny it nay he is nearer than a brother a member of the same mystical body of which Christ is the head and therefore this Argument falls in the very first
Pauls saying 1 Cor. 9. Woe is me if I preach not the Gospel and then Glosse upon it that St. Paul meant none of these preachings I have named it is true he did not but yet Consider that St. Pauls preaching was infallibly inspired and there he might have full assurance of what he delivered with Ease without Pre-thought what he should deliver which we have not without mighty pains and study therefore his preaching was by the power of his utterance and yet he St. Paul did not only use vocal preaching but writing and those Sermons he wrote have been I dare say more beneficial to the Church than those he preached and then we read those very Sermons which he wrote His Epistles are very Sermons we have the same and there is reason if we be not self-conceited that they should do as much good amongst us as the Roâ—ans Corinthians Galathians c. If they be hard to us in many places I doubt not but they were hard to them and we have besides these Expositions of the Fathers in the Ancient Church by which Souls were directed to heaven and all that have been saved these 12. or 1300 years have been saved by them unlesse some few of late who have found a new Road to Heaven Well then to end This is a low degree of preaching but is preâ—ching and preaching the Gospel These are Sermons which St. Paul and the Church thought fit to be divulged for the Salvation of men SECT XVI To what Preaching every Presbyter is bound I Have expounded what preaching is now let us see to what preaching every Presbyter is bound First without Question every Presbyter should be a ruler so St. Paul in the 3d. Chapter of this Epistle verse 5. For if a man know not how to rule his own house how shall he take care to rule the Church of God there he supposeth That he must be a Ruler otherwise his Conclusion were nothing drawn from the Governing his own house There ruling is necessâ—ry in a Bishop or Presbyter for you will see hereafter that these Offices had one name and in many things agreed Now there you see ruling is required in a Presbyter and he himself will not say that this was a Lay Presbyter But then Consider that in this whole Character of a Presbyter there is no one word of preaching although there is of ruling and can you think if a Presbyter were chosen such as St. Paul here nominates it were amisse But it is objected Tit. 1. 9. there it is required that he should be holding fast the faithfull word as he hath been taught that he may be able by sound Doctrine to exhort and convince the Gainsayers I may well think this to be a Caution of Advice not necessity But if Timothy had chosen and ordained such as were prescribed him they might have been men sufficiently qualified yet ex abundanti if this might be had in another Condition although that were well yet this would be better there is a latitude in Good though not in Truth but then let let us scan the Text suppose it be a requisite â—irst let us observe that he must hold fast the faithfull word that is the word I conceive of the Gospel hold fast that is apprehend it strongly adhere close to it as he hath learned so we in our Translation or in learning as the Margent or secundùm Doctrinam Sermonis as Beza the businesse will not be much It must either be holding fast that Doctrine which he hath learned heretofore and then there will be little left for new Invention or else it must be he must hold the faithfull word in his teaching and then I answer this will be made good in the reading the Scriptures in the reading or repeating Homilies The next Clause is That he may be able to exhort and convince Gainsayers This likewise will be acted in the other But Consider first Can any man think that this ability must be understood in such a vast Capacity as that every Presbyter must be able to Convince all ill Opinions of Gentilism Judaism Surely I believe not If so I dare say nor he nor any Fellow he hath is a Presbyter I remember once in a Conference with a Gentleman of his mind a Presbyter I proposed to him an Old Heresie which I had newly lighted on and those Arguments were made for it he was forced to Confesse an inability for that time and yet a man of as great a Name as any in England of that Side Well then what must it be that there must be some Capability to this purpose upon occasions not pulpit work but by discourse when any such thing shall be objected and that such men should endeavour to improve themselves in their Abilities to this purpose so that here is a great Latitude and Mens abilities in all Elections and Ordinations should be considered how far they extend to this purpose but I perceive not here that kind of preaching which is now so magnified at all exacted So the Heresie be convinced so the men be exhorted to piety whether by an Homily out of some Ancient Father or such which the wisdom of the Church prescribes or a Declamation of a mans own penning it is not material for although those who have least Abilities commonly do most magnifie the latter and practise it yet without question the former is much safer both for the Strong Convincing of ancient Heresies and likewise for sure Grounds of Exhortation Put the Case that it were as it was in Queen Elizabeths dayes that there was such a Reformation as abundance of learned men would not yield to but rather leave their Benefices than subscribe it is necessary that those Churches should have each a Presbyter in them you will have men gifted with abilities to preach and make Sermons of their own invention I presume there were not then an hundred such in all England St. Paul had then provided ill for this Church who should require as necessary such Conditions as could not be found Put the Case as it is that there be four or five hundred yea a thousand two or three thousand that have abilities fit to be licensed to preach Sermons of their own making it is a mighty matter yet what are they amongst those multitudes of Churches and Parishes certainly but an handfull the Parishes are 9284. It cannot be then that there is a necessity of more abilities to a Presbyter than to do these Duties in that general way which I have discoursed and so to endeavour in and by such means to instruct others and upon Study and Industry either from himself or more learned men upon the starting any new Doubt by Study convince the Gainsayers it is not required he should do it ex tempore SECT XVII What peculiar Interest a Presbyter hath in this kind of Preaching HAving thus Considered Preaching in its latitude it will now be worth our Thoughts to reflect upon this Officer called
