CHAP. I.

Sect. 1. FOR the making good this Assertion, 1. I shall prove that they groundlesly deny our Ministry and Churches; and 2. I shall shew th [...] greatness of their sin.

In preparation to the first I must 1. Take some notice of the true Na­ture of the Ministerial function: and 2. Of the Nature and Rea­sons of Ordination.

Sect. 2. We are agreed ( ore tenus at least) that the Power and Honour of the Ministry is for the Work, and the Work for [Page 130] the Ends, which are the revelation of the Gospel, the appli­cation or conveyance of the benefits to men, the right worship­ing of God, and right Governing of his Church, to the saving of our selves and our people, and the Glorifying and Pleasing God.

Sect. 3. So that [ A Minister of the Gospel is an Officer of Iesus Christ, set apart (or separated) to preach the Gospel and there­by to convert men to Christianity, and by Baptism to receive Disci­ples into his Church, to congregate Disciples, and to be the Teach­ers, Overseers, and Governours of the particular Churches, and to go before them in publick worship and administer to them the spe­cial Ordinances of Christ, according to the word of God; that in the Communion of Saints, the members may be edified, preserved, and be fruitful and obedient to Christ; and the Societies well orde­red, beautified and strengthened; and both Ministers and People saved; and the Sanctifier, Redeemer and the Father Glorified and Pleased in his People now and for ever]

Sect. 4. In this Definition of a Minister, 1. It is supposed that he be competently qualified for these works: For if the Matter be not so far Disposed as to be capable of the Form, it will not be informed thereby. There are some Qualifications necessary to the being of the Ministry, some but to the well being. Its the first that I now speak of.

Sect. 5. Before I name them, lest you misapply what is said, I shall first desire you to observe this very necessary distinction: Its one thing to ask, Who is to take himself for a called and true Minister; and to do the work, as expecting Acceptance and Re­ward from God: and its another thing to ask, Whom are the peo­ple (or Churches) to take for a true Minister, and to submit to as expecting the Acceptance and bl [...]ssing of God in that submission from hi [...] admin [...]stratio [...]s. Or its one thing to have a Call which wil before God justifie his Ministration and another thing to have a Call which will before [...] justifie the Peoples submission, and will justifie in foro Ecclesia, both him and them. And so its one thing to be a Minister whom God and Conscience will justifie and own, as to Himself and another thing to be a Minister to the Church, whom they must own, and God will own and bless only as to their good.

In the first sence, none but truely sanctified men can be Mi­nisters; [Page 131] but in the latter an unsanctified man may be a Mini­ster. As there is a difference among Members between the Visi­ble and Mystical, (of which I have spoken elsewhere. Dispute of Right to Sacraments.) So is there between Pastors. Some have a Title that in foro Ecclesiae or Ecclesia judice will hold good, that have none that is good in foro Dei: In one word▪ the Church is bound to take many a man as a true Minister to them, and receive the Ordinances from him in faith, and expectation of a Blessing upon promise; who yet before God is a sinful invader, an usurper of the Ministry, and shall be condemned for it.

As in worldly Possessions, many a man hath a good Title be­fore men, and at the bar of man, so that no man may disturb his Possession, nor take it from him, without the guilt of theft, when yet he may have no good Right at the bar of God to justi­fie him in his retention. So it is here.

Sect. 6. It is too common a case in Civil Governments (the ignorance of which occasioneth many to be disobedient.) A man that invadeth the Soveraignty without a Title, may be no King as to himself, before God, aod yet may be truly a King as to the People. That is, He stands guilty before God of Usurpation, and (till he Repent, and get a better Title) shall be answerable for all his administrations as unwarrantable: And yet, when he hath settled himself in Possession of the Place, and exercise of the Soveraignty, he may be under an obligation to do justice to the people, and defend them, and the people may be under an obligati­on to obey him and honour him▪ and to receive the fruits of his Government as a blessing. Mens Title in Conscience and before God (for Magistracy and Ministry) themselves are most to look after, and to justifie; and its often crakt and naught, when their Ti­tle in foro humano may be good; or when the people are bound to obey them. And those miscarriages or usurpations of Magistrates or Ministers which forfeit Gods Acceptance and Blessing to them­selves, do not forfeit the blessing of Christs Ordinances and their administrations to the Church: For it is the guilty and not the Innocent that must bear the loss. A Sacrament may be as effectual, and owned by God, for my benefit, when it is from the hand of a man that shall be condemned for administring it, as when it is from the hand of a Saint that hath a better call; supposing still that I be innocent of his usurpation or error.

[Page 132]This necessary distinction premised, I say, that special Grace is necessary to that Call of a Minister that must be warrantable and justifyable to himself before God; but it i [...] not necessary to that call that's justifyable before the Church, and is necessary to our submission and to the blessing of the Ordinances and their Validity to our good.

Sect. 7. But yet here are some Qualifications essentially neces­sary, to Dispose the man to be Receptive of the Ministry, coram Ecclesia (though saving grace be not.) As 1. It is of Necessi­ty that he be a Christian by Profession; and so that he Profess that faith, repentance, love, obedience, which is saving. For the Minister in question is only A Christian Minister: and therefore he must be a Christian, & aliquid amplius by profession.

2. It is therefore Necessary that he Profess and seem to Under­stand and Believe all the Articles of the faith, that are essential to Christianity, and do not heretically deny any one of these (what ever he do by inferiour Articles.)

3. He must be one that is able to preach the Gospel: that is, in some competent manner, to make known the Essentials of Christianity: or else he cannot be a Minister at all.

4. He must be one that understandeth the Essentials of Baptism, and is able to administer it (Though the actual administration be not alway necessary.)

5. He must understand the Essentials of a particular Church, and profess to allow of such Churches as Gods Ordinance, or else he cannot be the Pastor of them.

6. He must Profess to Value and Love the Saints, and their communion: Or else he cannot be a Minister for the communion of Saints.

7. He must Profess and seem to understand, believe, and ap­prove of all the Ordinances of Christ which are of Necessity to Church-communion.

8. And he must be tolerably able to dispense and admini­ster those Ordinances: Or else he is not capable of the office.

9. He must Profess and seem to make the Law of God his Rule in these administrations.

10. And also to desire the saving of mens souls, and the well­fare of the Church, and Glory and Pleasing of God. If he have not beforehand all these Qualifications, he is not capable of the [Page 133] Ministry, nor can any Ordination make him a true Mini­ster.

Sect. 8. If you demand my proof, it is from the common prin­ciples that 1. The form cannot be received but into a disposed capable matter: but such are no disposed capable matter: therefore, &c. — 2. The office is for the work ▪ and therefore presupposeth a Capacity and ability for the work. The office containeth 1. An Obligation to the Duty: But no man can be obliged to do that which is Naturally Impossible to him (though a Moral Impossibility may stand with an obligation to duty, and a Natural only as founded in the Moral) 2. It containeth an Authority or Power to do the work: But such Power (which is but a Right of excercising Naturall Abilities) doth presuppose the Abilities to be exercised: Natural Power, is presupposed to Civil Authority. 3. It is Essential to such Relations that they be for their Ends: And therefore where there is an apparent in­capacity for the end, there is as apparent an incapacicy of the Re­lation. But enough of this.

Sect. 9. 2. A Minister is [ an officer of Christ,] and there­fore receiveth his Authority from him, and can have none but what he thus recieves. And therefore 1. He hath no Soveraignty or Lordship over the Church, for that is the perogative of Christ. 2. He hath no degree of underived Power, and therefore must prove his Power, and produce his Commission before he can ex­pect the Church to acknowledge it. 3. He hath no Power to work against Christ, or to destroy the souls of men, or to do evil: Though he hath a Power by which occasionally he may be advantaged to evil, yet hath he no Authority to do it:) For Christ giveth no man power to sin, nor to do any thing against himself. 4. He deriveth not his authority from man (though by man, as an instrument, or occasion, he may) The People give him not his Power: The Magistrate gives it not: The Or­dainers (Bishops or Presbyters) give it not, any further then (as I shall shew anon) by signifying the will of Christ that in­deed giveth it, and by investing men in it by solemn delivery. The Choosers may nominate the person that shall receive it; and the Magistrate may encourage him to accept it; and the Or­dainers may Approve him and Invest him in it: but it is Christ only that gives the Power as from himself. As in Marriage, the [Page 134] persons consent, and the Magistrate alloweth it as Valid at his bar; and the Minister blesseth them and declareth Gods con­sent: But yet the Power that the Husband hath over the wife is only from God as the conferring cause; and all that the rest do is but to prepare and dispose the person to Receive it; save only that consequently, the consent of God is declared by the Minister. Of which more anon, when we speak of Ordination.

Sect. 10. 3. A Minister is a man [ separated, or set a part] to the work of the Gospel. For he is to make a calling of it, and not to do it on the by. Common men may do somewhat that Ministers do, even in preaching the Gospel: but they are not [ separated or set apart to it, Rom. 1.1, 2. and so entrusted with it, nor make a Calling or Course of employment of it.] Ministers there­fore are Holy persons in an eminent sort, because they have a two-fold Sanctification. 1. They are as all other Christians sancti­fied to God by Christ through the spirit, which so devoteth them to him, and brings them so neer him, and calls them to such holy honourable service, that the whole Church is called a Roy­all Priesthood, a Holy Nation, &c. to offer spiritual sacrifice to God. 1 Pet. 2.5.9. Rom. 1.6. And Christ hath made them Kings and Priests to God. But 2. They are moreover devoted and sanctified to God, (not only by this separation from the world, but) by a separation from the rest of the Church to stand neerer to God, and be employed in his most eminent service! I mention not mans Or­dination in the Definition, because it is not essential to the Mi­nistry, nor of Absolute Necessity to its being (of which anon.) But that they be set apart by the will of Christ and sanctified to him, is of Necessity.

Sect 11. 4. These Ministers have a double subject to work up­on, or object about which their Ministry is Employed. The first is [ The world, as that matter out of which a Church is to be rais­ed] The second is, Believers called out of the world] These Be­lievers are, [ Either Only Converted, and not invested in a Church state; or such as are both Converted and Invested:] These later are either [such as are not yet gathered into a particular Church, or such as are.] For all these are the objects of our office.

Sect. 12. 5. Accordingly the first part of the Ministerial office is to Preach the Gospel to unbelievers and ungodly ones for their Conversion. This therefore is not, as some have imagi­ned, [Page 135] a common work, any more then preaching to the Church▪ Occasionally ex Charitate, only another man may do it. But ex Officio, as a work that we are separated and set a part to and entrusted with, so only Ministers may do it. No man hath the Power of Office; but he that hath the Duty or Obligation, to make it the trade or business of his life, to preach the Gospel (though bodily matters may come in on the by.)

Sect. 13. 6. Hence it appears that a man is in order of Nature a Preacher of the Gospel in General, before he be the Pastor of a particular flock: though in time they often go together: that is, when a man is ordained to such a particular flock.

Sect. 14. 7. And hence it follows that a man may be ordain­ed sine Titulo or without a particular charge, where the Con­verting preparatory work is first to be done.

Sect. 15. 8. And hence it appeareth that a Minister is first in order related to the unbelieving world, as the object of his first work, before he be related to the Church existent: either Ca­tholick or particular: And that he is under Christ first a Spiri­tual Father, to beget children unto God, from the unbelieving world, and then a Governour of them. If others have already converted them to our hands, and saved us that part of our work, yet that overthroweth not the order of the parts and works of our office, though it hinder the execution of the first part (it being done to our hands by others in that office.)

Sect. 16. 9. The second part of the Ministers work is about Believers meerly converted, together with their Children, whom they yet have power to Dedicate to God: And that is to Invest them in the Rights of a Christian, by Baptism in solemn Cove­nanting with God the Father, Son and Holy Spirit. And these are the next Material objects of our Office.

Many of the Ancients ( Tertullian by name, and the Coun­cil of Eliberis) thought that in case of Necessity, a Lay-man (though not a Woman) may Baptize: If that be granted, yet must not men therefore pretend a Necessity where there is none. But I am satisfied 1. That Baptism by a a private man, is not eo nomine a Nullity, nor to be done again: 2. And yet that it is not only a part of the Ministers work to Baptize and approve them that are to be Baptized, ex officio, but that it is one of the greatest and highest actions of his office: Even an eminent ex­ercise [Page 136] of the Keyes of the Kingdom, letting men into the Church of Christ: it being a principal part of their Trust and power to judge who is meet to be admitted to the Priviledges and fellowship of the Saints.

Sect. 17. 10. The third part of the Ministers work is about the Baptized, that are only entred into the universal Church (for many such there are,) or else the unbaptized that are Discipled, where the former work and this are done at once: And that is, to congregate the Disciples into particular Churches for Holy Com­munion in Gods Worship, &c. They must do part of this them­selves in Execution. But he leads them the way, by Teaching them their duty, and provoking them to it, and directing them in the execution, and oft-times offering himself or another to be their Teacher, and Leading them in the Execution. So that it belongeth to his office to gather a Church, or a member to a Church.

Sect. 18. 11. Hence is the doubt resolved, Whether the Pa­stor, or Church be first in order of time or Nature? I answer: The Minister as a Minister to Convert and Baptize and gather Churches, is before a Church gathered in order of Nature and of time. But the Pastor of that particalar Church as such, and the Church it self whose Pastor he is, are as other Relations, to­gether and at once; as Father and Son, Husband and Wife, &c. As nature first makes the Nobler parts, as the Heart and Brain and Liver; and then by them as instruments formeth the rest; And as the Philosopher or Schoolmaster openeth his School, and takes in Schollars; and as the Captain hath first his Commission to gather Soldiers: But when the Bodies are formed, then when the Captain or Schoolmaster dieth, another is chosen in his stead; So is it in this case of Pastors.

Sect. 19. 12. Hence also is the great controversie easily de­termined, Whether a particular Church or the universal be first in order, and be the Ecclesia Prima: To which I answer 1. The Question is not de ordine dignitatis, nor which is finally the Mini­sters chief End: For so it is past controversie that the Universal Church is first. 2. As to order of existence, the universal Church is considered either as consisting of Christians as Christians, con­verted and Baptized: or further as consisting of Regular Or­dered Assemblies, or particular Churches. (For all Christian [...] [Page 137] are not members of particular Churches: and they that are, are yet considerable distinctly, as meer Christians and as Church-members (of particular Churches) And so its clear, that men are Christians in order of Nature, and frequently of time, before they are member of particular Churches: and therefore in th [...]s re [...]pect the universal Church (that is, in its essence) is before a particular Church. But yet there must be One particu­lar Church, before there can be many. And the Individual Chur­ches are before the Association or Connection of these individu­als. And therefore though in its essence and the existence of that essence the universal Church be before a particular Church (that is, men are Christians before they are particular Church-members;) yet in its Order, and the existence of that Order, it cannot be said so: nor yet can it fitly be said that thus the Par­ticular is before the universall. For the first particular Church and the universal Church were all one (when the Gospel ex­tended as yet no further) And it was simul & semel an ordered universal and particular Church: (but yet not qu [...] universal) But now, all the Vniversal Church is not Ordered at all into particular Churches: and therefore all the Church universal cannot be brought thus into the Question. But for all those parts of the universal Church that are thus Congregate (which should be all that have opportunity) they are considerable, either as distinct Congregations independent; and so they are all in order of nature together (supposing them existent:) Or else as Connexed and Asso [...]iated fo [...] Communion of Churches, or otherwise related to each other: And thus many Churches are after the Indi­viduals & [...]he single Church is the Ecclesia prima as to all Church forms of Order; and Associations are but Ecclesiae ortae, arising from a combination o [...] relation or Communion of many of these.

Sect. 20. The fourth part of the Ministerial work is about particular Churches Congregate, as we are Pastors of them. And in this they subserve Christ in all the parts of his office.

1. Under his Prophetical office, Mat. 28.20. Heb. 2.3, 4▪ 2 Cor. 5.19, 20. they are to Teach the Churches to observe all things whatsoever he hath commanded them: & deli­ver & open to them that Holy doctrine which they have recei­ved from the Apostles that sealed it by Miracles, and delivered it to the Church. And as in Christs name to perswade and exhort men to duty, opening to them the benefit, and the danger of neglect.

[Page 138] Jam 5.14. Acts 2.41, 42. & 4.35. 1 Cor. 11.23. Acts 20.7. 1 Cor. 10.16. Acts 20.28. 2 Cor. 5.11. 1 Tim. 5.17, 20, 22, 24. 2 Cor. 2.10. Mat. 18.18.2. Under Christs Priestly office they are to stand between God and the People, and to enquire of God for them, and speak to God on their behalf and in their name, and to receive their Publick Oblations to God, and to offer up the sacrifice of Praise and Thanksgiving on their behalf, and to celebrate the Comme­moration of the sacrifice of Christ upon the Cross; and in his name to deliever his Body and Blood, and Sealed Covenant, and benefits to the Church.

3. Under his Kingly office (a Paternal Kingdom) they are to Proclaim his Laws, and Command obedience in his Name, and to Rule or Govern all the flock, as Overseers of it, and to reprove, admonish, censure and cast out the obstinately impeni­tent, and confirm the weak, and approve of Professions and Con­fessions of Penitents, and to Absolve them, by delivering them pardon of their sin, in the name of Christ.

Sect. 21. 14. This work must be done for the ends mentio­ned in the Definition. To his own Safety, Comfort, and Reward, it is necessary that those Ends be sincerely intended. For the com­fort and Satisfaction of the Church and the validity of the Or­dinances (Sacraments especially) to their spiritual benefit, it is necessary that these ends be professed to be intended by him; and that they be really intended by themselves.

Sect. 22. 15. By this the Popish case may be resolved, Whe­ther the Intention of the Priest be necessary to the Validity and success of Sacraments? The reality of the Priests Intention is not necessary to the Validity of them to the people: For then no ordinance performed by an hypocrite were Valid; nor could any man know when they are Valid and when not. But that they may be such administrations, as he may comfortably answer for to God, his sincere Intention is Necessary. And that they be such as the People are bound to submit to, it is necessary that he profess a sincere Intention: For if he purposely Baptize a man ludicrously in professed jest or scorn, or not with a seeming in­tent of true Baptizing, it is to be taken as a Nullity and the thing to be done again. And that the ordinances may be blessed and effectual to the Receiver upon Promise from God, it is necessary that the Receiver have a true intent of receiving them to the ends that God hath appointed them. Thus and no further is Inten­tion necessary to the validity of the Ordinance and to the suc­cess.

[Page 139]The particular ends I shall not further speak of, as having been longer already then I intended on the Definition.

Sect. 23. But the principal thing that I would desire you to observe, in order to the decision of our controversie, hence, is that the Ministry is first considerable as a Work and Service, and that the Power is but a Power to be a servant to all, and to do the work. And therefore that the first Question is, Whether the great burden and labour of Ministerial service may be laid on any man without Ordination by such as our English Prelates? Or whether all men are discharged from this labour and service on whom such Prelates do not Impose it? If Magistrates, Presby­ters and People conspire to call an able man to the work and service of the Lord, whether he be justified for refusing it, what ever the Church suffer by it, meerly because the Prelates called him not?

Sect. 24. Though the forementioned works do all belong to the Office of the Ministry, yet there must be Opportunity and a particular Call to the exercise of them, before a man is actually obliged to perform the several acts. And therefore it was not without sence and reason that in Ordination the Bishop said to the Ordained [ Take thou authority to Read or to preach the word of God, when thou shalt be threunto lawfully called] Not that ano­ther call of Authority is necessary to state them in the office, or to oblige them to the Duty in General: But we must in the in­vitation of people, or their consent to hear us, or other such advantagious accidents, prudently discern when and where we have a Call to speak and exercise any act of our Ministry. Even as a Licensed Physitian must have a particular Call by his Patients before he exercise his skill. This call to a particular act, is nothing else but an intimation or signification of the will of God, that hic & nunc we should perform such a work: which is done by Providence causing a concurrence of such inviting Cir­cumstances that may perswade a prudent man that it is seaso­nable.

Sect. 25. A man that is in general thus obliged by his office to do all the formentioned works of the Ministry, (that is, when he hath a particular call to each) may yet in particular never be obliged to some of these works, but may be called to spend his [Page 140] life in some other part of the Ministry, and yet be a compleat Minister, and have the obligation and Power to all, upon sup­position of a particular Call; and not be guilty of negligence in omitting those other parts. One man man may live only among Infidels, and uncalled ones, and so be obliged only to Preach the Gospell to them in order to Conversion, and may die before he sees any ready to be baptized: Ano [...]her may be taken up in Preaching and Baptizing, and Congregating the Converted, and never be called to Pastoral Rule of a particular Church. Ano­ther may live in a Congregated Church where there is no use for the Discipling-Converting-Preaching of the Gospel, and so may have nothing to do but to Oversee that particular Church and Guide them in holy Worship. And in the same Church if one Ministers parts are more for Publick preaching, and anothers more for Private instruction, and acts of Guidance and Wor­ship; if one be best in expounding, and another in lively appli­cation; t [...]ey may lawfully and [...]itly divide the work between them: and it shall not be imputed to them for unfaithfulnss and negligence that one forbeare [...]h what the other doth. For we have our guifts to the Churches edification▪ Thus Paul saith he was not sent to Baptize, but to Preach the Go [...]pel: Not that it was not in his Commission, and a work of his office: but quoad exer­citium he had seldome a second particular Call to exercise it, be­ing taken up with that Preaching of the Gospel, and settling and confirming Churches which to him was a greater work.

Sect. 26. This Ministry before des [...]r [...]bed (whether you call it Episcopatum, Sacerdotium, Presbyteratum, or what else is fit) is but one and the same Order (for Deacons are not the Mini­sters defined by us:) It is not distinguished into various Speci­es: Even the Patrons of Prelacy, yea the Schoolmen and other Papists themselves, do ordinarily confess, that a Prelate and Presbyter differ not Ordine, but only Gradu. So that it is not another office that they ascribe to Prelates, but only a more eminent Degree in the same Office. And therefore they them­selves affirm, that in Officio the Power of Ordination is in both alike (the office being the same) But that for the honour of the Degree of Prelacy, for the unity of the Church, Presby­ters are hindered from the Exercise of that Ordination, which yet is in their Power and Office

[Page 141]Sect. 27. As far as Ordination is a part of the Ministerial Work it is comprised in the forementioned acts, [ of Congrega­ting, Teaching, Ruling, &c.] and therefore is not left out of the Definition, as it is a duty of the office: though it be not ex­p [...]essed among the Efficient causes, for the reason above menti­oned: and because I am now more distinctly to treat of it by it self, and to give you fu [...]ther reasons hereof in the explication of the Nature and Ends of this Ordination.

CHAP. II. Of the Nature and Ends of Ordination.

Sect: 1. THat we may know how far the Ordination in question is ne­cessary to the Ministry, and whether the want of it prove a Nullity, we must first enquire what goes to the laying of the Foundation of this Relation, and how many things concur in the efficiency, and among the rest, what it is that the Ordain­ers have to do as their proper part; and what are the reasons of their Power and Work.

Sect. 2. As all that deserve the name of men, are agreed that there is no Power in the world but from God the Absolute So­veraign, and first Cause of Power: so all that deserve the name of Christians are agreed that there is no Church Power but what is from Christ the head and Soveraign King of the Church.

Sect. 3. As the will of God is the Cause of all things; And no thing but the Signification of it is necessary to the conveying of meer Rights: So in the making a man a Minister of the Go­pel, [Page 142] there needeth no other principal efficient cause then the Will of Jesus Christ; nor any other Instrumental Efficient, but what is of use to the signifying of his Will: So that it is but in the nature of signs that they are Necessary. No more there­fore is of Absolute Necessity, but what is so necessary to signifie his will. If Christs will may be signified without Ordination, a man may be a Minister without it: (Though in other respects he may be culpable in his entrance, by crossing the will of Christ concerning his duty in the manner of his proceedings.)

Sect. 4. There is considerable in the Ministry, 1. Beneficium. 2. Officium. 1. The Gospel, pardon, salvation-Ordinances are those great Benefits to the sons of men, which the Ministery is to be a means of conveying to them: And is it self a Benefit as it is the means of these Benefits. In this respect the Ministry is a Gift of Christ to the Church, and his Donation is the necessary act for their Ministration. But of this gift the Church is the subject. He giveth Pastors to his Church. 2. But in conjun­ction with the Churches Mercies, the Minister himself also par­takes of mercy: It is a double Benefit to him to be both recep­tive with them of the blessing of the Gospel, and to be instrumen­tall for them in the conveyance, and to be so much exercised in so sweet and honourable, though flesh-displeasing and endanger­ing work. As in giving Alms, the giver is the double receiver; and in all works for God, the greatest Duties are the greatest Benefits; so is it here. And thus the making of a Minister is a Do­nation or act of bounty to himself. Christ giveth to us the Office of the Ministry, as he giveth us in that office to the Church. As a Commanders place in an Army is a place of Trust and Honour and Reward, and so the matter of a gift, though the work be to fight and venture life.

Sect. 5. The Duty of the Minister is caused by an Obligation; and that is the part of a Precept of Christ: And thus Christs command to us to do his work doth make Ministers.

Sect. 6. From the work which the Ministers are to perform, and the command of Obedience laid upon the people, ariseth their duty, in submission to him, and Reception of his Ministerial work; And in Relation to them that are to obey him, his office is a superiour Teaching Ruling Power, and so is to be caused by Commission from Christ, as the fountain of Power that is to com­mand both Pastor and People.

[Page 143]Sect. 7. So that the Ministry consisting of Duty, Benefit, and Power, (or Authority,) it is caused by Preceptive Obligation, by Liberal Donation, and by Commission. But the last is but com­pounded of the two first, or a result from them. The Command of God to Paul, e. g. to Preach and do the other works of the Ministry, doth of it self give him Authority to do them. And Gods command to the People to hear and submit, doth concur to make it a Power as to them. And the Nature and ends of the work commanded are such as prove it a Benefit to the Church; and consequentially to the Minister himself. So that all is compre­hended in the very imposition of the Duty: By commanding us to preach the word, we are Autho [...]ized to do it, and by Do­ing it we are a Benefit to the Church, by bringing them the Go­spel and its Benefits.

Sect. 8. Our Principal work therefore is to find out, on whom Christ imposeth the Duties of Church Ministration: And by what signs of his will, the person himself and the Church may be as­sured that it is the Will of Christ, that this man shall undertake the doing of these works.

Sect. 9. And therefore let us more distinctly enquire, 1. What is to be signified in order to a Ministers Call; and 2. How Christ doth signifie his will about the several parts; and so we shall see what is left for Ordination to do, when we see what is already done, or undone.

Sect. 10. 1. It must be determined or signified that A Mi­nistry there must be. 2. And what their Work and Power shall be. 3. And what the Peoples Relation and duty toward them shall be. 4. What men shall be Ministers, and how qualified. 5. And how it shall be discerned by themselves and others which are the men that Christ intends.

Sect. 11. Now let us consider 1 What Christ hath done al­ready in Scripture, 2. And what he doth by Providence, towards the determination of these things. And 1. In the Scripture he hath already determined of these things, or signified that it is his Will, 1. That there be a standing Ministry in the Church to the end of the world: 2. That their work shall be to preach the Go­spel, Baptize, Congregate Churches, Govern them, ad [...]inister the Eucharist, &c. as afore-mentioned. 3. He hath left them Rules or Canons for the directing them (in all things of constant [Page 144] universal necessity) in the performance of these works. 4. He hath described the persons whom he will have thus employed, both by the Qualifications necessary to their Being, and to the Well-being of their Ministration. 5. He hath made it the Duty of such qualified persons to desire the work, and to seek it in case of need to the Church. 6. He hath made it the Duty of the people to desire such Pastors, and to seek for such and choose them or consent to the choice. 7. He hath made it the Duty of the pre­sent Overseers of the Church to Call such to the work, and Ap­prove them, and Invest them in the office (which three acts [...] are called Ordination, but specially the last.) 8. He hath made i [...] the Duty of Magistrates to encourage and protect them, and in some cases to command them to the work, and set them in the office by their Authority. All these particulars are determined of already in the Laws of Christ, and none of them left to the power of men.

Sect. 12. The ordainers therefore have nothing to do to judge 1. Whether the Gospel shall be preached or no, whether Churches shall be Congregate or no, whether they shall be taught or go­verned or no? and Sacraments administred or no? 2. Nor whe­ther there shall be a Ministry or no Ministry? 3. Nor how far (as to the Matter of their work and power) their office shall extend, and of what Species it shall be? 4. Nor whether the Scripture shall be their constant universal Canon? 5. Nor whe­ther such qualified persons as God hath described, are only to be admitted, or not. 6. Nor whether it shall be the duty of such qualified persons to seek the office? or the Duty of the People to seek and choose such, or of Pastors to ordain such? or of Magistrates to promote such and put them on? None of this is the Ordainers work.

Sect. 13. If therefore any man on what pretence soever, shall either determine that the Gospel shall not be preached, nor the Disciples Baptized, the Baptized Congregated, the Congrega­tions governed, the Sacraments administred, &c. or that there shall be no Ministers to do those works; or if any man Deter­mine that which will infer any of these; or if he pretend to a Power of suspending or excluding them, by his Non-approba­tion, or not-authorizing them; he is no more to be obeyed and regarded in any of this Usurpation, then I were if I should make a [Page 145] Law, that no King shall reign but by my nomination, approbation or Coronation. And if any man under pretence of Ordaining, do set up a man that wants the Qualifications which Christ hath made necessary to the Being of the Ministry, his Ordination is Null, as being without Power, and against that Will of Christ that only can give Power. And so of the rest of the particulars forementioned: Where the Law hath already determined, they have nothing to do but obey it. And though the miscarria­ges of a man in his own calling do not alwaies nullifie his acts, yet all that he doth quite out of the line of his Office are Nullities.

Sect. 14. We see then that all that the Law hath left to the Ordainer is but this: In General, to Discern and judge of the person that is Qualified according to the Description of the Law; and particularly to call him out to the work, if he need excite­ment, and to Try and Approve him, before he be admitted, and to Invest him, or solemnize his admittance, at his entry. So that the sum of all is, but to find out the qualified person, because he is not named by the Law.

Sect. 15. And even in this the Ordainers are not the only Discerners or Judges; but the person himself, the People and the Magistrates, have all the forementioned parts in the work. And God himself goes before them all, and by providence frequently points them out the man whom they are bound to choose, Or­dain, accept and submit unto: and that by these particular acts.

Sect. 16. 1. As God doth plainly describe the persons in the word, so he doth Qualifie them accordingly by his Guifts: and that of three sorts: Even, his special Graces (necessary so far as was before mentioned) Ministerial Abilities of Knowledge and utterance, and a desire after the work, for its ends. 2. God useth to qualifie so small a nu [...]ber thus, compared with his Churches Mecessities, that whether they should be Ministers (in general) or not, is seldom matter of controversie to prudent men, or at least a doubt that's more easie to decide. 3. God useth by Providence to give some one man, by advantage of parts, ac­quaintance, opportunity, interest, &c. a special fitness for one place and people above other men, and so to facilitate the deci­sion. 4. God useth to stir up the hearts of the Church to choose or consent to the person thus qualified. 5. And he useth to stir up desires or consent in the heart of the person to be the Pastor [Page 146] of that particular flock. 6. And he useth oft times to procure him Liberty, if not some call from the Magistrate. 7. And also to remove impediments in his way. 8. And to assist or­dainers in discerning the qualifications of the person, when the work comes to their hands. All this God doth providentially.

Sect. 17. By this much it appeareth, that the Ordainers do not give the power as from themselves to others; nor doth it pass through their hands. They are but the occasions, and the Instruments of Inauguration or solemn possession, when their in­terposition is due. It is the standing Act of Christ in his Law that giveth the Power immediately, I say immediately, as with­out any mediate receiving and conveying cause, that is directly efficient of the Power it self, though not so Immediately as to exclude all Preparations, and perfecting Instruments, acci­dentall causes & other means. As in case of Marriage, it is the wo­mans consent that is of Necessity to the designation of the Person that shall be her husband. But it is not her Consent that properly giveth him the power of an husband over her. For that is done by God himself, in that Law by which he constituteth the husband to be head of the wife, and determineth in specie of his power, which one determination immediately conferreth the power on all individual persons, when once they are chosen and named: so that the Elector of the person doth but prepare and dispose him to receive the power, and not give it. He doth but open the door and let men in to the Ministry, & not give it. Its one thing to bring the person to the Pool that healeth, that he may be the man that first shall enter: and its another thing to heal him: Its one thing to Judge of the person that shall receive the Power immediately from God, and another thing to give it him our selves.

Sect. 18. Its thus in the case of Magistrates Power, in which mens interest hath ever been more discernable to the world and beyond controversie then in the power of Ministers. Though here there be a certain specification that dependeth on the will of man, yet the Power it self is immediately from God, and men do but choose the person that shall receive it, and present him to God, and solemnly inaugurate him. And for my part, I think I shall never consent to any side that will needs give more to men (whether Presbyters, Prelates, or people) in making a Mini­ster, then in making a King. All power is of God; the powers that be are ordained of God.

[Page 147]Sect. 19. If any doubt of this (as I perceive by many wri­tings, they do) I shall, to spare the labour of a Digression, re­fer them to the copious unanswerable labours of abundance of Protestants that have written in England for the Royal Power: But instead of more, let them but read Spalatensis, and Saravia and Bilson, and rest satisfied, or confute them before they expect any more from me.

Sect. 20. As in the making of Bayliffs for our Corporations, either the people, or the Burgesses, have the power of choosing, and the Steward or Recorder hath the power of swearing him, and performing the Ceremonies: and yet none of these confer the power, but only design the person, who receives the power from the Prince alone, by the Charter of the Cities or Towns, as his Instrument: so is it in the ordaining of Ministers. The People may choose, and the Pastors may invest, but its God only by the Gospel Charter that confers the power from himself.

Sect. 21. Hence it is pla [...]n that the Argument is vain thats commonly used by the Prelates, from Nemo dat quod non habet. For it falsly supposeth that the Ordainers are the givers of Power (the master-error in their frame.) Christ hath it, and Christ giveth it. Men give it not, though some of them have it: For they have it only to use and not to give. When the People choose a King, they give him not the Power, but God giveth it to the man whom the people choose. When our Corporations choose their Bayliff, the choosers give him not the Power; for they had it not themselves; but they determine of the man that immediately from the Princes Charter shall re­ceive it: Nor doth the Recorder or Steward give it Primarily, but only Instrumentaliter & perfective by a Ceremonial inaugura­tion. So the People give not Pastors the Power: Nor the Ordain­ers, but only complementally.

Sect. 22. From what is aforesaid also it appeareth, that the work of the Ministry is founded first in the Law of nature it self, which upon supposition of mans misery and his recovery by Christ, and the Promise and means appointed for application, requireth every man that hath Ability and Opportunity, to do his best in the Order appointed him by God, to save mens souls by proclaiming the Gospel, and using Gods appoint­ed means, for the great and blessed Ends that are before us.

[Page 148]Sect. 23. Hence it also appeareth that Gods first command (part­ly in Nature and partly in the Gospel) is that [ The work shall be done, the Gospel shall be preached, Churches gathered and go­verned, Sacraments administred:] and that the Precept de ordine is but secundary and subservien [...] to this. And if at any time, alterati­ons should make Ordination impossible, it will not follow that the duty Ordered ceaseth to be duty, or the precept to oblige.

Sect. 24. The Scriptures name not the man that shall be a Pa­stor, yet when it hath described him it commandeth the Descri­bed person duely to seek admittance, and commandeth the Peo­ple, ordainers and Magistrates to [ Choose and Appoint these men to the Ministerial work.] Now these Precepts contain in each of them two distinct determinations of Christ. The first is [ that such men be Ministers.] The second is [ that they offer them­selves to the office, and that they be Accepted and Ordained.] For the first is implyed in the latter. If the Soveraign Power make a Law, that there shall be Physicians licensed by a Colledge of Physitians to Practice in this Common-wealth] and describe the persons that shall be licensed; This plainly first concludeth that such persons shall be Physitians, and but secondarily de or­dine that thus they shall be licensed: so that if the Colledge should License a company of utterly insufficient men, and murde­rers that seek mens death, or should refuse to License the persons qualified according to Law, they may themselves be punished, and the qualified persons may act as Authorized by that Law, which [...]indeth quoad materiam, and is by the Colledge (and not not by them) frustrate quoad ordi [...]em. So is it in this case in hand.

Sect. 25. Hence it appeareth that [Ordination is one means conjunct with divers others, for the Designation of right Qualified persons, described in the Law of Christ) for the re­ception and exercise of the Ministerial office. And that the ends of it are 1. To take care that the office fail not: and therefore to call out fit men to accept it, if modesty or impediments hin­der them from offering themselves, or the people from nomina­ting them. 2. To Judge in all ordinary cases of the fitness of persons to the office, and whether they are such as Scrip­ture describeth and calls out. 3. And to solemnize their Ad­mittance, by such an investiture, as when Possession of a House [Page 149] is given by a Ministerial tradition of a Key; or Possession of Land by Ministerial delivery of a twig and a turf, or as a Souldier is listed, a King Crowned, Marriage Solemnized, after consent and Title, in order to a more solemn obligation, and ple­nary possession; such is our Ordination.

Sect. 26. Hence it appeareth that as the Ordainers are not ap­pointed to Judge whether the Church shall have Ordinances and Ministers, or not (no more then to judge whether we shall have a Christ and heaven, or not:) but who shall be the man; so it is not to the Being of the Ministry simply, and in all Cases that Ordination is necessary, but to the safe being and order of admittance, that the Church be not damnified by intruders.

Sect. 27. Ordination therefore is Gods orderly and ordinary means of a Regular admittance; and to be sought and used where it may be had (as the solemnizing of Marriage.) And it is a sin to neglect it wilfully, and so it is usually necessary ne­cessitate Praecepti, & Necessitate medii ad ordinem & bene esse. But it is not of absolute Necessity Necessitate medii ad esse Mini­sterii, or to the Validity or Success of our office and Ministrations to the Church; nor in cases of necessity, when it cannot be had, is it necessary necessitate praecepti neither. This is the plain truth.

Sect. 28. There are great and weighty Reasons of Christs committing Ordination to Pastors. 1. Because they are most Able to judge of mens fitness, when the People may be igno­rant of it. 2. Because they are men doubly Devoted to the Church and work of God themselves, and [...] may be sup­posed (regularly) to have the greatest [...] and most impartial respect to the Church and cause of God 3. And they must (regu­larly) be supposed to be men of greatest piety and and holiness (or else they are not well chosen.) 4. And they being fewer, are fit­ter to keep Unity, when the people are usually divided in their choice. 5. And if every man should enter the Ministry of him­self that will judge himself fit, and can but get a people to accept him, most certainly the worst would be oft forwardest to men, (before they are sent,) and for want of humility would think themselves fittest (the common case of the Proud and Ig­norant) and the People would be too commonly poisoned by heretical smooth-tongue'd men; or more commonly [...] please and undoe themselves, by choosing them that have most [Page 150] interest in them, by friends or acquaintance, and them that will most please and humour them, and instead of being their Teachers and Rulers, would be taught and ruled by them, and do as they would have them. Order is of great mo­ment to preserve the very being of the Societies ordered, and to attain their well-being. God is not the God of Confu­sion but of Order, which in all the Churches must be maintain­ed: No man therefore should neglect Ordination without ne­cessity: And these that so neglect it, should be disowned by the Churches, unless they shew sufficient cause.

CHAP. III. Ordination is not of Necessity to the be­ing of the Ministry.

Sect. 1. HAving shewed what the Ministry is, and what Ordination is, and how the work is imposed on us, and the Power conferred, I may now come up to the point undertaken, to shew the sin of them that Nullifie all our Ministers calling and administrations, except of such as are ordained by the English Prelates. And for the fuller performance of this task, I shall do it in these parts. 1. I shall shew that Ordination it self by man is not of Necessity to the being of a Minister. 2. I shall shew that much less is an uninterrupted succession of Regular Ordi­nation (such as either Scripture or Church Canons count valid) of Necessity to the being of Church or Ministry. 3. I shall shew, that much less is an Ordination by such as our English Bishops [Page 151] necessary to the Being of the Ministry. 4. I shall shew that yet much less is an Ordination by such Bishops rebus sic stanti­bus, as now things go, of necessity to the being of the Ministry. 5. I shall shew that without all these pretences of necessity for a Presbyterian Ordination, the present way of Ordination by this & other Reformed▪ Churches is agreeable to the Holy Scripture, and the custome of the Ancient Church, and the postulata of our chief opposers. 6. I shall then shew the greatness of their sin that would Nullifie our Ministry and administrations. 7. And yet I shall shew the greatness of their sin that oppose or wil­fully neglect Ordination. 8. And lastly I shall return to my former subject, and shew yet how far I could wish the Epis­copal Brethren accommodated, and propound somewhat for a Peace.

Sect. 2. I shall be much briefer on all these, then evidence would invite me to be, because I apprehend the most of them to be of no great necessity to our cause, we having enough with­out them, and lest men should think that we need such Me­diums more then we do; and because of my exceeding scarcity of time which forceth me to do all hastily.

And for the first that [ Humane Ordination is not of Absolute Necessity to the Being of the Ministry] I argue as followeth. Of this Vocti­us hath writ­ten at large de desperata causa Papatus, to which I re­fer the Rea­der. Arg. 1. If the Necessity of Ordination may cease (as to sin­gle persons) and the Necessity of Ministration continue (or if the obligations to each are thus separable) then is not Ordi­nation of Necessity to the Being of the Ministry. But the Ante­dent is true: which I shall prove by parts (for the consequence is past all doubt, nor will any I suppose deny it.)

Sect. 3. That the obligation to be Ordained may cease to some persons, I prove by instances in certain cases. And 1. In case of a mans distance from any that should Ordain him. As if one or many Christians were cast upon the Coasts of any Indian Hea­then or Mahometan Nation, as many have been. There is no ordination Possible: and therefore not necessary or due. And to return for it to the Christian part of the world, may be as im­possible: and if not, yet unlawfull by reason of delay.

Sect. 4. And 2. In case of the great Necessity of the People that cannot bear the absence of such as are able to teach them so long as while he travaileth many hundred or thousand miles for Or­dination; [Page 152] As Basil in another case writes to the Bishops of the West, that if one of them (the Eastern Bishops) should but leave their Churches for a very small time, much more for a journey into the West, they must give up their Churches to the Wolves to be undone before they return; And this case is ordinary abroad.

Sect. 5. And 3. That in case by Civil wars or enmity among Princes, men be unable to travail from one of their Countries into the other for an Ordination (which else oftimes cannot be had) so the Turks and Persians, and the Indian Mogol, and the Tartarians and many other Princes, by such wars may make such passage an impossible thing: Nor is it like they would suffer their subjects to go into the enemies country.

Sect. 6. And 4. in case that Princes (Infidels or others) should persecute Ordination to the Death: I do not find that it were a Duty to be ordained, if it would cost all men that seek it their lives, and so made them uncapable of the Ends of Ordi­nation: (For the dead preach not) If we were all forbid to preach on pain of death, I know we should not forbear, unless our places were so supplied, that mens souls were not apparent­ly endangered by our omission. But he that may preach with­out Ordination, can scarce prove it a duty to seek Ordination when it would cost him his life. Or if he will plead it in Paper, he would soon be satisfied in tryal.

Sect. 7. And 5. In case that the Generality of Bishops with­in our reach turn Hereticks, (as in many parts of the East in the Arrian revolt, when scarce seven Bishops remained Or­thodox) Or in case of a National Apostacie, as in the King­domes of Nubia, Tenduc, and many more that by the conquest of Infidels have revolted.

Sect. 8. And 6 Ordination is no duty in case that Bishops confederate to impose any unlawfull oaths or other Conditions on all that they will ordain. As the Oath of the Roman Prelates containing divers falshoods and unlawful passages doth make all Roman Ordination utterly impious and unlawfull to be re­ceived; and therefore not necessary.

Sect. 9. And 7. In case that Bishops themselves (whom those that we now speak to do suppose to have the whole Power of Ordination) should either have a des [...]gn to corrupt the Church, [Page 153] and ordain only the unworthy, and keep out such as the Ne­cessities of the Church requireth, or set up a destructive faction, or by negligence or any other cause should refuse to ordain such as should be ordained; In all these cases Ordination is impossible to them.

Sect. 10. And 8. In case that death cut off all the Bishops within our reach, or that the remnant be by sickness, or banish­ment or imprisonment hindered, or by danger affrighted to de­ny Ordination, or by any such means become in accessible, Or­dination must here fail.

Sect. 11. And 9 In case that Bishops through contention are unknown, as Bellarmine confesseth it hath been at Rome, that the wisest could not tell which was Pope: Especially if withall both parties seem to be such as are not to be submitted to, Ordination fails.

Sect. 12. And 10. In case of Prophetical immediate calls from God, which many had of old, and God hath not bound himself from the like again, though none have reason to expect it, and none should rashly presume of it: In all these ten cases Ordina­tion faileth.

Sect 13. And that it doth so, needs no proof: the Instances prove it themselves. Briefly 1. Nemo tenetur ad impossibile: But in many of these cases Ordination is Impossible: there­fore, &c.

Sect. 14. And 2. Nemo tenetur ad inhonestum: No man is bound to sin: For Turpe est impossibile in Law. But in many of these cases or all, is plainly sin: therefore &c.

Sect. 20. And 3 Cessante fine cessat obligatio. The means are for the end: But in many, if not all these cases, Cessat finis, & ratio medii: therefore cessat obligatio.

Sect. 21. And 4. Cessante materia cessat obligatio. But here aliquando cessat materia: As in case of the Apostacy, death, ba­nishment, concealment of Bishops, therefore, &c. —

Sect. 22. And now I am next to prove that when the Obliga­tion to Ordination ceaseth, yet the Obligation to Ministerial Of­fices ceaseth not, but such must be done.

And 1. I prove it hence, because the obligations of the com­mon Law of Nature cease not upon the cessation of a point of Order: But if the Ministerial works should cease, the Obligati­ons [Page 154] of the Law of Nature must cease.— Here I have two points to prove. 1. That the Law of Nature (supposing the work of Redemption already wrought; and the Gospel and Or­dinances established) obligeth men that are able and have Op­portunity to do the work of Ministers. 2. And that this Law is not ceased when Ordination ceaseth.

Sect 23. The Law of Nature prohibits cruelty, and requireth Charity, and to shew mercy to men in greatest Necessities accor­ding to our ability: But to suspend the exercise of the Ministeri­al office, were the greatest cruelty, where there is Ability and opportunity to exercise it: and to exercise it is the greatest work of Mercy in all the World. Nature teacheth us to do good to all m [...]n while we have time, and to save them with fear, pulling them out of the fire, and to love our neighbours as our selves; and there­fore to see a man, yea a town and Country and many Countries, lie in sin and in a state of misery, under the Wrath and Curse of God, so that they will certainly be damned if they die in that condition, and yet to be silent, and not Preach the Gospel to them, nor call them home to the state of life, this is the greatest cruelty in the world, except the tempting and driving them to hell. To let the precious things of the Gospel lie by unrevealed, even Christ and pardon and holiness, and eternal life, and the com­munion of Saints, and all the Church Ordinances, and withal to suffer the Devil to go away with all these souls, and Christ to lose the honour that his grace might have by their conversion, certainly this in it self considered is incomparably more cruelty to men, then to cut their throats, or knock them on the head, as such: and as great an injury to God as by omission can be done. I need not plead this argument with a man that hath not much unmand himself, much less with a Christian. For the one is taught of God by nature, to save men out of a lesser fire then Hell, and a lesser pain then everlasting torment, to the utmost of his power: And the other is taught of God to love his bro­ther and his neighbour as himself. If the Love of God dwell not in him that seeth his brother in corporal need, and shutteth up the bowels of his compassions from him; how then doth the love of God dwell in him, that seeth his brother in a state of damnation, Cursed by the Law, an enemy to God, and within a step of everlasting death and desperation, and yet refuseth to [Page 155] afford him the help that he hath at hand, and all because he is not ordained?

Sect. 24. Let this be considered of, as in any lower case. If a man see another fall down in the streets, Fit autem missio aut per Deum mediante &c. aut per Deum mediante superiorum au­thoritate, &c. Fit rursus non­nunquam & ipsa necessitatis lege; quando non aliter pos­set fidei seu morum veritas inviolata ser­vari; Ubi ve­rum est illud, Pasce fame morientem: si non Pavisti, Occidisti. Voetius. shall he refuse to take him up, because he is no Physician? If the Country be infected with the Plague, and you have a Soveraign medicine that will certain­ly cure it with all that will be ruled, will you let them all perish, rather then apply it to them, because you are not a Physitian, and that when the Physitians are not to be had? If you see the poor naked, may no one make them cloaths but a Taylor? If you see the enemy at the Walls, will you not give the City warning, because you are not a Watch-man, or on the Guard? If a Commander die in fight, any man that is next may take his place in case of Necessity. Will you see the field lost for a point of Order, be­cause you will not do the work of a Commander? A hundred such cases may be put, in which its plain, that the substance of the work in which men can do a great and necessary good, is of the Law of Nature, though the regulating of them in point of order is oft from Positive Laws: but the Cessation of the obligation of the Positives about Order, doth not disoblige us from the common Law of Nature: For then it should allow us to lay by humanity.

Sect. 25. To this some may say, that [ Its true we may preach in such cases, but not as Ministers, but as private men: and we may baptize as private men in Necessity: but we may do nothing that is proper to the Ministry] To this I answer. God hath not made the Consecration of the Bread and Wine in the Eucharist, nor yet the Governing of the Church, the only proper acts of the Ministry. To preach the word as a constant service, to which we are separated, or wholly give up our selves, and to baptize ordinarily, and to congregate the Disciples, and to Teach and Lead them in Gods worship, are all as proper to the Ministry as the other. And these are works that mens eternal happiness lieth on. If you would have an able gifted Christian in China, Tar­tary, Indostan, or such places, (supposing he have opportunity) to speak but occasionally as private men, and not to speak to Assemblies, and wholly give up himself to the work, and gather Churches, and set a foot all Church Ordinances among them, you would have him unnaturally cruell to mens souls. And if you would have him give up himself to these works, and yet not [Page 156] be a Minister, you speak contradictions. For whats the office of a Minister, but [ a state of Obligation aod power to exercise the Ministe [...]ial acts?] As its nothing else to be a Physitian, supposing abilites, but to be obliged and impowred to do the work of a Physitian] The works of the Ministry are of Necessity to the salvation of mens souls; Though here and there one may be saved without them by privater means, yet thats nothing to all the rest: It is the salvation of Towns and Contreyes that we speak of. I count him not a man, that had rather they were all damned, then saved by an unordained man.

Sect. 26. The End of Ordination ceaseth not, when Ordi­nation faileth: the Ministerial works and the benefits to be there­by conveyed, are the Ends of Ordination: therefore they cease not. This is so plain that I perceive not that it needs ex­plication or proof.

Sect. 27. Nature and Scripture teach us, that Ceremonies give place to the substance, and matters of meer Order give place to the Duty ordered; and that Moral Natural duties cease not when meer Positives cease: But such is the case before us. Or­dination is the ordering of the work: If that fail, and the work cannot be rightly Ordered, it follows not that it must be cast off, or forborn. On this account Christ justified his Disciples for plucking ears of Corn on the Sabbath day. Necessity put an end to the Duty of Sabbath keeping; but the duty of pre­serving their lives continued. On this account he justifieth his own healing on the Sabbath day; sending them to study the great rule. Go learn what this meaneth, I will have Mercy and not Sacrifi [...]e:] So here, he will have Mercy to souls and Coun­treyes, rather then Ordination: On this account he saith, that [ The Priests in the Temple break the Sabbath and are blame­less] and he tells them [ what David did when he was hungry, and they that were with him, how he eat the shewbread, which (out of Necessity) was not lawfull for him to eat, but only for the Priests] and yet he sinned not therein.

Sect. 28. Moreover, the Church it self is not to cease upon the ceasing of Ordination, nor to hang upon the will of Prelates. Christ hath [...]ot put it in the power of Prelates, to deny him a Church in any countries of the world. For he hath first de­termined that particular Churches shall be (and that determi­nation [Page 157] ceaseth not,) and but secondly that they shall have Pastors thus ordained: He is not to lose his Churches at the pleasures of an envious or negligent man: But so it would be if Pastor must cease when Ordination ceaseth: For though w [...]thout Pastors there may be communities of Christians, which are parts of the universal Church, yet there can be no Organized Political Churches. For 1. Such Churches consist essentially of the Directing or Ruling Part, and the Ruled Part) (as a Re­publick doth.) 2. Such Churches are Christian Associatio [...]s for Communion in such Church Ordinances which without a Pastor cannot (ordinarily at least) be administred: And therefore without a Pastor the Society is not capable of the End, and there­fore not of the form or name; (though it be a Church in the fore-granted sence.) Nay indeed, if any should upon necessity do the Ministerial work to the Church, and say he did it as a Pri­vate man, it were indeed but to become a Minister pro tempore, under the name of a private man. If Paul had not his Power to destruction but to Edification, neither have Prelates: And there­fore the Acts are null by which they would destroy the Church. Their Power of Ordering it (such as they have) occasionally en­ableth them to disorder it (that is, If they miss in their own work, we may submit:) but they have no authority to destroy it, or do any thing that plainly conduceth thereunto.

Sect. 29. The ceasing of Ordination in any place, will not ei­ther disoblige the people from Gods publick Worship, Word, Prayer, Praise, Sacraments; Neither will it destroy their Right to the Ordinances of God in Church communion. But this it should do, if it should exclude a Ministry; therefore, &c. —The Major is proved, 1. In that the Precept for such Publick worship, is before the precept for the right ordering of it. He that com­mandeth the Order, supposeth the thing ordered. 2. The precept for publick worsh [...]p, is much in the Law of Nature and therefore indispensable: and it is about the great and Necessary duties that the honour of Gods add saving of men, and preservation of the Church lieth on: It is a standing Law to be observed till the coming of Christ. And the Rights of the Church in the excel­lent Benefits of Publick Ordinances and Church order, is better founded then to depend on the Will of ungodly Prelates. If Prince and Parliament fa [...]l, and all the Governours turn enemies [Page 158] to a Common-wealth, it hath the means of Preservation of it self from ruine lest in its own hands; or if the Common-wealth be destroyed, the Community hath the Power of self-preservation, and of forming a Common-wealth again to that end. The life and being of States, specially of mens eternal happiness, is not to hang upon so slender a peg as the corrupt will of a few Supe­riours, and the mutable modes and circumstances of Govern­ment; nor a Necessary End to be wholly laid upon an uncertain and oft unnecessary means. The children lose not their Right to Food and Rayment, nor are to be suffered to famish, when ever the Steward falls out with them, or falls asleep, or loseth the Keyes. Another servant should rather break open the doors, and more thanks he shall have of the Father of the family, then if he had let them perish, for fear of transgressing the bounds of his calling. If incest (that capital disorder in procreation) were no incest, no crime, but a duty, to the Sons and daugh­ters of Adam in case of Necessity (because Order is for the End and thing ordered) then much more is a disordered preserva­tion of the Church and saving of souls and serving of God, a du­ty, and indeed at that time, no disorder at all.

Sect. 30. 7. Moreover, if the failing of Ordination, should deprive the world of the preaching of the word, or the Chur­ches of the great and necessary benefits of Church Ordinances and Communion, then one man (yea thousands) should suf­fer (and that in the greatest matters) for the sin and wilfulness of others, and must lie down under such suffering, lest he should disorderly redress it. But the consequent is against all Justice and Reason: Therefore the Antecedent is so to.

Sect. 31. In a word, it is so horrid a conclusion, against Na­ture, a [...]d the Gospel, and Christian sence, that the honour of God, the f [...]uits of Redemption, the being of the Church, the salvation or comfort of mens souls, must all be at the Prelates mercy, that a considerate Christian cannot (when he is him­self) believe it: that it should be in the power of heretical, ma­licious, or idle Prelates to deny God his honour, and Christ the fruit of all his sufferings, a [...]d Saints their Comforts, and sinners their salvation, and this when the remedie is before us, and that it is the will of God that all these evils should be chosen before the evil of an unordained Ministry; this is an utterly incredible thing.

[Page 159]Sect. 32. Argument 2. Another Argument may be this: If there may be all things essential to the Ministry without humane Ordination, then this Ordination is not of Necessity to its Es­sence; But the Antecedent is true; therefore so is the conse­quent. That there be a people qualified to receive a Pastor, and persons qualified to be made Pastors, and that God hath already determined in his Law that Pastors there shall be, and how they shall be qualified is past all dispute: So that nothing remains to be done by man (Ordainers, Magistrates or People) but to de­termine who is the man that Christ describeth in his Law, and would have to be the Pastors of such a flock, or a Minister of the Gospel, and then to solemnize his entrance by an Investi­ture. And now I shall prove that a man may be a Minister without the Ordainers part in these.

Sect. 33. If the will of Christ may be known without Ordinati­on, that this man should be the Pastor of such a People, or a Mini­ster of the Gospel, then may a man be a Minister without Or­dination. But the will of Christ may be known, &c. ergo.—

Sect. 34. Nothing needs proof but the Antecedent (For it is but the signification of the will of Christ that conferreth the Power, and imposeth the Duty;) And that his will is sometime signified concerning the individual person without Ordination, is apparent hence: 1. The Description of such as Christ would have to preach the Gospel, is very plain in his holy Canons (in the Scripture.) 2. His Gifts are frequently so eminent in se­veral persons, as may remove all just occasion of doubting, both from the persons themselves and others. 3. Their suitableness to a People by interest, acquaintance, &c. may be as notable. 4. The Peoples common and strong affection to them, and theirs to the People, may be added to all these. 5. There may be no Compe­titor at all; or none regardable or comparable; and so no con­troversie. 6 The Necessities of the People may be so great and visible, that he and they may see that they are in danger of being undone, and the Church in danger of a very great loss or hurt, if he deny to be their Pastor. 7. The Magistrate also may call and command him to the work. 8. The People and he may con­sent and they may unanimously choose him, and he Accept their choice. And in all these the will of Christ is easily discerned, that this is the person whom he would have to undertake the Ministry.

[Page 160]Sect. 35. For 1. Where [...]ere are so many evident signs of his Wills and Characters agreeing to the description in the Law, there the will of Christ ma [...] be discerned, and it may be known that this is the described person. But these are here supposed (o [...] enough of these:) And indeed it is no very strange thing for all or almost all these to co [...]cur, where there are persons of excellent qualifications.

Sect. 36. And 2. Where there is no Controversie, or room for a Controversie, the determination may be made without a Judge: (The Principal reason and use of Ordainers is, that there may be standing Judges of the fitness of men, to prevent the hurt of the Church by the withdrawing of the Worthy, and the intrusion of the unworthy:) But here is no Controversie, or place for Controversie: therefore, &c.—

Sect. 37. But I suppose some will say that [ Though the Ap­probation of the Ordainers be not alwaies of Necessity: because the person may be easily known without them; yet their Investing the person with the Power i [...] of Necessity, because without that he is but a person fit for the Office, but cannot receive it till some autho­rized person shall deliver it] Because the great mistake is in­volved in this objection, I shall answer it fully.

Sect. 38. The Law it self is it that directly gives the Power, and Imposeth the Duty, when the person is once determined of that falls under it: There needs no more but the signification of the W [...]ll of Christ, to confer the Power or Benefit, or im­pose the Duty. As an act of Oblivion pardoneth all the descri­bed persons; and an Act that imposeth any burden or office up­on every man of such or such an estate or parts, doth immedi­ately by it self oblige the persons; though some Judges or others may be appointed to call out the persons, and see to the execu­tion (who do not thereby impose the duty) so is it in this case. Gods Law can Authorize and oblige without an Ordainer sometimes.

Sect. 39. The Investiture performed in Ordination by man, is not the first Obligation or Collation of the Power, but only the solemnization of what was done before. And therefore though it be necessitate praecepti a duty, and ordinarily necessary to Church Order and preservation, yet is it not necessary to the Being of the Ministerial Office or Power.

[Page 161]Sect. 40. And this will be made apparent, 1. From the com­mon nature of all such subsequential Investitures and inaugurati­ons, which are necessary to full possession and exercise of Power sometimes, but not to the first being of it, nor to the exercise neither in cases of Necessity, when the Investiture can­not conveniently be had.

Sect. 41. Ordination (as to the Investing act) is no other­wise necessary to the Ministry, then Coronation to a King, or listing to a Souldiour, or solemn investiture and taking his Oath to a Judge, or other Magistrate, &c. But these are only the solemn entrance upon Possession and exercise of Power, suppo­sing a sufficient Title antecedent; and in cases of Necessity, may be unnecessary themselves; and therefore so is it here as a like case.

Sect. 42. 2. If want of Investiture in cases of Necessity, will not excuse the determinate person from the burden of the Ministerial work, then will it not prove him destitute of the Mi­nisterial Authority: (For every man hath Authority to do his Duty, in that he is obliged to it;) But the Antecedent is plain; If once I know by certain signs, that I am a man that Christ re­quireth to be imployed in his work, I durst not totally forbear it, in a case of such exceeding moment, for want of the regular admittance, when it cannot be had; while I know that the work is the End, and the Ordination is but the means; and the means may promote the end, but must not be pleaded against the End, nor to destroy it; it being indeed no Means, when it is against the end. Ordination is for the Ministry, and the Ministerial Office for the Work, and the Work for Gods honour and mens salvation: And therefore God must be served, and men must be saved, and the Ministry to those ends must be used, whether there be Ordination to be had or not. Necessity may be laid upon us, without Ordination, and then woe to us if we preach not the Gospel. The Law can make Duty without an Ordainer.

Sect. 43. If this were not so, a lazy person that is Able for the Ministry, might by pleasing or bribing the Ordainers, be exempted from abundance of duty, and escape the danger of Guilt and Judgement upon his Omission. And truly the bur­den is so great to flesh and blood, if men be faithful in their Of­fice, [Page 162] the labour so uncessant, the people so unconstant, ungrate­ful and discouraging; the worldly honours and riches so tempting which may b [...] had in a secular life, with the study and cost that fits men for the Ministry, and the ene [...]ies of our work and us a [...]e so many and malicious, and times of persecution so frequent and unwelcome, that if it were but in the Prelates power to exempt all men at their pleasure, from all the trouble and care and danger and sufferings of the Ministery, they would have abundance of Solicitors and Suitors for a dispensation? especially where the Love of God and his Church were not very strong to prevail against temptations (for this would free them from all fear.)

Sect. 44. 3. If a man and woman may be truly husband and Wife without a solemn Marriage, then a Minister and People may be truly conjoined in their Relations and Church-State without his solemn Ordination. For these are very neer of a Nature. A private Contract between themselves may tru­ly make them Husband and Wife: and then the standing Law of God conveyeth to the man his Power, and obligeth him and the woman to their duties, without any Instrumental investi­ture: And yet if there be opportunity it is not lawful for any to live together in this relation, without the investiture of Solemn Matrimony, for Order sake, and to prevent the fornication and bastardy, that could not be avoided if Marriage be not Ordinari­ly publick. Just so it is a very great sin to neglect Ordination ordinarily, and where it may be had, and tendeth to the bastar­dy of the Ministry, and of Churches, and soon would most be illegitimate if that course were taken. And yet if Pastor and People go together without Ordination, upon private Con­tract, in case of Necessity, it is lawful: And if there be no Ne­cessity, it is sinful, but yet doth not Null the Baptism, and other Ministerial administrations of any such person, to the Church of Christ, or the upright members.

Sect. 45. 4. If a man may be a true Christian without Baptism, and have Christ and pardon and Justification and eternal life without it; then may a man be a true Minister without Ordi­nation. For no man can reasonably plead that Ordination is more necessary to a Minister then Baptism to a Christian. Even the Papists that make a Sacrament of it, and ascribe to it an in­delible [Page 163] Character, must needs set it somewhat lower then Bap­tism. Baptizing is commonly called our Christening, as that in some sort makes us Christians. And yet for all that the true use of Baptism is but to solemnize the Marriage between Christ and us, and to Invest and inaugurate them in a state of Christia­nity solemnly, that were indeed Christians before. And the Papists themselves confess that when a man first repenteth and believeth (with a faith formata Charitate) he is pardoned, and in a State of Salvation before Baptism, and shall be saved upon the meer Votum Baptismi, if in case of Necessity he die without it (Though the partial Proctors will damn the infants for want of Baptism, that never refused it, when they save the parents that have [...]ut the desire.) No doubt but Constantine, and many other, that upon mistake deferred their Baptism, were nevertheless Christians; and judged so by the Church both then and now. And yet to neglect it wilfully were no smal sin. So if in our case, men want Ordination, they may be re­ally Ministers, and their Ministrations Valid; but it is their very great sin, if their wilfull neglect be the cause that they are not Ordained.

Sect. 46. As Baptism is the open badge of a Christian, so Ordination is the open badge of a Minister: and therefore though a man may be a Christian before God without Baptism, yet Ordinarily he is not a Christian before the Church without Baptism, till he have by some equivalent Profession given them satisfaction: And therefore if I knew men to be utterly unbap­tized, I would not at first have Communion with them as Chri­stians. But if they could manifest to me that Necessity forbad them, or if it were any mistake and scruple of their consciences that hindered them from the outwa [...]d Ordinance, and they had without that Ordinance made as publick and bold a profession of Christianity, and satisfactorily declared themselves to be Christians by other means, I would then own them as Christians, though with a disowning and reprehension of their error; Even so would I do by a Minister: I would not own him as a Minister unordained, unless he either shewed a Necessity that was the Cause, or else (if it were his weakness and mistake) did manifest by his abilities and fidelity and the consent and acceptance of the Church, that he were truly cal­led: [Page 164] And if he did so, I would own him, though with a dis­owning and reproof of his mistake, and omission of so great a duty.

Sect. 47. 5. There is not a word of God to be found that makes Ordination of absolute Necessity to the being of the Mi­n [...]stry: therefore it is not so to be esteemed. The examples of Scripture shew it to the regular way, and therefore Ordinarily a duty: but they shew not that there is no other way.

Sect. 48. Object. It is sufficient that no other way is revealed; and therefore till you find another in Scripture, this must be taken for the only way. Answ. 1. Scripture is the Rule of our Right performance of all duties: We cannot imagine that in the Rule there should be the least defect; and therefore no precept or imitable pattern of sin in the smallest matter is there to be found. And yet it followeth not that every sin doth Nullifie a Calling, because there is no Scripture warrant for that sin. All that will follow is, that no other way is innocent or warrantable: and that only when Necessity doth not warrant it. 2. I have shewed already that there are other wayes war­ranted in some cases in the Scripture: And I shall shew anon that as great omissions nullifie not the office.

Sect. 49. Object. But how shall they preach unless they be sent? saith Paul, Rom. 10. Answ. But the question is, Whether no man be sent that have not humane Ordination? The text doth not affirm this. Let that be God [...] Ordinary way: but yet it followeth not there is no other. If God send them however, they may preach; as Edesius, Frumentius, Origen, and others did of old.

Sect. 50. Argument 3. He that hath the Talents of Ministe­rial Abilities, is bound to improve them to the service of his Master and best advantage of the Church: But such are many that cannot have Ordination: ergo —Concerning the Major, note that I say not that every man that is able is bound to be a Minister, much less to enter upon the sacred fun­ction without Ordination: For 1. Some men that have Abili­ties may want liberty and opportunity to exercise them. 2. Others that have Ministerial Abilities, may also have Abilities for Magi­s [...]racy, Physick, Law, &c. and may live in a Country where the exercise of the later is more Necessary and useful to the [Page 165] good of men, and the service of God, then the exercise of the Ministry would be. For these men to be Ministers, that either want opportunity, or may do God greater service other waies, is not to improve their Talents to their Masters chiefest service: But still the general obligation holds, to improve our Talents to the best advantage, and do good to as many as we can, and work while it is day. And therefore 1. Such a man is bound (if he be not otherwise called out first) to offer his service to the Church and seek Ordination: And if he cannot have it up­on just seeking, in case of Necessity, he is to exercise his Talents without it: lest he be used as the wicked slothful servant, that hid his Talent, Mat. 25.

Sect. 51. If this were not so, it would follow that the Gifts of God must be in vain, and the Church suffer the loss of them at the pleasure of Ordainers: and that the fixed universal Law that so severely bindeth all men, as good Stewards to improve their Masters stock (their Time, abi­lities, interest, opportunities) might be dispensed with at the Pleasure of Ordainers. And that God hath bound us to seek in vain, for Admittance to the exercise of the Talents that he hath endowed us with: and that even in the Ne­cessities of the Church. Which are not things to be gran­ted.

Sect. 52. Object. By this doctrine you will induce disorder into the Church, if all that are able must be Ministers when they are denyed Ordination: For then they will be the Iudges of their own Abilities, and every brain-sick proud Opinionist, will think that there is a Necessity of his Preaching; and so we shall have confusion, and Ordination will be made contemptible by Pretences of Necessity!

Sect. 53. Answ. 1. God will not have the Necessities of mens souls neglected, nor allow us to let men go quietly to damnation, nor have his Churches ruined, for fear of oc­casioning the disorders of other men. Its better that men be disorderly saved, then orderly damned: and that the Church be dissorderly preserved, then orderly destroyed! God will not alllow us to suffer every Thief and Murderer to rob or kill our neighbours, for fear lest by defending them, we occasion men to neglect the Magistrate: Nor will he allow us to let men [Page 166] perish in their sickness, if we can help them, for fear of en­couraging the ignorant to turn Physitians. 2. There is no part of Gods service that can be used, without occasion of sin to the perverse: Christ himself is the fall as well as the ri­sing of many; and is a stumbling stone and Rock of offence: and yet not for that to be denyed. Luke 2.34. 1 Pet. 2. [...], 7 8. There is no just and rea­sonable cause of mens abuse in the doctrine which I here ex­press. 3. True Necessity will excuse and Justifie the unordain­ed before God, for exercising their Abilities to his service. But pretended counterfeit necessity will not Justifie any; And the final judgement is at hand, when all things shall be set strait, and true Necessity and counterfeit shall be discerned. 4. Until that day, things will be in some disorder in this world, be­cause there is sin the world, which is the disorder. But our Remedies are these, 1. To teach men their duties truly, and not to lead them into one evill to prevent another, much less to a mischief destructive to mens souls, to prevent disorder. 2. The Magistrate hath the sword of justice in his hand, to re­strain false pretenders of Necessity; and in order thereto, it is he, and not the pretender that shall be judge. And 3. The Churches have the Power of casting the pretenders (if the case deserve it) out of their communion; and in order there­to, it is not he but they that will be Judges. And other re­medies we have none till the last day.

Sect. 54. Quest. But what would you have men do that think there is a Necessity of their labours, and that they have Ministerial abilities? Answ. 1. I would have them lay by pride and selfishness, and pass judgement on their own Abilities in Humility and self-denyal. If their Corruptions are so strong that they cannot (that is, they will not) do this, thats long of themselves. 2. They must not pretend a Necessity where is none. 3. They must offer themselves to the Tryal of the Pa­stors of the Church that best know them. 4. If in the judge­ment of the godly able Pastors that know them, they are unfit, and there is no need of them, they must acquiesce in their judgement. For able Godly men are not like to de­stroy the Church or envy help to the souls of men. 5. If they have cause to suspect the Pastors of Corruption, and false judgement, let them go to the other Pastors that are faith­full. [Page 167] 6. If all about us were corrupt, and their judgements not to be rested in, and the persons are assured of their Ability for the Ministry, let them consider the State of the Church where they are: And if they are sure (on Consultation with the wisest men) that there is a Necessity, and their en­deavours in the Ministry are like to prevent any notable hurt, without a greater hurt, let them use them without Ordinati­on, if they cannot have it. But if they find that the Churches are so competently supplied without them, that there is no Ne­cessity, or none which they can supply without doing more hurt by offence and disorder then good by their labours, let them forbear at home, and go into some other Countries where there is greater need (if they are fit there for the work.) if not, let them sit still.

Sect. 55. Argument 4. If unordained men may Baptize in case of Necessity, then may they do other Ministerial works in case of Necessity: But the Antecedent is the opinion of those that we now dispute against. And the Consequence is grounded on a Parity of Reason: No man can shew more for appropriating the Eucharist, then Baptisme to the Minister.

CHAP. IV. An uninterrupted Succession of Regular Ordination, is not Necessary.

Sect. 1. HAving proved the Non-necessity of Ordination it self to the Being of the Ministry, Of this I de­sire the Reader, to peruse what is writ­ten by Voctius de desperata Causa Papatus, l. 2. Sect. 2. c. 21. & passim. and Validity of their administrations, I may be the short­er in most of the rest, because they are sufficiently proved in this. If Ordination it self be not of the Necessity which the adversaries do assert, then the Regularity of Ordination cannot be of more Necessity then Ordination it­self: Much less an uninterrupted Succession of such Regular Ordination: Yet this also is asserted by most that we have now to do with.

Sect. 2. By Regular Ordination, I mean in the sence of the ad­versaries themselves, such as the Canons of the Church pro­nounce not Null, and such as by the Canons was done by such as had Authority to do it: in special, by true Bishops (even in their own sence.)

Sect. 3. And if the unin [...]errupted succession be not Necessary, then neither is such Ordination at this present Necessary to the being of the Ministry: For if any of our predecessors might be Ministers without it, others in the like case may be so too. For we live under the same Law, and the Office is the same thing now as it was then.

Sect. 4. Argument 1. If uninterrupted Regular Ordination of all our Predecessors be Necessary to the Being of the Mini­stry, [Page 169] then no man can know that he is truly a Minister of Christ. But the Consequent is false, and intolerable; therefore so is the Antecedent.

Sect. 5. The truth of the Minor is apparent thus. 1. If we could not be sure that we are true Ministers, then no man could with comfort seek the Minstry, nor enter into upon it. For who can have encouragement to enter a calling when he knows not whether indeed he enter upon it or not? and whether he engage not himself in a course of sin, and be not guilty as Vzza of medling with the Ark unlawfully? especially in so great and tender a case where God is so exceeding jealous.

Sect. 6. And 2. who can go on in the Calling of the Mini­stry, and comfortably do the work, and bear the burden, that cannot know through all his life, or in any administration, whether he be a Minister or a Usurper? What a damp must it cast upon our spirits, in Prayer, Praise, administration of the Eucharist and all publick worship, (which should be perform­ed with the greatest alacrity and delight) when we remember that we are uncertain whether God have sent us, or whether we are usurpers, that must one day hear, [ Who sent you? Whence had you your Power? and who required this at your hands?

Sect. 7. And the Consequence of the Major (that we are all uncertain of our Call and office, both Papists and Prote­stants) is most clear (in case of the Necessity of such successive Ordination) For 1. No man ever did, to this day demomstrate such a succession, for the Proof of his Ministry. Nor can all our importunity prevail with Papists (Italians or French) to give us such a proof. 2. It is a thing impossible for any man now alive, to prove the Regular Ordination of all his Prede­cessors, to the Apostles daies, yea or any Ordination at all. How can you tell that he that ordained you, did not counter­feit himself to be Ordained? Or at least that he was not or­dained by an unordained man? or that his Predecessors were not so? It is a meer impossibility for us to know any such thing; we have no Evidence to prove it:

Sect. 8. Object. But it is probable though not certain: for the Church proceedeth by such Rules, and taketh the matter to be [Page 170] of so great weight, that there is no probability that they would suffer any to go for Pastors or Bishops that are unordained, in so great a case.

Answ. 1. All this is no certainty: and therefore no proof: and no satisfaction to the mind of a Minister, in the fore­mentioned doubts. 2. Yea we have so great reason to be suspici­ous in the case that we cannot conclude that we have so much as a probab [...]ly.

Sect. 9. For, 1. We know that there is so much selfishness and corruption in man as is like enough to draw them to deceit. Ordainers may be bribed to consecrate or ordain the uncapable, and the Ordained or Consecrated may be tempted to seek it in their incapacity; and many may be drawn to pretend that they were Ordained or Consecrated when it was no such matter. And so there is not so much a a Probability.

Sect. 10. 2. And we know that there were so many heresies abroad, and still have been, and so much faction and Schism in the Church: that we cannot be sure that these might not inter­rupt the succession, or that they drew not our predecessors to counterfeit a Consecration or Ordination when they had none, or none that was regular.

Sect. 11. 3. And we know our selves that the thing hath been too usual. When I was young, I lived in a village that had but about twenty houses. And among these there were five that went out into the Ministry. One was an Old Reader whose Original we could not reach. Another was his son, whose self [...]Or­dination was much suspected: The other three had Letters of Orders, two of them suspected to be drawn up and forged by him, and one that was suspected to Ordain himself. One of them, or two at last were proved to have counterfeit Orders, when they had continued many years in the Ministry. So that this is no rare thing.

Sect. 12. Among so many temptations that in so many ages since the Apostles dayes, have befallen so many men, as our pre­decessors in the Ministry, or the Bishops predecessors have been, it were a wonder if all of them should scape the snare: So that we have reason to take it for a thing improbable, that the succession hath not been interrupted.

Sect. 13. And we know that in several ages of the Church the [Page 171] Prelates and Priests have been so vile, that in reason we could ex­pect no better from men so vicious, then forgery and abuse, he that reads what Gildas and others say of the Brittish, and what even Baronius, much more Espencaeus, Cornelius Mus. and others say of the Romanists; yea he that knows but what state the Bishops and Priests have been in and yet continue in, in our own dayes, will never think it an improbable thing that some of our predecessors should be guilty either of Simony or other vice that made them uncapable, or should be meer usur­pers under the name of Bishops and Ministers of Christ.

Sect. 14. Argument 2. If uninterrupted Regular Ordination of all our Predecessors be Necessary to the Being of the Ministry, then can no Bishop or Pastors whatsoever comfortably Ordain: For who dare lay his hand on the head of another, and pretend to deliver him authority, in the name of Christ, that hath no assurance (nor probability neither) that he hath any Commis­sion from Christ to do it? But the Consequent will be disowned by those that dispute against us? therefore so should the Antecedent be also.

Sect. 15. Argument 3. If there be a Necessity of an unin­terrupted succession of true Regular Ordination, then no man can know of the Church that he is a member of, or of any other Church on earth, that it is a true Church. (By a Church I mean not a Community, but a Society: not a company of private Christians living together as Christians neighbours, but a Politick Church consisting of Pastor and people associated for the use of publick Ordinances and Communion therein:) But the consequent is false; — &c.

Sect. 16. The Major, or consequence is certain: For no man can know that the Church is a true Political Organized Church, that knows not that the Pastor of it is a true Minister of Christ. Because the Pastor is an Essential constitutive part of the Church in this acceptation. And I have proved already that the truth of the Ministry cannot be known upon the Opponents terms. And for the Minor, I think almost all Church members will grant it me. For though they are ready enough to accuse others, yet they all take their own Churches for true, and will be offended with any that question or deny it.

Sect. 17. Argument 4. If there be a Necessity of an unin­ [...]errupted [Page 172] succession of true Ordination, then cannot the Church or any Christian in it, know whether they have any true Ministerial administrations, whether in Sacraments or other Ordinances. For he that cannot know that he hath a Minister, cannot know that he hath the administration of a Minister) But the consequent is untrue, and against the comfort of all Christi­ans, and the honour of Christ, and is indeed the very do­ctrine of the Infidels and Papists, that call themselves Seekers among us.

Sect. 18. Argument 5. If the Churches and each member of them are bound to submit to the Ministry of their Pastors without knowing that they are regularly ordained, or that they have an uninterrupted succession of such Ordination, then are they quo ad Ecclesiam, true Pastors to them, and their administra­tions valid, though without Ordination or such a succession. But the Antecedent is true, and granted by all that now we have to deal with. Though they will not grant a known unordained man is to be taken for a Minister, or one whose succession had a known intercision; Yet they will grant that if the Nullity be unknown, it freeth not the people from the obligation to their Pastors.

Sect. 19. Bellarmine (lib 3. de Eccles. c. 10.) was so stalled with these difficulties that he leaves it as a thing that we cannot b [...] resolved of; that our Pastors have indeed [ Potestatem Or­dinis & Iurisdictionis] that is, that they are true Pastors. And he saith that [ Non habemus certitudinem nisi Moralem, quod illi sint vere Episcopi.] But when he should prove it to us that there is a Moral Certainty, he leaves us to seek and gives us not so much as a ground to conjecture at any probability.

Sect. 20. But he saith that we may know that [ some Pastors at least are true: or else God had forsaken his Church.] A [...]sw. But what the better are we for this, if we know not, which they are that are the true Pastors, nor cannot possibly come to know it?

Sect 21. But he saith that [ Quod Christi locum tenent, & quod debemus illi [...] obedientiam may be known: and thereupon he saith tha [...] Certe sumus certitudi [...] infallibili quod isti quos videmus sine veri Episcopi & Pastores nostri: Nam ad hoc non r [...]quiritur, nec fi­des nec Character Ordinis, nec legitima Electio, sed solum ut [Page 173] habeantur pro talibus ab Ecclesia.] From all this you may note 1. That they are veri Episcopi & Pastores nostri, that were never ordained, if they are but reputed such by the Church, 2. That we may know this by infallible Certainty, 3. And that we owe them obedience as such. So that as to the Church they are true Pastors without Ordination, and consequen [...]ly to the Church a succession is unnecessary.

Sect. 22. Yet of such Usurpers he saith [ Eos quidem non esse in se veros Episcopos, tamen donec pro talibus habentur ab Ec­clesia, deberi illis obedientiam, cum conscientia etiam erro [...]a obliget.] So that they are not veri Episcopi in se: and yet they are veri Episcopi & Pastores nostri, if Bellarmine say true; And the words have some truth in them, understood according to the distinction which I before gave, Chap. 1. Sect. 5, 6. He hath no such Call as will save himself from the penalty o [...] usur­pation (if he knowingly be an usurper) but he hath such a Call as shall oblige the Church to obey him as their Bishop or Pastor.

Sect. 23 But his reason (Cum conscientia etiam erronea obliget] is a deceit; and neither the only, nor the chie [...] reason, no [...] any reason. Not the only nor chief reason; because the obligation ariseth from God, and that is the greatest. Not any reason; 1. Because indeed it is not an Erroneous Conscience, that tells ma­ny people that their usurping Bishops or Pastors are to be obey­ed as true Ministers. For as it is terminated on the Pastors act or state, it is no act of Conscience at all▪ and therefore no er­ror of conscience. For conscience is the knowledge of our own affairs. And as it is terminated on our own Duty of obeying them, it is not Erroneous; but right; For it is the will of God, that for order sake we obey both Magistrates and Pastors that are setled in Poss [...]ssion, if they rule us according to the Laws of Christ; at least, if we do not know the Nullity o [...] their call. 2. And its false that an Erroneous Conscience bindeth, that is, makes us a Duty; For at the same instant it is it self [...] sin and we are bound to depose it, and change [...], and renounce the e [...]ror. It doth but intangle a man in a Necessity of sinning till it be laid by. But it is God only that can make our duty, and cause such an obligation.

Sect. 24. From the adversaries Concessions then an uninter­rupted [Page 174] succession, or present true Ordination is not of Necessi­ty to the being of the Ministry, Church or Ordinances quoad Ecclesiam: for the Church is bound to obey the usurpers, and that as long as they are taken for true Pastors. Which is as much as most Churches will desire in the case.

Sect. 25. And the consequence is easily proved: For where God obligeth his Churches to the obedience of Pastors (though usurpers) and to the use of Ordinances and their Ministration, there will he bless the Ministry and those Ordinances (to the innocents, that are not guilty of his usurpation) and that obey God herein. And consequently the Ordinances shall not be Nullities to them. God would never set his servants upon the use of a means which is but a Nullity; nor will he command them to a duty, which he will blast to them when he hath done without their fault. Its none of the Churches fault that the Bishop or Pastor is an usurper, wh [...]le they cannot know it, and that any of his Predecessors were usurpers since the Apostles dayes. And therefore where God impo­seth duty on the Church and prescribeth means, (as Baptism, Prayer, the Lords Supper, Church-Government &c.) it is certain that he will not blast it, but bless it to [...] obe­dient, nor punish the Church so for the secret sin of I know not who, committed I know not where nor when, perhaps a thousand years ago.

Sect. 26. Argument 6. As other actions of usurpers are not Nullities to the innocent Church, so neither is their Ordina­nation: and consequently, those that are Ordained by usurpers, may be true Ministers. If their Baptizing, Preaching, Praises, Consecration and administration of the Eucharist, binding and loosing, be not Nullities, it follows undenyably on the same account, that their Ordinations are not Nullities: and con­sequently, that they are true Ministers whom they ordain; and succession of a more regular Ordination is not of Necessity, to the Ministry, Church or Ordinances.

Sect. 27. Argument 7. If such uninterrupted succession be not Necessary to be Known, then is it not Necessary to the Being of the Ministry or Validity of Ordinances administred; But such a succession is not Necessary to be known: there­fore—The Consequence of the Major is plain, be­cause [Page 175] the Being or Nullity of Office and administrations, had never been treated off by God to men, nor had it been re­vealed, or a thing regardable, but that we may know it: Nor doth it otherwise attain its ends. And that it is not necessary to be known, I further prove.

Sect. 28. If this succession must be known, then either to the Pastor, or to the Church, or both: but none of these: therefore — 1. If it must be known only to the Pastor, then it is not Necessary as to the Church. And yet it is not Necessary to be known to the Pastor himself neither. For (as is shewed) its impossible for him to know it, so much as by a Moral Certainty. His Predecessors and their Ordinations were strange to him. 2. Not to the Church. For it is not possible for them to know it: Nor likely that they should know as much as the true Ordination of their present Pastor according to the Prelatical way, when it is done so far out of their sight.

Sect. 29. If the foresaid uninterrupted succession be neces­sary to the being of our Ministry, or Churches or Ordinances, then is it incumbent on all that will prove the truth of their Ministery, Churches or Ordinances, to prove the said succession. But that is not true; for then none (as is aforesaid) could prove any of them. Either it is meet that we be able to Prove the truth of our Ministry, Churches and ad­ministrations, or not. If not, then why do the adversaries call us to it? If yea: then no man among the Churches in Europe (on their grounds) hath any proof; and therefore must not pretend to the Ministry, Churches or Ordinances, but we must all turn Seekers to day, and Infidels to morrow, by this device.

Sect. 30. Argument 8. The Ministry of the Priests and Levities before the incarnation of Christ, and in his time, was not Null, though they wanted as much or more then such a succes­sion of right Ordination: therefore it is so still with the Gospel Ministery. The Antecedent I shall more fully manifest neerer to the end: Only now observe, that when Abiathar was put out by Solom [...]n; and when such as were not of the line or Genealogie of the Priests, were put as polluted persons from the Priesthood ( Neh. 7.64, 65. and 13 29, 30. Ezra 2.62.) [Page 176] yet were not any of their administrations taken to have been Null.

Sect. 31. Argument 9. If the Ministration or Governing acts of Vsurping Princes may be Valid, and there need no proof of an uninterrupted succession to prove the validity, then is it so also in the Ministry: But the Antecedent is certain; therefore, &c. The Validity of the consequence from the parity of Reason I shall manifest anon.

Sect. 32. Argument 10 If an uninterrupted Succession of Canonical or true Ordination be Necessary to the Being of the Church, Ministry and Ordinances, then Rome and England have lost their Ministry, Churches, and Ordinances. But the Con­sequent will be denyed by the adversaries; therefore so also must the Antecedent, if they regard their standing.

Sect. 33. Though this be the Argument that I have the great­est advantage to press the adversary with, yet because I have made it good already in two or three other writings (in my Key for Catholicks, and my Safe Religion, and Christian Concord) I shall say but little of it now. But briefly this may suffice: 1. For the Church of Rome, if either Heresie, Infidelity, Sodo­mie, Adultery, Murder, Simony, violent intrusion, ignorance, impiety, want of due election, or of due consecration, or plura­lity of Popes at once, can prove an interruption of their succes­sion, I have shewed them already where its proved; But if none of these prove it, we are safe our selves.

Sect. 34 But Grotius (in Discus. Apolog. Rivet.) pleads for them, that if any intercision have been made at Rome, it hath been made up from other Churches.] Answ. 1. That is not proved, but nakedly affirmed. 2. Nor will it serve the Papists turn, that must have all Churches hold from Rome and her succession, and Rome from none, nor to be patcht up from their succession. 3. De facto the contrary is certain: For 1. Those other held their Ministry as from the universal Headship of the Pope; and there­fore had themselves their interruptions in the former interrupti­ons of Rome (as being but her members:) and therefore were not capable themselves of repairing of her breaches, 2. The succes­sors of the illegitimate Popes (such as deposed Eugenius, &c.) and men as bad as they, have continued the succession: And t [...]e Bishops that were consecrated by power received from the ille­gitimate [Page 177] Popes, were the only persons that were the repairers of the breach. And yet the Pope will hardly yield that he recei­veth his power from any of these. 3 There have been greater defects in the succession then this of Consecration, even of due Election, Capacity, yea of an office it self which Christ will own. The Vicechristship of the Pope is no office of Christs planting.

Sect. 35. And 2 For the English Prelates, as they are unable to prove their uninterrupted succession, so the interruption is proved, in that they derived and held their Power from the Vicechrist of Rome, and that qua talis, for so many ages. This was their own profession: and all that they did was as his Mini­sters by his Authority, which was none.

Sect. 36. Object. But this nulled not the true Authority which they received from the Pope or Prelates as Prelates. Answ. The Pope was uncapable of giving them Authority (and whether the Prelates as such were so too, we shall enquire anon.) And though I grant that (where the person was fit) there was yet a Ministry Valid to the Church (and perhaps to themselves in the main) yet that is because Canonical Ordination is not of Necessity to the Being of the Ministry; (but by other means they might be then Ministers, though this corruption was conjunct, that they re­ceived their Power imaginarily from R [...]me) but that the said Canonical succession was interrupted, by this Papal tenure, and many a delinquency, is nevertheless sure, and sufficient to inforce the Argument as to them that now are our adversaries. But so much shall suffice for the Non-necessity of this succession of a true and Regular Ordination.

CHAP. V. Ordination by such as the English Pre­lates, not Necessary to the Being of the Ministry.

Sect. 1. I Have made this work unneces­sary by the two former Chap­ters: For if no Ordination be of Necessity to the Being of the Ministry, nor an uninterrupted Succession Necessary, then doubtless an Ordination by these Prelates in Specie is not Necessary at present, or as to succession. But yet ex abundati I add.

Sect. 2. Argument 1. Ad hominem, I may well argue from the Concession of the English Prelates themselves and their most zealous adherents; And their judgements were 1. That such a succession as aforesaid of right Ordination was not of Necessity; And for this they that write against, the Papists do commonly and confidently dispute.

Sect. 3. And 2. They maintained that the Protestant Chur­ches that had no Bishops were true Churches, and their Mini­sters true Ministers, and so of their administrations. This was so common with them that I do not think a dissenting vote can be found, from the first Reformation, till about the prepara­tions for the Spanish match or little before.

Sect. 4. I have in my Christian Concord cited at large the words of many, and the places of the writings of more, as 1. Dr. Field, [Page 179] 2. Bishop Downam, 3. Bishop Iewel, 4. Saravia, 5. Bishop Alley, 6. Bishop Pilkinton, 7. Bishop Bridges, 8. Bishop Bil­son, 9. Alexander Nowel, 10. Grotius (their friend then) 11, Mr. Chysenhal, 12. The Lord Digby, 13. Bishop Dave­nant, 14. Bishop Prideaux, 15. Bishop Andrews, 16. Chil­lingworth, 17. (To which I now add) Bishop Brom [...]all ▪ (of Schism) 18. Dr. Fern, 19. Dr. Steward (in his answer to Foun­tains letter (these of the later, or present sort) 20. And Bi­shop Vsher (whose judgement of it is lately published by Dr. Bernard at his own desire) 21. And Mr. Mason (in a Book of of purpose for justification of the Reformed Churches) hath largely pleaded this cause. 22. And Dr. Bernard saith that Dr. Overall was judged not only to consent to that Book, but to have a hand in it. 23. And no wonder when even Bancroft himself (the violentest of all the enemies of them called Puri­tans in those times) is said by Spotswood (there recited by Dr. Bernard) to be of the same mind, and to give it as his judge­ment, that the Scotch Ministers (then to be Consecrated Bi­shops) were not to be reordained, because the Ordination of Presbyters was valid.

Sect. 5. These Novel Prelatical persons then, that so far dis­sent frrom the whole stream of the Ancient Bishops and their ad­herents, have little reason to expect that we should regard their judgement above the judgement of the English Clergy, and the judgement of all the Reformed Churches. If they can give us such Reasons as should conquer our modestie, and perswade us to con­demn the judgement of the Plelates and Clergy of England ▪ & all other Churches of the Protestants, and adhere to a few new men of yesterday, that dare scarcely open the face of their own opini­ons: we shall bow to their Reasons when we discern them: But they must not expect that their Authority shall so far prevail.

Sect. 6. And indeed I think the most of this cause is carried on in the dark: What Books have they written to prove our Ordi­nation Null? and by what Scripture Reasons do they prove it? The task lieth on them to prove this Nullity, if they would be Regarded in their reproaches of the Churches of Christ. And they are not of such excessive Modesty, and backwardness to divulge their accusations, but sure we might by this time have expected more then one volume from them, to have proved [Page 180] us, No Ministers and Churchess if they could have done it. And till they do it; their whsperings are not to be credited

Sect. 7. Argument 2. If that sort of Prelacy that was exer­cised in England was not necessary it self, yea if it were sin­full, and tended to the subversion or exceeding hurt of the Chur­ches; then is there no Necessity of Ordination by such a Pre­lacy. But the Antecedent is true: therefore so is the conse­quent. The Antecedent hath been proved at large in the fore­going Disputation. Such a Prelacy as consisteth in the under­taking of an impossible task, even for one man t [...] be the only Go­vernour of all the souls in many hundred Parishes, exercising it also by Lay men, and in the needful parts, not exercising it all all▪ a Prelacy not chosen by the Presbyters whom they Go­vern; yea suspending or degrading [...]he Presbyters of all those Churches, as to the governing part of the [...] office, and guilty of the rest of the evils before mentioned, is not only it self unne­cessary, but sinful, and a disease of the Church which all good men should do the best they can to cure. And therefore the effects of this disease can be no more Necessary to our Ministry, then the bur [...]ing of a feaver, or swelling of a Tympany, is ne­cessary to the body.

Sect. 8. No Bishops are Necessary but such as were in Scri­ture times: But there were none such as the late English Bishops in Scripture times: Therefore the English Bishop [...] are not ne­cessary. He that denyeth the Major, must go further in denying the sufficiency of Scripture▪ then I find the Papists ordinarily to do: For they will be loth to affirm that any office is of Necessity to the Being of the Church or of Presbyters, that is not to be found in Scripture, or that was not then in Being: Therefore so far we are secure.

Sect. 9. And for the Minor, I prove it thus. If the English Bishops were [...]either such as the unfixed General Ministers, nor such as the fixed Bishops of particular Churches, then were they not such as were in Scripture times. But they were neither such as the unfixed General Ministers, nor such as the fixed Bi­shops of particular Churches: therefore, &c.

Sect. 10. Bes [...]des these two sorts of Ministers, there are no more in the New Testament. (And these a [...]e diversified but by the exercise of their office, so far as they were ordinary Mini­sters [Page 181] to continue.) The unfixed Ministers (whether Apostles▪ Evangel [...]sts or Prophets) were [...]uch as had no special charge of any one Church as their Diocess, but were to do their best for the Church in general, and follow the direction and call of the Holy Ghost for the exercising of their Ministry. But its known to all that our Engsish Bishops were not such. They were no ambulatory itinerant Preachers: they went not about to plant Churches, and confirm and direct such as they had planted: but were fixed to a City, and had every one their Diocess, which was their proper charge (but Oh how they discharged their un­dertaking!)

Sect. 11. Object. The Apostles might agree among them selves to divide their Provinces, and did accordingly, James being Bishop of Jerusalem, Peter of Rome, &c. Answ. No doubt but common reason would teach them when they were sent to preach the Gospel to all the world, to disperse themselves, and not be preaching all in a place, to the disadvantage of their work: But 1. Its one thing to travail several ways, and so divide them­selves as itinerants; and another thing to divide the Churches among them, as their several Diocesses to wh [...]ch they should be fixed▪ Which they never did, for ought is proved. 2. And its one thi [...]g prudently to disperse themselves for their labour, an [...] another thing to claim a special power over a Circuit or Diocess as their charge, excluding a like charge and power of others. So far as any man, Apostle or other, was the Father of souls by their conversion, they owned him a spe­cial honour and love, which the Apostles themselves did some­times claim: But this was nothing to a peculiar Diocess or Pro­vince. For in the same City (a Ierusalem) some might be converted by one Apostle, and some by another. And if a Pres­byter convert them, I think the adversaries will not therefore make them his D [...]ocess, not give him there an Episcopal Power, much less above Apostles in that place. Nor was this the Rule that Diocesses could be bounded by, as now they are taken.

Sect. 12. Nor do we find in Scripture the least intimati­on that the Apostles were fixed Diocesan Bishops, but much to the contrary. 1. In that it was not consistent with the General charge, and work that Christ had laid upon them to go into all the world, and preach the Gospel to [Page 180] [...] [Page 181] [...] [Page 182] every creature: How would this stand with fixing in a peculiar Diocess?

Sect. 13. And 2. We find them answering their Commission in their practice, going abroad and preaching and planting Churches, and sometimes visi [...]ing them in their passage, but not s [...]tling on them as their Diocesses; but going further, if they had opportunity, to do the like for other places. Yea they planted Bishops in the several Cities and Churches which they had gathered to Christ. Though Paul staid three years at E­phesus and other adjacent parts of Asia, yet did not all that abode prove it his peculiar Diocess: (And yes its hard to find again so long an abode of Paul or any Apostle in one place.) Elders that were Bishops we find at Ephesus, Acts 20. and some say Timothy was their Bishop, and some say Iohn the Apo­stle was their Bishop: but its clear that it was no peculiar Di­ocess of Paul.

Sect. 14. And 3. We still find that there were more then one of these general itinerant Ministers in a Place, or at least that no one excluded others from having equal power with him in his Province, where ever he came. Barnabas, Silas, Titus, Ti­motheus, Epaphroditus, and many more were fellow-labourers with Paul in the same Diocess or Province, and not as fixed Bishops or Presbyters under him, but as General Ministers as well as he. We never read that he said to any of the false Apostles that sought his contempt [This is my Diocess, what have [...]ou to do to play the Bishop in another mans Diocess?] Much less did he ever plead su [...]h a Power, against Peter, Barnabas or any Apostolical Minister: Nor that Iames pleaded any such prerogative at Ierusalem.

Sect. 15. And therefore though we reverence Eusebius and other Ancients, that tell us of some Apostles Diocesses, we take them not as infallible reporters, and have reason in these points partly to deny them credit from the word of God. The Churches that were planted by any Apostle, or where an Apo­stle was longest resident, were like enough to reckon the series of their Pastors from him: For the founder of a Church is a Pastor of it, though not a fixed Pastor, taking it as his peculiar charge, but delivering it into the hands of such: And in this sence we have great reason to understand the Catalogues of the Antients [Page 183] and their affirmations that Apostles were Bishops of the Chur­ches. For Pastors they were: but so that they had no peculi­ar Diocess, but still went on in planting and gathering and con­firming Churches: Whereas the Bishops that were setled by them (and are said to succeed them had) their single Churches which were their peculiar charge; They had but one such charge or Church, when the Apostles that lead in the Catalogues had many; & yet none so as to be limited to them. And why have we not the Diocess of Paul and Iohn, and Mathew and Thomas, and the rest of the twelve, mentioned, as well of Peter and Iames? Or if Paul had any, it seems he was compartner with Peter in the same City (contrary to the Canons that requireth that there be but one Bishop in a City.)

Sect. 16. Its clear then that the English Bishops were not such Apostolical unfixed Bishops as the Itinerants of the first age were. And yet if they were, I shall shew in the next Argument that its nothing to their advantage; because Archbishops are nothing to our question. And that they were not such as the fixed Bishops of Scripture times, I am next to prove.