seated in the Apostles and none else from those words As my Father sent me so send I you and therefore they had power to settle Offices for the Church as they pleased and there is no Office which had not its foundation from them so that although this question be often handled under these Terms whether Bishops be a distinct Order Jure Divino yet they that hold it Affirmatively must defend it with this phrase Apostolico Divino Apostolical by such a Divine Right not as if Christ immediately instituted it for he instituted none but the Apostles as we read of for the whole World but by such a Divine Right as Christ gave his Apostles power to Institute and they did institute Thirdly Let us Conceive that although perhaps there can be found no Law or Decree by either one or more Apostles which shall in expresse Terms say that by the Authority given us we do erect and institute such an Office for such Registers as I have said we have not yet when it shall appear to be the Apostles practice to ordain such Officers so qualified we may be Confident it was not without Authority for men of such Exemplar obedience and humility even to death would not in their practice act without Law and Authority Fourthly That where any place of Scripture that directs our Practice shall abide a double Interpretation because Quisque abundat sensu suo there the doctrine and practice of such men who were Apostolical conversed and lived with those Apostles themselves must needs be the best Glosse upon such a Text because as it is reasonable to think that they should best understand the Apostles meaning for when Laws are newly made their sense likewise how they should be understood is fresh in mens apprehension but Laws antiquated or grown old must be intrusted to the letter so likewise it is most reasonable to think that they could not write or do amisse in these publike Acts or Writings without Controll and therefore certainly it must needs be the best Comment when the Text abides a doubtful Interpretation to shew that the Apostles disciples which Conversed with them did so understand them Fifthly That the preheminence that I place in a Bishop over a Presbyter consists in these two things The power of giving these Orders which a bare Presbyter hath not and secondly The power of Jurisdiction over such as are only Presbyters of the lower rank These Truths being granted as they must without impudence I addresse my self to the Question wherein I can Complain for lack of mine Adversaries books for such as write for the Opinion I professe I care for none the Scriptures and Antient Fathers which I have by me serve my turn but I have their Hooker and I shall I think in reâ—utation of his Arguments discusse most of that matter which is necessary to this Question if I find any thing unhandled which is necessary to this Question I shall treat of it afterwards SECT V. Mr. Hooker undertaken in this Controversie FOR their Hooker he undertakes this Controversie Part 2. Chap. 1. pag. 22. in which he wastes that Page and the 23d upon a bitter invective distinction of a three-fold Bishop Divine Humane and Sathanical and his description of them which I let alone as impertinent â—roth and Fury of a man that is angry not charitable and as one inquisitive after truth disputing but Page 24. he comes to some sober dispute and to bring reasons against this Vsurped Order as he calls it which I undertake at this present His â—irst reason is as he saith the expresse Testimony of Scripture than which nothing can be more pregnant Titus 1. 5. 7. he only Ciphers out the place I will put down the words For this cause left I thee in Creet that thou shouldest set in order the things which are wanting and Ordain Elders in every City as I had appointed thee then verse 7. For a Bishop c. Now saith he the Apostle having enjoyned his Scholar to Appoint Elders in every City and how they must be qualified he adds â—he reason of his Advice For a Bishop c. Where the Dispute of the Apostle shews not only the Community of the Name but likewise the Identity of the Thing signified thereby otherwise his Argument had not only been a false reason but false in form having four Terms but in truth had not reasoned at all for it had been ready to reply here is a Gap as if the Copy had been imperfect but may easily be made up thus a Bishop is another thing from Presbyter SECT VI. His expressions very unhandsome I Will examine this Discourse and see how partial his expressions are to trouble the Truth First he disparageth Titus with although a true yet a diminishing Term He calls him St. Pauls Scholar only St. Paul in the 4th verse calls him his Son yea his own Son after the Common Faith and the Postscript or Direction is to Titus ordained the first Bishop of the Cretians Secondly He diminisheth likewise that phrase which is of great force to this purpose that is the phrase to ordain Elders he saith to appoint Elders Thus when they Cipher Scripture for the most part