Sect. 17. The fixed Bishops in the Scripture times had but a single Congregation, or particular Church for their Pastoral Charge: But our English Bishops had many (if not many hundred) such Churches for their charge: therefore our English Bishope were not of the same sort with those in Scripture. The Major I have proved in the former Disputation. The Mi­nor needs no proof, as being known to all that know En­gland.

Sect. 18. And 2. The fixed Bishops in the Scripture times had no Presbyters, at least, of other particular Churches under them, (They Governed not any Presbyters that had other associated Congregations for publick Worship.) But the En­glish Bishops had the Presbyters of other Churches under them (perhaps of hundreds:) therefore they are not such as the Scripture Bishops were. There is much difference between a Governour of People and a Governour of Pastors; Episcopus gregis, & Episcopus Episcoporum, is not all one. None of us saith, Cyprian in Concil. Carthagin. calleth himself, or takes himself to be Episcopum Episcoporum. No fixed Bishops in Scripture times were the Pastors of Pastors, as least, of other Churches.

[Page 184]Sect. 19. This I suppose I may take as granted de facto from the Reverend Divine whom I have cited in the foregoing Dispu­tation, that saith ( Annotat. in Art. 11.) that [ Although this Title of [...] Elders, have been also extended to a second or­der in the Church; and now i [...] only in use for them, under the name of Presbyters; yet in the Scripture-times it belonged principally, if not alone to Bishops; there being no Evidence that any of that second Order were then instituted; though soon after, before the writing [...] [...]gnatius Epistles, there were such instituted in all Churches] So that he granteth that de facto there were then no Presbyters but Bishops, and that they were not instituted: and therefore Bishops had no such Presbyters to Govern; nor any Churches but a single Congregation: For one Bishop could guide but one Con­gation at once in publick worship; and there could be no Wor­shipping Congregations (in the sence that now we speak of) with­out some Presbyter to guide them in performance of the worship.

Sect. 20. So saith the same Learned man, Dissertat. 4. de E­piscop. page 208, 209. [ in quibus plures abs (que) dubio Episcopi [...]uere, nulli (que) adhuc quos hodie dicimus Presbyteri And there­fore he also concludeth that the Churches we [...]e then Governed by Bishops assisted by Deacons without Presbyters, instancing in the case of the Church of Ierusalem, Act. 6. and alledging the words of Clem. Roman. [...], &c. (How Grotius was confident that Clemens was against their Episcopacy, (shewed before) To the same purpose he citeth the words of Cle­mens Alexandrinus in Euseb. of Iohn the Apostle▪ concluding [ Ex [...]is ratio constat quare sine Pres [...]yterorum mentione intervenient [...], Episcopis Diaconi immediate adjiciantur, quia scilicet in singulis Macedoniae civitatibus, quam vis Episcopus esset, nondum Presbyteri constituti sunt; Diaconis tantum [...] ubi (que) Episcopis adjun­ctis] Dissertat. 4 cap. 10. Sect. 19, 20, 21. So also cap. 11. Sect. 2. & alibi passim.

Sect. 21. Object. But though de facto there were no Bishop [...] [...]uling Presbyters then, nor ruling any more then a single Worsh [...]p­ [...]ing Church, yet it was the Intention of the Apostles that they should afterwards enlarge their Diocess, and take the care of many Chur­ches, and that they should ordain that so [...]t of subject Presbyters that were not instituted in Scripture-times. Answ. Do you prove [Page 185] the secret Intention of the Apostles to be for such a Mutation, and then we shall be satisfied in that. But till then it is enough to us that we have the same Government that de facto was set up by the Apostles, and exercised in Scripture times. And that its granted us that the office was not then instituted which we de­ny: For it is the office of such subject Presbyters having no Power of Ordination that we deny.

Sect. 22. Object. But though in Scripture times there were no Bishops over many Churches and Presbyters, yet there were Archbishops that were over many. Answ. Because this objection contains their strength, I shall answer it the more fully. And 1. If there were no subject Presbyters in those times, then Archbishops could rule none. But there were none such, as is granted: therefore, &c. And what proof is there of Archbishops then?

Sect. 23. Their first proof is from the Apostles: But they will never prove that they were fixed Bishops or Archbishops. I have proved the contrary before. But such an itinerant Epis­copacy as the Apostles had (laying by their extraordinaries) for my part I think should be continued to the world and to the Church (of which after.)

Another of their proofs is from Timothy and Titus [...] who, thy say, were Archbishops. But there is full evidence that Timothy and Titus were not fixed Bishops or Archbishops, but Itinerant Evangelists, that did as the Apostles did, even plant and settle Churches, and then go further, and do the like. See and consider but the proofs of this in Prins unbishoping of Timothy and Titus. Such Planters and Itinerants were pro tempore the Bishops of every Church where they came, (yet so as another might the next week be Bishop of the same Church, and another the next week after him, yea three or four or more at once, as they should come into the place) And there­fore many Churches as well as Ephesus and Creet its like might have begun their Catalogue with Timothy and Titus: and ma­ny a one besides Rome might have begun their Catalogue with Peter and Paul.

Sect. 24. Another of their proofs is of the Angels of the seven Churches which they say were Archbishops. But how do they prove it? Because those Churches or some of them were plant­ed [Page 186] in chief Cities, and therefore the Bishops were Metropolitans. But how prove they the consequence? By their strong imagi­nation and affirmation. The Orders of the Empire had not then such connection and proportion, and correspondency with the Orders of the Church. Let them give us any Valid proof that the Bishop of a Metropolis had then (in Scripture times) the Bishops of other Cities under him, as the Governor of them, and we shall thank them for such unexpected light. But pre­sumption must not go for proofs. They were much later times that afforded occasion for such contentions as that of Basil and Anthymius, (Whether the bounds of their Episcopal Jurisdicti­on should change as the Emperours changed the State of the Pro­vinces?) Let them prove that these Asian Angels had the Bishops of other Churches, and the Churches themselves under their ju­risdiction, and then they have done something.

Sect. 25. But if there were any preheminence of Metropoli­litans neer these times, it cannot be proved to be any more then an honorary Primacy: to be Episcopus primae sedis, but not a Governour of the rest. How else could Cyprian truly say (even so long after) as is before alledged, that none of them was a Bishop of Bishops, nor imposed on others, but all were left free to their own consciences, as being accountable only to God?

Sect. 26. Yea the Reverend Author above mentioned shews ( D [...]ssertat. de Episcop. 4. cap. 10. Sect. 9, 10, & alibi) that there were in those times more Bishops then one in a City, though not in una Ecclesia aut Coe [...]u. And the like hath Grotius oft. So that a City had oft then more Churches then one, and those Churches had their several Bishops: and neither of these Bishops was the Governour of the other, or his Congregation: much less of the remoter Churches and Bishops of other Cities. And this they think to have been the case of Peter and Paul at Rome, yea and of their immediate successors there. And so in other places ( Lege Dissert. 5 c, 1.)

Sect. 27. When the great Gregory Thaumaturgus was made Bishop of Neocaesarea, he had but seventeen Christians in his City; and when he had increased them by extraordinary successes, yet we find not that he had so much as a Presbyter under him. And if he had, its not likely that Musonius, his first and chief enter­tainer, would have been made but his Deacon, and be the only [Page 187] man to accompany him and comfort him in his retirement in the persecution, and that no Presbyter should be mentioned: which shews that Bishops then were such as they were in Scripture-times (at least in most places) and had not many Churches with their Presbyters subject to them, as D [...]oc [...]san Bishops have. And when Comana, a small place not far off him, received the faith, Gregory Ordained Alexander the Colliar) their Bishop, over another sin­gle Congreg [...]tion, and did not keep them under his own Pastoral charge and Government: Vid. Greg. Nys [...]n in vita Thaumat.)

Sect. 28. But because that our D [...]ocesan Bishops are such as the Archbishops that first assumed the Government of many Churches, and because we shall hardly drive many from their pre­sumption, that Timothy and Titus were Archbishops (besides the Apostles,) I shall now let that supposition stand; and make it my next Argument that,

(Argument 3.) Ordination by Archbishops is not neces­sary to the Being of Ministers or Churches. Arg. 3. Our English Bi­shops were indeed Archbishops: therefore Ordination by them is not Necessary —] It is not the Name, but the office that is pleaded Necessary.

Sect. 29. And for the Major, I think it will not be denyed. All that I have to do with, Protestants and Papists, do grant the Va­lidity of Ordination by Bishops. And for the Minor, it is easily proved. The Bishops that are the Governours of many Chur­ches and their Bishops, are Archbishops. The Bishops of England were the Governours of many Churches with their Bishops: therefore they were Archbishops. The Major will be granted. And for the Minor I prove it by parts: 1. That they were (by undertaking) the Governours of many Churches. 2. And of many B [...]shops.

Sect. 30. He that is the Governour over many Congregations of Christians associated for the publick Worship of God and holy com­munion and Edification, under their Proper Pastors, is the Gover­nour of many Churches. But such were our English Bishops: therefore, &c. That such Societies as are here defined are true Churches, is a truth so clear, that no enemy of the Churches is is able to gainsay with any shew of Scripture or reason, they be­ing such Churches as are described in the Scriptures. And 2. That our Ministers were true Pastors, if any will deny, (as the Papists [Page 188] and Separatists do) I shall have occasion to say more to them anon.

Sect. 31. Argument 4. If Ordination by such as the English Bishops be of Necessity to the Ministry and Churches, then was there no true Ministry and Churches in the Scripture times, nor in many years after: But the consequent is false; therefore so is the Antecedent. The reason of the Consequence is because there were no such Bishops in those times; and this is al­ready proved, they being neither the Itinerant Apostolical sort of Bishops▪ nor the fixed Pastors of particular Churches; besides which there were no other.

Sect. 32. Argument 5. If Ordination by such as the English Prelates be Necessary to the Being of the Ministry and Churches, then none of the Protestants that have not such Prelates (which is almost all) are true Churches or have true Ministers: But the Consequent is false: therefore so is the Antecedent. Of this I shall say more anon.

Sect. 33. If none of the Protestants Churches that have not such Bishops are true Churches, and have not a true Ministry, then neither Roman, Greek, Armenian, Aethiopian, &c. or almost any through the world are true Churches: For they are defective in some greater matters, and chargeable with greater errors then these. But the Consequent is false; therefore so is the Antecedent. He that denyeth all these to be true Churches, denyeth the Ca­tholick Church: And he that denyeth the Catholick Church, is next to the denying of Christ.

Sect. 34. Having thus proved that there is no necessity of Or­dination by such as the English Prelates, I have withall proved that men are not therefore ever the less Ministers, because they have not their Ordination, nor our Churches or Ordinances ever the more to be disowned.

Sect. 35. Yet where there is no other Ordination to be had, it may be a duty to submit to theirs: Not as they are Episcopi ex­ortes (as even Grotius calls them) or of this species; but as they are Pastors of the Church, notwithstanding such superfluities and usurpations.

Sect. 36. It is not the duty therefore, but the sin, of any man that was Ordained by such Prelates to a lawful office, to disclaim and renounce that Ordination (as some do.) For it is not every [Page 189] irregularity that nullifieth it: There may be many modal cir­cumstantials, or accidental miscarriages that may not Null the the substance of the Ordination it self.

Sect. 37. Yet it must be concluded, that we may not be wilfully guilty of any sin in the modes or accidents: But that may be a sin in the Ordainer, which the Ordained may not be guilty of, as do­ing nothing that signifieth an approbation of it, but perhaps dis­owning it.

Sect. 38. If we have been guilty of submitting to a corrupt or­dination, as to the accidents, we must disown and repent of the sinfull mode and accidents, though not of the Ordination it self in substance. As we must bewail the errours and infirmities of our preaching, prayer, and other holy duties, without re­nouncing the duty it self, which is of God, and to be owned.

Sect. 39. As to the Question of some, Whether a man may be twice Ordained, in case he suspect his first Ordination: I answer, 1. You must distinguish between a General Ordination to the office of the Ministry, and a special Ordination to a particular Church. (As the licensing of a Physitian; and the setling him over a City or Hospital) The first may be done but once, in case it be truely done: but the second may be done as oft as we re­move to particular Churches: Though yet both may be done at once, at our first Ordination; they are still two things; Even as Baptizing a man into Member-ship of the universal Church, and taking him into a particular Church. Its not like that the sepa­ration and Imposition of hands on Paul and Barnabas, Act. 13.2, 3. was to their first Apostleship.

Sect. 40. If a man have weighty reasons to doubt of his first Ordination, his safest way is to renew it, as is usuall in Baptim, with a [ Si non Baptizatus es Baptizo te] If thou be not Ordain­ed I Ordain thee. This can have no danger in such a case.

CHAP. VI. Ordination at this time, by English Pre­lates especially, is unnecessary.

Sect. 1. BEsides what is said against the Neces­sity of such Prelatical Ordination in it self, I conceive that more may be said against it as things now stand from several accidental reasons, which make it not only unnecessary but sinful, to the most.

Sect. 2 As 1. The Obligation that was upon us from the Law of the Land, is taken off (which with the Prelates them­selves is no small argument when it was for them) So that we are no further now obliged, then they can prove us so from Scri­p [...]u [...]e Evidence; and how little that is, I have shewed before. The English Prel [...]cy is taken down by the Law of the Land: we are left at Liberty [...]rom humane Obligations at least.

Sect. 3. If any man say, that it is an unlawful power that hath made those Laws by which Prela [...]ical Government is taken down. I a [...]swer, 1. It is such a Power as they obey themselves, and therefore they may permit others to obey it. They hold their estate [...] and lives under it, and are protected and ruled by it; and profe [...]s submission and obedience, for the generality of them. And when another Species of Government was up, that commanded [...] to [...]ake an engagement, to be true to the Government as [...] without a King and House of Lords, when our [...] refused that Engagement as unlawful, the generality [Page 191] of the contrary minded took it (even all that I was acquainted with, that were put upon it) So that I may take it for granted that they judge the power which they obey themselves, to be obeyed by others.

Sect. 4. And 2. I would be glad to hear from them any regar­dable proof that those that Governed when Paul wrote the 13th Chapter to the Romans had any better Title to their Govern­ment; Let them review their own late writings on that subject, and they may have arguments enough that are Valid ad hominem at least.

Sect. 5. The Laws of the Land do make the Acts even of an Usurper Valid while he is in possession, and make it treason to them that do against him that which is treason if it were against a lawfull Prince: and therefore if we granted them what they here affirm, it would be no advantage to their cause. Subjects must look at the present Governours with peaceable subjection: For if they be left to try their Princes titles, and suspend obedi­ence upon their single opinions, you know what will follow.

Sect. 6. And 3. It will be hard to prove that many a Prince that hath ruled in England, had a better Title: Its known that many of their Titles were naught; And yet their Lawes are Valid still, or were so to Posterity. And how can they convey a better title to their Heirs then they had themselves? If you say that the Consent of the People gave them a better, I must return that if that will serve, the people in Parliaments (more then one) and in their real subjection, have consented to this. But this is a subject that requireth much more to be said of it, or nothing at all: and therefore I shall take up here, with this little which he present cause makes necessary.

Sect. 7. And I may add a further Reason; that we are not only disobliged by the Laws from former Prelacy, but we are ob­liged against it. The Rulers have deposed and forbidden it, And in lawful things it is a duty to obey our Governours. And that the demolishing of the Prelacy, is a lawful thing (in it self considered: For I meddle not with the manner at this time.) I have said enough before to prove. It hath been usual for Princes to decase bad Priests, and heretical or contentious Bi­shops, and to correct disorders, and restrain usurpations of Pre­lates among themselves. And if any such thing be now done [Page 192] by our present Governours, I know not any thing of that ne­cessity in the English Species of Prelacy, as will warrant us to d [...]sobey them.

Sect. 8. And it is a thing that is inconsistent with the Peace and Unity of these Churches: Which is another reason. For 1. We have seen the ill effects of it (which I am not willing to open to the worst) 2. And the multitude of the most consci­entious people are against it. 3. And the generality of the most conscionable faithful Ministers are against it; So that it could not be restored, without the apparent ruine of these Churches. 4. And a Learned Reverend Assembly of Divines, chosen out of the several Counties by a Parliament, were against it. 5. And many Parliaments have been against it. 5. And the generality of their adherents in the two Nations, that then lived in their Power, have taken a Solemn Covenant against it. Not against all Episcopacy, but against the English sort of Pre­lacie. So that it cannot be restored, without incomparably much more hurt, then the continuance of it would have done good, and without setting all these Churches on a flame: So far is it now from being a likely means of Unity or Peace among us.

Sect. 9. And if yet they plead the obligation of the ancient Laws (which is most insisted on by many) I must by way of just excuse, remember them of one thing, which its like they do not forget: that if those Laws are still in force to oblige us to seek Ordination from the Prelates, and to Au­thorize the Prelates to Ordain, notwithstanding the Laws of later Powers that have repealed them, then it must needs fol­low that those later Powers are taken for no Powers: and conse­quently that the same Laws do oblige the Prelates to put the Oath of Allegiance and Supremacy, as to some other Power, up­on the O [...]dained before they lay hands upon them, and oblige the Ordained to take those Oaths, as well as to be so Or­dained. For if they be yet of force in one, they are of [...] in both. And so no man can be Ordained by you [...] guilty of that which the present Lawes make [...] forfeiting his life: which I know nothing in the [...] him to do.

[...] think I may conclude that it is your own [Page 193] judgement, that men should rather forbear your Ordination, then hazard their lives, or violate the present Laws, because when a Declaration or Order came forth not long ago, prohibiting men of your perswasion that had been sequestred to Preach or Administer Sacraments, the generality of you presently obey­ed it, and some wrote for the forbearance that they practised. And if an Ordained man should obey the present power, by forbearing to preach and administer Sacraments, or may for­bear these to escape a temporal danger; much more may men do so about your sort of Ordination.

Sect. 11. Moreover 4. We shall be guilty of a fixed Schism among the Refo [...]ed Church [...]s, and of making the heal­ing of our breaches impossible, if by our compliance we own your dividing Principle, that [No other are true Mini­sters or Churches but such as have your Manner of Ordina­tion] For by this Rule all the Ministers in these and other Protestant Nations must be degraded, or taken for no Mini­sters, and all the Churches for no true Churches (though per­haps they may be confessed Christian Communities,) Nor the Ordinances and administrations true. And do you think these are likely terms for Peace? Will they ever be yielded to by so many Churches? Or is it a desirable thing? Should Rome be so much gratified? And our Churches ru­ined? and the souls of millions cast away, and sacrificed to your opinions, or Peace? While your Prelacy pretended to no more, but to be the best sort of Government, and your Church to be the best of Churches, we could submit to you in all things that were not flatly sinful: But when you will be the only Churches, and unchurch all others, even the most flourishing Churches for knowledge and holiness, and when you must be the only Ministers, and others must be none, unless they will be Ordained by you; this is enough to put a sober man to a stand, whether he shall not be guilty of notorious schism, by complying with so schismatical a prin­ciple, if he subject himself voluntarily to a Prelacy that hath such principles and pretences, and to an Ordination that is administred on these grounds and terms. This was not the ground, nor these the principles of the former English Pre­lates: and therefore we were more capable of subjection to [Page 194] them or Communion with them. We could have lived in their Communion and in the Communion of the rest of the Protestant Churches that have no Prelacy. But if by innovation, you have made such a change, as that we must separate from all the Reform­ed Churches and Ministers that have not your kind of Ordinati­on, if we will be your subjects or be Ordained by you according to your grounds, its time for us to look about us, that we escape that separation and schism, that you would lead us into and en­gage us in by your way of Ordination.

Sect. 12. Among your selves there are many that affirm that if the Pope would have been content with his old Patriarchal Power, and principium unitatis, or primacy of Order, and wave his last four hundred years determinations, or at least not obtrude them on other Churches (as Bishop Bromhall speaks) they could have held communion with him, that now cannot; If Rome would have been content to be a Member of the Catholick Church, though pretendedly the noblest, they could have owned it: But when it will be The Catholick Church, and separate it self from all the rest, unchurching all that are not subject to them, and united in their Go­vernment, they then drive us further from Communion with them. Imitate them not in any degree in this No­torious schi [...]m and separation. Be contented to be Ministers and Churches; and tell not Christ, he hath none but you, and such as you; and tell not Satan, that the Kingdom of Christ is thus cut short, to the honour or rejoycing of his adversary.

Sect. 13. It was not so ridiculous as sad to me, to read in Mr. T. Ps. Self-revenger against Mr. Barlee, pag. 37. and Ordination called a ‘[Notorious Comoe Tragedie, equally sad and ridiculous, which he and others lately acted in Dain­try Church, intituled by the Actors, An Ordination of Mini­sters, but by many of the Spectators, An Ordination of Lay-Preachers to be Lay-preachers still, and (without repentance) for ever uncapable of the Priesthood, by being Ordained by such Priests as were uncapable of Ordaining.]’ Thus Mr. P.

Sect. 14. And it seems he was of the same judgement, (whoever he was) that would have abused Bishop Vsher, by giving out that he told him, that [ as for Holland, he question­ed [Page 195] if there was a Church among them, or not, or words fully to that Purpose] Against which abuse of the Dr. the Bishop was fain to vindicate himself, See page 124, 125. Of his Posthumous Judgement.

Sect. 15. Moreover, 5. We know not of almost any Bi­shops in England, by whom men may be Ordained. Four or five Reverend Learned men of that degree are commonly said to survive among us (whom we much honour and value for their worth) But as these are so distant, and their resi­dence to the most unknown, so the rest (if there be any) are known to very few at all, that I can hear of: Its famed that many Bishops there are; but we know it not to be true, nor know not who they be: and therefore it cannot well be expected, that their Ordination should be sought. If they reveal not themselves and their Authority, and do not so much as once command or claim obedience from the generality of Ministers, how can they expect to be obeyed? If they plead the danger of persecution, I answer, 1. What Persecution do they suffer that are known (above others of their way?) 2. If that will excuse them (when we never heard of any that suffered the loss of a penny for being known to be a Bishop, since the Wars were ended) then it seems, they take the Being of the Ministry and Churches to be but of small moment, that are not worthy their hazzard in a manifestation of their power: And if this excuse them from appearing, it must needs in reason excuse others from knowing them, obeying them, and submitting to them.

Sect. 16. And when they shall declare themselves to be our Bishops, they must in all reason expect that the proof of it as well as the naked affirmation, be desired by us. For we must not take every man for a Bishop that saith he is so. They must shew us according to the Canons that the Clergy of the Diocess lawfully Elected them, and Bishops Consecrated them; which are transactions that we are strangers to. If they take the secret Election of six or seven or very few in a Diocess, to be currant, because the rest are supposed to be uncapable by Schism; 1. Then they shew themselves so ex­ceedingly unjust as to be unmeet for Government, if they will upon their secret presumptions, and unproved suppositions, [Page 196] cut off or censure so many parts of the Clergy, without ever accusing them, or calling them to speak for themselves, or he [...]ring their Defence. 2. And if upon such presumptuous Censures you make your selves Bishops besides the Canons, you cannot expect obedience from those that you thus separate from, and censure unheard.

Sect. 17. Its known that the English Bishops (as Grotius him­self affirmeth) were chosen by the King according to the custom here, the Chapter being shadows in the business: And if the King may make Bishops, he may make Presbyters; and then Ordination is unnecessary. But if you say that the Conse­crators make them Bishops, and not the Kings Election, then Rome had many Bishops at once, when ever three or four Popes were consecrated at once (which marrs all succession thence dirived,) and then if some Bishops consecrate one, and some another, both are true Bishops of one Diocess, and many Pastors may be thus Ordained to one Church.

Sect. 18. And it concerneth us before we become their subjects, to have some credible Evidence that they are so Or­thodox, as to be capable of the place. And the rather because that some that are suspected to be Bishops (how truly I know not) have given cause of some suspicion: Either by writing against Original sin, or by owning Grotius's Religion, (which what it was I have shewed elsewhere,) or by un­churching the Protestant Churches, and Nullifying their Mini­stry that have not their kind of Ordination, while they take the Roman Ordination to be Valid, and their Church and Mi­nistry to be true, with other such like.

Sect. 19. And 6. If we should now, when better may be had, subject our selves to the Ordination and Government of the abolished Prelacy, we should choose a more corrupt way of ad­ministration, and prefer it to a more warrantable way: (That this way is corrupt, is proved in the former Disputation. That a way more warrantable may be had, I shall prove anon.) Though submission to a faulty way in some cases of Necessity is excusable, yet when we have our choice, the case is altered.

Sect. 20. And a tender Conscience hath very great reason to fear lest by such voluntrary subjection, they should incur moreover this double guilt: 1. Of all the hurt that this corrupt [Page 197] sort of Episcopacy did, before the abolition. 2. And of all the hurt that it might do again if it were introduced: which is nei­ther small, nor uncertain: He that hath seen the fruits that it brought forth but for a few years before the abolition, and weighs the arguments brought against it, methinks should fear to be the restorer of it.

Sect. 21. If any man (as Mr. Thorndike and others do) shall write for a more regular sort of Episcopacy, its one thing to find a tolerable Bishop in his Book, and another thing to find him exi­stent in England: For we know not of any New sort of Regu­lated Episcopacy planted: and therefore must suppose that it is the Old sort that is in being. Let them bring their Moderate forms into existence, and then its like that many may be more inclined to submit to their Ordination: but their moderate prin­ciples having not yet made us any Moderate Episcopacy, I see not how we should be ever the more obliged for them to submit to the Old: but rather are the more justified in disowning it, when their own reformed modell is against it.

CHAP. VII. The Ordination used now in England and in other Protestant Churches, is Valid, and agreeable to Scripture and the Practice of the Ancient Church.

Sect. 1. HAving already proved that the late English Bishops Ordination is not of necessity; [...] &c. Read their words. it is satisfactory without any more ado, to them that would nullifie our Ministry and Churches that have not their Ordination. But because we may meet with other ad­versaries, and because in a case of so much weight, we should walk in the clearest light that we can attain, for the satisfaction of our own Consciences, I shall further prove the Validity of our Ordination, and the truth of our Call, and Minstry, and Churches.

Sect. 2. Argument 1. The Ordination is Valid which is per­formed by such Bishops as were instituted and existent in Scri­ture times. But our Ordination (used in England and other refo [...]med Churches) is performed by such Bishops as were in­stitut [...]d and existent in Sc [...]pture times: the refore such Ordina­tion is Valid.

Th [...] Major will not be denyed (being [...]derstood with a sup­position of other requisites that are not now in controversie:) [Page 199] For those that we have to deal with do grant, that such Bishops as are mentioned, Acts 20. 1 Tim. 3. Tit. 1. Phil. 1.1. and in other passages of Scripture, had the power of Ordination, and that it belonged not only to the Apostles and Evangelists, and (such as they call) Archbishops; but that the fixed Bishops of particular Churches had it.

Sect. 3. The Minor I prove thus (that our Ordination is by Scripture Bishops.) The Scripture Bishops were the Pastors of Particular Churches, having no Presbyters subject to them. Most of our Ordainers are such Pastors: therefore most of our Ordainers are Scripture Bishops.

Sect 4. The Major is asserted at large by the foresaid [...] Dr. H. H. Annot. in Art. 11. b. p. 407. Where he shews [...] though this title of [...] Elders have been also [...] second Order in the Church, & is now only in use for them, under [...] name of Presbyters, yet in the Scripture times, it belonged princ [...] ­pally if not only to Bishops, there being no evidence that any of [...] second order were then instituted —] So that the Scripture Bishops were the Pastors of single Churches having no Presby­ters under them; for there were no inferiour Presbyters (that had not the Power of Ordination) instituted in those times. This therefore may be taken as a granted truth.

Sect. 5. And that our Ordainers are such, is commonly known: 1. They are Pastors: (it is but few of the Prelates that denyed this:) They are Mr. T. P. calls himself Rector of Brington. Rectors of the People, and have the Pasto­ral charge of souls. 2. They are Pastors of Particular Churches. 3. They have (for the most part at least) no subject or inferi­our Presbyters under them: therefore they are Scripture Bi­shops.

Sect. 6. Object. The difference lyeth in another point: The Scripture Bishops had the Power of Ordination: Your Pastors have not the Power of Ordination: thereefore they are not the same. Answ. That is the thing in Question. I am proving that they have the power of Ordination, thus: In Scripture times all single Pastors of single Churches had the Power of Ordination, there being no other instituted: But our Ordainers are the sin­gle Pastors of single Churches, (and of Christs institution:) therefore they have the Power of Ordination. If the Pastors now are denyed to be such as were instituted in Scripture times, [Page 200] 1. Let them shew who did institute them, and by what authori­ty. 2. The sole Pastors of particular Churches were institu [...]ed in Scripture times: But such are ours in question, therefore, &c.

Sect. 7. There is no sort of Pastors lawfull in the Church but what were instituted in Scripture times: But the sort of Pastors now in question are lawfull in the Church: therefore they were instituted in Scripture times: The Minor will be granted us of all those that were Ordained by Prelates: They would not Ordain men to an office which they thought unlawful. The Major is pro­ved thus: No sort of Pastors are lawful in the Church but such of whom we may have sufficient evidence that they were instituted by Christ or his Apostles: But we can have sufficient evidence of none but such as were instituted in Scripture times, that they were instituted by Christ or his Apostles: therefore no other sort is law­full. The Major is proved in that none but Christ and such as he committed it to, have power to institute new Holy Offices for Worship in the Church; But Christ hath committed this to none but Apostles (if to them,) therefore, &c. Whether Apostles themselves did make any such new Office, I will not now dis­pute; but if they did, 1. It was by that special Authority which no man since the planting of the Churches by them can lay claim to, or prove that they have. 2. And it was by that extraordi­nary guidance and inspiration of the Holy Ghost, which none can manifest to have been since that time communicated.

Sect. 8. Moreover, if there were a Power of instituting new Offices in the Church since Scripture times, it was either in a Pope, in Councils, or in single Pastors. But it was in none of these: not in a Pope; for there was no such Creature of long time af­ter, much less with this authority: Not in a Council: For 1. None such was used: 2. None such is proved. 3. Else they should have it still. Not in every Bishop, as will be easily granted.

Sect. 9. If such a Power of instituting New Church-Offices were after Scripture times in the Church, then it is ceased since, or continueth still; Not ceased since. For 1. The Powers or of­ficers then l [...]t continue still; therefore their authority continu­eth still. 2. There is no proof that any such temporary power was given to any since Scripture times. Nor doth any such con­tinue still; Otherwise men might still make us more New Of­fices, and so we should not know when we have done, nor [Page 201] should we need to look into Scripture for Christs will, but to the will of men.

Sect. 10. Argument 2. No men since Scripture times had power to change the Institutions of Christ and the Apostles, by taking down the sort of Pastors by them established; and set­ting up another sort in their stead. But if there be lawful Pa­stors of particular Churches that have not power of Ordination, then men had power to make such a change. For the sort of Pastors then instituted were such as had but one Church, and were themselves personally to guide that Church in actual Worship, and had the power of Ordination, and there was no subject Presbyters, nor no single Pastors that had not the Pow­er of Ordination: All single Pastors of particular Churches had that Po [...]er then: But all, or almost all such single Pastors of particular Churches are by the Dissenters supposed to be with­out that Power now: Therefore it is by them supposed that Christs form of Church Government and sort of Officers are changed, and consequently that men had power to change them, for they suppose it lawfully done.

Sect. 11. Argument 3. The Pastors of City Churches may ordain (especially the sole or chief Pastors:) Many of our present Ordainers are the Pastors of City Churches (and the sole or chief Pastors in some Places:) therefore they may Or­dain. The Major is proved from the doctrine of the Dissenters, which is, that every City Church should have a B [...]shop, and that every Bishop is the chief (and sometimes only) Pastor of a City Church. If they say that yet every Pastor (though the sole Pastor) of a City Church is not a Bishop. I answer, that then they will infer the same power of changing Scripture Institutions, which I mentioned, and disproved before. Let them prove such a Power if they can.

Sect. 12. The Minor is undenyable, and seen de facto, that ma­ny of our Ordainers are such Pastors of City Churches, and that of two sorts: some of such Cities as have both the Name and Nature of Cities: And some of such Cities as have truly the na­ture, but in our English custom of speech have not the name: such as are all Corporations, in the several Market Towns of England.

Sect. 13. Argument 4. Those Pastors that have Presbyters [Page 202] under them, have power of Ordination: But very many Eng­lish Pastors at this day have Presbyters under them: therefore they have Power of O [...]dination: By Presbyters I mean not men of another office, but gradually inferiour in the sa [...]e office. The Major is proved ad hominem from the Concessions of the Dissen­ters: For (though I rarely meet in their disputations for Bi­shops, with any Definition of a Bishop, yet) This is it that they most commonly give us as the Essential difference of a Bishop, that he is one that is over Presbyters. Yea this ag [...]eeth with their higher sort of Bishops that they say were in the Church in Igna­tius daies, when subject Presbyters were instituted: and there­fore those Pastors may ordain that are of that higher sort of Bishops.

Sect. 14. The Minor is notorious: Many of our Pastors in Market Towns and other large Parishes have a curate with them, in the same Congregation, and one or two or more Curates at several Chappels of ease, that are in the Parish. And these are under them 1. De facto, being chosen and brought in by them, Ruled by them, and paid by them and removed by them. 2. De jure, the Bishops and Laws of the Land allowed this.

Sect. 15. Argument 5. The stated or fixed President of a Pres­byterie may Ordain (with his fellow Presbyters) But many of our Parish Pastors are the fixed Presidents of Presbyteries: there­fore they may ordain. The Major I take for granted by all that stand to the Ordinary descriptions of a Bishop: For the stated President of a Presbyterie, is not only a Bishop, in the judgement of Forbes, Bishop Hall, Bishop Vsher and such other, but is in­deed the Primitive Bishop in their judgement, and such a Bi­shop in whom they would rest satisfied, and do propose such for the Churches Peace▪

Sect. 16. And the Minor is notorious: For 1. In the most of our ordered Churches there is a Presbyterie of Ruling Ecclesi­astick Elders. 2. In many there are divers preaching Presbyters (which may satisfie them that are against meer ruling Elders) as I shewed before. And if these be not inferiour to the chief Pastor in Ecclesiastical Degree, yet they are his Compresbyters, and he is (in all Parishes that I know where Curates or Assi­stants are) their stated President or Moderator, so that we have in all such Congregations (according to the doctrine of the Bishops [Page 203] themselves) not only such Bishops as were in the Apostles days when there was no subject Presbyters, but also such Bishops as were in Ignatius daies, when the fixed President or Bishop had many Presbyters, to whom he was the President or Mode­rator.

Sect. 17. Yea if you will make his Negative voice Essential to a Bishop (which Moderate Episcopal men deny) yet com­monly this agreeth to such Parish Bishops as have Curates un­der them: For in the Presbyterie they have ordinarily a Nega­tive Voice.

Sect. 18. Yea where there are no such Presbyteries with a President, it is yet enough to prove him a Bishop, that he hath Deacons under him, or but one Deacon: saith Dr. H H. An­notat. in Act. 11. b. [When the Gospel was first preached by the Apostles, and but few converted, they ordained in every City and Region, no more but a Bishop, and one or more Deacons to attend him, there being at the present so small store out of which to take more, and so small need of Ordaining more —]

Sect. 19. Argument 6. The Moderator or President of ma­ny Pastors of particular Churches assembled, may Ordain, and his Ordination is Valid. But such a Moderator or President is or­dinarily or frequently One in our Ordinations: therefore they are Valid. The Major is granted by many of the Dissenters, and all their principles, I think, do infer it: For such a one is a Bi­shop, not only of the Apostolical institution: Nor only such as was in Ignatius days, but such an Archbishop as next afterward sprung up. When it is not only one Church and its Presbyters that are under him, but the Presbyters (or Bishops) of many Churches that he is Moderator or President of, methinks those that are for the highest Prelacy, should not deny the Validity of his Ordination.

Sect. 20. But two things will be here objected: The one is, that he was not consecrated to this Presidency or▪ Moderatorship, by Bishops. To which I answer, 1. That Consecration is not of Necessity to such a Bishop according to the principles of Epis­copal Divines; it being no new Office or Order that they are exalted to, but a new Degree; Ordination (which was recei­ved when they were made Presbyters) may suffice, and is not to be iterated. 2. The Election of the Presbyters served (as Hi­ [...]rom testifyeth) in the Church of Alexandria: therefore it may [Page 204] serve now: (of which more anon.) 3. He is chosen by true Bi­shops, as is shewed.

Sect. 21. The other Objection is, that our Presidents are but pro tempore, and therefore are not Bishops. To which I answer, 1. That in some Places they are for a long time, and in some for an uncertain time. Dr. Twiss was Moderator of the Synod at Westminster, for many years together, even durante vita; and Mr. H [...]rle after him was long Moderator: The London Pro­vince hath a President for many moneths; even from one Assem­bly to another. 2. I never yet met with an Episcopal Divine that maintained that it was essential to a Bishop, to be such du [...]rante vita: I am sure it is not commonly asserted. If a man be made the Bishop of such or such a Diocess, for one and twenty years, or for seven years, it will be said to be irregular; but I know none of them that have averred it to be so great an Er­ror as nullifieth his Power and administrations. And if it may stand with the Being of Episcopacy to be limited to seven years, then also to be limited to seven moneths, or seven weeks, or days: Especially when (as usually with us) they fix no time at the first Election, but leave it to the liberty of the next Assembly to continue or to end his power. Let them prove that affirm it, that duration for life is essentiall to a Bishop.

Sect. 22. Argument. 7. Where all these forementioned qua­lifications of the Ordainer do concur, ( viz. 1. That he be the Pastor of a particular Church, and the chief Pastor of it, and the Pastor of a City Church, and have Deacons and Presbyters under him, and be the fixed President of a Presbyterie, and the Mo­derator or President of a larger Presbyterie of the Pastors of many Churches,) there (according to the principles, even of the r [...]gider sort of Dissenters) the Ordination is valid: But all these forementioned qualifications do frequently concur to some of our present Ordainers in England: therefore even accord­ing to the more rigid Dissenters, their Ordination is Valid: The premises are so plain that they need no confirmation.

Sect. 23. Argument 8. Ordination by a Presbyterie is Valid. But in England and other Reformed Churches we have Ordination by a Presbyterie: therefore our Ordi­nation is Valid. The Major is proved from 1. Tim. 4.14. [ Neglect not the gift that is in thee which was given the [...] by Prophecy, with the laying on of the hands of the Pres-Presbyterie. [Page 205] Also from Act. 13.1, 2, 3. They were the Prophets and Teachers of the Church of Antioch that imposed hands on Barnabas and Saul, (whether it were for their first Ordination to the Office, or only for a particular Mission, I now dispute not.) The Church of Antioch had not many Prelates, if any: but they had many Prophets and Teachers, and these and none but these are mentioned as the Ordainers. As for them that say these were the Bishops of many Churches of Syria, when the Text saith they all belonged to this Church of Antioch, they may by such presumptuous contradictions of Scripture say much, but prove little.

Sect. 24. As for them that grant us, that there were no subject Presbyters instituted in Scripture-times, and so expound the Presbyterie here to be only Apostles and Bishops of the higher order, I have shewed already, that they yield us the Cause: though I must add, that we can own no new sor [...] of Presbyterie, not instituted by Christ or his Apostles. But for them that think that Prelates with subject Presbyters were ex­istent in those times, they commonly expound this Text of Or­dination by such subject Presbyters, with others of a Superior rank or degree, together▪ Now, as to our use, it is sufficient, that hence we prove that a Presbyterie may ordain: and that un­deniably a Presbyterie consisted of Presbyters, and so that Pres­byters may ordain. This is commonly granted us, from this Text. That which is said against us by them that grant it, is, that Presbyters did Ordain, but not alone, but with the Bishops.

Sect. 25. But, 1. if this were proved, its nothing against us: for if Presbyters with Bishops have power to O [...]dain, then it is not a work that is without the reach of their Office, but that which belongeth to them: and therefore if they could prove it irregular for them to Ordain without a Bishop, yet would they not prove it Null. Otherwise they might prove it Null, if a Bishop Ordain without a Presbyterie, because according to this Objection they must concur▪ 2. But indeed, they prove not that any above Presbyters did concur in Timothies Ordina­tion, whatever probability they may shew for it. And till they prove it, we must hold so much as is proved and granted.

Sect. 26. As for 2 Tim. 1.6. it is no certain proof of it. It may be Imposition of hands in Confirmation, or for the first [Page 206] giving of the Holy Ghost after Baptism (ordinarily used by the Apostles) that is there spoken of: which also seemeth pro­bable, by the Apostles annexing it to Timothies Faith, in which he succeeded his Mother and Grandmother; and to the fol­lowing effects of [ the Spirit of Power, and of Love, and of a sound mind,] which are the fruits of Confirming Grace: ad­monishing h [...]m, that he be not ashamed of the Testimony of our Lord which is also the fruit of Confirmation. However the p [...]ob [...]bility go, they can give us no certainty, that Paul or any Apostle had an hand in the Ordination here spoken of: when the Text saith that it was [ with the laying on of the hands of the Presb [...]terie] we must judge of the office by the name: and therefore 1. we are sure that there were Presbyters. 2. And if there were also any of an higher rank, the Phrase encoura­geth us to believe, that it was as Presbyters, that they imposed hands in Ordination.

Sect. 27. Argument 9. If Bishops and Presbyters (as commonly distinguished) do differ only Gradu, non Ordine, in Degree and not in Order, (that is, as being not of a distinct office, but of a more honourable Degree in the same office) then is the Ordination of Presbyters valid, though without a Bishop (of that higher Degree) But the Antecedent is true: there­fore so is the Consequent. The Antecedent is maintained by abundance of the Papists themselves; much more by Protestants. The reason of the Consequence is, because ad ordinem pertinet ordinar [...]. Being of the same office, they may do the same work. This A [...]gument Bishop Vsher gave me to prove that the Ordi­nation of meer Presbyters without a Prelate is valid, when I askt him his Judgement of it.

Sect. 28. Argument 10. If the Prelates and the Laws they went by did allow and require meer Presbyters to Ordain, then must they grant us that they have the Power of Ordination: But the Antecedent is true, as is well known in the Laws, and common Practice of the Prelates in Ordaining: divers Presbyters laid on hands together with the Bishop: and it was not the Bi­shop but his Chaplain commonly that examined and approved: usually the Bishop came forth, and laid his hands on men that he never saw before, or spoke to, but took them as he found them presented to him by his Chaplain: so that Presbyters Ordained [Page 207] as well as he, and therefore had power to Ordain.

Sect. 29. If it be Objected that they had no power to Ordain without a Bishop: I answer, 1. Nor a Bishop quoad exercitium, without them, according to our Laws and Customs, at least [...]ually. 2. Ordaining with a Bishop proveth them to be Or­dainers; and that it is a work that belongeth to the order or office of a Presbyter: or else he might not do it at all, any more then Deacons, or Chancellors, &c. may. And if it be but the work of a Presbyters office, it is not a Nullity, if Presbyters do it without a Prelate, if you could prove it an irregularity.

Sect. 30. Argument 11. If the Ordination of the English [...]relates be valid, then much more is the Ordination of Pres­byters, (as in England and other Reformed Churches is in use.) But the Ordination of English Prelates is valid, (I am sure in the judgement of them that we dispute against:) therefore so is the Ordination of English Presbyters much more.

Sect. 31. The reason of the Consequence is, because the English Prelates are more unlike the Bishops that were fixed by Apostolical Institution or Ordination, then the English Presby­ters are, as I have shewed at large in the former Disputation: the Scripture Bishops were the single Pastors of single Churches, personally guiding them in the worship of God, and governing them in presence, and teaching them by their own mouths, visi­ting their sick, administring Sacraments, &c. And such are the English Presbyters: But such are not the late English Pre­lates that were the Governors of an hundred Churches, and did not personally teach them, guide them in worship, govern them in presence, and deliver them the Sacraments, but were absent from them all save one Congregation. These were unliker to the Scripture fixed Bishops, described by Dr. H. H. then our Presbyters are: therefore if they may derive from them a Power of Ordination, or from the [...]aw that instituted them; then Presbyters may do so much more.

Sect. 32. Argument 12. If the Ordination of Papist Bi­shops be valid, much more is the Ordination of English Pre [...]by­ters so: but the Antecedent is true, in the judgement of those against whom we dispute: therefore the Consequent must be granted by them on that supposition.

Sect. 33. The reason of the Consequence is, because the Popish [Page 208] Bishops are more unlike to the Scripture Bishops, and more u [...]ca­pable of ordaining, then the Presbyters of the Reformed Churches are. For 1. The Papist Prelates profess to receive their Power from a Vice-christ, at least quoad exercitium, & media conse­rendi, which Protestant Presbyters do not. 2. The Papist Bi­shops profess themselves Pastors of a new Catholick Church▪ which is headed by the Papacy as an essential part; and which Christ will not own (as such:) But so do not the Protestant Presbyters. 3. The Papist Prelates Ordain men to the false Of­fice of turning Bread into the Body of Christ by the way of Transubstantiation, in their Consecration, and offering it as a Sacrifice for the quick and dead, and delivering this as the very Body of Christ, and not Bread to the Communicants, and per­swading them that it is such, and holding and carrying it to be Worshipped by them with Divine Worship, and the like: But the Protestant Presbyters are Ordained, and do Ordain others, to that true Office of a Presbyter or Pastor, or Bishop which Christ hath instituted. 4. The Papist Prelates have abundance of false doctrines, and practices in Worship, which the Protestant Presbyters have not. 5. And they have no more to shew for a Power of Ordination, then our Presbyters have: so that these with many the like considerations, will prove, that if the Papists Ordination be Valid, that of the Protestant Churches by Pres­byters is so much more. And doubtless, they that plead for a succession from the Papist Prelates, do hold their Ordination Valid.

Sect. 34. Argument 13. If the Protestant Churches that have no Prelates be true Churches (in a Political sense,) and the Ordinances among them valid, and to be owned and received, then are the Pastors of those Churches true Pastors, though they have no Ordination but by Presbyters. But the Antece­dent is true: therefore so is the Consequent. The reason of the Consequence is clear, and granted by them that we have now to do with: Because the Pastors are essential to the Church as Political, and the said Ordinances of Publike worship, (as the Lords Supper,) and Government, cannot be allowable without them, nor such as the people should submit to or receive. This therefore we may take as granted.

Sect. 35. And for the Minor, that the Protestant Churches [Page 209] are true Churches that have no Prelates. 1. There are so few of them that have Prelates, that he that will unchurch all the rest, I suppose (when he playes his game above board) would take it for an injury, to be accounted a Protestant himself. 2. If the Churches of the West called Papists, and the Churches of Africa, Asia, and America, be true Churches of Christ, and have true administrations, then (much more confidently may we affirm that) the Protestants are so too. But the Antecedent is maintained by those that we now dispute against, (except­ing the Papists, who yet maintain it as of their own Church) therefore, &c.

Sect. 36. The reason of the Consequence is, because the Pa­pists, Greeks, Armenians, Georgians, Syrians, Aegyptians, Aba­sines, &c. have much more to be said against them then we have: And if the lesser (or supposed) imperfection of the Protestant Churches do unchurch them, (for wanting Prelates,) then the many great, and real defects of the other Churches will unchurch them much more. Especially this holds as to the Church of Rome, which yet is taken by the Dissenters to be a true Church, and by some of them, at least, denyed to be the seat of Anti­christ. Their Vicechrist and usurping head, and all the Mini­stry that hold by him, afford us other kind of Arguments against their Church, then want of Prelates can afford them or others against our Churches.

Sect 37. And if any will deny the Antecedent so far as to unchurch all the Churches in the world, that are more defective then the Protestants, he will blot out of his Creed the Article of the Catholick Church, and being a Seeker or next one to day, is like to be an Infidel ere long, as I shall further shew, when I speak of the sinfulness of such.

Sect. 38. Argument 14. If the Administrations of a Usur­ping Presbyter to an innocent people are Valid (and not Nul­lities,) then the Ordination of an Usurping Ordainer to an In­nocent expectant, is Valid: (and consequently the Ordination of Presbyters is Valid, if they were Usurpers, as they are un­justly said to be.) But the administrations of usurping Pres­byters to an Innocent people are Valid: therefore, &c.

Sect. 39. The Antecedent is granted by Bellarmine himself (in the place before cited) who saith that no more is required to oblige the people to obey him, and submit, then that he be re­puted [Page 210] a Pastor: And all must say so, 1. That will not rob the Innocent of the Benefit of Gods Ordinances, because of an usur­pers fault. 2. And that will not leave the people, almost com­monly, in an utter uncertainty, whom they should take for a Pa­stor and obey; and when the Ordinances are Valid for their good.

Sect. 40. The Consequence is made good by the Parity of Reason that is in the two cases. If usurpation cause not a Nul­lity, invalidity or unprofitableness in one case, to the innocent receiver, no nor make it his sin to receive, no more will it in the other: For there is no Reason for any such difference. Nay i [...] it be a duty to submit to an unknown usurper, in several cases, in receiving the Sacraments, hearing, praying, &c. so is it a duty in such cases to receive Ordination.

Sect. 41. Object. But the usurping Presbyter doth nothing but what belongeth to the office of a Presbyter: but the usurping Ordainer doth that which belongs not to the office of a Presbyter: and therefore his action is a Nullity, as being extra proprium forum.

Sect. 42. Answ. 1. It is proved before to belong to the of­fice of a Presbyter to Ordain: 2. But suppose it were not; yet the objection is vain: because it is the office of a Bishop that the Ordaining Presbyter doth pretend to, and which you imagine that he doth usurp. They say that subject Presbyters ( quoad ordi­nem vel Officium) are no creatures of Gods appointment; and therefore they renounce that Office; and claim that office which you call Episcopacy, and hath the Power of Ordination. The quarrel between us is not about meer Bishops (such as Dr. H. H. describeth as aforesaid) These are not denyed: but the Parish Mi­nisters profess themselves such Bishops: But it is about the other sort of Presbyters, subject to Bishops, that the quarrel is: For they say, that the Church should have none such, and Dr. H. H. saith there is no Evidence that any such were instituted in Scri­pture times. Now as a pretended Presbyters administrations are Valid to the innocent receiver of the Sacrament, so a pre­tended Bishops administration in Ordination is as Valid to the innocent, caeteris paribus.

Sect. 43. Argument 15. They that have the Keyes of the King­dom of Heaven, have the power of Ordination: But Parochi­all Pastors called Presbyters have the Keyes of the Kingdom of [Page 211] Heaven: therefore they have the power of Ordination.

Sect. 44. The Minor is granted commonly by Papists and Protestants, as to some of the Keyes, but it is by many denyed as to other. They say that every Pastor hath the Key of doctrine and of Order, but not the Key of Jurisdiction. But 1. Christ gave the Keyes of the Kingdom of Heaven together and never divided them. Therefore they are not to be divided. He did not give one Key to one, and another to another, but all to the same men: And what God hath joyned together, let no man put asunder. 2. The Apostles in delivering these Keyes to others, are never found to have separated them. For Subject Presbyters were not instituted in Scripture-times: Therefore all that were then Ordained Presbyters had all the Keyes together, and so that of Iurisdiction (as it is called) with the rest. 3. That Presbyters had the Key of Order, Cyprian Ep. 28. p 64. ad Clerum de Gaio— Desideras [...]is ut de Philumeno & Fortunato [...]ypodiaconis, & Favorino acoluthore s [...]ribam, cui rei non potui me solum ju­dicem dire, cum multi ad­huc de clero absentes sint, nec locum suum vel sero repetendum putaverint, & haec singulo­rum tractanda sit, & liman­da plenius ratio; non tantum cum collegis meis sed & cum plebe ipsa universa: How big was the Diocess then, and how much the Bishop ruled alone, may be hence conjectured; and whether Presbyters had any hand in ruling. Why doth Ignatius and Tertullian command them to be subject to the Presbyters as to the Apostles of Christ, if they had not the Key of Government. will prove that they may Ordain, as is aforesaid. 4. But that English Presbyters had the Key of Iurisdiction is proved, 1. In that they were with the Bishops to Ordain by Imposition of hands. 2. In that they were by the Book of Ordination charged to administer Discipline: though this was disused, and the Prelates frustrated their power.

Sect. 45. I shall recite the words of Reverend Vsher for the proof of this, Reduction of Episcopacy, &c.

Sect. 46. And indeed the stream of Antiquity, and the Authors that are principally rested on for Episcopacy, are full against them that deny the Government of the people to the Presbyters; And it is the principal mischief of the English Prelacy, thus to degrade (or quoad exercitium to suspend at least) all the Pres­byters from their office: Not as it is a denying them any part of their honour (thats not to be much regarded;) but as it is a discharging them of their work and burden, and consequently leaving the Churches ungoverned. And for the Government of Presbyters themselves, in Cyprians dayes the Bishop did not, could not, Ordain, or censure any Presbyter without his Cler­gy, and Councils have decreed that so it should be. Yea and the plebs universa also was consulted with by Cyprian.

Sect. 47. And now I come to the Major of my Arrgument, which I prove thus. Either Ordination is an act of the exercise of the power of the Keyes, or of some other power: But of no other power: therefore of the Keyes. If it be the exercise of any other power, it is either of a secular power, or an Eccle­siastick: but neither of these, therefore of no other. Not of another Ecclesiastick power: for there is no Ecclesiastical pow­er, (at least which Ordination can be pretended to belong to) but the power of the Keyes; not of a secular power; for that be­longeth not to Ministers, nor is it here pretended.

Sect. 48. And I think it will appear that the power of Bap­tizing, and judging who shall be taken for Christians, and who not, and the power of administring the Eucharist and Eucha­ristical actions in the Church, is as great as this of Ordination, [Page 214] especially supposing that a Presbyterie must concur in this, and a single Pesbyter may do the other. And therefore the one being granted them, the other cannot be denyed.

Sect. 49. Argument 16. If the administrations of the Priests and Teachers in Christs dayes among the Jews was Valid to the people, then the Ordination of our Presbyteries, and the ad­ministrations of our Presbyters so ordained are Valid to the peo­ple and receivers now: But the Antecedent is true: therefore so is the Consequent. This Argument is managed so frequently and copiously by our Ministers heretofore against the Separatists, that I shall need to say but little of it.

Sect. 50. The Antecedent is proved easily from Scripture. Acts 13.27. & 15.21. shew that Moses and the Prophets were read in the Synagogues every Sabbath day, and Luke 16.29. shews that it was the peoples duty to hear them, Mat. 23.1, 2, 3. Then spake Iesus to the Multitude and to his Disciples, saying, The Scribes and the Pharises sit in Moses seat: all therefore what­soever they bid you observe, that observe and do: but do not ye after their works: for they say and do not.] Mat. 8.4. Mark 1.44. Luke 16.29. But go thy way, shew thy self to the Priest, and of­fer for thy cleansing those things which Moses commanded, &c. So that it was the peoples duty to hear, and submit to the Teach­ers and the Priests.

Sect. 51. The reason of the Consequence is, because these Priests and Teachers had not so good a Call as our Presbyters, to their Office, but were lyable to far more exceptions. The Priests were not of the line that God had by his Law appointed to succeed in the Priesthood: the succession had long failed, as to the just title of the Successors. The Priesthood was bought for money of the Civil Powers: and instead of being the Priest for life, he was oft changed every year: chosen by a Pagan Prince, and by him displaced: and most think there were two at once. The Scribes and Pharises had abominably corrupted the Law by their traditions and false expositions; and their Calling was much more defective then ours: so that if they must pass yet for Ministers of God, and their administrations be valid, then so must Presbyters and their administrations be esteemed much more. I know we need not this odious comparison of our Ministry with the Priests or Pharises, but to shew the adver­ [...]ries [Page 215] the odiousness of their accusations, and grossness of their [...]

[...] Presbyters may make a Bishop▪ [...] they may make a [...]. But they may make a Bishop: [...] they may make ( [...] ordain) a Presbyter. The [...] of the Major is proved thus. 1. They that may [...]onfer [...] D [...]gree▪ may confer the lower: the place of a Bishop is supposed the higher Degree, and the place of a Presbyter the lower. 2. [...]he Bishops themselves require more power in or to the Consecration of a Bishop, then to the Ordination of a Minister, called a Presbyter. The later may be done, according to their Canons, by one Bishop (with assisting Presbyters,) but the former must have three Bishops at the least.

Sect. 53. To this it is commonly answered, that Praecise the Ordination of a Presbyter, is a greater work then the making of a Bishop▪ and therefore the Major is denyed. To which I re­ply. 1. I speak not of a Greater work, because the word greater is ambiguous, and may signifie the greater change in regard of the Terminus a quo, which is not it that I intend. But the addi­tion of an higher degree of power, may require more power to the effecting it, then the giving of the Lower degree, though the lower be praecise the greater change: for the higher is the greater change as to the terminus ad quem; and as Episcopacy comprehendeth or supposeth Presbyterie, so the power of making a Bishop comprehendeth or supposeth the power of Ordaining Presbyters. It may be praecise, (or cum praecisione, as the School­men speak) it may be a greater work to make a beggar to be the chief Prince next to the King in a Kingdom: and yet sin [...] praecisione and in regard of the terminus ad quem it is a greater work to make him afterward a King; and doubtless the additi­on of this Power requireth the Greater power to effect it.

Sect. 54. Otherwise, if the Dissenters will stand to their answer, we shall from their own grounds infallibly overthrow their cause thus. It is a greater work to Baptize then to Ordain or Confirm: therefore he that may Baptize, may Ordain and Confirm. Just as making a Presbyter is cum praecisione, and in respect to the terminus a quo, a greater work then Consecrating or making a Bishop; so Baptizing is cum praecisione and in re­spect to the terminus a quo, a far greater work then Ordination; [Page 216] the one making a Christian, and the other a Minister of a Chri­stian. See Aquil. in Scotel. in 4. sent. d. 7. q. 2. pag. 816. of Con­firmation.

Sect. 55. It is only the Minor therefore that will hold dispute, which I prove from the well known words of Hierom to Eva­grius (which Bishop Vsher told me he alleadged to King Charls at the Isle of Wight to this end, when he was asked by him for an instance of Presbyters Ordaining) [ Quod autem postea unus electus est, qui caeteris praepone [...]etur, in schismatis remedium factum est, ne unusquisque ad se trahens Christi Ecclesiam rum­peret. Nam & Alexandriae à Marco Evangelista usque ad Hera­clam & Dionysium, Episcopos, Presbyteri semper unum ex se electum, in excelsiori gradu collocatum, Episcopum nominabant: quomodo si exercitus Imperatorem faciat: aut Diaconi eligant de se, quem industrium noverint, & Archidiaconum vocent.] Presbyters then made the first Bishops at Alexandria.

Sect. 56. To this it is answered, that it was only Election of Bishops that Hierom ascribeth to the Alexandrian Presbyters, and not Ordination of them; for that was done by some other Bishops: and that it is Ordination that makes a man a Bishop.

Sect. 57. To this I reply: 1. Hierom here undertakes to tell us, how Bishops were made at Alexandria; but maketh not the least mention of other Ordination or Consecration, then these words express as done by the Presbyters: And therefore till they prove it, we must take the affirmation of another Ordination to be but the groundless presumption of the Assertors. 2. Hierom doth purposely bring this as an argument, to prove the identity first, and the neerness afterward, of Bishops and Presbyters, that [ Presbyters made Bishops:] which would have been no argument, if it was not Presbyters but Prelates that made them, and if the Presbyters only chose them; for, 3. The people may choose a Bishop, as well as the Presbyters, and ordinarily did it: and yet this proveth not that the people were neer the Bishop in degree; that which the people themselves may do, and frequently did, is not the only thing that Hierom here a­scribeth to the Presbyters: but such is the Election of a Bishop: therefore, &c. 4. It is the Original or first making of Pre­lates at Alexandria that Hierom here speaks of▪ which he shews was from the Presbyters consent. This appeareth plainly in his [Page 217] words (though some can make the plainest words to signifie what they would have them) For 1. He begins with a [ Pres­byteris, id est Episcop [...]s, Alphonsus à Castro doth maintain that H [...]eroms opi­nion was indeed the same that from his plain and frequent expressions we averr it to be, and re­buketh them that pretend the contrary. Hector Boe­thius (before cited) saith ( Sco [...]. Histor. l. 7. fol. 128. b.) that Ante Palladi­um Populi suf­frag [...]is ex Mo­nachis & Cul­da [...]is pontifices assumerentur. No Bishop then ordained them but Pres­byters. And Balaeus (Centur. 14. c. 6.) saith [ Ha­bebant antea Scoti suos E­piscopos ac Mi­nistros ex ver­bi Divini Mi­nisterio plebium suffragiis ele­ctos, prou [...] Asi­anorum more fieri apud Bri­tanaos vide­bant.] and 2. proceedeth from many scri­pture passages, to prove them in scripture times the same: and that not only quoad nomen, but officium; for 3. When he had done with the Testimonies of Saint Iohn in his two Epistles, he immediately addeth [ Quod autem postea unus electus est, qui caeteris praeponeretur &c.] where note, both that [ unus qui caeteris praeponeretur] is more then the bare name: and also that [ Postea] referreth to the date of Iohns Epistles, and therefore he plainly averreth, that it was after Iohns Epistles, that [ one was chosen to be before the rest.] 5. And to the Answer I further reply, that here is all that was done, and all that was needfull to be done, ascribed to the Presbyters: For 1. They elected one. 2. They did in excelsiori gradu electum collocare, place him in an higher degree, and 3. Episcopum nominabant: they named him the Bishop (by way of excellency.) And if Electi­on and placing him in the Degree, and giving him peculiarly the name, be not Ordination, then Ordination is but some Ceremo­ny; for these contain the substance. 6. And Hierom expresly resembleth this action of the Presbyters to an Armies making an Emperour or General; as if he had said, As the Army makes an Emperour (Imperatorem faciat) so Presbyters made the Bishop: but the Army so made the Emperour, that they left it not to another power to make him (and to them only.) So that it is both [Making a B [...]shop] that is here ascribed to the Presbyters, and [ such a making] as leaveth him not unmade, to the making of another. 7. And he resembleth it to the making of an Arch-deacon, supposing that the Deacons do 1. Elect. 2. Judge of the person ( quem industrium noverint.) 3. And give him the name (& Archi-diaconum vocent.) 8. And he affirmeth this to be ( semper) the constant custom of the Alex­andrian Presbyters, till the dayes of Heraclas and Dionysius: intimating that then the custom changed: but what custom was then changed? Not the Election of a Bishop by the Presbyters, (with the people) for that continued long after: and therefore it must be the Constitution, which afterward was done by Neighbour Bishops in Consecration, but till then by the Election, Col­location, and nomination of the Presbyters of that City-Church. [Page 218] 9. Having shewed thus, that Bishops and Presbyters were the same, and in the beginning called them by the same name, he af­firms that [ Omnes Apostolorum successores sunt] that is, All these Bishops. 10. And he plainly affirms that the difference is made by Riches and Poverty: He is the greater that is the richer, and he is the inferiour that is the poorer. [Potentia divitiarum & paupertatis humilitas, vel sublimior [...]m, vel inferiorem Episcopum facit.] Let any impartial Reader peruse the Epistle it self, and conside [...] of these ten passages, and then believe if he can, either that Hierom did imply that other Bishops made these Alexandri­an Bishops, and not the Presbyters, or that these Presbyters altered but the name, and gave not the Bishop his new degree, or that this was not a thing that was now de novo in remedium schismatis contrived or performed by them. There is evidence enough against these conceits.

Sect. 58. And further, for them that think it was but the name that was now changed, I would ask them these few Questi­ons, (supposing them to be of their mind, that tell us that In­feriour Presbyters were not instituted in Scripture-times, and that it was only Prelates that are called Bishops and Presbyters in Scripture.) 1. Is it not strange, that when after Scripture-times, a New Office was made, it should not have a new Name also; but should have the same name with the old superiour office? 2. And is it not strange that both names of the superior Office (Bishop and Presbyter) should be commonly given to the new inferior Office, at the first? 3. And strange that the Church must afterward be put to change the names, and retrench or recall the name of a Bishop from the new sort of Presbyters, and confine it to the old, leaving (as old) the name of a Presbyter to the new inferior Office. 4. And if in Scripture-times (in the dayes when Iohn wrote his Epistles and Revelation) the names of Bishop and Presbyter were both appropriated to Pre­lates, there being no Inferiour Presbyters then instituted; and yet from Mark the Evangelist, the Alexandrian Presbyters brought back the name of a Bishop to the Prelates, retaining the name Presbyter themselves, Quaero How long time was there after the Institution of Inferiour Presbyters, till the regulating of their names, from the dayes of Mark? About thirty four years backward. Mark dyed in the eighth year of Nero, and the [Page 219] Presbyters made Arianus Bishop after his death, who continu­ed twenty two years, even from the eighth of Nero, to the fourth of Domitian, as Eusebius in Histor. Eccles. l. 2. cap▪ 23. & lib. 3. cap. 12. & in Chronic. & Hieronym. in Catalog. & ex illis Usher Annal. Vol. 2. ad an. Dom. 67. pag 677. And Helvicus and others are neer the same time. And saith Helvicus, Iohn wrote the Revelations about the fourteenth year of Domitian, and wrote his Gospel about the first year of his Successor Nerva. So that Mark dyed about thirty six years (or thir [...]y four at least) be­fore Iohn wrote his Gospel; so that here you have your choice, ☜ whether you will believe, that subject Presbyters did regulate the names of themselves and Bishops, and did elect (or make, Bishops thirty six years before they were instituted themselves; or whether you will believe, that yet at the death of Mark there were no inferior Presbyters at Alexandria, and so no supe­rior Bishops, for all this that Hierom doth report.

Sect. 59. As for the Episcopal Divines that dissent from the Principle of the forecited Learned Author (who saith that there is no evidence that any of the second sort of Presbyters were instituted in Scripture times) I need not deal with them in th [...]s Disputation: for all of them that ever I yet met with, do grant the validity of Presbyters Ordination, and the truth of the Re­formed Churches and their Ministry, and Ordinances: otherwise it were easie enough to vindicate all these from them also, if they denyed them.

Sect. 60. Argument 18. Ad hominem. If the late English Prelates had a lawful call to their Prelacy, then much more have Ministers Ordained by Presbyters a lawfull call to their Ministry. But the Prelates say that they had a lawfull Call to their Prelacy: therefore, &c. The reason of the Consequence (which only will be denyed) is, 1. Because the Presbyters are Ordained to an Office that is of Christs Institution; but the Prelates are Conse­crated to an Office that is not of Christs Institution, but against it, and against the light of Nature (in taking on them the im­possible Government of an hundred, or many hundred Churches) as was shewed in the former Disputation. 2. Be­cause the Prelates hold an uninterrupted Succession of Legiti­mate Ordination necessary to the Being of their Prelacie (I mean, such as now we dispute against, hold this) but so do not [Page 220] the Presbyters. The said dissenting Prelates are still upon their N [...]mo dat quod non habet; which therefore we may urge upon them. And 1. They cannot prove an uninterrupted Succession themselves, on whom it is incumbent, according to their prin­ciples, if they will prove their Call. 2. We can prove that they are the successors of such as claimed all their Power from the Roman Vicechrist, and professed to receive it from him, and hold it of him as the Catholick Head, and so that their Ordination comes from a seat that hath had many interruptions, and so had no power of Ordination, by their Rule: For when the succession was so oft and long interrupted, Nemo dat quod non habet: and therefore all that followed must be usurpers and no Popes: and those that received their Offices from them must be no Officers: But the Presbyters that Ordain will give a better proof of their Call then this.

Sect. 61. Argument 19. Where the Office is of Gods Instituti­on, and the persons are endued with Ministerial abilitities, and are Orderly and duly designed and separated to the Office of the sa­cred Ministry, there are true Ministers, and Valid administrations. But all these are found in the Reformed Churches that have Or­dination without Prelates: therefore, &c. The Major is unde­nyable, as containing a sufficient enumeration of all things neces­sary to the Being of the Ministry.

Sect. 62. The Minor is proved by parts. 1. That the Offi [...]e of a Presbyter is of divine institution, is confessed by most: And I sup­pose those that deny it to be of Scripture ins [...]i [...]ution, will yet have it to be Divine: But if they deny that, yet it sufficeth us, that it is the same officer that they call a Bishop, and we a Presbyter; that is, the chief Pastor of a particular Church.

Sect. 63. 2. And that the persons are duly or competenly qua­lified for the Ministry, nothing but Ignorance, Faction and Ma­lic [...], that ever I heard of, do deny. (Supposing the humane frailties, that make us all insufficient gradually for these things) The Ignorant that know not what the Ministerial qualifications are, do judge as carnal interest leadeth them. The Factious rail at all that be not of their mind. Grotius thought the opinions of the Calvinists made them unfit materials for the Catholick Edifice that by his Pacification he was about to frame. So do most other Sects, reject those as unworthy that suit not with [Page 221] their minds. And malice (whether [...]n [...]mated by Heresie, Pro­phaness or Carnal interest) will easily find faults, and unweari­edly slander and reproach: But besides such I meet with none that dare deny the competent abilities of these Ministers

Sect. 64. And 3. That the persons are Orderly and duly sepa­rated to the work of the Ministry is thus proved. Where there is a separation to the Ministry by mutual Consent of the person and the flock, and by the Magistrates authority, and by the Appro­bation and Investiture of the fittest Ecclesiastical officers that are to be had, there is an orderly and due separation to the Ministry; But all this is to be found in the Ordination used in England and other Reformed Churches, without Prelates: therefore &c. This proves not only the Validity of their Ordination, but the full Regularity.

Sect. 65. God himself (as hath been shewed) doth by his Law appoint the Office of the Ministry, imposing the duty up­on the person that shall be called, and giving him his power, by that Law. And then there is nothing to be done, but to deter­termine of the person that is to receive this power and solemnly to put him in Possession by Investiture. Now the principal part of the former work is done also by God himself: by his Qualifying the person with his eminent Gifts▪ and giving him oppor­tunities and advantages for the Work. So that the people and Odainers have no more to do, but to find out the man that God hath thus qualified, and to elect, approve and invest him; and usually he is easily found out, as a candle in the night. So that the two great acts by which God maketh Ministers, is his In­stituting Law that makes the office, and his Spiritual and Natu­rall Endowments given to the person; which the Church is but to find out, and call into use and exercise. And therefore we may still truly say, that the Holy Ghost maketh Pastors or Overseers of the Church, as well as formerly he did Act. 20.28.) because he giveth them their Gifts, though not such Miraculous Gifts as some then had; By his common Gifts of Knowledge and Utterance, and his special Gifts of Grace, it is the spirit that still makes Ministers, and still Christ giveth Pastors to the Church.

Sect. 66. It is therefore to be noted that, Eph. 4.6, 7, 8, 11 the way of Christs giving officers to his Church is said to be by [ gi­ving Gifts to men] and the diversity of Offices is founded in the [Page 222] diversity of the Measure of Grace, (or these Gifts) [ To every one of us is given Grace according to the measure of the gift of Christ. Therefore he saith, Ascending on high he led captivity [...], and gave Gifts to men ( [...]) — And he gave some Apostles, some Prophets, some Evangelists, and some Pastors and T [...]chers] So that giving Gifts, and giving Apostles, Pro­phets▪ &c. are here made the same work of God: Not that [...] and Approbation of these gifts is hereby made unneces­sary, but [...] this is Gods principal act by which [...]e giveth Pa­stors and Teachers to the Church, and by which the Officers a [...]e distinguished. For the Church is to discern and submit to those that are thus gifted; and to follow the Spirit, and not either contra [...]ict or lead him. When God hath thus gifted men, the main w [...]rk is done, for making them Ministers (i [...] withall he give t [...]em opportunities and advantages for the work) and it is the Churches Duty [...]o Own and Approve these Gifts of God, and to do their parts to introduce the person: And if the Ordainers refuse this, in case of Necessity, the gifted person is bound to im­prove his Gifts without them. I say [ in case of Necessity] using the best Order that is left.

Sect. 67. This being premised, I come to the Argument (§. 64.) And the Major is undenyable, because there are all things enumerated, that are Necessary to the determination of the person qualified, that is to receive the power from Christ▪

Sect. 68. And the Minor I prove by parts, 1. That our Mi­nistry have usually the peoples consent, is a known case that needs no proof: 2. So is it that they have the Magistrates allow­ance, and his Authority appointing Approvers for their In­troduction, and allowing Ordination and commanding Ministe­rial Works.

Sect. 69. And doubtless the Magistrate himself hath so much Authority in Ecclesiastical affairs, that if he command a qualified person to preach the Gospel, and command the people to re­ceive him, I see not how either of them can be allowed to diso­bey him: (Though yet the party ought also to have recourse to Pastors for Ordination, and people for consent, where it may be done.) And Grotius commendeth the saying of Musculus, that would have no Minister question his Call, that being qua­lified, hath the Christian Magistrates Commission. And though [Page 223] this assertion need some limitations, yet it is apparent that Ma­gistrates power is great about the Offices of the Church. For Solomon put out Abiathar from the Priesthood, and put Zadeck in his place, 1 Kings 2.27, 35. David and the Captains of the host separated to Gods service those of the sons of Asaph and of Heman and of Ieduthun who should Prophesie with Harps, &c. 1 Chron 16.4. And so did Solomon, 2 Chron. 8.14, 15. They were for the service of the house of God, according to the Kings Order, 1 Chron. 25.1, 6. And methinks those men should acknow­ledge this, that were wont to stile the King [ In all causes, and over all persons the supream Head and Governour.]

Sect. 70. But 3. We have moreover in the Ordination of the Reformed Churches, The approbation and solemn Investiture of the fittest Ecclesiastical Officers that are to be had. And no more is requisite to an orderly Admission. There being nothing for man to do, but to determine of the qualified person, and present him to God to receive the power and obligation from his Law; it is easie to discern, that where all these concur (the Peoples Election or Consent, the Magistrates Authority, the determi­nation of fit Ecclesiastical Officers, and the qualification and consent of the person himself,) there needs no more to the designation of the man. Nor hath God tyed the essence of the Church or Ministry, to a certain formality, or to the interest or will of Prelates▪ nor can any more ad ordinem be required, but that a qualified person do enter, by the best and most Order­ly way that is open to him in those times and places where he is. And that we have the fittest Approvers and Ordainers, I prove.

Sect. 71. If the most of the Protestant Churches have no other Ecclesiastical Officers to Ordain but Presbyters, then is it the most fit and orderly way to enter into the Ministry in those Churches by their Ordination, and those Presbyters are the fit­test that are there to Ordain. But the Antecedent is a known truth. If any in denyal of the Consequence say, that the Churches should rather be without Ministers then have Ordina­tion by such, they are confuted by what is said before.

Sect. 72. And if you say, that they should have Bishops, and it is their own fault that they have not; I answer, Suppose that were a granted truth, it can reach but to some that have the [Page 224] Rule: It is not the fault of every Congregation, or expectant of the Ministry: It is not in their power to alter Laws and forms of Government: and therefore they are bound to enter by the fittest way that is open to them.

Sect. 73. Moreover, even in England; the Presbyteries are fitter for Ordination then the present Bishops: (as to the Nati­on in general) therefore the Ordination by Presbyteries is done by the fittest Ecclesiastical officers, and is the most regular and desire­able Ordination.

Sect. 74. I prove the Antecedent by comparing the Ordina­tion of the Presbyteries and the present Prelates. 1. I have before shewed that the English Prelacy is more unlike the Primitive Episcopacy, then our Parochial Presbytery or Epis­copacy is; and therefore hath less reason to appropriate to themselves the Power of Ordaining. 2. The Ordaining Presbyters are Many, and known persons; and the Prelates few, and to the most (and except three or four, to almost all that I am acquainted wi [...]h) unknown. 3. The Presbyters Ordain Openly where all may be satisfied of the impartiality and Order of their proceedings: But the Prelates Ordain in Private, where the same satisfaction is not given to the Church. 4. Hereupon it is easie for any vagrant to counterfeit the Prelates secret Or­ders, and say he was Ordained by them, when it is no such mat­ter; and who can disprove him? But the publick Ordination of Presbyters is not so easily pretended by such as have it not, and the pretence is easily discovered. 5. The Prelates for ought I hear, are very few, and therefore few can have access to them for Ordi­nation: But Presbyteries are in most countreyes. 6. The Prelates, as far as I can learn, Ordain Ministers without the peoples consent over whom they are placed, and without giving them any notice of it before hand, that they may put in their exceptions if they dissent: But the Presbyters ordinarily require the consent of the people; or at least will hear the reasons of their dissent. 7. The Presbyteries Ordain with the Magistrates allowance, and the Prelates without and against them. Those therefore that are Ordained by Prelates usually, stand on that foundation alone, and want the consent of People and Magistrates; when those that are Ordained by Presbyteries have all. 8. Ordination by Prelates is now pleaded for on Schismatical grounds, and in sub­mitting [Page 225] to it, with many of them, we must seem to consent to their Principles (that all other Ordination is Null, and the Churches are no true Churches that are without it.) But Presbyteries Or­dain not on such dividing terms. 9. We hear not of neer so much care in the Prelates Ordinations in these or former times, as the Presbyteries; I could give some instances even of late of the great difference, which I will not offend them with expressing. 10. Most of them that we hear of, Ordain out of their own Diocesses, which is against the ancient Canons of the Church. 11. Some of them by their Doctrines and their Nullifying all the Reformed Churches and Ministry that have no Prelates, do shew us that if they had their will, they would yet make more lamentable destructive work in the Church then the hottest per­secutors of their late predecessors did. For it is plain that they would have all the Ministers disowned or cast out, that are not for the Prelacy. And what a case then would this land (and others) be in? (Of which more anon.) So that we have reason to fear that these are destroyers, and not faithful Pastors. I speak not of all, but only of the guilty: For again I say, we very much Reverence such Learned, Worthy men as Bishop Morton, Bishop Brown­rigg, and some others yet surviving are. 12. The Ordination by Prelates, as things now stand, endangereth mens liberty in the exercise of the Ministry, by some things in the Manner which I shall not mention. Review the rest that I said before in Cap. 5. and 6. and then judge, Whether he that in these dayes is Or­dained by a Learned Grave Presbytery (and perhaps where a City Pastor is Moderator or President, and many of the Ordain­ers are the fixed Presidents or Bishops of a Parochial Church, having a Presbytery where they preside,) I say, Whether such be not separated to the Ministry in the most orderly way that is now to be found existent? and come not in at the door that God would have them to enter at.

Sect. 75. It is strange that those men (among the Papists) that allow of the Cardinals choosing a Pope, and exercising so much Government as they do over all the Christian world, and all this under the name of Presbyters of Rome, should yet be against Ordination by such Presbyters as are indeed Parochial Bishops, and accuse it to be a Nullity. I see not how these things cohere.

[Page 226]Sect. 76. But yet many Papists are more moderate in this▪ then those at home that we now deal with. That Erasmus, Richardus Armachanus, Gui [...]el. Durantes, and many more of them, were on our side in this point, is commonly known, and manifested by abundance of our writers, some of them Bishops, and some Episcopal Divines themselves.

Sect. 77. And divers of their Schoolmen do maintain that the [ Ord [...] Episcopalis non differt à Caracthere Sacerdotali, nisi sicut forma intensa a se ipsa remissa] as Soncinas relateth ( in 4. Sent. d. 25.) the sentence of Paludanus, which Voetius recites.

And the same Soncinas, and Voetius after him do cite Aureolus, proving that Gradus Episcopalis & Sacerdotum non sunt distinctae potestates, &c. Quia Sacerdos authoritate Papae potest Sacerdo­tem instituere. Ergo non differunt potestas Episcopalis & Sa­cerdotis, nisi sicut potestas impeditae & non impedita: quae tamen est eadem. Antecedens probatur, quia omnis virtus activa, non impedita, potest transfundere seipsam] To the same purpose Cu­sanus and many more.

Sect. 78. Hence it is that Presbyters have of old had a place in Councils, yea and a suffrage too: and the Council of Basil did decide and practise it: which is allowed by many of the Papists. And hence it is that divers of the Papists do make Episcopal preheminency to be but of Ecclesiastical Institution.

Sect. 79. That the Chorepiscopi did ordain, and their Ordina­tion was Valid, though they were not accounted Bishops (any otherwise then our Parochial Bishops are) is a thing that hath been spoken of so oft, and by so many, even Bishops themselves, that I shall pass it by.

Sect. 80. And saith Voetius, even among the Papists, the Ab­bots and such regular Prelates that are no Bishops, and the Cha­pter of Canons may Ordain; yea and exercise other acts of Juris­diction, as excommunicating, &c. It is not therefore proper to the Bishops.

Sect 81. It is therefore as Hierom speaks of Confirmation by a Bishop only, in honorem Sacerdotii, a matter of Ecclesiastical institution for Order, and not of Divine institution that Presby­ters without Prelates should not Ordain: As Leo first Bishop of Rome saith (Epistol. 86. ad Episcop. Gall. & German.) there are Quaedam Sacerdotibus Prohibita per Canones Ecclesiasticos, [Page 227] ut Consecratio Presbyterorum & Diaconorum.] It is the Canons that forbid Presbyters to Ordain, and not the Scriptures that never knew a Presbyter without the power to Ordain.

Sect 82. Were there no Ordainers to do that office, or none but such as would oblige us to sin, it were Gods regular way to enter by the Peoples choice and the Magistrates authority with­out them, this being in such case the open door: therefore it is more evidently Gods Regular way, when we have both these and the best Ministerial Ordination besides, that is on good terms to be had. I do not only here plead that such a Ministry is not Null (as I did before) but that the entrance in such a case is not sinfull.

Sect. 83. There being nothing left to men herein, but the due designation of the person (before the reception of his power from God) the Peoples Election it self may serve for that de­signation, where Ministerial Approbation is not to be had. But the ordinary course, where Necessity doth not prohibit us, is that all three concur, viz. The Consent of the people, because we can­not Teach and Rule them against their wills: 2. The Appro­bation of the Ministry, because they are best able to judge of mens abilities. 3. The Allowance of the Magistrate, for the orderly and advantagious exercise of our office. But the first is of the greatest necessity of the three.

Sect. 84. That the people have power of Election, when just authority (Civil or Ecclesiastical) doth not suspend it or limit it, is so easily proved that it is commonly confessed. Its well known that for many hundred years the people had in most or many Churches the Choice of their Bishops or Pastors, or joyned with the Presbyterie and Ordainers in the choice. Blondellus, Voetius and many more have sufficiently proved this and other parts of the peoples interest, by unanswerable evidence.

Sect. 85. Cyprian saith that this is by Divine Ordination. Cyrian Epist. 11. Plebi— Contra Episco­patum meum, immo contra suffragium vestrum & Dei judicium▪ &c. Epist. 68. (edit Goulartii) p. 201. [ Propter quod plebs obse­quens praeceptis Dominicis, & Deum metuens, à peccatore praeposito separare se debet, nec se ad Sacrilegi Sacerdotis sa [...]crificia miscere, quando ipsa maxime habeat potestatem vel eligendi dignos Sacerdotes, vel indignos recusandi: Quod & ipsum videmus de Divina authortate descendere, ut Sacerdos plebe praesente, [Page 228] sub omnium This is not the way of our Prelates Ordination. And th [...]s shew [...]th that the Churches in [...] [...]ays were not Diocesan, con­sisting o [...] ma­ny particular Churches: else all the people could not have been present, be­holders and consenters, at the Ordinati­on of the Bi­shops. oculis deligatur, & dignus at (que) idoneus publico ju­dicio ac testimonio comprobetur—Coram omni Synagoga jubet Deus constitui Sacordotem, id est, instruit & ostendit Ordi­nationes Sacerdotales non nisi sub populi assistentis conscientia [...] oportere, ut plebe praesente vel detegantur malorum crimina, vel bonorum merita praedicentur: & sit Ordinatio justa & legitima, quae omnium suffragio & judicio fuerit examinata. Quod postea se­cundum Divina Magisteria observatur in Actis Apostolorum quando de Ordinando in locum Judae Episcopo Petrus ad plebem loquitur, surrexit inquit Petrus in medio discentium; fuit autem turba in uno: Nec hoc in Episcoporum tantum & Sacerdotum, sed in Diaconorum Ordinationibus observasse Apostolos animadverti­mus, de quo & ipso in Actis eorum scriptum est: Et convocave­runt, inquit illi duodecim totam plebem discipulorum — Quod utique idcirco tam diligenter & caute convoata plebe tota gereb [...] ­tur, nequis ad altaris Ministerium, vel ad Sacerdotalem locum indignu, obreperet. Ordinari enim nonnunquam indignos non secun­dum Dei voluntatem, sed secundum humanam praesumptionem, & haec Deo displicere, quae non veniant ex legitima & justa Or­natione, Deus ipse manifestat per Osee Prophetam dicens, sibi ip­si constituerunt Regem, & non per [...]me. Propter quod diligenter de traditione Divina & Apostolica observatione observandum est & tenendum, quod apud nos quo (que) & fere Provincias universas tene­tur, ut ad Ordinationes rite celebrandas, ad eam plebem cui praepo­situs ordinatur, Episcopi ejusdem provinciae proximi qui (que) conve­niant, & Episcopus deligatur plebe praesente, quae singulorum vitam plenissime n [...]vit, & u [...]iuscujus (que) actum de ejus conversatione perspexit. Still this shews, that the Churches of Bishops were then no greater then that all might be personally present, and fore-ac­quainted with his life. Yea that it was the p [...] ­ples duty no [...] only to elect, but to reject, there's more then Cyprian affirm: Euse­ [...]us H [...]st. Eccl. l. 5. c. 18. out of Apol [...]onus telleth us that Alexander a M [...]ntan [...]st, being a thief▪ the Congregation of which he was Pastor (so that was his Diocess) would not admit him. [...] 11. [...]— Secundum [...] & [...] de [...] Quod & apud vos factum videmus in Sabini collegae nostri ordinatione, ut de universae fraternitatis suffragio & de Episcoporum qui in praesentia convenerant, qui (que) de eo ad vos literas fecerant judicio, Episcopatus ei deferretur, & manus ei in locum Basilidis imponeretur.] And so he goes on to shew that even the Bishop of Romes restoring of Basilides, was not valid to rescind the foresaid Ordination of Sabinus, which was thus made by the Bishops on the peoples suffrages. And yet our Diocesans [Page 229] have, alas, too commonly thrust on the people against their consent, such unworthy persons, as of whom we may say as Cyprian (ibid.) of these, [ Cum (que) alia multa sint & gravia delicta quibus Basilides & Martialis implicati tenentur; frusta tales Episcopatum sibi usurpare co [...]antur, cum manifestum sit ejusmodi homines nec Ecclesiae Christi posse praeesse, nec Deo sa­crificia offerre debere.] I have cited these words at large, because they are full and plain to shew us the practice of those times, and are the words of an African Syrod, and not of Cyprian alone, and shew that then the People had the chiefest hand in the Ele­ction or designation of the person, which is it that I have now to prove.

Sect. 86 Pamelius himself while he seeks to hide the shame of their Prelates Ordination, from the light of these passages of Cy­prian, doth yet confess and say, [ Non negamus veterem Electionis Episcoporum ritum, quo plebe praesente, immo & suffragiis plebis eligi solent. Nam in Africa illum observatum constat ex electione Eradii Successoris D. Augustini, Const [...]ntin [...] in his [...] to the [...] tells them that [in the election of their Bishops all men should freely deliver their opinion, and the general suffrage of all should be equally considered; becaus [...] Ec [...]lesiastical Honours should be ob­tained and conferred w [...]out [...] and di [...] ­cord —] [...] 3 [...] de quo extat Epistola ejus 120. In Gracia aetate Chrysost. ex lib. 3. de Sacer. In Hi [...]pa [...]is ex hoc Cyprian [...] loco, & Isidor. lib. de Officiis. In Galliis, ex Epist [...]l. Celestin. Pap. 2. Romae, ex iis quae supradiximus, Epist ad An­t [...]n Vbi (que) etiam alibi ex Epist. Leonis 87, Et perdurasse eam consuetudinem ad Gregor. 1. usq ex ejus Epistolis: immo & ad tempora us (que) Caroli & Ludovici Imperatorum, ex 1. lib. Ca­pitulorum eorundem satis constat.] This full confession from the mouth of an adversary, may save me the labour of many more al­legations concerning the judgement and practice of the ancients.

Sect. 87. He that would see more may find enough in Vo [...]tius de Desparata causa Papatus lib. 2. c. 12. Sect 2. & passim. And in Blondel. de jure plebis: & Goulartius on the foresaid notes of Pamelius on Cyprian, p. 205 Among others he there citeth those known Canons of the Carthage Councils, three and four out of Gratian [Nullus ordinetur clericus nisi probatus, vel examine Episcoporum, vel populi testimonio] Et. [Episcopus sine concilio clericorum suorum clericos non ordinet, it [...] ut civium conn venti­am & testimonium quaerat] (What and where is that Clergy without whose Council our Prelates Ordain not; and that peo­ple whose suff [...]ages they require?) And saith Goula tius, Ob­servanda est Car [...]li ut & Ludovici Constitutio [Sacrerum Ca­mnum [Page 230] non ignari, ut Dei nimine sacrosancta Eccl [...]sia suo liberius patiatur honore, assensum Ordini Ecclesiastico praebemus, ut Epis­copi per Electionem Cleri & p [...]puli, secundum statu [...]a Canonum eligantur.] Its certain then that the people were sometime the sole choosers, and the Pastors the approvers; and sometime the People and the Pastors joynt Electors; and sometime the Pastors chose, but forced none on the people, against or without their Consent (as Pamelius confesseth) till Popular tumults, divi­sions, and other reasons occasioned the change of this ancient Custome. And therefore it is most certain, that an Election by the people may be a valid determination of the person.

Sect. 88. And the person being once sufficiently determined of, the power and obligation doth fall upon him immediately from God; so that were it not that the Pastors Approbation is part of the Determination, there would be nothing left for Ordination, but the solemnizing of their entrance by Investi­ture, which is not essential to the Ministerial Office, but ad bene [...]ss [...], makes to a compleat and orderly possession, where it may be had, and where it cannot, Election may suffice.

Sect. 89. Voetius, de Desperata causa Papatus, lib. 2. sect. 2 cap. 20. doth by seven Arguments prove against Iansenius, Electionem tribuere Ministerium: & esse proprie ejus fundamen­tum. The first Argument is from the Definition of Election: the second from the Canon Law, which giveth a Bishop his power before Consecration, and gives the Pope a power of go­verning the Church before he is inthroned or Consecrated. The third is à similibus, in Oeconom [...]e and Policie: the founda­tion of marriage union is mutual Consent, and not Solemniza­tion. Coronation (saith he) doth not make a King (he means, not fundamentally, but compleatively,) but hereditary Succession or Election. He may well be a King without Coro­nation, as (saith he) the custom is in Castile, Portugal, &c. The King of France dependeth not pro jure regni on the Arch­bishop of Rhemes, but saith Barclay, hath the right and honour of a King before his Coronation. An elect Emperour govern­eth before his Coronation. Quoad potestatem administrandi regni (Galli [...]i) unctio & Coronatio nihil addunt inquit Commentator sanctionis pragmat. fol. 4. His fourth Argument is from the na­ture of all Relations, quae posito fundamento & termino, in sub­jecto [Page 231] dicuntur existere: atqui Solemnizatio, seu Consecratio, seu Ordinatio, seu Investitura ( [...] v [...]cant patres Graeci) illa externa quam nos confirmationem dicimus, neque est funda­mentum, neque terminus Ministerii, aut Ministri; sed legitima electio & [...] Ecclesiae est fundamentum Ministerii, & ista vel illa particularis Ecclesia est terminus, in quo est correlatum Oves seu discipuli, ad quod refertur relatum Doctoris seu Pastoris. (Though some of this need explication and limitation, yet its worthy consideration.) His fifth Argument is from the Confes­sions of the Adversaries, citing Sylvest. Prieras, Immanuel Sa, Onuphrius, Navarrus, yea Bellarmine and Pope Nicola [...], who maintain that [ In summo Pontifice p [...]st Electionem nulla alia requiritur confirmatio; quia statim ut electus est suscipit admi­nistrationem. And to this agreeth their Practice, who at the Council of Trent had many Bishops meerly Elect, and Elect Cardinals are admitted to Elect a Pope. His sixth Argument is [ Quod Consecratio seu Investitura potest ab [...]sse aliquo in Casu: Electio autem nunquam: ergo fundamentum Ministerii seu po­testatis Ecclesiasticae est Electio & non Consecratio; which he endeavours to confirm. My opinion of the fundamentum potesta­tis, I have expressed in my Christian Concord othrrwise: but yet I consent, as is there expressed, to the Necessity of the peoples Consent to our Office.

Sect. 90. Argument 20. If those in the Reformed Church­es that are Ordained by Presbyters, have as good a call to the Ministerial Office, as the Princes of the Nations (yea any one of them) have to their Soveraignty or Power, then are they true Ministers of Christ, and their administrations valid to the Churches, and their Ministry to be received. But the Antece­dent is true: therefore so is the Consequent. And I prove them both.

Sect. 91. The Secular power will be granted, as to the most (at least) of Christian Princes and other Soveraigns: when the Holy Ghost commandeth subjection to the Higher Powers, even when they are Heathen, and come in as Ne [...]o did, Rom. 13. we may well take it for granted that Christian Magistrates, that have no better title then he, are such as we must be subject to: even those that have not so lawful an entrance, as may justifie their possession, or free them from the guilt of flat Usurpation, [Page 232] before God, may yet [...]e such while they are in possession, as we must be subject to for Conscience sake▪ and all their administra­tions are [...]s valid to the innocent subjects, as if they had as good a title as the best. They that deny this, must overthrow almost all the Common-wealth's on Earth, and turn Subjection into Rebellion.

Sect. 92. The Consequence then is proved from the parity of Reason, in both [...] ▪ The title of such Princes is so far good, as that subjection is due to them, and their Government valid: our title to the Ministry is at least as good as theirs: there­fore submission or obedience is due to us, and our administrati­ons valid to the Church. And that our title is as good as theirs, will appear by a due comparison.

Sect. 93. 1. God is equally the Author of our Office, and of theirs. He that appointed the Magistrate to Rule by force, appointed the Ministry to Teach, and Guide, and Worship pub­likely before the Church. There is no Power but of God: even Magistrates could have none, unless it were given them from above. 2. Usurpation therefore is a sin in Magistrates as well as Ministers. And there is the same reason, why it should invali­date their actions, as ours, if we were guilty of it. 3. The Dis­senters rule [ Nemo dat quod non habet] concerneth the Magi­strate as much as the Minister, and somewhat more. A man may do more in works of service to others without a special Office, then in Magisterial Government. Magistracy is a Rela­tion that must have a foundation or efficient cause, as well as Ministry. If a Giver that himself hath the Power given, is ne­cessary to make Ministers, then also to make Magistrate, (which yet is false in both, if you speak of humane Donation to the Soveraign) The effect can no more be without a cause in them then in us. 4. I [...] the Election or Consent of the people be enough to make a Magistrate, or to be the foundation or dona­tion (as they suppose) of his authority, then much more may the election or consent of the people, with the approbation and investiture by Presbyters, and allowance of the Magistrate, prove those in question to be true Ministers. 5. No Prince on earth that ever [...] heard of, can prove any thing like an uninterrupted succession of legitimate Princes from a Predecessor immediatly authorized by God. If Hereditary Princes that are the Succes­sors [Page 233] of Usurpers are not to be obeyed, it will be hard to find an Hereditary Prince that is to be obeyed: so that their case is worse then the case of Ministers.

Sect. 94. For, though 1. No Pastors on Earth can prove an uninterrupted Succession of persons lawfully Ordained. 2. Nor is it necessary to prove a Local succession; because God hath not tyed his Church to Towns or Countries, and a Church and Pa­stor that are banished into another Land, may there be the same Church and Pastor, though in and of another place: yet 1. We have a succession of possession in the Office itself. 2. And a succession of actual Ordination in great probability: no man can prove against us that we receive our Ministrie from any that were not actually Ordained. Yet this much is not Necessary to our Office.

Sect. 95. Object. But Christ hath tyed the Office of the Ministry to a legitimate Ordination; but he hath not tyed the Ma­gistracy to a lawful Title. Answ. Here are two falshoods barely affirmed, or implyed. One is that a just Title is less necessary to the Magistrate then the Minister; when the Reason of both is the same. Title is the foundation of Right. Magistracie is a Right of Governing. No Relation can be without its Founda­tion. The other is, that God hath tyed the Office of the Mi­nistrie to a legitimate Ordination. This is unproved, and I have proved the contrary before. It is our Duty to enter by Legiti­mate Ordination where it may be had; and thus we do. But if any of our Predecessors (perhaps a thousand or five hundred years ago) did enter otherwise, that doth not invalidate our Ordination or Ministrie, nor is it any of our sin.

Sect. 96. As Ministers were at first Ordained by Imposition of hands, so Kings were chosen by God, and (in the Church) anointed by a Prophet, or special Officer of God; and some­time by the people (that is, by their suffrages appointing it, or consenting to it) as appeareth, 1 Sam. 10.1. & 15.17. & 16.13. & 24.6. 2 Sam. 2.4, 7. & 5.3. & 12.7. & 19.10. 1 King. 1.45. & 5.1. 2 King. 11.12. & 23.30. 2 Chron. 22.7. so that there is as much in Scripture for this manner of their investiture, as there is for Ministers Ordination by imposition of hands; yet may they be Kings that have no such Investiture; much less all their predecessors. We then that have a due Investiture, may [Page 234] prove our Ministry, whatever our predecessors had.

Sect. 97. I come now to the Arguments of the adversaries of our Ministrie, which I need not stand long on, because they are few and scarce considerable, and sufficiently answered in what is said. And first its said by a Learned man ( Diss [...]rta [...]. de Episcop. contra Blondel. Praemoni [...]. ad L [...]ctor. sect. 4.13.) [ Nos illud in hac disc [...]ptatione pro concesso positum cens [...]bimus, Nemin [...]m rect [...] dare quod non habet: eumque aut e [...]s qui hac potestate indu [...]i nun­quam fuerint sine vi [...]latione aut sacrilegio qu [...]d [...]m sibi arrogare aut assumere aut aliis aeque à Deo non vocatis, aut missis communi­care neutiquam posse. [Illud hic nobis unicum m [...]minisse sufficiet, unumquemque in Anglicana Ecclesia ab Epi [...]copis ordinatum Presbyterum, nulla ordinandi alios facultate (aut per se, aut quà quolibet comparium caetu munitum) praeditum esse, nec igitur [...]am sibi rectius arrogare posse, quam si Diaconorum, immo Laico­rum unus, aut plures, tali potestate nullatenus induti, idem ausur­sint.] The summ is: Presbyters have not this power▪ therefore they cannot give it.

Sect. 98. Answ. If the Argument run thus [ No man can give that which he hath not: Presbyters have not the Office of a Presbyter: therefore they cannot give it.] I then deny the Minor: They are not Presbyters, if they have not the Office of a Presby­ter: that therefore which they have (to speak in the Dissenters language) they may give.

Sect. 99. But if the Argument be this [ No man can give that which he hath not: Presbyters have not a power of Ordaining: therefore they cannot give a power of Ordaining] I answer as fol­loweth. 1. We receive not our Office by the Gift of man, whe­ther Presbyters or Prelates. The Power is immediately from Christ, and men do but open us the door, or determine of the person that shall from Christ receive the power, and then put him solemnly into possession. It is the first Error of the adver­saries, to hold that this power is given by men as first having it themselves. In the Popes case Bellarmine himself will grant us this ( Respons. ad 7 Theolog. Venet. p. 246.232.) [ Saepe (inquit) jam dictum est, Electionem Cardinalium non conferre potestatem, sed designare tantummodo personam, cui Deus potestatem tribuit.] And yet that [ In summo Pontifice post electionem nulla alia re­quiritur confirmatio, quia statim ut electus est, suscipit admini­strationem, [Page 235] ut declarat Nicol. Papa Can. in nomine, di [...]. 23.] pag. 175. And of the Power of Princes, the Dissenters will grant it (for we have it in their writings) that the Power is from God immediately, though the people may elect the person. You will thrust out all Princes of the world by this Argument, and say▪ [ No man giveth that which he hath not: the people have not a Power of Government: therefore they cannot give it.] I would answer you as here: God hath the Power, and he giveth it: but the people that have it not, may design the person that shall receive it from God: as the Burgesses of a Corporation may choose a Major or Bayliff to receive that power from the Soveraign (by the Instrumentality of a Law or Charter) which they had not themselves to use or give. And so a Presbyterie (and sometime the people alone) may design the person that shall receive the Office of the Ministrie from God, though they had it not them­selves to use or give.