Scripture is abused and the heedlesse Reader swallowes in a Misconstruction before he is aware thus having examined his misrepeating the Story in things of importance we will sift his Arguments SECT VII His Argument examined THE force of it is this that there a Bishop and Elder are one thing as well as name I grant it for this dispute but let us see what will result out of it no more but this that in the Apostolical Age this name of Bishop and Presbyter was used for one Office the name Apostle was that which was used for the Superiour Dignity which as I shewed before out of Theodoret when I treated of the Name Apostle that in their Time many were called Apostles which were none of the Twelve but afterwards to avoid Confusion and an Indistinction betwixt the Original Apostles and the Derivative for such as were made by men the Church used this name of Bishops and reserved the Name of Apostle to those men who were so Constituted by our Saviour and that one who was made by Election of Lott into Judas his place So we find diverse phrases not used to such purpose in the New Testament yet prevailed with the Succeeders of the Apostles in such a manner as they gained a Constant use among Ecclesiastical Writers such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Grecians and Sacerdos amongst the Latines words not used for any Order in the Church of Christ any where in the New Testament and yet amongst the Ancients are used for the whole Order of Priesthood as it includes Bishops and sometimes for Bishops alone but as they are the superiour Order in that sort of men and in the latter Age are solely appropriated by the use of Writers to that Order which the Scriptures and the
name should be affixed to such men nor do I find any man adventuring to shew any place where this word doth lesse than signifie a Bishop Then let us Consider that they are called after in the second Chapter The Angel of the Church of Ephesus the Angel of the Church of Smyrna c. which being great and populous regions could not reasonably but have many Presbyters in them and then to write to one Angel if the name Angel did stoop so low as Presbyter were to write to no man knew whom because there were so many there but if Angel as it is be understood of one in an higher and more exalted State than the rest who might be known by this name Angel as peculiarly due to him then and then only we may understand who it is that is meant by it but if any man should allow nothing but Scripture to prove so clear truth and say there was but one Presbyter in each of these Churches he may find that Acts 20. ver 17 18. St. Paul sent for the Presbyters in the plural number of the Church of Ephesus and when they were come to him he said to them still they and them in the plural number That Text will require a further Examination perhaps hereafter In the mean time take this because it is urged for a Unity of Office betwixt a Bishop and a Presbyter from the 28th verse where St. Paul saith Take heed to your selves and to all the flock over which the Holy Ghost hath made you Overseers that is Bishâ—ps then those that were called Presbyters before were called Bishops afterwards I have often said before that the name Bishop and Presbyter I conceive to be taken promiscuously in the New Testament for the same Office That the word Apostle was solely that name which was used by the way of propriety to that Office both to themselves who were originally such and to those who by their Appointment succeeded them But this is it I contend for That amongst them which they made their Successors they gave to some of them a greater and fuller power than to others both to govern and to ordain which since the Church hath called Bishops Now then from hence whether there were many Bishops in the Province of Ephesus or many Presbyters only yet many there were and these many were so inferiour to one that he is called the Angel which name was so appropriated to him as he might know to whom the Letter was directed or else as if a Man should write a Letter and superscribe it to the Alderman of London where are many no man could know whither to send it or who should receive it but if a man superscribe it to the Mayor every man knows who that is Thus must it be with these he to whom this Letter is superscribed must have this Angelical Condition so fitted to him that he must be known by that name that name solely agreeing to him But some here offer at an Answer That he might be like a Mayor have a superiour Dignity above the rest such as is notified by that name Angel which yet may not make a Bishop such as we require He may be a Temporary Governour such as the Presbyterian allows a President of a Synod who this year governs but the next resigâ—s his place and when he is there he hath no more to do but regulate the Synod no greater Authority than the rest To both these in their Order No Temporary Bishop or Superiour I am Confident that I never read of any such Thing and therefore am perswaded that no man can shew me out of Ecclesiastical Story that any man was outed of his Bishoprick but for Heresie Schism or Gross Impiety of Life when men have grown through old Age or Infirmities otherwise incapable of â—xecuting their Office they have had Coadjutors and helpers in their Office but not been deposed but by Death or some such occasion as before described and those that by Ecclesiastical Story were reckoned Bishops of these places at this time are recorded to dye Bishops And it seems a mighty Selfishnesse to me that any man should oppose his reasonlesse Conjectures against all Story when indeed these Epistles cannot be expounded but by Story as in particular the 13th verse of the 2d Chapter where speaking to the Angel or Bishop I may call him most Conâ—idently of the Church of Pergamus He commends him because thou hast