Sect. 100. Resp. 2. By this Argument and its supposition, none are true Ministers that are Ordained by Prelates: for they have not the Power of the Ministrie to Give, but only to Vse: no Ordination is a Giving of the Power, save only by way of [...]nvestiture, which supposeth a Title and Right before, and is not of absolute necessity to the Possession: for in several cases it may be without it.

Sect. 101. Respons. 3. A man may Instrumentally give or deliver both Right and Investiture in that which he hath not him­self, nor ever had. Your servant may by your appointment, deliver a Lease, a Deed of Gift, a Key, or twig and turf, for Possession of house and lands, though he never had house or lands or possession himself. It is sufficient that the Donor have it, that sends him.

Sect. 102. Resp. 4. Presbyters have the Power of Presby­ters, or the Ministerial Office: and if they can give that (which certainly they have,) then they can give a Power of Ordaining other Presbyters. For to Ordain others, is no more then they do themselves in giving the Power or Office which they have: there­fore if they may do it, those that they give their Power to may do it; that is, may also give others that power which they have.

Sect. 103. But as to our case in hand, it sufficeth that we [Page 236] prove, that Presbyters may give others the Office of Presbyters; whether this Office contain a Power of Ordaining, is another Question, but soon dispatcht, if this be granted: because (as is said) to Ordain is nothing else but to invest others with the Office or Power which we have our selves.

Sect. 104. Resp. 5. The Argument maketh more against the Prelates Ordination, on another account; because that (as is proved already) that Species of Prelacie that was exer­cised in England (the sole Governours of an hundred or two hundred Churches) is so far contrary to the Word of God, that we may boldly conclude, that as such, they have no power to use or give: their very Office is humane, and destructive of the true Pastoral Office: and therefore as such, they have less pre­tence of Divine Authoritie, then Presbyters, whose Office is of God. Yet do I not make their Ordination Null, because they were Presbyters as well as Prelates, and also were in Possession of the place of Ordainers, and had the Magistrates authority.

Sect. 105. Resp. 6. Presbytrrs have a Power of Ordaining: it is already proved. And to your confirmation (where you say that the Bishops gave them no such Power: therefore they have it not:) I answer: 1. I deny the Consequence. God gave it them: therefore they have it without the Bishops gift. 2. If by [ Giving] you mean but an accidental Causation, or the action of a Causa sine qua non, or a designation of the Per­son that shall receive it, then I deny the Antecedent. The Pre­lates (and Electors) designed the person, and also invested him solemnly in the Office, which containeth this Power of Or­dination which you deny them.

Sect. 106. Obj. The Prelates expressed no such thing in their Ordination. Ans. 1. It being not the Prelates but Christ that makes the Office, we must not go to the words of the Prelates, but of Christ to know what the Office is, though we may go to the Prelates (while the work was in their hands) to know who the person is. If a Prelate Consecrate a Prelate, and yet mention not particularly the works that are pretended to belong to a Prelate, you will not think him thereby restrained or disabled to those works. He that Crowneth a King, and they that choose him, though they name not the works of his Office and Power, do thereby choose him to all those works that belong to a King. [Page 237] God hath set down in his Word, that the Husband shall be the Head or Governor of his Wife: if now the woman shall choose a certain person to be her Husband, and the Minister or Magi­strate solemnize their Marriage, without any mention of such Governing Power, the Power doth nevertheless belong to the man; because God hath specified by his Law the Power of that Relation, and the man is Lawfully put in the Relation that by the Law of God hath such a Power: so is it in the case in hand.

Sect. 107. But yet 2. I add, that the Prelates and the Laws of England gave to Presbyters a Power of Ordination. For in all their Ordinations, the Presbyters were to lay on hands with the Prelate (and did, in all Ordinations that I have seen.) And if they actually imposed hands and so Ordained, it was an actual profession to all that they were supposed to have the power of Ordination, which they exercised.

Sect. 108. Obj. But they had no Power given them to do it without a Prelate. Answ. 1. By Christ they had. 2. You may as well say, that Bishops have no Power to Ordain, because they were not (ordinarily at least) to do it without the Pres­byters.

Sect. 109. Obj. Saith the foresaid Learned Author ( Dis­sert. Praemonit. sect. 10.11.) [ Vnum illud lubens interrogarem, an Hieronymus, dum hic esset, & Presbyteratu secundario fun­geretur partiariâ tantum indutus potestate, praesente, sed spreto & insuper habito Episcopo, Diaconum aut Presbyterum ordinare (aut Presbytero uni aut alteri adjunctus) recte potuerit? si af­firmetur, dicatur sodes, qua demum ratione ab eo dictum sit, Episcopum sola ordinatione (& ergo ordinatione) à Presbytero disterminatum esse] sin negetur, quomodo igitur Presbytero Angli­cano, cui nullam, quae non Hieronymo potestatem, &c. —] Answ. 1. This is none of our case in England: we Ordain not, praesente sed spreto Episcopo: but most Countreyes know of no Bishop that they have, but Presbyters. 2. Hierom might have Ordained with his fellow-presbyters, according to the Laws of Christ, but not according to the Ecclesiastical Canons, that then obtained, or bore sway. 3. Hierom plainly tells you, that it is by Ecclesiastical appointment for the prevention of schisme, that Bishops were set up so far as to have this power more then [Page 238] Presbyters, in the point of Ordination. 4. The English Pres­byters are Parochial Bishops, and have an Office of Christs making, and not of the Prelates; and are not under those Ec­clesiastical Canons that restrained Hierom from the exercise of this power. And therefore whereas it is added by this Learned Author [ Quid huic dilemmati reponi, aut opponi possit, fateor equidem me non adeo Lynceum esse ut perspiciam] he may see that he could scarce have set us an easier task then to answer his dilemma.

Sect. 110. The second and their principal objection is, that We have no precept or example in the Church for Presbyters Or­daining without Prelates: therefore it is not to be done. Answ. 1. I told you before how Bishop Vsher told me he answered this Objection to King Charl [...]. viz. from the example of the Church of Alexandria where Presbyters made Bishops, which is more.

Sect. 111. But 2. I answer, you haue no example in Scripture or long after that ever Prelates of the English sort, did or­dain, nor any precept for it, nor was such a Prelacy then known, as is proved; and therefore their Ordination hath less warrant then that by Pretbyters.

Sect. 112. And 3. I have told you before of Scripture war­rant for Ordination by a Presbyterie, and also by the Teachers and other Officers of a single Church, as was the Church of Anti­och. Prove that there was any Bishop.

Sect. 113. Lastly, it is confessed by the Dissenters that such Presbyters or Bishops as are mentioned, Act. 20. Phil. 1.1. 1 Tim. 3. Tit. 1, &c. had power of Ordination: But according to the judgement of most of the Fathers (that ever I saw or heard of that interpret those texts) it is Presbyters that are meant in all or some of those texts. It is granted us also by the Dissenters that the chief or sole Pastors of single Churches in Scripture-times did ordain▪ and had the power of Ordination: But the Presbyters of England, and other Protestant Chur­ches are the chief or sole Pastors of single Churches; there­fore, &c.

Sect. 114. Object. 3. But the English Presbyters have broak their Oaths of Canoical obedience, and therefore at least are schis­matical. Answ. 1. Many never took any such oath, to my knowledge: For my part I did not. 2. The particular persons [Page 239] that are guilty must be accused: and neither must they be judged before they speak for themselves, nor yet must others be con­demned for their sakes. In these parts, there is not one Presby­ter I think of ten, who differs from the Prelates about Ordinati­on, that ever took that oath. And therefore it is few that can be called Schismaticks on that account. Yea 3. And those few that did take that Oath, have few of them that I know of, done any thing against the Prelates.

Sect. 115. Object. 4. The English Presbyters have pull'd down the Prelates, and rebelled against them, and therefore at least are guilty of Schism. Answ. 1. The guilty must be named and heard: their case is nothing to the rest. It is not one often I think, perhaps of twenty, that can be proved guilty. 2. It was not the Scripture Bishops that they Covenanted against or opposed: but only the irregular English Prelacy before described: And the endeavour of reforming this corrupted Pre [...]acy, and reducing it to the Primitive frame, is in it self no schism.

Sect. 116. Object. 5. Ignatius commandeth them to obey the Bishops and do nothing without them. Answ. 1. Ignatius also commandeth them to obey the Presbyters as the Apostles of Christ, and to do nothing without them. 2. The Bishops that Ignatius mentioneth were such as our Parish Bishops or Presbyters are, that have a Presbyterie to assist them: They were the chief Pa­stors of a single Church, as is before proved out of Ignatius, and not the Pastors of hundreds of Churches.

Sect. 117. I shall trouble the Reader with no more of their objections, seeing by what is said already, he may be furnished to answer them all: but I shall now leave it to his impartial sober consideration, whether I have not proved the truth of our Mini­stry and of the Reformed Churches, and the Validity of our ad­ministrations, and of our Ordination it self?

CHAP. VIII. The greatness of their sin that are now labouring to perswade the People of the Nullity of our Ministry, Chur­ches and administrations.

Even those Protestant Churches that have Superin­tendents are unchurched by them too, for want of a true Ordina­tion. For their Superinten­dents were commonly ordained by meer Presby­ters, or settled only by the Princes pow­er. So in Denmark, when their seven Bishops were deposed, seven Presbyters were Ordained Superintendents by Iohan. Bugenhagius Pomeranus a Presbyter of Wittenberge in the Presence of the King and Senate at the chief Church in Haffnia: See Vit. Bugenhagii in Melch. Ad [...]m. vit. Germ. Theolog. page 315.Sect. 1. HAving laid so fair a ground for my application, I think it my duty to take the freedom to tell those Reverend persons that oppose us in this point, the Reasons why I dare not joyn with them, and the guilt that I am perswad­ed they heap upon their own souls; Wherein I protest it is not mine intent to make them odious, or cast disgrace upon them (for I do with great reluctancy obey my Conscience in the per­formance of this task:) but my intent is, if it be the will of God to give success so far to these endeavours, 1. To humble them for their great and hainous sin and save them from it; 2. And to save the Church from the divisions and disturbances that is already caused by them and their opinion; 3. However [Page 241] to discharge my Conscience and tell them plainly, what frightneth me from their way.

Sect. 2. And 1. It seems to me (upon the grounds before ex­pressed) that those men that would Nullifie all the Protestant Ministry, Churches and administrations, that have not Prelates, are guilty of schism, and are plain Separatists. They depart from truly Catholick principles. That man hath not the just Principles and Spirit of a Catholick, that can on such a pretence as this degrade or nullifie so many Learned, Godly Ministers, and unchurch so many excellent Churches of Christ; they make a plain Schism, and separate from us on as weak grounds as the ancient Separatists did, whom yet they account an odious genera­tion. And the writings of Paget, Ball, Bradshaw, Hilder­sham, Bernard, and the rest that defend our Ministry and Chur­ches against the old Separatists, will serve in the main to defend them against these new ones, which therefore I refer the Rea­der to peruse. Many of the same Arguments are as forcible against this adversary.

Sect. 3. 2. And by this means they condemn themselves that have spoken so much against the Separatists, calling them Brow­nists, Schismaticks, and the like; and now take up the cause (in the name) that in them they so condemned. Will they turn Schis­maticks that have spoken against Schismaticks so much?

Sect. 4. 3. By this means also they exceedingly wrong the Lord Jesus Christ, by seeking to rob him of his inheritance: by telling him that his Churches are none of his Churches, and his Ministers are none of his Ministers, and his Ordinances are not his Ordinances indeed. Let them first prove that Christ hath renounced these Ministers, or unchurched or denied these Chur­ches, or given them a bill of divorce: and then let them speak their pleasure. But till then they were best take heed what they do, lest they have not the thanks from Christ which they ex­pect.

Sect. 5. 4. They go against the plain commands of Christ, and examples of his servants: Christ himself bid concerning such as cast out Devils in his name, but followed him not [ Forbid him not; for there is no man that shall do a Miracle in my name that can lightly speak evil of me: for he that is not against us is on our part, Mark 9.37, 38, 39. He liked not their humour [Page 242] that would have the substance of so good a work forbidden, for want of a due circumstance, mode, or accident. He command­eth us to Pray the Lord of the Harvest to send Labourers into his Harvest, because the Harvest is great, and the Labourers are few: And these men would have multitudes of Labourers thrust out, in the Necessity of the Churches. Paul rejoyced that Christ was Preached, even by them that did it in strife and envy, think­ing to add affliction to his bonds. But these men would silence them that preach in sincere compassion of mens souls. Moses would not forbid Edlad and Medad prophecying, but wisht that all the Lords people were Prophets. While men do good and not harm, or more good then harm in the Church, I should see very good grounds, yea and Necessity for it, before I should silence them, or be guilty of silencing them.

Sect. 6. 5. They manifest a great deal of selfishness and pride, that dare thus consent to the injury of Christ, and the Church and souls of men, because they may not bear that Rule which is according to their principles and spirits. Self-denial would do much to cure this.

Sect. 7. 6. And yet they do as self-seekers commonly do, even seek after misery and destruction to themselves. While they look (its like) at the honour, and forget the work, they plead for such a load and burden, as is enough to break the backs of many, even for the doing of a work that is so far beyond their strength, that its a meer impossiblity: How can one man do the works which Scripture layeth on a Bishop, for a hundred or two hundred Churches? and for thousands that he never sees or hears of?

Sect. 8. 7. And above all, I admire how the heart of a consi­derate Christian, can be guilty of so great cruelty to the souls of men, as these men would be, if they had their will, in the pra­ctice of their principles? What if all the Churches that have no Prelates were unchurched? the Ministers cast out as no true Mi­nisters, or the people all prevailed with to forsake them, what would be done for the thousands of the poor ignorant careless souls that are among us? when all that all of us can do is too little, what would be done if so many and such were laid aside? How many thousands were like to be damned, for want of the [Page 243] means, that according to the ordinary way of God, might have procured their conversion and Salvation?

Sect. 9. If they say, that others as good as they should possess the places: I answer, they speak not to men of another world, but to their neighbours, that well know that there are few to be had of tolerable worth to possess one place of very many, if all that they oppose were cast out or forsaken. Do we not know who and what men they are that you have to supply the room with?

Sect. 10. If they say that more obedient men would soon spring up, or many of these would change their minds, if they were forced to it; I answer, 1. So many would be unchanged as would be a greater loss to the Church (if it were deprived of them) then ever Prelacy was like to repair. 2. And what should become of poor souls the while your young ones are a training up? 3. And in all ages after, the Church must lose all those that should dissent from your opinion.

Sect. 11. If you say that, It is not your desire to silence all these Preachers that you disown: I answer, How can that stand with your doctrine or your practice? Your Doctrine is, that they are Lay-men, and no true Ministers, nor to be heard and sub­mitted to as Ministers, nor Sacraments to be received from them. And would you not have them then cast out? 2. Your practice is to disswade the people (especially the Gentry that are neer you) to separate and disown them accordingly; and it is done in many places. And would you not cast them out, whom you would have forsaken?

Sect. 12. If you say, It is your desire that they should forsake their error and obey you, and so be continued and not cast out: I answer, 1. But that is not in your power to accomplish, nor have you reason to expect it. They are willing to know the mind of God as well as you, and perhaps search as diligently, and pray as hard as you; and yet they think that its you that are in the wrong; you see that for many years the Reformed Churches have continued in this mind: And it appears that if they will not turn to your opinion, you would have them all cast out or forsaken. Christ shall have no servants, nor the Church any Pa­stors that will not be in this of your Opinion.

Sect. 13. 8. Hereby also you would run into the guilt of a [Page 244] more grievous persecution, when you have read so much in Scripture against persecutors, and when you have heard of and seen the judgements of God let out upon them. It is an easie matter for any Persecutor to call him that he would cast out, a Schismatick, or Heretick, but it is not so easie to answer him that hath said, He that offendeth one of these little ones, it were better for him, &c. God will not take up with fair pretences or false accusations against his servants, to justifie your persecution.

Sect. 14. 9. Yea you would involve the people of the Land, and of other Nations, in the guilt of your persecution; draw­ing them to joyn with you, in casting out the faithful labourers from the Vineyard of the Lord. This is the good you would do the people, to involve their Souls into so deplorable a state of guilt.

Sect. 15. If you say, It is you that are persecuted, as I read some of you do: I answer. 1. If it be so, you are the more un­excusable before God and man, that even under your persecution, will cherish, defend and propagate such a doctrine of persecu­tion, as strikes at no less then the necks of all the Reformed Ministers, and Churches that are not Prelatical, at one blow. 2. For my part, I have oft protested against any that shall hin­der an able Godly Minister from the service of Christ and the Church, if he be but one that is likely to do more good then harm. But I never took it to be persecution to cast out Drun­kards, scandalous, negligent, insufficient men, where better may be had to supply the place: no more then it is persecution to suppress an abusive Alehouse, or restrain a thief from making thievery his trade. 3. The present Governors do profess their readiness to approve and encourage in the Ministry any Godly, able, diligent m [...]n that will but live peaceably towards the Com­monwealth. And I am acquainted with none (as far as I re­member) of this quality, that have not liberty to preach and exercise the Ministerial Office. 4. But if you think you are per­secuted, because you may not Rule your Brethren, and perse­cute others, and take upon you the sole Government of all the Churches in a County, or more, we had rather bear your accu­sations, then poor souls should bear the pains of Hell, by your neglect and persecution: if you are persecuted when your hands are held from striking; what are your Brethren, that cannot by [Page 245] your good will have leave laboriously to serve God in a low estate, as the servants of all, and the Lords of none?

Sect. 16. 10 By this means also you shew your selves im­penitent in regard of all the former persecutions that some of you and your predecessors have been guilty of. Abundance of most Learned Godly men have been silenced, suspended, and some of them persecuted to banishment, and some to death. The world hath had too few such men for exemplary abilities, dili­gence and holiness, as Hildersham, Bradshaw, Bay [...], Nicols, Brightman, Dod, Ball, Paget, Hering, Langley, Parker, Sand­ford, Cartwright, Bates, Ames, Rogers, and abundance more, that some suffered unto death, and some were silenced, some im­prisoned, &c. for not conforming to the Ceremonies: besides Eliot, Hooker, Cotton, Norton, Cobbet, Davenant, Parker, Noyes, and all the rest that were driven to New England; and besides Ward and all that were driven into Holland: and besides the thousands of private Christians that were driven away with them: And besides all the later more extensive persecution of such as were called Conformable Puritans, for not reading the Book for dauncing on the Lords day, and for not ceasing to preach Lectures, or on the Evening of the Lords day, and such like: All this I call to your mind, as the sin that should be la­mented, and heavily lamented, and not be owned, and drawn or continued on your own heads by impenitencie; and how do you repent, that would do the like, and take your selves to be per­secuted, if your hands are tyed that you may not do it? For my own part, I must profess, I had rather be a Gally-slave, or Chimney-sweeper, yea or the basest vermine, than be a Bishop with all this guilt upon my soul, (to continue,) how light so­ever many make of it, and how impenitently soever they justifie themselves.

Sect. 17. 11. Yea more, after all the warnings you have had, in the waies and ends of your predecessors, it seems that you would yet incomparably outstrip the most of them in per­secution, if you had your way. For few of them did attempt, or make any motion, for degrading or denying most of the Pro­testant Ministers in Europe, or such a number as in England and Scotland are not Ordained by Prelates, and to unchurch all their Churches. This is far higher then these before you.

[Page 246]Sect. 18. 12. And take heed lest continuing in such a sin, after both prohibitions and judgements, you should be found fighters against God. If those that despise the Ministers of Christ, despise Christ himself, what shall we think of them that do it themselves, and teach men so to do, and have pleasure in them that do it? Its fearful to draw near that forlorn Condition of the Jews, 1 Thes. 2.15, 16. [— and have persecuted us: and they please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.]

Sect. 19. 13. It is apparent that your doctrine and pra­ctice tendeth to let in the old ejected rabble of drunken, ignorant, ungodly persons into the Ministrie. (And what can be more odious to the most Holy God!) For if once you cast out all those that have not Prelatical Ordination, or all that are against it, (especially after a former Ordination,) you must take in such as these, and with Ieroboam, make Priests of the vilest of the people, or else the places must be vacant: for we know that there are not able godly men to be had of your mind to supply the vacant places.

Sect. 20. 14. Your doctrine doth tend to harden malig­nant wicked men in their enmitie against a faithful Ministrie: and we see this unhappy success of it by experience. Our doctrine is so much against the inclination and interest of the flesh, and men are by corrupted nature at such an enmity to God, and all that is truly Spiritual and Holy, that we have as many enemies as hearers, till Grace do either restrain or change them. But when they have such an irritation and encouragement as this, and that from men that would be reputed as Godly as the best; then no wonder if they are hardened in their malignity. When we would instruct them and mind them of their everlasting state, and help to prepare them for their latter end; they are told by Learned men, that we are no Ministers but Lay-men and Schis­maticks, and that it is their sin to own us, or receive the Ordi­nances of Christ from us as Ministers: and so the poor people turn their backs on us, and on the Assemblies and Ordinances of God; and being taught by wise and learned men to disown us and despise us, they follow their drunkenness, and worldliness, and ungodlyness with greater security, and with less remorse: for [Page 247] now they have a defensative against the galling doctrine of those precise Preachers, that would not let them alone in their sin: they were wont to be disturbed at least by Sermons, and some­time they purposed to return, and were in the way of Grace, and in some hope: but now they are taught by Learned Godly Divines to keep out of hearing, they can go on and sin in peace.

Sect. 21. 15. By this means also you rob God of his pub­like worship: People are taught to turn their backs on it: you teach them that it is better that God have no publike Ministerial worship at all, in Prayer, Praises, Sacraments, &c. then that he should have it from any but Prelatical Ministers! O sacred do­ctrine! And if you had your wills for the silencing or ejecting of all that are not Ordained by Prelates, how many hundred Church-doors must be shut up in the Christian world, or worse!

Sect. 22. 16. By this means all Impiety would be cherished and let loose. When once the mouths of Ministers were stopped, the mouth of the swearer, and curser, and railer, and scorner at Godliness would be open: and so would be the mouth of the drunkard and glutton. If all that can be done, be so much too little, as experience tells us, what a case would the Nations be in, and how would iniquity abound, if Ministers were cast out?

Sect. 23. 17. Yea it might endanger the Churches, by the introduction of Infidelity or Heathenism it self. For nothing is more natural as it were, to corrupted man: and if once the Mi­nistry be taken down, and they have none, or those that are next to none, Infidelity and Atheism will soon spring up: And it will be a more dangerous sort of Infidelity, then is among ma­ny of the open Infidels, because it would be palliated with the name of Christianity, and leave men further from conviction, then some that never heard of Christ.

Sect. 24. 18. And it is a temptation to Infidelity and Con­tempt of the Church and Ministrie, when men shall [...]ee that one party of Christians doth thus unchurch another. They will think that they may boldly say that of us, which we say of the another; one party unchurcheth all the Papists: these that we are now speaking to, do unchurch all the Protestant Churches [Page 248] that are not Prelatical. The Papists unchurch all but themselves, and so among them, they leave Christ but a very small part of his inheritance.

Sect. 25. 19. Yea I fear that by Consequence (and too near and pla [...]n a Consequence) they dissolve the Catholike Church it self. And if it be so, let them judge whether their do­ctrine subvert not Christianitie? I use no violence for the infe­rence. If want of Prelatical Ordination do Null the Protestant Ministrie and Churches, then it must needs follow that far grea­ter defects (and more against the vitals of the Church) will do as much to unchurch the Romanists, the Greeks, Armenians, Syrians, Ethiopians, Egyptians, &c. But alas, how easie is it to prove that all these have far greater defects then the Pres­byterian Protestant Churches! and so the whole must fall toge­ther.

Sect. 26. 20. By all these means they joyn with the Qua­kers, and Seekers, and Drunkards in opposing the same Ministrie that they oppose. You are no true Ministers of Iesus Christ, say the Quakers, Seekers, and other Sects; so also say these that now we are speaking of: and if they preach their doctrine, and side with them against the servants of Christ, let them be afraid lest they partake of their Spirit and Reward.

Sect. 27. 21. Their doctrine and practice tendeth to grieve the hearts of the most experienced gracious souls. Should all the Ministers be cast out that are not Prelatical, and the places supplyed, as they m [...]st be in their stead, with such as can be had, O what a day would it be to honest humble souls, that were wont to delight themselves in the publike worship of God, and to find instruction, and admonition, and consolation sutable to their necessities! If now they should have all turned to what the Doctrine of these men portends, their souls would be as in a Wilderness, and famine would consume them, and they would lament as David in his banishment, and the Jews in their captivi­ty, to think of the daies that once they saw.

Sect. 28. 22. And doth it not imply a great deal of unholi­ness and enmitie to Reformation, when men dare thus boldly un­church the most of the Reformed Churches, and pass such de­sperate nullifying censures on the most holy, able, painful Mini­sters of the Gospel? O how many of them are studying, and [Page 249] watching and praying for their people day and night, and teach­ing them publickly and from house to house, and that some­times with tears, willing to spend and be spent fo their Salva­tion, not seeking theirs but them; and when they have done all, they are reproached as no Ministers of Christ, and the peo­ple taught to disown them and forsake them. Is this a sign of a son of God, that is tender of his honour and interest? or of a Holy Gracious soul?

Sect. 29. 23. At least by this means the hands of Ministers are weakned in their work, and their difficulties increased, and their hearts grieved, because of their peoples misery. O if they could have but a free unprejudiced hearing with poor sinners some good might be done! But they will not hear us, nor come neer us, or speak to us: Especially when they are taught to forsake us by such men. I would not be the man that should thus add burden and grief to the faithful Ministers of Christ, upon such an account, for all the Bishopricks on earth.

Sect. 30. 24 They also distract the minds of Christians, when they hear men thus degrading and unchurching one another; so that weak persons are perplexed, and know not what to think nor what Church or Religion to be of: yea it is well if many be not tempted hereby to be of no Religion at all: when they hear them condemning one another.

Sect. 31. 25. These shew too much formality and Ceremonious­ness, when they so much prefer their own opinon, about a circum­stance, Ceremony or Mode, before the very being of the Chur­ches and Ministry, and the substance of worship it self, and the Salvation of men souls: As if it were better for Churches to be no Churches, then not Prelatical Churches: or for souls to be condemned, then to be saved by men that are not Prelatical. I speak not these things to exasperate them (though I can expect no better:) but in the grief of my soul for the sad condition that they would bring men into.

Sect. 32. 26. They lay a very dangerous snare, to draw Mi­nisters to be guilty of casting off the work of God. Flesh and blood would be glad of a fair pretence for so much liberty and ease. O how fain would it be unyoakt, and leave this labou­rious, displeasing kind of life! And when such as these shall perswade them that they are no Ministers, they may do much to [Page 250] gratifie the flesh. For some will say, I am at a loss, between both wayes; I cannot see the lawfulness of Prelacy: and yet they speak so confidently of the nullity of all other callings, that I will for­bear till I am better resolved Another will say, I find my self to be no Minister, and therefore free from the Obligation to Ministe­rial Offices; and I will take heed how I come under that yoak again, till I have fuller resolution. Another will scruple being twice Ordained, and so will think it safer to surcease. At least they tempt men to such resolutions, that would discharge them from so hard a work.

Sect. 33. 27. By this means also they make the breaches that are among us to be uncurable, and proclaim themselves utter­ly unreconcileable to the most of the Protestant Churches. For if they will have no reconciliation or communion with them, till they shall confess themselves no Churches, and cast off all their Ministers, they may as well say flatly, they will have none at all. For no reasonable man can imagine or expect that ever the Churches should yield to these terms. When they are de­clared no Ministers or Churches, you cannot then have Commu­nion with them as Ministers or Churches.

Sect. 34. 28. And it is easie to see how much they befriend and encourage the Papists in all this. Is it not enough that you have vindicated the Pope from being the Antichrist, but you must also openly proclaim that Rome is a true Church, their Priests true Priests, their Ordinances and Administrations Valid, but all the Protestant Churches that are not Prelatical are indeed no Churches, their Ministers no Ministers, &c. Who would not then be a Papist rather then a member of such a Protestant Church? How can you more plainly invite men to turn Papists, unless you would do it expresly and with open face? Or how could you gratifie Papists more?

Sect. 35. 29. And truly if all these evils were accompl [...]shed, the Ministers forsaken, iniquity let loose, the Ordinances propha­ned by unworthy men, &c. we could expect nothing but that the judgements of God should be poured out upon us for our Apostacy: and that temporal plagues involuntary should ac­company the spiritual plagues that we have chosen! and that God should even forsake our land, and make us a by word and an [Page 251] hissing to the Nations: and that his judgements should write as upon our doors, This is the people that wilfully cast out the Mi­nisters and mercies of the Lord.

Sect. 36. 30. And if all this were but accomplished, in the Conclusion I may be bold to ask, what would the Devil himself have more, except our damnation it self? If he were to plead his own cause, and to speak for himself, would he not say the very same as these Learned, Reverend Disputers do? would he not say to all our graceless people, Hear n [...]t these Ministers: they are no true Ministers: Ioyn not in Communion with their Churches, they are no true Churches? I doubt not but he would say many of the same words, if he had leave to speak. And should not a man of any fear be afraid, and a man of any piety be unwilling to plead the very cause of Satan, and say as he would have them say, by accusing so many famous Churches and Ministers, as being none indeed, and drawing the people so to censure them and forsake them; This is no work for a Minister of Christ.

Sect. 37. Besides what is here said, I desire those whom it doth concern, that are afraid of plunging themselves into the depth of guilt and horror, that they will impartially read over my first sheet for the Ministry, which further shews the aggravations of their sin that are now the opposers and reproachers of them. Consider them, and take heed.

Sect. 38. But again I desire these Brethren to believe, that as it is none of the Prelatical Divines that I here speak of▪ but those that thus nullifie our Church & Ministry, while they own the Mi­nistry and Church of Rome; so it is none of my desire to provoke even these, or injure them in the least degree: But I could not in this sad condition of the Church, but propound these hainous evils to their consideration, to provoke them to try, and to take heed lest they should incur so great a load of guilt, while they think they are pleading for Order in the Church. How can there be any charity to the Church, or to our brethren in us, if we can see them in such a gulf of sin as this, and yet say nothing to them, for fear of provoking them to displeasure?

Sect. 39. And I think it necessary that all young men that are cast by their arguings into temptations of falling with them into the same transgressions, should have the case laid open to them, that they may see their danger; and not by the accusations of [Page 252] Schism be led into far greater real Schism, with so many other sins as these.

Sect. 40. Yet is it not my intent to justifie any disorders or miscarriages that any have been guilty of in opposition to the Prelacie. And if they can prove that I have been guilty of any such thing my self, I shall accept of their reproof, and con­demn my sin as soon as I can discern it. Only I must crave that the usual way of presumption, affirmation, or bare names of crimes be not supposed sufficient for Conviction, without proof, and before the cause is heard. And also I do profess that for all that I have here said against the English Prelacy, and though I earnestly desire it may never be restored, yet were I to live un­der it again, I would live peaceably and submissively, being obedient, and perswading others to obedience, in all things law­full.

CHAP. IX. The sinfulness of despising or neglecting Ordination.

Sect. 1. IT is a thing so common and hard­ly avoided, for men in opposing one extream, to seem to counte­nance the other and for men that are convinced of the evil of one, to run into the other as the only truth, that I think it necessa­ry here to endeavour the pre­vention of this miscarriage: and having said so much against the Necessity of Prelatical Ordina­tion, and in some cases of any, I shall next shew the greatness [Page 253] of their sin that despise or neglect Ordination when it may be had.

Sect. 2. For the right understanding of what is to be said, I must again remember you, that though it be not at the Ordain­ers will to deprive the Church of Ministers, and it is none of the Question which they have to resolve, Whether the Church shall have Ministers or none (and therefore there may be Ministers without them, if they would hinder or refuse;) And though it be not the Question which is put to their decision, What kind of Ministers the Church shall have (for that Christ hath determin­ed of;) nor yet what Qualifications are necessary to them, (for that also Christ hath already set down;) yet is it a great and weighty case that is put to the decision of Ordainers, that is, Whether this man be thus qualified as Christ hath described and required in Ministers? and whether he be the fittest person (or fit at least) for the particular charge to which he is called? And the right determining of this question is a thing that the Chur­ches welfare doth very much do depend upon.

Sect. 3. And therefore it is the decision of this one Question, that Ministers, People and Magistrates themselves, must all con­tribute their powers and endeavours too in their several places. All that they have to do is but to see that the Churches have fit men, even such as are qualified as God requireth. The Peo­ple must choose fit men: or consent to them when chosen for them: The Pastors must try them, and Approve them, and only them that are fit: The Magistrate must encourage, assist and defend fit men, and forbid such as are intolerably unfit, and not permit them to abuse the name and Ordinances of Christ, and wrong his Church.

Sect. 4. This treble guard at the door of the Church doth much tend to its security, and preservation from the great evils that intruders may introduce. And each party of the three hath a special interest which should make them carefull of the busi­ness. 1. The people have great reason to have a hand in it, and to be carefull: For it is their Souls for which their Overseers watch, and their Salvation that is concerned in it. And he that will not trust his Son with any Tutor without due choice, nor his state with every Lawyer, nor his body with every Physician, no nor his land, or cattle with every servant, but will choose the [Page 254] best, hath reason to know upon whose care he trusteth his soul. For though it may be some excuse, it will be no justification of them that lie in sin and misery, to say, Our Teachers did mis­lead us. For if the blind lead the blind, it is both that fall into the ditch: And as Cyprian saith (with the rest of his Col­legues,) Epist. 68. ( alias Li. 1. Ep. 4.) [ Propter quod plena diligentia, exploratione sincer [...] oportet eos ad Sacerdotium delegi, quos a Deo constet audiri. Nec sibi plebs blandiatur, quasi im­munis esse a contagio delicti possit cum Sacerdote peccatore commu­nicans, & ad injustum at (que) illicitum praepositi sui Episcopatum consensum suum commodans, &c.—] Besides the work of the Ministry is Teaching and Perswasive, and the success is only on the Willing: and seeing we can do nothing on them for their good against their wills, or without their own Consent, it is need­full therefore that some way or other their Consent should be procured, unless we would frustrate all our labour, and miss our end. And also, a Church is a Society Voluntarily conjoined for holy Worship and Living: and therefore it is contrary to the nature of it, that they should have Pastors, or be members and not Consent.

Sect. 5. And 2. For the Magistrate, there is great reason that he have his part also in the work: For the honour of God must be his End; the Law of God his chiefest Rule; [...]he Church of Christ his chiefest subjects; and the work of Christ, his chifest care and business. And seeing he Ruleth from Christ, and by Christ, and for Christ, it is necessary that he take care of the quality, and enterance, and carriage of Ministers, on whom Christs work and honour doth so much depend.

Sect. 6. Yet is there here a special difference between the works of these several parties in admitting men into the Ministry. The proper or necessary work of the people, is but to discern and con­sent: Whether they be the first Electors, is a matter of indifferen­cy in it self, & is sometime fit, and sometime unfit. The Magistrates work is not to Ordain Ministers; but carefully to Oversee the Ordainers and the People, that they put in none but worthy men: And if he find that they miscarry, he is not (ordinarily at least) to take the work upon him, and Ordain fitter men himself: but to correct them to whom the work belongs, for their male-ad­ministration, and restrain them from misdoing, and urge them by due means to do it better, or cause them to be displaced that [Page 255] are unreformable, that better may be chosen in their stead, that will be faithfull.

Sect. 7. And 3. The reason of the Ministers interest in the work, I shall more at large lay down anon. And though there be a possibility of frequent differences arising, through disa­greement of these three several parties, yet Christ would rather use this treble guard for caution, then for the preventing of divi­sion, lay open his Church to the injury of intruders.

Sect. 8. And remember again, that it is not in the Power of Ma­gistrates, Ordainers, People and all to make a Minister of Christ, of a man that wanteth the Essential Qualifications: Ex qu [...]vis ligno non fit Mercurius. He that is not qualified for the works Essential to a Minister, cannot by Ordination be made a Mini­ster: No more then the bare stamp can make currant money of a piece of lead, when the Law makes the Mettal Essential to currant Coin: And no more then a license will make him a School-master that cannot read: or him a Pilot, that knows not how to Rule the ship: saith Cyprian ubi sup. [Sed enim desiderio huic vestro, non tam nostra concilia, quam Divina praecepta respondent; quibus jampridem mandatur voce caelesti, & Dei lege prescribi­tur, quos & quales oporteat deservire altari, & Sacrificia Di­vina celebrare. (Here he citeth Scripture) Quae cum praedicta & manifesta sint nobis praeceptis Divinis necesse est obsequia nostra deserviant: Nec personam in ejusmodi rebus accipere, aut aliquid cuiquam largiri potest humana indulgentia ubi intercedit, & le­gem tribuit Divina praescriptio.] God gives not men authority to contradict his Law, or to Ordain a man uncapable of Ordi­nation; nor introduce the form, where the matter is undisposed for it.

Sect. 9. Perhaps some will ask, What should be done, in case that these three parties disagree: If the Magistrate would have one man, and the Ordainers another, and the people a third, or if two of them go one way, and the third another? To which I answer, There are many things that must be taken into consideration for the right resolving of the case. Either the persons nominated are equal or unequal: Either they are all capable, or some of them uncapable: Either the welfare of that Church dependeth on the choice: or else it may be somewhat an indifferent case. [...]. If there be but one Minister to be had, and the Dissenters [Page 256] would have none, then it is past controversie, that the Dissenters are to be disobeyed. 2. If one party would have a Godly, Able Minister, and the other would have an incapable, intolerable person, then it is past doubt, that the party that is for the worthy person ought to prevail, and it is his duty to insist upon it, and the duty of the rest to yield to him. 3. If any will make a contro­versie in this case where there is none, and say, [ You say this man is fittest, and I say the other man (that is uncapable) is fittest, and who shall be judge?] The party that is in the right must hold to their duty, till they are persecuted from it, and appeal to God, who will judge in equity. If a blind man say to a man that hath his eye-sight [ You say that you see; and I say that I see; you say that it is day, and I say it is night; who shall be believed?] It is not such words that will warrant a wise man to renounce his eye-sight. God will judge him to be in the right that is so indeed. 4. But if really the several parties are for several Ministers that are all tolerable, yet if there be any notable difference in their fitness, the parties that are for the less fit, should yield to the party that is for the more fit. If you say, They discern it not, I answer, that is their sin, which will not justifie them in a further sin, or excuse them from a duty. They might dis­cern, if they were not culpable, in so great a difference, at least whom they are bound to take for the most fit. 5. But if there be no great inequality, then these Rules should be observed. 1. The Magistrate should not deny the people their Liberty of choice, nor the Ministers their Liberty in Approbation or dissallowance: but only Oversee them all, that they faithfully do their several duties. 2. The Ministers should not hinder the people from their Choice, where both parties nominated are fit, but content themselves with their proper work. 3. The People should not insist upon their choice, if the Ministers to whom it belongeth, do disallow the person, and take him to be unmeet, and refuse to ordain him: because obedience in such cases is their duty, and a duty that cannot tend to their loss: at least not to so much hurt to them as the contrary irregular course may prove to the Church. 4. If Magistrates or Ministers would make the first choice, and urge the people to consent if the person be fit, it is the safest way for the people to obey and consent, though it were better for [Page 257] the Rulers to give them more freedom in the choice. 5. If a people be generally ignorant (in too great a measure,) and addicted to unworthy men, or apt to divisions, &c. it is their safest way to desire the Ministers to choose for them. Or if they will not do so, it is the safest way for the Ministers to offer them a man: Yet so that Magistrates and Ministers should expect their Consent, and not set any man over them as their Pastor without consent some way procured. 6. But if they are no Church, but unc [...]lled persons, and it be not a Pastor of a Church, but a Preacher to Convert men, and sit them for a Church-state, that is to be settled, then may the Magistrate settle such a man, and force the people to hear him preach. 7. If Necessity require not the contrary, the matter should be delayed, till Magistrate▪ Ministers and people do agree. 8. The chosen Pastors should de­cide the case themselves: They should not accept the place, and Consent, till all be agreed, unless there be a Necessity. And if there be, then the greatest necessity should most sway. If the Magistrate resist, he will forcibly prohibite and hinder you from preaching. If the Ministers resist, they will deny you the right hand of fellowship. If the people resist, they will not hear nor join in worship nor obey. All these if possible should be avoid­ed. The Peoples consent (to a Pastor of a Church) is of Necessity. We cannot do the work of Pastors without it. And therefore nei­ther Magistrates or Ministers can drive us on where this is want­ing (unless it be only to seek it, or only to do the work of Preach­ers to men without.) Unity and Communion with Neighbour-Churches is so much to be desired, that nothing but Necessity can warrant us to go on without it. And the Magistrates restraint is so great a hinderance, that nothing but Necessity can warrant us to cast our selves upon it. And therefore out of cases of Ne­cessity, the Ministers nominated should not consent till all agree: But in cases of Necessity, the souls of men and the worship of God, must not be disregarded or neglected, though neigh­bour-Churches or Ministers disown us, or Magistrates persecute us.

Sect. 10. Remember these Distinctions for the understanding of what follows. 1. Its one thing to be Approved, and another thing to be solemnly Invested. Ordination consisteth of these two parts. 2. We must difference between Ordination, by one [Page 258] Pastor, and by many. 3. Between Ordination by Pastors of the same Church, or of many Churches. 4. Between Ordi­nation by sufficient or insufficient Ministers. 5. And between Ordnation by Neighbour Ministers or Strangers. 6. And be­tween Ordination by Divided Ministers, and Concordant. On these premised I propose as followeth.

Sect. 11. Prop. 1. Approbation by Ministers is ordinarily to be sought and received by all that will enter into the Ministry. I gave some Reasons before, Chap. 2. Which here I shall enlarge, by which the sinfulness of Neglecting this Approbation may appear.

Sect. 12. Reas. 1. It is the way that God hath appointed us in Holy Scripture, and therefore to be followed. They that Ordained Elders or Bishops in the Churches, did more then Ap­prove them, but could do no less, 1 Tim. 4.14. Timothy was ordained by the Imposition of the hands of the Presbyterie, 1 Tim. 3.15. Paul giveth Timothy the description of Bishops and Deacons, that he may know how he ought to behave himself in the house of God, which is the Church, &c. That is, that he may know whom to Approve of or Ordain, Tit. 1.5. Titus was to Ordain Elders in every City, Acts 13.1, 2, 3. The Prophets and Teachers in the Church at Antioch did separate Barnabas and Paul to the work, with Fasting and Prayer, and imposition of hands. It was the Apostles that Ordained them Elders in every Church, Acts 14.23. Suppose it must be read [by Suffrages] as many would have it, that proveth no more but that the People did consent: But still it is Paul and Barnabas that Ordained them Elders, though with the peoples suffrages, and it is they that are said to fast and pray in the next words. Act. 6.3. Expresly shews that the People chose the Dea­cons, and the Apostles ordained them [Look ye out among your selves seven men of honest report, full of the Holy Ghost and wisdom whom we may appoint over this business. But I shall cut short this part of my task, because so much is said of it already by many that have written for Ordination, to whom I shall re­fer you.

Sect. 13. Reas. 2. If there be not a standing regular way for Trying a [...]d Approving such as enter into the Ministry, then men will be left to be their own judges, and if they can but get the [Page 259] consent of any Congregation, will presenty be Pastors. But this course would tend to the ruine or confusion of the Church, as I shall manifest by evidence.

Sect. 14. 1. If all men may enter into the Ministry that will, upon their own perswasion that they are fit, the most proud, self-conceited, worthless men will be the readiest to go, and if they can get hearers, will most abound in the Church; and the people will quickly have heaps of Teachers. For we all know that many of the Ignorant are least acquainted with their ignorance: and commonly the Proud have the highest thoughts of them­selves, and think none so fit to Teach and Rule as they. And what could be more to the shame and hazzard of the Church, then to have it taught and guided by such ignorant unworthy men?

Sect. 15. 2. Moreover, Humble men are so conscious of their weakness, and sensible of the burden and greatness of the work, that they think themselves unworthy, and therefore would draw back; and so by their forbearance would give way to the foresaid proud intruders. And thus the Church would soon be darkened, defiled, and brought low, if all men were their own judges.

Sect. 16. 3. Moreover, it is the common disposition of Er­roneous and Heretical persons to be exceeding zealous for the propagating of their errors, and bringing as many as is possible to their mind. So that if all be left to themselves, the most He­retical will run first, and carry their filth into the house of God, and seduce and undo men instead of saving them.

Sect. 17. 4. By this means also the Covetous and sordid worldlings will crowd in: and men will do by Preaching, as they do by Ale-selling, even make it their last Trade when others fail: and he that breaks in any other Trade, if he have but any volubility of speech, will presently turn Priest; till the Office and Ordinances of God seem vile, and be abhorred by the people. This must be the Consequent if all be left to their own judgement.

Sect. 18. 5. And it is too known a case, that the people will bid such persons welcome, and so they will make a match. The erroneous and giddy party will have such as are sutable to them. And the Covetous party will have him that will do their work best cheap: if they will preach for nothing or for little, he [Page 260] shall be a man for them, though he would lead them to perditi­on. If it be poyson, they' [...] take it, if it cost them nothing. And many there be that will have their own kindred or friends to make Priests of; and all that they have interest in must joyn with them on the account of friendship. And the childish in­judicious sort of Christians will follow them that have the smoothest tongues, or best opportunities and advantages to pre­vail with them. And so they will be tossed up and down, and car­ryed to and fro with every wind of doctrine, according to the cunning sleight and subtilty of men, by which they lie in wait to deceive.] Eph. 4.14. And they will be carried about with divers and strange doctrines, Heb. 13.9.

Sect. 19. Reas. 3. And when the Ministrie is thus corrupt­ed (by making every man judge of his own fitness) the Church will be corrupted, and degenerate into a common state, and cease to be a Church (if Reformation do not stop the gan­grene.) For it commonly goeth with the Church according to the quality of the Ministrie. An ignorant Ministrie, and an ig­norant people; an erroneous Ministrie, and an erring people; a scandalous Ministrie, and a scandalous people commonly go together. Like Priest, like people is the common case.

Sect. 20. Reas. 4. And by this means Christianity it self will be dishonoured, and seem to be but a common religion, and so but a deceit, to the great dishonour of Jesus Christ; for the world will judge of him and his cause, by the lives of them that teach it and profess it.

Sect. 21. Reas. 5. And by this means God will be provo­ked to depart from us, and be avenged on us for our dishonour­ing him. If he would spew out of his mouth lukewarm Laodi­cea, what would he do to such degenerate societies? If most of the seven Churches, Rev. 2 & 3. had their warnings or threat­nings for smaller faults, what would such corruptions bring us to, but even to be plagued or forsaken by the Lord?

Sect. 22. Reas. 6. If you should be men of ability and fitness for the work your selves, that enter without Approbation and Ordination, yet others might be encouraged by your exam­ple that are unfit: and if you once thus set open the door, you know not how to keep out woolves and swine: all the persons before described will take the opportunity, and say, Why may [Page 261] not we enter unordained, as well as such and such?

Sect. 23. Reas. 7. By this means also you will leave many sober godly persons unsatisfied in your Ministry, as not knowing whether they may own you as Ministers or not: & how much you should do to avoid such offence, me thinks you might perceive.

Sect. 24. Reas. 8. By this course also you will walk con­trary to the Catholike Church of Christ, and that in a cause where you cannot reasonably pretend any necessity of so doing. Ever since Christ had a Ministry on earth, the constant (ordina­ry) way of their admittance hath been by Ministerial Ordina­tion. If any man despise this, and be contentious, we have no such Custome, nor the Churches of God. Is it a design be­seeming an humble man, a Christian, a sober man, to find out a new way of making Ministers now in the end of the world? as if all the Ministers from the Apostles dayes till now, had come in at a wrong door, and wanted a true Calling? This is too near the making a New Ministry, and that's too near the Making of a new Church: and that's too near the feigning of a new Christ. The Church hath many promises, that the gates of Hell shall not prevail against it; that Christ will be with her Ministers to the end of the world, they being given by him for the perfect­ing of the Saints, and edifying of the Body of Christ, till we all come in the unity of the faith, and knowledge of the Son of God, to a perfect man, &c. Eph. 4.12, 13. And therefore we must not easily believe, that the Ministry of the universal Church have been falsly called or admitted untill now, and you have found out a better way at last.

Sect. 25. Reas. 9. You would bring that irrational confu­sion into the Church of the living God, which is not to be in­troduced into the basest Commonwealth or society in the world. You have more wit then to let all men play the Physitians: but will first have them tryed by men of their own Profession: or else the lives of many may pay for your Licentiousness. You will have Schoolmasters approved by them that have Learning, before you will commit your children to their trust. And shall every man be a Teacher and Ruler that will in the Church of Christ, as if it were the only confused contemptible Society in the world? God is not the God of Confusion, but of Peace, as in all the Churches, saith the Apostle, 1 Cor. 14.33.

[Page 262]Sect. 26. Reas. 10. Do but consider how high, and holy, and honourable a Calling it is to be a Minister of the Gospel▪ and then it will appear, that it is horrible Profanation of Holy things, to suffer all that will, to invade it. They are to be the Embassa­dors of Christ, and speak as in his Name, and to be Stewards of his Mysteries and Houshold, and to stand near him, as at his altar, and to dispense his treasure, to magnifie and praise his Name, and to administer his holy Sacraments, &c. And should all that will, be taught to usurp or invade such an holy Calling?

Sect. 27. Reas. 11. Consider also, how great a Trust it is that is committed to all that are Ministers of the Gospel. The souls of men are committed to them: the Mysteries of God, the precious promises and glad tidings of Salvation are commit­ted to them: the order and affairs of the house of God are com­mitted to them: those that are Christs Sheep, his Jewels, his Friends, his Brethren, his Spouse, his Members, and as the apple of his eye, are committed to them. And is it sutable to so great a Trust, that men untryed, unapproved, that do but think well of themselves, and their own doings, shall at their pleasure take so great a charge? What man of honour and wit among you, will give every man leave to be your Steward, that hath but fol­ly and pride enough to think himself fit for it? and will not ra­ther choose your Stewards your selves?

Sect. 28. Reas. 12. And is it not evidently notorious Cru­elty to the souls of men, to cast them upon every unworthy fel­low that will but be impudent enough to undertake the charge? Do you set so light by mens everlasting Joy or Torment? You would not so contemptuously cast away mens lives: and will you so contemptuously cast away their souls? And what a contempt is it of the blood of Christ, that the purchase made by it should be thus neglected? You will look up your money, and look to your goods, and take care of every groat of your estates: and shall the souls of men, and the blood and the inheritance of Christ be no more regarded? This is unjust.

Sect. 29. Reas. 13. Yea and it is a way of Cruelty to the men themselves, if every man that is sick of self-conceit, or Pride, shall have leave to exercise it, and run themselves into unspeakable guilt, by undertaking such works as they are no way able for: Alas, have not these poor sinners trangressions [Page 263] enough of their own already, but you must encourage them to draw the blood of souls, and the sins of so many others upon their heads? O what a burden do they take upon them▪ and what a dreadful danger do they run into? Had you faith and any pitty of souls, you would rather study to do your best, to prevent mens destroying of themselves and others, and fal­ling altogether into the ditch. I know you'l say, that you are guilty of no such thing: it is the saving, and not the destroy­ing of souls that you intend by being Ministers unordained: but your intentions will not justifie your cruel and destructive practices. Its plain that you teach men by your doctrine and example to be their own judges of their fitness for the Ministry, or to neglect the judgement of the Pastors of the Church: and what better can this course produce?

Sect. 30. Reas. 14. Either you are fit for the Ministry, or unfit: if fit; why should you be afraid of tryal? He that doth evil comes not to the light: it is a sign of an ill cause that can­not endure a just tryal. But if you are unfit, is it not better to forbear?

Sect. 31. Reas. 15. Your very refusing of a tryal doth give the people sufficient reason to question your call and fitness for the work, or your humility at least: for humble men think meanlyer of themselves, then to judge themselves meet for such great employments, when they have not the encourage­ment of men that are more fit to judge: the good men of old were wont to run away from a Bishoprick, or Pastoral dignity in the sense of their unfitness: so that the Bishops were fain to seek and send after them: and Gregory of Neocesarea was Or­dained by Phedimus when he was three daies journey from him, even against his will; and then charged by him in the name of Christ to yield unto the Call. And what then shall we think of that sort of men, that think themselves so good and worthy, as to run on their own heads, without due approbation?

Sect. 32. Reas. 16. It is natural for man to be Partial in his own Cause: insomuch as no law or equity will allow men to be witnesses or judges for themselves in the smallest civil contro­versie: and shall they be judges of themselves in so great a cause? Are not others more impartial?

Sect. 33. Reas. 17. You cast away your own encourage­ment [Page 264] and support, and create vexation to your own Conscien­ces. There are so many difficulties to be conquered in this work, and so many sufferings to be endured, that if a man be not clear that his Call was good, he is like to be left to great discomforts. We have exceedi [...]g great labours to undergo: we have abun­dance of enemies and impediments to strive with: we have many a scorn and unthankful return, and perhaps imprisonment or death to undergo: we are our selves, alas, too weak and insuffi­cient, and must depend on God for daily helps. And with what confidence can you expect his help, if you Call your selves, and enter not by his Approbation? And how will you ever go through all this, and suffer so much with Christian comfort, when you cannot say that you are sent of God, and have nothing but your own overweening conceits of it? Could you but say, [I entered by the way that God appointed, and was not my own Judge] you might have some more boldness and confidence of Gods assistance.

Sect. 34. Reas. 18. The most that plead against Ordination, that are worthy the name of sober Christians, do plead but against the Necessity of it, and cannot deny it to be lawful: and should not all the reasons before mentioned prevail with you to submit to a lawful thing?

Sect. 35. Reas. 19. And if it be thus undenyable, that men must not be their own Judges, it will soon appear that Ministers are the standing Judges of mens fitness for this work, because no other Judges are appointed to it, or capable of it. It must be an ordinary stated way of Approbation, that can give us satis­faction: for if God had left the case at large, for men to go to whom they will, it would be all one as to go to none at all, but to be Judges themselves. And if a standing way of Approba­tion must be acknowledged, let us enquire where it is to be found: and look which way you will, and you shall find no other, but this which is by men of the same Calling with them that are to be Ordained.

Sect. 36. For 1. Magistrates it cannot be: none that I know pretend to that. Magistrates in most of the world are Infi [...]els: and therefore cannot there be Ordainers: and none of them hath the work committed to them by Christ, nor do any that I know, assume it to themselves.

[Page 265]Sect. 37. And 2. The people it cannot be: For 1. No man can shew a word of precept or example for it; nor prove that ever God did give them such a power: Consent or Election is all that can be pretended to by them. 2. It is a work that they are commonly unable for: the Schollars may as well Try and Ap­prove of their Schoolmaster. We confess the People must by a judgement of discretion, endeavour to find out the best they can: but if they had not helps, and if they were also called to a judgement of direction and decision, what work would they make? Do the Major vote, (or the Minor either) in most or almost any Congregations, understand whether a man know the meaning of the Scripture, or to be able to defend the truth, or whether he be Heretical or found in the faith, &c.? God would not set men on a work that is thus beyond the line of their Capacity. It is a thing not to be imagined, that they that call us to be their Teachers, should already be common [...]y able to Judge whether we are sound or unsound, and able to teach them or not: for this importeth that they know already as much as we (for wherein they are ignorant, they cannot judge of us.) And if they know as much already, what need have they of our Teaching? 3. And it is contrary to the subjection and inferiority of their Relation: they that are commanded to learn and obey us as their Guides, may yet consent or choose their Teachers, when Approved, or to be Approved by abler men; but they cannot be imagined to be appointed by God to Ordain their own Overseers: this is a most ungrounded fiction.

Sect. 38. Reas. 20. On the other side, it is the Pastors of the Church, and only they that are fitted to be the standing Ap­provers or Ordainers, as will appear in these particulars. 1. It is they that are justly supposed to be of competent abilities to try a Minister. If here and there a Gentleman or other person be able, that is a rarity, and therefore no standing way for the Church in Ordaining Ministers can be gathered thence. 2. Mi­nisters are doubly devoted to God and to his Church: and there­fore should have, and ordinarily have, the tenderest care of the Church. 3. It is justly supposed that Ministers are ordinarily the most pious and conscionable men that are to be had (or els they are too blame that choose them to be Ministers) And therefore they may be expected to be most faithful in the work. 4. And [Page 266] they are fewer, and have lesser perverting interests, and therefore are like to be less divided in such determinations, then the people that are so many, and of so many interests and minds, that if it were not for the Moderation of Magistrates and Ministers, they would almost everywhere be all to pieces, one being for one man, and another for another; some for one of this mind and way, and some for one of another; some for the Orthodox, and some for the Heretical. 5. Lastly, it is Ministers, whose Office God hath tyed Ordination to, and who have time to wait upon it as their duty: so that lay all this together, and I think the first Proposition is proved, for the Necessity (ordinarily) of the Pastors Approbation, and the sinfulness of neglect­ing it.

Sect. 39. Prop. 2. It is only the Pastors of one particu­lar Church, but also the Pastors of Neighbour chu [...]ches that hold Communion with that Church, that should regularly Ap­prove or Ordain Ministers: though I deny not but he may be a Minister that hath no Ordination but by the Pastors of a particular Church, yet I conceive that this is not a regular course.

Sect. 40. My reasons are these. 1. Because if it be ordinarily tyed to the Pastors of the same Church only to Ordain, then it will be done ordinarily without any Pastors at all. For most particular Churches in the world have but one Pastor: and when he is dead, there is none left to Ordain; and therefore others or none must do it in such cases.

Sect. 41. And 2. If there be one left, and all the power be left in him, the welfare of the Church would run too great an hazzard: if every man shall be Ordained a Minister that can procure the Approbation of a single Pastor, the Church will be subjected to most of the lamentable miseries before mentioned, supposing that men were judges for themselves.

Sect. 42. And 3. We find in Scripture, that it was not the way appointed by the Holy Ghost, for single Pastors to Ordain. The forecited Texts and examples are a sufficient proof.

Sect. 43. If any say, that the Ruling Elders may concur, I answer. Though I make no great matter of it, nor would not raise a contention about it, yet I must say, that I never yet saw any satisfactory proof, that ever God did institute such Elders [Page 267] as this Objection meaneth, in the Church: that is, 1. Such as are not Ordained, but come in by meer Election 2. And such as have the Power of Discipline and Oversight without Autho­rity to preach or administer the Sacraments. I think these are but humane creatures; though I doubt not but there may be such as Actually shall forbear preaching and administration of the Sacraments, when some of their colleagus are fitter for it.

Sect. 44. But 2. If such an Office can be proved, I despair of seeing it proved from Scripture, that they have authority to Ordain. 3. And how can they have Authority, when most of them have not Ability? And I think it is supposed that they have not Ability to Preach, in them that deny them Authority: and if they want Ability to Preach, its two to one but they want Abi­lity to Try and Approve of Preachers. 4. And how come they to have Power to Ordain others, that are not Ordained themselves, but are admitted upon bare Election? 5. And this course would prostitute the Churches to unworthy men, as aforesaid.

Sect. 45. And 4. It is not a contemptible Consideration, that the chief Pastor of every particular Church, hath ever since the second Century at least, been Ordained by the Pastors of other Churches. And how it was before, we have but ve­ry defective Evidence, except so much as is left us in the Holy Scriptures, of which we have spoke before.

Sect 46. And 5. The Church of Christ is a Chain of many links: a Society united in Christ the Head, consisting as a Repub­like of many Corporations, or as an Ac [...]demy of many Col­ledges: and a greater Union and Communion is requisite among them, then among the parts of any other Society in the world. And therefore seeing it is the duty of Neighbour Pastors and Churches, according to their Capacity to hold Communion with that particular Church and its Pastors, it seems reasonable, that they have some antecedent Cognisance and Approbation of the persons that they are to hold Communion with.

Sect. 47. And 6. It is considerable also, that whoever is according to Christs institution Ordained a Minister of a parti­cular Church, is withall (if not before) Ordained a Minister simply; that is, one that may as a separated Messenger of Christ, both preach for the Conversion of those without, and gather Churches where there are none, and pro tempore do the Office [Page 268] of a Minister, to any part of the Catholike Church, where he cometh and hath a Call. And therefore as he is simply a Mini­ster, and the Unconverted world, or the Universal Church are the Objects of his Ministry, the Pastors or Members of that particular Church where he is settled, have no more to do in Ordaining him then any other. As a Corporation may choose their own Physitian▪ Schoolmaster, &c. but cannot do any more then other men, in Licensing a man to be in general a Phy­sitian, Schoolmaster, &c. So may a Church choose who shall be their Teacher, but not who shall be simply a Teacher or Minister of Christ, any more then an other Church may do, that's fur­ther from him.

Sect. 48. And 7. It is also considerable, that it is the safest and most satisfactory way to the Church and to the Minister him­self, to have the Approbation of many. And it may leave more scruple concerning our Call, when one or two or a particular Church only do Approve us.

Sect. 49. And 8. It is granted in their writings by those that are for Ordination by a particular Church only, that the Concurrence of more is Lawful: and if Lawful, I leave it to Consideration, whether all the forementioned accidents make it not so far convenient, as to be ordinarily a plain duty, and to be preferred where it may be had.

Sect. 50. Yet do I not plead for Ordination by Neighbour Pasto [...], as from a Governing Authority over that particular Church: but as from an interest in the Church Universal, and all its Officers within their reach, and from an interest of Commu­nion with Neighbour Churches.

Sect. 51. And it is observable in Scripture, that the Itinerant Ministers, that were fixed and appropriated to no particular Church, for continuance, (such as the Apostles and Evangelists were, and Titus, Timothy, and such others) had a Principal hand in the work of Ordination whereever they came. It was they that Ordained Elders in every City, in every Church.

Sect. 52. Prop. 3. If any shall cull out two or three or more of the weakest injudicious, facile Ministers, and procure them to Ordain him, his course is irregular, and his call unsatisfacto­ry, though the formal part be obtained to the full. For it is not for meer formality, but to satsfie the person called, and the [Page 269] Church, and to secure the Ministry and sacred works and souls of men, from injury by Usurpers, that God hath appointed the way of Ordination: And therefore it is fraud, and not obedi­ence, for any man so to use it, as to cheat himsef and the Church with a formality, and frustrate the Ordinance, and miss its ends.

Sect. 53. Prop. 4. If any man, avoiding the Orthodox and Unanimous Ministry, shall apply himself for Ordination to some divided schismatical or heretical persons, that will Approve him, and Ordain him, when the others would reject him, this also, as the former, is fraud and self-deceit, and not obedience; upon the last mentioned grounds. It is the basest treacherous kind of sinning, to turn Gods Ordinances against himself, and to sin under the shelter and pretence of an institution. By using the means in opposition to its end, they make it no means, and use it not as a means at all. Though Pastors must Ordain, yet is it not all kind of Pastors Ordination that should satisfie an honest meaning man; but that which hath the qualifications suited to the Rule and end.

Sect. 54. In such cases of unjust entrance, if the People sin­fully comply, and the man have possession, it may be the duty of some particular persons, that cannot help it, (having done their own parts in disowning it) to submit, and not therefore to separate from the Church, except in desperate extraordinary cases (not now to be enumerated) And all the administrations of such a man shall be not only Valid to the innocent, but with­out any scruple of conscience may be used and received, with ex­pectation of a promised blessing.

Sect. 55. But yet quoad debitum it is the Churches duty (ex­cept in Cases of Necessity) to disown such intruders, and to suspect and suspend obedience, to those that indirect­ly enter, (by a few ignorant, or schismatical Ordainers, re­fusing the tryal of the unanimous abler Orthodox Ministry) till they have either perswaded the man to procure their Appro­bation, or have themselves sought the Judgement of the said United Ministers concerning him. And seeing all the Churches of Christ should be linkt and jointed together, and hold com­munion and correspondency, according to their capacities, the Members of a particular Church are bound in reason, and to [Page 270] those ends, to advise in such suspicious cases with neighbour Churches, and not to receive a Pastor that comes in by way of Discord, or that neglecteth or refuseth the concordant way. For he that entreth in a divisive way, is like to govern them ac­cordingly, and still to shun the Communion of the Brethren.

Sect. 56. This Cyprian fully shews in the fore-mentioned Ep. 68. p, 201. perswading the people to shun the unworthy though they were Ordained by Bishops, adding [ Ordinari nonnunquam indignos, non secundum Dei voluntatem, sed secundum humanam praesumptionem; & haec Deo displicere, quae non veniant ex legitima & justa Ordinatione, Deus ipse manifestat, &c. —] Neces­sity may justifie some things that otherwise would be irregulari­ties: but when [ Per urbes singulas (that is, in every Church) Ordinati sint Episcopi, in aetate antiqui, in fide integri, in pressura probati, in persecutione proscripti, ille super [...]os creare alios pseudo-Episcopos audeat] this is a fact that the poeple should disown. And [ Qui ne (que) unitatem spiritus nec conjunctionem pacis obser­vat, & se ab Ecclesiae vinculo, at (que) à Sacerd [...]tum collegio sepa­rat, Episcopo nec potestatem potest habere, nec honorem, qui Epis­copatus nec unitatem voluit tenere, nec pacem. Cyprian Epist. 52. ad Antonian.

Sect. 57. Prop. 5. Solemn Investiture is the last part of Ordi­nation, by which the man that by consent of the people and himself, and by the Pastors Approbation, had received from Christ a Right to the Power and Honour, and Priviledges, and an Obligation to the Duties of the Office, is solemnly introduced and put in Possession of the place.

Sect. 58. Though in some cases a man may exercise the Mi­nistry upon the foresaid Approbation and Election (which are most necessary) without this solemn investiture, yet is it ordina­rily a duty, and not to be neglected: And the people should re­quire the performance of it: I need not stand upon the Proof: for it is proved before by what was said for Approbation, seeing they have ever gone together. Though fundamentally he be a Christian that hath entered Covenant with Christ: yet before the Church he is Visibly no Christian that hath not been Baptized, or at least made open Profession of that Covenant. Though fun­damentally they are Husband and Wife that are contracted, or knit together by private Consent; yet in foro Civili, in Law [Page 271] sence, and before men, they must be solemnly married, or else they are judged fornicators. And should any fantastical persons seek to cast by this publick investiture or solemn Marriage, as unneces­sary, he would but let in common Whoredoms: The solemnity or publication in such Cases is of great Necessity. And its much conducible to the greater obligation of Pastor and people to be solemnly engaged together: and to have solemn Prayer for Gods blessing, tendeth to their prosperity.

Sect. 59. When men are Ordained only to the Ministry in General, it may be done in one place as well as another, (that is otherwise convenient.) But if they are also Ordained to be Pastors of a Particular Church, it is the fittest way by far, that they be Ordained in the face of the Church, that the people and they may be mutually engaged, &c. Though yet this be not ab­solutely necessary.

Sect. 60. And thus I have dispacht, with the brevity intended, this weighty point, concluding with these two requests to my Brethren that shall peruse it: 1. That before they let out their displeasure against me for contradicting any of their conceits, they would humbly, impartially, and with modest self-suspi­cion, both study and pray over what they read, and not temera­riously rush into the battell as pre-engaged men. 2. That they will alway keep the faith and charity, and self-denyal and tender­ness of Christians upon their hearts, and the great Ends and In­terest of Christ and Christianity before their eyes; and take heed how they venture upon any controverted points or practice, as a Means that certainly contradicteth the Spirit of Christianity, and the great Ends (the Churches Unity, Peace and Holiness, &c.] which all true means are appointed, and must be used to attain. And whereunto we have already attained, let us walk by the same Rule, and mind the same things, Phil. 3.16. Remembring that in Christ Iesus neither circumcision availeth, nor uncircumcision, but a new creature. And as many as walk according to this Rule, Peace be on them and Mercy, and on the Israel of God, Gal. 6.15, 16.

CHAP. I. Of General unfixed Bishops or Mini­sters.

§. 1. IT is but delusory dealing of them that make the world believe that the questi­on between the Prelatical Divines and the rest of the Reformed Churches, is, Whether the Church should be Govern­ed by Bishops? This is a thing that is commonly granted: But the contro­versie is about the Species of Episcopacy: Not whether Bishops, [Page 276] but what sort of Bishops should be the ordinary Governours of the Church of Christ?

§. 2. And therefore it is also very immethodical and unsatis­factory of most that ever I read for Episcopacy, that plead only for Episcopacy in General, but never once define that sort of Epis­copacy which they plead for, but go away with it as smoothly when the question is unstated, as if they understood themselves, and others were capable of understanding them; and so they lose their Learned labours.

§. 3. I have already in the first Disputation told you among ten several sorts of Episcopacy, which they be that I think desirable, and which I judge tolerable, aad which intolerable. And I have there already given you the Reasons why I judge such a general unfixed Bishop to be of standing use to the Church and world, as here we are speaking of: and therefore I shall forbear here the repeating of what is said already.

§. 4. That the world and Church should still have such a General Itinerant unfixed Ministry, as that was of the Apostles, Evangelists and others, having there already proved, I have nothing to do more but to shew the use of it, and to answer the objections that some very learned Reverend Divines have used against it.

§. 5. The principal use of a general Ministry, is for the convert­ing of the unconverted world, and Baptizing them when con­verted, and Congregating their Converts into Church order, and setling them under a fixed Government. And the next use of them is, to have a Care, according to the extent of their capacity and opporunities, of the Churches which they have thus Congre­gated and setled, and which are setled by other Ministers.

§. 6. Let it be remembred that we are not now disputing of the Name, but of the Thing: It is not whether such an Officer of Christ be to be called an Apostle or an Evangelist, or a Prophet, or a Bishop, or a Presbyter: But whether unfixed general Mi­nisters, to gather Churches and settle them, and take the care of many, without a special Pastoral charge of any one above the rest, were appointed by Christ for continuance in his Church: This is it that I affirm, and have already proved.

§. 7. Nor yet is it any of our Question, Whether the difference between these general unfixed Ministers and ordinary fixed Pres­byters, [Page 277] be in point of Authority or of exercise only. Whether they are two distinct Species of the Ministry, or but one of the same Office in Specie, variously exercised: I have given in my thoughts of this before, so far as I can yet reach: But if it be granted that some should ordinarily exercise their office generally and ambulatorily over many Churches, as others ordinarily must exercise it fixedly in one particular Church, I shall not contend whether they are to be called One Office or two: nor yet whe­ther the fixed Minister may not extraordinarily upon a spe­cial reason, do the same work as the itinerant Minister in the same way. But Ministers there must be for both these work.

§. 8. And that some should make the general work before mentioned their ordinary business, and not take the pastoral Charge of any particular Church, I conceive (besides the for­mer proofs) is further manifest, 1. In that the work of Converting Unbelievers, and bringing them into a fitness for Church Com­munion, is the work that is to go first, and is the greatest work: Its the greatest in weight (praecisively considered, and as to the terminus à quo of the change that it effects:) and it is the greatest in regard of opposing difficulties: the winning of a soul, which rejoyceth Angels, and rejoyceth Jesus Christ himself, will have so much of Satans malice to oppose it, and hath so much resistance in the heart of the sinner, that it requireth the whole work (in ordinary) of those Ministers that are specially called hereunto.

§. 9. And 2. Withall it commonly falls out, that there are far greater numbers to be converted, then to be Governed after Conversion: If it be not so in some Countries (where the face of God hath shined most effectually) yet in others, and in most it is: even in the far greatest part of the world. O how many millions of souls are there that perish for lack of know­ledge, and know not for want of teaching; and never heard of Jesus Christ in any likely manner to prevail, in all their lives? Surely such multitudes of Miserable souls, yea Nations, require Ministers wholly set upon this work.

§. 10. And 3. It ordinarily falls out too, that the unconverted unbelieving part of the world do live at a great distance from the Churches of Christ: and therefore the same man that is [Page 278] Pastor of a Church hath not opportunity to speak to them. Or if they live in the same Country, they seldom meet in greatest numbers in the same Assemblies: And therefore when the Pa­stor is upon his own work, it is requisite that there be some to speak to the rest.

§. 11. And yet I doubt not but as there are hypocrites in most Churches, and among us many that by their ignorance, or impi­ety we have cause to judge to be yet no Christians, are our Or­dinary hearers, so the Pastors of the Churches may and must en­deavour their conversion, and much suit their preaching to the condition of such souls. But yet those millions that in other parts of the world (and perhaps in Ireland, Wales and the Highlands of Scotland, too many such may be found) that neither know what Christianity is, nor are the Ordinary hearers of a fixed Mi­nistry, and live not within the reach of such, should have a Converting Itinerant Ministry for themselves.

§. 12. Moreover, 4. The Pastoral work is it self so great, and the charge that we take of particular Churches, and our obliga­tion to them so strict, that it will usually it self take up the whole man, and will not allow a Pastor time for the other work on those at a distance yet uncalled, without neglecting the souls that he hath undertaken to oversee.

§. 13. And 5. For want of such general Ministers, the state of persons is in some places confounded, and the world and the Church are thrust together, as if there were no difference to be made. Because there are no Ministers known but Pastors, there­fore there are no People known but as Christians, where yet the very knowledge of Christianity is too rare. Whereas if (where numbers and distance make it necessary) the preparing Ministry had first done their part, it would have prevented much dange­rous confusion, and self-deceit that followeth hereupon in many places.

§. 14. And 6. By the mistaken supposition, that such gene­rall or unfixed Ministers are ceased, men have been drawn to set Lay-men upon the greatest and noblest work of the Ministry: and a conceit is hence risen among some, that because this is not proper to the Pastors of a Church, therefore it is not a Mi­nisterial work, but the work of gifted Brethren: And here­upon uncalled men are tempted to exercise it: and by laying [Page 279] aside the officers appointed hereunto by Christ, the burden is cast on the weakest men.

§. 15. Yea 7. By this means many Ministers themselves understanding not the Nature and extent of their own Office, when they do but preach to any that are not of the Church that they have charge of, imagine that they preach but as meer Lay-men; and if they preach for the Conversion of unbelievers, they profess it to be no act of their office: which is an act that hath more inconveniences then I shall now express.

§. 16. And 8. Which is worst of all, by supposing that no Ministers are now to be appointed for the Conversion of Infi­dels, and gathering and planting Churches, it is come to pass that the most necessary work in all the world is neglected, cast off, and almost quite unknown in the world: except Mr. Eli­ots and a few with him in New England, and some of the Jesu­ites and Fryars in the East-Indies and America, who have been sent, or have adventured themselves for the Converting of the Nations. Were it but known and considered, how much of the Will of Jesus Christ is to be fulfilled by this most blessed work, Princes would have studied it, and contributed their as­sistance; and many would have been ready to have offered them­selves to God for the work, when now it is looked on as no part of our duty, not only because that sluggishness and cowardize calleth it impossible, and the adventure unreasonable; but also because we think it was a work that was proper to Apostles and Evangelists; and Ministers are now tyed to their proper flock. And thus the poor unbelieving world is left in their sin.

§. 17. And 9. I doubt by this mistake and neglect we for­feit the benefit of that special promise, in too great a measure. Mat. 28.20. and miss of that eminent assistance and presence of Christ with our Ministry, that otherwise we might expect. If we did go into the world, and preach the Gospel to the Na­tions (having used our industry first to learn their languages,) we might expect that Christ would alwayes be with us to the end of the world, in a way of assistance and owning of our Labours, answerable to our engagements for him, and service to him. Were we deeplier engaged for Christ, and did with Peter cast our selves into the Sea, or walk on the Waters at his [Page 280] Call, we should find Christ acting as if he were answerably en­gaged for our indemnity, or at least for our eminent encourage­ment and reward. If ever we might expect Miracles again, it would be upon our engagement in the antient work; though I know that even for this they are now no more necessary, nor I think, promised.

§. 18. And 10. We do hereby seem to accuse Christ unjustly of Mutability, supposing that he had setled one sort of Ministry and Government in his Church for one Age only, and then chang­ed it for another, that is ever after to continue alone. I know the extraordinary work of that age (to plant Churches by new doctrine and Miracles, and reveal the new Articles of Faith and Practice in Scripture to the world) did require such enable­ments thereto, which ordinary works do not require: and there­fore the Apostles, as immediatly sent, and as inditing Scriptures, and working Miracles, and Prophetically bringing new Reve­lations, have no Successors. But the Apostles as preaching to the Nations, and as planting Churches, and as setling them, and taking care of their prosperity after they had planted them, and as ex­ercising their Ministry itinerantly, as not fixed to a special charge, thus they have Successors, the work being ordinary, and such as should be done now as well as then; and must continue while the necessity of it doth continue.

§. 19. There needeth no other proof of this, then by ob­serving that it was not Apostles only, but all the Ministry at first, that was thus unfixed and itinerant; and that the Apostles as­sumed such to their assistance, and employed them all their dayes in this work.

§. 20. The seventy Disciples as well as the Apostles were at first by Christ sent forth in this Itinerant way, for the Conversion of the inhabitants of Iudaea. And thus Iohn the Baptist had preached before them. And after Christs Resur­rection and Ascension, it was not only the Apostles, but it was they that were scattered abroad, that went everywhere preach­ing the Word, Act. 8.4. And who were these? [Act. 8.1. They were all scattered abroad throughout the regions of Judaea and Sa­maria, except the Apostles.] And the Evangelists of those times are confessed to have exercised this Itinerant Ministry: so did Barnabas, Silas, Mark, Epaphroditus, Tychicus, Trophimus, [Page 281] Timothy, Titus, Luke, and others ordinarily. It was the first and most ordinary way then of exercising the Ministry.

§. 21. And if we lived our selves in Heathen or Infidel Countreys, we should be soon taught by experience, that this must be still an ordinary work. For what else is to be done till persons be converted and brought into the Church? They must be made Disciples before they can be used as Disciples, and caught to observe all things that Christ hath commanded.

§. 22. But against this it is objected, 1. That the Apostles were extraordinary Officers, and therefore have no Successors. To which I answer, 1. That I have before shewed in what they were extraordinary, and in what not: in what they have no Suc­cessors, and in what they have. As Apostles sent immediatly by Christ to Reveal a new doctrine, and confirm it by Miracles, they have no Successors: but as general Ministers of Christ to convert souls, plant Churches, and take a care of many, they have Suc­cessors; call them by what name you please. 2. And what if the Apostles have no Successors? Had the seventy Disciples none? Had Apollo, Titus, Timothy, Silas, Barnabas, &c. none? Had all the Itinerant converting Ministers of those times none, that were not affixed as Pastors to a particular Church?

§. 23. Obj. 2. But at least in the extent of their charge the Apostles were extraordinary, in that they were to preach the Gospel to all Nations. I answer; in point of exercise, being furnished with tongues and Miracles for the work, they were obliged to go further, or to more Nations then most particular Ministers are now obliged to go: but that is not because we want Authority, if we had ability and opportunity, but because we want ability and opportunity to exercise our Office. The Apostles were not bound to go into every Nation of the world, inclusively; but to avoid none, but go to all, that is, to as many as they could. Otherwise they had sinned in not going to Mexico, Peru, Bra­sile, the Philippine or Molucc [...] Islands, to Iapon, China, &c. And it is our duty to extend our Ministry for the Conversion of as many as we have Ability and opportunity to do. That which was common to the planting and waetering Ministry in the Apo­stles dayes, was not proper to the Apostles: but to go up and down the world to Convert, and Baptize, and plant, and water [Page 282] Churches was then common to such (as Apollo, Silas, &c.) therefore, &c.

§. 24. Obj. 3. But (say others) the Apostles were not at last such unfixed Ministers as you imagine, but fixed Diocesan Bi­shops. Peter was Bishop of Antioch first, and of Rome after: Paul was Bishop of Rome: James of Jerusalem, &c. — Ans. That any Apostle was a fixed Bishop, taking on him durante vi­ta the special Pastoral charge of one particular Church or Dio­cess, as his peculiar, is 1. Barely affirmed, and therefore not to be believed. 2. And is contrary both to the tenor of their Com­mission, and the History of their Ministrations. And 3. Is also contrary to Charity it self, and therefore is not worthy of any credit. The Apostles were not so lazy or uncharitable, as to affix themselves to Parishes or Diocesses, and leave the Nations of the world in their unbelief; and to cease the work that they were first sent out upon, before the necessity of it ceased. Peter and Paul were Bishops of Rome, as they were of other Church­es which they planted and watered, and no more: even as Paul was Bishop of Ephesus, Philippi, Corinth, &c. And Iames was either no Bishop of Ierusalem, or no Apostle (but as many think, another Iames.) Indeed pro tempore not only an Apostle, but other Itinerant Ministers were Bishops of the places where they came; that is, were Officers of Christ, that might exercise any act of their Office (Teaching, Governing, administring Sacraments, &c.) to any people that gave them a Call, or so far as opportunity and need required. And so I doubt not but every Minister now may do in any Church on earth. If he be invited to stay a day, or week, or month among them, and do the work of a Minister, yea or if he be invited but to preach a Ser­mon to them, he may do it, not as a private man, but as a Mini­ster in general, and as their Teacher or Pastor pro tempore, & ad hoc, that give him the invitation. For though the first Call to the Ministry, separating us to the Gospel of God, do give us our Authority in general to perform any Ministerial act; yet I have before shewed that a further Call is neeedfull for the particular exercise of this power: and this is usually by the people: who may sometime call a man to be their stated Pastor, and sometime but to exercise some one Pastoral act, or else to exercise all but pro tempore, as there is need.

[Page 283]§. 25. And by this means it came to pass that the line of Suc­cession in many Churches is drawn down from the Apostles, by Eusebius, Hierom, and other antient writers. Not because the Apostles were the stated fixed Bishops of those Churches, as the Successors were; but because they first planted and Governed them, and were their Bishops pro tempore till they had setled Bi­shops over them; and then went and did the like by other places: so that one Apostle, or Evangelist, or unfixed Minister, might be the root of Succession to many Churches, even as many as they first planted: but their Successors had but one Church.

§. 26. Object. 4. But what use is there among us for such Ministers as these, when all the Nations are Converted from Infide­lity already? Answ. 1. If there were no use of such with us, we must not forget the lamentable necessity of them abroad in the world. 2. As I before said, experience of the ignorance and unbelief of many about us in the best Parishes, doth cause me easily to believe that in Ireland, and part of Scotland, and Wales, and other places where setled Ministers are few, such an Itinerant Ministry is of necessary use among us. 3. But yet where there are setled Teachers enough, they may be spared: for if we had Parishes that had not the knowledge of Christ, it is a greater work of mercy to such a Parish, to settle a converting Teacher among them to fit them for a Church-state, that so they may have frequent Teaching, then to send them but now and then a Sermon. But where Ministers are not so plentiful, it were a great sin for an able man to confine himself to one Town or Parish, and neglect the Countrey round about. 4. And also there is use for Itinerants to water and take care of the Churches which are planted, as the Apostles and others formerly did.

§. 27. Concerning these unfixed Ministers, I add these fol­lowing Propositions. 1. That such Ministers may not deprive the fixed Pastors of any of their Power: they may not disable them from Governing their own Churches as fully as if there were no Itinerant Ministers. If they are admitted pro tempore to assist the Churches where they come, that will not enable them to hinder them, or assume a Lordship or a Rule over the Pastors of the Churches.

§. 28. 2. These Itinerant unfixed Ministers, are not so ob­liged to perpetual motion, but that they may reside for a consi­derable [Page 284] time in a place, either for the following on the work of Conversion, where they find a plenteous harvest, or for setling Churches, or surpressing heresies or disorders, or because of their own disability to travail. And thus Paul staid at and about Ephesus in Asia three years, Act. 20.31. Their stay must be prudentially apportioned to their work and opportunities.

§. 29. 3. No Itinerant Minister can (of himself) exclude another from his Province, and appropriate it to himself, and say, Here I will work alone, or here I have greater Authority then you: nay it was usual for these Ministers to go by companies, or more then one (as Paul and Barnabas, Paul and Silas, Paul and Timothy, Titus, &c.) so that it was no mans Province or Dio­cess where they came. For they that Convert Souls to Christ and not to themselves, and Baptize into his name and not in their own, do know the greatness of the work and burden, and there­fore are glad of all the assistance they can get: when those that do nothing, are the men that thrust others out of the Vineyard, and say, This is my Diocess or Province; you have nothing to do to labour here.]

§. 30. 4. Yet may there lawfully and fitly be a Prudential distribution or division of their Provinces among such unfixed Converting Ministers: for to be all together and go one way, must needs be a neglecting of most of the world, and so not a wise or faithful performance of the work of Christ. And there­fore some should go one way, and some another, a [...] may most promote the work.

§. 31. And ordinarily it is most convenient, that there go more then one to the same people, (and therefore they will not be like a fixed Diocesan Bishop) for they have many wayes need of mutual assistance: one would be oppressed with so great a work, and have many disadvantages in the performances. Pau [...] used not to go alone.

§. 32. The persons to be exercised in this ambulatory Mini­stration, may be determined of, and their Provinces distributed any of these three wayes, or all together. 1. By the Judgement and Consent of Pastors. If many shall choose out one, or two, or more, as [...]it for such a work, the persons chosen have reason to obey, unless they can prove, or know the Pastors to be mistaken, and to have been misguided in their choice. The Prophets and [Page 285] Teachers of the Church at Antioch must send or separate Saul and Barnabas, for the sp [...]cial work in which the Holy Ghost would imploy them, Act. 13.1, 2. which seems to me, to be but a secondary Call to some special exercise of their former Office, one way rather then another. Thus also by mutual agreement their Provinces may be allotted and divided.

§. 33. 2. By the Magistrates appointment and command also, may this be done. Though he make not Ministers, yet may he do much in assigning them their Provinces, Seats, and Stations: and it is our duty to obey his Commands in such cases if they be not plainly destructive to the Church: much more if they are beneficial to it.

§. 34. 3. Also by a Ministers own discerning of a fit oppor­tunity to do good, either by the Magistrates bare permission, the peoples invitation, or their willingness, or not opposing; or though they do oppose, yet some other advantages for the work may be discerned, or Hopes at least. Now though the Call of Ordination must be from the Pastors of the Church, and neither Magistrates nor people can make us Ministers, yet the Call of Opportunity may be from the people and Magistrate, more com­monly then any. And he that is already a Minister, needs not alwayes another Call for the exercising of his Ministry, save only this Call by Opportunity. He had his Authority by that Call that placed him in the Office; which was done at first, and must be done but once. But he hath his Opportunity and station for the exercise of that Authority by the people and Magistrates, and perhaps may receive it over and over many times.

§. 35. 5. This way of exercising the Ministry is not alike necessary in all times and places; but with great variety; it is exceeding necessary in some Countreys, and not in others, but useful in some degree in most as I conceive.

§. 36. If the Question be, whether such a Ministry be useful in these Dominions, or not? I have answered before, that in some darker and necessitous parts, where ignorance doth reign, and Ministers (or able ones at least) are scarce, there such a [...] exercise of the Ministry is necessary: but in other parts it is not of such necessity: yet much work there may be for such, or for those in the next Chapter mentioned, in most Countreys of them therefore I shall next speak.

CHAP. II. Of fixed Pastors that also participate in the work of the unfixed.

§. 1. IT is not only the unfixed Ministers that may lawfully do the fore-described work, but the fixed Pastors of particular Churches may take their part of it; and ordinarily should do somewhat toward it: though not so much as they that are wholly in it.

§. 2. I shall here shew you, 1. What such may do. 2. On what terms. 3. And then I shall prove it. And 1. They may as Ministers of Christ, go abroad to preach where there are ma­ny ignorant or ungodly people in order to their Conversion. 2. They may help to Congregate Believers into holy Societies, where it is not already done. 3. They may Ordain them Elders in such Churches as they Congregate. 4. They may oft enquire after the welfare of the Neighbour Churches, and go among them, and visit them, and strengthen them, and admonish the Pastors to do their duties. 5. They may instruct and teach the Pastors in publike exercises. 6. They may exercise any acts of Worship or Discipline upon the people of any particular Church, which giveth them a due invitation thereto. 7. They may pub­likely declare that they will avoid Communion with an impious or heretical Church or Pastor.

§. 3. But 2. As to the mode or terms, it should be thus performed. 1. No Pastor of a single Church must leave his flock a day or hour without such necessary business as may prove his Call to do so. We must not feign a Call when we have none; [Page 287] or pretend necessities. He that knows his obligations to his par­ticular charge, and the work that is there to be done, methinks should not dare to be stepping aside, unless he be sure it is to a greater work.

§. 4. And 2. No Pastor of a Church should be busie to play the Bishop in another mans Diocess, nor suspect or disparage the parts or labours of the proper Pastor of that Church, till the sufferings or dangers of the Church do evidently warrant him, and call him to assist them.

§. 5. 3. No Minister of Christ should be so proud as to overvalue his own parts, and thereupon obtrude himself where there is no need of him (though there might be need of others) upon a conceit that he is fitter then other men to afford assistance to his Brethren. When the case is really so, he may judge it so: especially when his Colleagues or fellow Ministers judge so too, and desire him to the work: but Pride must not send out Mini­sters.

§. 6. 4. A Minister that hath divers fellow Presbyters at home, to teach and guide that Church in his absence, may better go out on assisting works then other men. And so may he that hath help that while from Neighbour Presbyters, or that hath such a charge as may b [...]ar his absence for that time, without any great or considerable loss.

§. 7. 5. And a man that is commanded out by the Magi­strate, who may make him a Visiter of the Churches near him, may lawfully obey; when it would not have been fit to have done it without such a command, or some equivalent motive.

§. 8. 6. A man that is earnestly invited by Neighbour-Mini­sters or Churches, that call out to him, Come and help us, may have comfort in his undertaking, if he see a probability of doing greater good then if he denyed them, and if they give him sa­tisfactory reasons of their Call.

§. 9. 7. Men of extraordinary abilities, should make them as communicative and useful to all as possibly they can: and may not so easily keep their retirements, as the Weak may do.

§. 10. 8. And lastly, No man should upon any of these pre­tences usurp a Lordship over his Brethren, nor take on him to be the stated Pastor of Pastors, or of many Churches as his spe­cial [Page 288] Charge. It is one thing to do the common work of Mini­sters abroad, by seeking mens Conversion, and the planting of Churches, or else to afford assistance to many Churches for their preservation, establishment or increase: and its another thing to take charge of these Pastors and Churches, as the proper Bishop or Overseer of them. The former may be done; but I know no warrant for the later.

§. 11. That fixed Ministers may do all these forementioned works, with the aforesaid Cautions, I shall briefly prove. 1. By some general Reasons, speaking to the whole; and 2. By go­ing over the particulars distinctly, and giving some reason for each part.

§. 12. And 1. It is certain that a Minister doth not cease to be a Minister in general, nor to be an Officer authorized to seek the Discipling of them without, and Congregating them, by his becoming the Pastor of a particular Church: therefore he may still do the common works of the Ministry where he hath a Call, as well as his Pastoral special work to them that he hath taken special care of. As the Physitian of an Hospital or City may take care also of other persons, and cure them, so he neglect not his charge.

§. 13. 2. A Minister doth not lay by his Relation or Obli­gations to the unconverted world, nor to the Catholike Church, when he affixeth himself to a special charge. And therefore he may do the work of his Relations and Obligations, as aforesaid. Yea those works in some respects should be preferred, because there is more of Christs interest in the Universal Church, or in many Churches then in one; and that work in which the most of our ultimate End is attained, is the greatest work: that in which God is most honoured, the Church most edified, and most honour and advantage brought to the Gospel and cause of Christ, should be preferred: But ordinarily these are more promoted by the Communication of our help to many (as aforesaid) then by confining it to one particular Church. The commonest good is the best.

§. 14. 3. Oft-times the Necessity of such Communicative labours is so apparently great, that it would be unmercifulness to the Churches or souls of men to neglect them. As in case of Reforming and setling Churches (upon which Luther, Me­lanchthon, [Page 289] Chytraeus, Bugenhagius, Pomeranus, Calvin, and others were so oft imployed.) As also in case of resisting some destru­ctive heresies: In which case one able Disputant and prudent adviser, and person that hath interest in the people, may do good to thousands, even to many Countries, and more then multitude [...] of others could do. And God doth not set up such lights to put under a bushell, nor warrant any man to hide his talents; nor doth he bestow extraordinary gifts for ordinary sevice only, but would have them used to the utmost advantage of his cause, and for the greatest good of souls.

§. 15. 4. And it is not the taking up of another calling or Species of Ministerial Office: For the Ministry is one office (di­stinct from that inferiour sort of Ministry of Deacons) and con­taineth the power and obligation of doing all this, when we have particular Cals: It is but the exercise of the same office which we had before: We do but lay out our selves more in some parts or acts of that office, then more retired Pastors do.

§. 16. And 5. It belongeth to the Magistrates to take care of the Church and the right exercise of the gifts of their subject Ministers: and therefore if they command one man more labour then another, even the Planting, or Visiting of Churches, it is our Duty to obey them.

§. 17. More particularly: 1. That a fixed Pastor may preach abroad among the unconverted, I hope none will deny. It was the ancient custom of the fixed Bishops, besides the feeding of their flocks, to labour the Conversion of all the Countries about them that were unconverted: The example of Gregory of Ne [...] ­cesarea may suffice, who found but seventeen Christians in the City, but converted not only all that City (except seventeen) but also most of the Countries about, and planted Churches, and ordained them Bishops. And so have abundance others done, to the increase of the Church.

§. 18. And 2. That fixed Bishops may congregate new Churches where there are none, of such as they or others do convert, is in the foresaid constant practice of the Pastors of the ancient Chur­ches, put past doubt. But so, as that they ought not to Con­gregate those Churches to themselves, and make themselves the Bishops or Archbishops of them, when they have a special charge already; but only settle them under Bishops of their own: And [Page 290] this is but by directing them in their duties, and trying the person, and investing him that is to be their Pastor. Whether one or more must do this work, I have spoken already in the former Disputation.

§. 19. 3. And that such as thus convert a people, or Con­gregate them, may (according to the fore-mentioned Rules) Ordain them Pastors, by the peoples suffrages or Consent, is al­so sufficiently proved in that foregoing disputation: and therefore may be here past by.

§. 20. 4. And that such may take care of all the Churches within their reach, so far as to do them what good they can, is plain in the L [...]w of Nature that requireth it; and in the general commands of the Gospel seconding the Law of Nature; while we have time we must do good to all men; Especially to the houshold of faith. And its plain in the Nature of the Catholick Church and of its members, and in the nature of the work of Grace upon the soul. We are taught of God to love one ano­ther: and the End of the Catholick Society is, (as of all Socie­ties) the common good, and the Glory of God: and the Nature of true members is to have the same care one for another, that so there may be no schism in the body, and that they all suffer and rejoice with one another, in their hurts, and in their welfare, 1 Cor. 12.25, 26. It is therefore lawfull for Pastors to improve their talents upon these common grounds.

§. 21. 5. That such settled Pastors may Teach or Preach to one another, is a thing not doubted of among us. For we commonly practice it at Lectures and other meetings of Ministers, as formerly was usual at visitations, and Convocations. And if it be lawful to teach Ministers, then also to do those lesser things before and after mentioned. Yet do we not preach to one ano­ther as Rulers over our Brethren, but as Ministers of Christ, and Helpers of them in the work of grace. As when one Phy­sitian healeth another, he doth it as a Physitian, helping and advising a Brother in necessity: but when he cureth one of his Hospital, he doth it as a Physitian performing his trust to one of his charge. So when a Pastor preacheth to Pastors, he doth it not as a private man, but as a Pastor obliged to help his Bre­thren: But when he preacheth to his People, he doth it as [Page 291] one that hath the charge of their souls, and is their guide to life everlasting.

§. 22. 6. And that Pastors may exercise acts of Discipline and administer the Sacraments to other Congregations, upon a suffici­ent Call, is evident from what is said already. If they may Preach to the Pastors themselves, they may help to Rule the flock: For, as is said, they cease not their Relation to the Church of Christ in general, by being engaged to one Church in particular. If general Ministers, such as Apostles, Evan­gelists, &c. might administer the Sacraments where they came in Churches that were not any of their special charge above others, then may other Ministers of Christ do it upon a suffici­ent Invitation, though the Congregation be none of their special charge: And in so doing, they act not as private men, nor yet as the stated Pastors of that flock, but as Pastors, Assi­stant to the stated Pastors, and Ruling pro tempore the people under them in that Assisting way: Even as a Physitian helpeth another in his Hospital, when he is desired, and the neither as a Private Ordinary man, nor as Superiour to the Phy­sitian of the Hospital, nor as the stated Physitian of it himself, but as the temporary assistant Physitian of it. Or as a Schoolmaster helpeth another in his School for a few dayes in Necessity, as his temporary assistant.

§. 23. 7. And upon the same grounds it will follow that one Church or Pastor on just occasion may avoid Communion with another, and declare that they so resolve to do; and this without usurping any Jurisdiction over them, it being not the casting out or Excommunicating of a member of our charge, as the Rulers of that Church, but the obeying of a plain command of the Holy Ghost, which requireth us to Avoid such, and have no company or Communion with them, and with such no not to eat: And therefore it is a fond Argumentation of the Papists, that would conclude their Pope to be Head and Go­vernour, as far as they find he ever did excommunicate.

§. 24. He that doubteth of any of this, must not first enquire, Whether a Minister have so much Power, but first Whether he may be obliged to so much work and suffering as his duty. And then he shall find that if there were no special examples or com­mands, yet the general commands, which require us to do good [Page 292] while we have time to all, to be the servants of all, and seek their salvation, &c. do as certainly oblige us to particular duties, as if they were named.

§. 25. Object. That cannot be: For, a General command of doing good to all, obligeth not a Minister any more then another man: But it obligeth not another man to Preach, administer Sa­craments, &c. therefore it obligeth not a Minister. Answ. To the Major I answer, that 1. It may oblige to more, where it obligeth not more, as to the Essence of the obligation. 2. The General command obligeth several men to several acts according to their several Abilities, opportunities and ca­pacities. If all be required to improve their Masters flock or talents, yet all are not required to improve the same talents, because they have not the same: But one hath Riches to improve, and the general command obligeth him to improve that talent: And another hath strength, another interest and friends, another wit, and another learning, and every man is bound to improve what he hath, and not what he hath not. The command of Do­ing good to all doth oblige a Physitian to help to cure men, and a Magistrate to benefit them by Government, and a Lawyer by Counsell for their estates, and a Minister by the works of a Minister, for their salvation. If you should say that [ this General command doth bind a Magistrate, or a Physitian no more then another man: but it bindeth not another man to do good by Ruling or by Physick, therefore neither doth it bind them;] would not the fallacy be obvious? So is it here.

§. 26. It being proved that such Assistant Ministerial works may be performed by a fixed Pastor to those about him, and with­in his reach, it will clearly follow that convenient means may be used to bring this to performance, and help the Churches to the actual benefit of such Assistance. And by the three forementi­oned wayes it may be done. As 1. If the Pastor and People of any Neighbour Church, or the people alone, where there is no Church, do invite such men to come and help them.

§. 27. And 2. The Neighbour Pastors may agree together for the perswading of the fittest men among them to undertake such Assistances: as is usual in the setling of Lectures; and as in this County we have successfully for above these two years used the help of four Itinerant Lecturers, that have taken their [Page 293] several circuits, one Lords day in four, (which was every Lords day among them all) to help their neighbours.

§. 28. And if the Invitation of a People, or the Agreement of Pastors may do this, no doubt then but the prudent Govern­ment of a Magistrate may do it. And he may appoint Certain Pastors their bounds and Circuits, and appoint them to afford convenient assistance to the Pastors and people within those bounds. And thus he may make them Visitors of the Chur­ches and Country about them, in which visitation, they may Teach and do other Ministerial offices by Consent; and may by the Magistrates command, take notice whether the Churches be duly Constituted and Governed, and may acquaint the Magistrate how things are; and may fraternally Reprove the Negligent Pastors and people where they come; And also may provoke them to Re­formation, both of Church-constitution and Church-administrati­ons; And these visitors may give notice to the neighbour Churches, of such Pastors as they find unfit for the Ministry, that by consent they may be disowned by the rest.