not denyed my Faith even in those days wherein Antipas was my faithfull Martyr If a man would ask what Commendation of his Faith was this What was the Excellency of it Can any man answer me but out of Ecclesiastical Story where it is recorded that after a long and pious life full of all virtue led in Pergamus he was in the dayes of Domitian for the Testimony of his Religion put into a brazen Bull and in that Bull burnt now then this Bishops faith was Eminent that in such a cruel and fiery Tryal he kept his Integrity even in such a Time when thaâ— horrid President of the death of Antipas was set before him Thus I say Ecclesiastical Story is necessary for the Exposition of these Epistles as you may find prophane Story necessary for the Exposition of the Prophets in the Old Testament for a man then to talk of such an Officer concerning which there is no mention in the Word nor any in Story but a Poem a fictioâ— of their own Imagination is not like men that guided themselves by Scripture to undertake I close therefore with the 2d Exception which is that their Government was not such as is Episcopal but only such as is the president of a Synod to direct the businesse not Command more than others and this certainly the frame of these Letters doth Confute mightily for they make the Angâ—ls responsible for the faults and heresies which were under the Government which they could not be if they had only the Authority of Presidents but not of Bishops for a President of a Synod hath no Coercive power in himself but as conjoyned with the rest of the Synod and involved Nor hath he any particular Interest in the ruling or swaying the Affairs of the Church but is the mouth of the Synod therefore although if he neglect his duty in the Synod he may well be censured for it yet he cannot have the faults of the Inferiour Clergy or people layd to his Charge in particular take one Instance in the 15th verse of the 2d Chapter the Angel of the Church of Pergamus is censured because he had them which held the Doctrine of the Nicholaitans which Christ hates Should any one ask why the President should be Censured for these things He could answer I am but one man perhaps they can master me in the Synod I have nothing to do alone but a Bishop who hath Coercive power and can both examine and censure any who are in his Diocesse he may be punished because he did
Orders in the Church of Rome which are not truly such but only additions of human Invention according as their Church fancyed would conduce to the Decorum of Gods Service I adde this Term of Divine Institution which must be understood of divine Apostolical constitution and then it may again be put in these Prases that Ordination is an Act by which a Man is Constituted a Minister as at the beginning of this Treatise the Minister is defined for the Man ordained and the Minister before will be all one And so now the nature of Ordination being explained I shall encounter with Hooker in his first Question Whether Ordination is in nature before Election SECT IV. Ordination is not before Election IN answering this Question we shall agree to say No it is not before Election nor surely can it possibly be for a Man must be elected and chosen as fit to be ordained before he is ordained But because Mr. Rutherford as he expresseth it page 39 doth conceive this Election belongs to the People and that Ordination is like the making of a King the Election of the people like the giving and appropriating this ring to the finger by choosing this man to this place which Hooker opposeth I shall quit my self from Rutherford and then apply my self to Hooker I say therefore that first a man must be chosen before he is ordained a Presâ—yter but it is not necessary he should be Chosen by the people there is no semblance of any such Thing in the Scripture nor indeed do Rutherford or Hooker exact it but out of his mistake That they suppose no man should be made a Presbyter which should not at that instant or before be Elected to some benefice of the which the people should be Electors SECT V. Men may be Ordained without the Election of the People NOW the Contrary is most apparent in some Case As suppose Mr. Hooker and Mr. Cotton were adjudged fit men for the Conversion of the Indians they had need be sent with Presbyterial Aâ—thority for else they could not have right Authority to admit Converted men into Christs Church but the people to whom they were sent could not choose them these men must be ordained Presbyters before they are sent and elected before Ordained but not by the people to whom they are sent or the people that is the Commonalty from whom they are sent who are not Capable to discern the fitnesse for such a Work but their Drift is the people over whom they are to Pastorize Thus then it is evident that in some Cases Election of the Congregation or Church over which a Presbyter is put cannot alwayes precede his Ordination But suppose again a Company of Christians whose Presbyter is dead in many Cases they may elect one to be ordained before he is ordained and in many cases they may elect one to this Charge after he is ordained supposing that the power of Election were in them as thus in the first Case they find an able and fit man they desire to have him ordained in the second they find an able man already ordained sine Curâ I put the Casâ— without Exception As suppose his or Mr. Cottons Congregation destroyed by Enemies cannot he be elected to another Church or if Elected must he have another Ordination I believe he will not say so Well then in this Question the Answer must be the Election must precede Ordination but Election to Ordination not Election to a Cure in the second sense Election to a Cure may and may not precede Ordination SECT VI. St. Cyprian explained IN all Hookers Discourse upon this businesse I find nâ—thing remarkable produced to Confirm this Conclusion but some flashes against the Papists and then against the Prelates but page 42. he brings certain Quotations of Authors to which he assents amoâ—g which there is only one worth the insisting on and that is St. Cyprian out of whom Lib. 1. Epist. 