§. 29. And though one Pastor have not of himself (as a Pa­stor) so much Power over any of his Brethren, as to require him to come to him to give him an account of his wayes, yet 1. The Associated Pastors may desire him to appear among them to give them satisfaction, when there is matter of offence: (For one may better travail to many, then many to one.) And 2. The Magistrate may lawfully command Ministers to appear before such Pastors as he hath appointed to be Visitors; and then it will be their duty in obedience to the Magistrates com­mand.

§. 30. Yet Magistrates must take heed that they put not the sword into the hands of Ministers, nor enable them with coer­cive power, by touching mens bodies or estates: We do not on­ly forbear to claim such a power, but we disclaim it, yea and humbly and earnestly beseech the Princes and Senates of Chri­stian Common-wealths, that they would keep the sword in their own hands, and not put it into the hands of any Ministers, and then we could better bear the claims and usurpations, not only of Exorbitant or transcendent Prelates, but of the Pope himself. Let them come unarmed, and have no weapon but spiritual, the word of God, and then we shall less fear them. The Divisions, and [Page 294] tyranny, & bloodshed through the Churches hath been by trust­ing coercive Magisterial power in the hands of Ministers of the Gospel. Though I confess I think it not a thing unlawfull in it self for a Minister to be a Magistrate also, yet I think that nothing but necessity can warrant it; and so much as hindereth him from the work of his calling (which requireth a whole man) without this Necessity, is utterly unlawfull. Were there a Country that had no other persons tolerably fit, I doubt not but the same man that is a Minister or Pastor, might be a Justice of Peace, Parliament man, or a Prince: But while there are others that are capable of bearing these burdens, he is not worthy to be a Minister of the Gospel, that would wish the least of them upon his shoulders. Either Magistracy or Ministry is enough for one. Had the English Prelates been armed with none but spiritual weapons, they had never appeared so terrible or so odious.

§. 31. It seemeth a course that suiteth with the state of the present Churches among us, to have in every County, three or four such able, faithfull Pastors to be by the Magistrate made Visitors of the rest, not giving them any power of medling with mens bodies or estates, but joining with them a Magistrate as a Justice or Commissioner, that one may perswade, and the other constrain, as far as the Soveraign Power shall think fit. This is not to set up any New office or the least part of an office in the Church. As it is meerly accidental to the Being of a Physitian, whether he be tyed to a City, or to an Hospital, or to a County, or to no place, but practice as he findeth opportunity; these be­ing but the various modes of using the same The Jesuits and Fryars do not take the Generals or Governors of their Orders to be men of another Or­der, though they have a Power of Ru­ling, and that Tyrannically. Office and works; so may we truly say of the Ministry.

§. 32. Yet is there no such Necessity of this appointment of Visitors or Superintendents, or Assistants by the Magistrate, or by agreement of Ministers, or any such course, as if the Being, or the welfare of the Church were laid upon it. For without any such Elections or Appointments, the Graces and Gifts of the Spirit of Christ will shew themselves, and be communicative for the Edi­fication of the Churches. We see by common experience, that where no one man is commanded or commended by the Magi­strate to the care of many Churches, above his brethren, yet some men are as diligent and faithfull in doing good to all with­in their reach, as if they had been chosen and nominated to [Page 295] the work. Many able painfull Ministers of Christ, that thirst for mens salvation, do go up and down among the ignorant, or weak, and preach in season and out of season, notwithstanding the burden of their particular flocks, which they faithfully bear.

§. 33. And the parts and graces of these men do win them audi­ence and respect where they come, without any Humane Au­thority to awe men. In almost all parts of our Countrey we have either settled or movable Lectures: and when do we see a thin Congregation before a lively rowsing Minister, or any man of great ability in the work? No, but we see the Temples crowded; and find that the people reverence and hearken to such men as these, in whom the Spirit of God appears.

§. 34. Yea and the Ministers themselves will consult with the Wise, and Love the good, and learn of those that are ablest to teach them: and imitate the ablest preachers as neer as they can. So that I may truly say, that there is a certain kind of Natural, or rather, spiritual Episcopacy everywhere exercised in the Church. A great light that burneth and shineth above others, will draw the eyes of many to it: and if it be set on a hill it will hardly be hid. Calvin was no Prelate; and yet his Gifts procured him that Interest, by which he prevailed more then Prelates for the conformity of the minds of many to his own. There is scarce a Country but hath some able judicious Minister, who hath the Interest of a Bishop with the rest; though he have no higher an office then themselves. Gods Graces deserve and will procure respect. Even in Civil Councils, Courts, Committees, we see that some one of leading parts, is the Head of the rest though their authority be equal.

§. 35. And indeed the conveniences and inconveniences are such on both sides, that it is not an easie matter to determine, Whether appointed Visitors or Superintendents, be more desirable then these Arbitrary Visitors that have the Natural Episcopacy of Interest procured by their meer abilities. On the one side, if Magi­strates appoint such Visitors, the people, yea and many Ministers will the more easily submit, and hear, and obey, and more unani­mously concur, then if we offer our assistance without any such appointment: Thats the convenience: But then heres the in­convenience: The Magistrate may choose an unworthy man, and [Page 296] then he may be feared, but not honoured nor loved; but greater lights will be greater still, let the Magistrate set the lesser on never so high a Candlestick: And then the Ministers and people will measure their esteem of the man according to his worth, and that will irritate his displeasure; For when he is lifted up he ei­ther looks to be valued by his Height, and not his Light or Worth, or else that his Light should be judged of by his Height. And as this will turn to heart-burnings and divisions, so the esteem that is procured by humane Constitution, will be more humane, and ordinarily less Divine then the calling and work of a Di­vine requireth. On the other side, if none be appointed by the Magistrate, but every man go forth in the strength of his zeal and Abilities; we are like to be cast on many disadvantages with carnal temporizing men, and to have less unity among our selves: But then that unity, and peace, and respect, and success that we have will be more voluntary and pure.

§. 36. The best way then, if we could hit it, seems to be the joining of both these together. To have such Magistrates as will appoint only the most judicious, able, faithfull Ministers to be Vi­sitors of the Churches, that shall go forth both in the strength of the Spirit of Christ, with eminency of gifts, and also in the strength of the Magistrates Commission. But if this cannot be attained, I shall not long for constituted Visitors or Superinten­dents; but shall be content with the Holy Ghosts appointment.

§. 37. It is therefore the most Christian course to lay no great­er stress on these modes and forms of Ministration then they will bear; and therefore to live obediently and peaceably under either of them; obeying such Visitors as are appointed by the Magistrate, and honouring the graces of the Spirit, where there is no such appointment; and not to think the Church undone when our conceits about such things are crost.

CHAP. III. It is Lawfull for the several Associati­ons of Pastors to choose one man to be their President, durante vita, if he continue fit.

§ 1. I Come next to speak of a third sort of Ministry, which hath a greater resemblance to the ancient Episco­pacy, then any of the rest: Yea indeed is the same that was exercised about the second or third Century after Christ. And that is, the fix­ed Presidents of the Presbyters of many Churches associated. In the first settlement of Churches, there was either a single Pastor to a single Church; or many Pastors, in equality, at least of Office: And whether from the beginning or afterward only, one of them became the stated President, is very uncertain: of which anon. But when the Churches encreased in magnitude, and many Congregations were gathered under one Presbyterie, then that Presbyterie also had a stated President, as the Con­gregational Presbyteries perhaps had before. And thus he was an Archbishop under the name of a Bishop, that awhile before was either unknown, or else must needs be es [...]eemed an Archbishop.

§. 2. That these men should take the Pastoral charge of many Churches, or that they should suspend the Governing Power of [Page 298] the Presbyters, upon pretence of a Presidency, or superiority, is I think, a matter not warrantable by the word of God.

§. 3. But that such Associations of the Pastors of many Chur­ches should ordinarily be, for the sake of Union and Communi­on; as also that it is lawfull for these Associatied Ministers to choose one among them to be their President, is granted by all.

§. 4. But all the question is, Whether these Presidents should be only pro tempore, or durante vita, supposing that they forfeit not the trust? I shall not say much of the point of convenience; but I affirm, that of it self it is lawful to choose a President that shall be fixed durante vita, si tam diu bene se gesserit. Yea it is lawfull now in England, as things stand.

§. 5. And 1. It may suffice for the proof of this, that it is no­where forbidden in Nature or in Scripture; directly or by con­sequence: and therefore it is lawfull: Where there is no law, there is no transgression: They that say that it is a thing forbidden, must prove it from some word of God; which I think, they cannot do.

§. 6. 2. If it be lawfull to choose a fixed President for half a year, or a year, or seven year, then is it lawfull to choose and fix such a President for life (on supposition still of a continu­ed fitness) But it is lawful to choose such a one for a year, or seven year: therefore also for life.

§. 7. The Antecedent is granted by the Presbyterian, Con­gregational and Erastian party, (which are all that I have now to do with:) For all these consented that D. Twiss should be President of the Synod at Westminster, which was till his death: or else was like to have been till the end; And so another af­ter him. And ordinarily the Provinces and Presbyteries choose a President till the next Assembly. And I remember not that ever I heard any man speak against this course.

§. 8. And then the Consequence is clear, from the parity of Reasons: For 1. Seven years in contracts is valued equal with the duration of a mans life. 2. And no man can give a Rea­son to prove it Lawfull to have a President seven years, or a quar­ter of a year, that will not prove it Lawfull in it self to have a President during life. And Accidents must be weighed on both sides, before you can prove it Accidentally evil: And if it be [Page 299] but so, it may be one time good, if by accident it be another time bad. The weightiest accident must preponderate.

§. 9. 3. Order is a thing lawful in Church Assemblies and Affairs: the sta [...]ed Presidency of one, is a stated Order in Church Assemblies: therefore it is lawful that all things be done in Or­der, is commanded, 1 Cor. 14.40. And therefore in general Or­der is a duty, which is more then to be Lawful. And though the particular wayes of Order may yet be comparatively indiffe­rent, yet are they Lawful, [...] the Genus is necessary.

§. 10. And that this Presidency is a point of Church Order, is apparent in the nature and use of the thing: and also in that it is commonly acknowledged a matter of Order in all other socie­ties or Assemblies, though but for the low and common affairs of the world: in a Jury you will confess, that Order requireth that there be a Foreman: and in a Colledge that there be a Ma­ster: and that an Hospital, a School, and all Societies, have so much Order at least as this, if not much more. And why is not that to be accounted Order in the Church, that is so in all other societies?

§. 11. 4▪ That which maketh to the Unity of the Churches or Pastors (and is not forbidden by Christ) is both lawful and desirable: But such is a stated Presidency: therefore, &c. The Major is grounded 1. On nature it self, that tells us how much of the strength, and beauty, and safety of the Church, and of all societies doth consist in Unity. The Minor is apparent in the Nature of the thing: 1. That Presidency makes for Unity, is confest by all the Churches that use it to that end. 2. And the continuance of the same makes somewhat more for Unity then a change would do: there being some danger of division in the new elections: besides other and greater inconveniences.

§. 12. 5. The person that is most fit ( Consideratis Consid [...] ­randis) should be chosen President: But one and the same per­son ordinarily is most fit durante vita: therefore one and the same person should be continued President. God doth not use to change his gifts at every monethly or quarterly Sessions of a Clas­sis or Provincial Synod. Either the President chosen was the fit­test at the time of his choice, or not: if he were not, he was ill chosen: if he were so then, its like he is so still, at least for a long time. And a mans ability is so great and considerable a qualifi­cation [Page 300] for every imployment, that it must be a very great acci­dent on the other side that must allow us to choose a man that is less able. A change cannot be made in most places, without the injury of the Assembly and of their work. The worthiest per­son therefore may lawfully be continued for the work sake.

§. 13. 6. That way is lawful that conduceth to the Reconci­liation of dissenting and contending Brethren (supposing it not forbidden by God.) But such is the way of a stated Presidency, durante vitâ: therefore, &c. Though the Major be past doubt, yet to make it more clear, consider, that it is 1. A Learned par­ty (as to many of them) with whom this Reconciliation is de­sired: and therefore the more desirable. 2. That it is a nume­rous party: even the most of the Catholike Church by far. All the Greek Church, the Armenian, Syrian, Abassine, and all others that I hear of, except the Reformed, are for Prelacy: and among the Reformed, England and Ireland had a Prelacy; and Den­mark, Sweden, part of Germany, Transilvania, have a superin­tendency as high as I am pleading for at least. And certainly a Reconciliation, and as near a Union as well may be had, with so great a part of the Church of Christ, is a thing not to be de­spised; nor will not be by considerate moderate men.

§. 14. And it is very considerable with me, that it is the fu­ture and not only the present Peace of the Churches that we shall thus procure. For it is easie to see that Episcopacy is nei­ther such an upstart thing, nor defended by such contemptible reasons, as that the Controversie is like to die with this age: un­doubtedly there will be a Learned and Godly party for it, while the world endureth; unless God make by Illumination or Reve­lation some wonderful change on the Sons of men, that I think, few men do expect. And certainly we should do the best we can to prevent a perpetual dissention in the Church. Were there not one Prelatical man now alive, it were easie to foresee there would soon be more.

§. 15. Ye [...] do I not move, that any thing forbidden by God should be used, as a means for Peace or Reconciliation with men. It is not to set up any Tyranny in the Church, nor to introduce any new Office that Christ hath not planted: it is but the or­derly disposal of the Officers and affairs of Christ, which is plead­ed for.

[Page 301]§. 16. Object. But (some will say) your Minor yet is to be denyed; for this is not a way to Reconciliation. A stated Presidency will not please the Prelates that have been used to the sole Iurisdicti­on of a whole County, and to sole Ordination. Answ. 1. We know that the moderate will consent. 2. And some further accommo­dation shall be offered anon; which may satisfie all that will shew themselves the Sons of Peace. 3. If we do our duty, the guilt will no longer lie on us, but on the refusers of Peace: but till then, its as well on us as on them.

§. 17. 7. That which is lawfully practised already by a Con­currence of judgements, may lawfully be agreed on: But the Presidency (or more) of one man in the Assemblies of Mini­sters, is in most places practised (and that lawfully) already: therefore, &c. There is few Associations, but some one man is so far esteemed of by all, that they give him an actual or virtual Presidency, or more: why then may they not agree expresly so to do?

§. 18. 8. Lastly, The so common and so antient practice of the Churches, should move us to an inclination to reverence and imitation, as far as God doth not forbid us, and we have no suf­ficient reason to deter us: of which more anon.

§. 19. Yet are not they to be justified that raise contentions for such a Presidency, and lay the Churches Peace upon it. I see not yet but that it is a thing in it self indifferent, whether a man be President a moneth, a year, or for his life: and therefore I plead only for condescending in a case indifferent, for the Churches peace: though accidentally order may make it more desirable in one place: and jealousies, and prejudice, or danger of usurpati­on, may make it less desirable in another place. But none should judge it necessary or sinful of it self.

§. 20. If you ask, What Power shall these stated Presidents have? I answer, 1. None can deny, but that it is fit that in every Association of Churches, there should be a certain way of Communication agreed on. And therefore that some one should be chosen to receive such Letters or other matters that are to be Communicated, and to send them, or notice of them unto all. This is a service, and the power of doing such a service cannot be questionable while the service is unquestionable.

§. 21. 2. It is meet that some be appointed to acquaint the [Page 302] rest, as with business, so with times and places of meeting: the nomination of such times and places, or the acquainting others with them when agreed on, is a service that none can justly que­stion: and therefore the lawfulness of the power to do it, may not be questioned.

§. 22. Object. But what's this to Government? this is to make them Servants, and not Governors. Answ. It is the more agree­able to the will of Christ, that will have that kind of greatness sought among his Ministers, by being the servants of all.

§. 23. But 3. He may also be the stated Moderator of their Disputations and Debates: this much I think will easily be grant­ed them; and I am sure with some (as I shall shew anon) this much would seem satisfactory. The Principal President or Ma­ster of a Colledge is thought to have a convenient precedency or superiority, though he have not a Negative voice. And why the President in an Association of Pastors should have a greater Power, I see as yet neither necessity nor reason.

§. 24. But 4. If Peace cannot otherwise be obtained, the matter may be thus accommodated, without violation of the Principles or Consciences of the Episcopal, Presbyterian, or Con­gregational party. 1. Let it be agreed or consented to, that no man be put to profess, that it is his judgement, that Bishops should have as jure divino a Negative voice in Ordination. This was never an Article of Faith: it is not necessary to be put among our Credenda. It is only the Practice that is pretended to be necessary, and a submission to it. Seeing therefore it is not to be numbred with the Credenda, but the agenda, let Action without professed Belief suffice. 2. Yea on the same reasons, if any man be of a Contrary judgement, and think himself bound to declare it modestly, moderately, and peaceably, let him have liberty to declare it, so his practice be peaceable. 3. This being premised, Let the President never Ordain, except in case of neces­sity, but with the presence or consent of the Assembly of the Asso­ciated Pastors. 4. And let the Pastors never Ordain any, except in cases of Necessity, but when the President is there present, nor with­out his Consent. And in Cases of Necessity (as if he would de­prive the Churches of good Ministers, or the like) the Episcopal men will yield it may be done.

§. 25. If some think the President Must be one, and others [Page 303] only think he May be one; it is reasonable, if we will have peace, that our May be yield to their Must be. For so we yield but to what we confess lawful: but if they should yield, it must be to what they judge to be sinful. If it be not lawful to hold their Must, that is, that a Bishop hath a Negative voice, yet is it lawful to forbear de facto to Ordain till he be one, except it be in case of Necessity.

§. 26. If in an Association there be a company of young or weak Ministers, and one only man that is able to try him that is offered to the Ministry, as to his skill in the Greek and Hebrew tongues, and his Philosophy, &c. is it not lawful here for all the rest to consent that they will not Ordain any, except in cases of Necessity, but when the foresaid able man is one? Who can doubt of this? And if it be lawful in this case, it is much more lawful, when both the ability of the said person, and the Peace of the Churches doth require it: or if it be but the last alone, I think it may well be yielded to.

§. 27. But (the Episcopal men will object,) if every man shall have leave to Believe and Profess a Parity of Ministers, the President will but be despised, and this will be no way to Peace, but to Contention. Answ. You have but two remedies for this, and tell us which of them you would use. The first is, to force men by Club-law to subscribe to your Negative voice, or not to hold the contrary: The second is, to cast them all out of the Commu­nion of the Churches, that are not in judgement for your Nega­tive voice, though they be Moderate, Peaceable, Godly men. And he that would have the first way taken, is a Tyrant, and would be a Cruel Persecutor of his Brethren as good as himself. And he that would take the second way, is both Tyrannous, and Schismatical, and far from a Catholike peaceable disposition; and if all must be cast out or avoided by him, that are not in such things of his opinion, he makes it impossible for the Churches to have peace with him.

§. 28. But they will further object: If in Necessity they shall Ordain without the President, this Necessity will be ordinarily pre­tended; and so all your offers will be in vain. Answ. Prevent that and other such inconveniences, by producing your weightiest reasons, and perswading them; or by any lawful means: but we must not have real Necessities neglected, and the Churches [Page 304] ruined, for fear of mens unjust pretences of a Necessity: that's but a sad Cure.

§. 29. But on the other side it will be objected, This is but patching up a peace. If I think that one man hath no more right then another to a Negative voice, why should I seem to grant it him by my practice? Answ. As when we come to Heaven, and not till then, we shall have perfect Holiness; so when we come to Heaven, and not till then, we shall have perfect Vnity and Peace. But till then, I shall take that which you call Patching, as my Duty, and our great Benefit. If you think one man have not a Negative voice, we neither urge you to say that he hath, nor so much as to seem to own his claim. You shall have leave in the publike Register of the Association, to put it under your hand, that [ Not as owning the claim of the Presidents Negative voice, but as yielding in a Lawful thing for Peace, you do Consent to forbear Ordaining any without him, except in Cases of Necessi­ty.] This you may do, without any shew of contradicting your Principles, and this is all that is desired.

§. 30. Quest. And may we not for peace sake, grant them as much in point of Iurisdiction, as of Ordination, and Consent to do nothing without Necessity, but when the President is one, and doth Consent? Answ. Either by Iurisdiction you mean Law making, or Executive Government. The first belongs to none but Christ, in the substance of his Worship; and the Circumstances no man may Vniversally and Vnchangeably determine of but pro re nata, according to emergent occasions, the Magistrate may make Laws for them, and the Pastors may make Agreements for Con­cord about them: but none should determine of them without need: and therefore here is no work for Legislators (the Usurpers that have grievously wronged the Church.) And for Execu­tive Government, either it is over the People, or over the Pastors. To give a Negative voice to the President of an Association of the Pastors of many Churches, in Governing the People of a single Church, is to set up a new Office (a fixed Pastor of ma­ny Churches) and to overthrow Government, and introduce the noxious sort of Prelacy, which for my part, I intend not to be guilty of. And for proper Government of the Pastors, I know none but God and Magistrates that have that Power. Every Bishop, saith Cyprian, and the Council of Carthage, hath Power [Page 305] of his own will, and is responsible for his Actions to God, and none of us are Episcopi Episcoporum, Bishops of Bishops. But there is a Communion among Pastors and Churches to be exerci­sed, and so an avoiding or rejecting from Communion: and this some call (improperly) a Government. And in this, for my part, I should consent, where peace doth require it, that we will not agree upon the rejecting of any Pastor of our Association (no more then to the Accepting or Ordaining of them) without the President, but in cases of Necessity: and that just on the terms exprest about Ordination.

§. 31. As for instance, in a particular Church, there is a Com­munion to be held among all the members, though none of them but the Officers are Governors of the Church. And in many cases where the Peoples Consent is needful, its common to stand to a Major vote: and so great a stress is laid on this, that by ma­ny of the Congregational way the Government of the Church is said to be in the Major vote of the people: and yet 1. This is indeed no Government that belongs to them; but Consent to Communion or Exclusion; and 2. No Scripture doth require a Minor part to stand in all cases to the decision of a Major vote, nor give a Major vote any Rule over the Consciences of the Mi­nor part (shew us this voting power in Scripture) And yet 3. All agree, ☜ that upon natural Reasons and General Rules of Scripture, the Churches are allowed, yea obliged, in lawful things, for maintaining Vnity and Peace, to stand to the judge­ment of a Major vote, (in Cases that belong to them to vote in) though there be no particular word for it in the Scripture: Even so Associate Pastors have not a proper Government of one another, neither by Presidents or Major votes, (though over the people they have,) but are all under the Government of God and the Magistrate only. And yet they may in acts of Con­sent about Communion or Non-communion with one another, prudentially agree, to take the Consent of the President, or of the Major vote of Pastors, or of both, where Peace, or Order, or Edification requireth it: except in cases of Necessity.

§. 32. Quest. But what will you take for a Case of Necessity? which you will except? Answ. 1. If the President be dead. 2. Or sick, or absent and cannot come. 3. Or if he be malignant, and wilfully refuse to Consent that the Church be well provided for, [Page 306] or Governed. 4. And withall supposing that without the great hurt or hazzard of the Churches, we cannot delay the business, till he be one, or do Consent. 5. Especially if he be set in enmi­ty against the welfare of the Church: and by pretence of a sus­pending vote would destroy the Church, and bring in unworthy hurtful persons or things. In all such Cases of Necessity, its time to lay by our humane Rules for peace and Order.

§. 33. Object. But who shall be judge of this Necessity? Answ. The Magistrate only shall be the Compelling Iudge. The people shall be the Discerning Iudges: the Pastors shall at least have as much power as the People: each of them shall Discern, so far as they must obey and execute. And God only shall be the final Iudge.

§. 34. Object. But this will but cause Divisions and Confu­sions; while the President thinks one thing Necessary, and the Pastors another, and the People another. Answ. I answered this before. Reason must not be cast by, and the Churches ruined, and poyson and destruction taken in, on pretence of such incon­veniences. If such a Case of difference fall out, each man will execute as he discerneth or judgeth, (being to answer for his own actions, and having none that can undertake to answer for him) And when we all come to the Bar of God for final Judge­ment, he that was in the right shall be justified, and he that falsly pretended Necessity against duty shall bear the blame.

§. 35. Object. But in the mean time, the Churches will be divided. Answ. 1. I told you there is no more hope of [...] perfect Vnity on earth, then of perfect Holiness. 2. When two evils are before us, (though neither must be chosen; for Evil is not an Object of choice, unless as seeming good, yet) the Greater Evil must be first and most studiously repelled. And the deformity and destruction of the Churches, and the casting out of the Gospel and Worship of God, is a greater Evil then disorder about good actions, and differences about some Circumstances of Necessary works.

§. 36. All this that I have said about the Negative ( de facto, though not de jure) that I would have Consented to for peace, I intend not to extend to those Cases and Countries where peace requireth it not, but rather the contrary: much [...]less to encou­rage any to think such a Negative Necessary in it self. Some [Page 307] things may be Lawfully granted that are unlawfully and upon mistake desired.

§. 37. Lastly understand also, that when I speak of yielding to this Negative voice in Ordination, to the President of such an Association, I intend not to exclude the Presbyterie of a particular Church (where it is sufficient) from the said Pow­er and exercise of Ordination: of which I am to speak, in the the following Chapter, which is of the President of such a Presbyterie.

CHAP. IV. It is Lawful for the Presbyters of a par­ticular Church, to have a fixed Pre­sident, during life.

§. 1. I Come now to the most Ancient fixed Bishop that the Church was acquainted with, except the meer Episcopus Gregis, the Overseer of the flock; and that is, A President of many Elders in one parti­cular Church. The Diocesan Bishop was long after this: The first Bishops (if you will call them so) in the Church were the first menti­oned Itinerant Bishops that were sent abroad to convert souls and gather Churches, and afterward took care to water and con­firm them. The next sort of Bishops (and the first so called) were the fixed Pastors of particular Churches, that cannot be proved to have any superiority over Presbyters. The third [Page 308] sort of Bishops (in time, and the first fixed Bishops that were superiours to other Pastors) were these Presidents of the Presbyteries of particular Churches. And these are they that now we have to speak of. And I shall prove that it is not unlawful to have such.

§. 2. But first I must tell you what I mean; and shew you that such may be had among us. I have in one of the former Disputations, defined a particular C [...]urch. It should ordina­rily consist of no more then may hold personal Communion to­gether in Gods publick Worship. But yet take notice, 1. That it tendeth to the strength and honour of it, that it be not too small; but consisting of as many as are well capable of the Ends. 2▪ And it is lawfull for these to have some other meeting places for part of the Church, besides the principal place which is for the whole. Chappels of ease may lawfully be made use of, for the benefit of the weak, and lame, and aged, that cannot alwayes or often come to the common Assembly. And where such Chap­pels are not, it is lawfull to make use of convenient houses. Yea if there were no Place to be had, sufficiently capacious of a full Assembly, or else if persecution forbad them to meet, it might still be but one Church, though the members met in se­veral houses ordinarily: as five hundred in one, and three hun­dred in another, or one hundred only in several places, every one going to which house he pleased, and having several Pa­stors that in Society and by Consent did guide them all. But though somewhat disorderly may be born with in cases of Ne­cessity; yet 1. As it is Necessary to the Ends, and so to the Be­ing of a particular Church that they be a Society capable of personal Communion; and the personal Teaching, Guidance and Oversight of the same Pastors, So 2. It is desirable, as much tending to Order and Edification, that all of them that are able do frequently meet in one Assembly, for the Worshipping of God with one heart and mouth. And this is the Church I speak of.

§ 3. It is not of Necessity to the Being of such a particular Church that it have more Pastors then one: And when one only is the Pastor or Governour, that one alone may do all the works of a Pastor or Governour (For what else is his Office, but the state or Relation of a man obliged and authorized to do such works?) [Page 309] The Learned Dr. H. H. thinketh that the Apostles planted none in Scripture times but single Pastors or Bishops (called also Presbyters) in every Church, with Deacons under them, without any other Presbyters (subject or assistant) over that Church. This I conceive cannot be proved, nor so much as the probability of it; nay I think, at least a probability, if not a certainty of the contrary may be proved, of some Churches. But yet it is most likely that it was so with many Churches. And reason tells us, that the thing being in it self indifferent, was suted by the Apostles to the state of the particular Churches that they planted. A small Church might well have a single Pastor, when a large Church, especially in times of persecution, when they must assemble in several houses at once, required more. Some places might have many persons fit for the Office, and some but one: Which cases must needs have some Variety.

§. 4. Where there are more Pastors in such a Church, then one, I know of no Necessity that one should have any superiority over another: nor can I prove that it was so from the beginning. Some Divines of the Prelatical Judgement think that this was an Or­dinance of the Apostles, at the first planting of such Churches; Others of them think that it was of their appointment, but not actually existent till after Scripture times. Others of them think, that as Hierom saith, it began when factions rose in the Church, not by Divine Ordination, but Ecclesiastical agreement, for the preventing or cure of schism.

§. 5. The first Church that we find it in, in History, is that of Alexandria. And Alexandria was a place exceedingly given to sedition, tumults, and divisions: the contentions between Cy­ril and Orestes, the murder of Hypatia by Peter and his compa­ny, the assault made upon Orestes by Ammonius & the other Ni­trian Monks, and many such feats in the dayes of Theophilus, Di­onysius, and up to the beginning, do shew what they were. And Socrates saith of them expresly, li. 7. cap. 13. that [ The peo­ple of Alexandria above all other men, are given to Schism and contention; for if any quarrel arise at any time among them, pre­sently hainous and horrible offences use to follow, and the tumult is never appeased without great blood-shed.] such were the Alex­andrians.

[Page 310]§. 6. But yet it is certain that the Original of this custom, of setting up one as President or chief Presbyter in a particular Chur [...]h, cannot be found out, so as to say, by whom and when it was first brought in. But if it began upon the death of Mark at Alexandria ▪ it must needs be long before the death of Iohn the Apostle, (in that Church, what ever other Churces did.) But it seems that there was then a difference and indifferency in this point, and that other Churces did not presently imitate the Churches of Alexandria and Rome herein. He that reads Cle­mens Epistle to the Corinthians without partiality, I think will be of Grotius mind (before cited, Epist. ad Gal. ad Bignon.) that Clemens knew not any such Prelacy among the Corinthians, when he wrote that Epistle: And so we may say of some other Witnesses and Churches in those times, and afterwards in ma­ny places.

§. 7. It is not another Order of Ministers, or Office, that was in such Churches distinct from the Presbyters that assisted them. Their Presidents or Eminent Bishops were not made then Episcopi Episcoporum, vel Pastores Pastorum, as having an Office of Teach­ing and Governing the other Pastors, as Pastors have of teach­ing and Governing the flock. But they were only the chief Pres­byters, or chief Bishops or Pastors of that Church, as an Arch­deacon is to the Deacons when he is made such by their choice, as Hieroms comparison is ( ad Evagr.)

§. 8. Nor is it lawfull now, even in the smallest Parish, for any One to assume such a superiority over any Presbyters (though such as have their maintenance from him, and are chosen by him, and are called, his Curates) as if he were of a Superiour Order or Offi [...]o, and so the Governour of the other as his inferiours.

§. 9. But yet that a Primacy of degree, or Presidency, or stated Moderatorship of one in such a Church and Presbyterie, is lawfull, I think with small labour may be evinced. And 1. All the Arguments before used, for the Presidency of one in an Association, will prove this Parochial Presidency with advantage.

§. 10. 2. It is a thing that is constantly or very ordinarily practised among us already, with common approbation, or without contradiction, as far as I have heard. Many places have one Minister only that is presented by the Patron; and this one Pastor hath divers with him (or as the common saying is, Vnder [Page 311] him:) If it be a great Congregation, many have a Curate or as­sistant in the Town with them, and other Curates at Chappels that depend on that Town. Though there be but one Chap­pel in this Parish where I live, yet this Church hath three or four Presbyters, and three or four Deacons. And the Law of the Land doth give one Minister only the Maintenance (called the Benefice) and the Power of the Temple, and the calling of Assemblies, and the choice of Curates, whom he is to maintain. And they that are chosen and maintained by him, must and will be ruled by him; at least in all circumstantial things. It belongs not to them to Rule even the People contrary to Gods word; nor in substantials to institute new Ordinances of Worship: But in circumstantials which are left to humane determina­tion (as time, place, particulars of order, decency, &c.) no doubt but the chief Pastors in each Parish, do exercise actually a Negative Vote, and the Curates do nothing without their con­sent. So that this sort of Presidency being common among us, without contradiction I may take it for granted that it hath the common consent. And if any allow not of so much as is com­monly used, yet a Presidency is a far lower thing.

§. 11. 3. This sort of Presidency, (yea with such a Nega­tive voice as in the foregoing Chapter is granted) is usually grounded on Nature and the General Rules of Scripture, and warranted by them. Nature teacheth us, that the younger and more ignorant and unlearned, should (proportionably) sub­mit to the Elder and Wiser, and in a sort be Ruled by them. And Scripture saith the same, 1 Pet. 5.5. [ Ye younger submit your selves unto the Elder.] Even the aged Woemen (that were no Officers) must teach the younger, Tit. 2.4. Now it common [...]ly falls out that in every Parish that hath many Minister, there is but one that is aged, or grave, and that one common­ly is more Learned and judicious then the rest, who are usually some young unexercised men. Now in such cases. (which is common) no man can deny that authority to age or Wisdom that is naturally due to it, nor exempt the younger ignoranter men from that submission which naturally they are bound to. Equality of Office may stand with inequality of gifts and ag [...], and consequently of duty.

§. 12. 4. The good of the Church requireth it that this dis­proportion [Page 312] of Ministers gifts in one and the same Congregation should be the ordinary case (And rules must be fitted to ordi­nary cases, rather then to extraordinary.) For God doth not (as we see by long and sad experience) bestow his excellent gifts so commonly, as that one Church (ordinarily) should have many Learned able men: There are but few that are of eminen­cy for judgement and other Ministerial abilities: Not one for many Parishes: If therefore many of these should be placed together in one Church, it would be against the common good, and an unjust ingrossment, and injurious unto others. Provi­dence therefore by the rarity of eminent parts, doth teach us to make it the ordinary course, that in every Congregation where there are many Pastors, some one of chiefest parts be cho­sen to be standing Moderator of the rest.

§. 13. 5. That which is lawfull for Private men to do to­wards one another, is lawfull Prudentially for Pastors that are conscious of their own imperfection, to do towards one that they think more able then themselves. But it is lawful for Private men to be subject one to another in humility: therefore it is lawfull for such Pastors, 1 Pet. 5.5. [ Yea all of you be sub­ject one to another, and be cloathed with humility] A voluntary subjection to another, in lawfull actions, is nowhere forbid­den, but here commanded▪ and is a great part of Christian self-denyal: and therefore lawful.

§. 14. 6. And it is a thing that dependeth so much on the Wisdom and will of Presbyters, that no man can hinder it. I can make another Minister a Bishop to me, whether other men will or not. Honor est in honorante. I can 1. In judgement esteem him more able, yea or more authorized, then other men. 2. And I can have recourse to him for advice. 3. And I can give him a Negative vote in all my Ministerial Actions, so far as they are left to humane determination: I can resolve to do nothing in such matters, but by his consent. And if I find reason for this in his abilities, and my disabilities, it is Lawful. The thing there­fore being Lawfull, and such as none can hinder me from, I see not why it may not be made the matter of Consent, when the Churches Peace requireth it.

§. 15. 7. Moreover, as Divisions justly provoked the Chur­ches at first to think of such lawful means, for the cure; so our [Page 313] Divisions, or danger of them, do make it as Necessary, or conve­nien [...], now as then. We see to our shame, that in most or ma­ny Congregations, Ministers that are equal or neer to an equa­lity in parts and place, can hardly agree and live in Peace: but they are jealous of one another, and envying each others esteem and interest (Though I confess this is so odious a vice▪ that its an abominable shamefull thing, that any Minister of Christ should be tainted with it: but so it is▪ we cannot hide it.) And therefore it is our ordinary course to have such a disparity of age, and parts, and interests, that one may have the preheminence, and some rule, and the rest be ruled by him.

§. 16. 8. Lastly, the Antiquity and speedy Universality of this course, is a strong argument to make men moderate in the point. For 1. It seemeth a most improbable thing that all the Churches, or so many, should so suddenly take up this Presidency, Prelacy, or Disparity without scruple or resistance, if it had been against the Apostles minds. For it cannot be imagined that all these Churches that were planted by the Apostles, or Apostolical men, and had seen them and conversed with them, should be either utterly ignorant of their minds, in such a matter of pub­like practice, or else should be all so careless of obeying their new received doctrine, as presently and unanimously to consent to a change, or endure it without resistance. Would no Church or no persons in the world, contend for the retention of the Apo­stolical institutions? Would no Chu [...]ch hold their own, and bear witness against the corruption and innovations of the rest? would no persons say, [ you go about to alter the frame of Govern­ment newly planted among us by the Holy Ghost; It was not thus in the dayes of Peter, or Paul, or John▪ and therefore we will have no change.] Th [...]s see [...]s to me a thing incredible, that the whole Church should all at once almost so suddenly and silently yield to such a change of Government. And I do not think that any man can bring one testimony from all the volumes of Antiquity to prove that ever Church or person resisted or disclaimed such a change, in the times when it must be made, if ever it was made▪ that is, in the first or second ages.

§. 17. Yea 2. It is plain by the testimony of Hierom before men­tioned and other testimonies of antiquity, that in Alexandria, at least, this practice was used in the dayes of the Apostles them­selves. [Page 314] For they testifie that from the dayes of Mark the Evan­gelist till the days of Heroclas and Dionysius, the Presbyters chose one from among them, and called him their Bishop. Now it is supposed by the best Chronologers that Mark was slain about the sixty third year of our Lord, and the tenth of Nero; and that Pe­ter and Paul were put to death about the sixty sixth of our Lord, and thirteenth of Nero, and that Iohn the Apostle died about the ninety eighth year of our Lord, and the first of Trajan, which was about thirty five years after the death of Mark. Now I would leave it to any mans impartial consideration, whe­ther it be credible that the holy Apostles, and all the Evangelists or Assistants of them, then alive, would have suffered this in­novation and corruption in the Church without a plain disown­ing it and reproving it: Would they silently see their newly established Order violated in their own dayes, and not so much as tell the Churches of the sin and danger? Or if they had in­deed done this, would none regard it, nor remember i [...], so much as to resist the sin? These things are incredible.

§. 18. And I am confident if the judicious godly people had their choice, from the experience of what is for their good, they would commonly choose a fixed President or chief Pastor in every Church. Yea I see, that they will not ordinarily endure that it should be otherwise. For when they find that God doth usually qualifie one above the rest of their Teachers, they will hardly consent that the rest have an equal power over them. I have seen even a sober unanimous Godly people, refuse so much as to give their hands to an as­sistant Presbyter whom yet they loved, honoured and obeyed, though they were urged hard by him that they preferred, and all from a loathness that there should be a parity. I know not one Congregation to my remembrance, that hath many Mini­sters, but would have one be chief.

§. 19. Object. But, (the Prelatical men will say) our Pari [...]shes are not capable of this, because they have commonly but one Pastor, nor have maintainance for more. Answ. 1. Though the gre [...]ter number have but one yet it is an ordinary case to have two, or three, or more, where there are Chappels in the Parish, and the Congregations great, as in Market Towns. And if ever we have Peace and a setled faithfull Magistrate that will do his part [Page 315] for the house of God, we shall certainly have many Ministers in great Congregations: Or else they are like to be left desolate; For Ministers will over-run them, for fear of undertaking far more work then with their utmost pains they are able to per­form.

§. 20. And 2. There are few Congregations, I hope, of God­ly people, but have some private men in them that are fit to be Ordained Assistant Presbyters, though not to govern a Church alone (without necessity) yet to assist a Learned, judicious man, such as understand the body of Divinity, (as to the great and necessary points▪) and are able to pray and discourse as well as many or most Ministers, and to exhort publickly in a case of need. He that would imitate the example of the Primitive Church (at least in the second Century) should Ordain such as these to be some of them Assistant Elders, and some of them Deacons in every Church (that hath such;) and let them not teach publickly, when a more learned, able Pastor is at hand to do it; but let them assist him in what they are fittest to perform; Yet let them not be Lay Elders: but authorized to all Pastoral administrations, and of one and the same office with the Pastor, though dividing the exercise and execution according to their abilities and opportunities; and not comming in without Ordi­nation, nor yet taking up the Office only pro tempore. And thus every Parish, where are able Godly men, may have a Pres­byterie and President.

§. 21. Till then 3. It is granted by the Learned Dr. H. H. that it is not necessary to the being of a Bishop that he have fel­low Presbyters with him in that Church: If he have but Deacons it may suffice. And this is easie to be had.

§. 22. And indeed 1. The parts of many very able Christians, are too much buried and lost as to the Church, for want of be­ing drawn into more publick use. 2. And it is it that tempteth them to run of themselves into the Ministry, or to preach with­out Ordination. 3. And yet few of these are fit to be trusted with the Preaching of the word, or guiding of a Church alone, no nor in equality with others: for they would either corrupt the doctrine, or divide the Church. But under the inspection and direction of a more Learned judicious man, as his assistants, doing nothing against his mind, they might be very serviceable [Page 316] to some Churches. And such a Bishop with such a Presbyterie and Deacons (neither Lay, nor usually very Learned) were the ancient fixed Governours of the Churches, if I can under­stand antiquity.

CHAP. V. Objections against the Presidency fore­mentioned, answered.

§. 1. BUT it is not likely but all these moti­ons will have Dissenters on both sides; It were strange if in a divided age and place, and among a people engaged in so many several parties, and that so deeply as now men are, there should any healing remedy be propounded, that should not have abundance of opposers: Most men are prejudiced and affected at their Education; or opportunities, or parties, or several interest sway them. And therefore I expect that most should reject all that I say, and some of them with much reproach and scorn. Our disease were not so great and dangerous, if it could but endure the remedy. But let us consi­der some of their Objections.

§. 2. Object. 1. The unpeaceable men of the Prelatical way will say [ This is but to turn a Bishop into a Parish-Priest; and to make him the Ruler of a Parish and a Curate or two, and in many places, of no Ministers at all: A fair Promotion. It seems you would leave them but a name and shadow, and make them to be contemptible.

§. 3. Answ. 1. Remember that I grant you also the Presiden­cy [Page 317] of Associations, &c. which you may call an Archbishoprick if you please. 2. Is it honour that you contend for, or labour and service to the Church? If honour, you must get it by being the servants of others, Its more then Dr. H. H. speaks of the Primitive Bi­shops, that had no Pres­byters under them but one or more Dea­cons. and not by being Lords of the Clergy or heritage of God. If you are seeking honour of men, and founding office [...] in the Church, by such directors as ambition, you are not the men that we can hope for Peace or Holiness from, and therefore can have little treaty with you, but to lay by your wickedness. But if it be service that you contend for, in or­der to the Churches good, try first whether a Parish will not find you work enough. I have tried it, and find that if I were ten men, I could find as much as I am able to do, in this one Parish. Though I do as much as I am well able night and day, and have so many helpers, yet it is so great a trouble to me, that my work and charge is quite too great for me, that I have been often tempted to desert it, and go to a smaller place: And nothing stayes me but this consideration, that God requireth no more then I can do, and that its better do what I can then nothing: and that if I leave them, the next is like to do no more. Could I but speak with each man in my Parish by personal Instruction, once a moneth, or once a quarter, or half year, it would put me into high expectations of making a very great change among them, by this means: But when I am not able to speak to them past once a year, or two years, I must needs fear lest the force of former words will be lost before I come again. And yet must you needs have more work and service, and more souls to answer for? To deal plainly and faithfully with you, Brethren, impartial standers by conceive that its time for you rather to be more dili­gent in a smaller charge, and to lament your negligence in your Parishes, and publickly to bewail that you have by your idleness betrayed so many souls: letting them alone in their ignorance and ungodliness, and commonly doing little in your charges, but what you do at Church in publick. Overseers think that most of you are fitter for smaller charges rather then for greater. I doubt this will offend many. But you were better use it to your Repen­tance and Reformation, then your offence.

§. 4. And 3. I pray you consider how your Passion and partiali­ty maketh you contradict your selves. Do you not use to [...] the Presbyters, that they would all be Bishops, and they [Page 318] would have a Bishop in every Parish, and so are against Bishops, that they may be Bishops themselves? And what! is a Parish Bi­shoprick so great a prize for our Ambition, and yet is it so con­temptible to yours? Are we proud for seeking to be Parish Bishops, and do you take it as an empty name or shadow? At least then confess hereafter, that your Pride is so much greater, then ours, that the Mark of our Ambition is taken by you to be a low disho­nourable state.

§. 5. And 4. I would intreat you impartially to try, whether the Primitive Apostolick Episcopacy fixed in particular Churches were not a Parochial Episcopacy? Try whether I have not pro­ved it before? And if it were, will you pretend to antiquity, and Apostolick institution, and yet despise the primitive simplici­ty, and that which you confess was settled by the Apostles? Let the Eldest carry it without any more ado.

§. 6. And 5. At least say no more that you are for Episco­pacy, and we against it: when we are for Episcopacy as well as you. It is only your transcendent, or exorbitant sort of Epis­copacy that we are against. Say not still that we have no Power of Ordination, because we are not Bishops; but because we are only Bishops of one Church. Put the controversie truly as it is, Whether it be lawful for the Bishop of one Church with his Prebyte­ry to Ordain? Yea or whether many such Associated may Or­dain? Or rather, whether it be tyed to the Bishop of many Churches (as you would have it:) that is, Whether Ordination belong to Archbishops only? Is not this the controversie?

§. 7. And then 6. Why do you in your Definitions of Episco­pacy (which you very seldom and sparingly give us) require no more then a Parochial Episcopacy, and yet now despise it as if it were no Episcopacy at all? Tell us plainly what you mean by a Bishop? I thought you meant a Primus Presbyterorum, or at least, a Ruler of People and Presbyters? And is not this to be found in a Parish Bishop, as well as in a Bishop of many Parishes, or Churches? Change your Definition from this day forward, if you must have a change of the thing defined, as it seems you must.

§. 8. And I wou [...]d know whether you can prove that it is Es­sential to a Bishop to have more Churches or Parishes then one? Prove it if you are able. Was not great Gregory of Naocesarea a [Page 319] Bishop with his seventeen souls? And was not Alexander (the Colliar) whom he Ordained at Comana, a Bishop, though but of a small Assembly? Do not some of you confess, that Bishops in Scripture-times had no subject Presbyters, and consequently had but a single Congregation? If then a Parish or Congregati­onal Bishop were a true Bishop, why may he not be so still?

§. 9. Object. 2. But the Church under Christian Princes should not be conformed to the model of the Church under persecu­tion: Shall Bishops have no more power and honour now then they had then? We see in Constantines dayes a change was made. Must they be tyed to a Parish now, because they were Bishops only of a Parish in Scripture-times?

§. 10. Answ. 1. We would not have them persecuted now, as they were then, nor yet to want any due encouragement or assistance that a Christian Magistrate can afford them. But yet we would have Gods Word to be our Rule, and Bishops to be the same things now as then, and we would not have men make the prosperity of the Church a pretence for altering the Ordi­nances or Institutions of Christ, and making such changes as their conceits or ambitious minds incline them to. We shall never have a Rule nor fixed certainty, if we may change th [...]ngs our selves on such pretences. Pretend not then to Antiquity, as you do.

§. 11. And 2. I have in the former Disputation proved by many Reasons, that it was not the mind of the Apostles them­selves, that the Parochial or Congregational Churches which they planted, should be changed into another sort of Churches. Nor is there any reason for it, but against it, in the prosperity of the Church, and piety of Magistrates. For 1. Pious Magistrates should help to keep, and not to break Apostolical institutions. 2. And pious Magistrates should further the good of the Church, and not hurt it to advance ambitious m [...]n.

§. 12. For 3. Ministers are for the Churches, and therefore no change must be made on such pretences that is against the good of the Churches. If every Parish or Congregation then, were meet to have a Bishop and Presbyterie of their own, why shall the Church be now so abused, as that a whole County shall have but one Bishop and his Presbyterie? If every Hospital or Town had a Physitian with his Apothecaries and Mates, in your Fathers dayes, would you be their benefactors, by procuring that [Page 318] [...] [Page 319] [...] [Page 320] all the County shall have but one Physitian with his Apothe­caries? Or if every School had a Schoolmaster in your Fore­fathers dayes, will you say, there shall be but one in your dayes, in a whole County? Do you thus think to honour Physitians and Schoolmasters, to the ruine of the people and the Schools? So do you in your advancement of Bishops. Upon my certain ex­perience I dare affirm it, that every Parish of four or five thousand souls, yea of a thousand souls, hath need of such a Presbyterie for their Oversight. And is not he that hath a Coun­ty on his hands, like to do less for this Town or Parish, then if he had no more then this? If your Bees swarm, you will not keep them all still in an hive, nor think of enlarging the hive to that end: but you will help the swarm to an hive of their own. If your Children marry, you will rather settle them in Families of their own, then retain all them and all their Children in the Family with your selves. So if a Bishop of one Church should Convert all the Countrey, he should rather settle them in seve­ral Churches, proportionable to their numbers and distances, then to call them all his own Church.

§. 13. Object. 3. But by this means the Church wou [...]d be p [...]stered with Bishops. What a number of Bishops would you have, if every Parish-Priest were a Bishop? We read not of such numbers as this would procure, in the antient times.

§. 14. Answ. 1. I find where Christ commandeth us to pray the Lord of the harvest to send forth Labourers (that is, more Labourers) into the harvest, because of the greatness of the harvest. But I find not where [...]e once requireth us to pray or wish that there may not be too many, for fear of pestering the Church, or diminishing the honour of the Clergy. Mens purses, I warrant you, will hinder the over-abounding of them; a [...]d Gods providence doth not enrich too many with abilities and willingness for the work. Do you undertake that they shall not be too bad; and I dare undertake they will not be too many.