4. which is a true Quotation according to the old and Erasmus his Edition but according to Pamelius in 68 Epist. Lib. 4. The words are Videmus de Divina Authoritate descendere ut Sacerdos plebâ— praesente sub omnium oculis delegatur dignus idoneus publico Judicio Testimonio comprobatur This place he cites rightly but what is here but that the people must be present as they are at our Consecrations to this purpose to know whether they have any thing to object against the Man or his life but here is no word of his Election and I must Commend the Ingenuity of the man for it is evident out of the following part of the Epistle that he meant no more because his Arguments inforce no more but the presence of the people yet indeed the words immediately preceding do seem upon the first view to carry another meaning they are these speaking of the people Quando saith he ipsa maximrâ— habeat potestatem vel eligendi dignos Sacerdotes vel indignos recusandi which words if they be understood of more than a Custom of the Church which is confirmed by many Canons That there should be no clandestine Consecration as well as Marriage but that the Consecration of Priests and Bishops should be in the publick Church where any man may except against them if they have any thing to that purpose I say if this potestas eligendi recusandi be more than this which St. Cyprians Arguments do not enforce yet if there be more meant it is nothing but that the people did Elect their Sacerdos which is understoâ—d of a Bishop as I have intimated heretofore and is clear in this place because the Case disputed of in which St. Cyprian is consulted is concerning a Bishop now it is apparent in Story that many times it was indulged to the People to choose their Bishop especially abouâ— that Age wherein there was a kind of Impossibility of doing otherwise when the World was divided into so many great Schismes and the Emperors peremptorily abetting none nor destroying any so that you might know three Bishops together in a City one Orthodox the other Arian another Novatian now in these casâ—s thâ— people chose their Bishop when the old was dead and adhered to whom they would when he was alive unlesse the Emperor interposed as oft he did or some Council Provincial which likewise was used but for Divine right St. Cyprian speaketh of nothing but plebe praesente they were chosen in the presence of the people but to the Benefice whether Bishoprick or Parsonage the Electors have been various in all Ages and may be so there being nothing determined by Apostolical Constitution or practise yet there is nothing in all this that shews that Election to a Benefice must be before Ordination not the least word but rather after for if it lies in the people to elect a worthy Priest I so translate Sacerdos to his Benefice then he must be a worthy Priest before for else it should be they
as should be their Judges in Spiritual Things and have Authority over them and guide them and assist their Souls to Eternal Salvation But here he inserts an Objection against himself which he saith is ordinarily in the mouth of the Prelates and indeed deserves to be likewise in their heart Tit. 1. 4. for this Cause have I left thee in Creet that thou shouldest Ordain Elders in every City as I have appointed there the power of Ordaiâ—ing Elders in Cities is left to one man not to the people He answers the Apostle did appoynt him to do this work but to do it according to his mind and in the Order which Christ had instituted and of which he had given him a precedent pattern To skip unnecessary Discourse Acts 14. 23. When they had Created them Elders in every Church or as the Geneva reads it when they had ordained Elders in every Church by election and prayed and fasted they commended them to God â— First this Text I have sufficiently examined before but now must make Application again in this businesse it is urged for Titus was bid do it that is apparent and no doubt if our Saviour had instituted any particular way of doing it that would have been implyed in St. Pauls Command it should be done that way and none other but neither he nor any man living can shew me any way prescribed by our Saviour therefore that was in vain 2dly For St. Pauls own practice it might be various upon diversities of occasions and therefore if he had urged that he would have said as thou hast had me for an Example at such a Time but this is not shewed for this particular Take the Geneva reading that the â—lders were ordained by Election yet let us Consider what election can be meant there certainly that Election of which I have formerly dâ—scoursed which must precede Ordination an â—lection of Paul and Barâ—abas for if we will mark the Story at the beginning of this Chapter they were both frighted by the persecution from Iconium then they fled to â—ystra in the 19th verse you may observe St. Paul stoned at Lystra and Iconium where they ordained Elders in every Church by Election saith the Geneva supposâ— it But can it be imagined that such Concourses of people which according to these men should be the Electors of their Elders durst assemble together in places where the persecutors were powerfull without an uproar this could not be imagined and therefore no other Election can be understood but that of the Apostles that they chose whom they thought hittest and dismissed them to their Parishes and yet I am confident that Geneva reading cannot be enforced out of the Original as I shall more largely discourse elsewhere God willing and if that reading