§. 15. And 2. Is it not the felicity and glory of the Church which you object as an inconvenience or reproach? O blessed time and place that hath but enow that are able and faithfull▪ But I never knew, nor heard, nor read of the age that had too many that were good and faithfull in the work. Would you not have a chief Schoolmaster in every School, or Town, for [Page 321] fear the Land should be pestered or overwhelmed with School-masters? Why how can there be too many, when people will imploy no more then they need? O miserable Church that hath such Bishops, that are afraid Gods vineyard should be furnished with labourers, lest their greatness and honour should be dimi­nished! Do you not see how many thousand souls lie still in ig­norance, presumption and security for all the number of labourers that we have? And see you not that six parts of the world are Infidels, and much for want of Teachers to instruct them? And yet are you afraid that there will be too many? What could the ene­my of the Church say worse?

§. 16. Object. We do not mean too many Teachers, but too many Bishops; that is, too many Governours of the Church. Answ. 1. God knoweth no Governours Ministeriall but teachers: It seems you would have somewhat that you call Government, and leave the la­bour of Teaching to others: As if you knew not that it is they that are especially worthy of the double honour that labour in the word and doctrine, 1 Tim. 5.17. Or as if you knew not that even the Government of Pastors is mostly by teaching. 2. Government and Teaching go together, and are both necessary to the Church; And the diminishing the number of Governours and of Teachers is all one: As a Physitian doth Govern all his Patients in order to their cure, and a Schoolmaster all his schollars in order to their learning; so doth a Pastor all his flock, in order to their sancti­fication and salvation. And for the Government of the Mini­sters themselves, the number shall be increased as little as may be. Parish Bishops will Govern but a few; and therefore they can wrong but few, by their mis-government.

§. 17. Object. 4. But by this means we shall have unworthy, raw, and ignorant men made Bishops: What kind of Bishops shaell we have, if every Parish Priest must be a Bishop? Some of them are boyes, and some of them empty, silly souls to make Bishops of.

§. 18. Answ. I shall lay open the nakedness of this Objection also, so that it shall be no shelter to domineering in the Church. 1. Awake the sparks of humility that are in you, and tell us open­ly, whether you think your selves more able worthy men to Govern a County, or a hundred Parishes, then such as we are to Govern one? Though I have been many and many a time tempted with Ionas to run away from the charge that is cast [Page 322] upon me, as a burden too heavy for me to bear, and I know my self to be lamentably insufficient for it: yet I must profess, that I am so proud as to think my self as able to be the Pastor or Bi­shop of this Parish, as most Bishops in England, yea or any one of them, to be the Pastor and Governour of a County, or an hundred or two hundred Parishes. Were you humble, or did you dwell at home, or take an account of your own abilities, when you reproach others as unable to be the Bishops of a Pa­rish, and think your selves able to be the Bishops of a Diocess and contend for it so eagerly?

§. 19. And 2. I further answer you: We will leave you not a rag of this Objection to cover your nakedness. For if any Pa­stors or Parish Bishops be more ignorant then others, and unfit to Teach and Rule their flocks without the assistance, teaching or direction of more able me [...], we all agree that its the duty of such men to Learn while they are Teachers, and to be Ruled while they are Rulers, by them that are wiser. For as is said, a Parity in regard of office, doth not deny a disparity of gifts and part [...] And we constantly hold, that of men that are equal in regard of office, the younger and more ignorant should learn of the aged that are more able and wise, and be Ruled by their advice, as far as their insufficiency makes it necessary. And will not this suffice?

§. 20. And 3. If this suffice not, consider that Associated Pastors are linked together, and do nothing in any weighty mat­ters of common concernment (or of private, wherein they need advice) without the help and directions of the rest. And a young man may govern a Parish by the advice of a Presbyterie and also of Associated able Pastors, as well as such Bishops as we have had, have governed a Diocess.

§. 21. And yet 4. If all this suffice not, be it known to you that we endeavour to have the best that can be got for every Parish: and Novices we will have none, except in case of meer necessity: And we have an act for rejecting all the insufficient, as well as the scandalous and negligent: and any of you may be heard that will charge any among us with insufficiency. Sure I am we are cleansing the Church of the insufficient and scanda­lous that the Prelates brought in, as fast a we can: if any prove like them, that since are introduced, we desire that they may [Page 323] speed no better. What side soever they be on, we desire able faithfull men, and desire the ejection of the insufficient and un­faithfull. And youth doth not alway prove insufficiency. Wit­ness Timothy, whose youth was not to be despised. At what age Origen and many more of old began, is commonly known. Vige­lius was Bishop at twenty years of age (the Tridentine Bishop) We will promise you that we will have none so young to be Parish Presbyters, as Rome hath had some Popes and Cardinals and Archbishops and Bishops. Nor shall any such ignorant in­sufficient men, I hope, be admitted, as were commonly admitted by the Prelates.

§. 22. Object. 5. But the Apostles and Evangelists had a larger circuit then a Parish, and therefore so should their Successors have? Answ. I grant you that they had a larger circuit, and that here­in, and in their ordinary work they have successors: And we consent that you shall be their Successors. Gird up your loins, and travail about as far as you please, and preach the Gospel to as many as will receive you (and sure the Apostles forced none) and convert as many souls as you can, and direct them when you have done in the way of Church-communion, and do all the good that you can in the world, and try whether we will hin­der you. Have you not liberty to do as the Apostles did? Be ye servants of all, and seek to save all, and take on you thus the care of all the Churches, and see who will forbid such an Epis­copacy as this?

§. 23. Object. 6. But it seems you would have none compelled to obey the Bishops, but they only that are willing should do it: and so men shall have liberty of conscience, and anarchy and parity and confusion will be brought into the Church. Answ. 1. I would have none have liberty for any certain impiety or sin: And yet I would have no sin punished beyond the measure of its deserts. And I would not have preachers made no Preachers (unless the Church may spare them) because their judgements are against Di­ocesan Bishops: and therefore I would have none silenced or sus­spended for this. 2. And what is it that you would have thats better? Would you have men forced to acknowledge and sub­mit to your Episcopacy? And how? Small penalties will not change mens judgements, nor consciences. Silencing or death would deprive the Church of their labours: and so we must [Page 324] lose our Teachers lest they disobey the Bishops. If this be your cure, it disgraceth your cause. We desire not Prelacy at so dear a rate. Its a sad order that destroyes the duty ordered.

§. 24. Object. But this is to take down all Church-Govern­ment, if all shall have what Government they list. Answ. 1. Was there no Church-Government before the dayes of Constantine the Emperour? 2. Do you pretend to antiquity, and fly from the Antient Government as none? You shall have the same means as all the Bishops of the Church had for above three hun­dred years to bring men to your obedience: and is that nothing with you? Why is it commonly maintained by us all, that the Primitive state was that purest state, which after times should strive to imitate, if yet it was so defective as you imagine? 3. And why have you still pretended to such a power and excellent use­fulness in the Prelatical Government, if now you confess that it is but anarchy, and as bad as nothing, without the inforce­ment of the Magistrate? What Magistrate forceth men to obey the Presbyteries now in England, Scotland, or many other places? 4. Yet it is our desire, that the Magistrate will do his duty, and maintain order in the Church, and hinder disorders, and all known sin: but so, as not to put his sword into the hand or use it at the pleasure of every party that would be lifted up. Let him prudently countenance that way of Government, that tendeth most to the good of the Churches under his care; but not so as to persecute, silence, or cast out, all such as are for a different form, in case where difference is tolerable. 5. And in good sadness, is it not more prudent for the Magistrate to keep the sword in his own hands if really it be the sword that must do the work? If Episcopal Government can do so little without the compulsion of the Magistrate, so that all the honour of the good effects belongeth to the sword, truly I think it prudence in him to do his part himself, and leave Bishops to their part, that so he may have the honour that, it seems, belongs unto his office, and the Bishop may not go away with it, nor the Pres­byterie neither. Let the secular Bishop have the honour of all that Order and unity that ariseth from compulsion: and good reason, when he must have the labour, and run the hazzard if he do it amiss: and let the Ecclesiastical Bishops have the honour of all that order and unity that ariseth from their management [Page 325] of the spiritual sword and Keyes. 6. And lastly I answer, that this is not the subject that you and we have to dispute of. It is Ecclesiastical Government by Ministers, and not secular by Magi­strates that is our controversie. It is of the Power left by Christ to Pastors and not to Princes.

§. 25. Object. But at least those should be excommunicated that deny obedience to their Bishops: that is a Power that is left in the Bishops themselves, whether the Magistrate consent or not. Answ. 1. Excommunication is a sentence that should fall on none but for such gross and hainous sin, if not also obstinacy and impenitency in them, as is mentioned in Scripture: Using it in cases of controversie and tolerable differences, is but a tearing and dividing the Church. 2. We take it not for our duty to excom­municate you, because you are for Diocesan Prelacy: therefore you should not take it for yours to excommunicate others be­cause they are against it. For 3. If your species of Episcopacy be such as I have proved it, you have more need to repent and amend, and ask forgiveness of God and men, then to excommu­nicate them that are not of your opinion, and for your sin. 4. But if you take this to be your duty, who hath hindered you from it these twelve years? You had liberty, for ought I know, to have discharged your consciences, and to have excommunica­ted us all. 5. But you might so easily see what was like to come of it, that it is no wonder that you forbore. If such a Ministry and such a people as are now your adherents (whose descripti­on I forbear) should execute your sentence, and cast us and our adherents out of their communion, what contempt would it bring upon you in England? The Ale-houses would be shut up for the most part, against u [...]: But that and the rest, would be easily born: I think this is not your way.

§. 26. Object. 7. But what need you form us a new sort of Epis­copacy? were we not well enough before? Why did you pull down that which was well planted, and now pretend to commend a better to us? We were well if you had let us alone.

§. 27. Answ. 1. But We were not well, because you would not let us alone. The Ministers that were silenced, and imprisoned, and banished, and the thousands of people that were fain to fol­low them, and all those that were undone by your prosecutions in England, were not well. But this is a small matter: The ig­norant [Page 326] Congregations that had ignorant and drunken guides, where Piety was scorned as Puritanism, and impiety made a thing of nothing, and where Satan was so commonly served; the many hundred Congregations in England that never knew what true Discipline meant, nor never saw in all their lives, a drunkard, oppressor, railer, blasphemer, either cast out, or pe­nitently confess his sin, before the Church, all these were not well, though you were well. 2. Whether we were well before, I have shewed in my first Disputation, and thither I refer you. 3. And whether we have brought in a new Episcopacy, or only cast out a new one, and desire to bring in the Old, we are content to put it to an equal tryall. We all concurr in offering you this mo­tion. Let the oldest stand, and the newest be cast out.

§. 28. Object. 8. Iudge now by the effects: The Episcopacy which you blame, did keep up Order and Vnity in the Church: It kept under those weeds of heresie and error that since sprung up: We had then no Quakers, nor Seekers, nor such other Sects as now abound: This swarm of Errors shews which Government is best.

§. 29. Answ. This is a gross fallacy, à non causa pro causa: to which I return you my answer in these seven considerations. 1. You tell us of the good that you think you did: but you tell us not of the hurt. I hope I love Divisions or Heresies as little as ever a Bishop in England: and yet I must profess that I had ra­ther an hundred times, have things continue as they are with all our swarms of heresies, then to be restored to their ancient pass. Our loss i [...] as great as Iosephs in being removed from the Prison to Pharaohs ungodly family: I mean in spirituals (of seculars anon.) I know not of an Anabaptist, Separatist, Quaker or any other Sectary in the Town that I live in, for all this noise; unless you will take a few Infidels for Sectaries, or a few ignorant Pa­pists, or those of your own way. But on the other side, I hope there are many hundreds that truly fear God, that formerly were drowned in ignorance and ungodliness. The families that were wont to curse and swear and rail at Godliness, do now wor­ship God, and set up holy instructions, and cast out sin: and this is our change: And in some measure, I have reason to believe that it is so in other places also.

§. 30. 2. The Errors of the times are many of them your own, and therefore you exclaim against your selves. It is of your own [Page 327] selves that men arise, that write against Original sin, and for Liberty of Prophecying, (which is more then Liberty of Belie­ving) and for a kind of Limbus Patrum and Infantum, and for humane Satisfactions for sin to God, and for the Primacy of the Pope, and that all our Protestant Churches are no Churches, or Ministers no Ministers, that have not Prelatical Ordination, yea and a Succession of it; with many the like (to say nothing of other Pelagian weeds.) It doth not therefore become you to reproach us with our swarms of Errors while you introduce them.

§. 31. 3. There were Heresies and Sects even in the dayes of Prelacy. Had you not then the Familists, the Grundle [...]oni­ans, (such as Hacket, and Coppinger, and Arthington) and the Anabaptists, and Separatists, and Antinomians, and Papists, and such like? besides the contentions between the Arminians and Antiarminians▪ and the contentions raised by Episcopacy it self, and the Ceremonies that it upheld? Who were they that rose up against the Bishops, and pulled them down, if there were Unity under them, as you pretend?

§. 32. 4. The truth is, it was the Magistrate and not Epis­copacy that kept that Unity and Peace among us which we had; and that kept under Heresies so much as they were kept under. Take not therefore the Magistrates honour to your selves. Who would have attended your Courts, or submitted to your censures, had it not been for fear of the Secular power? I think but few. You know the Hereticks themselves obeyed you not for Consci­ence sake. Nor would they have regarded your Excommuni­cation, if the Magistrate would have let them alone. If it was the spiritual sword in your hands that kept out Heresies, why did you not keep them out since, as well as then? You have the same power from Christ now as ever you had. And I hope the fears of persecution will not hinder you from your duty: espe­cially when you can name so few that have suffered for exerci­sing Church-discipline by Episcopal power! at least this was no hinderance a few years ago. For my part, I heartily wish you free from persecution, if you are not. But again I tell you, that which I suppose you know; that as free a Toleration of Prelacy in England as there is of Presbyterie, were the likelyest way to bring you into perpetual contempt. For we cannot but [Page 328] know, that besides a few Civil engaged Gentlemen, Ministers, and others, your main body would consist of those that for their notorious impiety, scandal or ignorance, are thought unmeet for Church-communion by others: and that when you came to ex­ercise Discipline on them, they would hate you and fly from you as much as ever they did from Puritans: and if you did in­dulge them, and not reform them or cast them out, your Church would be the Contempt of the sober part of the world▪ and your own sober members would quickly relinquish it for shame. For [the Church of England] if you would needs be so cal­led, would be taken for the sink of all the other Churches in England. This is a clear and certain truth that is easily discern­ed, without a Prophetick spirit: and the dishonour of all this would reflect upon your Prelacy.

§. 33. 5. And further, I answer your Objection; that it is not the insufficiency of other Church-government in compari­son of Prelacy, that was the inlet of our Heresies and Divisions; but it was the Licentiousness of a time of war, when all evil spi­rits are turned loose, and the subtilty of the Papists that have taken advantage to spawn among us the Quakers, and Levellers, and Behemists, and other Paracelsians, and the Seekers to con­found and dishonour us if they could, and to promote their cause. And in times of war, especially when such changes in the Civil state ensue, and so many adversaries are watching to sow tares, such things are common.

§. 34. 6. And you cannot say, that it comes from the insuf­ficiency of other Government in comparison of yours, because you see no other Government setled instead of yours, so far as to be seconded by the sword or secular power; no nor so far as to have a word of command or perswasion to the people to obey it, (except an Ordinance that in most places was hindered from execution:) nor is there any one Government so much as own­ed alone by the Magistrate. Besides, that the Civil power it self restraineth not those that you speak of, as to the most of them.

§. 35. 7. Lastly, if you would compare your Prelacy with other Government, compare them where the case is equal. Hath not Presbyterie in Scotland, and in France (with much less help and countenance from the Magistrate) kept out Heresies and [Page 329] divisions, as much at least, as ever Prelacy did? It is certain that it hath.

§. 36. And yet I must add, that the multitude of Sects and Heresies that sprung up in the first, and second, and third Ages, was no such dishonour to the form of Government then used in the Church, as should encourage any man to dislike or change it. If it was Prelacy that was used, then swarms of Sects and Here­sies may come in notwithstanding Prelacy (even in better hands then yours.) But if it were not Prelacy that was then the Go­vernment, Heresies are no more a shame to that Government now.

§. 37. I know many Readers will think, that this writing that purposely comes for Peace, should not be guilty of repeat­ing and remembring the faults of others, nor speak to them so plainly as is liker to exasperate then pacifie. But to these I say, 1. Their Objections which they insist on cannot be answered but by this opening of the truth. And 2. The truth is, those men that own all the abuses and persecutions of the late Prelates, and are impenitent as to their guilt, and wish and would have the same again, are no fit materials for a concordant frame. If their business be destroying, they will never well joyn with us in building and in healing. Repentance is the best Ingredient in our Salve. We consent to the same conditions that we propose, and will thank them if they will help us to Repentance; especially of such sins as are destructive to the Churches peace.

§. 38. And the Godly Moderate Episcopal men do concur with us in the blaming of the abuses of their party. Saith that good and peaceable Bishop Hall in his modest offer to the Assem­bly, pag. 3. [ I should be a flatterer of the times past, if I should take upon me to justifie or approve of all the carriages of some, that have been entrusted with the Keyes of Ecclesiastical Government: or to blanch over the corruptions of Consistorial Officers: in both these there was fault enough to ground both a Complaint and Re­formation: and may that man never prosper, that desires not an happy reformation of whatsoever hath been, or is amiss in the Church of God.]

§. 39. Object. 9. But it is not only the abuses of Episcopacy, but the thing it self that hath been Covenanted against in England, and opposed: nor is it only the English Prelacy, but all Episcopacy: [Page 330] and therefore your motion for another species is like to find but small acceptance.

§. 40. Answ. It is not true that all Episcopacy hath been Covenanted against or taken down in England. Nor is it true of any of the sorts of Episcopacy which I have here mentioned. It was only that which was then existent that was taken down, and only the English frame of Arch-bishops, Bishops, Deans, and the rest, as here they Governed, that was Covenanted against. Of which I shall speak more anon in answer to the Objections of others.

§. 41. Object. 10. You haue covetously seized on the Revenues of the Bishops, and made your selves fat with their Possessions, and this was the prize that you aimed at in taking them down. Answ. The world seeth the falshood of this slander, in the open light; and therefore for your credit sake, you were best recant it. Eng­land knoweth that the Bishops lands were sold, and given to the Souldiers, and not to the Presbyters. It maintained the Army, and not the Ministry. And that the Dean and Chapters lands is gone the same way, or the like, to pay the debts of the State. And that Presbyters have none of them all, save that here and there one that had about ten, or twenty▪ or thirty pound a year▪ have somewhat in Augmentation, that the Churches may not be left to Readers, and blind Guides, as they were in the Prelates dayes. I that have a fuller maintenance then most in all the Country where I live, do receive but about eighty pound and sometimes ninety pound per annum: and did I need to pull down Prelacy for this?

CHAP. VI. The sum of the foregoing Propositions, and the Consistency of them with the Principles of each party, and so their aptitude to Reconcile.

§. 1. THE summ of all that I have pro­pounded is, that though we cannot, we may not embrace the Govern­ment by Prelacy, as lately exercised here in England (how confident­ly soever some appropriate the title of the Church of England to the ad­herents of that frame,) yet would we not have the Church ungoverned, nor worse governed, nor will we refuse for peace such a kind of Episcpacy as is tolerable in the Church. And there are four sorts of Exercise of the Ministry, which if you please, you may call Episcopacy, which we shall not refuse when it may conduce to Peace.

1. Parochial Bishops.§. 2. I. We shall consent that the Ancient Parochial Episco­pacy be restored: that is, that in every Parish that hath a parti­cular Church, there may be a Pastor or Bishop setled to govern it, according to the word of God: And that he may be the chief among the Presbyters of that Church, if there be any: And may assume fit men to be assisting Presbyters to him, if there be such to be had. If not, he may be content with Deacons. And these Parochial Bishops are most antient, and have the Power of Ordination.

[Page 334]§. 3. Yet do we not so tye a Church to a Parish, but that in places where the ignorance, infidelity, or impiety of the people, or the smalness of the Parishes is such, as that there are not fit persons enough in a Parish to make a convenient particular Church, it may be fit for two, or three, or four (in necessity) Neighbour Parishes to joyn together, and to be formed into one particular Church. The several Ministers keeping their stations, for the teaching of the rest as Catechumens, but joyning as one Presbyterie, for Governing of that one particular Church, that is Congregate among them. And having one President, with­out whom nothing should be done in matters left to humane de­termination. Yet so, that the Presbyters be not forced to this, but do it freely.

§. 4. II. 2. The stated Presidents of Associated Pa­stors. We shall consent that these Parish Churches be As­sociate, and that in every Market Town (or such convenient places as shall be agreed on) there may be frequent meetings of the Pastors, for Communion and Correspondency; and that one among them be their standing Moderator durante vita, or their President (for so I would call him rather then Bishop, though we would leave men to use what name they please) And to him should be committed the Communicating of times and places of meeting, and other businesses and Correspondencies. And the Moderating of the debates and disputations.

§. 5. And for my part I would consent for peace that de facto no Ordination be made in either of the foresaid Presbyteries, without the President, but in cases of Necessity: so be it 1. That none be compelled to own any other Principle of this Practice, then a Love of Peace; and none be compelled to profess that he holdeth the President to have de jure a Negative voice: yea that all have liberty to write down on what other Principles they thus yeild, that the Practice only may suffice for Peace.

§. 6. III. We shall consent also, that one in a Deanry or Hundred, or other convenient space, 3. A Visit [...]r of the neigh­bour Chur­ches, and Countr [...]y. may by the Magistrate be chosen a Visitor of the Churches and Countrey about him; having Power only to take notice of the state of things, and gravely to admonish the Pastors where they are negligent, and exhort the people, and provoke them to Holiness, Reformation and Unity, only by perswasions from the Word of God. Which is no more then any Minister may do that hath opportunity: only we desire [Page 336] the Magistrate to design a particular person to do it (requiring Ministers and people to give him the meeting,) because that which is every mans work is not so well done, as that which is specially committed to some. And we desire that he may ac­quaint the Magistrate how things are.

These two to be in one man.§. 7. And to avoid the inconveniences of dividing these works, we are desirous that these two last may meet in one man: and so he that is chosen by the Pastors, the President of their Associa­tion, may be chosen his Visitor by the Magistrate, and do both; which may be done by one in every Market-town (which is truly a City in the antient sense) and the circumjacent Villages. Yet this we cannot make a standing Rule (that one man do both) because the Pastors must choose their President, and the Magistrate his Visitor; and its possible they may not alwayes con­cur. But if the Magistrate will not choose such a Visitor, the Pa­stors may. But then they can compel none to meet him or hear him.

§. 8. IV. Besides these three (or two, whether you will) before mentioned, 4. General unfixed Mini­sters. we shall consent that there be a general sort of Ministers, such as the Apostles, Evangelists, and others in those times were, that shall have no special charge, but go up and down to preach the Gospel, and gather Churches where there are none, and contribute the best assistance of their Abili­ties, Interest and Authority for the reforming, confirming, and right ordering of Churches. And if by the Magistrates Com­mand, or Ministers consent there be one of these assigned to each County, and so their Provinces prudentially distinguished and limited, we shall not dissent. Yet we would have such but where there is need.

§. 9. V. Besides these four sorts of Bishops, we are all agreed on two sorts more; 1. The Episcopi gregis, or Pastors of every Congregation, whether they have any assistant Presbyters or no, or being themselves but such assistant Presbyters. 2. The Magistrate, who is So Constan­ti [...]e calls him­self a Bishop. Euseb. vit. Co [...]st. l. 4. c 24. And he made his Court a Church, and assembling the people, did use to take, the holy Scri­ture, and deliver Divine contemplations out of it, or else he would read the Common-Pray­ers to the whole Congregation, cap. 17. And it is plain that it was Constantine that kept the Churches in Unity and Peace, when the Bishops else would have broken them to peices. And the Emperours frequently took down and set up Bishops at their pleasure, especially in the Patriarchial Seats as Rome, Constantinople, Antioch, Alexandria. a secular Bishop, or a Governor of the Church by force. And we desire the Magistrate to be a nursing [Page 337] Father to the Church, and do his duty, and to keep the sword in his own hand; and for forcible deposing Ministers, or any pu­nishment on body or estate, we desire no Bishops nor other Mi­nisters may be authorized thereto: But if Pastors exclude an unworthy Pastor from their Communion, let the Magistrate on­ly deprive him forcibly of his place and maintenance, if he see cause. When the Council of Antioch had deposed Paulus Sa­mosatenus, he would not go out of the house: And all the Bi­shops in the Council could not force him out, but were fain to procure the Heathen Emperor Aurelian to do it. It lyeth as a blot on Cyril of Alexandria that he was the first man that ar­rogated and exercised there a secular Coercive Power, under the name of a Bishop of the Church.

§. 10. There is enough in this much to satisfie any moderate honest men for Church-government, and for the healing of our Divisions thereabout: And there is nothing in this that is in­consistent with the Principles of the moderare of any Party.

§. 11. 1. That a Church organized, called by some Ecclesia prima, should be no greater then I have mentioned, is not contradictory to the Principles of the Episcopall, Presbyteri­ans, Congregationall or Erastian. Indeed the two first say, that it may be bigger: but none of them say, It must be bigger. The Presbyterians instances of the Church of Ierusalem (which s [...]rued to the highest, cannot be proved neer half so great as some of our Parishes▪) and such other Churches, are but for the may be, and not for the must be. And therefore if they be peace­able, this will make no breach.

§. 12. 2. That Parochial Churches and Associations have fixed Presidents, is nothing contrary to any of their Principles, as far as I am able to discern them.

§. 13. 3. That Pastors may be lawfully appointed to visit and help the Country and the neighbour Churches, and exhort them to their duty, and give the Magistrate information of their state, is a thing that none can justly blame, any more then preaching a Lecture among them. Nor do I know any party that is against it, (of these four.)

§. 14. And 4. That there may be more General Ministers to ga­ther, and take care of many Churches, I think none of them will deny. Sure the [...]tinerant Ministers in Wales will not: Nor [Page 338] yet that these may have their Provinces distinguished. If I could imagine which of all these sorts would be denied, I would more fully prove it, yea and prove it consistent with the Principles of each party; but till then its vain.

§. 15. The only point that I remember, like to be questioned, is, the consenting to forbear Ordination in several Presbyteries, till the President be one, except in case of Nec [...]ssity: And nothing is here questionable, that I observe, but only Whether it be consistent with the Principles of the Congregational party, seing they would have all Ordination to be by the Elders of their own Church, and where there are none, that it be done by the people without Elders. To which I answer, 1. That we here grant them that a Congregational Presbyterie with their President may ordain an Elder for that Congregation. 2. The Moderate Congregational men do grant us that the Elders or Pastors of other Churches may lawfully be called to assist them in Ordination, though they think it be not necessary. It is not therefore against their Principles to do so. For sure they may do a Lawful thing, especially when the Churches Peace doth lie so much upon it as here it doth.

§. 16. I conclude therefore that here are healing Principles brought to your hands, if you have but healing inclinations to receive them. Here is a sufficient remedy for our Divisions, upon the account of Church-government, if you have but hearts to entertain them, and apply them. But if some on one side will adhere to all their former excesses and abuses, and continue impenitent, unchurching the best of the Protestant Churches that are not Prelatical (while they unchurch not the Church of Rome:) And if others on the other side will stifly refuse to yield in things that cannot be denied to be lawfull, yea and convenient for the Churches, and set more by all their own conceits then by the Peace of Brethren, and consequently the prosperity of the Church, we must leave the care of all to God, and content our selves that we have done our duty.

CHAP. VII. Some instances to prove that moderate men will agree upon the foregoing terms.

§. 1. LEST any think that it is a hopeless work that I have motioned, and the parties will not agree upon these terms, I shall shall next prove to you that the godly and moderate of each party, are agreed already (at least the Episcopal and Presbyterians, and I think the rest:) and that its in Practice more then Princi­ples that we disagree.

§. 2. I. I will begin with the Episcopal Divines, of whom there ate two parties, differing much more from one another, then the one of them doth from the Presbyterians. The ancient Bishops and the moderate of late, did maintain the Validity of Ordination by Presbyters, and own the Reformed Churches that had other, supposing their Episcopacy usefull to the perfection or well being of a Church, but not necessary to the being of it. And this sort of men (who also agree with us in doctrine) we could quickly be re­conciled with. But of late years there are many Episcopal Di­vines sprung up, that embracing the Doctrine called Arminianism, do withal deny the Being of the Ministry and Churches that want Prelatical ordination: and with these there is no hope of concord, because they will have it on no other terms then renouncing our Churches and Ministry, and being again ordained by them, and thus coming wholly over to them. These separate from us, and pretend that our Churches have no true Worship (wonderous au­dacity,) and our Ministers are no true Ministers, and call the Church into private houses (as D. Hide expresly in his [Christ and his Church] in the beginning of the Preface; and many others.) Of whom I spoke before.

§. 3. That the ancient English Bishops that hold to the doctrine of the Church of England, and are peaceable men, are easily [Page 340] agreed with us, I first prove from the example of Reverend Bi­shop Hall. In his Peace-maker he hath these words, [ Pag. 46, 47, 48, 49. The Divisions of the Church are either General betwixt our Church and the other Reformed; or special with those within the bosome of our own Church; both which require several considera­tions. For the former, blessed be God, there is no difference in any essen­tial matter betwixt the Church of England and her Sisters of the Reformation: We accord in every point of Christian Doctrine with­out least the variation. (N B.) Their publike Confessions and ours, are sufficient convictions to the world, of our full and absolute agree­ment; the only difference is in the form of outward administration: Wherein also we are so far agreed, as that we all profess this form not to be essential to the being of a Church (N. B.) though much importing the well or better being of it, according to our several apprehensions thereof; and that we do all retain a reverent and loving opinion of each other in our own several wayes: not seeing any reason why so poor a diversity should work any alienation of af­fection in us, one towards another: But withall, nothing hinders but that we may come yet closer to one another, if both may resolve to meet in that Primitive Government (whereby it is meet we should both be regulated) universally agreed on by all antiquity; wherein all things were ordered and transacted by the Consent of the Presby­terie, moderated by one constant President thereof: the Primacy and perpetual practice whereof no man can doubt of that hath but seen the writings of Clemens and Ignatius, ☞ and hath gone along with the History of those primitive times — We may well rest in the judgement of Mr. John Camero, the Learnedst Divine, be it spoke without envy, that the Church of Scotland hath afforded in this last age: [Nullus est dubitandi, locus, &c. There is no doubt at all saith he, but that Timothy was chosen by the Colledge of the Presbyters, to be the President of them, and that not without some authority over the rest, but yet such as have the due bounds and limits] And that this was a leading case, and common to other Churches, was never denyed by any author. Words may not break square, where the things are agreed. If the name of a Bishop dis­please, let them call this man a Moderator, a President, a Super­intendent, an Overseer; Only for the fixedness or change of this per­son, let the ancient and universall practice of Gods Church be thought worthy to oversway. And if in this one point (N. B.) ( wherein the distance it so narrow, we could condescend to each [Page 341] other all other circumstances and appendances of varying practices or [...], might without any difficulty be accorded. But if there must be a difference of judgement in these matters of outward Po­licy, why should not our hearts be still one? why should such a di­versity be of Power to endanger the dissolving of the bond of brother­hood? May we have the grace but to follow the truth in Love, we shall in these several tracts overtake her happily in the end, and find [...] her embracing of Peace, and crowning us with blessedness] So far Bishop Hall; so that you see that only the fixing of the Moderator or President will satisfie such as he: and so with him and such as he, for my part I am fully agreed al­ready.

§. 4. And here by the way, because there are so many Episco­pal separatists of late, that hazzard the souls of their partial fol­lowers, and because the right habituating of the mind with Peace is an excellent help to a sound understanding, and the escaping the errors and hainous sins that Faction engageth too many in, I therefore make it my request to all that read these lines, but sober­ly to read over that And Mr. Burroughs Irenico [...]. one Book of Bishop Halls, called the Peace­maker, once or twice: which if I could procure, I think I should do much to the Peace of these Churches, and to the good of many endangered souls, that by passionate and factious leaders are misguided.

§. 5. The same Reverend man in his Humble Remonstrance hath these words, Pag. 29, 30▪ 31. [ The second is intended to raise envy against us, as the uncharitable censurers and condemners of those Reformed Churches abroad, which differ from our Govern­ment: wherein we do justly complain of a slanderous aspersion cast upon us: We love and honour those Sister Churches, as the dear spouse of Christ; we bless God for them; and we do heartily wish unto them that happiness in the Partnership of our admin [...]stration, which I doubt not but they do no less heartily wish unto themselves, Good words you will perhaps say; but what is all this fair comple­ment, if our act condemn them? For if Episcopacy stand by Di­vine right, what becomes of these Churches that want it? Ma [...]ice and ignorance are met together in this unjust aggravati [...]n: 1. Our position is only affirmative, implying the justifiableness and holiness of an Episcopal calling, without any further implication: Next, when we speak of Divine right, we mean not an express Law [Page 342] of God requiring it upon the absolute Necessity of the Being of a Church (what hinderances soever may interpose) but a Divine institution warranting it where it is, and [...]equiring it where it may be had. Every Church therefore which is capable of this form of Government, both may and ought to aff [...]ct it — but those particular Churches to whom this power and faculty is denyed, lose nothing of the true essence of a Church, though they miss some thing of their glory and perefection — And page 32. [ Our form of Government — differs little from their own, save in the perpetuity of their ( [...]) Moderatorship, and the exclu­sion of that Lay-Presbyterie which never till this age had footing in the Christian Church.] — And Page 41, 42. [ Alas my Brethren, while we do fully agree in all these, and all other Doctrinal and Practical points of Religion, why will you be so uncharitable, as by these frivolous and causeless Divisions to [...]end the seamless coat of Christ? It it a Title, or a Retinue, or a Ce­remony, a Garment, or a Colour, or an Organ Pipe, that can make us a different Church, whiles we preach and profess the same saving truth, whiles we desire (as you profess to do) to walk consciona­bly with our God according to that one Rule of the Royall Law of our Maker, whiles we oppose one and the same common enemy, whiles we unfeignedly endeavour to hold the unity of the Spirit in the bonds of Peace? — For us, we make no difference at all (in the right and interest of the Church) betwixt Clergy and Laity, betwixt the Clergy and Laity of one part and of another: we are all your true Brethren; we are one with you, both in heart and brain, and hope to meet you in the same heaven: but if ye will needs be otherwise minded▪ we can but bewail the Churches mi­sery and your sin. —] You hear how this good Bishop was far from a separation.

§. 6. How contrary to this, is the foresaid writing of Dr. Hide (which I instance in, because it is come new to my hand) who stigmatizeth the front of his book with the brand of separation, and that of one of the most rigid and unreasonable kinds. Thus he begins, ‘[When Conscientious Ministers cannot associate in the Church, and Conscientious Christians cannot go to Church; and Customary Christians go thither, either to little purpose, because to no true worship, or to great shame, because to no true Mini­sters, tis fit the Church should come to private houses]—’ [Page 343] Doth he not begin very wisely and charitably? What could the most Schismatical Papist say more? What! no true worship! no true Ministers! and but Customary Christians that come thither? Yes, and that's not all: he pursues it with an exprobration, that we are faln from our Religion, (p. 4.) and yet that's not all: he adds, ‘[Here seems yet to be a very bad certainty of their Re­ligion; and how can there be a better Certainty of their salva­tion? unless (that we may gratifie their singularity more then our own veracity) we will say, There may be a company of good Christians out of the Communion of Saints, or a Commu­nion of Saints out of Christs Catholike Church.]’ Should we laugh or weep at such a man as this? What! no communion of Saints, but with the separating party of the Prelates? Unhap­py we that live in England, and can meet with so small a number of these Saints. Is the Catholike Church confined to this party? and Salvation to this Chunch? Transcendent Papal arrogancy! Its well that these Prelates are not the only Key-keepers of hea­ven! for we see how we should then be used. I must tell this Dr. and all of his mind, that it is an easier way to Heaven, then we dare hope to come thither by, to joyn our selves to their se­parating Communion of Saints, and live as the most that we are acquainted with, that are of that Saint-like Communion. He had been better have talked at these rates to men of another Age or Nation, then to us that see the lives of their adherents. We never changed our Religion nor our Church. What if he read his prayers, and I say mine without book; or what if he pray in white, and I in black? or what if he kneel in receiving the Eu­charist, and I sit or stand? or what if he use the Cross in bap­tisme, and I baptize no better then the Apostles did without it; do these or such like make us to be of two Religions? Do I change my Religion, if I read with a pair of spectacles, or if I look to­wards the South or West, rather then the East &c.? We see what these men would make the Christian Religion to be. Were the Apostles no Christians, because they had no kneeling at the Eucharist, nor Cross in Baptism, nor Surplice, nor (at least our) Common Prayer-book, &c? Dare you say they were no Christians? or yet that Christian Religion was one thing then, and another thing now? And for our Churches, we do not only meet in the same places, but we have the same doctrine, [Page 344] the same worship (in every part, though he talk of our no true worship; as if Praying, Praising God, &c. were no true wor­ship:) the things changed were by the imposers and defenders (see Dr. Burgess Rejoynder) professed to be no parts at all of worship, but meer accidents; we have the same people, save here and there a few that separate by yours and others seducement, and some vile ones that we cast out; we have abundance of the same Ministers that we had. And yet must we have no worship, Mini­stry, Communion of Saints, or Salvation, because we have only a Parochial and not a Diocesan Episcopacy? Forsooth we have lost our Religion, and are all lost men, because our Bishops have but single Parish-churches to oversee (which they find a load as heavy as they can bear,) and we have not one Bishop to take the Government of an hundred or two hundred Churches. At Rome he is a damned man that believeth not in the Pope: and is out of the Catholike Church, because he is out of the subjecti­on of the Pope: and with these men, we are lost men, if we never so much believe in Christ, because we believe not in an Arch­bishop, and are out of the Catholike Church and Communion of Saints, because we will not be ruled by such Rulers as these. And what's all this, to such Counties as this where I live, and most else in England that I hear of, that know of no Bishop they have (and they rejected none,) nor doth any come and com­mand them any Obedience? Must we be unchristened, unchurcht and damned, for not obeying, when we have none to obey, or none that calls for our obedience? But I shall let these men pass, and leave them in their separation, desiring that they had Catho­like spirits and principles. This much I have said to let men see, that there is no possibility of our union with this sort that are resolved on a separation; and that it is not these Novelists and Di­viders, but the antient Episcopal party of England that we can easily agree with.

§. 7. The next that I shall instance in, that was agreed with these Principles of ours, is the late Reverend and Learned Bi­sh [...]p Vsher, of whose Concord with us, I have two proofs. The one was his own profession to my self. The other is his own writings, especially his Propositions given in to King Charls, now printed▪ called [ The Reduction of Episcopacy to the form of Synodical Government, received in the ancient Church] which [Page 345] consisteth of four Propositions (having first proved that all Presbyters have the power of Discipline and Church-govern­ment:) the first alloweth the single Rector of the Parish to take notice of the scandalous, reprove, admonish, and debar them from the Lords Table. The second is, that in every Ru­rall D [...]anry, all the Pastors within the Precinct, may by the Chorepiscopus or Suffragan, be every month Assembled in a Synod, and according to the Major part of their voices, he con­clude all matters that shall be brought into debate before them, as Excommunication &c. The third is, for a Diocesan Synod once or Twice a year, where by the consent of the Major part of the Rectors, all things might be concluded by the Bishop or Superintendent, call him whether you will, or in his absence, by one of the suffragans, whom he deputes to be Moderator. The fourth is for Provincial and National Synods in like sort.

§. 8. And when I had perused these papers (in M. S.) I told him that yet one thing was left out, that the Episcopal par­ty would many of them stick at more then he, and that is, a Negative voice in Ordination in the President, to which and the rest I proposed this for accommodation in brief [1. Let every particular or Parish Church have a Bishop and Presbyters to assist him, where possibly they can be had. 2. Let all these Associate and their several Associations have a stated President. 3. Let all men be at liberty for the name, whether they will call him a Bishop, Pre­sident, Moderator, Superintendent, or the like. 4. And for the Negative voice in Ordination, let all Ministers of the Ass [...]ciati­on agree that de facto they will not Ordain without him, but in Ca­ses of Necessity; but let every man be left free to his own Princi­ples on which he shall ground this practice, and not be bound to con­sent, that de jure a Negative vote is due to the President.] These terms did I propose to the Bishop for Accommodation, and in­treated him to tell me plainly his judgement, whether they are satisfactory and sufficient for the Episcopal party to yield to for Peace and Communion? and his answer was this [ They are suf­ficient, and mod [...]rate men will accept them, but others will not, as I have tryed: for many of them are offended with me for propounding such terms.] And thus this Reverend Bishop and I were agreed for Peace in a quarter of an hour; (the truth of wh [...]ch, I so­lemnly profess:) and so would all the Ministers and Christians [Page 346] in England, if they were not either wiser or foolisher, honester or dishonester then he and I. And this I leave on Record to Posterity, as a testimony against the dividers and contenders of this age, [ That it was not long of men of the temper and princi­ples of this Reverend Archbishop and my self, that the Episcopal party and their dissenting Brethren in England, were not speedily and heartily agreed: for we actually did it.] To no honour of mine, but to the honour of this peaceable man, and the shame of the unpeaceable hinderers or refusers of our Reconciliation, let this testimony live, that Posterity may know whom to blame for our Calamities; they all extoll Peace when they reject it and destroy it.

§. 9 For a third witness of the Reconcileableness of the Mo­derate Episcopal party on these terms, I may well produce Dr. Holdsworth; who subscribed these same Propositions of Bishop Vsher to the King: Dr. Holds­worth. and therefore was a Consenter to the same way of Accommodation.

Dr. Forbs.§. 10. A fourth witness is Dr. Forbs of Scotland, who having written purposely a Book called his Irenicon, for Accommoda­tion on such terms, I need to say no more of him, but refer you to the Book. I shall name no more of the Episcopal party. These four are enow to my purpose.

§. 11. That the Presbyterians (of England specially) are willing to close upon these terms of a fixed Moderator, I prove, 1. By the profest Consent of that Reverend Learned servant of Christ Mr. Thomas Gataker, a Member of the late Assembly at Westminster, Gataker. who hath professed his judgement of this matter in a Book against Lilly. I refer you to his own words, for bre­vity sake.

§. 12. My next witness, and for brevity, many in one, shall be Mr. Geree, The London P [...]ince ▪ and the Province of London, citing him in their Ius Divinum Ministerii, pag. Append. 122. the words are these [ That the Ancient Fathers in the point of Episcopacy, differ more from the high Prelatist th [...]n from the Presbyterian: for the Presbyterians alwayes have a President to guide their actions, which they acknowledge may be perpetual durante vita modo se bene ges­serit; or temporary to avoid inconvenience, which Bilson takes hold of as advantagious, because so little discrepant, (as he saith) from what he maintaineth.] See the rest there.

[Page 347]§. 13. 3. Beza (the Leader against Prelacy) saith, Beza de grad. Minist. Evang. Instituti Divini est, ut in omni coetu Presbytero­rum unus sit qui ordine praeat & praesit reliquis. It is of Divine Institution that in every Assembly of Presbyters, there be one that go before and be above the rest.] And dividing Bishops into Divine, Humane, and Diabolical, he makes the Humane tolerable Pre­lacy to be the fixed President.

§. 14. 4. Calvin (who is accused for ejecting Episcopacy) besides what he writes of it to Card Sadolet, Calvin. See also Dan. Colonius in his Disputat. ex I [...]st [...]tut. Calv. l. 4. D [...]sp. 2. §. 18.24. saith in his Insti­tut. lib. 4. cap. 4. §. 1. [ Ea cautione totam suam Oeconomiam composuerunt (Ecclesiae veteris Episcopi) ad unicam illam Dei verbi normam, ut facile videas nihil fere hac parte habuisse à verbo Dei alienum.] §. 2. [ Quibus ergo docendi munus in­ju [...]ctum erat, eos omnes nominabant Presbyteros. Illi ex suo nu­mero in singulis civitatibus unum eligebant, cui specialiter da­bant titulum Episcopi: ne ex aequalitate, ut f [...]ri solet, dissidia nas­cerentur. Neque tamen sic honore & dignitate superior erat Epis­copus, ut Dominium in Collegas haberet: sed quas partes habet Consul in Senatu, ut referat de negotiis, sententias roget, consulendo, monendo, hortando, aliis prae [...]at, authoritate sua totam actionem regat; & quod decretum Communi Consilio fuerit, exequatur: id munus sustinebat Episcopus in Presbyterorum coetu] & §. 4. fine [Gubernationem sic constituti nonnulli Hierarchiam vocarunt, nomine (ut mihi videtur) improprio, certe scripturis inusitato: Cavere enim voluit spiritus sanctus, nequis principatum aut do­minationem somniaret, quum de Ecclesiae gubernatione agitur. Verum si rem, omisso vocabul [...], intueamur (N. B.) reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab ea quam Deus verbo suo praescripsit] This he writes after the mention of Archbishops and Patriarcks, as well as of Bishops governing in Synods.

§. 15. Where by the way let me give you this observation, that Bishops Governing but in Synods can have no other power of Government then the Synods themselves have: But Synods themselves as such are not directly for Government, but for Concord and Communion of Churches, and so consequently for well-governing the several flocks: Nor hath a Synod any Go­verning Power over a particular Pastor, as being his superiour appointed to that end: but only a Power of Consent or Agree­ment: [Page 348] to which for unity, and communion sake, he is conse­quentially obliged; not by Virtue of Gods Command, that re­quireth us to obey the Higher Power (for three Pastors are not made so the Rulers of one) but by virtue of Gods com­mands that require us to do all things in Unity, and to main­tain the Peace and Conco [...]d of the Churches, and to avoid Di­visions and discord.

§. 16. If any think that this doth too much favour the Con­gregational way, I must tell him that it is so true and clear, that the Episcopal men that are moderate acknowledge it. For instance: the Reverend Bishop Vsher did, without asking, of himself profess to me that it was his judgement [ that certainly Councils or Synods are not for Government but for Vnity, and that a Bish [...]p out of Council hath the same Governing Power as all the Council, though their vote may bind him for Vnity to consent.

§. 17. This being so, it must needs follow that an Archbishop, or the President of a National, Provincial, Diocesan, or Clas­sicall Assembly, or of any Association of the Pastors of many Churches, hath no superiour Governing power over the Paro­chial or Congregational Bishop of one Church; but only in concurrence with the Synod, a Power of Determining by way of Agreement, such points as he shall be obliged for Unity and Communion to consent to and perform, if they be not contrary to the word of God. This evidently follows from this Reverend Archbishops doctrine, and the truth.

§. 18. And if any shall think that the Presbyterians will not yield that a particular Church do ordinarily consist but of one full Congregation, I confute them by producing their own Con­cessions: in the London Ministers Ius Divinum Ministerii. Ap­pend. pag. 123. they plainly say, that [ The later (Bishops) were Diocesan, the former (that is the Bishops of the first or an­cient times) were Bishops only of one Congregation] And pag. 82. they say [ These Angels were Congregational, ☞ not Diocesan: In the beginning of Christianity, the number of Believers, even in the greatest Cities were so few, as that they might well meet, [...] in one and the same place. And th [...]se were called, the Church of the City, and therefore to ordain Elders [...] and [...], are all one in Scripture] Thus far they yield to the Con­gregational men.

[Page 349]§. 19. 5. One other witness of the Presbyterians readiness to accommodate on these terms, I shall give, and no more, and that is Mr. Richard Vines, a man that was most eminent for his ma­nagement of the Presbyterian cause in the Assembly, and at Vx­bridge Treaty, and in the Isle of Wight; the Papers there pre­sented to the King are to be seen in Print. When we did set up our Association in this County, I purposing to do nothing with­out advise, and designing a hearty closure of all sober Godly men, Episcopal, Presbyterian, Congregational and Erastian: did consult first about it by Letters with Mr. Vines, and in his answer to mine, he approved of the design, and thought our distance very small, and yielded to a fixed Presidency, though not to a Negative voice: (which I would have none forced to.) Because they are too long to put into this section, I will adjoyn that part of his Letter that concerns this subject, prefixing one that went next before it, against the selling of the Church lands, that the Bishops may see how little such men as he con­sented to it or liked it; and may take heed of charging them with Sacriledge.

§. 20. Lastly the Erastians are known to be for Episcopacy it self, so be it, it come in by the power of the Magistrate. And that nothing proposed crosseth the Principles of the Congregatio­nall men, I have shewed before: But whether really we shall have their consent to a Peace upon these proposed terms, I know not; because their writings that I have seen, do not meddle with the point, save only one Congregational man, Mr. Giles Firmin, hath newly written for this very thing, in his Treatise of Schism against Dr. Owen, page 66, 67, 68. I desire you to read the words to save me the labour of transcribing them. In which he giveth us to understand, that some of the Moderate Congrega­tional Party, will joyn with us in a Reconciliation on these terms: Whether many or all will do so, I know not. Let their practise shew whether they will be the first or the last in the Healing of our Divisions. But if they refuse▪ we will not for that refuse to Love them as Brethren, and study to perform our duty towards them: as knowing that we suffer much more when we come short of our duty and love to others, then when they come short of their duty and love to us.

[Page 350]Mr. Richard Vines his Letters before mentioned as a Testimony that the Presbyterian Ministers are not against a fixed Presi­dent, or that Episcopacy which Bishop Hall, &c. would have been satisfied with.

[Page 353]THough Mr. Vines here yield not the Negative Voice to have been de facto in the first or second age, nor to be de jure, yet he without any question yielded to the stating of a President, durante vita, if he prove not unworthy, (which was one chief point that I propounded to him.) And I make no doubt but he would have yielded to a voluntary Con­sent of Presbyters de facto not to ordain without the President, but in case of Necessity: But th [...]t I did not propound to him. And the difficulties that are before us de facto in setting up a Parochi­all Episcopacy which he mentioneth, I have cleared up already in these papers, shewing partly that the thing is already existent, and partly how more fully to accomplish it. All would be easie, if Holy, Self-denying, Charitable hearts were ready to enter­tain and put in execution the honest, healing Principles that are before us, and obvious to an ordinary understanding: Or (if still the Pastors will be contentious) if Holy, Peaceable Magistrates would seriously take the work in hand, and drive on the sloathful and quarrelsome Ministers to the performance of their duty.