were true yet you see what Election must be understood for although if these Apostles Barnabas and Paul had been in quiet places and Ordained these men for those quiet places they were in there might be some Colour yet since they were in places of hot persecution and this phrase every Church implies all those Adjacent Church it necessarâ—ly follows in a Moral necessity that this Election was made by the Apostles and not by those Churches who could not there be then assembled in such full Companies as would become such a Duty and herein observe a strange license of expounding Scripture to abuse a cleâ—r and evident Text by wresting it with a Glosse according as he had done before to a Dubious Text yea such an one as cannot be expounded to their Sense without violent partiality But he urgeth at the latter end of this Argument That this was the Apostles mind and meaning in this Charge to Titus the words of the Text shew for it is added that he should redresse Things that are amisse and saith he must not this be done by the Officers and the Church also according to the rule of Christ I reply there is no rule of Christ given which saith so he should have shewed the rule for that which perhaps may be aimed at our Saviours rule tell the Church must be understood of the Church Officers it can have no other Sense for the Church totally for every person cannot ordinarily be assembled and totally can never but the Church quoad hoc for this purpose in its Officers and no other way and therefore the rule was given to him and him only to redresse such Things as were amisse SECT XII His Second Argument answered HIS Second Argument in the bottom of Page 52. is thus framed It is not the scope of Ordination by God appointed to give the Essentials of an Officers call therefore from thence it is not to be expected in an Orderly way He supposeth the Consequence undeniable and therefore undertakes only the proof of the antecedent for which he Cyphers out that place 1 Tim. 4. 14. Neglect not the Gift which is in thee which was given thee by prophesy with the laying on of the hands of the Presbytery out of this he would prove his Conclusion he therefore in the fear of God as he speaks addresseth himself to the Consideration of three things What the gift is here said to be in Timothy 2ly How it was given by Prophesy 3ly What the laying on of the hands of the Elders was and why used In the search of which he spends many pages page 54. he begins and ends page 59. I will draw the summe of what he saith For the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered Gift he after Discourse of diverse acceptations conceives page 55. That those spiritual Graces and abilities with which Timothy was enabled to do his great work of his supposed Evangelizing are meant but before I go further here he Contradicts himself in the beginning of page 26. where he produceth this and this only place to prove that Ordination is the work of the whole Presbytery but here he distinguisheth the Abilities from the Office as Contradistinct Expositions For the 2d Term what was meant by given by Prophesy he first discourseth impertinently of the Office of an Evangelist to shew it was extraordinary yet sometimes given by means neither of which hath any foundation in Scripture That he saith Philip was made an Evangelist immediately without the mediation of man hath no one word of Scripture for it but only Acts 8. where he is called an Evangelist but not described which way Authorized either immediately or mediately For the 2d That one should be made an Evangelist by the Ordination of men he produceth this Text where there is no word of Scripture nor Exposition of any Antiquity which saith That he was by this Ordination made an Evangelist but Antiquity Theophylact and abundance say Bishop Again he confesseth it against his own Exposition of this word Gift which before was only Ability but now must be both Ability and Office so hard a thing is it for Error to be constant and to raise a strong building upon a
to act since after his departure to the end of the world It is necessary therefore for us to think that such things as are delivered by them are Divine for although Canons of Councels general or particular are excellent Guides for the establishing Peace and Unity in the Church and so may require obedience from their Subjects yet because they are but men without an annexed infallibility without doubt they may vary in their practice and Discipline and their Dictates being introduced upon occasions may be altered and therefore cannot add essentials to any thing for the essences of things are always certain and necessary This is my Major Now to search what is Apostolical in this business we must examine the Scriptures where first we find our Saviour authorizing his Apostles As my Father sent me so send I you to give power to others We find him using no Ceremony but breâ—thing upon them gave them the Holy Ghost and truly that Breathing was most significative of that blessing he bestowed upon them but from thence we find not the Apostles using that Ceremony for they being enabled with this plenarty of power to give others that blessing they only gave it and for a sign that they did establish it laid their hands upon them so that as we conceive these two places 1 Tim. 1. 6. by the laying on of my hands or the 1 Tim. 4. 14. with the laying on of the hands of the Presbytery to be Ordination so likewise we shall find this Ceremony taken for the whole 〈◊〉 or Ordâ—nation Tim. 5. 22. Lay hands suddenly on no man Now then without doubt if any outward Act must be essential to this Heavenly work this only being Apostolical must be esteemed most essential and there I think it most proper for men to conceive that this is the only Ceremony essentially necessary if any be to the performance of that duty for the power originally being given to the Apostles nakedly and absolutely without any qualification or mode in what manner they should use it to others we are to receive the manner at their acting it for our best Rule and guidance which is only in Scripture delivered to be imposition of Hands Thus much for that which the Doctors of the Church of Rome called the material part in the essence of Consecration and we may truly term the outward sign Let us now examine that which they call the form and we may term the words which express it the words which our Saviour used John 20. 22. are Receive ye the Holy Ghost these words expresly are used in the Roman Consecration and Ordination but in the Graecian the words are varied but the sence reserved not giving this blessing in the Imperative-mood which is much stood upon by many Schoolmen and Casuists but in a more humble stile The Grace of God Creates or Promotes thee to this Dignity of a Bishop or Priest or Deacon where we find the truth more largly expounded though materially the same for certainly the Grace of God is that which impowers men with these authorities are given and men are only Instrumental but that they are and therefore there is added how this is given by the suffrage of the Bishops which denotes them instrumental for the African Church you may discern in the Canon of Carthage before cited that the Consecration is expressed in a Language of such extent as may be applied to them both which is uno fundente benedictionem one of them pouring out the benediction or blessing but implying strongly the sence such as is proper for this work to Confirm which all the present Bishops lay on their hands and this universally so consented unto as agreeing to the Holy Scripture that although in the heat of disputation I find men sometimes over peremptorily asserting their own opinions yet I do not find that either Church did refuse such as were Consecrated in either although in wayes and modes differing from their own so that I may justly say that the whole Catholick Church Concenters in this Conclusion that when words importing the blessing are Delivered by a Consecrating Bishop and those words are sealed by imposition of Hands then these holy Orders are effectually given I shall then need to do little more in this Point than to answer such objections which are commonly made against it or I can apprehend proper to be opposed to it SECT II. The first Objection against the Truth answered THe first is common in the School made against the pontiâ—ical in this point because that in all that part of the Pontiâ—ical it is said only Receive ye the Holy Ghost and that Language is the same in the Ordination of Priests as likewise the Imposition of Hands so that by this no man can know what Order is given in the Church of Rome it is answered that the design which they are about will shew it whether to one or to the other Order and again the manner of the Imposition of Hands in the Consecration of a Bishop divers Bishops Impose Hands in the Ordination of a Priest one Bishop only with some Presbyters in the Ordination of a Deacon the Bishop alone but in our Church that scruple is clearly taken away by a great Prudence where at the Ordination of a Priest the Consecrating words are Receive the Holy Ghost for the office and work of a Priest and at the Consecration of a Bishop the words are Receive the Holy Ghost for the office and work of a Bishop in the Church of God where wee see that universal cause of all Spiritual blessings I mean the Holy Ghost applied to that particular duty in which at that time he works and therefore the Consecration is free from that Exception SECT III. Another Objection drawn from the Councel of Carthage answered ANother Ojection may be that the Councel of Carthage before cited mentions the laying on the Book by two Bishops upon the head and shoulders of the Bishop to be Consecrated and therefore that is necessary I answer that I much reverence that Councel in which was St. Augustine and divers other Bâ—shops famous for learning and piety in their Generations but yet as I have said before this was never practiced any remarkable time as sundry Doctors in the Church of Rome observe and again it is impossible to be essential because not Apostolical and that because the Holy Bible and that highest part of it the New Testament was not writ when Bishops and Priests were Ordained it is therefore worth our marking that there is a difference in the decrees of Councels concerning Doctrine and Discipline or Ceremonies of the Church in a point of Doctrine they shew in what sence they understand such and such a Conclusion but in the other they set down what is to be practiced to preserve Orders and decency in those Churches where they have to do and indeed there can be no more required of obedience than in quiet and setled times in which
although perhaps some who had not and I think there is little of moment to be found in antiquity concerning them which is not observed by me there is an Epistle of John the third Pope of that name but it is rejected by Binius and so slighted by me And yet me thinks some may ask my opinion of those Churches where are no Bishops first I dare censure no man much less such large Congregations amongst which I know there are many learned men and no doubt but full of Piety I may be deceived and so may they humanum est errare but certainly in that acquaintance that I have with antiquity there seems to me no ground for them there nor in the Scripture these few pieces which this learned Gentleman had Collected are but old totered Rags which cannot abide to be stitched to this new Garment they have nothing to excuse themselves but necessities which whether they have sufficient or no to excuse them let their own Souls Judge God will I dare not FINIS THE TABLE A Apostles their Election and to what 7. Their Number whence their Name their Office 8. To whom sent 9. What to Preach 10. The Apostles power whence 22. The Apostles truly had the Power of Preaching to all the world 23. 24. The Apostles only commissioned to Baptize 25. The Apostles only to Administer the Communion 27. B Baptism instituted by our Saviour 12. The Baptism of our Saviour and St. John not the same 13. Whether our Sacramental Baptism be the same with that before Christs death 14. 15. Not the same the Objections answered 16. 17. The Baptism instituted by Christ not in force till after his death 18. Whether Baptism administred by Laymen be valid 29. Of Bishops their distinction from Presbyters 94 First Argument from Scripture for their Points 96. The Argument examined 97. And answered 99. The Exception that Titus was an Evangilist but not a Bishop answered 99. Objection for their points from Acts 20. 28. answered 101. C An outward Call necessary to a Minister 129. This Call hath a Moral not a Physâ—cal influence 130. The Character left after Ordination 132. The Communion instituted by our Saviour 18. The Apostles Ministers of it 19. 20. Instituted before our Saviours death 20. 21. Mutual covenanting of the Saints gives not the Being to a Visible Church 157. What this Covenant is Explicit or Implicit 159. The Reasons for it answered 159 c. Other Arguments answered 165. 167 c D The Election of the Seventy Disciples 11. The Differences betwixt them and the Apostles 96. Deacons as afterwards used in the Church not instituted Acts 6. 37 38. Arguments proving this 39. 40. The opposing Arguments answered 43. Some of the first Deacons Preachers 40. What the Office of a Deacon 45. E Of Lay-Elders 59. What a Lay-Elder is in the Disciplinarian sense 60. No such Elders in Scripture 61. Places of Scripture urged for them answered ibid. Third Argument of Mr. Thomas Hooker for Lay-Elders answered 62 c 69. 74. 75. St. â—auls Elder signifies but one Office 66. St. Ambrose's words urged for Lay-Elders expounded 86. c. The design of making Lay-Elders 88. What the word Especially imports 1 Tim. 5. 17. 68. What an Evangelist is 106. G Gifted men may Preach if licenced by the Bishop otherwise not 84 85. H What Double Honour signifies 1 Tim. 5. 17. 68. Mr. Thomas Hookers opinion concerning Deacons examined 45 46. Rom. 12. 8. expounded against him 47 48. c. His Deacon enforced from this place of Scripture Confuted 53. The first Confutation of Mr. Thomas Hooker out of this Text. 54 55. His Second Argument refuted 56. His Third Argument refuted 57. His First Argument from Reason refuted 57. His Second and Third Argument from Reason answered 58. Another Argument answered 59. Mr. Thomas Hookers distinction of Pastors and Teachers refuted 90 c. I Episcopal Jurisdiction proved 115 L What Labouring in the Word imports 1 Tim. 5. 17. 67. 86. M What the word Minister signifies 1. The Definition of a Minister 2. The Definition explained 3. c. The Power to be a Minister must come from God 3. 6. Motion is to Relation 208 209. O Touching Ordination 121. Mr. Thomas Hookers definition of Ordination confuted 122. What Ordination is 123. Ordination not before Election 224. Men may be Ordained without the Election of the People 125. Whether Ordination gives all the Essentials to an Officer 128. Of Pastoral Ordination 140. P St. Peter had no greater power given him by Christ than the other Apostles 28. The chief Arguments for his superiority answered ibid. A vindication of our Common Prayer-Book in the number of the Sacraments 131. A Digression concerning Preaching 76. What Preaching is 78. To what Preaching every Presbyter is bound 80. The peculiar Interest a Presbyter hath in Preaching 82. Who is authorized to Preach 83. What a true Presbyter is 89. A Power is left by Christ to some men whereby they communicate Power to others 156. R Relation may be the principle of Action 211. One Relation may be the Foundation of another 242. What Ruling well imports 1 Tim. 5. 17. 67. A The Apostles only intrusted with the power of the Keys 29 30. Other Apostles besides the Twelve 31 32 33. The reason of it 33. The Apostolical power extended to all the world 34. How the Apostolical power was Communicated 35. How the Apostolical power was communicated to particulars 36. B Second Argument for Parity answered 102. Third Argument for it answered 104. Fourth Argument concerning Jurisdiction answered 106. An Argument from Ordination by Presbyters answered 107. An Argument out of St. Hierome answered 108. Bishops succeeded the Apostles in all that is Apostolical though not in their extraordinary endeavours 142. Baptism not the Form which constitutes a Church-Member but no Visible Act by which he is made a Member 171. Mr. Thomas Hookers Arguments against this Opinion answered 171 172 c. Baptism hath all things necessary to a real Relation 219. E Episcopacy setled by the Apostles in the Church 111. First Argument from Scripture to prove Episcopacy 113. A Second Argument to prove it 114. The Revelation of St. John assorts Episcopacy 117. St. Cyprian urged as favouring The People having the power of Electing their Ministers explained the Objection answered 126. Arguments from the Election of the Deacon Acts 6. examined 127. Other Arguments answered 133 c. 149 c. An Excommunicate man is a Member of the Church 175. Bellarmines Arguments against this Opinion answered 176 c. C Scriptures written of the Catholique Church grossely misapplyed by Mr. Thomas Hooker to particular Churches 162 c. What is meant by the Church and our Saviours saying Tell the Church 166. What makes a Church Visible 169. Such as renounce the fellowship of the Church are yet Members of the Church 180. The Arguments against this Opinion answered 181 c. 190 c. Some difficulties of this Opinion cleared 187. What